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Pali text, illustration and English translation of Dhammapada verse 57:

迟别蝉补峁� 蝉补尘辫补苍苍补蝉墨濒腻苍补峁� 补辫辫补尘腻诲补惫颈丑腻谤颈苍补峁� |
蝉补尘尘补诲补帽帽腻 惫颈尘耻迟迟腻苍补峁� m膩ro 尘补驳驳补峁� na vindati || 57 ||

57. Of those with perfect virtue who dwell in heedfulness, freed by Final Knowledge: 惭腻谤补 cannot know their path.

Of the diligent and the virtuous totally freed through wisdom, death never tracks the path.

The Story of Venerable Godhika

While residing at the Veluvana Monastery, the Buddha spoke this Verse, with reference to Venerable Godhika.

While Venerable Godhika was in residence at Black Rock on Mount Isigili, heedful, ardent, resolute, having attained 鈥榬elease of mind鈥� through the practice of meditation, he was attacked by a certain disease brought on by diligent application to duty, and fell away from the mental repose of 鈥榙isknowing鈥�. A second time and a third time, and unto six times, did he enter into a state of mental repose and fell away therefrom. As he entered into a state of mental repose for the seventh time, he thought to himself, 鈥淪ix times I have fallen away from a state of mental repose. Doubtful is the future state of him who falls away from a state of mental repose. Now is the time for me to use the razor.鈥�

Accordingly, he took the razor with which he shaved his hair, and lay down on his bed, intending to end his life. 惭腻谤补 perceived his intention and thought to himself, 鈥淭his monk intends to use the razor. Those who use the razor in this way are indifferent to life. Such men, having attained penetration, win Arahatship. But if I try to prevent him from carrying out his intention, he will pay no attention to my words. I will therefore induce the Buddha to prevent him.鈥� At that moment the Venerable drew his knife. The Buddha, perceiving 惭腻谤补, said, 鈥淭hus do those who are steadfast, nor do they yearn for life. Godhika has uprooted craving and has attained 狈颈产产腻苍补.鈥� Now the Buddha, accompanied by a large number of monks, entered the place where the Venerable had lain down and used his knife. At that moment 惭腻谤补, the Evil One, like a pillar of smoke or a mass of darkness, was searching in all directions for the Venerable鈥檚 consciousness. Thought he, 鈥淲here has his rebirth-consciousness fixed itself?鈥� The Buddha pointed out to the monks the pillar of smoke and the mass of darkness and said to them, 鈥淢onks, that is 惭腻谤补, the Evil One, searching for the consciousness of the goodly youth Godhika. Thinks he, 鈥榃here has the consciousness of the goodly youth Godhika fixed itself?鈥� But, monks, the consciousness of the goodly youth Godhika has not fixed itself. For, monks, the goodly youth Godhika has passed into 狈颈产产腻苍补. 惭腻谤补, being unable to find the place where the consciousness of the Venerable had fixed itself, approached the Buddha and asked him, 鈥淲here has Godhika gone?鈥�

Said the Buddha to 惭腻谤补, 鈥淕odhika has uprooted craving and has attained 狈颈产产腻苍补.鈥� Then said the Buddha, 鈥淓vil One, what have you to do with the place where the consciousness of the goodly youth Godhika has fixed itself? A hundred or a thousand like you could never find it.鈥�

Explanatory Translation (Verse 57)

蝉补尘辫补苍苍补蝉墨濒腻苍补峁� 补辫辫补尘腻诲补惫颈丑腻谤颈苍补峁� 蝉补尘尘补诲补帽帽腻
惫颈尘耻迟迟腻苍补峁� 迟别蝉补峁� 尘补驳驳补峁� m膩ro na vindati

蝉补尘辫补苍苍补蝉墨濒腻苍补峁� [蝉补尘辫补苍苍补蝉墨濒腻苍补]: perfect in behaviour; 补辫辫补尘腻诲补惫颈丑腻谤颈苍补峁� [补辫辫补尘腻诲补惫颈丑腻谤颈苍补]: living alert; 蝉补尘尘补诲补帽帽腻: fully knowing; 惫颈尘耻迟迟腻苍补峁� [惫颈尘耻迟迟腻苍补]: freed of blemishes; 迟别蝉补峁� [tesa]: (of) those noble ones; 尘补驳驳补峁� [magga]: traces, the path they took; 惭腻谤辞: the evil one (the Devil); na vindati: (does not) discover or find

Of those noble ones, who are perfect in behaviour, living constantly alert, fully aware of the experience within, 惭腻谤补, the evil one, does not know their destiny. 惭腻谤补 can trace only the slothful dead. He cannot trace those who have reached the Deathless.

Commentary and exegetical material (Verse 53)

蝉补尘尘补诲补帽帽腻惫颈尘耻迟迟腻苍补峁�: having achieved release through 鈥榙isknowing鈥�. This refers to one who gains 鈥榬elease鈥� (vimutti) by becoming fully aware of the experience within. Such a person attains release through a fivefold release. They are: Release through Elimination; Release through the Cultivation of Opposites; Release through Cutting Off; Release through Subsidence and Release through Moving Away.

补帽帽腻: really means 鈥榙isknowing鈥�. Though it is commonly translated as knowledge, it is not the grasping of concepts. It is the freedom from concepts. It is the cessation of object vision and involvement with objects of knowledge. It is awareness of the process of knowing rather than of the object known which leads to craving. It is mental repose. This is called the 鈥榗essation of cognition鈥� (惫颈帽帽补蝉蝉补 nirodha). It is also called 鈥榰nmanifest cognition鈥� (anidassana vi帽帽膩na). All object knowledge range falls within the ken of 惭腻谤补. This freedom from object knowledge, 惭腻谤补 does not know.

惭腻谤辞: There are five concepts of 鈥�惭腻谤补鈥� in Buddhism:

1. Death itself (maccu 尘腻谤补);
2. The five aggregates (khanda 尘腻谤补);
3. Defilements (kilesa 尘腻谤补);
4. Mental constructs (sankh膩ra 尘腻谤补);
5. A deity called 惭腻谤补 who always tries to obstruct spiritual progress in the world (devaputta 尘腻谤补).

In this particular verse and story, the term 惭腻谤补 stands for this evil entity called 惭腻谤补.