Taking Up Arms

Peril stems from those who take up arms—just look how people conflict!I shall extol how I came to bestirred with a sense of urgency.

“Attadaṇḍā bhayaṁ jātaṁ, janaṁ passatha medhagaṁ; Saṁvegaṁ kittayissāmi, yathā saṁvijitaṁ mayā.

Peril stems from those who take up arms—“Attadaṇḍā bhayaṁ jātaṁ, just look how people conflict!janaṁ passatha medhagaṁ; I shall extol how I came to beSaṁvegaṁ kittayissāmi, stirred with a sense of urgency.yathā saṁvijitaṁ mayā.

I saw this population flounder,like a fish in a little puddle.Seeing them at odds with each other,fear came upon me.

Phandamānaṁ pajaṁ disvā, macche appodake yathā; Aññamaññehi byāruddhe, disvā maṁ bhayamāvisi.

I saw this population flounder,Phandamānaṁ pajaṁ disvā, like a fish in a little puddle.macche appodake yathā; Seeing them at odds with each other,Aññamaññehi byāruddhe, fear came upon me.disvā maṁ bhayamāvisi.

The world around was volatile,all directions were in turmoil.Wanting a home for myself,I saw nowhere unsettled.*Osita (and osāna in the next line) convey both “occupy” and “end” in the sense of a place of rest at the end of a journey.

Samantamasāro loko, disā sabbā sameritā; Icchaṁ bhavanamattano, nāddasāsiṁ anositaṁ.

The world around was volatile,Samantamasāro loko, all directions were in turmoil.disā sabbā sameritā; Wanting a home for myself,Icchaṁ bhavanamattano, I saw nowhere unsettled.*Osita (and osāna in the next line) convey both “occupy” and “end” in the sense of a place of rest at the end of a journey.nāddasāsiṁ anositaṁ.

Yet even in their settlement they were at odds—*Here, tveva has a contrastive sense.seeing that, I grew uneasy.Then I saw a dart there,so hard to see, stuck in the heart.

Osāne tveva byāruddhe, Disvā me aratī ahu; Athettha sallamaddakkhiṁ, Duddasaṁ hadayanissitaṁ. *hadayanissitaṁ → hadayassitaṁ (mnd15:51 [Attadaṇḍasuttaniddesa])

Yet even in their settlement they were at odds—*Here, tveva has a contrastive sense.Osāne tveva byāruddhe, seeing that, I grew uneasy.Disvā me aratī ahu; Then I saw a dart there,Athettha sallamaddakkhiṁ, so hard to see, stuck in the heart.Duddasaṁ hadayanissitaṁ. *hadayanissitaṁ → hadayassitaṁ (mnd15:51 [Attadaṇḍasuttaniddesa])

When struck by that dart,you run around in all directions.But when that same dart has been plucked out,you neither run around nor sink down.

Yena sallena otiṇṇo, disā sabbā vidhāvati; Tameva sallamabbuyha, na dhāvati na sīdati.

When struck by that dart,Yena sallena otiṇṇo, you run around in all directions.disā sabbā vidhāvati; But when that same dart has been plucked out,Tameva sallamabbuyha, you neither run around nor sink down.na dhāvati na sīdati.

(On that topic, the trainings are recited.)*Agreeing with Norman that this line is likely a reciter’s remark. However, I take tattha as the locative of reference. “That topic” is the extraction of the dart, for which the remainder of the sutta gives practical guidelines.Whatever attachments there are in the world,don’t pursue them.Having pierced through sensual pleasures <j>in every way,train yourself for extinguishment.

Tattha sikkhānugīyanti, *sikkhānugīyanti → sikkhānukiriyanti (mr)yāni loke gadhitāni; Na tesu pasuto siyā, nibbijjha sabbaso kāme; Sikkhe nibbānamattano.

(On that topic, the trainings are recited.)*Agreeing with Norman that this line is likely a reciter’s remark. However, I take tattha as the locative of reference. “That topic” is the extraction of the dart, for which the remainder of the sutta gives practical guidelines.Tattha sikkhānugīyanti, *sikkhānugīyanti → sikkhānukiriyanti (mr)Whatever attachments there are in the world,yāni loke gadhitāni; don’t pursue them.Na tesu pasuto siyā, Having pierced through sensual pleasures <j>in every way,nibbijjha sabbaso kāme; train yourself for extinguishment.Sikkhe nibbānamattano.

