yaṃ taṃ santaṃ padaṃ abhisamecca:
Sakko ujū ca sūjū ca
suvacocassa mudu anatimānī.
Who reaches toward that most peaceful state:
One would be capable, and straight—quite straight;
Well-spoken, gentle, without too much pride.
By one who is skilled in goodness,
And who seeks1 the path of peace:
Let them be able and upright,
Straightforward and gentle in speech.
Humble and not conceited,
who’s skilled in wholesomeness
to gain the State of Peacefulness is this:
One must be able, upright, straight and not proud,
easy to speak to, mild
who wishes to attain that calm state [ Nibbana ],
should act thus:
he should be able, upright, perfectly upright,
of noble speech, gentle and humble.
who is skilful in respect of the good,
having attained the peaceful state.
He should be capable, straight, and very upright,
easy to speak to, gentle and not proud,
Who understands the meaning
of the Place of Peace [i.e. Nibbana] —
He should be able, upright, truly straight,
Kindly of speech, mild, and without conceit.
and who wishes to attain that state of Calm should act (thus):
He should be able, upright, perfectly upright,
compliant, gentle, and humble.
to know what is good for him,
by him who hath grasped the meaning of the Place of Peace.
He must be able and upright and truly straight:
gentle of speech and mild, not having vain conceit of self.
The State of Peace to have attained is this.
He would be able, right, upright,
And meek and gentle and not proud,
In order to attain the State of Peace.
Let him be able, upright, straight,
And meek and gentle and not proud.
Who wants to break through to the state of peace:
Be capable, upright, & straightforward,
Easy to instruct, gentle, & not conceited,
that state of peace should act thus:
one should be able, straight, upright,
obedient, gentle, and humble.
When he becomes aware of the peaceful state?
He should be capable, honest, straightforward,
Receptive, flexible, humble,
and who wishes to attain that state of calm should act [thus]:
He should be efficient, upright, perfectly upright,
obedient, gentle and humble.
and who wishes to attain that state of Calm (Nibbana) should act thus:
he should be dexterous, upright, exceedingly upright,
obedient, gentle, and humble.
Having glimpsed the state of perfect peace,
Should be able, honest and upright,
Gentle in speech, meek and not proud.
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
having made the breakthrough to that peaceful state:
he should be able, upright, and very upright,
amenable to advice and gentle, without arrogance. (1)
and who know the place of peace.
Let them be able and upright, very upright,
easy to speak to, gentle and humble;
Who seeks the good, and has obtained peace.
Let one be strenuous, upright, and sincere,
Without pride, easily contented, and joyous.
who seek the good:
May they be able and upright, straightforward,
of gentle speech and not proud.
appakicco ca sallahukavuttī,
Santindriyo ca nipako ca
appagabbho kulesu ananugiddho.
Not doing too much and lightly engaged;
Thoughtful, with a peaceful demeanor, and
Modest, without greed among worldly things.
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature.
easily satisfied and not caught up
in too much bustle,
and frugal in one’s ways,
with senses calmed, intelligent, not bold,
unswayed by the emotions of the crowd,
with few duties, of light livelihood,
with senses calmed, discreet, not impudent,
not greedily attached to families
having few duties and of a frugal way of life,
with his sense-faculties calmed, zealous, not impudent,
(and) not greedy (when begging) among families
Having few wants and simple tastes,
With composed senses, discreet,
Not arrogant or grasping.
with few duties, of simple livelihood,
controlled in senses,
discreet, not impudent,
he should not be greedily attached to families
with but few wants, of frugal appetites:
with faculties of sense composed, discreet,
not insolent, nor greedy after gifts
Unbusy, frugal, and serene
In faculties, prudent, modest,
Not fawning upon families.
Unbusy, frugal, and serene
In faculties, prudent and modest,
Ungrasping among families;
with few duties, living lightly,
With peaceful faculties, masterful,
modest, & no greed for supporters.
with few duties, living lightly,
controlled in senses, discreet,
not impudent, unattached to families
With few activities, with few possessions,
With steady senses, wise,
Considered in his action, and not mimicking householders
with few duties, of light livelihood,
controlled in senses, discreet,
not impudent, not be greedily attached to families.
with but few responsibilities, of simple livelihood,
controlled in the senses, prudent, courteous,
and not hanker after association with families.
