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Pali text, illustration and English translation of Dhammapada verse 32:

补辫辫补尘腻诲补谤补迟辞 bhikkhu 辫补尘腻诲别 bhaya dassi惫腻 |
abhabbo parih膩峁嚹亂a nibb膩峁嘺sseva santike || 32 ||

32. The bhikkhu liking heedfulness, seeing fear in heedlessness, never will he fall away, near is he to 狈颈产产腻苍补.

The monk who delights in heedfulness never fails to win the Deathless.

The Story of Monk Nig膩ma 痴腻蝉颈 Tissa

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the monk Nig膩ma 痴腻蝉颈 Tissa.

A youth of high station, born and reared in a certain markettown not far from 厂腻惫补迟迟丑颈, retired from the world and became a monk in the religion of the Buddha. On making his full profession, he became known as Tissa of the Market-town, or Nig膩ma Tissa. He acquired the reputation of being frugal, content, pure, resolute. He always made his rounds for alms in the village where his relatives resided. Although, in the neighbouring city of 厂腻惫补迟迟丑颈, 础苍腻迟丑补辫颈峁囜笉颈办补 and other disciples were bestowing abundant offerings and Pasenadi Kosala was bestowing gifts beyond compare, he never went to 厂腻惫补迟迟丑颈.

One day the monks began to talk about him and said to the teacher, 鈥淭his monk Nig膩ma Tissa, busy and active, lives in intimate association with his kinsfolk. Although 础苍腻迟丑补辫颈峁囜笉颈办补 and other disciples are bestowing abundant offerings and Pasenadi Kosala is bestowing gifts beyond compare, he never comes to 厂腻惫补迟迟丑颈.鈥� The Buddha had Nig膩ma Tissa summoned and asked him, 鈥淢onk, is the report true that you are doing thus and so?鈥� 鈥淰enerable,鈥� replied Tissa, 鈥淚t is not true that I live in intimate association with my relatives. I receive from these folk only so much food as I can eat. But after receiving so much food, whether coarse or fine, as is necessary to support me, I do not return to the monastery, thinking, 鈥榃hy seek food?鈥� I do not live in intimate association with my relatives, venerable.鈥� The Buddha, knowing the disposition of the monk, applauded him, saying, 鈥榃ell done, well done, monk!鈥� and then addressed him as follows, 鈥淚t is not at all strange, monk, that after obtaining such a teacher as I, you should be frugal. For frugality is my disposition and my habit.鈥� And in response to a request of the monks he related the following.

Once upon a time several thousand parrots lived in a certain grove of fig-trees in the Him膩layan country on the bank of the Ganges. One of them, the king-parrot, when the fruits of the tree in which he lived had withered away, ate whatever he found remaining, whether shoot or leaf or bark, drank water from the Ganges, and being very happy and contented, remained where he was. In fact he was so very happy and contented that the abode of Sakka began to quake.

Sakka, observing how happy and contented the parrot was, visited him and turned the whole forest into a green and flourishing place. The Buddha pointed out that even in the past birth he was contented and happy and that such a monk will never slip back from the vicinity of 狈颈产产腻苍补.

Explanatory Translation (Verse 32)

补辫辫补尘腻诲补谤补迟辞 辫补尘腻诲别 bhayadassi 惫腻 bhikkhu
abhabbo 辫补谤颈丑腻苍腻测补 苍颈产产腻苍补蝉蝉补 santike eva

补辫辫补尘腻诲补谤补迟辞 [补辫辫补尘腻诲补谤补迟补]: taking delight in mindfulness; 辫补尘腻诲别: in slothfulness; bhayadassi 惫腻: seeing fear; bhikkhu: the monk; abhabbo 辫补谤颈丑腻苍腻测补: unable to slip back; 苍颈产产腻苍补蝉蝉补: of 狈颈产产腻苍补; santike eva: is indeed in the vicinity.

The monk as the seeker after truth, sees fear in lack of mindfulness. He will certainly not fall back from any spiritual heights he has already reached. He is invariably in the proximity of 狈颈产产腻苍补.

Commentary and exegetical material (Verse 32)

狈颈产产腻苍补: referring to 狈颈产产腻苍补 the Buddha says, 鈥淥 monks, there is the unborn, ungrown, and unconditioned. Were there not the unborn, ungrown, and unconditioned, there would be no escape for the born, grown, and conditioned, so there is escape for the born, grown, and conditioned.鈥� 鈥淗ere the four elements of solidity, fluidity, heat and motion have no place; the notions of length and breadth, the subtle and the gross, good and evil, name and form are altogether destroyed;neither this world nor the other, nor coming, going or standing, neither death nor birth, nor sense-objects are to be found.鈥� Because 狈颈产产腻苍补 is thus expressed in negative terms, there are many who have got a wrong notion that it is negative, and expresses self-annihilation. 狈颈产产腻苍补 is definitely no annihilation of self, because there is no self to annihilate. If at all, it is the annihilation of the very process of being, of the conditional continuous in 蝉补峁僺腻谤补, with the illusion or delusion of permanency and identity, with a staggering ego of I and mine.

abhabbo 辫补谤颈丑腻苍腻测补: not liable to suffer fall. A monk who is so (mindful) is not liable to fall either from the contemplative processes of samatha and 惫颈辫补蝉蝉补苍腻 or from the path and Fruits鈥搕hat is, does not fall away from what has been reached, and will attain what has not yet been reached.