The Dhammapada is an anthology of verses, belonging to the part of
the Theravada Pali Canon of scriptures known as the Khuddaka Nikaya,
and consists of 423 verses.
Something like a quarter of the verses are to be found in other
parts of the Pali Tipitaka, particularly in the other verse parts of
the Khuddaka Nikaya such as the Sutta Nipata and the Thera- and
Theri-gatha.
The Dhammapada is probably the most popular book of the Pali Canon,
with the possible exception of the Satipatthana Sutta, or the Sutta
on the Turning of the Wheel of the Law (Dhamma-cakka-ppavattana
Sutta). It is certainly the most frequently translated portion.
There are a number of Mahayana works to which it appears to be
closely related. There are in the Chinese scriptures 4 works
resembling the Dhammapada. The nearest is the Fa Chu Ching, which
was translated in AD 223. (translated by Beal), the first part of
which seems to be a direct translation of the Pali Dhammapada. (It
is intriguing to wonder how a Pali work found its way to China in
those early years. The Introduction merely says it was brought from
India and was translated as a joint venture by a Chinese and an
Indian.) One small piece of evidence that the Chinese is a
translation from the Pali is found in the verse corrsponding to the
Pali verse 146. The Chinese here reads "remembering the everlasting
burnings", having mistaken the word "sati", (which in the Pali is
the locative case of the present participle of a verb for "being")
for the noun "sati", memory, or recollection. The later part of the
Chinese appears to be an anthology in its own right.
There is also a Dhammapada in the Gandhari language (edited and
translated by Brough), but although it contains at least half of its
verses in common with the Pali Dhammapada, the order and
distribution make it fairly certain that there is no direct link
between the two works.
There is another work in Sanskrit called the Udanavarga, which also
has a large number of verses in common with the Dhammapada, but
again seems to be a completely independent compilation. It is often
most instructive though to compare some of the verses in these
different collections. Sometimes they are effectively identical,
but at other times they are radically different. It would be a rash
person, in our present state of scholarship, who ventured to assert
which is the original.
It is an anthology, not a Sutra, for a Sutra is always in the form
of a Discourse of the Buddha. The name itself is a pun on the idea
of "The Path of the Dhamma (Teaching)" and "Dhamma Stanzas". As a
Buddhist monk in Burma I learned the whole text off by heart in
Pali, and used to recite a chapter each day to myself while out on
the alms round.
Like most anthologies of verses, the Dhammapada is very uneven.
Some verses are both profound and deeply poetic. Others are
awkward, and little more than a list of technical terms. The
overall effect of the Dhammapada however is undoubtedly of high
moral and spiritual earnestness, and a typically Buddhist gentle
persuasiveness. It would be hard to point to a poetic book of a
similar length in world religious literature of a correspondingly
sustained level. - John Richards (19.Oct.1993)
The Dhammapada
A Pali version. (there is some evidence for the existence of an older,
longer, original, unknown to scholars.)
mano-pubbangamaa dhammaa mano-seTThaa mano-mayaa
manasaa che paduTThena bhaasati vaa karoti vaa
tato naM dukkham anveti chakkaM va vahato padaM. 1
Mind precedes its objects. They are mind-governed and mind-made.
To speak or act with a defiled mind is to draw pain after oneself,
like a wheel behind the feet of the animal drawing it.
1
1. All the phenomena of existence have mind as their precursor,
mind as their supreme leader, and of mind are they made. If with
an impure mind one speaks or acts, suffering follows him in the
same way as the wheel follows the foot of the drawer (of the chariot).
1.
mano-pubbangamaa dhammaa mano-seTThaa mano-mayaa
manasaa che pasannena bhaasati vaa karoti vaa
tato naM sukham anveti chhayaa va anapaayinii. 2
Mind precedes its objects. They are mind-governed and mind-made.
To speak or act with a peaceful mind, is to draw happiness after
oneself, like an inseparable shadow.
2
2. All the phenomena of existence have mind as their precursor,
mind as their supreme leader, and of mind are they made. If with
a pure mind one speaks or acts, happiness follows him like his
shadow that never leaves him.
2.
akkochchhi maM avadhi maM ajini maM ahaasi me
ye cha taM upanayhanti veraM tesaM na sammati. 3
I have been insulted! I have been hurt! I have been beaten! I
have been robbed! Anger does not cease in those who harbour this
sort of thought.
3
3. The hatred of those who harbor such ill feelings as, "He
reviled me, assaulted me, vanquished me and robbed me," is
never appeased.
3.
akkochchhi maM avadhi maM ajini maM ahaasi me
ye cha taM n'upanayhanti veraM tes'uupasammati. 4
I have been insulted! I have been hurt! I have been beaten! I
have been robbed! Anger ceases in those who do not harbour this
sort of thought.
4
4. The hatred of those who do not harbor such ill feelings as,
"He reviled me, assaulted me, vanquished me and robbed me,"
is easily pacified.
4.
na hi verena veraani sammant'iidha kudaachanaM
averena cha sammanti esa dhammo sanantano. 5
Occasions of hatred are certainly never settled by hatred. They are
settled by freedom from hatred. This is the eternal law.
5
5. Through hatred, hatreds are never appeased; through non-hatred
are hatreds always appeased -- and this is a law eternal.
5.
pare cha na vijaananti mayaM ettha yamaamase
ye cha tattha vijaananti tato sammanti medhagaa. 6
Others may not understand that we must practice self-control, but
quarrelling dies away in those who understand this fact.
6
6. Most people never realize that all of us here shall one day
perish. But those who do realize that truth settle their quarrels
peacefully.
6.
subh'aanupassiM viharantaM indriyesu asaMvutaM
bhojanamhi ch'aamattaññuM kusiitaM hiina-viiriyaM
taM ve pasahati maaro vaato rukkhaM va dubbalaM. 7
Mara masters the lazy and irresolute man who dwells on the
attractive side of things, ungoverned in his senses, and
unrestrained in his food, like the wind overcomes a rotten
tree.
7
7. The pleasure-seeker who finds delight in physical objects,
whose senses are unsubdued, who is immoderate in eating, indolent
and listless, him Mara (the Evil One) prevails against, as does
the monsoon wind against a weak-rooted tree.
7.
asubh'aanupassiM viharantaM indriyesu susaMvutaM
bhojanamhi cha mattaññuM saddhaM aaraddha-viiriyaM
taM ve na'ppasahati maaro vaato selaM va pabbataM. 8
But Mara cannot master a man who dwells on the distasteful side of
things, self-controlled in his senses, moderate in eating, resolute
and full of faith, like the wind cannot move a mountain
crag.
8
8. He who perceives no pleasure in physical objects, who has perfect
control of his senses, is moderate in eating, who is unflinching
in faith, energetic, him Mara does not prevail against any more
than does the wind against a rocky mountain.
8.
anikkasaavo kaasaavaM yo vatthaM paridahissati
apeto dama-sachchena na so kaasaavaM arahati. 9
The man who wears the yellow-dyed robe but is not free from stains
himself, without self- restraint and integrity, is unworthy of the
robe.
9
9. He who dons the yellow robe without even cleansing himself
of sensuality, who is devoid of self-restraint and truthfulness,
is indeed not fit for the yellow robe.
9.
yo cha vanta-kasaav'assa siilesu susamaahito
upeto dama-sachchena sa ve kaasaavam arahati. 10
But the man who has freed himself of stains and has found peace of
mind in an upright life, possessing self-restraint and integrity, he
is indeed worthy of the dyed robe.
10
10. He who is purged of all sensuality, firmly established in
moral virtues, possessed of self-restraint and truthfulness, is
indeed fit for the yellow robe.
10.
asaare saara-matino saare ch'aasaara-dassino
te saaraM n'aadhigachchhanti michchhaa-sankappa-gocharaa. 11
To see the essence in the unessential and to see the essence as
unessential means one can never get to the essence, wandering as one
is in the road of wrong intentions.
11
11. Those who take the non-real for the real and the real for
the non-real and thus fall victims to erroneous notions, never
reach the essence of reality.
11.
saarañ cha saarato ñatvaa asaarañ cha asaarato
te saaram adhigachchhanti sammaa-sankappa-gocharaa. 12
But to see the essence in the essential and the unessential as the
unessential it is means one does get to the essence, being on the
road of right intentions.
12
12. Having realized the essential as the essential and the nonessential
as the nonessential, they by thus following correct thinking attain
the essential.
In the same way that rain breaks into a house with a bad roof,
desire breaks into the mind that has not been practising
meditation.
13
13. As the monsoon rain pierces through the roof of an ill-thatched
house, so lust enters the undisciplined mind.
13.
yathaa agaaraM suchchhannaM vuTThi na samativijjhati
evaM subhaavitaM chittaM raago na samativijjhati. 14
While in the same way that rain cannot break into a well-roofed
house, desire cannot break into a mind that has been practising
meditation well.
14
14. As the monsoon rain does not enter a well-thatched house,
so lust does not enter a well-disciplined mind.
14.
idha sochati pechcha sochati paapa-kaarii abhay'attha sochati
so sochati so vihaññati disvaa kamma-kiliTTham attano. 15
Here and beyond he suffers. The wrong-doer suffers both ways. He
suffers and is tormented to see his own depraved behaviour.
15
15. The sinner laments here, laments hereafter, and he laments
in both worlds. Having seen himself sullied by his sinful deeds,
the evildoer grieves and is afflicted.
15.
idha modati pechcha modati kata-puñño abhay'attha modati
so modati so pamodati disvaa kamma-visuddhim attano. 16
Here and beyond he is glad. The doer of good is glad both ways. He
is glad and rejoices to see his own good deeds.
16
16. The doer of wholesome deeds rejoices here and rejoices hereafter;
thus he rejoices in both places. Having beheld his pure deeds
he rejoices exceedingly.
16.
idha tappati pechcha tappati paapa-kaarii ubhay'attha tappati
paapaM me katan ti tappati bhiyyo tappati duggatiM gato. 17
Here and beyond he is punished. The wrong-doer is punished both
ways. He is punished by the thought, "I have done evil", and is
even more punished when he comes to a bad state.
17
17. He repents here, repents hereafter, the evildoer repents in
both worlds. "Evil has been committed by me," thinking
thus he repents. Having taken the path of evil he repents even
more.
17.
idha nandati pachcha nandati kata-puñño ubhay'attha nandati
puññaM me katan ti nandati bhiyyo nandati suggatiM gato. 18
Here and beyond he rejoices. The doer of good rejoices both way.
He rejoices at the thought, "I have done good", and rejoices even
more when he comes to a happy state.
18
18. He rejoices here, he rejoices hereafter, the doer of wholesome
deeds rejoices in both worlds. "Good has been committed by
me," thinking thus he rejoices. Having taken the celestial
path, he rejoices exceedingly.
18.
bahum pi che saMhitaM bhaasamaano na takkaro hoti naro pamatto
gopo va gaavo gaNayaM paresaM na bhaagavaa saamaññassa hoti. 19
Even if he is fond of quoting appropriate texts, the thoughtless man
who does not put them into practice himself is like cowherd counting
other people's cows, not a partner in the Holy Life.
19
19. A heedless man, though he utters much of the Canon, but does
not act accordingly, is like unto a cowherd who counts the cattle
of others. He is, verily, not a sharer of the fruit of the monastic
life.
19.
appam pi che saMhitaM bhaasamaano dhammassa hoti anudhamma-chaarii
raagañ cha dosañ cha pahaaya mohaM samma-ppajaano suvimutta-chitto
anupaadiyaano idha vaa huraM vaa sa bhaagavaa saamaññassa hoti. 20
Even if he does not quote appropriate texts much, if he follows the
principles of the Teaching by getting rid of greed, hatred and
delusion, deep of insight and with a mind free from attachment, not
clinging to anything in this world or the next - that man is a
partner in the Holy Life.
20
20. A man, though he recites only a little of the Canon, but acts
according to the precepts of the Sacred Law, who, having got rid
of lust, hatred and delusion, has firmly established himself in
liberated thought, and clinging to no worldly possessions here
or hereafter -- such a one becomes indeed a sharer of the true
fruit of the monastic life.
20.
2. appamaada-vagga -- Attention
appamaado amata-padaM pamaado machchuno padaM
appamattaa na miiyanti ye pamattaa yathaa mataa. 21
Attention leads to immortality. Carelessness leads to death. Those
who pay attention will not die, while the careless are as good as
dead already.
21
21. Vigilance is the path to immortality; non-vigilance is the
path to death; the vigilant do not die; the non-vigilant, though
alive, are like unto the dead.
When a man is resolute and recollected, pure of deed and
persevering, when he is attentive and self-controlled and lives
according to the Teaching, his reputation is bound to grow.
24
24. Greatly increasing is the glory of him who exerts himself,
is thoughtful, pure in character, analytical, self-restrained,
vigilant, and lives according to Dhamma (the Law).
By resolution and attention, by discipline and self-control, a
clever man may build himself an island that no flood can
overthrow.
25
25. Through diligence, vigilance, self-restraint and subjugation
of the senses, the wise aspirant makes an island for himself that
no flood could engulf.
25.
pamaadaM anuyuñjanti baalaa dummedhino janaa
appamaadaM cha medhaavii dhanaM seTThaM va rakkhati. 26
Foolish, ignorant people indulge in careless lives, whereas a clever
man guards his attention as his most precious possession.
26
26. Thoughtless men of great ignorance sink into negligence. But
the wise man guards vigilance as his supreme treasure.
26.
maa pamaadam anuyuñjetha maa kaama-rati-santhavaM
appamatto hi jhaayanto pappoti vipulaM sukhaM. 27
Don't indulge in careless behaviour. Don't be the friend of sensual
pleasures. He who meditates attentively attains abundant
joy.
27
27. Betake yourselves not unto negligence; do not indulge in sensuous
pleasures. For the vigilant and thoughtful aspirant acquires an
amplitude of bliss.
When a wise man has carefully rid himself of carelessness and
climbed the High Castle of Wisdom, sorrowless he observes sorrowing
people, like a clear-sighted man on a mountain top looking down on
the people with limited vision on the ground below.
28
28. When the wise man casts off laxity through vigilance, he is
like unto a man who, having ascended the high tower of wisdom,
looks upon the sorrowing people with an afflicted heart. He beholds
suffering ignorant men as a mountaineer beholds people in a valley.
It was by attention that Indra attained the highest place among the
gods. People approve of attention, while carelessness is always
condemned.
30
30. Through vigilance, did Maghavan (Indra) attain to the sovereignty
of the gods. Vigilance is ever praised and negligence is ever
loathed by the sages.
A bhikkhu taking pleasure in being attentive, and recognising the
danger of carelessness, makes progress like a forest fire, consuming
all obstacles large or small in his way.
31
31. The bhikkhu (monk) who delights in vigilance, who regards
negligence with abhorrence, advances, consuming all subtle and
gross fetters, like the fire.
A bhikkhu taking pleasure in being attentive, and recognising the
danger of carelessness, is incapable of falling away. In fact he is
already close to Nirvana.
32
32. The bhikkhu who delights in vigilance, who looks upon
negligence with abhorrence, is not liable to fall back, because he
is indeed close to nirvana.
Elusive and unreliable as it is, the wise man straightens out his
restless, agitated mind, like a fletcher crafting an arrow.
33
33. The discerning man straightens his mind, which is fickle and
unsteady, difficult to guard and restrain, as the skilled fletcher
straightens the shaft (of the arrow).
33.
vaarijo va thale khitto okam-okata-ubhato
pariphandat' idaM chittaM maara-dheyyaM pahaatave. 34
Trying to break out of Mara's control, one's mind writhes to and
fro, like a fish pulled from its watery home onto dry
ground.
34
34. As the fish, taken out of its watery home and thrown on land,
thrashes around, so does the mind tremble, while freeing itself
from the dominion of Mara (the Evil One).
A wise man should guard his mind for it is very hard to keep track
of, extremely subtle, and follows its own desires. A guarded mind
brings happiness.
36
36. The mind is incomprehensible and exceedingly subtle. It wanders
wherever it desires. Therefore, let the wise aspirant watch over
the mind. A well-guarded mind brings happiness.
36.
duurangamaM eka-charaM asariiraM guhaa-sayaM
ye chittaM saMyamissanti mokkhanti maara-bandhanaa. 37
The mind goes wandering off far and wide alone. Incorporeal, it
dwells in the cavern of the heart. Those who keep it under control
escape from Mara's bonds.
37
37. Those who control the mind which wanders afar, solitary, incorporeal,
and which resides in the inner cavern (of the heart), will liberate
themselves from the shackles of Mara.
37.
anavaTThita-chittassa saddhammaM avijaanato
pariplava-pasaadassa paññaa na paripuurati. 38
If he is unsettled in mind, does not know the true Teaching, and has
lost his peace of mind, a man's wisdom does not come to
fulfilment.
38
38. He whose mind is not steady, who is ignorant of the true Dhamma,
whose tranquillity is ruffled, the wisdom of such a man does not
come to fullness.
With his mind free from the inflow of thoughts and from
restlessness, by abandoning both good and evil, an alert man knows
no fear.
39
39. Fear has he none, whose mind is not defiled by passion, whose
heart is devoid of hatred, who has surpassed (the dichotomy of)
good and evil and who is vigilant.
39.
kumbh'uupamaM kaayam imaM viditvaa nagaruupamaM chittaM idaM Thapetvaa
yodhetha maaraM paññaa-vudhena jitaM cha rakkhe anivesano siyaa. 40
Seeing your body as no better than an earthen pot, make war on Mara
with the sword of wisdom, and setting up your mind as a fortress,
defend what you have won, remaining free from attachment.
40
40. Knowing the corporeal body to be fragile, as an earthen jar,
and fortifying the mind like a citadel, let the wise man fight
Mara with the sword of wisdom. He should now protect what he has
won, without attachment.
Before long this body will be lying on the ground, discarded and
unconscious, like a useless bit of wood.
41
41. Alas! ere long, this corporeal body will lie flat upon the
earth, unheeded, devoid of consciousness, like a useless log of
wood.
41.
diso disaM yaM taM kayiraa verii vaa pana verinaM
michchhaa-paNihitaM chittaM paapiyo naM tato kare. 42
One's own misdirected thought can do one more harm than an enemy or
an ill-wisher.
42
42. An ill-directed mind does greater harm to the self than a
hater does to another hater or an enemy to another enemy.
42.
na taM maataa pitaa kayiraa aññe vaa pi cha ñaatakaa
sammaa-paNihitaM chittaM seyyaso naM tato kare. 43
Even your mother, father or any other relative cannot do you as much
good as your own properly directed thought.
43
43. Neither father nor mother, nor any other kindred, can confer
greater benefit than does the well-directed mind.
43.
4. puppha-vagga -- Flowers
ko imaM pathaviM vichessati yama-lokaM cha imaM sadevakaM
ko dhamma-padaM sudesitaM kusalo puppham iva pachessati. 44
Who will master this world and the world of Death with its devas?
Who will gather well taught aphorisms (dhammapadas), like an
connoisseur picking a flower?
44
44. Who shall gain victory over this earth together with the domain
of Yama (ruler of the Underworld) with its gods? Who shall find
the well-proclaimed Dhammapada (path of truth), even as the expert
gardener selects the choicest flower?
A disciple will master this world and the world of Death with its
devas. A disciple will gather well taught aphorisms (dhammapadas),
like a connoisseur picking a flower.