Not over-busy, and simple in living.
Tranquil his senses, let him be prudent,
And not brazen, nor fawning on families.
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.
of few duties and a frugal way of living;
of peaceful faculties and judicious,
courteous, without greed when among families. (2)
unbusied, living lightly,
alert, with senses calmed,
courteous, not fawning on families.
Let one not take upon oneself the burden of riches.
Let one's senses be controlled.
Let one be wise but not puffed up and
Let one not desire great possessions even for one's family.
unburdened with their senses calmed.
May they be wise, not arrogant
and without desire for the possessions of others.
yena viññū pare upavadeyyuṃ.
Sukhino vā khemino hontu
sabbe sattā bhavantu sukhitattā.
That others who are wise would speak against.
May they be secure and profoundly well;
—May all beings be happy in themselves.
That the wise would later reprove.
Wishing: In gladness and in safety,
May all beings be at ease.
(and this the thought that one should always hold;)
May beings all live happily and safe
and may their hearts rejoice within themselves.
for which otherwise men might censure him.
May all beings be happy and secure,
may their hearts be wholesome!
on account of which other wise men would criticize him.
Let all creatures indeed be happy (and) secure;
let them be happy-minded
For which the wise might blame him.
May all be happy and safe!
May all beings gain inner joy—
such that other wise men might censure him.
(Then he should cultivate his thoughts thus:)
May all beings be happy and secure;
may their minds be contented.
for which other men who are wise may censure him.
That other wise men might deplore,
(Then let him think) “Joyful and safe
Let every creature’s heart rejoice.“
That other wise men might deplore.
(Then let him think) "In joy and safety
Let every creature’s heart rejoice."
that the wise would later censure.
Think: Happy & secure,
may all beings be happy at heart.
for which the wise might censure one.
May all beings be happy and secure!
May all beings have happy minds!
That would arouse the criticism of the wise.
[He should cultivate these wishes:]
“May all beings be at ease, secure;
May they all be happy in heart."
such that other wise men might censure him.
May all beings be happy and secure!
May their hearts be wholesome!
for which wise men may rebuke him.
(Let him think:) 'May all beings be happy and safe.
May they have happy minds.'
That gives the wise reason to reprove him.
(Then let him cultivate the thought:)
May all be well and secure, May all beings be happy!
that the wise would later censure.
Think: Happy, at rest,
may all beings be happy at heart.
because of which other wise people might criticize him.
May all beings be happy and secure;
may they be inwardly happy! (3)
that others might blame with reason.
May they be happy and safe!
May all beings be happy!
or that the wise would reprove.
May all beings be happy.
May they be joyous and live in safety,
or that the wise would reprove.
May all beings be happy.
May they live in safety and joy.
tasā vā thāvarā vā anavasesā
Dīghā vā ye mahantā vā
majjhamā rassakāṇukathūlā,
Without exception, whether weak or strong,
Whether tall and large, middle-sized, or short,
Whether very subtle or very gross,
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
whether they be frail or very strong,
without exception, be they long or short,
or middle-sized, or be they big or small,
or thick
feeble or strong, tall, stout
or medium, short, small or large,
without exception;
moving or still, without exception,
whichever are long or large, or middle-sized
or short, small or great,
Without exception, weak or strong,
Whether long or high
Middling or small, subtle or gross,
feeble or strong, long (or tall), stout,
or medium, short, small, or large,
feeble or strong, omitting none,
or tall or middle-sized or
short, subtle or gross of form,
No matter whether frail or firm,
With none excepted, long or big
Or middle-sized or short or small
Or thick,
No matter whether faint or bold,
With none excepted, long or big
Or middle-sized or short or thin
Or thick,
weak or strong, without exception,
Long, large, middling, short, subtle, blatant,
without exception, weak or strong,
long, large, middling,
short, subtle, or gross,
Stable or unstable without exception,
Long, or those who are large,
Medium, short, subtle, gross.
feeble or strong, long, stout
or medium, short, small or large,
— feeble or strong (or the seekers and the attained)
long, stout, or of medium size, short, small, large,
Without exception, weak or strong,
Long, huge or middle-sized,
Or short, minute or bulky,
weak or strong, without exception,
long, large, middling,
short, subtle, blatant,
whether frail or firm, without omission,
those that are long or those that are large, middling,
short, fine, or gross; (4)
with not a one left out—
frail or firm, long or large,
medium, small, tiny or round,
In high or middle or low realms of existence.
