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Pali text, illustration and English translation of Dhammapada verse 175:

丑补峁僺腻diccapathe yanti 腻办腻蝉别 yanti 颈诲诲丑颈测腻 |
niyyanti 诲丑墨谤腻 濒辞办补尘丑腻 jitv膩 尘腻谤补峁� sav膩hini峁� || 175 ||

175. Swans upon the sun鈥檚 path fly, the powerful through space, conquering 惭腻谤补 and his host away from the world the wise are led.

Like geese in flight, the wise steadily move away from the world.

The Story of Thirty Monks

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a group of monks.

For one day thirty monks residing in foreign parts came to visit the Buddha. Venerable 膧苍补苍诲补 saw those monks just as he was approaching the Buddha to wait upon him. So he thought to himself, I will wait until the Buddha has exchanged friendly greetings with these monks, and then I will wait upon the Buddha.鈥� Accordingly he waited at the gate. When the Buddha had exchanged friendly greetings with them, he preached the Dhamma to them in a pleasing manner. After listening to the Dhamma all those monks attained arahatship. Thereupon they soared aloft and departed through the air.

When they tarried, Venerable 膧苍补苍诲补 approached the Buddha and said, 鈥淰enerable, thirty monks came here. Where are they?鈥� 鈥淕one, 膧苍补苍诲补.鈥� 鈥淏y what path did they go, venerable?鈥� 鈥淭hrough the air, 膧苍补苍诲补.鈥� 鈥淏ut have they already rid themselves of the depravities?鈥� 鈥淵es, 膧苍补苍诲补. After hearing me preach the Dhamma, they attained arahatship.鈥� Now at that moment some swans came flying through the air. Said the Buddha, 鈥溎�苍补苍诲补, he who has fully developed the four grades of magical power, flies through the air like a swan.鈥�

Explanatory Translation (Verse 175)

丑补峁僺腻 腻诲颈肠肠补辫补迟丑别 yanti 颈诲诲丑颈测腻 腻办腻蝉别 yanti
诲丑墨谤腻 sav膩hi峁噄峁� 尘腻谤补峁� 箩别迟惫腻 濒辞办补尘丑腻 苍墨测补苍迟颈

丑补峁僺腻: the swans; 腻诲颈肠肠补辫补迟丑别: in the sun鈥檚 path (the sky); yanti: fly; 颈诲诲丑颈测腻: those with psychic powers; 腻办腻蝉别: in the sky; yanti: roam; 诲丑墨谤腻: the wise; sav膩hi峁噄峁� 尘腻谤补峁� [尘腻谤补]: death with his retinue; 箩别迟惫腻: having defeated; 濒辞办补尘丑腻: out of this world; 苍墨测补苍迟颈. exit (to 狈颈产产腻苍补)

The swans fly away in the sky鈥揳s the path of the sun. Those possessing psychic power travel through the sky. Those diligent, wise saints conquer death with his armies and leave the world and reach 狈颈产产腻苍补.

Commentary and exegetical material (Verse 175)

iddhi: power, magical power. The magical powers constitute one of the six kinds of higher spiritual powers (补产丑颈帽帽腻). One distinguishes many kinds of magical powers, e.g., the power of determination (补诲丑颈迟迟丑腻苍补 iddhi): i.e., the power of becoming oneself manifold, i.e., the power of transformation (惫颈办奴产产补苍腻): i.e., the power of adopting another form: i.e., the power of spiritual creation (尘补苍辞尘补测腻): i.e., the power of letting proceed from this body another mentally produced body: i.e., the power of penetrating knowledge (帽腻苍补-惫颈辫辫丑腻谤补): i.e., the power of inherent insight to remain unhurt in danger. The power of penetrating concentration (蝉补尘腻诲丑颈惫颈辫辫丑腻谤补), producing the same result.

Noble power (补谤颈测腻-iddhi) is the power of controlling one鈥檚 ideas in such a way that one may consider something not repulsive as repulsive and something repulsive as not repulsive, and remain all the time imperturbable and full of equanimity. This training of mind is frequently mentioned in the suttas, but only once the name of 补谤颈测腻 iddhi is applied to it.

颈诲诲丑颈-辫腻诲补: roads to power, (or success) are the four following qualities, for as guides, they indicate the road to power connected therewith: and because they form, by way of preparation the roads to the power constituting the fruition of the path, namely the concentration of intention (肠丑补苍诲补-蝉补尘腻诲丑颈) accompanied by effort of will (辫补诲丑腻苍补蝉补苍办丑腻谤补-蝉补尘补苍苍腻驳补迟补), concentration of energy (viriya), concentration of consciousness (citta), and concentration of investigation (惫颈尘补峁僺补) accompanied by effort of will. As such, they are supermundane (lokuttara) i.e., connected with the path or the fruition of the path. But they are mundane (lokiya), as predominant factors, for it is said: because the monk, through making intention a predominant factor, reaches concentration, it is called the concentration of intention (chanda-蝉补尘腻诲丑颈), etc.鈥�

These four roads of power lead to the attaining and acquiring of magical power, to the power of magical transformation, to the generation of magical power, and to mastery and skill therein. Once the monk has thus developed and often practiced the four roads to power, he enjoys various magical powers鈥揾ears with the divine ear heavenly and human sounds鈥損erceives with his mind the mind of other beings鈥搑emembers many a former existence鈥損erceives with the Divine Eye beings passing away reappearing鈥揳ttains, after the extinction of biases, deliverance of mind and deliverance through wisdom, free from biases.

Whosoever, O monks, has missed the four roads to Power, he has missed the right path leading to the extinction of suffering: but whosoever, O monks, has reached the Four Roads to Power, he has reached the right path leading to the extinction of suffering.

颈诲诲丑颈测腻 腻办腻蝉别 yanti: those with psychic powers (arahats) travel through the sky. The arahat realizes that what was to be accomplished has been done, a heavy burden of sorrow has finally been relinquished, and all forms of craving and all shades of ignorance are totally annihilated. The happy pilgrim now stands on heights more than the celestial, far removed from uncontrolled passions and the defilements of the world, experiencing the unutterable bliss of 狈颈产产腻苍补.

Rebirth can no longer affect him since no more reproductive seeds are formed by fresh kammic activities. Though an arahat he is not wholly free from physical suffering, as this experience of the bliss of deliverance is only intermittent, nor has he yet cast off his material body. An arahat is called an as墨kha, one who does not undergo training, as he has lived the holy life and has accomplished his object. The other saints from the 蝉辞迟腻辫补迟迟颈 stage to the arahat path stage are called sekhas because they still undergo training.

It may be mentioned in this connection that An膩g膩mis and arahats who have developed the 谤奴辫补 and a谤奴辫补 箩丑腻苍补蝉 could experience the Nibb膩nic bliss uninterruptedly for as long as seven days even in this life. This, in 笔腻濒颈, is known as 苍颈谤辞诲丑补-蝉补尘腻辫补迟迟颈. An ariya, in this stage, is wholly free from pain, and his mental activities are all suspended. The stream of consciousness temporarily ceases to flow.