45
45. The disciple will gain victory over the earth and the realm
of Yama together with its gods. The true disciple will indeed
find the well-proclaimed Dhammapada, even as the expert gardener
selects the choicest flower.
Seeing the foam-like nature of the body, and awakening to its
mirage-like quality, one can escape the sight of the King of Death,
snapping Mara's flowery bonds.
46
46. Recognizing this corporeal body to be evanescent as foam,
comprehending this worldly nature as a mirage, and having broken
the flower-arrows of Cupid (Mara), the true aspirant will go beyond
the realm of the Evil One.
Death carries off a man busy picking flowers with an besotted mind,
like a great flood does a sleeping village.
47
47. The hedonist who seeks only the blossoms of sensual delights,
who indulges only in such pleasures, him the Evil One carries
off, as a flood carries off the inhabitants of a sleeping village.
Death, the end-maker, will exercise his will on a man busy picking
flowers with a besotted mind, before he has even found
satisfaction.
48
48. The hedonist who seeks only the blossoms of sensual delights,
whose mind is agitated, him the Evil One (Mara) brings under his
sway even before his carnal desires are satiated.
48.
yathaa pi bhamaro pupphaM vaNNa-gandhaM ahethayaM
paleti rasam aadaaya evaM gaame munii chare. 49
A holy man should behave in the village like a bee which takes its
food from a flower without hurting its appearance or its
scent.
49
49. As the bee takes away the nectar, and departs from the flower
without harming its color or fragrance, so let a sage move about
in the village.
49.
na paresaM vilomaani na paresaM kat'aakataM
attano va avekkheyya kataani akataani cha. 50
It is no the shortcomings of others, nor what others have done or
not done that one should think about, but what one has done or not
done oneself.
50
50. Let the aspirant observe not the perversities of others, nor
what others have and have not done; rather should he consider
what he has done and what he has yet to do.
Like a fine flower, beautiful to look at but without scent, fine
words are fruitless in a man who does not act in accordance with
them.
51
51. Like unto a lovely flower which is exquisite in color, yet
lacking in fragrance, even so prove futile the well-spoken words
of the man who acts not up to them.
Just as one can make a lot of garlands from a heap of flowers, so
man, subject to birth and death as he is, should make himself a lot
of good karma.
53
53. As many a garland can be strung from a mass of flowers, so
should mortal man born in this world perform many wholesome deeds.
53.
na puppha-gandho paTivaatam eti na chandanaM tagara-mallikaa vaa
sataM cha gandho paTivaatam eti sabbaa disaa sappuriso pavaayati. 54
The scent of flowers cannot travel against the wind, and nor can
that of sandalwood or jasmine, but the fragrance of the good does
travel against the wind, and a good man perfumes the four quarters
of the earth.
54
54. The fragrance of flowers does not travel against the wind,
be it that of sandalwood, tagara, or jasmine. But the fragrance
of the virtuous man travels even against the wind. The virtuous
man pervades all directions with his purity.
Sandalwood, tagara, lotus, jasmine - the fragrance of virtue is
unrivalled by such kinds of perfume.
55
55. Among all the fragrant scents, like sandalwood, tagara, the
water lily and the wild jasmine, the fragrance of moral purity
is foremost and unique.
55.
appa-matto ayaM gandho y'aayaM tagara-chandanii
yo cha siila-vataM gandho vaati devesu attamo. 56
The perfume of tagara and sandalwood is of little enough power,
while the supreme fragrance, that of the virtuous, reaches even up
to the devas.
56
56. That scent of sandalwood, tagara plant (and other fragrant
things) is of little account; whereas the aroma of the virtuous
expands in a greater sphere, even up to the gods.
56.
tesaM sampanna-siilaanaM appamaada-vihaarinaM
sammad-aññaa vimuttaanaM maaro maggaM na vindati. 57
Perfect of virtue, always acting with recollection, and liberated by
final realisation - Mara does not know the path such people
travel.
57
57. Mara (the Evil One) cannot approach the path of the virtuous,
the vigilant, and those who are emancipated through wisdom.
Like a beautiful, fragrant lotus, springing up on a pile of rubbish
thrown out on the highway, so a disciple of the Enlightened One
stands out among rubbish-like and blinded ordinary people by virtue
of his wisdom.
58, 59
58, 59. As upon a heap of rubbish, thrown on the highway, a lily
grows and blooms, fragrant and elegant, so among the ignorant
multitudes does the disciple of the Fully Enlightened One shine
in resplendent wisdom.
Long is the night for the sleepless. Long is the road for the
weary. Long is samsara (the cycle of continued rebirth) for the
foolish, who have not recognised the true teaching.
60
60. Long is the night to a sleepless person; long is the distance
of a league to a tired person; long is the circle of rebirths
to a fool who does not know the true Law.
If on one's way one does not come across one's better or an equal,
then one should press on resolutely alone. There is no
companionship with a fool.
61
61. If a genuine seeker, who sets forth in search of a superior
friend, does not come in contact with such a one or at least an
equal, then he should resolutely choose the solitary course, for
there can be no companionship with the ignorant.
"I've got children", "I've got wealth." This is the way a fool
brings suffering on himself. He does not even own himself, so how
can he have children or wealth?
62
62. "I have children, I have wealth," thinking thus,
the fool torments himself. But, when he is not the possessor of
his own self, how then of children? How then of wealth?
62.
yo baalo maññati baalyaM paNDito vaa'pi tena so
baalo cha paNDita-maanii sa ve baalo ti vuchchati. 63
A fool who recognises his own ignorance is thereby in fact a wise
man, but a fool who considers himself wise - that is what one really
calls a fool.
63
63. The fool who knows of his ignorance, indeed, through that
very consideration becomes a wise man. But that conceited fool
who considers himself learned is, in fact, called a fool.
63.
yaava-jiivam pi che baalo paNDitaM payirupaasati
na so dhammaM vijaanaati dabbii suupa-rasaM yathaa. 64
Even if a fool lived with a wise man all his life, he would still
not recognise the truth, like a wooden spoon cannot recognise the
flavour of the soup.
64
64. A fool who associates with a wise man throughout his life
may not know the Dhamma any more than the ladle the taste of soup.
64.
muhuttam api che viññuu paNDitaM payirupaasati
khippaM dhammaM vijaanaati jivhaa suupa-rasaM yathaa. 65
Even if a man of intelligence lives with a wise man only for a
moment, he will immediately recognise the truth, like one's tongue
recognises the flavour of the soup.
65
65. As the tongue detects the taste of the broth, so the intelligent
person who associates with a wise man even for a moment comes
to realize the essence of the Law.
Stupid fools go through life as their own enemies, doing evil deeds
which have bitter consequences.
66
66. The unwise, fools who are enemies to themselves, go about
committing sinful deeds which produce bitter fruits.
66.
na taM kammaM kataM saadhu yaM katvaa anutappati
yassa assu-mukho rodaM vipaakaM paTisevati. 67
A deed is not well done if one suffers after doing it, if one bears
the consequences sobbing and with tears streaming down one's
face.
67
67. Not well done is that deed which one, having performed, has
to repent; whose consequence one has to face with tears and lamentation.
67.
taM cha kammaM kataM saadhu yaM katvaa n'aanutappati
yassa patiito sumano vipaakaM paTisevati. 68
But a deed is well done if one does not suffer after doing it, if
one experiences the consequences smiling and contented.
68
68. Well done is that deed which one, having performed, does not
repent, and whose consequence one experiences with delight and
contentment.
68.
madhuM vaa maññati baalo yaava paapaM na pachchati
yadaa cha pachchati paapaM atha dukkhaM nigachchhati. 69
A fool thinks it like honey so long as the bad deed does not bear
fruit, but when it does bear fruit he experiences suffering.
69
69. So long as an evil deed does not mature (bring disastrous
results), the fool thinks his deed to be sweet as honey. But,
when his evil deed matures, he falls into untold misery.
69.
maase maase kus'aggena baalo bhuñjeyya bhojanaM
na so sankhaata-dhammaanaM kalaM agghati soLasiM. 70
Even if a fool were to take his food month after month off the tip
of a blade of grass, he would still not be worth a fraction of those
who have understood the truth.
70
70. Though a fool (practicing austerity) may eat his food from the
tip of a blade of kusa grass for months and months, he is not worth
one-sixteenth part of those who have realized the Good Law.
70.
na hi paapaM kataM kammaM sajju-khiiraM va muchchati
DahaM taM baalam anveti bhasma-chchhanno va paavako. 71
Like fresh milk a bad deed does not turn at once. It follows a fool
scorching him like a smouldering fire.
71
71. As fresh-drawn milk from the cow does not soon curdle, so
an evil deed does not produce immediate fruits. It follows the
wrongdoer like a smoldering spark that burns throughout and then
suddenly blazes up.
A fool acquires knowledge only to his own disadvantage. It destroys
what good he has, and turns his brains.
72
72. Whatever knowledge a fool acquires causes him only harm. It
cleaves his head and destroys his good nature (through conceit).
72.
asantaM bhaavanaM ichchheyya purekkhaaraM cha bhikkhusu
aavaasesu cha issariyam puujaM para-kulesu cha. 73
mam'eva kata maññantu gihii pabbajitaa ubho
mam'ev'aativasaa assu kichch'aakichchesu kismichi
iti baalassa sankappo ichchhaa maano cha vaDDhati. 74
One may desire a spurious respect and precedence among one's fellow
monks, and the veneration of outsiders. "Both monks and laity
should think it was my doing. They should accept my authority in
all matters great or small." This is a fool's way of thinking. His
self-seeking and conceit just increase.
73, 74
73, 74. Unwise is the monk who desires undue adoration from others,
lordship over other monks, authority among the monastic dwellings
and homage even from outside groups. Moreover, he thinks, "May
both laymen and monks highly esteem my action! May they be subject
to me in all actions, great or small." Such is the grasping
desire of a worldly monk whose haughtiness and conceit ever increase.
One way leads to acquisition, the other leads to nirvana. Realising
this a monk, as a disciple of the Buddha, should take no pleasure in
the respect of others, but should devote himself to
solitude.
75
75. One path leads to worldly gain and honor; quite another path
leads to nirvana. Having realized this truth, let not the monk,
the true follower of the Enlightened One, yearn for homage from
others, but let him cultivate serenity of mind and dispassion.
75.
6. paNDita-vagga -- The Wise Man
nidhiinaM va pavattaaraM yaM passe vajja-dassinaM
niggayha-vaadiM medhaaviM taadisaM paNDitaM bhaje
taadisaM bhajamaanassa seyyo hoti na paapiyo. 76
Like one pointing out hidden treasure, if one finds a man of
intelligence who can recognise one's faults and take one to task for
them, one should cultivate the company of such a wise man. He who
cultivates a man like that is the better for it, not worse.
76
76. The disciple should associate with a wise friend, who detects
and censures his faults, and who points out virtues as a guide
tells of buried treasures. There is happiness, not woe, to him
who associates with such an intelligent friend.
76.
ovadeyy'aanusaaseyya asabbhaa cha nivaaraye
sataM hi so piyo hoti asataM hoti appiyo. 77
If a man disciplines, instructs and restrains them from what is not
right, he will be dear to the good, and disliked by the bad.
77
77. The man who exhorts, instructs and dissuades his fellowmen
from unworthy acts is dear to the virtuous and hated by the wicked.
77.
na bhaje paapake mitte na bhaje puris'aadhame
bhajetha mitte kalyaaNe bhajetha puris'uttame. 78
Don't cultivate the company of bad companions. Don't cultivate
depraved men. Cultivate companions of good character. Cultivate
superior men.
78
78. Do not keep company with evildoing friends nor with people
who are base; associate with the good, associate with the best
of men.
He who drinks in the Truth will live happily with a peaceful mind.
A wise man always delights in the Truth taught by the
saints.
79
79. One who drinks the nectar of the Good Law lives happily with
a tranquil mind. The wise man ever delights in the Dhamma as realized
by the Noble Ones.
Navvies channel water, fletchers fashion arrows, and carpenters work
on wood, but the wise disciple themselves.
80
80. Irrigators conduct the water wherever they wish; fletchers
shape the shafts; carpenters work (namayanti - "bend")
the wood, and wise men discipline themselves.
80.
selo yathaa eka-ghano vaatena na samiirati
evaM nindaa-pasaMsaasu na samiñjanti paNDitaa. 81
Like a solid rock is not shaken by the wind, so the wise are not
moved by praise or blame.
81
81. As a solid rock is not shaken by the wind, so the wise are
not shaken by censure or praise.
The wise find peace on hearing the truth, like a deep, clear,
undisturbed lake.
82
82. The wise, having hearkened to the Good Law, become serene
like unto a deep, calm and crystal-clear lake.
82.
sabbattha ve sappurisaa chajanti na kaama-kaamaa lapayanti santo
sukhena phuTThaa atha vaa dukhena na uchch'aavachaM paNDitaa dassayanti. 83
The good renounce everything. The pure don't babble about sensual
desires. Whether touched by pleasure or pain, the wise show no
change of temper.
83
83. Good men abandon lusting after things; they take no pleasure
in sensual speech; when touched by happiness or sorrow, the wise
show no elation or dejection.
83.
na atta-hetu na parassa hetu na puttam ichchhe na dhanaM na raTThaM
na ichchheyya adhammena samiddhim attano sa siilavaa paññavaa dhammiko siyaa. 84
If a man does not seek children, wealth or power either for himself
or for someone else, if he does not seek his own advantage by
unprincipled means, he is a virtuous man, a wise man and a righteous
man.
84
84. For the sake of oneself, or for the sake of another, one should
not long for a son, wealth or a kingdom. He who does not crave
success or prosperity by wrongful means is indeed virtuous, wise
and honorable.
84.
appakaa te manussesu ye janaa paara-gaamino
ath'aayaM itaraa pajaa tiiram ev'aanudhaavati. 85
ye cha kho sammad-akkhaate dhamme dhamm'aanuvattino
te janaa paaram essanti machchu-dheyyaM suduttaraM. 86
Few are those among men who have crossed over to the other shore,
while the rest of mankind runs along the bank. However those who
follow the principles of the well-taught Truth will cross over to
the other shore, out of the dominion of Death, hard though it is to
escape.
85, 86
85. Few among men cross over to the further shore; the multitudes
who remain run to and fro on this shore.
86. Those who live according to the Dhamma which has been well
proclaimed (by the Buddha) will cross over the impassable realm
of death to the further shore.
A wise man, abandoning the principle of darkness, should cultivate
what is pure. Leaving home for the homeless life, let him seek his
joy in the solitude which people find so hard to enjoy, and,
abandoning sensual pleasures, let him cleanse himself of inner
defilements, looking on nothing as his own.
87, 88
87. Having abandoned the ways of darkness, let the wise follow
the light. Having come from home to homelessness, let him enjoy
the bliss of solitude, so difficult to achieve.
88. He should focus his mind upon that exalted state (nirvana).
Having given up all sense pleasures, possessing nothing, let the
wise, cleansing the mind from defilements, purify the self.
87, 88.
yesaM sambodhiy'angesu sammaa chittaM subhaavitaM
aadaana-paTinissagge anupaadaaya ye rataa
khiiN'aasavaa jutimanto te loke parinibbutaa. 89
Those whose minds are thoroughly practices in the factors of
enlightenment, who find delight in freedom from attachment in the
renunciation of clinging, free from the inflow of thoughts, they are
like shining lights, having reached final liberation in the
world.
89
89. Those whose minds are well fixed upon the elements of enlightenment
(sambodhi) who, without hankering after anything, glory in
renunciation, whose biases are extinguished, who are full of light,
they indeed have attained the bliss of nirvana in this very world.
gat'addhino visokassa vippamuttassa sabbadhi
sabba-gantha-ppahiinassa pariLaaho na vijjati. 90
Journey over, sorrowless, freed in every way, and with all bonds
broken - for such a man there is no more distress.
90
f
90. The fever of passion afflicts not the holy one (arahant),
who has completed his samsaric journey (cycle of rebirths),
who is free from sorrow, absolutely emancipated, and who has destroyed
all knots of attachment.
90.
uyyuñjanti satiimanto na nikete ramayanti te
haMsaa va pallalaM hitvaa okam-okaM jahanti te. 91
The recollected go forth to lives of renunciation. They take no
pleasure in a fixed abode. Like wild swans abandoning a pool, they
leave one resting place after another.
91
91. Mindful ones constantly strive, they do not cling to a dwelling
place; like swans that abandon a lake, the holy ones abandon house
and home.
91.
yesaM sannichayo n'atthi ye pariññaata-bhojanaa
suññato animitto cha vimokkho yesaM gocharo
aakaase va sakuntaanaM gati tesaM dur-annayaa. 92
Those for whom there is no more acquisition, who are fully aware of
the nature of food, whose dwelling place is an empty and imageless
release - the way of such people is hard to follow, like the path of
birds through the sky.
92
92. Those who have no accumulation (of worldly possessions), who
have a well-regulated diet, who are within range of perfect deliverance
through realization of the Void and the conditionlessness of all
forms (sunnata and animitta), their holy path
is as difficult to trace as is the track of birds in the air.
92.
yass'aasavaa parikkhiinaa aahaare cha anissito
suññato animitto cha vimokkho yassa gocharo
aakaase va sakuntaanaM padaM tassa dur-annayaM. 93
He whose inflowing thoughts are dried up, who is unattached to food,
whose dwelling place is an empty and imageless release - the way of
such a person is hard to follow, like the path of birds through the
sky.
93
93. He whose mental attachments are extinguished, who is not immoderate
in food, who is within range of perfect deliverance through realization
of the Void and the conditionlessness of all forms, his holy path
is as difficult to trace as is the track of birds in the air.
When a man's senses have come to peace, like a horses well broken by
the trainer, when he is rid of conceit and without inflowing
thoughts - even devas envy such a well set man.
94
94. He whose senses are subdued, like horses well trained by a
charioteer, whose pride is destroyed and who is free from corruption,
even the gods cherish such a one.
94.
pathavi-samo no virujjhati indakhiil'upamo taadi subbato
rahado va apeta-kaddamo saMsaaraa na bhavanti taadino. 95
Like the earth he is not disturbed, like a great pillar he is firmly
set and reliable, like a lake he is free from defilement. There are
no more rebirths for such a well set man.
95
95. He who is unperturbed like the earth, who is steadfast like
Indra's post (in the portal of a city), whose character is as
pure and translucent as a clear lake, to such a holy one there
are no further cycles of rebirth (samsara).
95.
santaM tassa manaM hoti santaa vaachaa cha kamma cha
sammad-aññaa vimuttassa upasantassa taadino. 96
Freed by full realisation and at peace, the mind of such a man is at
peace, and his speech and action peaceful.
96
96. His mind becomes calm. His word and deed are calm. Such is
the state of tranquillity of one who has attained to deliverance
through the realization of truth.
96.
asaddho akata'aññuu cha sandhi-chchhedo cha yo naro
hat'aavakaaso vant'aaso sa ve uttama-poriso. 97
He has no need for faith who knows the uncreated, who has cut off
rebirth, who has destroyed any opportunity for good or evil, and
cast away all desire. He is indeed the ultimate man.
97
97. He who is not credulous, who knows the nature of the Uncreated
(akata), who has severed all the bonds (of rebirth),
who has destroyed all the influxes of evil and given up all cravings,
he, indeed, is noblest among men.
Whether in the village or the forest, whether on high ground or low,
wherever the enlightened live, that is a delightful spot.
98
98. That spot is truly delightful where the Holy Ones (arahant)
reside, be it village or forest, valley or high ground.