Small or great,
whether weak or strong,
tall, stout, medium or short,
ye ca dūre vasanti avidūre,
Bhūtā vā sambhavesī vā,—
sabbe sattā bhavantu sukhitattā.
Dwelling far away or not far away,
Whether born already or not yet born
—May all beings be happy in themselves.
Those living near and far away,
Those born and to-be-born,
May all beings be at ease!
or whether they dwell far or they dwell near,
those that are here, those seeking to exist;
may beings all rejoice within themselves.
those dwelling far or near,
those who are born or those who are to be born,
may all beings be happy!
whichever live far or near,
whether they already exist or are going to be,
let all creatures be happy-minded.
Dwelling afar or near,
Born or yet unborn—
May all beings gain inner joy.
those dwelling far or near,
those who are born and those who are yet to be born—
may all beings, without exception, be happy-minded!
those dwelling near or far away,
-whether they be born or yet unborn—
may every living thing be full of bliss.
Or whether dwelling far or near,
That are or that yet seek to be,
Let every creature’s heart rejoice
Or whether dwelling far or near,
That are or that yet seek to be,
Let every creature’s heart rejoice.
Born & seeking birth:
May all being be happy at heart.
living near or far,
born or coming to birth
may all beings have happy minds!
Distant or near,
Beings or those yet to be born,
"May they all be happy in heart.”
those dwelling far or near,
those who are born and those who are to be born—
may all beings, without exception, be happy minded!
those dwelling far or near,
those who are born as well as those yet to be born
— may all beings have happy minds.
And those living far or near,
The born and those seeking birth,
May all beings be happy!
near & far,
born & seeking birth:
May all beings be happy at heart.
whether they dwell far or near,
whether they have come to be or will come to be,
may all beings be inwardly happy! (5)
living far or near,
those born or to be born:
May all beings be happy!
Near or far, born or to be born,
May all beings be happy.
near or distant,
born or to be born,
may they all be happy.
nātimaññetha katthaci naṃ kañci,
Byārosanā paṭighasaññā
nāññamaññassa dukkham iccheyya.
Let no one think badly of anyone.
Either with anger or with violent thoughts,
One would not wish suffering on others,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
or him despise in any way or place;
let them not wish each other any ill
from provocation or from enmity.
not despise any person whatsoever in any place.
Let him not wish any harm to another
out of anger or ill-will.
one should not despise anyone anywhere.
One should not wish another misery
because of anger or from the notion of repugnance.
Nor in any way scorn another,
Nor, in anger or ill-will,
Desire another’s sorrow.
nor despise any person whatever in any place.
In anger or ill will
let not one wish any harm to another.
nor think scorn of him in any way whate’er.
Let him not in anger or ill-will
desire another’s ill-fare.
Or slight him at all anywhere;
Let them not wish each other ill
With provocation or resistive thought.
Or offer any slight at all,
Or ever let them wish in wrath
Or in revenge each other’s ill.
or despise anyone anywhere,
Or through anger or irritation
wish for another to suffer.
nor despise anyone anywhere.
Neither in anger nor enmity
should anyone wish harm to another.
One should not be proud with respect to anyone anywhere.
One should not wish others harm
Through anger or aversion.
nor despise any person whatsoever in any place.
In anger or ill-will
let him not wish any harm to another.
nor despise anyone anywhere.
In anger or ill will
let him not wish another ill.
His fellow anywhere;
Let none wish others harm
In resentment or in hate.
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer.
nor despise anyone anywhere.
Because of anger and thoughts of aversion
no one should wish suffering for another. (6)
nor look down on anyone anywhere.
Though provoked or aggrieved,
let them not wish pain on each other.
nor despise any being in any state.
