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]| and |unsteady::wavering, fickle, inconsistent [capala]|,
difficult to guard and hard to restrain;
the wise one makes it |straight::upright [uju]|,
like a |fletcher::arrow-maker [usukāra]| straightens an arrow.
34
Vārijova thale khitto,
okamokataubbhato;
Pariphandatidaṁ cittaṁ,
māradheyyaṁ pahātave.
Like a fish tossed on dry land,
pulled out from its watery home;
this mind shakes and trembles
to escape the |realm of Māra::death’s domain [māradheyya]|.
35
Dunniggahassa lahuno,
yatthakāmanipātino;
Cittassa damatho sādhu,
cittaṁ dantaṁ sukhāvahaṁ.
|Hard to hold down::hard to control, tricky to pin down [dunniggaha]|, swift,
alighting 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.
Very difficult to see, exceedingly subtle,
alighting wherever it likes;
the |wise one::who has good judgement [medhāvī]| should guard the mind,
for a guarded mind brings happiness.
37
Dūraṅgamaṁ ekacaraṁ,
asarīraṁ guhāsayaṁ;
Ye cittaṁ saṁyamissanti,
mokkhanti mārabandhanā.
Wandering far and moving on its own,
|formless::incorporeal, intangible [asarīra]|, |dwelling in a cave::that is, the seat of consciousness [guhāsaya]|;
those who restrain the mind
will be freed from |Māra’s bonds::shackles of death [mārabandhanā]|.
38
Anavaṭṭhitacittassa,
saddhammaṁ avijānato;
Pariplavapasādassa,
paññā na paripūrati.
For one whose mind is |unstable::ungrounded, not dependable, unreliable [anavaṭṭhita]|,
who does not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|;
and |whose confidence wavers::whose faith fluctuates [pariplavapasāda]|,
wisdom does not reach fulfillment.
39
Anavassutacittassa,
ananvāhatacetaso;
Puññapāpapahīnassa,
natthi jāgarato bhayaṁ.
For one whose mind is |unsoaked by lust::not seeping with lust, not corrupted, unmoved [anavassuta]|,
and whose thoughts are unperplexed;
who has transcended both merit and demerit,
there is no fear for the |awake::alert, watchful [jāgaranta]|.
40
Kumbhūpamaṁ kāyamimaṁ viditvā,
Nagarūpamaṁ cittamidaṁ ṭhapetvā;
Yodhetha māraṁ paññāvudhena,
Jitañca rakkhe anivesano siyā.
Knowing this body is [fragile] as a clay pot,
and having established the mind like a fortress;
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 weapon of wisdom,
then guarding the victory, remain unattached.
41
Aciraṁ vatayaṁ kāyo,
pathaviṁ adhisessati;
Chuddho apetaviññāṇo,
niratthaṁva kaliṅgaraṁ.
Alas, before long this body
will lie upon earth;
discarded and |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 might do to an enemy,
or a |hater::hostile person [verī]| to another hater;
a |wrongly directed::badly oriented [micchāpaṇihita]| mind
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,
nor any other relatives;
can do one as much good
as a rightly directed mind.
33
The mind is |trembling::quivering, in agitation [phandana]| and |unsteady::wavering, fickle, inconsistent [capala]|,
difficult to guard and hard to restrain;
the wise one makes it |straight::upright [uju]|,
like a |fletcher::arrow-maker [usukāra]| straightens an arrow.
34
Like a fish tossed on dry land,
pulled out from its watery home;
this mind shakes and trembles
to escape the |realm of Māra::death’s domain [māradheyya]|.
35
|Hard to hold down::hard to control, tricky to pin down [dunniggaha]|, swift,
alighting wherever it likes;
the |taming::mastery, self-control [damatha]| of the mind is good,
for a tamed mind brings happiness.
36
Very difficult to see, exceedingly subtle,
alighting wherever it likes;
the |wise one::who has good judgement [medhāvī]| should guard the mind,
for a guarded mind brings happiness.
37
Wandering far and moving on its own,
|formless::incorporeal, intangible [asarīra]|, |dwelling in a cave::that is, the seat of consciousness [guhāsaya]|;
those who restrain the mind
will be freed from |Māra’s bonds::shackles of death [mārabandhanā]|.
38
For one whose mind is |unstable::ungrounded, not dependable, unreliable [anavaṭṭhita]|,
who does not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|;
and |whose confidence wavers::whose faith fluctuates [pariplavapasāda]|,
wisdom does not reach fulfillment.
39
For one whose mind is |unsoaked by lust::not seeping with lust, not corrupted, unmoved [anavassuta]|,
and whose thoughts are unperplexed;
who has transcended both merit and demerit,
there is no fear for the |awake::alert, watchful [jāgaranta]|.
40
Knowing this body is [fragile] as a clay pot,
and having established the mind like a fortress;
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 weapon of wisdom,
then guarding the victory, remain unattached.
41
Alas, before long this body
will lie upon earth;
discarded and |devoid of consciousness::insensate [apetaviññāṇa]|,
like a useless log.
42
Whatever harm an enemy might do to an enemy,
or a |hater::hostile person [verī]| to another hater;
a |wrongly directed::badly oriented [micchāpaṇihita]| mind
inflicts on oneself even greater harm.
43
Not even one’s mother or father,
nor any other relatives;
can do one as much good
as a rightly directed mind.
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.