98.
ramaNiiyaani araññaani yattha na ramatii jano
viita-raagaa ramissanti na te kaama-gavesino. 99
Delightful for them are the forests where men find no delight. The
desire-free find delight there, for they seek no sensual
joys.
99
99. Charming are the forests which do not attract the multitudes.
But the holy ones, free from attachments, find delight in them
for they are not seekers after the allurements of the senses.
99.
8. sahassa-vagga -- The Thousands
sahassam api che vaachaa anattha-pada-saMhitaa
ekaM attha-padaM seyyo yaM sutvaa upasammati. 100
Better than a thousand pointless words is one saying to the point on
hearing which one finds peace.
100
100. A single word full of meaning, hearing which one becomes
at peace, is better than a thousand words which are empty of meaning.
100.
sahassam api che gaathaa anattha-pada-saMhitaa
ekaM gaathaa-padaM seyyo yaM sutvaa upasammati. 101
Better than a thousand pointless verses is one stanza on hearing
which one finds peace.
101
101. A single couplet pregnant with meaning, hearing which one
becomes at peace, is better than a thousand couplets composed
of meaningless words.
101.
yo che gaathaa sataM bhaase anattha-pada-saMhitaM
ekaM dhamma-padaM seyyo yaM sutvaa upasammati. 102
Better than reciting a hundred pointless verses is one verse of the
teaching (one dhammapada) on hearing which one finds peace.
102
102. One word of the Dhamma, hearing which one becomes at peace,
is better than the utterance of a hundred verses which consist
of superficial words.
102.
yo sahassaM sahassena sangaame maasuse jine
ekaM cha jeyyaM attaanaM sa ve sangama-j'uttamo. 103
Though one were to defeat thousands upon thousands of men in battle,
if another were to overcome just one - himself, he is the supreme
victor.
103
103. Though one were to conquer a million men in battle, that
man who conquers himself is the greater victor.
103.
attaa ha've jitaM seyyo yaa ch'aayaM itaraa pajaa
atta-dantassa posassa nichchaM saññata-chaarino. 104
n'eva devo na gandhabbo na maaro saha braahmunaa
jitaM apajitaM kayiraa tathaa-ruupassa jantuno. 105
Victory over oneself is better than that over others. When a man
has conquered himself and always acts with self-control, neither
devas, spirits, Mara or Brahma can reverse the victory of a man like
that.
104, 105
104, 105. To overcome one's own self is indeed better than to conquer
others.
Neither god nor demigod, nor Mara with Brahma, can undo the victory
of him who has subjugated himself and who practices self-restraint.
104, 105.
maase maase sahassena yo yajetha sataM samaM
ekaM cha bhaavit'attaanaM muhuttam api puujaye
saa yeva puujanaa seyyo yaM che vassasataM hutaM. 106
Though one were to perform sacrifices by the thousand month after
month for a hundred years, if another were to pay homage to a single
inwardly perfected man for just a moment, that homage is better than
the hundred years of sacrifices.
106
106. Were a man month after month for a hundred years to offer
sacrifices by the thousands, and were he to pay homage even for
a moment to one who is self-governed, that homage is superior
to the sacrifices of a hundred years.
106.
yo cha vassa-sataM jantu aggiM parichare vane
ekaM cha bhaavit'attaanaM muhuttam api puujaye
saa yeva puujanaa seyyo yaM che vassa-sataM hutaM. 107
Though one were to tend the sacrificial fire for a hundred years in
the forest, if another were to pay homage to a single inwardly
perfected man for just a moment, that homage is better than the
hundred years of sacrifice.
107
107. Were a man for a hundred years to tend the sacrificial fire
in the forest, and were he to pay homage even for a moment to
one who is self-governed, that homage is superior to the fire-sacrifice
of a hundred years.
107.
yaM kiñchi yiTThaM va hutaM va loke
saMvachchharaM yajetha puñña-pekkho
sabbam pi taM na chatu-bhaagam eti
abhivaadanaa ujju-gatesu seyyo. 108
All the sacrifices and offerings a man desiring merit could make in
a year in the world are not worth a quarter of the better merit of
homage to the righteous.
108
108. Whatever offering or sacrifice a person, who is desirous
of gaining merit, may make throughout the course of a year, that
is not worth one fourth of the merit acquired by homage paid to
one of upright life.
Four principal things increase in the man who is respectful and
always honours his elders - length of life, good looks, happiness
and health.
109
109. In him, who always honors and respects the aged, four conditions
will increase: longevity, beauty, happiness and strength.
109.
yo cha vassa-sataM jiive dussiilo asamaahito
ek'aahaM jiivitaM seyyo siilavantasssa jhaayino. 110
Though one were to live a hundred years immoral and with a mind
unstilled by meditation, the life of a single day is better if one
is moral and practises meditation.
110
110. One day's life of an Arhat who is virtuous and contemplative
is better than a hundred years of life of one who is dissolute
and of uncontrolled mind.
110.
yo cha vassa-sataM jiive duppañño asamaahito
ek'aahaM jiivitaM seyyo paññavantassa jhaayino. 111
Though one were to live a hundred years without wisdom and with a
mind unstilled by meditation, the life of a single day is better if
one is wise and practises meditation.
111
111. One day's life of him who is wise and contemplative is better
than a life of a hundred years of one who is unwise and of uncontrolled
mind.
111.
yo cha vassa-sataM jiive kusiito hiina-viiriyo
ek'aahaM jiivitaM seyyo viriyam aarabhato daLhaM. 112
Though one were to live a hundred years lazy and effortless, the
life of a single day is better if one makes a real effort.
112
112. One day's life of a person who is vigorous and resolute is
better than a life of a hundred years of him who is weak and indolent.
112.
yo cha vassa-sataM jiive apassaM udaya-bbayaM
ek'aahaM jiivitaM seyyo passato udaya-bbayaM. 113
Though one were to live a hundred years without seeing the rise and
passing of things, the life of a single day is better if one sees
the rise and passing of things.
113
113. A single day's life of one who clearly sees the origin and
cessation (of all composite things), is better than a hundred
years of life of him who does not perceive the origin and cessation
of things.
113.
yo cha vassa-sataM jiive apassaM amataM padaM
ek'aahaM jiivitaM seyyo passato amataM padaM. 114
Though one were to live a hundred years without seeing the deathless
state, the life of a single day is better if one sees the deathless
state.
114
114. A single day's life of one who perceives the immortal state
is far better than if one were to live a hundred years without
perceiving this state.
114.
yo cha vassa-sataM jiive apassaM dhammam uttamaM
ek'aahaM jiivitaM seyyo passato dhammam uttamaM. 115
Though one were to live a hundred years without seeing the supreme
truth, the life of a single day is better if one sees the supreme
truth.
115
115. A single day's life of one who realizes the Sublime Truth
is indeed better than a life of a hundred years of one who does
not realize the Sublime Truth.
Be urgent in good; hold your thoughts off evil. When one is slack
in doing good the mind delights in evil.
116
116. Make haste in doing good and restrain the mind from evil;
if one is slow in doing good, the mind finds delight in evil.
116.
paapaM che puriso kayiraa na naM kayiraa puna-ppunaM
na tamhi chhandaM kayiraatha dukkho paapassa uchchayo. 117
If a man has done evil, let him not keep on doing it. Let him not
create an inclination to it. The accumulation of evil means
suffering.
117
117. If a man commits evil let him not repeat it again and again;
let him not delight in it, for the accumulation of sin brings
suffering.
117.
puññaM che puriso kayiraa kayiraa naM puna-ppunaM
tamhi chhandaM kayiraatha sukho puññassa uchchayo. 118
If a man has done good, let him keep on doing it. Let him create an
inclination to it. The accumulation of good means
happiness.
118
118. If a man commits a meritorious deed, let him perform it again
and again; let him develop a longing for doing good; happiness
is the outcome of the accumulation of merit.
118.
paapo pi passati bhadraM yaava paapaM na pachchati
yadaa cha pachchati paapaM atha paapo paapaani passati. 119
An evil man encounters good so long as his evil behaviour does not
bear fruit, but when his evil behaviour bears fruit, then the evil
man encounters the evil consequences.
119
119. Even the wrongdoer finds some happiness so long as (the fruit
of) his misdeed does not mature; but when it does mature, then
he sees its evil results.
119.
bhadro pi passati paapaM yaava bhadraM na pachchati
yadaa cha pachchati bhadraM atha bhadro bhadraani passati. 120
An good man encounters evil so long as his good behaviour does not
bear fruit, but when his good behaviour bears fruit, then the good
man encounters the good consequences.
120
120. Even the doer of good deeds knows evil (days) so long as
his merit has not matured; but when his merit has fully matured,
then he sees the happy results of his meritorious deeds.
120.
maa'vamaññetha paapassa na mandaM aagamissati
uda-bindu-nipaatena uda-kumbho pi puurati
baalo puurati paapassa thoka-thokam pi aachinaM. 121
Do not think lightly of evil that not the least consequence will
come of it. A whole waterpot will fill up from dripping drops of
water. A fool fills himself with evil, just a little at a
time.
121
121. Do not think lightly of evil, saying, "It will not come
to me." By the constant fall of waterdrops, a pitcher is
filled; likewise the unwise person, accumulating evil little by
little, becomes full of evil.
121.
maa'vamaññetha puññassa na mandaM aagamissati
uda-bindu-nipaatena uda-kumbho pi puurati
dhiiro puurati puññassa thoka-thokam pi aachinaM. 122
Do not think lightly of good that not the least consequence will
come of it. A whole waterpot will fill up from dripping drops of
water. A wise man fills himself with good, just a little at a
time.
122
122. Do not think lightly of merit, saying, "It will not
come to me." By the constant fall of waterdrops, a pitcher
is filled; likewise the wise person, accumulating merit little
by little, becomes full of merit.
122.
vaaNijo va bhayaM maggaM appa-sattho maha-ddhano
visaM jiivitu-kaamo va paapaani parivajjaye. 123
One should avoid evil like a merchant with much goods and only a
small escort avoids a dangerous road, and like a man who loves life
avoids poison.
123
123. As a merchant who has limited escort, yet carries much wealth,
avoids a perilous road, as a man who is desirous of living long
avoids poison, so in the same way should the wise shun evil.
123.
paaNimhi che vaNo n'aassa hareyya paaNinaa visaM
n'aabbaNaM visam anveti n'atthi paapaM akubbato. 124
If there is no wound on one's hand, one can handle poison. Poison
has no effect where there is no wound. There is no evil for the
non-doer.
124
124. If one does not have a wound in his hand, he may carry poison
in his palm. Poison does not affect him who has no wound. There
is no ill effect for the person who does no wrong.
124.
yo appaduTThassa narassa dussati saddhasssa posassa anangaNassa
tam eva baalaM pachcheti paapaM sukhumo rajo paTivaataM va khitto. 125
Whoever does harm to an innocent man, a pure man and a faultless
one, the evil comes back on that fool, like fine dust thrown into
the wind.
125
125. Whoever offends an innocent, pure and faultless person, the
evil (of his act) rebounds on that fool, even as fine dust thrown
against the wind.
Some are reborn in a human womb, evil-doers go to hell, the good go
to heaven, and those without inflowing thoughts achieve final
liberation.
126
126. (After death), some are reborn in the womb; evildoers are
born in hell; those who commit meritorious deeds go to heaven;
and those who are free from worldly desires realize nirvana.
126.
na antalikkhe na samudda-majjhe na pabbataanaM vivaraM pavissa
na vijjatii so jagati-ppadeso yattha-TThito muchcheyya paapa-kammaa. 127
Not in the sky, nor in the depths of the sea, nor hiding in the
cleft of the rocks, there is no place on earth where one can take
one's stand to escape from an evil deed.
127
127. Not in the sky, not in the middle of the ocean, not even
in the cave of a mountain, should one seek refuge, for there exists
no place in the world where one can escape the effects of wrongdoing.
127.
na antalikkhe na samudda-majjhe na pabbataanaM vivaraM pavissa
na vijjatii so jagati-ppadeso yattha-TThitaM naRppasaheyya machchu. 128
Not in the sky, nor in the depths of the sea, nor hiding in the
cleft of the rocks, there is no place on earth where one can take
one's stand to not be overcome by death.
128
128. Not in the sky, not in the middle of the ocean, not even
in the cave of a mountain, should one seek refuge, for there exists
no place in the world where one will not be overpowered by death.
128.
10. daNDa-vagga -- Violence
sabbe tasanti daNDassa sabbe bhaayanti machchuno
attaanaM upamaM katvaa na haneyya na ghaataye. 129
All fear violence, all are afraid of death. Seeing the similarity
to oneself, one should not use violence or have it used.
129
129. All tremble before the rod of punishment; all fear death;
likening others to oneself, one should neither slay nor cause
to slay.
129.
sabbe tasanti daNDassa sabbesaM jiivitaM piyaM
attaanaM upamaM katvaa na haneyya na ghaataye. 130
All fear violence, life is dear to all. Seeing the similarity to
oneself, one should not use violence or have it used.
130
130. All tremble before the rod of punishment; for all life is
dear; likening others to oneself, one should neither slay nor
cause to slay.
130.
sukha-kaamaani bhuutaani yo daNDena vihiMsati
attano sukham esaano pechcha so na labhate sukhaM. 131
He who does violence to creatures seeking happiness like himself
does not find happiness after death.
131
131. He who, desirous of happiness for himself, torments with
a rod others who are likewise seeking enjoyment, shall not obtain
happiness in the hereafter.
131.
sukha-kaamaani bhuutaani yo daNDena na vihiMsati
attano sukham esaano pechcha so labhate sukhaM. 132
He who does no violence to creatures seeking happiness like himself
does find happiness after death.
132
132. He who, desirous of happiness for himself, does not torment
others who likewise long for happiness, shall obtain happiness
in the hereafter.
132.
maa'vocha pharusaM kañchi vuttaa paTivadeyyu taM
dukkhaa hi saarambha-kathaa paTi daNDaa phuseyyu taM. 133
Don't speak harshly to anyone. If you do people will speak to you
in the same way. Harsh words are painful and their retaliation will
hurt you.
133
133. Do not speak harshly to anyone; those thus spoken to will
retaliate in kind; discordant indeed will be the response, and
soon retribution will overtake you.
133.
sache n'eresi attaanaM kaMso upahato yathaa
esa patto'si nibbaanaM saarambho te na vijjati. 134
If you don't disturb yourself, like a broken gong does not vibrate,
then you have achieved nirvana. Irritability no longer exists for
you.
134
134. If you can make yourself as silent as a shattered bronze
gong, then you have attained to the peace of nirvana, for now
there is no discord in you.
134.
yathaa daNDena gopaalo gaavo paajeti gocharaM
evaM jaraa cha machchu cha aayuM paajenti paaNinaM. 135
Like a cowherd driving cows off to the fields, so old age and death
take away the years from the living.
135
135. As a cowherd with his rod drives cattle to the pasture, so
do old age and death drive the lives of sentient beings.
135.
atha paapaani kammaani karaM baalo na bujjhati
sehi kammehi dummedho aggi-daDDho va tappati. 136
Even when he is doing evil, the fool does not realise it. The idiot
is punished by his own deeds, like one is scorched by fire.
136
136. When a person ignorant (of the Dhamma) commits evil deeds,
he does not realize their nature. The stupid man burns (suffers)
through these deeds as if consumed by fire.
136.
yo daNDena adaNDesu appaduTThesu dussati
dasannam aññataraM ThaanaM khippam eva nigachchhati. 137
vedanaM pharusaM jaaniM sariirassa cha bhedanaM
garukaM vaa pi aabaadhaM chitta-kkhepaM va paapuNe. 138
raajato vaa upasaggaM abbhakkhaanaM cha daaruNaM
parikkhayaM va ñaatiinaM bhogaanaM va pabhanguraM. 139
atha v'aassa agaaraani aggi Dahati paavako
kaayassa bhedaa duppañño nirayaM so'papajjati. 140
He who does violence to the peaceful and harmless soon encounters
one of ten things - He may experience cruel pain, disaster, physical
injury, severe illness, or insanity, or else trouble with the
authorities, grave accusation, bereavement, or loss of property, or
else destruction of his house by fire, and on the death of his body
the fool goes to hell.
137, 138, 139, 140
137. He who inflicts punishment upon those who do not deserve
it, and hurts those who are harmless, such a person will soon
come to face one of these ten states:
138, 139, 140. He may soon come to terrible pain, great deprivations,
physical injury, deep-rooted ailment or mental disorder, the wrath
of the monarch or a dreadful accusation, loss of relatives, the
complete destruction of wealth, or a sudden fire may break out
and burn his houses. After the dissolution of his physical body,
he will surely be born in hell.
137, 138, 139, 140.
na nagga-chariyaa na jaTaa na pankaa
naa'naasakaa thaNDila-saayikaa vaa
rajo-jallaM ukkuTika-ppadhaanaM
sodhenti machchaM avitiNNa-kankhaM. 141
Neither naked asceticism, matted hair, dirt, fasting, sleeping on
the ground, dust and mud, nor prolonged sitting on one's heels can
purify a man who is not free of doubts.
141
141. Neither nakedness, nor matted locks; neither applying mud
(all over the body), nor fasting, nor lying on the bare earth;
neither besmearing oneself with soot, nor squatting on one's heels,
can purify a man who has not got rid of his doubts.
141.
alankato che pi samaM chareyya
santo danto niyato brahma-chaarii
sabbesu bhuutesu nidhaaya daNDaM
so braahmaNo so samaNo sa bhikkhu. 142
Even if richly dressed, when a man behaves even-mindedly and is at
peace, restrained and established in the right way, chaste and
renouncing violence to all forms of life, then he is a brahmin, he
is a holy man, he is a bhikkhu (true Buddhist monk).
142
142. Even though a person be dressed in fine clothes, if he develops
tranquillity, is quiet, self-disciplined, resolute and practices
celibacy, and abstains from injuring all other beings, he is indeed
a Brahman, an ascetic and a monk.
Where is that man in the world who is so restrained by shame that he
avoids laziness like a thoroughbred horse avoids the whip?
143
143. Is there any man in this world so self-restrained through
modesty that he avoids censure as a self-respecting horse avoids
the whip?
143.
asso yathaa bhadro kasaa-niviTTho aataapino saMvegino bhavaatha
saddhaaya siilena cha viiriyena cha samaadhinaa dhamma-vinichchhayena cha
sampanna-vijjaa-charaNaa patissataa jahissatha dukkham idaM anappakaM. 144
Like a thoroughbred horse touched by the whip, be strenuous and
determined. Then you will be able to rid yourself of this great
suffering by means of faith, morality, energetic behaviour,
stillness of mind and reflection on the teaching, after you have
become full of wisdom, good habits and recollection.
144
144. As a well-trained horse when touched by the whip, even so
be you strenuous and eager. By devotion, virtue, effort, concentration,
and by the critical investigation of truth (dhamma) may
you abandon this great suffering (of samsara), perfect
in wisdom, conduct and awareness.
Navvies channel water, fletchers fashion arrows, and carpenters work
on wood, but the good disciple themselves.
145
145. Irrigators conduct water wherever they wish; fletchers shape
the shafts; carpenters work the wood, and wise men discipline
themselves.
145.
11. jaraa-vagga -- Old Age
ko nu haaso kim aanando nichchaM pajjalite sati
andha-kaarena onaddhaa padiipaM na gavesatha. 146
What is this laughter, what is this delight, forever burning (with
desires) as you are? Enveloped in darkness as you are, will you not
look for a lamp?
