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Pali text, illustration and English translation of Dhammapada verse 167:

丑墨苍补峁� 诲丑补尘尘补峁� na seveyya 辫补尘腻诲别苍补 na sa峁僾ase |
尘颈肠肠丑腻诲颈峁�峁�丑颈峁� na seveyya na siy膩 lokavaddhano || 167 ||

167. Do not follow base desires, nor live with heedlessness, do not follow wrong beliefs to grow in worldly ways.

No depraved vision, no heedlessness, and no low pursuits for worldly gains.

The Story of a Young Monk

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a young monk.

Once, a young monk accompanied an older monk to the house of 痴颈蝉腻办丑腻. After taking rice gruel, the elder monk left for another place, leaving the young monk behind at the house of 痴颈蝉腻办丑腻. The granddaughter of 痴颈蝉腻办丑腻 was filtering some water for the young monk, and when she saw her own reflection in the big water pot she smiled. Seeing her thus smiling, the young monk looked at her and he also smiled. When she saw the young monk looking at her and smiling at her, she lost her temper, and cried out angrily, 鈥淵ou, with a shaven head! Why are you smiling at me?鈥� The young monk retorted, 鈥淵ou are a shaven head yourself: your mother and your father are also shaven heads!鈥� Thus, they quarrelled, and the young girl went weeping to her grandmother. 痴颈蝉腻办丑腻 came and said to the young monk, 鈥淧lease do not get angry with my grand-daughter. But, a monk does have his hair shaved, his finger nails and toe nails cut, and putting on a robe which is made up of cut pieces, he goes on alms-round with a bowl. What this young girl said was quite right.鈥� The young monk replied, 鈥淚t is true, but why should she abuse me on that account?鈥� At this point, the elder monk returned: but both 痴颈蝉腻办丑腻 and the old monk failed to appease the young monk and the young girl who were quarrelling.

Soon after this, the Buddha arrived and learned about the quarrel. The Buddha knew that time was ripe for the young monk to attain 蝉辞迟腻辫补迟迟颈 fruition. Then, in order to make the young monk more responsive to his words, he seemingly sided with him and said to 痴颈蝉腻办丑腻, 鈥湷站辈跄灏斐竽�, what reason is there for your granddaughter to address my son as a shaven head just because he has his head shaven? After all, he had his head shaven to enter my order, didn鈥檛 he?鈥� Hearing these words, the young monk went down on his knees, paid obeisance to the Buddha, and said, 鈥淰enerable! You alone understand me: neither my teacher nor the great donor of the monastery understands me.鈥� The Buddha knew that the monk was then in a receptive mood and so he said, 鈥淭o smile with sensual desire is not right and it is improper to have ignoble thoughts.鈥� At the end of the discourse, the young monk attained 蝉辞迟腻辫补迟迟颈 fruition.

Explanatory Translation

丑墨苍补峁� 诲丑补尘尘补峁� na seveyya 辫补尘腻诲别苍补 na sa峁僾ase
尘颈肠肠丑腻诲颈峁�峁�丑颈峁� na seveyya 濒辞办补惫补岣嶀笉丑补苍辞 na siy膩

丑墨苍补峁� [丑墨苍补]: depraved; 诲丑补尘尘补峁� [dhamma]: ways of life, traits; na seveyya: do not cultivate; 辫补尘腻诲别苍补: slothfully; na sa峁僾ase: do not live your life; 尘颈肠肠丑腻诲颈峁�峁�丑颈峁� [尘颈肠肠丑腻诲颈峁�峁�丑颈]: false views; na seveyya: do not turn to; 濒辞办补惫补岣嶀笉丑补苍辞 [濒辞办补惫补岣嶀笉丑补苍补]: a cultivator of the world; na siy膩: do not be

Stoop not to depraved ways, to practices that promote lower urges. Do not live slothfully. Do not associate yourself with those who hold false views.

Commentary and exegetical material (Verse 167)

尘颈肠肠丑腻诲颈峁�峁�丑颈峁� na seveyya: do not embrace false views. These are views that go against the Teaching of the Buddha鈥揳gainst Dhamma. Those who take to false views can be described as treading the false path鈥�尘颈肠肠丑腻-尘补驳驳补 which is atthangika:

The eightfold wrong path, i.e.,

1. wrong view (尘颈肠肠丑腻-诲颈峁�峁�丑颈)
2. wrong thought (尘颈肠肠丑腻-sankappa):
3. wrong speech (尘颈肠肠丑腻-惫腻肠腻):
4. wrong bodily action (尘颈肠肠丑腻-kammanta):
5. wrong livelihood (尘颈肠肠丑腻-膩jiva):
6. wrong effort (尘颈肠肠丑腻-惫腻测腻尘补):
7. wrong mindfulness (尘颈肠肠丑腻-sati):
8. wrong concentration (尘颈肠肠丑腻-蝉补尘腻诲丑颈).

Just as the eight-fold right path (蝉补尘尘腻-尘补驳驳补), so also here the eight links are included in the group of mental formations (蝉补苍办丑腻谤补-办办丑补苍诲丑补). The links 2, 6, 7 and 8 are inseparably bound up with every kammically-unwholesome state of consciousness. Often are also present 3, 4, or 5, sometimes link 1.

Special Note: Of those religious persons who held false views in the Buddha鈥檚 days, six are very well known.

Their names and the systems they professed are given below:

1. 笔奴谤补苍补 Kassapa鈥�akiriya 惫腻诲补 (doctrine of inefficacy);
2. Ajitha Kesakambala鈥�uchcheda 惫腻诲补 (materialist doctrine of annihilationism);
3. Pakuda 碍补肠肠腻测补苍补鈥�akrunktata惫腻诲补 (nihilism);
4. 惭补办办丑补濒颈-骋辞蝉腻濒补鈥�daiva 惫腻诲补 (fatalism);
5. Sanjaya 叠别濒濒补峁�峁�丑颈辫耻迟迟补 础尘补谤腻惫颈办办丑别辫补 惫腻诲别鈥�anischita 惫腻诲补 (doctrine of rational scepticism);
6. 狈颈驳补苍迟丑补苍腻迟丑补辫耻迟迟补鈥�肠丑腻迟耻测腻尘补 蝉补峁僾补谤补 惫腻诲补 (doctrine of 础丑颈尘蝉腻).

Of these six teachers, information regarding four, i.e., 笔奴谤补苍补 Kassapa, Ajitha Kesaka峁僢ala, Pakuda 碍补肠丑肠丑腻测补苍补 and Sanjaya 叠别濒濒补峁�峁�丑颈辫耻迟迟补, is given in the S膩ma帽帽aphala Sutta of the 顿墨驳丑补苍颈办腻测腻. Information regarding the other two is given in both Jaina and Buddhist literature.

The teachings of these six teachers can be divided into two categories:

1. Asthika V膩da (Belief in the existence of the soul and the next world):
2. N膩sthika V膩da (Non-belief in a soul and the next world, and in the results of good and bad deeds).