290.
Seeing that by giving up a conditional pleasure, one could obtain a far reaching one happiness.
The Wise give up the lesser pleasure, having understood (the benefits of) an extensive one.
291.
By imposing dis-ease upon others, one wrongly gains their own happiness.
Full of hostility, they will not escape from hatred.
292.
What should be done has been thrown away, yet what should not be done is done.
The arrogant become negligent, and their effluents grow.
293.
Those who completely commit themselves too constantly be mindful of the body.
Not undertaking what should not be done, and consistently doing what should be done.
Those who are mindful and reflective move away from the effluents.
294.
Having killed the mother1 and father2, and two warrior kings3,
destroying the country and its officials4, the truly learned ones walk away untroubled.
295.
Having killed mother, father and two learned kings5,
Having killed the five tigers6-7, the truly learned ones walk away untroubled.
296.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they are always mindful of the qualities of the Buddha.
297.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they are always mindful of the qualities of the Dhamma.
298.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they are always mindful of the qualities of the saṅgha.
299.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they are always mindful of the body.
300.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they have a mind devoted to harmlessness.
301.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they have a mind devoted to meditation.
302.
It is difficult to enjoy the life gone-forth; also the life of a householder is uneasy.
Hard is association with dissonant people, and wandering the rounds of rebirth is painful.
So, do not be a wanderer, and do not be afflicted with dis-ease.
303.
Endowed with confidence & virtue; possessing a good name and wealth.
Wherever they rest, they are respected everywhere.
304.
The virtuous ones shine from afar, like the snowy mountains.
The immoral go unseen, just like arrows shot in the night.
305.
Diligently they sit, sleep, and wandering alone.
Mastering themselves in solitude, they delight in living in the forests.
Seeing that by giving up a conditional pleasure, one could obtain a far reaching one happiness.
The Wise give up the lesser pleasure, having understood (the benefits of) an extensive one.
291.
By imposing dis-ease upon others, one wrongly gains their own happiness.
Full of hostility, they will not escape from hatred.
292.
What should be done has been thrown away, yet what should not be done is done.
The arrogant become negligent, and their effluents grow.
293.
Those who completely commit themselves too constantly be mindful of the body.
Not undertaking what should not be done, and consistently doing what should be done.
Those who are mindful and reflective move away from the effluents.
294.
Having killed the mother1 and father2, and two warrior kings3,
destroying the country and its officials4, the truly learned ones walk away untroubled.
295.
Having killed mother, father and two learned kings5,
Having killed the five tigers6-7, the truly learned ones walk away untroubled.
296.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they are always mindful of the qualities of the Buddha.
297.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they are always mindful of the qualities of the Dhamma.
298.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they are always mindful of the qualities of the saṅgha.
299.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they are always mindful of the body.
300.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they have a mind devoted to harmlessness.
301.
They are Awake and always wide awake, are the disciples of Gotama.
Whether by day or night, they have a mind devoted to meditation.
302.
It is difficult to enjoy the life gone-forth; also the life of a householder is uneasy.
Hard is association with dissonant people, and wandering the rounds of rebirth is painful.
So, do not be a wanderer, and do not be afflicted with dis-ease.
303.
Endowed with confidence & virtue; possessing a good name and wealth.
Wherever they rest, they are respected everywhere.
304.
The virtuous ones shine from afar, like the snowy mountains.
The immoral go unseen, just like arrows shot in the night.
305.
Diligently they sit, sleep, and wandering alone.
Mastering themselves in solitude, they delight in living in the forests.
pakiṇṇakavaggo ekavīsatimo niṭṭhito.
The twenty-first group on scattered things has finished
The twenty-first group on scattered things has finished
Notes
1 Ven Nārada notes in his translation (4) māta = (mother) represents craving (taṇhā) as it produces birth.
2 Ven Nārada notes in his translation (5) pita = (father) represents "I-conceit".
3 Ven Buddharakkhita notes in-line in his translation that the two warrior kings are eternalisn & nihilism.
4 Ven Nārada notes in his translation (6) sānucaraṃ = (revenue officer) here represents clinging to life (nandirāga).
5 Ven Buddharakkhita notes in-line in his translation that the two learned kings are the extreme views.
6 Ven Buddharakkhita notes in-line in his translation that the tiger represents the five hindrences.
Ven Nārada notes in his translation (7) Veyyagghapa¤camaü, this term is used to denote the five hindrances (nãvaraõa)
of which doubt or indecision (vicikicchà) is the fifth. Veyyaggha means a perilous path infested with tigers. Doubt is
comparable to such a path (Commentary). The other four hindrances are: sense-desire (kàmacchanda), ill-will (vyàpàda),
restlessness and brooding (uddhacca-kukkucca), and slot and torpor (thãna-middha). They are called hindrances
because they obstruct the path to heavenly bliss and Nibbàna.
7 Usually rendered as “and a tiger as the fifth” this makes no sense to me as denoting the hindrences if it is only one tiger
so have opted for a different rendering. Ven Nārada opts for a different translation altogether “and having destroyed the
perilous path (hindrances)” which he explains with the note shared in footnote 12.
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