146
146. Why laugh, why be jubilant, when all is constantly burning
(with desires)? Should you not seek the light of wisdom when you
are enveloped by the darkness of ignorance?
Look at the decorated puppet, a mass of wounds and of composite
parts, full of disease and always in need of attention. It has no
enduring stability.
147
147. Behold this illusory human image, embellished (by rich attire
and jewels), full of corruptions, a structure of bones, liable
to constant illness, full of countless hankerings, in which there
is nothing permanent or stable.
147.
pari jiNNam idaM ruupaM roga-niiLaM pabhanguraM
bhijjati puuti-sandeho maraN-antaM hi jiivitaM. 148
This body is worn out with age, a nest of diseases and falling
apart. The mass of corruption disintegrates, and death is the end
of life.
148
148. This frail form is a nest of diseases. It is fragile and
putrid. It disintegrates and death is the end of life.
When these grey bones are cast aside like gourds in autumn, what
pleasure will there be in looking at them?
149
149. These dove-grey bones are like unto the gourds thrown away
in the autumnal season. What pleasure is there in looking at them?
149.
aTThiinaM nagaraM kataM maMsa-lohita-lepanaM
yattha jaraa cha machchu cha maano makkho cha ohito. 150
It is a city built of bones, and daubed with flesh and blood, in
which old age and death, pride and hypocrisy are the
inhabitants.
150
150. Here is a citadel built of bones, plastered with flesh and
blood, wherein are concealed decay, death, vanity and deceit.
150.
jiiranti ve raaja-rathaa suchittaa atho sariiram pi jaraM upeti
sataM cha dhammo na jaraM upeti santo ha've sabbhi pavedayanti. 151
Even kings' splendid carriages wear out, and the body is certain
bound to grow old, but the Truth found by the saints is not subject
to aging. That is what the saints themselves proclaim.
151
151. The gaily decorated royal chariots wear out. So likewise
does this body. But the truth of the righteous does not wear out
with age. Thus do the enlightened proclaim it to the wise.
151.
appa-ssut'aayaM puriso balivaddo va jiirati
maMsaani tassa vaDDhanti paññaa tassa na vaDDhati. 152
An ignorant man ages like an ox. His flesh may increase, but not
his understanding.
152
152. The man of little spiritual learning grows like an ox; his
flesh increases, but his wisdom does not.
I have passed in ignorance through a cycle of many rebirths, seeking
the builder of the house. Continuous rebirth is a painful thing.
But now, housebuilder, I have found you out. You will not build me
a house again. All your rafters are broken, your ridge-pole
shattered. My mind is free from active thought, and has made an end
of craving.
153, 154
153. For countless births have I passed through this cycle of
births and deaths, seeking the builder of this tabernacle, but
in vain. Sorrowful indeed is this cyclic repetition of births.
154. O builder of the house, I have seen you; you shall not build
the house again. All the rafters are broken; the ridgepole is
sundered. Mind has arrived at dissolution (nirvana), having attained
the extinction of all cravings (tanha).
153, 154.
acharitvaa brahma-chariyaM aladdhaa yobbane dhanaM
jiNNa-koñchaa va jhaayanti khiiNa-machchhe va pallale. 155
Those who have not lived the holy life, and have not acquired wealth
in their youth, grow old like withered cranes beside a fishless
pool.
155
155. Those who do not practice self-discipline, who do not acquire
wealth in their youth, when they become old, pine away, like old
herons in a dried-up lake where there are no fish.
Those who have not lived the holy life, and have not acquired wealth
in their youth, lie like spent arrows, grieving for times
past.
156
156. Those who do not practice self-discipline, who do not acquire
wealth in their youth, lie like broken arrows, lamenting the deeds
of the past.
156.
11. atta-vagga -- Self
attaanaM che piyaM jaññaa rakkheyya naM surakkhitaM
tiNNaM aññataraM yaamaM paTi jaggeyya paNDito. 157
Knowing that one is dear to oneself, one should guard oneself well.
For one out of the three watches of the night a wise man should keep
watch.
157
157. If a man esteems the self, let him guard himself with great
care. Let the wise man keep vigil over himself, in one of the
three watches (of life or of the night).
157.
attaanam eva paThamaM patiruupe nivesaye
ath'aññam anusaaseyya na kilisseyya paNDito. 158
First he should establish himself in what is right. Then if he
teaches others, the wise man will not be corrupted.
158
158. Let each first firmly establish himself in right conduct,
then only may he admonish others. Such a wise man does not suffer
blemish.
158.
attaanaM che tathaa kayiraa yath'aññam anusaasati
sudanto vata dametha attaa hi kira duddamo. 159
If one would only apply to oneself what one teaches others, when one
was well disciplined oneself one could train others. It is oneself
who is hard to train.
159
159. Let a man mold himself into what he admonishes others to
be. Thus well-controlled he can control others. It is extremely
difficult indeed to control one's own self.
159.
attaa hi attano naatho ko naatho paro siyaa
attanaa hi sudantena naathaM labhati dullabhaM. 160
One is one's own guardian. What other guardian could one have?
With oneself well disciplined one obtains a rare guardian
indeed.
160
160. The self is the master of the self. Who else can that master
be? With the self fully subdued, one obtains the sublime refuge
which is very difficult to achieve.
The evil he has done himself and which had its origin and being in
himself breaks a fool, like a diamond breaks a precious
stone.
161
161. The sin committed by oneself, born of oneself, produced by
oneself, crushes the evil-minded one as the diamond cuts the precious
stone.
161.
yassa achchanta-dussilyaM maaluvaa saalam iv'otthataM
karoti so tath'attaanaM yathaa naM ichchhati diso. 162
A man of great immorality is like a creeper, suffocating the tree it
is on. He does to himself just what an enemy would wish
him.
162
162. As the parasitic maluva creeper destroys the sal tree which
it entwines, so the immoral conduct of a man gradually makes of
him what his enemy would have him be.
162.
sukaraani asaadhuuni attano ahitaani cha
yaM ve hitaM cha saadhuM cha taM ve parama-dukkaraM. 163
Things which are wrong and to one's own disadvantage are easily
enough done, while what is both good and advantageous is extremely
hard to do.
163
163. It is quite easy to perform evil deeds which are not beneficial
to oneself. But it is extremely difficult to perform a deed which
is righteous and beneficial.
The fool, who out of attachment to a wrong view speaks ill of the
religion of the enlightened and noble ones who live according to
truth, brings forth fruit to his own downfall, like the offspring of
the bamboo.
164
164. If an evil-minded one, by reason of his false views, reviles
the teaching of the Arhats, the Noble Ones, and the virtuous,
verily he brings forth the fruit of his own destruction, even
as does the katthaka reed.
164.
attanaa hi kataM paapaM attanaa sankilissati
attanaa akataM paapaM attanaa va visujjhati
suddhi asuddhi pachchattaM n'aañño aññaM visodhaye. 165
By oneself one does evil. By oneself one is defiled. By oneself
one abstains from evil. By oneself one is purified. Purity and
impurity are personal matters. No one can purify someone
else.
165
165. By self alone is evil done; by self alone is one defiled;
by self alone is evil not done; by self alone is one purified.
Purity and impurity depend on oneself; no one can purify another.
165.
atta-d-attaM par'atthena bahunaa pi na haapaye
atta-d-attham abhiññaaya sad-attha-pasuto siyaa. 166
One should not neglect one's own welfare for that of someone else,
however great. When one has understood what one's own welfare
really consists of, one should apply oneself to that
welfare.
166
166. However much one is engaged in activities for the good of
others, one should not neglect his own (spiritual) purpose. Having
discerned one's own task, let him apply himself to that task with
diligence.
166.
13. loka-vagga -- The World
hiinaM dhammaM na seveyya pamaadena na saMvase
michchhaa-diTThiM na seveyya na siyaa loka-vaDDhano. 167
Don't practice an ignoble way of life, don't indulge in a careless
attitude. Don't follow a wrong view, and don't be attached to the
world.
167
167. Let no one follow a degraded course of existence, nor live
in indolence; let him not follow false views, nor be a person
who prolongs his worldly existence.
Wake up and don't be careless, but lead a life of well-doing. He
who follows righteousness lives happily in this world and the
next.
168
168. Awake! Be not heedless. Follow the truth (dhamma).
He who embarks upon the path of truth lives happily in this world
and in the hereafter.
168.
dhammaM chare sucharitaM ta taM duchcharitaM chare
dhamma-chaarii sukhaM seti asmiM loke paramhi cha. 169
Lead a life of righteousness, and not a life of wrong-doing. He who
follows righteousness lives happily in this world and the
next.
169
169. Follow the law of morality; do not follow the law of immorality;
he who embarks upon the path of truth lives happily in this world
and in the hereafter.
169.
yathaa bubbuLakaM passe yathaa passe mariichikaM
evaM lokaM avekkhantaM machchu-raajaa na passati. 170
Look on the world as a bubble, look on it as a mirage. The King of
Death never finds him who views the world like that.
170
170. Look upon the world as a bubble, regard it as a mirage; who
thus perceives the world, him Mara, the king of death, does not
see.
Wild swans take the path of the sun. Men with powers travel through
space, but the wise step right out of the world, by conquering Mara
and his host.
175
175. Swans fly in the path of the sun; those who possess psychic
powers (iddhi) go through the air. The wise, having conquered
Mara and his hosts, go forth out of this world.
When a man has already violated one rule, when he is a liar and
rejects the idea of a future world, there is no evil he is not
capable of.
176
176. There is no sin that a man will not commit who utters falsehood,
who has transgressed the one law of truthfulness (dhamma),
and who has rejected the other world.
176.
na ve kadariyaa deva-lokaM vajanti baalaa ha've na-ppasaMsanti daanaM
dhiiro cha daanaM anumodamaano ten'eva so hoti sukhii parattha. 177
Miserly people certainly do not go to heaven. Fools for sure do not
praise generosity, but the wise man who takes pleasure in giving is
thereby happy hereafter.
177
177. Indeed the miserly do not go to the world of the gods; the
foolish do not praise liberality. But the wise man who takes pleasure
in giving, through that very act becomes happy in the next world.
Better than being sole king of the whole earth, better than going to
heaven or sovereignty over the whole universe is the fruit of
becoming a stream-winner.
178
178. The fruit of entering the stream (the path) is superior to
that of the sole sovereignty of the world, or going to heaven,
or the supreme lordship over the whole universe.
178.
14. buddha-vagga -- Buddhas
yassa jitaM n'aavajiiyati jitaM yassa no yaati kochi loke
taM buddham ananta-gocharaM apadaM kena padena nessatha. 179
He whose victory is not relost, and whose victory no-one in the
world can take away, that Buddha, whose home is in the infinite,
pathless as he is, by what path will you lead him?
179
179. By what path will you lead the Buddha of infinite range of
perception, the Pathless One, whose conquest of passions cannot
be undone, into whose conquest no one in this world enters?
He who has no entrapping, clinging desire to lead him in any
direction, that Buddha, whose home is in the infinite, pathless as
he is, by what path will you lead him?
180
180. By what path will you lead the Buddha of infinite range of
perception, the Pathless One, in whom there is not that entangling
and poisonous craving which leads one astray (to another state
of birth)?
180.
ye jhaana-pasutaa dhiiraa nekkhamm'uupasame rataa
devaa pi tesaM pihayanti sambuddhaanaM satiimataM. 181
Those wise men, who are much given to meditation and find pleasure
in the peace of a spiritual way of life, even the devas envy them
perfect Buddhas and recollected as they are.
181
181. Those wise ones who are absorbed in meditation, who take
delight in the inner calm of renunciation, such mindful and perfectly
awakened ones even the devas (gods) hold dear.
A human birth is hard to achieve. Difficult is the life of mortals.
To hear the true teaching is difficult, and the achievement of
Buddhahood is difficult.
182
182. Difficult is it to be born as a human being; difficult is
the existence of mortals; difficult is the hearing of the Sublime
Truth; rare is the appearance of the Enlightened Ones (Buddhas).
To abstain from all evil, the practice of good, and the thorough
purification of one's mind - this is the teaching of the
Buddhas.
183
183. Abstention from all evil, the doing of good deeds, and the
purification of the mind, is the admonition of the Enlightened
Ones.
183.
khantii paramaM tapo titikkhaa
nibbanaM paramaM vadanti buddhaa
na hi pabbajito par'uupaghaatii
samaNo hoti paraM viheThayanto. 184
Long-suffering patience is the supreme ascetic practice. Nirvana is
supreme, say the Buddhas. He is certainly not an ascetic who hurts
others, and nor is he a man of religion who causes suffering to
others.
184
184. Forbearance which is long-suffering is the highest austerity.
The Buddhas declare nirvana to be the supreme state. Verily he
is not an anchorite who harms another; nor is he an ascetic who
causes grief to another.
184.
anuupavaado anuupaghaato paatimokkhe cha saMvaro
mattaññutaa cha bhattasmiM pantaM cha sayan'aasanaM
adhichitte cha aayogo etaM buddhaana saasanaM. 185
Not to speak harshly and not to harm others, self restraint in
accordance with the rules of the Order, moderation in food, a
secluded dwelling, and the cultivation of the higher levels of
consciousness - this is the teaching of the Buddhas.
185
185. Not reviling, not injuring, practicing restraint according
to the moral code (patimokkha) leading to freedom, moderation
in eating, living in solitude, dwelling with diligence on the
highest thoughts -- this is the teaching of the Buddhas.
185.
na kahaapaNa-vassena titti kaamesu vijjati
app'assaadaa dukhaa kaamaa iti viññaaya paNDito. 186
api dibbese kaamesu ratiM so n'aadhigachchhati
taNha-kkhaya-rato hoti sammaa-sambuddha-saavako. 187
There is no satisfying the senses, not even with a shower of money.
"The senses are of slight pleasure and really suffering." When a
wise man has realised this, he takes no pleasure, as a disciple of
the Buddhas, even in the pleasures of heaven. Instead he takes
pleasure in the elimination of craving.
186, 187
186, 187. There is no satisfying the passions even by a shower
of gold coins; the wise man, knowing that sense delights are of
fleeting pleasure and productive of pain, finds no joy even in
celestial pleasures. The true disciple of the Fully Enlightened
One delights only in the destruction of all worldly desires.
186, 187.
bahuM ve saraNaM yanti pabbataani vanaani cha
aaraama-rukkha-chetyaani manussaa bhaya-tajjitaa. 188
n'etaM kho saraNaM khemaM n'etaM saraNam uttamaM
n'etaM saraNam aagamma sabba-dukkhaa pamuchchati. 189
yo cha buddhaM cha dhammaM cha sanghaM cha saraNaM gato
chattaari ariya-sachchaani samma-ppaññaaya passati. 190
dukkhaM dukkha-samuppaadaM dukkhassa cha atikkamaM
ariyaM ch'aTThangikaM maggaM dukkh'uupasama-gaaminaM. 191
etaM kho saraNaM khemaM etaM saraNam uttamaM
etaM saraNam aagamma sabba-dukkhaa pamuchchati. 192
Driven by fear, men take to many a refuge, in mountains, forests,
parks, sacred groves and shrines, but these are not a secure kind of
refuge. By taking to this sort of refuge one is not released from
suffering. He who has gone to Buddha, Dhamma and Sangha for refuge,
though, and who with true wisdom understands the Four Noble Truths
of Suffering, the Origin of Suffering, the End of Suffering and the
Noble Eightfold Path, leading to the Elimination of Suffering, this
is a secure refuge, this is the ultimate refuge; by taking to this
refuge one is indeed released from all suffering.
188, 189, 190, 191, 192
188. Men driven by fear betake themselves to numerous refuges,
such as mountains, forests, groves, sacred trees and shrines.
189. Verily, none of these is a safe refuge, nor is it the supreme
refuge. For even after arriving at a refuge, one is not emancipated
from all suffering.
190. He who takes refuge in the Enlightened One (buddha),in his Doctrine (dhamma), and in his Community of
Monks (sangha), perceives with clarity of wisdom the
Four Noble Truths, namely:
191, 192. Suffering, the Origin of Suffering, the Cessation of
Suffering, the Noble Eightfold Path that leads to the cessation of
suffering. That, verily, is the safe refuge and the supreme
refuge. After having arrived at that refuge, a man is emancipated
from all suffering.
188, 189, 190, 191,
192.
dullabo puris'aajañño na so sabbattha jaayati
yattha so jaayati dhiiro taM kulaM sukham edhati. 193
A truly thoroughbred man (a Buddha) is hard to find. He is not born
anywhere, but where that seer is born, the people prosper.
193
193. An illumined person (a Buddha) is indeed very rare. He is
not born everywhere. Wherever such a one takes birth, that family
prospers.
Happy is the attainment of Buddhahood, happy the teaching of the
true Teaching, happy is the concord of the Sangha, happy the
training of those in concord.
194
194. Blessed is the birth of the Buddhas; blessed is the discourse
on the Noble Law; blessed is the harmony of the Community of Monks;
blessed is the devotion of those living in brotherhood.
194.
puuj'aarahe puujayato buddhe yadi va saavake
papañcha-samatikkante tiNNa-soka-pariddave. 195
te taadise puujayato nibbute akuto-bhaye
na sakkaa puññaM sankhaatuM im'ettam api kenachi. 196
When a man venerates those worthy of veneration, be they Buddhas or
their disciples, who have transcended all obstacles and passed
beyond sorrow and tears - venerating such as these, whose passions
are extinguished and for whom there is no further source for fear,
no one can calculate how great his merit is.
195, 196
195, 196. He who pays homage to those who deserve homage, whether
the Enlightened Ones or their disciples; he who has overcome the
host of passions, and crossed the stream of grief and lamentations;
he who pays homage to such as are emancipated and fearless --
his merit cannot be measured.
Happy indeed we live who are free from worry among those who are
still worried. In the midst of worried men, we live free from
worry.
199
199. Blessed indeed are we who live among those who are yearning
for sense delights, without yearning for such things; amidst those
who are yearning for sense delights, let us dwell without yearning.
There is no fire like desire. There is no weakness like anger.
There is no suffering like the khandhas. There is no happiness
greater than peace.
202
202. There is no fire like passion; there is no blemish like hatred;
there is no suffering like physical existence (the five aggregates
or skandhas) and there is no bliss equal to the calm (of nirvana).
Hunger is the supreme disease. Mental activity is the supreme
suffering. When one has grasped this as it really is, nirvana is
the supreme happiness.
203
203. Greed is the worst of afflictions; mental and emotional tendencies
are the greatest of sorrows. Having perceived this fact truly,
one realizes nirvana, the highest bliss.
After enjoying the taste of solitude and the taste of peace, one is
freed from distress and evil, as one enjoys the taste of spiritual
joy.
205
205. Having tasted the sweetness of solitude and of inner tranquillity,
he becomes free of woe and sin, enjoying the sweetness of the
bliss of the Dhamma.
It is good to meet with the saints. Living with them is always
sweet. By not meeting fools one can be happy all the time.
206
206. Glorious is it to see the Noble Ones; their company at all
times brings happiness; by not seeing the spiritually ignorant,
one will always be happy.
A man who keeps company with a fool, will suffer for it a long time.
It is always painful to live with fools, like with an enemy, but a
wise man is good to live with, like meeting up with
relatives.
207
207. He who leads a life in the company of fools suffers long;
it is as painful to live with fools as it is with a foe; association
with the wise brings happiness as does the company of one's kinsfolk.
