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The Single Verses
I.1 -- Subhuti {v. 1}
My hut is roofed, comfortable, free of drafts;
my mind, well-centered, set free. I remain ardent. So, rain-deva.
Go ahead & rain.
I.2 -- Mahakotthika {v. 2}
Calmed, restrained, giving counsel unruffled, he lifts off evil states of mind -- as the breeze, a leaf from a tree.
I.3 -- Kankharevata {v. 3}
See this: the discernment of the Tathagatas, like a fire ablaze in the night, giving light, giving eyes, to those who come, subduing their doubt.
I.7 -- Bhalliya {v. 7}
Who scatters the troops of the King of Death -- as a great flood,
a very weak bridge made of reeds -- is victorious, for his fears are dispersed. He's tamed, unbound, steadfast in himself.
I.14 -- Vanavaccha's pupil {v. 14}
My preceptor said to me: Let's go from here, Sivaka. My body stays in the village, my mind has gone to the wilds. Even though I'm lying down, I go. There's no tying down one who knows.
I.16 -- Belatthasisa {v. 16}
Just as a fine thoroughbred steed, with swishing tail & mane
runs with next-to-no effort, so my days & nights run with next-to-no effort now that I've gained a happiness not of the flesh.
I.22 -- Cittaka {v. 22}
Peacocks, crested, blue, with gorgeous necks, cry out in the Karamvi woods, thrilled by the cold wind. They awaken the sleeper to meditate.
I.26 -- Abhaya {v. 26}
Hearing the well-spoken words of the Awakened One, Kinsman of the Sun, I pierced what is subtle -- as if, with an arrow, the tip of a horse-tail hair.
I.29 -- Harita {v. 29}
Harita, raise yourself up- right and, straightening your mind
-- like a fletcher, an arrow -- shatter ignorance to bits.
I.32 -- Suppiya {v. 32}
I'll make a trade: aging for the Ageless, burning for the Unbound:
the highest peace, the unexcelled rest from the yoke.
I.39 -- Tissa {v. 39}
As if struck by a sword, as if his head were on fire, a monk should live the wandering life -- mindful -- for the abandoning of sensual passion.
I.41 -- Sirivaddha {v. 41}
Lightning lands on the cleft between Vebhara & Pandava,
but, having gone to the cleft in the mountains, he's absorbed in jhana -- the son of the one without compare, the one who is Such.
I.43 -- Sumangala {v. 43}
So freed! So freed! So thoroughly freed am I from three crooked things: my sickles, my shovels, my plows. Even if they were here,
right here, I'd be done with them, done. Do jhana, Sumangala.
Do jhana, Sumangala. Sumangala, stay heedful.
I.49 -- Ramaneyyaka {v. 49}
Even with all the whistles & whistling, the calls of the birds, this, my mind, doesn't waver, for my delight is in oneness.
I.50 -- Vimala {v. 50}
The earth's sprinkled with rain, wind is blowing, lightning
wanders the sky, but my thoughts are stilled, well-centered my mind.
I.56 -- Kutiviharin (1) {v. 56}
Who's in the hut? A monk's in the hut -- free from passion,
with well-centered mind. Know this, my friend: The hut you built
wasn't wasted.
I.57 -- Kutiviharin (2) {v. 57}
This was your old hut, and you aspire to another, new hut. Discard your hope for a hut, monk. A new hut will be painful all over again.
I.61 -- Vappa {v. 61}
One who sees sees who sees, sees who doesn't.
One who doesn't see doesn't see who sees or who doesn't.
I.68 -- Ekuddaniya {v. 68}
Exalted in mind & heedful: a sage trained in sagacity's ways.
He has no sorrows, one who is Such,[1] calmed & ever mindful.
Note:
1. Tadi: "Such," an adjective to describe one who has attained the goal. It indicates that the person's state is indefinable but not subject to change or influences of any sort.
I.73 -- Manava {v. 73}
On seeing an old person; & a person in pain, diseased; &
a person dead, gone to life's end, I left for the life gone forth,
abandoning the sensuality that entices the heart.
I.84 -- Nita {v. 84}
Asleep the whole night, delighting in company by day: when, when will the fool bring suffering & stress to an end?
I.93 -- Eraka {v. 93}
Sensual pleasures are stressful, Eraka.
Sensual pleasures aren't ease.
Whoever loves sensual pleasures loves stress, Eraka.
Whoever doesn't, doesn't love stress.
I.95 -- Cakkhupala {v. 95}
I'm blind, my eyes are destroyed.
I've stumbled on a wilderness track.
Even if I must crawl, I'll go on, but not with an evil companion.
I.104 -- Khitaka {v. 104}
How light my body!
Touched by abundant rapture & bliss, -- like a cotton tuft borne on the breeze -- it seems to be floating -- my body!
I.111 -- Jenta {v. 111}
Going forth is hard; houses are hard places to live; the Dhamma is deep; wealth, hard to obtain; it's hard to keep going with whatever we get: so it's right that we ponder continually continual inconstancy.
I.113 -- Vanavaccha {v. 113}
With clear waters & massive boulders, frequented by monkeys &
deer, covered with moss & water weeds, those rocky crags refresh me.
I.118 -- Kimbila {v. 118}
As if sent by a curse, it drops on us -- aging.
The body seems other, though it's still the same one.
I'm still here & have never been absent from it, but I remember myself as if somebody else's.
I.120 -- Isidatta {v. 120}
The five aggregates, having been comprehended, stand with their root cut through.
