Pakiṇṇakavaggo : Chapter 21. Various
Pakiṇṇaka means various, miscellaneous. This chapter is a collection of other miscellaneous Buddha verses for meditation practitioners.
DhP.21-290
Mattāsukhapariccāgā , a-little-happiness-abandonment passe ce vipulaṃ sukhaṃ; see if large happiness Caje mattāsukhaṃ dhīro, giving-up a-little-happiness wise sampassaṃ vipulaṃ sukhaṃ. clearly-see large happiness
By abandoning small pleasures,
you may see great happiness.
Wise ones can rightly see great happiness
by abandoning small pleasures.
explanation
The world seems to mistakenly believe that the path to unhappiness in search of pleasure is the path to happiness. It means that if you abandon those wrong little pleasures, you can reach great happiness.
DhP.21-291
Paradukkhūpadhānena, other's-suffering-give attano sukhamicchati; own happiness-wishes Verasaṃsaggasaṃsaṭṭho, hatred-connection-mixed with verā so na parimuccati. hatred he not releases
One who seeks his own pleasure
by suffering others
will increase his hatred
and will not be free from hatred.
explanation
When someone wins, it means someone loses. The winner is happy and the loser is frustrated. In other words, we cause suffering to others in order to please ourselves.
We think of others as enemies because we look at them with anger/hatred in our minds. Why does anger arise? It is because we judge the person’s action as wrong. But in fact, it is not that the act is wrong, it is just that the person does not know it.
The more a person believes that ‘I am right‘, the more anger, hatred and resentment they feel and the more miserable they become.
It is easy to be angry. We should not really be angry, but pity them, because they are ignorant. It is better to worry and help them. That way, our mind will not be miserable.
DhP.21-292
Yañhi kiccaṃ apaviddhaṃ, who-really should-do thrown-away akiccaṃ pana kayirati; not-should-do but done Unnaḷānaṃ pamattānaṃ, proud negligent tesaṃ vaḍḍhanti āsavā. they increasing cankers
One who does not do what should be done
and does what should not be done.
Prideful and selfish ones
increase the defilement of the mind.
explanation
It is actually quite difficult to judge what should be done and what should not be done. What should be done is a good act and not an evil act. However, the ego is the actual judge. The ego’s basis for judgement are greed, anger and ignorance, so what the ego wants to do is almost always a bad act.
So we have to make decisions not on whether we want to do it or not, but on whether we should or should not do it.
DhP.21-293
Yesañca susamāraddhā, who-but well-endeavor niccaṃ kāyagatā sati; always body-movement mindful Akiccaṃ te na sevanti, not-duty they not serving kicce sātaccakārino; duty continuously-acting Satānaṃ sampajānānaṃ, having-mindful rightly-know atthaṃ gacchanti āsavā. vanish go defilement
But one who constantly is mindful
of the movements of the body
and works hard,
does not do what should not be done,
but continues to do what should be done.
With mindfulness and well understanding,
the defilements of the mind disappear.
explanation
What should not be done? You already understand it.
What should not be done = what we want to do it.
DhP.21-294
Mātaraṃ pitaraṃ hantvā, mother father having-killed rājāno dve ca khattiye; kings 2 and royalty Raṭṭhaṃ sānucaraṃ hantvā, kingdom together-with-followers having-killed anīgho yāti brāhmaṇo. free-from-suffering go arhant
Having killed mother, father,
royalty and two kings,
and destroyed the kingdom and its followers together.
Arahan is released from suffering.
explanation
coments
DhP.21-295
295. Mātaraṃ pitaraṃ hantvā, mother father having-killed rājāno dve ca sotthiye; kings 2 and learned-man Veyagghapañcamaṃ hantvā, belonging-to-a-tiger killed anīgho yāti brāhmaṇo. free-from-suffering go arhant
Having killed mother, father,
hearer and two kings,
and destroyed the fifth suspicion.