207.
tasmaa hi
dhiiraM cha paññaM cha bahu-ssutaM cha
dhorayha-siilaM vata-vantam ariyaM
taM taadisaM sappurisaM sumedhaM
bhajetha nakkhatta-pathaM cha chandimaa. 208
Therefore, if he is a man of understanding and penetration, learned
and habitually moral, devout and noble, one should cultivate the
company of that just and wise man, in the same way as the moon keeps
to a path among the stars.
208
208. Therefore, one should follow the steadfast, the wise, the
educated, the self-reliant, the dutiful and the noble. Even as
the moon follows the path of the stars, so ought one to follow
such a virtuous and highly intelligent man.
He who applies himself to what is not really an appropriate subject
for application, and fails to apply himself to what is, missing the
real purpose to grasp after what appeals to him, may well envy the
man who does apply himself.
209
209. He who gives himself to what is not befitting and thus forgets
his own quest; he who indulges in sense pleasures envies the person
who exerts himself in meditation.
209.
maa piyehi samaagañchhi appiyehi kudaachanaM
piyaanaM adassanaM dukkhaM appiyaanaM cha dassanaM. 210
Never have anything to do with likes and dislikes. The absence of
what one likes is painful, as is the presence of what one
dislikes.
210
210. Do not become attached to what is pleasing nor to what is
displeasing; not to see what is dear to one is painful, as also
is the sight of the unpleasant.
210.
tasmaa piyaM na kayiraatha piy'aapaayo hi paapako
ganthaa tesaM na vijjanti yesaM n'atthi piy'aappiyaM. 211
Therefore don't take a liking to anything. To lose what one likes
is hard, but there are no bonds for those who have no likes and
dislikes.
211
211. Therefore, let no one cherish anything, inasmuch as the loss
of what is beloved is hard. There are no fetters for him who knows
neither pleasure nor pain.
Well may people hold dear the man who is endowed with morality and
insight, who is well established in righteousness, a seer of the
truth, and applying himself to his own business.
217
217. He who possesses virtue and spiritual insight, who is well
established in the Dhamma, who is truthful, who performs his duties,
him the people hold dear.
217.
chhanda-jaato anakkhaate manasaa cha phuTo siyaa
kaamesu cha appaTibaddha-chitto uddhaM-soto ti vuchchati. 218
He whose longing has been aroused for the indescribable, whose mind
has been quickened by it, and whose thought is not attached to
sensuality is truly called one who is bound upstream.
218
218. He in whom is born a sublime longing for the Ineffable, whose
mind is permeated by this longing, whose thoughts are not bewildered
by attachment -- such a person is called "one bound upstream."
218.
chira-ppavaasiM purisaM duurato sotthim aagataM
ñaati-mittaa suhajjaa cha abhinandanti aagataM. 219
tath'eva kata-puññam pi asmaa lokaa paraM gataM
puññaani paTigaNhanti piyaM ñaatii va aagataM. 220
When a man who has been away a long time at last comes home safely
from far away, his family, friends and acquaintances rejoice to see
him back. In the same way, when a man who has done good goes from
this world to the next, his good deeds receive him like relations
welcoming a loved one back again.
219, 220
219. When a man who has been away for a long time returns home
safely, his kinsmen, friends and well-wishers welcome him gladly.
220. When a man has departed from this world to the next, the
effects of his good deeds receive him gladly, even as kinsmen
welcome a friend on his return home.
Abandon anger, give up pride, and overcome all fetters. Suffering
does nor befall him who is without attachment to names and forms,
and possesses nothing of his own.
221
221. Let a man abandon anger, let him renounce pride and let him
get beyond all worldly fetters. No suffering befalls him who is
passionless and clings neither to mind nor to form (nama-rupa).
221.
yo ve uppatitaM kodhaM rathaM bhantaM va vaaraye
tam ahaM saarathiM bruumi rasmi-ggaaho itaro jano. 222
When a man governs his rising anger like a chariot going out of
control, that is what I call a charioteer. The rest are just
holding the reins.
222
222. He who controls his rising anger as a skilled driver curbs
a rolling chariot, him I call a true charioteer. Others merely
hold the reins.
Overcome anger with freedom from anger. Overcome evil with good.
Overcome meanness with generosity, and overcome a liar with
truthfulness.
223
223. Let a man conquer anger by love, let him subdue evil by good;
let him overcome the greedy by liberality and the liar by truth.
223.
sachchaM bhaNe na kujjheyya dajjaa appam pi yaachito
etehi tiihi Thaanehi gachchhe devaana santike. 224
Speak the truth, don't get angry, and always give, even if only a
little, when you are asked. By these three principles you can come
into the company of the devas.
224
224. One should always speak the truth, not yield to anger, and
give, even though it be little, to the person who begs. By these
three virtues, a man is able to come into the presence of the
devas.
224.
ahiMsakaa ye munayo nichchaM kaayena saMvutaa
te yanti achchutaM ThaanaM yattha gantvaa na sochare. 225
Those sages who do harm to no-one, and who are always physically
restrained, go to the everlasting abode, reaching which they will
face no more suffering.
225
225. Those sages who observe nonviolence, who are ever controlled
in body, attain the changeless state (nirvana) where, having gone,
they suffer no more.
Inflowing thoughts come to an end in those who are ever alert of
mind, training themselves night and day, and ever intent on
nirvana.
226
226. The influxes of passion disappear in those who are ever vigilant,
who are absorbed day and night in spiritual studies, and who are
bent on realization of nirvana.
It was so of old, Atula. It is not just so today. They criticise
him who sits in silence, they criticise him who talks a lot. They
even criticise him who speaks in moderation. There is not a man in
the world who is not criticised.
227
227. This is an old saying, O Atula, not one merely of today:
"They blame him who remains silent, they blame him who speaks
much, they even blame him who speaks in moderation." There
is none in this world who is not blamed.
227.
na ch'aahu na cha bhavissati na ch'etarahi vijjati
ekantaM nindito poso ekantaM vaa pasaMsito. 228
There never has been, there never will be, and there is not now any
man exclusively criticised or exclusively praised.
228
228. There never existed, nor will there ever exist, nor does
there exist today anyone who is always scorned or always praised.
228.
yaM che viññuu pasaMsanti anuvichcha suve suve
achchhidda-vuttiM medhaaviM paññaa-siila-samaahitaM. 229
nikkhaM jambonadass'eva ko taM ninditum arahati
devaa pi naM pasaMsanti braahmunaa pi pasaMsito. 230
If a wise man of unblemished behaviour and endowed with wisdom,
morality and stillness of mind, is praised by the discriminating
after day in day out acquaintance with him, like a pure gold coin,
then who is fit to find fault with him? Even the King of the devas
praises him.
229, 230
229, 230. If wise men, after due observation day after day, praise
one who is flawless in character, highly intelligent and endowed
with religious insight and virtue, who is like unto a coin made
of the purest gold from the jambu river -- who would dare censure
such a man? Even the devas praise him; he is praised even by Brahma.
Guard against physical unruliness. Be restrained in body.
Abandoning physical wrong doing, lead a life of physical well
doing.
231
231. One should guard against the agitations of the body; he should
be restrained in body. Having abandoned the bodily sins, he should
cultivate good conduct in body.
231.
Bodily sins are threefold: 1) killing; 2) stealing; 3) adultery.
Guard against mental unruliness. Be restrained in mind. Abandoning
mental wrong doing, lead a life of mental well doing.
232
232. One should guard against the agitations of speech; he should
be restrained in speech. Having abandoned the verbal sins, he
should cultivate good conduct in speech.
232.
Verbal sins are fourfold: 1) falsehood; 2)
slander; 3) obscene speech; 4) idle gossip.
Guard against verbal unruliness. Be restrained in speech.
Abandoning verbal wrong doing, lead a life of verbal well
doing.
233
233. One should guard against the agitations of mind; he should be
restrained of mind. Having abandoned the mental sins, he should
cultivate good conduct in mind.
233.
Mental sins are: 1) covetousness; 2) malevolence; 3) false views.
kaayena saMvutaa dhiiraa atho vaachaaya saMvutaa
manasaa saMvutaa dhiiraa te ve suparisaMvutaa. 234
The wise who are restrained in body, speech and mind - such are the
well and truly restrained.
234
234. The wise who are controlled in body, who likewise are controlled
in speech, those wise men who are controlled in mind, are indeed
well controlled.
234.
18. mala-vagga -- Faults
paNDu-palaaso va daani'si yama-purisaa pi cha te upaTThitaa
uyyoga-mukhe cha tiTThasi paatheyyam pi cha te na vijjati. 235
You are now like a withered leaf. Death's messengers themselves are
in your presence. You are standing in the jaws of your departure,
and provisions for the road you have none.
235
235. You are now like a withered leaf; even the messengers of
Yama (death) have drawn near you. You stand at the threshold of
departure, with no provision for your journey.
In such a case, build yourself an island. Make the effort quickly
and become a wise man. Cleansed of your faults and now without
blemish, you will go to the heavenly land of the saints.
236
236. Make of yourself a light; strive hard, without delay, and
be wise; purged of moral impurities and being thus stainless,
you will then enter the celestial realm of the Noble Ones.
236.
upaniita-vayo cha daani'si sampayaato'si yamassa santikaM
vaaso te n'atthi antaraa paatheyyam pi che te na vijjati. 237
You are now at your life's conclusion. You are in the presence of
the King of Death. There is no stopping off place on the way, and
provisions for the road you have none.
237
237. Your life has now come to a close; you have come into the
presence of death. There is no halting-place for you on the way,
and no provision have you made for your journey.
237.
so karohi diipam attano khippaM vaayama paNDito bhava
niddhanta-malo anangaNo na punaM jaati-jaraM upehisi. 238
In such a case, build yourself an island. Make the effort quickly
and become a wise man. Cleansed of your faults and now without
blemish, you will come no more to birth and aging.
238
238. Make of yourself a light; strive hard, without delay, and
be wise; purged of moral impurities and being thus stainless,
you will not then come again into birth and old age.
Little by little, moment by moment, a wise man should cleanse
himself of blemishes, like a smith purifying silver.
239
239. Little by little, ever and anon, the wise man should remove
his moral impurities as a smith blows away the dross of silver.
239.
ayasaa va malaM samuTThitaM tat-uTThaaya tam eva khaadati
evaM atidhona-chaarinaM saani kammaani nayanti duggatiM. 240
Just as the rust which develops on iron, derives from it but then
proceeds to eat it away, so a person of unrestrained behaviour is
drawn to hell by his own actions.
240
240. As rust arising from iron straightway corrodes the very iron
from which it arose, even so the evil deeds of the transgressor
lead him to the state of woe.
Lack of repetition is the blight of scriptures. Lack of repairs is
the blight of buildings. The blight of beauty is laziness, and
carelessness is the blight of a guard.
241
241. Non-recitation is the rust of the scriptures; non-exertion
is the rust of households; sloth is the rust of beauty; negligence
is the rust of a watchman.
241.
mal'itthiyaa duchcharitaM machchheraM dadato malaM
malaa ve paapakaa dhammaa asmiM loke paramhi cha. 242
The blight of a woman is misconduct. The blight of a giver is
meanness. Bad mental states are indeed blights in this world and
the next.
242
242. An unchaste life is the blemish of woman; niggardliness is
the taint of a benefactor; impurities are indeed evils in this
world and in the next.
242.
tato malaa malataraM avijjaa paramaM malaM
etaM malaM pahantvaana nimmalaa hotha bhikkhavo. 243
But the supreme bight, ignorance, is the blight of blights.
Destroying this blight, be free of blights, bhikkhus.
243
243. But there is an impurity greater than all impurities -- this
is ignorance. Rid yourselves of this greatest impurity, O monks,
be you free from all impurities.
Life is easy enough for the shameless, the crow-hero type of man,
offensive, swaggering, impudent and depraved. But it is hard for
the man of conscience, always striving after purity, alert,
reserved, pure of behaviour and discerning.
244, 245
244. Life is easy for him who is shameless, impudent as a crow-hero
(rascal) and a slanderer, a braggart, arrogant and impure in living.
245. But life is difficult for him who is unassuming, constantly
seeking that which is pure, disinterested in worldly things, not
boastful, who lives in purity and is endowed with insight.
244, 245.
yo paaNam atipaateti musaa-vaadaM cha bhaasati
loke adinnam aadiyati para-daaraM cha gachchhati. 246
suraa-meraya-paanaM cha yo naro anuyuñjati
idh'evam eso lokasmiM muulaM khaNati attano. 247
When a man takes life, tells lies, takes what he is not entitled to
in the world, resorts to other men's wives and indulges in drinking
wine and spirits - such a man is digging up his own roots here and
now in this world.
246, 247
246, 247. He who destroys life here, who utters untruth, who takes
what is not given to him, who goes to the wife of another, who
indulges in intoxicating liquors, such a man, while in this world,
destroys the root of his being.
246, 247.
evaM bho purisa jaanaahi paapa-dhammaa asaññataa
maa taM lobho adhammo cha chiraM dukkhaaya randhayuM. 248
So understand this, my man - Unrestrained men are evil. Don't let
greed and wrong doing subject you to lasting suffering.
248
248. Know this, O man, evil-natured ones are unrestrained; let
not greed and wrongdoing lead you to untold misery for a long
time.
248.
dadaati ve yathaa-saddhaM yathaa-pasaadanaM jano
tattha yo cha manku bhavati paresaM paana-bhojane
na so divaa vaa rattiM vaa samaadhim adhigachchhati. 249
yassa ch'etaM samuchchhinnaM muula-ghachchaM samuuhataM
sa ve divaa vaa rattiM vaa samaadhim adhigachchhati. 250
People give according to their faith, or as they feel well disposed.
If one is put out for that reason with other people's food and
drink, then one will not achieve stillness of mind in meditation,
day or night. But he who has destroyed that sort of reaction, has
rooted it out and done away with it - he will achieve stillness of
mind in meditation, day and night.
249, 250
249. People give alms according to their faith and inclination.
But he who frets about the drink and food given to others does
not attain peace of mind by day or by night.
250. He in whom that feeling is totally uprooted and destroyed,
that person attains peace of mind by day and by night.
There is no fire like desire. There is no hold like anger. There
is no net like ignorance. There is no river like craving.
251
251. There is no fire like passion; there is no stranglehold like
hatred; there is no snare like delusion; there is no torrent like
craving.
251.
sudassaM vajjam aññesaM attano pana duddasaM
paresaM hi so vajjaani opunaati yathaa bhusaM
attano pana chhaadeti kaliM va kitavaa saTho. 252
Other people's faults are easily seen. One can winnow out other
people's faults like chaff. One hides one's own faults though, like
a dishonest gambler hides an unlucky throw.
252
252. The faults of others are easily seen, but one's own faults
are perceived with difficulty. One winnows the faults of others
like chaff, but conceals his own faults as a fowler covers his
body with twigs and leaves.
252.
para-vajj'aanupassissa nichchaM ujjhaana-saññino
aasavaa tassa vaDDhanti aaraa so aasavakkhayaa. 253
When one notices the mistakes of others and is always finding fault
with them, the inflow of one's thoughts just increases and one is a
long way from the cessation of this influx.
253
253. If a man sees only the faults of others, and is ever taking
offense, his appetite for sense pleasures increases and he is
far from the eradication of his desires.
Just as there is no path in the sky, there is no man of religion
outside. Other people take pleasure in multiplicity, but the
Buddhas are free from it.
254
254. There is no footprint in the sky (akasa); there
is no ascetic outwardly. Mankind delights in the illusory world;
the Tathagatas (Buddhas) find no delight therein.
Just as there is no path in the sky, there is no man of religion
outside. There are no lasting functions of the mind, but there is
no oscillation of mind for the Buddhas.
255
255. There is no footprint in the sky; there is no ascetic outwardly;
no composite things are eternal; there is no instability in the
Buddhas.
255.
19. dhamma-vagga -- The Righteous
na tena hoti dhamma'TTho yen'atthaM saahasaa naye
yo cha atthaM anatthaM cha ubho nichchheyya paNDito. 256
asaahasena dhammena samena nayatii pare
dhammassa gutto medhaavii dhamma'TTho hi pavuchchati. 257
One is not righteous if one decides a case without due
consideration, but the wise man who takes into account both for and
against, and comes to his decision about others with due
consideration - such a man of discrimination who keeps to the truth,
he is to be called righteous.
256, 257
256. He who arbitrates a case by force does not thereby become
just (established in Dhamma). But the wise man is he who carefully
discriminates between right and wrong.
257. He who leads others by nonviolence, righteously and equitably,
is indeed a guardian of justice, wise and righteous.
256, 257.
na tena paNDito hoti yaavataa bahu bhaasati
khemii averii abhayo paNDito ti pavuchchati. 258
One is not a learned man by virtue of much speaking. He who is
patient, without anger and fearless, he is to be called
learned.
258
258. One is not wise merely because he talks much. But he who
is calm, free from hatred and fear, is verily called a wise man.
258.
na taavataa dhamma-dharo yaavataa bahu bhaasati
yo cha appam pi sutvaana dhammaM kaayena passati
sa ve dhamma-dharo hoti yo dhammaM na-ppamajjati. 259
One is not a bearer of the teaching by virtue of much speaking, but
he who, even if he has only studied a little, has experienced the
truth in person, he is indeed a bearer of the teaching, who has not
forgotten the teaching.
259
259. One is not a supporter of Dhamma merely because he talks
much. But he who hears only a little of the Law, yet perceives
its essence by diligent exertion, and does not neglect it, is
indeed a true supporter of Dhamma.
259.
na tena thero so hoti yen'assa palitaM siro
paripakko vayo tassa moghajiNNo ti vuchchati. 260
yamhi sachchaM cha dhammo cha ahiMsaa saMyamo dhamo
sa ve vanta-malo dhiiro thero iti pavuchchati. 261
One is not an elder by virtue of having white hair. One is just
advanced in years, and called "grown old in vain". He in whom there
is truthfulness, non violence, restraint and self control, however -
that wise and faultless sage is to be called an elder.
260, 261
260. One does not become an elder by reason of his hair being
grey. Of course, he may be ripe in age, but he is a person "grown
old in vain."
261. He in whom there dwell truth, virtue, nonviolence, self-restraint
and moderation, such a wise monk who has cast away all impurities
is indeed called an elder (thera).
260, 261.
na vaak-karaNa-mattena vaNNa-pokkharataaya vaa
saadhu-ruupo naro hoti issukii machchharI saTho. 262
yassa ch'etaM samuchchhinnaM muula-ghachchaM samuuhataM
sa vanta-doso medhaavii saadhu-ruupo ti vuchchati. 263
It is not just by fine speech or by flower-like beauty that one is
admirable, if one is envious, mean and deceitful, but when that sort
of behaviour has been eliminated, rooted out and destroyed, that
faultless sage is said to be admirable.
262, 263
262. Not by mere ornate speech, nor by a beautiful complexion,
does a man who is jealous, selfish and crafty become worthy of
respect.
263. But he in whom these evils are completely uprooted and extinguished,
who has given up hatred and is wise -- indeed he is called worthy
of respect.
262, 263.
na muNDakena samaNo abbato alikaM bhaNaM
ichchhaa-lobha-samaapanno samaNo kiM bhavissati. 264
yo cha sameti paapaani aNuM thuulaani sabbaso
samitattaa hi paapaanaM samaNo ti pavuchchati. 265
A shaven head does not make one a man of religion, if one is
irreligious and untruthful. How could a man full of desires and
greed be a man of religion? But when a man has put aside all evil
deeds, both great and small, by that putting away of evil deeds he
is indeed called a man of religion.
