31. The Mind (UV-KG31)

It is good to control the mind, which is difficult to hold, unstable, and which goes where it pleases: with a controlled mind one acquires happiness.

To escape from the abode of Mara one is filled with trembling, like a fish taken from its watery abode and thrown on dry land.

Like one deprived of the light of the sun, one's mind wanders about; they who are truly wise hold it in, as one does an elephant with an iron hook.

It is not “do that which is of no profit to oneself, which is not worth a thought, which is of no import; but continually to control your mind”—that is what I say.

Formerly this mind (of mine) ran about as it wanted, as suited its fancy; now it is orderly, and I hold it in as does the man with a hook a maddened elephant.

Maker of the house, I have sought until now to find thee, going through the revolution of countless existences, and subject to the pain of ever-recurring birth.

Maker of the house, having found thee out, and the great beams of the house (kleśa) being destroyed, and all the rafters (trichnā) hewn down, thou shalt not hereafter make a house (for me).

When one, having freed the mind of the sanskāra, would put an end to it (birth), the mind being uncertain, changeable, flighty, and hard to control, he must straighten it by application as the fletcher straightens (his arrows) with fire.

He who, thinking not of the body, lives in a cave, and wanders about all alone, does conquer this flighty mind, and is delivered of the greatest of terrors.

He whose mind is evilly inclined will bring suffering on himself, as will not a hater by hatred, as will not an enemy to an enemy.

He whose mind is virtuously inclined will bring happiness on himself, as cannot bring father, mother, and the other relatives.

As into the badly-covered house pours the rain, so likewise is the unmeditative mind overwhelmed by lust.

As into the badly-covered house pours the rain, so likewise is the unmeditative mind overwhelmed by passions.

As into the well-covered house drops not the rain, so the meditative mind keeps out the rising passions.

As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by ignorance (tamas).

As into the well-covered house drops not the rain, so the meditative mind keeps out rising ignorance.

As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by selfishness.

As into the well-covered house drops not the rain, so the meditative mind keeps out rising selfishness.

As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by affections.

As into the well-covered house drops not the rain, so the meditative mind keeps out rising affections.

As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by desires.

As into the well-covered house drops not the rain, so the meditative mind keeps out rising desires.

The mind is the leader of its faculties (dharma); the mind is swift; the mind is the ruler: if one has either spoken or acted with evil intent, he will experience suffering, as he whose head was cut off by a wheel.

The mind is the leader of its faculties; the mind is swift; the mind is the ruler: if one has either spoken or acted with pure intent, he will find happiness (as surely) as one's shadow follows one's track.

He who is greatly given to wrangling, whose mind is sinful, though he may seek the means to do so, cannot well understand what has been well explained.

They who are angered or quarrelsome, or whose minds are without faith, cannot understand the blessed law taught by the perfect Buddha.

They who, their minds without impurity and with anger perfectly subdued, have cast off all evil-mindedness, they by this means can understand what is well explained.

He whose mind is not steadfast cannot understand the holy law; he whose faith is fickle cannot acquire perfect wisdom.

He who, given up to the indulgence of pleasure, is held in the stream of the thirty-six evil ideas, will be swept away by the flood of his passions.

Thoughts of pleasure and subjection to the senses pursue the mind, demolishing the weak man's bright lot, like birds do the fruits on a tree.

Delight not thy mind in seeking what is dazzling; keep thy mind diligent and pure, that thou mayest not for thy wicked deeds, being born in hell, have to weep on swallowing the iron ball.

He who remains seated when it is time to rise, who, though strong and young, sits slothfully at home, who is always careless in his thoughts, will not find the road to wisdom.

They who, though understanding what is trifling (i.e., desires), and understanding (the importance of) passionlessness, have their innermost mind still disturbed, have not thorough understanding; their minds are deceived, and they wander about (in the orb of transmigration) again and again.

They whose memory is perfectly developed, who are diligent, who discriminate, the wise, they have understanding, and by means of their intellect they cast away every one of the errors in the interior of the mind.

He who has discerned that this body is like a vase, having by his thoughts made this (idea) as lasting as a citadel, fights Māra with wisdom as a weapon; and having overcome him, he wall keep to a houseless state.

