DhammaPada verses 33-43 share about the nature of the mind, the drawbacks of an untamed mind, and the benefits of protecting and restraining the mind. Those who restrain the mind will be freed from the shackles of death. Not even one’s own mother, father, or any other relatives can do as much good as a rightly oriented mind can.
33
Phandanaṁ capalaṁ cittaṁ,
dūrakkhaṁ dunnivārayaṁ;
Ujuṁ karoti medhāvī,
usukārova tejanaṁ.
The mind is |trembling::quivering, in agitation [phandana]|, |unsteady::wavering, fickle, inconsistent [capala]|,
difficult to guard and hard to hold back;
The wise one makes it |exact::upright [uju]|,
like a |fletcher::arrow-maker [usukāra]| sharpens an arrow.
34
Vārijova thale khitto,
okamokataubbhato;
Pariphandatidaṁ cittaṁ,
māradheyyaṁ pahātave.
Like a fish tossed on dry land,
when pulled out from its home in water;
The mind shakes and trembles,
struggling to escape |Māra’s realm::death’s domain [māradheyya]|.
35
Dunniggahassa lahuno,
yatthakāmanipātino;
Cittassa damatho sādhu,
cittaṁ dantaṁ sukhāvahaṁ.
Tricky to pin down and swift,
landing wherever it likes;
The |taming::mastery, self-control [damatha]| of the mind is good,
for a tamed mind brings happiness.
36
Sududdasaṁ sunipuṇaṁ,
yatthakāmanipātinaṁ;
Cittaṁ rakkhetha medhāvī,
cittaṁ guttaṁ sukhāvahaṁ.
The mind is subtle, very difficult to see,
landing wherever it likes;
The |wise one::who has good judgement [medhāvī]| should protect the mind,
for a protected mind brings happiness.
37
Dūraṅgamaṁ ekacaraṁ,
asarīraṁ guhāsayaṁ;
Ye cittaṁ saṁyamissanti,
mokkhanti mārabandhanā.
Wandering far and moving on its own,
|intangible::incorporeal [asarīra]|, with its abode concealed;
Those who restrain the mind,
will be freed from the |shackles of death::Māra’s bonds [mārabandhana]|.
38
Anavaṭṭhitacittassa,
saddhammaṁ avijānato;
Pariplavapasādassa,
paññā na paripūrati.
For one whose mind is |unstable::ungrounded, not dependable, unreliable [anavaṭṭhita]|,
and who does not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|;
For one |whose confidence wavers::whose faith fluctuates [pariplavapasāda]|,
wisdom does not reach fullness.
39
Anavassutacittassa,
ananvāhatacetaso;
Puññapāpapahīnassa,
natthi jāgarato bhayaṁ.
For one whose mind is |not oozing [with lust]::not seeping with lust, not corrupted, unmoved [anavassuta]|,
and whose thoughts are not afflicted;
For one who has transcended merit and demerit,
there is no fear for the |awake::alert, lucid [jāgara]|.
40
Kumbhūpamaṁ kāyamimaṁ viditvā,
Nagarūpamaṁ cittamidaṁ ṭhapetvā;
Yodhetha māraṁ paññāvudhena,
Jitañca rakkhe anivesano siyā.
Having known this body as [fragile] like a clay pot,
and set up this mind like a well-fortified city;
One should fight |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| with the sword of wisdom,
then guarding victory, remain without attachment.
41
Aciraṁ vatayaṁ kāyo,
pathaviṁ adhisessati;
Chuddho apetaviññāṇo,
niratthaṁva kaliṅgaraṁ.
Before long, this body,
will lie upon earth;
Discarded, |devoid of consciousness::insensate [apetaviññāṇa]|,
like a useless log.
42
Diso disaṁ yaṁ taṁ kayirā,
verī vā pana verinaṁ;
Micchāpaṇihitaṁ cittaṁ,
pāpiyo naṁ tato kare.
Whatever harm an enemy may do to an enemy,
or a hostile person may do to another hostile person;
A mind that is |wrongly oriented::badly directed [micchāpaṇihita]|,
inflicts on oneself even greater harm.
43
Na taṁ mātā pitā kayirā,
aññe vāpi ca ñātakā;
Sammāpaṇihitaṁ cittaṁ,
seyyaso naṁ tato kare.