264, 265
264. Not by tonsure does one who is undisciplined and utters lies
become a monk. How can he who is overcome by desire and greed
become a monk?
265. But he who constantly stills his evil tendencies, small or
great, is called a true monk (samana), because he has
quieted all these evils.
264, 265.
na tena bhikkhu so hoti yaavataa bhikkhate pare
vissaM dhammaM samaadaaya bhikkhu hoti na taavataa. 266
yo'dha puññaM cha paapaM cha baahetvaa brahma-chariyavaa
sankhaaya loke charati sa ve bhikkhuu ti vuchchati. 267
One is not a bhikkhu by virtue of taking alms from others. By
taking up any old teaching, one is not a bhikkhu on that account.
But he who has here and now ejected both good and evil, and in
leading the holy life lives in accordance with reason - he is indeed
called a bhikkhu.
266, 267
266. He is not a religious mendicant because he begs alms from
others. He does not become a bhikkhu merely by outward observances
of the Law.
267. But he who has transcended both merit and demerit, who leads
a life of purity and lives in this world in full realization of
the Truth, he indeed is called a bhikkhu.
266, 267.
na monena munii hoti muuLha-ruupo aviddasu
yo cha tulaM va paggayha varam aadaaya paNDito. 268
paapaani parivajjeti sa munii tena so muni
yo munaati ubho loke muni tena pavuchchati. 269
Silence does not make a sage if he is stupid and ignorant, but when
a man avoids evil as if he were choosing something of value on the
scales - he is a sage. That indeed makes him a sage. He who
discriminates in both worlds is for that reason called a
sage.
268, 269
268, 269. By quietude alone one does not become a sage (muni)
if he is foolish and ignorant. But he who, as if holding a pair
of scales, takes the good and shuns the evil, is a wise man; he
is indeed a muni by that very reason. He who understands both
good and evil as they really are, is called a true sage.
268, 269.
na tena ariyo hoti yena paaNaani hiMsati
ahiMsaa sabba-paaNaanaM ariyo ti pavuchchati. 270
One is not noble if one harms other living creatures. It is by non
violence to all forms of life that one is called noble.
270
270. He who injures living beings is not an Ariya (noble). By
nonviolence towards all living beings one becomes an Ariya.
It is not just by means of morality and religious observances, not
by great learning nor by attainments in meditation, nor by living
alone, nor by thinking,"I am enjoying a spiritual happiness which
ordinary people do not know" that a bhikkhu achieves peace if he has
not achieved the elimination of inflowing thoughts.
271, 272
271, 272. Not merely by the practice of morality and self-discipline
nor by great learning, not even by samadhi (profound spiritual
contemplation) or by a life of seclusion, do I reach the bliss
of freedom which is not attainable by the ordinary mortal. O bhikkhu,
rest not content until you have attained the extinction of all
desires.
Of paths the Eightfold one is best, and of truths the Fourfold.
Dispassion is the best of mental states, and of human beings the
best is the seer.
273
273. Of paths the Eightfold is the best; of truths the Four Noble
Truths are the best; of all states Detachment is the best; of men,
the Seeing One (Buddha) is the foremost.
273.
Dipadana (from dvi+pada), "bipeds" (men).
eso va maggo n'atth'añño dassanassa visuddhiyaa
etaM cha tumhe paTipajjatha maarass'etaM pamohanaM. 274
This indeed is the Way - there is no other - for the purification of
one's vision. Follow this way. It leads to Mara's
confusion.
274
274. This is the path; there is no other path that leads to purity
of insight. Follow this path, for this path bewilders the Evil
One (Mara).
274.
etaM hi tumhe paTipannaa dukkhass'antaM karissatha
akkhaato vo mayaa maggo aññaaya salla-kantanaM. 275
Following this Path you will put an end to suffering. I have taught
you the Way after realising the removal of the arrow myself.
275
275. Having entered upon the path you will come to an end of your
suffering. Having myself recognized this, I proclaimed this path
which removes all thorns.
Making the effort is your affair. The Buddhas have pointed out the
Way. Those who are on the way and practising meditation will be
freed from Mara's bonds.
276
276. You yourself must make the effort. The Tathagatas (Buddhas)
can only point the way. Those who have entered the path and become
meditative are freed from the fetters of Mara.
276.
sabbe sankhaaraa anichchaa ti yadaa paññaaya passati
atha nibbindati dukkhe esa maggo visuddhiyaa. 277
All processes are impermanent. When one sees this with
understanding, then one is disillusioned with the things of
suffering. This is the Path of Purification.
277
277. "Transient are all composite things"; he who perceives
the truth of this gets disgusted with this world of suffering.
This is the path to purity.
277.
sabbe sankhaaraa dukkhaa ti yadaa paññaaya passati
atha nibbindati dukkhe esa maggo visuddhiyaa. 278
All processes are painful. When one sees this with understanding,
then one is disillusioned with the things of suffering. This is the
Path of Purification.
278
278. "Sorrowful are all composite things"; he who perceives
the truth of this gets disgusted with this world of suffering.
This is the path to purity.
278.
sabbe dhammaa anattaa ti yadaa paññaaya passati
atha nibbindati dukkhe esa maggo visuddhiyaa. 279
All processes are out of my control. When one sees this with
understanding, then one is disillusioned with the things of
suffering. This is the Path of Purification.
279
279. "All forms of existence are unreal" (an-atta);
he who perceives the truth of this gets disgusted with this world
of suffering. This is the path to purity.
Since he will not exert himself at the time for exertion, and
although young and strong is full of indolence and irresolution and
idleness, the lazy man is incapable of recognising the way of
wisdom.
280
280. He who does not get up when it is time to do so; who, although
youthful and strong, is yet given to indolence, is weak in resolution
and thought -- such an idle and lazy person does not find the
path to wisdom.
280.
vaach'aanurakkhii manasaa sMvuto
kaayena cha akusalaM na kayiraa
ete tayo kamma-pathe visodhaye
aaraadhaye maggam isi-ppaveditaM. 281
Be guarded in speech, restrained of mind and not doing anything
wrong physically. Perfect these three forms of action, and fulfil
the way taught by the sages.
281
281. One should be watchful over his speech, well-restrained in
mind, and commit no unwholesome deed with his body. Let him purify
this threefold avenue of action (karma), and he will tread the
path made known by the sages.
281.
yogaa ve jaayatii bhuuri ayogaa bhuuri-sankhayo
etaM dvedhaa-pathaM ñatvaa bhavaaya vibhavaaya cha
tath'aattaanaM niveseyya yathaa bhuuri pavaDDhati. 282
From meditation springs wisdom. From lack of meditation, loss of
wisdom. Recognising these alternative roads of progress and
decline, one should so direct oneself so that one's wisdom will
increase.
282
282. Verily, from devotion (yoga) arises wisdom, from
nondevotion springs the loss of wisdom. Having become aware of
this twofold path that leads to progress and decline, let him
place himself in such a way that his wisdom increases.
282.
vanaM chhindatha maa rukkhaM vanato jaayate bhayaM
chhetvaa vanaM cha vanathaM cha nibbanaa hotha bhikkhave. 283
Cut down the forest, not just a tree. Out of the forest of desire
springs danger. By cutting down both the forest of desire and the
brushwood of longing, be rid of the forest (pun on the word
"nirvana"), bhikkhus.
283
283. Cut down the whole forest (of desires), not just a tree.
From the forest arises fear. Cut down the forest and its brushwood,
O monks, and be emancipated.
283.
yaava hi vanatho na chhijjati
aNu-matto pi narassa naarisu
paTibadda-mano va taava so
vachchho khiira-pako va maatari. 284
So long as the least desire of a man for women has not been
eradicated, he is fettered in mind, like a sucking calf to its
mother.
284
284. As long as the brushwood of a man's lust towards women is
not completely destroyed, even to the last seedling, so long is
his mind fettered as a suckling calf is bound to its mother.
284.
uchchhinna sineham attano kumudaM saaradikaM va paaNinaa
santi-maggam eva bruuhaya nibbaanaM sugatena desitaM. 285
Pluck out your desire, like one does an autumn lotus with one's
hand. Devote yourself to the path of peace, the nirvana proclaimed
by the Blessed One.
285
285. Cut off the love of self as one would pluck an autumnal white
lotus. Proceed then upon that (Eightfold) path of peace -- the
nirvana as expounded by Sugata (Buddha).
"Here I will spend the rainy season, and here the hot season." This
is the way a fool thinks. It does not occur to him what may happen
in between.
286
286. "Here shall I dwell in the rainy season; here shall
I dwell in winter and summer." Thus the fool muses, but never
reflects on the dangers that might befall him.
286.
na putta-pasu-sammattaM byaasatta-manasaM naraM
suttaM gaamaM mah'ogho va machchu aadaaya gachchhati. 287
Death comes and snatches away the man infatuated with children and
livestock, while his mind is still full of desire, like a great
flood sweeping away a sleeping village.
287
287. As a great flood carries off a sleeping village, so death
seizes and carries off a man who is distracted and overly attached
to his children and cattle.
287.
na santi puttaa taaNaaya na pitaa naa'pi bandhavaa
antaken'aadhipannassa n'atthi ñaatiisu taaNataa. 288
There are no children to take refuge in then, no father or any other
relative. When a man is seized by that terminator, Death, there is
no taking refuge in family.
288
288. Sons are no protection, neither father nor kinsfolk; when
one is assailed by death, there is no protection among one's kin.
When he has seen the implications of this, a wise man, restrained by
morality, should quickly develop the path leading to
nirvana.
289
289. Having perceived this significant fact, let the wise and
self-restrained man quickly clear the path that leads to nirvana.
289.
21. pakiNNaka-vagga -- Miscellaneous
mattaa-sukha-parichchaagaa passe che vipulaM sukhaM
chaje mattaa-sukhaM dhiiro sampassaM vipulaM sukhaM. 290
If he sees that by sacrificing a slight happiness he can obtain a
greater happiness, then a wise man should sacrifice the lesser
happiness with a view to the greater happiness.
290
290. If by renouncing a small pleasure one derives great bliss,
the wise man relinquishes that smaller pleasure in view of the
greater one.
290.
para-dukkh'uupadhaanena attano sukham ichchhati
vera-saMsagga-saMsaTTho veraa so na parimuchchati. 291
He who seeks his own happiness by inflicting suffering on others,
does not reach freedom from hatred, caught as he is in the toils of
hatred.
291
291. He who desires happiness for himself by inflicting injury
on others, is not freed from hatred, being entangled himself in
the bonds of hatred.
291.
yaM hi kichchaM apaviddhaM akichchaM pana kayirati
unnaLaanaM pamattaanaM tesaM vaDDhanti aasavaa. 292
yesaM cha susamaaraddhaa nichchaM kaaya-gataa sati
akichchaM te na sevanti kichche saatachcha-kaarino
sataanaM sampajaanaanaM atthaM gachchhanti aasavaa. 293
What IS their affair is put aside. What is NOT their affair gets
done. The inflow of thoughts in such brazen and careless people
just goes on increasing. They whose recollection of the body is
always well established, however, have nothing to do with what is
not their affair, always persevering in what IS their affair. The
inflow of thoughts in such recollected and aware people simply dies
away.
292, 293
292. If what ought to be done is neglected, and what ought not
to be done is done, then the sensuous influxes of the arrogant
and the heedless increase.
293. Those who are constantly watchful as to the nature of the
body, who abstain from doing what ought not to be done, who strive
to perform the deeds that ought to be done, who are mindful and
self-restrained -- in such men the sensuous influxes are extinguished.
292, 293.
maataraM pitaraM hantvaa raajaano dve cha khattiye
raTThaM s'aanucharaM hantvaa aniigho yaati braahmaNo. 294
After killing mother (desire), father ("I am" conceit) and two
warrior kings, and destroying the kingdom along with its subjects,
the brahmin goes on his way unperturbed.
294
294. Having slain mother (craving), father (egotism), and the
two kings of the Kshatriya caste (the two false doctrines of eternalism
and annihilation of the soul), and having destroyed the kingdom
with its inhabitants (the twelve bases of sense perception and
objects of attachment), the true Brahman goes his way unperturbed.
294.
maataraM pitaraM hantvaa raajaano dve cha sotthiye
veyaggha-pañchamaM hantvaa aniigho yaati braahmaNo. 295
After killing mother, father and two priestly kings, and killed a
tiger as his fifth victim, the brahmin goes on his way
unperturbed.
295
295. Having slain mother, father and two kings of the Brahman
caste, and having destroyed as the fifth, the tiger (the perilous
path of the five hindrances, namely, lust, ill will, torpor, restlessness
and doubt), the true Brahman goes his way unperturbed.
295.
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha nichchaM buddha-gataa sati. 296
A good awakening have ever Gotama's disciples, whose recollection is
always established, day and night on the Buddha.
296
296. The disciples of Gotama (Gautama) always awake well-enlightened.
Their consciousness is constantly centered, day and night, on
the Buddha.
296.
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha nichchaM dhamma-gataa sati. 297
A good awakening have ever Gotama's disciples, whose recollection is
always established, day and night on the Teaching.
297
297. The disciples of Gotama always awake well-enlightened. Their
consciousness is constantly centered, day and night, on the Dhamma.
297.
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha nichchaM sangha-gataa sati. 298
A good awakening have ever Gotama's disciples, whose recollection is
always established, day and night on the Order.
298
298. The disciples of Gotama always awake well-enlightened. Their
consciousness is constantly centered, day and night, on the Order
(sangha).
298.
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha nichchaM kaaya-gataa sati. 299
A good awakening have ever Gotama's disciples, whose recollection is
always established, day and night on the body.
299
299. The disciples of Gotama always awake well-enlightened. Their
consciousness is constantly centered, day and night, upon (the
transitory nature of) the body.
299.
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha ahiMsaaya rato mano. 300
A good awakening have ever Gotama's disciples, whose minds are
always rejoicing in non violence.
300
300. The disciples of Gotama always awake well-enlightened. Their
consciousness, by day and night, delights in the virtue of nonviolence
(ahimsa).
300.
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha bhaavanaaya rato mano. 301
A good awakening have ever Gotama's disciples, whose minds are
always rejoicing in the practice of meditation.
301
301. The disciples of Gotama always awake well-enlightened. Their
consciousness, by day and night, delights in contemplation.
301.
du-ppabbajjaM dur-abhiramaM dur-aavaasaa gharaa dukhaa
dukkho'samaana-saMvaaso dukkh'aanupatit'addhaguu
tasmaa na ch'addhaguu siyaa na cha dukkh'aanupatito siyaa. 302
It is hard to take up a life of renunciation, and difficult to find
satisfaction in it, but it is also difficult to live in bad
households, and painful to live with people unlike oneself, when one
is forever tangled in suffering and restless. Therefore don't
always be restless, and don't let yourself be tangled in
suffering.
302
302. Renunciation of the worldly life is difficult; difficult
is it to be happy in the monastic life; equally difficult and
painful is it to lead a householder's life. Association with the
unsympathetic is also painful. Woe befalls the wayfarer (who enters
the cycle of births and deaths). Therefore be not a traveler (in
samsara); fall not a victim of sorrow!
Living alone, sleeping alone, travelling alone, and resolute, alone
and self disciplined, should take pleasure in living in the
forest.
305
305. Sitting alone, sleeping alone, living alone, and being diligent,
subduing the self by means of the Self, let a man find delight
in the ending of the forest (of desires).
305.
22. niraya-vagga -- Hell
abhuuta-vaadii nirayaM upeti
yo vaa pi katvaa na karomi ch'aaha
ubho pi pechcha samaa bhavanti
nihiina-kammaa manujaa parattha. 306
He who speaks untruth goes to hell, as does he who, having done
something, says, "I didn't do it." Men of ignoble behaviour, they
both end up the same in the next world.
306
306. The man who utters a falsehood goes to the woeful state (hell),
as does he who having committed an act says, "I did not commit
it." After death both these men of contemptible deeds become
equal in the next world.
The thoughtless man who consorts with another man's wife encounters
four things - accumulation of demerit, disturbed sleep, thirdly
disgrace, and hell fourth.
309
309. Four wretched conditions befall the heedless man who commits
adultery: demerit, broken sleep, scorn as third, and birth in
hell as fourth.
309.
apuñña-laabho cha gatii cha paapikaa
bhiitassa bhiitaaya ratii cha thokikaa
raajaa cha daNDaM garukaM paNeti
tasmaa naro para-daaraM na seve. 310
Accumulation of demerit, a bad rebirth and the slight pleasure of a
frightened man and a frightened woman - while the authorities impose
a severe penalty too. Therefore a man should not consort with
another man's wife.
310
310. There is the acquirement of demerit as well as of rebirth
in an evil state; even the fleeting pleasure of the man in the
arms of the woman is accompanied by fear; and, moreover, the penalty
inflicted by the Raja is heavy. Therefore, a man should not commit
adultery.
A bad action is best left undone. One is punished later for a bad
action. But a good deed is best done, for which one will not be
punished for doing it.
314
314. An evil act is better left undone, for that evil deed causes
torment afterwards. It is better to perform a good deed; by performing
it one does not repent later.
314.
nagaraM yathaa pachch'antaM guttaM santara-baahiraM
evaM gopetha attaanaM khaNo vo maa upachchagaa
khaN'aatiitaa hi sochanti nirayamhi samappitaa. 315
Guard yourself like a frontier town, guarded inside and out. Don't
let a moment slip you by. Those who have missed their opportunity
grieve for it when they end up in hell.
315
315. As a frontier city, well-guarded within and without, so guard
yourself. Do not lose a single moment, for those who let opportunity
slip away do indeed grieve when they are born in the woeful state
(hell).
315.
alajjitaaye lajjanti lajjitaaye na lajjare
michchhaa-diTThi-samaadaanaa sattaa gachchhanti du-ggatiM. 316
Ashamed of what is not a matter for shame, and not ashamed of what
is, by holding to wrong views people go to a bad rebirth.
316
316. Those who are ashamed of what they ought not to be ashamed
of, and are not ashamed of what they ought to be, such men, embracing
erroneous views, enter the woeful path.
Seeing danger where there is no danger, and not seeing danger where
there is, by holding to wrong views people go to a bad
rebirth.
317
317. Those who are fearful when there is no cause for fear, and
feel no fear when they should, such men, embracing erroneous views,
enter the woeful path.
Seeing a fault in what is not a fault, and not seeing a fault in
what is, by holding to wrong views people go to a bad
rebirth.
318
318. Those who imagine error where there is none, and do not see
it where it does exist, such men, embracing false views, enter
the woeful path.
318.
vajjaM cha vajjato ñatvaa avajje cha avajjato
sammaa-diTThi-samaadaanaa sattaa gachchhanti su-ggatiM. 319
Recognising a fault as a fault, and what is not a fault as not one,
by holding to right views people go to a good rebirth.
319
319. Those who discern error as error and truth as truth, such
men, embracing right views, enter the path of bliss.
319.
23. naaga-vagga -- The Elephant
ahaM naago va sangaame chaapato patitaM saraM
ativaakyaM titikkhissaM du-ssiilo hi bahu-jjano. 320
I will bear criticism like an elephant in battle bears an arrow from
a bow. Most people are bad behaviour.
