English
Giving rise to envy of virtue, Causing mental distraction; Destroying the lamp of wisdom, Hindering practice. 1301. A path leading to lower realms, Binding with thorns of evil; Cutting off the path of Dhamma, Closing the door to the path. 1302. Destroying fame and complexion, Destroying the root of good qualities... Indeed! Full of states of suffering, Causing calamity and misfortune. This ill omen has arisen, Destroying all prosperity. The appearance of a comet, Destroying the whole world. For all auspicious states, An inauspicious sign has arisen. Destroying beneficial undertakings, A gathering of obstacles. Repulsive in every way, Causing all enmity. A door to calamity has arisen, Desired by enemies. A terrible act of rivalry, Causing all misfortune. Fear born from within, That people do not understand. As if licking a razor's edge, As if swallowing fire. As if eating a bitter gourd, As if grasping a burning weapon. Arising from mere ill-will, Solely for their own destruction. The foolish cherish it, Like a terrible venomous snake. Like a tree with the heat of hatred, Fire having entered its hollow. Though burning within, The destroyers writhe. The foolish do not understand, By the wind of mental resolves. Like the mouth of a firebrand, burning, Blazing again and again. Having ascended the path of fear, Opposing the path of safety. Afflicted, full of defilements, Opposing both kinds of welfare. Helpless, pierced by darts, Abandoned, lamenting. Like blind deer in a forest, They wander, their eyes destroyed. With ill-arranged actions, Fools, following the sway of anger. Quickly abandoning prosperity, They are destroyed of fame and possessions. With ill-executed undertakings, Deluded by the agitation of anger. The taste of the deathless Dhamma, The unwise do not find. Seeing much danger, Like a disease arisen within. Like a fire born in one's lap, The wicked overlook it. Urging on to sufferings, Great defilements, full of impurities. Filling themselves with evil deeds, They lie long on the path of death. Reflecting thus, On anger, wisely. Like a wild beast running, Like a demon entering. Like a fire spreading, For the fearful meditator. For the state of safety, peace, Taught by the Great Seer. Mother of good qualities, Patience, of great power; Equal in conduct to beings, Achieving all prosperity. 1320. A water-sprinkling on the fire of anger, Destroying sorrow and distress; Extracting the dart of ill-will, Releasing from resentment. 1321. Arising of praise and fame, Serving as the root of virtues; Indeed, an open door, For the prosperity of both aims. 1322. Complete exhaustion of hindrances, Of defilements, entirely; Calming the mind, Sandalwood that causes joy. 1323. Eradicating all suffering, Supreme foundation of happiness; Cutting off the rise of misfortune, Departure of fear and terror. 1324. Establishing mental clarity, Bringing pleasing results; Excellent requisite for awakening, Served by humans and non-humans. 1325. Crossing the wilderness of evil, Blocking the four lower realms; And this is opening the door, For rebirth in the deva world. 1326. Establishing wisdom and virtue, Purifying practice; Causing affection, a gentle state, Hard to find, much desired. 1327. Binding and preventing Agitation, distraction, wavering of defilements; The quality of patience is declared, As a method of self-protection. 1328. Preventing and releasing Violence, discontent, aggression; Destroying enmity and evil, Cause of benefiting the world. 1329. Making the Dhamma shine, Purifying the defilements of fetters; Dispelling the darkness of delusion, Bringing about prosperity. 1330. Thus, having accomplished for one's own good and others', One devoted to patience; Achieves all prosperity, Both here and hereafter. 1331. Endowed with the quality of patience, Compassionate to living beings; Whose actions are undisturbed, Gentle, friendly, pure. 1332. Humble, with calmed conduct, Fortunate, pleasant to behold; Attained the power of discernment, Resolute, with keen intellect. 1333. Unshaken, enduring All misfortunes and dangers; Entering dreadful battle, Shines like a lordly elephant. 1334. Thus, seeing good all around, One who reflects on patience; Calms down, having arisen, Patience, the agitation of ill-will. 1335. Like divine medicine for illness, Like a cloud for fire; Patience quickly makes anger Disappear. Endowed with many virtues, destroying many faults; Establishing the practice of patience, with a clear, firm mind. One should first develop the supreme development of loving-kindness; Making oneself an example, for the welfare and growth of beings. All beings and living things, creatures, individuals, and persons; May they be free from harm and enmity, free from trouble, and seekers of happiness. With attainments of knowledge and enjoyments, may they grow in fame; Endowed with retinue and strength, free from fear and calamities. Friendly, pleasant in speech, not