Let none by anger or hatred
wish harm to another.
or despise any being in any state,
let none by anger or hatred
wish harm to another.
āyusā ekaputtam anurakkhe,
Evampi sabbabhūtesū
mānasaṃ bhāvaye aparimānaṃ.
Son—her one and only son—with her life,
In just the same way develop a mind
Unbounded toward all living creatures.
Her child, her only child,
So with a boundless heart
Should one cherish all living beings:
loves and protects her son, her only son,
so let him cultivate this boundless love
to all that live in the whole universe;
at the risk of her own life,
even so, let him cultivate a boundless heart
towards all beings.
her own son, her only son,
so one should cultivate an unbounded mind
towards all beings,
Her only son, all her days,
So towards all things living
A man’s mind should be all-embracing.
even at the risk of her own life,
even so let one cultivate a boundless heart
towards all beings.
watches over her child, her only child,
—even so should one practise an all-
embracing mind unto all beings.
Might guard her son, her only child,
Would he maintain unboundedly
His thought for every living being.
Will guard her son, her only child,
Let him extend unboundedly
His heart to every living being.
her only child,
Even so should one cultivate a limitless heart
with regard to all beings.
to protect her only child,
even so towards all living beings
one should cultivate a boundless heart.
Towards all beings
The way a mother protects her only son
With her life.
at the risk of her own life,
even so let him cultivate a boundless heart
towards all beings.
with her life
even so let one cultivate a boundless love
towards all beings.
A mother shields from hurt
Her own son, her only child,
Let all-embracing thoughts
For all beings be yours.
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
her only son, with her own life,
so one should develop toward all beings
a state of mind without boundaries. (7)
her child, her only child,
so too for all creatures
unfold a boundless heart.
Watches over and protects her only child,
So with a boundless mind
should one cherish all living things.
willing to risk her own life to protect her only child,
so with a a boundless heart
should one cherish all living beings,
mānasaṃ bhāvaye aparimānaṃ
Uddhaṃ adho ca tiriyañ ca
asambādhaṃ averaṃ asapattaṃ.
Unbounded toward the entire world:
Above and below and all the way ’round,
With no holding back, no loathing, no foe.
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
upwards and downwards and across the world,
untroubled, free of hate and enmity.
pervade the whole world:
above, below and across
without any obstruction,
without any hatred, without any enmity.
One should cultivate an unbounded mind,
above and below and across, without obstruction,
without enmity, without rivalry.
All-embracing, he should raise in his mind,
Above, below, and across,
Unhindered, free from hate and ill-will.
—above, below and across—
without any obstruction,
without any hatred, without any enmity.
above, below, across, in every way,
goodwill unhampered,
without ill-feeling or enmity.
He would maintain unboundedly,
Above, below, and all around,
Unchecked, no malice with or foe,
Let him extend unboundedly
His heart, above, below, around,
Unchecked, with no ill will or hate.
cultivate a limitless heart:
Above, below, & all around, unobstructed,
without enmity or hate
a heart of boundless loving-kindness,
above, below, and all around,
unobstructed, without hate or enmity.
without obstruction, anger, or opposition
To the whole world
Above, below, and across.
—above, below and across—
without any obstruction,
without any hatred, without any enmity.
— above, below, and across —
unhindered, without ill will, without enmity.
For all throughout the universe,
In all its height, depth and breadth —
Love that is untroubled And beyond hatred or enmity.
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without enmity or hate.
one should develop loving-kindness,
a state of mind without boundaries -
above, below, and across -
unconfined, without enmity, without adversaries. (8)
unfold a boundless heart.
Above, below, all round,
unconstricted, without enemy or foe.
Above, below, and all around, without limit,
So let one cultivate an infinite good will
toward the whole world.
with unobstructed loving-kindness.
sayāno vā yāvatassa vigatamiddho,
Etaṃ satiṃ adhiṭṭheyya,
brahmametaṃ vihāraṃ idhamāhu.
As long as one is devoid of torpor,
One would resolve upon this mindfulness
—This is known as sublime abiding here.
Free from drowsiness,
One should sustain this mindfulness2.