320
320. Even as an elephant on the battlefield endures the arrow
shot from the bow, so shall I bear with abusive language. Verily,
most people are ill-tempered.
One can take a trained elephant even into a crowd. The king himself
will ride a trained elephant. He who is disciplined is the best of
men, since he can bear criticism.
321
321. They lead a well-trained elephant to the assembly; the king
mounts a well-tamed elephant. The self-controlled man who can
bear with abusive language is the best among men.
321.
varam assataraa dantaa aajaaniiyaa cha sindhavaa
kuñjaraa cha mahaa-naagaa atta-danto tato varaM. 322
Trained mules are excellent, and so are thoroughbred horses from the
Sindh, and so are great battle elephants, but more excellent than
them all is a disciplined man.
322
322. When trained, mules are good, so also are the horses of Sindhu
breed and the great tuskers of noble lineage. But better than
all these is the man who has controlled the senses.
322.
na hi etehi yaanehi gachchheyya agataM disaM
yathaa'ttanaa su-dantena danto dantena gachchhati. 323
There is no reaching the unattainable with mounts like these, but
with himself well under control a disciplined man can get
there.
323
323. Not astride any of these (animals) can one reach the untrodden
realm (nirvana), where a well-disciplined man goes only on his
well-tamed (nature), his well-controlled self.
Dhammapalo, the elephant, is hard to control in rut. Even when tied
up, he refuses his food. The great tusker is thinking of the
elephant forest.
324
324. The royal tusker named Dhanapalaka, with sap-flowing temples
in its rut period, is difficult to control. It does not eat a
morsel when bound. It eagerly longs for the elephant forest.
324.
middhii yadaa hoti maha-gghaso cha
niddaayitaa samparivatta-saayii
mahaa-varaaho va nivaapa-puTTho
puna-ppunaM gabbham upeti mando. 325
When a man is a lie-abed and over-eats, a lazy person who wallows in
sleep like a great over-fed hog, a fool like that will be reborn
time after time.
325
325. If a man is torpid, gluttonous, slumberous and rolling to
and fro like a huge hog which has been fattened by pig wash and
podder, that indolent and stupid fool is born again and again.
325.
idaM pure chittam achaari chaarikaM
yen'ichchhakaM yattha-kaamaM yathaa-sukhaM
tad ajj'ahaM niggahessaami yoniso
hatthi-ppabhinnaM viya ankusa-ggaho. 326
My mind used formerly to go off wandering wherever it felt like,
following its own inclination, but today I shall control it
carefully, like a mahout does a rutting elephant.
326
326. During the past, this mind of mine roamed freely as it liked,
as it desired, at its own pleasure. But today, I shall fully keep
it in check, even as the elephant driver with the point of a goad
controls an unruly elephant in rut.
If you find an intelligent companion, a wise and well-behaved person
going the same way as yourself, then go along with him, overcoming
all dangers, pleased at heart and mindful.
328
328. If you find a wise companion to associate with you, one who
leads a virtuous life and is diligent, you should lead a life
with him joyfully and mindfully, conquering all obstacles.
328.
no che labhetha nipakaM sahaayaM
saddhiM charaM saadhu-vihaari-dhiiraM
raajaa va raTThaM vijitaM pahaaya
eko chare maatang'araññe va naago. 329
But if you do not find an intelligent companion, a wise and
well-behaved person going the same way as yourself, then go on your
way alone, like a king abandoning a conquered kingdom, or like a
great elephant in the deep forest.
329
329. If you do not find a wise companion to associate with you,
one who leads a virtuous life and is diligent, then like the monarch
who has renounced his conquered kingdom, and like Matanga the
elephant in the forest, you should live alone.
329.
ekassa charitaM seyyo n'atthi baale sahaayataa
eko chare na cha paapaani kayiraa
app'ossukko maatang'araññe va naago. 330
It is better to travel alone. There is no companionship with a
fool. Go on your way alone and commit no evil, without cares like a
great elephant in the deep forest.
330
330. It is better to lead a solitary life; there is no companionship
with a childish person! Let one live alone committing no sin,
having few wishes, like Matanga the elephant in the elephant grove.
It is good to have companions when occasion arises, and it is good
to be contented with whatever comes. Merit is good at the close of
life, and the elimination of all suffering is good.
331
331. Companions are pleasant to have when a need arises; contentment
is pleasant when it is mutual; merit is pleasant at the last hour;
pleasant is the extinction of all suffering.
Good is filial devotion to one's mother in the world, and devotion
to one's father is good. It is good to be a sanyasi in the world
and to be a brahmin too.
332
332. To be a mother in this world is bliss; to be a father in
this world is bliss; to be a homeless recluse in this world is
bliss, and to be a Brahman in this world is bliss (sukha).
This stanza may also be translated as follows:
To render service unto a mother in this world is bliss; to render
service unto a father in this world is bliss; to render service
unto a homeless recluse in this world is bliss, and to render
service unto a Brahman sage in this world is bliss.
Good is good behaviour up to old age, good is firmly established
faith, good is the acquisition of understanding, and abstention from
evil is good.
333
333. The virtue that lasts to the end of life is bliss; steadfast
faith is also bliss; the attainment of wisdom is bliss, and not
to commit sin is bliss.
333.
24. taNhaa-vagga -- Craving
manujassa pamatta-chaarino
taNhaa vaDDhati maaluvaa viyaa
so plavatii huraa huraM
phalam ichchhaM va vanasmi vaanaro. 334
The desire of a thoughtlessly living man grows like a creeper. He
drifts from one life to another like a monkey looking for fruit in
the forest.
334
334. The craving (tanha) of a heedless man grows like
the maluva creeper. He jumps (from life to life) like a monkey
eagerly seeking fruit in the forest.
When one is overcome by this wretched, clinging desire in the world,
one's sorrows increase like grass growing up after a lot of
rain.
335
335. Whosoever is overcome by this shameful craving which creates
entanglements in this world, his sorrows increase like the luxuriant
birana grass (in the rainy season).
335.
yo ch'etaM sahate jammiM taNhaM loke dur-achchayaM
sokaa tamhaa papatanti uda-bindu va pokkharaa. 336
But when one masters this wretched desire, which is so hard to
overcome, then one's sorrows just drop off, like a drop of water off
a lotus.
336
336. But whosoever overcomes in this world this shameful craving,
which is difficult to suppress, finds his sorrows fall from him,
as drops of water from a lotus leaf.
336.
taM vo vadaami bhaddaM vo yaavant'ettha samaagataa
taNhaaya muulaM khaNatha usiir'attho va biiraNaM
maa vo naLaM va soto va maaro bhañji puna-ppunaM. 337
This is what I say to you - Good luck be with you, gathered here.
Dig up the root of craving, as one does a weed for its fragrant
root. Don't let Mara destroy you again and again, like a stream
does its reeds.
337
337. This I say unto you! May all of you, who are gathered here,
be blessed! May you dig up the root of craving as one who digs up
the birana grass for the fragrant usira root. Let not Mara destroy
you again and again, even as the current of the river destroys the
reeds.
337.
usira root - Andropogon Muricatus, cuscus grass.
yathaa pi muule anupaddave daLhe
chhinno pi rukkho punar eva ruuhati
evam pi taNhaa'nusaye anuuhate
nibbattatii dukkham idaM puna-ppunaM. 338
In the same way that even a felled tree will grow again if its root
is strong and undamaged, so if latent desire has not been rooted
out, then suffering shoots up again and again.
338
338. Just as a tree when cut down sprouts up again if the roots
remain firm and uninjured, even so this suffering (of life) returns
again and again if the root of craving is not completely destroyed.
When the thirty six pleasure-bound streams of craving are strong in
a man, then numerous desire-based thoughts pull the deluded man
along.
339
339. The man in whom the thirty-six streams of craving flow strongly
towards pleasurable objects, the waves of passions carry off.
He is of confused vision and erroneous thoughts.
339.
savanti sabbadhi sotaa lataa ubbhijja tiTThati
taM cha disvaa lataM jaataM muulaM paññaaya chhindatha. 340
The streams (of craving) flow everywhere, and the creeper hoots up
and establishes itself, so when you see the creeper shooting up, cut
away its root with your understanding.
340
340. Streams flow everywhere; the creeper (of passion) sprouts
and remains fixed. If you see that creeper springing up, cut its
root by means of wisdom.
340.
saritaani sinehitaani cha somanassaani bhavanti jantuno
te saata-sitaa sukh'esino te ve jaati-jar'uupagaa naraa. 341
The recollection and attraction of pleasures occur to a man, and
those who are attached to the agreeable and seeking enjoyment, they
are the people subject to birth and aging.
341
341. In creatures there arise pleasures extending towards sense
objects. Immersed in various enjoyments they hanker after them.
Verily, these people are subject to birth and old age.
People beset by desire run here and there, like a snared rabbit, and
those trapped in the bonds of attachments keep returning for a long
time to suffering.
342
342. People beset by craving circle round and round, like a hare
ensnared in a net; held fast by the (ten) fetters and shackles
(that bind man to the wheel of life), they undergo suffering for
a long time, again and again.
People beset by desire run here and there, like a snared rabbit, so
one should get rid of one's craving if it is freedom from desire
that one wants.
343
343. People beset by craving circle round and round, like a hare
ensnared in a net; therefore, let the monk who desires freedom
from passion abandon craving.
343.
yo nibbanatho van'aadhimutto vana-mutto vanam eva dhaavati
taM puggalam etha passatha mutto bandhanam eva dhaavati. 344
When a man out of the forest of desire is drawn back into the
forest, then free from the forest as he is, he runs back into it.
Look at him - free, he is running back to chains.
344
344. He who has renounced the forest (of craving), and having
liberated himself from that forest, yet runs back into it -- behold
this man! Although once freed, he runs into bondage.
344.
na taM daLhaM bandhanam aahu dhiiraa
yad aayasaM daarujaM babbajaM cha
saaratta-rattaa maNi-kuNDalesu
puttesu daaresu cha yaa apekkhaa. 345
etaM daLhaM bandhanam aahu dhiiraa
ohaarinaM sithilaM du-ppamuñchaM
etam pi chhetvaana paribbajanti
anapekkhino kaama-sukhaM pahaaya. 346
The wise say that it is not an iron, wooden or fibre fetter which is
a strong one, but the besotted hankering after trinkets, children
and wives, that, say the wise, is the strong fetter. It drags one
down, and loose as it feels, it is hard to break. Breaking this
fetter, people renounce the world, free from longing and abandoning
sensuality.
345, 346
345. The wise do not call strong that fetter which is made of
iron, wood or hemp. Rather do they call attachment to jewels,
ornaments, children and wives a far stronger fetter.
346. That fetter is strong, say the wise, which drags a man down;
which, although slack, is difficult to escape from. Severing even
this, they set forth, desiring nothing and abandoning all sensuous
pleasures.
345, 346.
ye raaga-ratt'aanupatanti sotaM
sayankataM makkaTako va jaalaM
etam pi chhetvaana vajanti dhiiraa
anapekkhino sabba-dukkhaM pahaaya. 347
Those on fire with desire follow the stream of their desires, like a
spider follows the strands of its self-made web. Breaking the bond,
the wise walk on free from longing, and leaving all suffering
behind.
347
347. Those beings who are infatuated with the fire of lust fall
into the current (of thirst for life), as the spider into its
self-spun web. The wise, having curtailed the current, go off,
leaving all sorrow behind.
347.
muñcha pure muñcha pachchhato
majjhe muñcha bhavassa paaraguu
sabbattha vimutta-maanaso
na punaM jaati-jaraM upehisi. 348
Let go the past, let go the future, and let go what is in between,
transcending the things of time. With your mind free in every
direction, you will not return to birth and aging.
348
348. Renounce the craving for the past, renounce the craving for
the future, renounce the craving for what is between, and cross
to the opposite shore. With the mind fully emancipated you will
not return to birth and old age.
348.
vitakka-mathitassa jantuno tibba-raagassa subh'aanupassino
bhiyyo taNhaa pavaDDhati esa kho daLhaM karoti bandhanaM. 349
vitakk'uupasame cha yo rato
asubhaM bhaavayate sadaa sato
esa kho byanti kaahiti
esa chhechchhati maara-bandhanaM. 350
niTThan-gato asantaasii viita-taNho anangaNo
achchhindi bhava-sallaani antimo'yaM samussayo. 351
When a man is stimulated by his own thoughts, full of desire and
dwelling on what is attractive, his craving increases even more. He
is making the fetter even stronger. But he who takes pleasure in
stilling his thoughts, practising the contemplation of what is
repulsive, and remaining recollected, now he will make an end of
craving, he will snap the bonds of Mara. His aim is accomplished,
he is without fear, rid of craving and without stain. He has
removed the arrows of changing existence. This is his last
body.
349, 350, 351
349. Craving (tanha) steadily grows in the mortal whose
mind is agitated by (evil) thoughts, who is full of strong passions
and ever yearning for what is pleasant. Such a one makes his fetters
strong.
350. He who delights in controlling his thoughts, who ever absorbs
himself in contemplation on what is not pleasant (the impurity
of the body), such a one will put an end (to craving) and cut
the bonds of Mara.
351. He who has arrived at the goal, who is fearless, devoid of
craving, passionless, has destroyed the arrows of existence. For
such a person this is his last physical form.
349, 350, 351.
viita-taNho anaadaano nirutti-pada-kovido
akkharaanaM sannipaataM jaññaa pubb'aaparaani cha
sa ve antima-saariiro mahaa-pañño mahaa-puriso ti vuchchati. 352
Rid of craving and without clinging, an expert in the study of
texts, and understanding the right sequence of the words, he may
indeed be called "In his last body", "Great in wisdom" and a "Great
man".
352
352. He who is devoid of craving and attachment, who is an expert
in etymology and terminology, who knows the systematic arrangement
of letters (in their prior and posterior relations), is called
a foremost sage, a great man. He bears a physical body for the
last time.
All-conquering and all-knowing am I. Amidst all states of mind,
unaffected am I. By abandoning everything, I am liberated by the
cessation of desire. Having achieved Realisation by myself, who
should I point to as my teacher?
353
353. I am the conqueror of all, I am the knower of all, in all
the states of life. I am unattached, I have relinquished all,
and with the destruction of craving I am liberated. Having comprehended
everything by myself, whom shall I call my teacher?"
The gift of the Truth beats all other gifts. The flavour of the
Truth beats all other tastes. The joy of the Truth beats all other
joys, and the cessation of desire conquers all suffering.
354
354. The gift of Truth (dhamma) excels all other gifts;
the flavor of Truth excels all other flavors; the delight in Truth
surpasses all delights. The destruction of craving overcomes all
suffering.
354.
hananti bhogaa dummedhaM no cha paara-gavesino
bhoga-taNhaaya dummedho hanti aññe'va attaanaM. 355
Riches destroy a fool, but not those who are seeking the other
shore. The fool destroys himself by his craving for riches, as he
destroys others too.
355
355. Riches destroy the ignorant, yet not those who seek the further
shore. Through his craving for material wealth, he destroys himself
as if (destroying) others.
Weeds are the blight of fields. Desire is the blight of mankind.
Consequently offerings to those free from desire are of great
fruit.
356
356. Fields have the blight of weeds; mankind has the blight of
passion; therefore, offerings given to those devoid of passion
bring forth abundant fruit.
Weeds are the blight of fields. Anger is the blight of mankind.
Consequently offerings to those free from anger are of great
fruit.
357
357. Fields have the blight of weeds; mankind has the blight of
hatred; therefore, offerings given to those devoid of hatred bring
forth abundant fruit.
Weeds are the blight of fields. Delusion is the blight of mankind.
Consequently offerings to those free from delusion are of great
fruit.
358
358. Fields have the blight of weeds; mankind has the blight of
delusion; therefore, offerings given to those devoid of delusion
bring forth abundant fruit.
Weeds are the blight of fields. Self-seeking is the blight of
mankind. Consequently offerings to those free from self-seeking are
of great fruit.
359
359. Fields have the blight of weeds; mankind has the blight of
desire; therefore, offerings given to those devoid of desire bring
forth abundant fruit.
Restraint of the eyes is good. So is restraint of the ears.
Restraint of the nose is good, and so is restraint of the
palate.
360
360. Restraint through the eye is good; good is restraint through
the ear; restraint through the nose is good and good is restraint
through the tongue.
Restraint of the body is good. So is restraint of speech.
Restraint of mind is good, and so is restraint in everything. The
bhikkhu who is restrained in everything, is freed from all
suffering.
361
361. Restraint in body is good and good is restraint in speech;
restraint by the mind is good and good is restraint in all things.
The mendicant who is restrained in every respect is liberated
from all suffering.
Restrained of hand, restrained of foot, restrained of speech and
restrained in his highest faculty, with his joy turned inwards, his
mind still, alone and contented - that is what they call a
bhikkhu.
362
362. He who is controlled in hand, foot, and in speech, who is
well disciplined and practices the utmost restraint; he who delights
inwardly, in concentration, who leads a solitary life and is content
-- him they call a bhikkhu (mendicant).
362.
yo mukha-saMyato bhikkhu manta-bhaaNii anuddhato
atthaM dhammaM cha diipeti madhuraM tassa bhasitaM. 363
When a bhikkhu is restrained of tongue, quotes wise sayings, and is
peaceful, expounding both letter and spirit - his speech is good to
hear.
363
363. The mendicant who restrains his tongue, who speaks with wisdom,
who is not conceited, who illuminates the inner meaning (and letter)
of the Law (dhamma), sweet indeed is his utterance.
With joy in the Teaching, delighting in the Teaching, and pondering
over the Teaching, the bhikkhu who remembers the Teaching does not
fall away from the Teaching.
364
364. The mendicant who dwells in the Law, who glories in the Law,
who meditates on the Law, who ever follows the Law, does not fall
away from the true Dhamma.
One should not underestimate what one has got, and one should not
live envying others. A bhikkhu who envies others does not achieve
stillness of mind in meditation.
365
365. Let the mendicant not underestimate the gift he has received;
let him not feel envy for others. The mendicant who envies others
does not attain tranquillity of mind.
365.
appa-laabho pi che bhikkhu sa-laabhaM n'aatimaññati
taM ve devaa pasaMsanti suddh'aajiiviM atanditaM. 366
Even if he has only received a little, if a bhikkhu does not look
down on what he has received, even the devas praise him, pure of
life and determined as he is.
366
366. Even the gods praise that mendicant who does not underestimate
what he has received, however little, if he is pure and energetic
in his life.
366.
sabbaso naama-ruupasmiM yassa n'atthi mamaayitaM
asataa cha na sochati sa ve bhikkhuu ti vuchchati. 367
When a man is without self-identification with any object or idea,
and does not grieve for what does not exist - that is what is called
a bhikkhu.
367
367. He who has not any attachment to name and form (mind and
body), and does not grieve for what does not really exist -- he,
indeed, is called a real bhikkhu.
The bhikkhu who lives full of goodwill, with faith in the religion
of the Buddha - he will reach the place of peace, the satisfaction
of stilling the functions of the mind.
368
368. The mendicant who lives compassionately, who takes delight
in the doctrine of the Enlightened One, will attain that exalted
state of peace and happiness, which is the cessation of conditioned
existence.
368.
siñcha bhikkhu imaM naavaM sittaa te lahum essati
chhetvaa raagaM cha dosaM cha tato nibbaanam ehisi. 369
Empty the boat, bhikkhu. Empty it will sail lightly for you. When
you have cut away desire and aversion, you will come to nirvana as a
result.