Be truthful, not rude,free of deceit, and rid of slander;without anger, a sage would cross overthe evils of greed and avarice.

Sacco siyā appagabbho, amāyo rittapesuṇo; Akkodhano lobhapāpaṁ, vevicchaṁ vitare muni.

Be truthful, not rude,Sacco siyā appagabbho, free of deceit, and rid of slander;amāyo rittapesuṇo; without anger, a sage would cross overAkkodhano lobhapāpaṁ, the evils of greed and avarice.vevicchaṁ vitare muni.

Prevail over sleepiness, sloth, and drowsiness,don’t abide in negligence,A person intent on quenchingwould not stand for arrogance.

Niddaṁ tandiṁ sahe thīnaṁ, pamādena na saṁvase; Atimāne na tiṭṭheyya, nibbānamanaso naro.

Prevail over sleepiness, sloth, and drowsiness,Niddaṁ tandiṁ sahe thīnaṁ, don’t abide in negligence,pamādena na saṁvase; A person intent on quenchingAtimāne na tiṭṭheyya, would not stand for arrogance.nibbānamanaso naro.

Don’t be led into lying,or get caught up in affection for form.Completely understand conceit,and desist from hasty conduct.

Mosavajje na nīyetha, *nīyetha → niyyetha (bj mnd15:104 [Attadaṇḍasuttaniddesa])rūpe snehaṁ na kubbaye; Mānañca parijāneyya, sāhasā virato care.

Don’t be led into lying,Mosavajje na nīyetha, *nīyetha → niyyetha (bj mnd15:104 [Attadaṇḍasuttaniddesa])or get caught up in affection for form.rūpe snehaṁ na kubbaye; Completely understand conceit,Mānañca parijāneyya, and desist from hasty conduct.sāhasā virato care.

Don’t relish the old,or welcome the new.Don’t grieve for what is running out,or get attached to things that pull you in.

Purāṇaṁ nābhinandeyya, Nave khantiṁ na kubbaye; Hiyyamāne na soceyya, Ākāsaṁ na sito siyā.

Don’t relish the old,Purāṇaṁ nābhinandeyya, or welcome the new.Nave khantiṁ na kubbaye; Don’t grieve for what is running out,Hiyyamāne na soceyya, or get attached to things that pull you in.Ākāsaṁ na sito siyā.

Greed, I say, is the great flood,and longing is the current—the basis, the compulsion,the swamp of sensuality so hard to get past.

Gedhaṁ brūmi mahoghoti, Ājavaṁ brūmi jappanaṁ; Ārammaṇaṁ pakappanaṁ, *pakappanaṁ → pakampanaṁ (aṭṭha.)Kāmapaṅko duraccayo.

Greed, I say, is the great flood,Gedhaṁ brūmi mahoghoti, and longing is the current—Ājavaṁ brūmi jappanaṁ; the basis, the compulsion,Ārammaṇaṁ pakappanaṁ, *pakappanaṁ → pakampanaṁ (aṭṭha.)the swamp of sensuality so hard to get past.Kāmapaṅko duraccayo.

The sage never strays from the truth;the brahmin stands on solid ground.Having given up everything,they are said to be at peace.

Saccā avokkamma muni, *avokkamma → avokkamaṁ (mnd15:128 [Attadaṇḍasuttaniddesa])Thale tiṭṭhati brāhmaṇo; Sabbaṁ so paṭinissajja, *Sabbaṁ so → sabbaso (sya-all, mr)Sa ve santoti vuccati.

The sage never strays from the truth;Saccā avokkamma muni, *avokkamma → avokkamaṁ (mnd15:128 [Attadaṇḍasuttaniddesa])the brahmin stands on solid ground.Thale tiṭṭhati brāhmaṇo; Having given up everything,Sabbaṁ so paṭinissajja, *Sabbaṁ so → sabbaso (sya-all, mr)they are said to be at peace.Sa ve santoti vuccati.

They have truly known, they’re a knowledge master,understanding the teaching, they are independent.They rightly proceed in the world,not coveting anything here.

Sa ve vidvā sa vedagū, Ñatvā dhammaṁ anissito; Sammā so loke iriyāno, Na pihetīdha kassaci.