Not even one’s mother or father,
or any other relatives;
Can do as much good,
as a mind that is rightly oriented.
33
The mind is |trembling::quivering, in agitation [phandana]|, |unsteady::wavering, fickle, inconsistent [capala]|,
difficult to guard and hard to hold back;
The wise one makes it |exact::upright [uju]|,
like a |fletcher::arrow-maker [usukāra]| sharpens an arrow.
34
Like a fish tossed on dry land,
when pulled out from its home in water;
The mind shakes and trembles,
struggling to escape |Māra’s realm::death’s domain [māradheyya]|.
35
Tricky to pin down and swift,
landing wherever it likes;
The |taming::mastery, self-control [damatha]| of the mind is good,
for a tamed mind brings happiness.
36
The mind is subtle, very difficult to see,
landing wherever it likes;
The |wise one::who has good judgement [medhāvī]| should protect the mind,
for a protected mind brings happiness.
37
Wandering far and moving on its own,
|intangible::incorporeal [asarīra]|, with its abode concealed;
Those who restrain the mind,
will be freed from the |shackles of death::Māra’s bonds [mārabandhana]|.
38
For one whose mind is |unstable::ungrounded, not dependable, unreliable [anavaṭṭhita]|,
and who does not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|;
For one |whose confidence wavers::whose faith fluctuates [pariplavapasāda]|,
wisdom does not reach fullness.
39
For one whose mind is |not oozing [with lust]::not seeping with lust, not corrupted, unmoved [anavassuta]|,
and whose thoughts are not afflicted;
For one who has transcended merit and demerit,
there is no fear for the |awake::alert, lucid [jāgara]|.
40
Having known this body as [fragile] like a clay pot,
and set up this mind like a well-fortified city;
One should fight |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| with the sword of wisdom,
then guarding victory, remain without attachment.
41
Before long, this body,
will lie upon earth;
Discarded, |devoid of consciousness::insensate [apetaviññāṇa]|,
like a useless log.
42
Whatever harm an enemy may do to an enemy,
or a hostile person may do to another hostile person;
A mind that is |wrongly oriented::badly directed [micchāpaṇihita]|,
inflicts on oneself even greater harm.
43
Not even one’s mother or father,
or any other relatives;
Can do as much good,
as a mind that is rightly oriented.
Phandanaṁ capalaṁ cittaṁ,
dūrakkhaṁ dunnivārayaṁ;
Ujuṁ karoti medhāvī,
usukārova tejanaṁ.
Vārijova thale khitto,
okamokataubbhato;
Pariphandatidaṁ cittaṁ,
māradheyyaṁ pahātave.
Dunniggahassa lahuno,
yatthakāmanipātino;
Cittassa damatho sādhu,
cittaṁ dantaṁ sukhāvahaṁ.
Sududdasaṁ sunipuṇaṁ,
yatthakāmanipātinaṁ;
Cittaṁ rakkhetha medhāvī,
cittaṁ guttaṁ sukhāvahaṁ.
Dūraṅgamaṁ ekacaraṁ,
asarīraṁ guhāsayaṁ;
Ye cittaṁ saṁyamissanti,
mokkhanti mārabandhanā.
Anavaṭṭhitacittassa,
saddhammaṁ avijānato;
Pariplavapasādassa,
paññā na paripūrati.
Anavassutacittassa,
ananvāhatacetaso;
Puññapāpapahīnassa,
natthi jāgarato bhayaṁ.
Kumbhūpamaṁ kāyamimaṁ viditvā,
Nagarūpamaṁ cittamidaṁ ṭhapetvā;
Yodhetha māraṁ paññāvudhena,
Jitañca rakkhe anivesano siyā.
Aciraṁ vatayaṁ kāyo,
pathaviṁ adhisessati;
Chuddho apetaviññāṇo,
niratthaṁva kaliṅgaraṁ.
Diso disaṁ yaṁ taṁ kayirā,
verī vā pana verinaṁ;
Micchāpaṇihitaṁ cittaṁ,
pāpiyo naṁ tato kare.
Na taṁ mātā pitā kayirā,
aññe vāpi ca ñātakā;
Sammāpaṇihitaṁ cittaṁ,
seyyaso naṁ tato kare.