He who has discerned that this world is like a vase (i.e., empty), having by his thoughts made this (idea) as lasting as a citadel, fights Māra with wisdom as a weapon; and having overcome him, he will keep to a houseless state.

He who has discerned that this body is like froth, having by his thoughts made this (idea) as lasting as a citadel, fights Māra with wisdom as a weapon; and having overcome him, he will keep to a houseless state.

He who has discerned that this world is like froth, having by his thoughts made this (idea) as lasting as a citadel, fights Māra with wisdom as a weapon; and having overcome him, he will keep to a houseless state.

He whose mind is devoted to meditating on the seven branches of the bodhi, who is free from all attachment (upadana), who has cast off attachment, is cleansed of the stains of misery, and goes beyond sorrow (parinibbuta) in this world.

He who watches over his mind as does the yak over the end of its tail, is merciful to all creatures, and his happiness will not grow less (in this world).

He whose mind is well composed (not given to anger), delights in living alone (like) the largest of elephants, the elephant with goodly tusks.

He whose mind knows no harm, who is kind to all creatures (bhuta), who is merciful to creatures, there never arises any ill feeling in him.

He who knows no evil thoughts, who is kind to all creatures, who is merciful to all living beings, there never arises any ill feeling in him.

He who knows no evil thoughts, who is kind to creatures, who shows mercy to all sentient beings, there never arises any ill feeling in him.

Repetition of verse 44.

He who is kind to all his acquaintances, to all his friends, and to all creatures, and who entertains a spirit of mercy, will greatly increase his happiness.

If one has but thoughts devoid of cruelty for living beings, and shows mercy, he is by this fact virtuous; if one shows a compassionate heart to all sentient beings, he will attain such merit as is acquired by the elect (ariya).

The man who with a joyous mind, without faintheartedness, observes the laws of virtue, will arrive at perfection and happiness.

Emancipated by perfect knowledge, he is safe and at rest; his mind being at rest, the actions of his body and his words are quiet.

Thus, by having the mind fixed on one point, one obtains perfect comprehension of the law, but it is not by having cymbals on the five limbs that one will find joy.

They whose minds delight in meditation find no enjoyment in desires; he who is shielded from the smallest affliction will enjoy blissful slumber.

They whose minds delight in meditation find no enjoyment in desires; he who is troubled by no affliction whatever will find great joy.

He whose mind, like a rock, remains without being moved, who in the midst of passions is without passions, in the midst of anger is without anger, with a mind such as this it is not possible to experience suffering.

Speak no abuse, do no harm, be firm in the observance of the Pratimoxa, know how to be moderate in your food, take up your abode in a remote forest, and you will find peace of mind in spiritual insight (vipaśyana); this is the doctrine of the Buddha.

He who possesses a correct estimation of the mind, who appreciates the flavour of perfect solitude, protected by the earnestness of his meditative mind, he enjoys the pleasure of being without anything (that causes suffering).

He whose attentive mind delights in the truth and adheres to the (four) truths, who always walks in the way with his body, he is safe in speech and in mind, and, casting off sorrow, he will experience no more suffering.

He whose mind is not guarded, who is under the rule of false theories, subdued by sleep and laziness, he will fall into the power of Māra.

His mind therefore guarded, led by orthodox opinions, with perfect understanding in his way of doing, perfectly comprehending birth and decay, the Bhixu, subduing sleep and laziness, has found the way to put an end to suffering.

He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who have been led astray by brutish instincts will go to hell.

He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who have been led astray by brutish instincts will exist (hereafter) among beasts.

He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who have been led astray by brutish instincts will exist (hereafter) among pretas.

He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find joy among men.

He who is pure is in safety ; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find joy in heaven.

He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find nirvāṇa.

Chapter on the Mind, the Thirty-first.

Translated by Woodville Rockhill.

1975, Udânavarga: a collection of verses from the Buddhist canon compiled by Dharmatrâta, Oriental Press, Amsterdam (reprint of original from 1883).

Translated (into Tibetan) by the Indian Pandit Vidyaprabhakara and the Lotsāva Bande-rin-tchen-mtchog; revised and arranged by the corrector, the Lotsāva Bande-dpal-brtsegs.

Original taken from University of Oslo, faculty of humanities.

Prepared for SuttaCentral by Yasoj and Ayya Vimala.