For me the ending of stress is reached; the ending of fermentations, attained.
Theragatha The Pairs of Verses II.13 -- Heraññakani {vv. 145-146}
Days & nights fly past.
Life comes to an end.
The span of mortals runs out, like the water of a piddling stream.
But the fool doing evil deeds doesn't realize that later it's bitter for him: evil for him the result.
II.16 -- Mahakala {vv. 151-152}
This swarthy woman [preparing a corpse for cremation] -- crow-like, enormous -- breaking a thigh & then the other thigh,
breaking an arm & then the other arm, cracking open the head,
like a pot of curds, she sits with them heaped up beside her.
Whoever, unknowing, makes acquisitions -- the fool --
returns over & over to suffering & stress. So, discerning,
don't make acquisitions. May I never lie with my head cracked open again.
II.24 -- Valliya {vv. 167-168}
What needs to be done with firm persistence, what needs to be done by someone who hopes for Awakening, that I will do.
I will not fail.
See: persistence & striving!
You show me the path: the straight, the plunge into Deathlessness. I, through sagacity, will reach it, know it,
as the stream of the Ganges, the sea.
II.26 -- Punnamasa {vv. 171-172}
Shedding five hindrances so as to reach the unexcelled rest
from the yoke, taking the Dhamma as mirror for knowing & seeing myself, I reflected on this body -- the whole thing,
inside & out, my own & others'.
How vain & empty it looked!
II.27 -- Nandaka {vv. 173-174}
Just as a fine thoroughbred steed stumbling, regains its stance,
feeling all the more urgency, & draws its burden undaunted.
In the same way, remember me: consummate in vision, a disciple of the Rightly Self-awakened One, the Awakened One's thoroughbred child, his son.
II.30 -- Kanhadinna {vv. 179-180}
Men of integrity have been attended to, the Dhamma repeatedly
listened to. Having listened, I followed the straight way, the plunge into Deathlessness.
Passion for becoming, having been killed by me, no further such passion is found in me. It neither was nor will be nor is found in me even now.
II.37 -- Sona Potiriyaputta {vv. 193-194}
It's not for sleeping, the night garlanded with zodiac stars.
The night, for one who knows, is for staying awake.
If I were to fall from my elephant's shoulder, and a tusker trampled me, death in battle would be better for me, than that I, defeated, survive.
Theragatha The Triple Verses III.5 -- Matangaputta {vv. 231-233}
It's too cold, too hot, too late in the evening -- people who say this, shirking their work: the moment passes them by.
Whoever regards cold & heat as no more than grass, doing his manly duties, won't fall away from ease.
With my chest I push through wild grasses -- spear-grass, ribbon-grass, rushes -- cultivating a seclusion heart.
III.8 -- Yasoja {vv. 243-245}
His limbs knotted like a kala plant, his body lean & lined with veins, knowing moderation in food & drink: the man of undaunted heart.
Touched by gnats & horseflies in the wilds, the great wood,
like an elephant at the head of a battle: he, mindful, should stay there endure.
One alone is like Brahma, two, like devas, three, like a village,
more than that: a hullabaloo.
III.13 -- Abhibhuta {vv. 255-257}
Listen, kinsmen, all of you, as many as are assembled here.
I will teach you the Dhamma: Painful is birth, again & again.
Rouse yourselves. Go forth.
Apply yourselves to the Awakened One's bidding.
Scatter the army of Death as an elephant would a shed made of reeds.
He who, in this doctrine & discipline, remains heedful, abandoning birth, the wandering-on, will put an end to suffering & stress.
III.14 -- Gotama {vv. 258-260}
While wandering on I went to hell; went again & again
to the world of the hungry shades; stayed countless times, long,
in the pain of the animal womb; enjoyed the human state;
went to heaven from time to time; settled in the elements of form,
the elements of formlessness, neither-perception, perception-less.
Ways of taking birth are now known: devoid of essence, unstable, conditioned, always driven along. Knowing them
as born from my self, mindful I went right to peace.
III.15 -- Harita (2) {vv. 261-263}
Whoever wants to do later what he should have done first,
falls away from the easeful state & later burns with remorse.
One should speak as one would act, & not as one wouldn't.
When one speaks without acting, the wise, they can tell.
How very easeful: Unbinding, as taught by the Rightly Self-awakened One -- sorrowless, dustless, secure, where stress
& suffering cease.
Theragatha
The Quadruple Verses
IV.8 -- Rahula {vv. 295-298}
In both ways consummate,[1] I'm known as Rahula the Fortunate:
because I'm the son of the Buddha,
because I've the eye that sees Dhammas,
because my fermentations are ended,
because I've no further becoming.
I'm deserving of offerings, a worthy one a three-knowledge man,[2] with sight of the Deathless.
Those
blinded by sensuality
covered by the net,
veiled by the veil of craving,
bound by the Kinsman of the heedless,[3]
are like fish in the mouth of a trap.
Throwing that sensuality aside,
cutting through Mara's bond,
pulling out craving, root & all,
cooled am I,
Unbound.
Notes:
1. This phrase can be taken in two ways: (a) consummate in that he has a pure lineage on both his mother's and his father's side; and (b) consummate in that he belongs both to a well-born lineage in the worldly sense and, by means of his meditative attainments, to the lineage of the noble ones.
2. One with knowledge of past lives, knowledge of the passing away and rearising of living beings, and knowledge of the ending of mental fermentations.
3. Mara.