221
Kodhaṁ jahe vippajaheyya mānaṁ,
Saṁyojanaṁ sabbamatikkameyya;
Taṁ nāmarūpasmimasajjamānaṁ,
Akiñcanaṁ nānupatanti dukkhā.
One should abandon anger and renounce |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|,
and break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|;
For one unattached to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|,
owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.
222
Yo ve uppatitaṁ kodhaṁ,
rathaṁ bhantaṁva vāraye;
Tamahaṁ sārathiṁ brūmi,
rasmiggāho itaro jano.
One who restrains arisen |anger::rage, wrath, fury, indignation [kodha]|,
as one halts a veering chariot;
I call that person a |charioteer::driver [sārathi]|,
others are merely holding the reins.
223
Akkodhena jine kodhaṁ,
asādhuṁ sādhunā jine;
Jine kadariyaṁ dānena,
saccenālikavādinaṁ.
Overcome anger with |non-anger::patience, forbearance, tolerance [akkodha]|,
the bad with what is |good::virtuous, wholesome, beneficial [sādhu]|;
Overcome |stinginess::miserliness, tight-fistedness [kadariya]| with |giving::the act of giving or donating, with an intention to give [dāna]|,
and false speech with truth.
224
Saccaṁ bhaṇe na kujjheyya,
dajjā appampi yācito;
Etehi tīhi ṭhānehi,
gacche devāna santike.
Speak what is |true::accurate, correct [sacca]|, yield not to anger,
when asked, give even if you only have a little;
By [cultivating] these three qualities,
one goes to the company of the gods.
225
Ahiṁsakā ye munayo,
niccaṁ kāyena saṁvutā;
Te yanti accutaṁ ṭhānaṁ,
yattha gantvā na socare.
Those sages who |do not harm::humane, non-violent [ahiṁsaka]|,
continuously |restrained::guarded, controlled [saṃvuta]| in body;
Go to the |stable::unshakeable, epithet of Nibbāna [accuta]| state,
where, having gone, |they grieve::they sorrow, they mourn [socare]| no more.
226
Sadā jāgaramānānaṁ,
ahorattānusikkhinaṁ;
Nibbānaṁ adhimuttānaṁ,
atthaṁ gacchanti āsavā.
For those ever |watchful::alert, vigilant, lucid [jāgaramāna]|,
|training themselves by day and night::practicing in continuously [ahorattānusikkhī]|;
Firmly resolved on |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|,
the |taints::defilements, pollutants [āsava]| come to an end.
227
Porāṇametaṁ atula,
netaṁ ajjatanāmiva;
Nindanti tuṇhimāsīnaṁ,
nindanti bahubhāṇinaṁ;
Mitabhāṇimpi nindanti,
natthi loke anindito.
This is an ancient saying, Atula,
not something only said today—
They are |blamed::criticized [nindati]| who sit silently,
who often speak are also blamed;
Even one who speaks moderately is blamed,
there is no one in the world |who is not blamed::who is not reproached, who is not impeached [anindita]|.
228
Na cāhu na ca bhavissati,
na cetarahi vijjati;
Ekantaṁ nindito poso,
ekantaṁ vā pasaṁsito.
There never was, there never will be,
nor is there now found;
A person who is entirely blamed,
or one who is wholly |praised::approved of, commended [pasaṃsi]|.
229
Yañce viññū pasaṁsanti,
anuvicca suve suve;
Acchiddavuttiṁ medhāviṁ,
paññāsīlasamāhitaṁ.
The one whom the wise praise,
|having examined::investigating, learning about [anuvicca]| day by day;
Of |flawless conduct::unbroken conduct [acchiddavutti]| and |sound judgement::one who is discerning [medhāvī]|,
endowed with virtue, |collectedness::composure, concentration [samāhita]|, and wisdom—
230
Nikkhaṁ jambonadasseva,
ko taṁ ninditumarahati;
Devāpi naṁ pasaṁsanti,
brahmunāpi pasaṁsito.
Like pure gold |from the Jambu River::Jambu River may have been inspired by real rivers in the Indian subcontinent known for deposits of gold, such as the Son River or Swarna Rekha River, both of which have historical associations with gold deposits [jambonada]|,
who is worthy to criticize such a person?
Even the gods praise that one,
and by |Brahma::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahma]| too, he is praised.
231
Kāyappakopaṁ rakkheyya,
kāyena saṁvuto siyā;
Kāyaduccaritaṁ hitvā,
kāyena sucaritaṁ care.
One should guard against |irritability in bodily action::harmful bodily behavior, physical agitation [kāyappakopa]|,
be restrained in bodily actions;
Having abandoned |bodily misconduct::killing living beings, harming others, theft, or sexual misconduct [kāyaduccarita]|,
one should practice good bodily conduct.
232
Vacīpakopaṁ rakkheyya,
vācāya saṁvuto siyā;
Vacīduccaritaṁ hitvā,
vācāya sucaritaṁ care.
One should guard against |irritability in speech::being agitated when speaking, using harmful speech [vacīpakopa]|,
be restrained in speech;
Having abandoned |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|,
one should practice good conduct in speech.
233
Manopakopaṁ rakkheyya,
manasā saṁvuto siyā;
Manoduccaritaṁ hitvā,
manasā sucaritaṁ care.
One should guard against |irritability in thought::mental agitation, mental irritation [manopakopa]|,
be restrained in mind;
Abandoning |mental misconduct::thoughts of sensuality, ill will, harm [manoduccarita]|,
one should practice good conduct in thought.
234
Kāyena saṁvutā dhīrā,
atho vācāya saṁvutā;
Manasā saṁvutā dhīrā,
te ve suparisaṁvutā.
The wise are restrained in bodily action,
restrained in speech;
and restrained in thought,
they are truly well-restrained.