This is said to be the sublime abiding.
or he lies down still free from drowsiness,
let him be intent on this mindfulness:
this is Divine Abiding here they say,
as long as he is awake,
he should develop this mindfulness.
This they say is the noblest living here.
as long as one is free from drowsiness,
one should practice this mindfulness.
This, they say, is the holy state here.
Or lying down, till he falls asleep,
He should remain firm in this mindfulness,
For this is the sublime mood.
as long as one is awake,
one should maintain this mindfulness.
This, they say, is the Sublime State in this life.
howe’er he be, provided he be freed from sloth,
let a man establish this mindfulness of goodwill.
For this is what men call “the highest state.”
Or lying down the while undrowsing,
He would pursue this mindfulness:
This is Divine Abiding here, they say,
Or lies down (while yet not asleep),
Let him such mindfulness pursue:
This is Holy Abiding here, they say.
as long as one is alert,
One should be resolved on this mindfulness.
This is called a sublime abiding here & now.
lying down or whenever awake,
one should develop this mindfulness;
this is called divinely dwelling here.
He should be resolute in this mindfulness,
As long as he is free from fatigue.
Here this is called the sublime attitude.
as long as he is awake,
he should develop this mindfulness.
This, they say, is the highest conduct here.
as long as he is awake,
let him develop this mindfulness.
This, they say, is 'Noble Living' here.
So long as you are awake,
Pursue this awareness with your might:
It is deemed the Divine State here.
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding here & now.
or lying down, as long as one is not drowsy,
one should resolve on this mindfulness:
they call this a divine dwelling here. (9)
or lying down while still wakeful,
keep this ever in mind,
for this, they say, is a holy abiding in this life.
During all one's waking hours,
Let one practice the way with gratitude.
during all one's waking hours,
may one remain mindful of this heart
and this way of living that is the best in the world.
sīlavā dassanena sampanno
Kāmesu vineyya gedhaṃ
nahi jātu gabbhaseyyaṃ punaretīti.
Endowed with insight and integrity,
Guiding away greed for sensual things,
One would not be born again in a womb.
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.
is virtuous, with perfect insight won,
and greed for sensual desires expelled -
he surely comes no more to any womb.
being virtuous and endowed with insight,
by discarding attachment to sense desires,
never again is he reborn.
virtuous, endowed with insight,
having overcome greed for sensual pleasures,
a creature assuredly does not come to lie again in a womb.
Virtuous, filled with insight,
Let him conquer the lust of the passions,
And he shall never again be born of the womb.
virtuous and endowed with Insight,
one gives up attachment to sense-desires.
Verily such a man does not return to enter a womb again
by walking righteously, be gifted with insight
and conquer greed for sense-desires.
Of a truth such an one shall come no more to birth in any womb.
Is virtuous with perfected seeing
Till, purged of greed for sense-desires,
He will surely come no more to any womb.
Is virtuous, with perfected vision,
And longs no more for sense desires:
He is not born again in any womb
but virtuous & consummate in vision,
Having subdued desire for sensual pleasures,
One never again will lie in the womb.
but virtuous and endowed with vision,
removing desire for sensual pleasures,
one comes never again to birth in the womb.
With correct conduct and vision,
Having removed attachment for desire’s objects,
He is certain to come to no new womb.
virtuous, and endowed with insight,
he discards attachment to sense-desires.
Of a truth, he does not come again for conception in a womb
— being virtuous, endowed with insight,
lust in the senses discarded —
verily never again will he return to conceive in a womb.
With virtue and vision of the ultimate,
And having overcome all sensual desire,
Never in a womb is one born again.
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
one never again will lie in the womb.
possessing good behavior, endowed with vision,
having removed greed for sensual pleasures,
one never again comes back to the bed of a womb. (10)
virtuous, accomplished in insight,
with sensual desire dispelled,
they never come back to a womb again.)
Endowed with insight,
Freed from sense appetites,
One who achieves the way
Will be freed from the duality of birth and death.
and sense desires, with clear vision,
such a person will never be reborn
in the cycles of suffering.
1. The original reads 'knows' - which is a
mistranstation. [Go Back]
2. The original reads 'recollection' - which is a
mistranstation. [Go Back]