opposing one another; May all be happy and well, may no evil come to them. Abundant in faith and joy, celebrating generosity and virtue; With their lineage adorned with virtues, may they protect their life free from illness. Placing right view foremost, through the practice of the good Dhamma; May they accomplish the beneficial means, which leads to ultimate happiness. Thus in various ways, a mind wishing welfare for beings; Like a mother for her dear son, should be maintained constantly. Avoiding attachment, and destroying ill-will; With a purified mind, solely wishing for welfare. Loving-kindness towards friends, neutral ones, and enemies, in due order; Breaking down the boundaries, and spreading it equally to oneself. For one who practices thus, absorbed in the sphere of welfare; Taking the concept of beings as object, the mind becomes concentrated. Then, free from trouble, one-pointed, with desires calmed; The three or four jhānas, through the liberation of mind by loving-kindness. To beings divided by land, region, direction, and class, specifically; One extends it as far as possible, to all beings, without specific limitation. In the same way, to a single being, by way of limited determination; And to many beings, and to all beings, it proceeds. Having thus cultivated continuously, the liberation of mind by loving-kindness; The practice of compassion, one should then begin. Reflecting wisely on the suffering state of beings, "Oh, may all beings be freed from suffering!" thus thinking. How this young man, trembling with fear and terror, suffering from calamity... Pierced by a dart, he writhes, afflicted. 1353. Thus indeed these, engaged in delusion, Full of ill-will, are tormented, afflicted with mental pain. 1354. Then others lament, fallen into misfortune, With thoughts of destruction, heirs to grief and despair. 1355. And still others, overcome, enslaved by sensual defilements, Plunged into the darkness of delusion, beings go to a bad destination. 1356. They there, experiencing their own bitter, terrible fruit, Pierced by the dart of suffering, raising their arms, cry out. 1357. Long devoted to the prosperity of the deva world, The deva hosts fall away, unwillingly changing. 1358. Having shone for a long time, like the sun in the sky, Even Brahmas indeed fall, their refuge no longer the Brahma world. 1359. Thus this fivefold aggregate, bearing a house of suffering, Scattered in various destinations, the mass of beings is afflicted. 1360. Helpless, fallen into misfortune, agitated by the fear of decline, Like a bird caught in a whirlwind, it revolves. 1361. Thus having seen or having heard, or having reflected again, Desiring the cessation of suffering, wishing for the cessation of suffering. 1362. And towards the happy ones, the wise one, recalling the nature of suffering, Should practice, full of compassion, the cultivation of compassion. 1363. “Oh, may beings be liberated from all suffering states! May distress indeed subside, and sorrows and lamentations. 1364. “And may evil states be exhausted, and diseases likewise subside! And may defilements and hindrances be utterly cut off for living beings! 1365. “And may ill-will disappear, may calamities cease! May misfortunes be destroyed, may adversities vanish! 1366. “And may harm and affliction, and fears and terrors be exhausted! May they retreat, released, may living beings find peace!” 1367. Thus sympathizing with all beings in every way, Wishing for the eradication of all suffering, he practices compassion. 1368. Preventing the arising of sorrow, removing harm far away, He attains, as it were, loving-kindness, the absorption of compassion meditation. After compassion, the yogi should then develop appreciative joy; wisely reflecting on the happiness of beings. How long do Brahmās, greatly glorious, greatly powerful; feeding on joy, dwelling in bliss, rejoice, free from affliction? Hosts of devas, with great enjoyments, greatly powerful, renowned; attended by throngs of nymphs, they sport in Nandana. Attaining royal consecration, adorned with parasols and whisks; exercising sovereignty, royal enjoyers are happy. With enjoyments as they arise, and other beings too; achieving what they desire, they rejoice with happiness and joy. Beings in the four lower realms, through the exhaustion of evil kamma; departing from there, they rejoice, established in a happy state. Having uprooted all attachments, attaining the transcendent state; with their distresses calmed, they rejoice in immeasurable happiness. Thus seeing or hearing, and repeatedly reflecting; dwelling on the happiness of beings, he rejoices in their happy state. "Oh, how good, oh, how excellent, beings truly rejoice; Oh, how well-gained for beings, the prosperity they desired. "With serene facial complexions, with wishes fully fulfilled; abundant in joy and delight, may they live long, free from affliction. "Having overcome the path of fear,