They have truly known, they’re a knowledge master,Sa ve vidvā sa vedagū, understanding the teaching, they are independent.Ñatvā dhammaṁ anissito; They rightly proceed in the world,Sammā so loke iriyāno, not coveting anything here.Na pihetīdha kassaci.

One who has crossed over sensuality here,the chain in the world so hard to get past,grieves not, nor hopes;they’ve cut the strings, they’re no longer bound.

Yodha kāme accatari, Saṅgaṁ loke duraccayaṁ; Na so socati nājjheti, Chinnasoto abandhano.

One who has crossed over sensuality here,Yodha kāme accatari, the chain in the world so hard to get past,Saṅgaṁ loke duraccayaṁ; grieves not, nor hopes;Na so socati nājjheti, they’ve cut the strings, they’re no longer bound.Chinnasoto abandhano.

What came before, let wither away,and after, let there be nothing.If you don’t grasp at the middle,you will live at peace.

Yaṁ pubbe taṁ visosehi, Pacchā te māhu kiñcanaṁ; Majjhe ce no gahessasi, Upasanto carissasi.

What came before, let wither away,Yaṁ pubbe taṁ visosehi, and after, let there be nothing.Pacchā te māhu kiñcanaṁ; If you don’t grasp at the middle,Majjhe ce no gahessasi, you will live at peace.Upasanto carissasi.

One who has no sense of ownershipin the whole realm of name and form,does not grieve for that which is not,they suffer no loss in the world.

Sabbaso nāmarūpasmiṁ, Yassa natthi mamāyitaṁ; Asatā ca na socati, Sa ve loke na jīyati.

One who has no sense of ownershipSabbaso nāmarūpasmiṁ, in the whole realm of name and form,Yassa natthi mamāyitaṁ; does not grieve for that which is not,Asatā ca na socati, they suffer no loss in the world.Sa ve loke na jīyati.

If you don’t think of anythingas belonging to yourself or others,not finding anything to be “mine”,you won’t grieve, thinking “I don’t have it”.

Yassa natthi idaṁ meti, Paresaṁ vāpi kiñcanaṁ; Mamattaṁ so asaṁvindaṁ, Natthi meti na socati.

If you don’t think of anythingYassa natthi idaṁ meti, as belonging to yourself or others,Paresaṁ vāpi kiñcanaṁ; not finding anything to be “mine”,Mamattaṁ so asaṁvindaṁ, you won’t grieve, thinking “I don’t have it”.Natthi meti na socati.

Not bitter, not fawning,unstirred, everywhere even;when asked about one who is unwavering,I declare that that is the benefit.

Aniṭṭhurī ananugiddho, Anejo sabbadhī samo; Tamānisaṁsaṁ pabrūmi, Pucchito avikampinaṁ.

Not bitter, not fawning,Aniṭṭhurī ananugiddho, unstirred, everywhere even;Anejo sabbadhī samo; when asked about one who is unwavering,Tamānisaṁsaṁ pabrūmi, I declare that that is the benefit.Pucchito avikampinaṁ.

For the unstirred who understand,there’s no performance of deeds.Desisting from instigation,they see sanctuary everywhere.

Anejassa vijānato, Natthi kāci nisaṅkhati; *nisaṅkhati → nisaṅkhiti (bj); kācini saṅkhiti (pts-vp-pli1)Virato so viyārabbhā, Khemaṁ passati sabbadhi.

For the unstirred who understand,Anejassa vijānato, there’s no performance of deeds.Natthi kāci nisaṅkhati; *nisaṅkhati → nisaṅkhiti (bj); kācini saṅkhiti (pts-vp-pli1)Desisting from instigation,Virato so viyārabbhā, they see sanctuary everywhere.Khemaṁ passati sabbadhi.

A sage doesn’t speak of themselves as beingamong superiors, inferiors, or equals.Peaceful, rid of stinginess,they are neither ditching nor taking up.

Na samesu na omesu, Na ussesu vadate muni; Santo so vītamaccharo, Nādeti na nirassatī”ti.

A sage doesn’t speak of themselves as beingNa samesu na omesu, among superiors, inferiors, or equals.Na ussesu vadate muni; Peaceful, rid of stinginess,Santo so vītamaccharo, they are neither ditching nor taking up.Nādeti na nirassatī”ti.