Arahan is released from suffering.
explanation
coments
DhP.21-296
Suppabuddhaṃ pabujjhanti, well-aware awakened sadā gotamasāvakā; always Gota's-disciples Yesaṃ divā ca ratto ca, they days and nights and niccaṃ buddhagatā sati. constantly buddha-towards mindfulness
The disciples of Gautama,
who are always well aware and awake,
are mindful of the Buddha
day and night.
explanation
coments
DhP.21-297
Suppabuddhaṃ pabujjhanti, well-aware awakened sadā gotamasāvakā; always Gota's-disciples Yesaṃ divā ca ratto ca, they days and nights and niccaṃ dhammagatā sati. constantly dhamma-towards mindfulness
The disciples of Gautama,
who are always well aware and awake,
are mindful of the Dhamma
day and night.
explanation
coments
DhP.21-298
Suppabuddhaṃ pabujjhanti, well-aware awakened sadā gotamasāvakā; always Gota's-disciples Yesaṃ divā ca ratto ca, they days and nights and niccaṃ saṅghagatā sati. constantly sangha-towards mindfulness
The disciples of Gautama,
who are always well aware and awake,
are mindful of the Sangha
day and night.
explanation
coments
DhP.21-299
Suppabuddhaṃ pabujjhanti, well-aware awakened sadā gotamasāvakā; always Gota's-disciples Yesaṃ divā ca ratto ca, they days and nights and niccaṃ kāyagatā sati. constantly body-towards mindfulness
The disciples of Gautama,
who are always well aware and awake,
are mindful of the Body
day and night.
explanation
coments
DhP.21-300
Suppabuddhaṃ pabujjhanti, well-aware awakened sadā gotamasāvakā; always Gota's-disciples Yesaṃ divā ca ratto ca, they days and nights and ahiṃsāya rato mano. not-hurting enjoy-oneself mind
The disciples of Gautama,
who are always well aware and awake,
are mindful of the joy of non-violence
day and night.
explanation
coments
DhP.21-301
Suppabuddhaṃ pabujjhanti, well-aware awakened sadā gotamasāvakā; always Gota's-disciples Yesaṃ divā ca ratto ca, they days and nights and bhāvanāya rato mano. meditation enjoy-oneself mind
The disciples of Gautama,
who are always well aware and awake,
are mindful of the joy of meditation
day and night.
explanation
coments
DhP.21-302
Duppabbajjaṃ durabhiramaṃ, difficult-priest difficult-found-pleasure-in durāvāsā gharā dukhā; difficult-home householder suffering Dukkhosamānasaṃvāso, suffering-together-living-with dukkhānupatitaddhagū; suffering-fall-in-traveller Tasmā na caddhagū siyā, because not and-traveller become na ca dukkhānupatito siyā. not and suffering-fall-in become
Ordained life is hard and difficult to find joy.
Household life is hard and painful.
Living with others means always suffering,
and suffering follows the traveller (in samsara).
So do not become a traveller again,
and not to fall into suffering again.
explanation
We will always be travellers unless we reach nirvana and are liberated from samsara. If we live alone in the forest, we will be lonely; if we live with people in the city, we will have problems. Either way, suffering will always follow.
DhP.21-303
Saddho sīlena sampanno, believing precept well-equipped yasobhogasamappito; fame-wealth-having Yaṃ yaṃ padesaṃ bhajati, which whatever region associate-with tattha tattheva pūjito. there there-like respected
One who is with trust and moral,
and has fame and fortune,
will be familiar and respected
wherever he goes.
explanation
The immature expect respect. And Buddhist practice is about eliminating the ego, and eliminating the ego deserves respect.
DhP.21-304
Dūre santo pakāsenti, far good-person making known himavantova pabbato; Himalayas-like mountains Asantettha na dissanti, not-good-person-here not appearing rattiṃ khittā yathā sarā. night thrown like arrow
Even at a distance,
good man appears as shining as the Himalayan Mountains.
The bad man, even when he is near,
does not appear like an arrow shot into the darkness.
explanation
A person with a pure mind can be recognised at a glance. This is because it looks so radiant.
DhP.21-305
Ekāsanaṃ ekaseyyaṃ, alone-sitting alone-sleeping eko caramatandito; alone walk-unwearied Eko damayamattānaṃ, alone be-tamed-self vanante ramito siyā. in-the-forest enjoy will-be
Sitting alone,
sleeping alone.
One who can practice without neglect
and self-control, even alone,
will find enjoyment in the forest.
explanation
Bhikkus in the Buddha’s time practised retreats in the forest. While they often practised in groups of several, some preferred to practise alone, without associating with other practitioners. Some of the practitioners did not understand why he did so and asked the Buddha about it. Buddha told them in this verse how good it was for the practising bhikku to concentrate on meditation alone in the forest.
Pakiṇṇakavaggo ekavīsatimo niṭṭhito. various-chapter 21th finish
21. The various chapter is ended.