Dhammapada, Dhamma Verses (KN 2)

1: The Chapter about the Pairs – 15
Subhānupassiṁ viharantaṁ, indriyesu asaṁvutaṁ,
Living contemplating 1 what is pleasant, uncontrolled in sense faculties,
bhojanamhi amattaññuṁ, kusītaṁ hīnavīriyaṁ –
not knowing the limit in food, indolent, low in energy –
taṁ ve pasahati Māro vāto rukkhaṁ va dubbalaṁ. [7]
Māra surely overthrows that one, like wind (overthrows) a weak tree.
Asubhānupassiṁ vih a rantaṁ, indriyesu susaṁvutaṁ,
Living contemplating the unpleasant, well-controlled in sense faculties,
bhojanamhi ca mattaññuṁ, saddhaṁ āraddhavīriyaṁ –
and knowing the limit in food, faithful, with energy aroused –
taṁ ve nappasahati 2 Māro vāto selaṁ va pabbataṁ. [8]
Māra does not overthrow that one, just as wind does not (overthrow) a mountain made of
rock.
Anikkasāvo 3 kāsāvaṁ yo vatthaṁ paridahessati,
The one who, while still impure, would wear the renunciant’s robe,
apeto damasaccena na so kāsāvam-ar a hati. [9]
unendowed with restraint and truth, is not worthy of the renunciant’s robe.
Yo ca vantakasāvassa, sīlesu susamāhito, 4
The one who, steady in virtue, throws out (any) impurity,
upeto damasaccena sa ve kāsāvam-ar a hati. [10]
endowed with restraint and truth, is indeed worthy of the renunciant’s robe.
1
In the commentary it is clear that viharantaṁ belongs with subhānupassiṁ, not with indriyesu
asaṁvutaṁ, as many translations have it. Cf. kāye kāyānupassī viharati, etc. from
Mahāsatipaṭṭhānasuttaṁ (DN 22), see elsewhere on this website.
2
The form here does not arise through sandhi; na is so closely associated with the verb it is
modifying it becomes part of it, as we see frequently with the negative.
3
The form is a double negative, a + nis + kasāva; the word is related is to the one following, the
kāsāva, or discoloured robe.
4
It is unexpected that the opposite form, sīlesu asamāhito, unsteady in virtue, is not found in the
corresponding line in the previous verse.