369
369. Empty this boat, O monk! When emptied, it will go lightly.
Cutting off lust and hatred, you will reach nirvana.
Cut away the five (lower fetters), abandon the five (remaining
fetters), and then develop the five (faculties). The bhikkhu who
has transcended the five fetters is said to be "crossed over the
flood".
370
370. (Of the fetters) cut off the five, renounce the five, and
(of the virtues) cultivate the five. He who has gone beyond the
five attachments is called a bhikkhu who has crossed the stream.
370.
Note -- The five fetters that one should cut off are:
self-allusion, doubt, clinging to mere rules and rituals, sensuous
craving and ill will. The five fetters to be renounced are:
craving for material existence, craving for immaterial existence,
conceit, restlessness, and ignorance. To destroy the fetters,
the vigilant monk has to cultivate the five virtues: faith,
mindfulness, energy, concentration, and wisdom. The five
attachments are: lust, hatred, delusion, pride, and false views.
jhaaya bhikkhu maa pamaado
maa te kaama-guNe ramessu chittaM
maa loha-guLaM gilii pamatto
maa kandi dukkham idaM ti Dayhamaano. 371
Meditate, bhikkhu, don't be careless, don't let your mind take
pleasure in the senses. Don't have to swallow the iron ball for
being careless. Don't have to cry out, "This is terrible" as you
burn.
371
371. Meditate, O monk! Be not heedless! Let not your mind wander
among the pleasures of the senses, lest through your heedlessness
you swallow the red-hot iron ball (in hell) and cry out, as you
thus burn -- "This is suffering."
371.
n'atthi jhaanaM apaññassa paññaa n'atthi ajhaayato
yamhi jhaanaM cha paññaa cha sa ve nibbaana-santike. 372
There is no meditation without wisdom, and there is no wisdom
without meditation. When a man has both meditation and wisdom, he
is indeed close to nirvana.
372
372. There is no perfect contemplation for him who is not wise,
and no wisdom for him who does not concentrate. He in whom there
is both perfect contemplation and wisdom is, indeed, close to
nirvana.
When he has gone off to a lonely building, the bhikkhu whose mind is
at peace experiences a more than human joy, when he recognises the
supreme Truth.
373
373. The mendicant who has withdrawn to a lonely spot, whose heart
and mind are tranquil, who clearly perceives the Dhamma, his bliss
(of contemplation) is more than human.
Whenever he meditates on the rise and fall of the constituent
elements of existence, he experiences joy and rapture. It is
immortality for men of discrimination.
374
374. Whenever one clearly comprehends the origin and destruction of
the five aggregates (khandha), he experiences bliss and
happiness. This is as the nectar (of immortality) to those who
truly comprehend it.
374.
The five aggregates (Skt. skandhas) are: 1) bodily form;
2) feeling; 3) perception; 4) mental formations; 5) consciousness.
(See verse 202.)
tatr'aayam aadi bhavati idha paññassa bhikkhuno
indriya-gutti santuTThi paatimokkhe cha saMvaro. 375
mitte bhajassu kalyaaNe suddh'aajiive atandite
paTisanthaara-vuty'assa aachaara-kusalo siyaa
tato paamojja-bahulo dukkhass'antaM karissasi. 376
Therefore in this religion, this is what comes first for a wise
bhikkhu - guarding of the senses, contentment, and discipline in
accordance with the rules of the Order. He should cultivate friends
of good character, of pure behaviour and resolute. He should be
friendly in his manner, and well-behaved. As a result he will
experience great joy, and put an end to suffering.
375, 376
375. In this world this becomes the first requisite for a wise
monk: control of the senses, contentment, restraint according
to the fundamental code of monastic law; cultivation of noble
friends whose lives are pure and who are not indolent.
376. The mendicant who is hospitable and friendly, who really
lives his ethics and is full of spiritual joy, thereby makes an
end of his suffering.
375, 376.
vassikaa viyaa pupphaani maddavaani pamuñchati
evaM raagaM cha dosaM cha vippamuñchetha bhikkhavo. 377
In the same way that the jasmine drops its withered flowers, you too
should discard desire and aversion, bhikkhus.
377
377. Just as the jasmine sheds its withered flowers, even so,
O mendicants, you should cast off passion and hatred.
377.
santa-kaayo santa-vaacho santavaa su-samaahito
vanta-lok'aamiso bhikkhu upasanto ti vuchchati. 378
Peaceful of body, peaceful of speech and with his mind thoroughly
stilled, the bhikkhu who has rid himself of attachment to the world
- is called "at peace".
378
378. That mendicant is called truly tranquil, who is calm in body,
calm in speech, calm in mind, who is well-regulated in thoughts
and has renounced all worldly allurements.
You should encourage yourself, yourself. You should restrain
yourself, yourself. When you are self-protected like that, you will
live happily as a bhikkhu.
379
379. Rouse the self by the Self, restrain the self by the Self,
self-guarded and mindful, O monk, you shall live happily.
379.
attaa hi attano naatho
(ko hi naatho paro siyaa)
attaa hi attano gati
tasmaa saMyamam attaanaM
assaM bhadraM va vaaNijo. 380
One is one's own guard. What other guard could one have? One is
one's own destiny. Therefore one should train oneself, like a
merchant does a thoroughbred horse.
380
380. For Self is indeed the protector of oneself; Self is indeed
one's destiny. Therefore, curb yourself even as a wise merchant
curbs a noble steed.
The bhikkhu who experiences great joy, and has faith in the religion
of the Buddha, will attain the place of peace, the satisfaction of
stilling the functions of the mind.
381
381. The mendicant who is full of spiritual delight and faith
in the doctrine of the Enlightened One will attain the peaceful
state (nirvana), the cessation of conditioned existence.
381.
yo ha've daharo bhikkhu yuñjati buddha-saasane
so imaM lokaM pabhaaseti abbhaa mutto va chandimaa. 382
When a bhikkhu applies himself when still young to the religion of
the Buddha, he illuminates the world, like the moon breaking
breaking away from a cloud.
382
382. The mendicant, though young in years, who applies himself
to the teaching of the Awakened One (Gotama), illumines the world,
even as the moon when freed from the cloud.
Cut the stream and go across, abandon sensuality, brahmin. When you
have achieved the stilling of the activities of the mind, you will
know the unconditioned, brahmin.
383
383. Cut off the stream of craving. Strive hard and renounce the
sense pleasures, O Brahman. When you comprehend the secret of
the destruction of all composite things, O Brahman, you will know
the Uncreated (nirvana).
When a brahmin has crossed beyond duality, then all the fetters of
such a seer come to an end.
384
384. When the Brahman has reached the farther shore of the two
states (of tranquillity and insight), then all the fetters of
that knowing one disappear.
384.
yassa paaraM apaaraM vaa paar'aapaaraM na vijjati
viita-ddaraM visaMyuttaM tam ahaM bruumi braahmaNaM. 385
When a man knows no this shore, other shore, or both - such a one,
free from anxiety, liberated, that is what I call a brahmin.
385
385. He for whom there exist neither the farther (the external
six senses), nor the hither (the internal six senses), nor both
of these, and who is devoid of fear and free from fetters him
I call a Brahman.
Meditating, free from stain, settled in mind, with job accomplished,
without inflowing thoughts, and having achieved the supreme purpose
- that is what I call a brahmin.
386
386. He who is contemplative, lives without passions, is steadfast
and has performed his duties, who is free from sensuous influxes
and has attained the highest goal -- him I call a Brahman.
By day it is the sun which shines, at night the moon shines forth.
A warrior shines in his armour, and a brahmin shines in meditation.
But at all times, by day and by night, the Buddha shines in his
glory.
387
387. The sun shines by day, the moon by night; the warrior is
resplendent in armor and the Brahman radiant in meditation. But
Buddha, the Awakened One, illumines both day and night by the
splendor of his wisdom.
387.
baahita-paapo ti braahmaNo sama-chariyaa samaNo ti vuchchati
pabbajayam attano malaM tasmaa pabbajito ti vuchchati. 388
A brahmin is called so by breaking with evil deeds. It is by pious
behaviour that a man is called a man of religion, and by casting out
blemishes one is called one gone forth.
388
388. Because a man has discarded all evil, he is called a Brahman;
because of his balanced conduct, he is called a monk (samana);
because he has rid himself of all impurities, he is called a recluse
(pabbajita.
388.
Note -- The impurities are ten in number: greed, hate,
delusion, conceit, speculative views, doubt, mental torpor,
restlessness, shamelessness, and lack of moral scruples.
na braahmaNassa pahareyya n'aassa muñchetha braahmaNo
dhii braahmaNassa hantaaraM tato dhii yassa muñchati. 389
One should not strike a brahmin, and nor should a brahmin lose his
temper. Shame on him who strikes a brahmin, and shame on him who
loses his temper because of it.
389
389. One should not strike a Brahman; neither should a Brahman
give way to anger against him who strikes. Woe to him who slays
a Brahman; but greater woe to the Brahman who vents his wrath
(on the aggressor).
389.
na braahmaNass'etad akiñchi seyyo
yadaa nisedho manaso piyehi
yato yato hiMsa-mano nivattati
tato tato sammati-m-eva dukkhaM. 390
Nothing is better in a brahmin than this - that he restrains his
mind from pleasurable things. Suffering disappears for him to the
same extent that he gets rid of thoughts of harming anyone.
390
390. It is no small advantage to a Brahman to restrain the mind
from clinging to pleasurable things. In proportion to the degree
that he abstains from wishing to injure others, to that degree
will suffering cease.
He who does no wrong with body, speech or mind, but is restrained in
all three spheres - that is what I call a brahmin.
391
391. He who has not committed unwholesome deeds through body,
speech, or mind, and who is restrained in these three avenues
-- him I call a Brahman.
391.
yamhaa dhammaM vijaaneyya sammaa-sambuddha-desitaM
sakkachchaM taM namasseyya aggi-hutaM va braahmaNo. 392
One should reverently pay homage to the man from whom one has
learned the Truth, taught by the True Buddha, like a brahmin does to
the sacrificial fire.
392
392. Even as the (orthodox) Brahman bows down to the sacrificial
fire, so one should make obeisance to him who understands the
Dhamma as proclaimed by the Fully Enlightened One.
392.
na jaTaahi na gottena na jachchaa hoti braahmaNo
yamhi sachchaM cha dhammo cha so suchii so cha braahmaNo. 393
One is not a brahmin by virtue of matted hair, lineage or caste.
When a man possesses both Truth and truthfulness, then he is pure,
then he is a brahmin.
393
393. Not by matted hair, by lineage, nor by birth (caste) does
one become a Brahman. But the one in whom there abide truth and
righteousness, he is pure; he is a Brahman.
393.
kiM te jaTaahi dummedha kiM te ajina-saaTiyaa
abbhantaraM te gahanaM baahiraM parimajjasi. 394
What use is your matted hair, you fool? What use is your antelope
skin? You are tangled inside, and you are just making the outside
pretty.
394
394. O fool, what is the use of matted hair, and to what avail is
raiment made of antelope skin? Outwardly you cleanse yourself, but
within you is a jungle of passions.
394.
Worn by forest-dwelling mendicants of ancient India.
The man who wears robes made from rags off the dust heap, who is
gaunt, with his sinews standing out all over his body, alone
meditating in the forest - that is what I call a brahmin.
395
395. He who wears the cast-off garments (of a hermit), who is
emaciated with the veins of his body standing out, who is solitary
and contemplative in the forest -- him I call a Brahman.
395.
na ch'ahaM braahmaNaM bruumi yoni-jaM matti-sambhavaM
bho-vaadi naama so hoti sache hoti sakiñchano
akiñchanaM anaadaanaM tam ahaM bruumi braahmaNaM. 396
I do not call him a brahmin who is so by natural birth from his
mother. He is just a supercilious person if he still has
possessions of his own. He who owns nothing of his own, and is
without attachment - that is what I call a brahmin.
396
396. I do not call him a Brahman merely because he is born in
the caste of the noble ones, or of a Brahman mother. If he is
a possessor (of passions), he becomes known by the appellation
bhovadi. But one who is free from possessions (craving)
and from worldly attachments -- him I call a Brahman.
396.
Note -- Bhovadi is a familiar form of address used by the
Brahmans during the time of Buddha for equals and for inferiors.
When the haughty Brahmans and Jains came to discuss metaphysical
problems with the Buddha, they often addressed him simply,
"Bho, Gotama!" Therefore, the Buddhists used to designate
the Brahmans by this appellation which involves a certain amount of
contempt. Bhovadin literally means one who uses the term
"bho!"
sabba-saMyojanaM chhetvaa yo ve na paritassati
sang'aatigaM visaMyuttaM tam ahaM bruumi braahmaNaM. 397
He who, having cut off all fetters, does not get himself upset, but
is beyond bonds - that liberated man is what I call a
brahmin.
397
397. He who has cut off all impediments and does not tremble with
fears, who has passed beyond attachments and is free from shackles
-- him I call a Brahman.
397.
chhetvaa naddhiM varattaM cha sandaanaM sah'anukkamaM
ukkhitta-palighaM buddhaM tam ahaM bruumi braahmaNaM. 398
He who has cut off both bond and strap, halter as well as bridle,
who has removed the barrier, himself a Buddha - that is what I call
a brahmin.
398
398. He is enlightened who has cut the strap (of ill will) and
the thong (of craving), who has broken the chain (of heretical
views) with its appurtenances (latent tendencies), and has removed
the crossbar (of ignorance) -- him I call a Brahman.
398.
akkosaM vadha-bandhaM cha aduTTho yo titikkhati
khantii-balaM bal'aaniikaM tam ahaM bruumi braahmaNaM. 399
He who endures undisturbed criticism, ill-treatment and bonds,
strong in patience, and that strength his power - that is what I
call a brahmin.
399
399. He who with forgiveness bears up under reproach, abuse and
punishment, and who looks upon patience as his army and strength
as his force -- him I call a Brahman.
Without anger, devout, upright, free from craving, disciplined and
in his last body - that is what I call a brahmin.
400
400. He who is free from anger, who vigilantly performs his religious
practices, who is virtuous, pure, self-restrained, and bears his
physical body for the last time -- him I call a Brahman.
400.
vaari pokkhara-patte va aaragge-r-iva saasapo
yo na limpati kaamesu tam ahaM bruumi braahmaNaM. 401
Like water on a lotus leaf, like a mustard seed on the point of an
pin, he who is not stuck to the senses - that is what I call a
brahmin.
401
401. He who, like water on a lotus leaf, or a mustard seed on
the point of an awl, does not cling to sensuous pleasures him
I call a Brahman.
401.
yo dukkhassa pajaanaati idh'eva khayam attano
panna-bhaaraM visaMyuttaM tam ahaM bruumi braahmaNaM. 402
He who has experienced the end of his suffering here in this life,
who has set down the burden, freed! - that is what I call a
brahmin.
402
402. He who while in this world realizes the end of his suffering,
who has laid aside the burden (of his skandhas) and is free from
attachments -- him I call a Brahman.
The sage of profound wisdom, the expert in the right and wrong road,
he who has achieved the supreme purpose - that is what I call a
brahmin.
403
403. He whose wisdom is deep, who is expert in knowledge and in
discerning the right from the wrong path; he who has realized
the supreme goal -- him I call a Brahman.
Not intimate with laity or monks, wandering about with no abode, and
few needs - that is what I call a brahmin.
404
404. He who does not associate closely either with householders
(laymen) or with the homeless (mendicants), who does not frequent
houses and who is content with few wants -- him I call a Brahman.
404.
nidhaaya daNDaM bhuutesu tasesu thaavaresu cha
yo na hanti na ghaateti tam ahaM bruumi braahmaNaM. 405
Abandoning violence to all living creatures moving or still, he who
neither kills or causes killing - that is what I call a
brahmin.
405
405. He who has laid aside the cudgel that injures any creature
whether moving or still, who neither slays nor causes to be slain
-- him I call a Brahman.
Unagitated amongst the agitated, at peace among the violent, without
clinging among those who cling - that is what I call a
brahmin.
406
406. He who is tolerant amongst the intolerant, who is calm amongst
the violent, and who is unattached amongst those who are attached
-- him I call a Brahman.
406.
yassa raago cha doso cha maano makkho cha paatito
saasapo-r-iva aar'aggaa tam ahaM bruumi braahmaNaM. 407
He from whom desire and aversion, conceit and hypocrisy have fallen
away, like a mustard seed on the point of a pin - that is what I
call a brahmin.
407
407. The one from whom lust and hatred, pride and hypocrisy have
fallen away, like a mustard seed from the point of an awl -- him
I call a Brahman.
He who utters only gentle, instructive and truthful speech,
criticising no-one - that is what I call a brahmin.
408
408. He who speaks gentle, instructive and truthful words, whose
utterances offend no one -- him I call a Brahman.
408.
yo'dha diighaM va rassaM vaa aNuM thuulaM subh'aasubhaM
loke adinnaM n'aadiyati tam ahaM bruumi braahmaNaM. 409
He who takes nothing in the world that has not been given him, long
or short, big or small, attractive or that is what I call a
brahmin.
409
409. He who takes no object in this world that is not given to
him, be it short or long, small or great, fair or ugly -- him
I call a Brahman.
409.
aasaa yassa na vijjanti asmiM loke paramhi cha
nir-aasaasaM visaMyuttaM tam ahaM bruumi braahmaNaM. 410
He who has no desires in this world or the next, without longings,
freed! - that is what I call a brahmin.
410
410. He who has no desires regarding this world or the next, who
is free of longings and without fetters -- him I call a Brahman.
410.
yass'aalayaa na vijjanti aññaaya akathan-kathii
amat'ogadham anuppattaM tam ahaM bruumi braahmaNaM. 411
He who has no attachments and has been freed from uncertainty by
realisation, who has plunged into the deathless - that is what I
call a brahmin.
411
411. He who is free from craving and free from doubt through the
realization of truth, and who has reached the depth of the deathless
state (nirvana) -- him I call a Brahman.
411.
yo'dha puññaM cha paapaM cha ubho sangam upachchagaa
asokaM virajaM suddhaM tam ahaM bruumi braahmaNaM. 412
He who has even here and now transcended the fetter of both good and
evil, who is sorrowless, faultless and pure - that is what I call a
brahmin.
412
412. He who has transcended the bonds of both merit and demerit,
who is sorrowless, free from passions, and pure him I call a Brahman.
412.
chandaM va vimalaM suddhaM vippasannam anaavilaM
nandii-bhava-parikkhiiNaM tam ahaM bruumi braahmaNaM. 413
The man who is stainless, pure, clear and free from impurities like
the moon, the search for pleasure extinguished - that is what I call
a brahmin.
413
413. He who like the moon, is stainless, pure, serene and unruffled,
in whom desire for existence is extinguished -- him I call a Brahman.
413.
yo imaM paLipathaM duggaM saMsaaraM moham achchagaa
tiNNo paara-gato jhaayii anejo akathan-kathii
anupaadaaya nibbuto tam ahaM bruumi braahmaNaM. 414
He who has transcended the treacherous mire of samsara and
ignorance, who has crossed over, reached the other shore,
meditating, motionless of mind, free from uncertainty, and who is at
peace by not clinging to anything - that is what I call a
brahmin.
414
414. He who has traversed this miry path of samsara, difficult
to pass; who has rid himself of delusion, crossed over and reached
the other shore; who is absorbed in contemplation, free from craving
and doubts, not grasping, and inwardly calm -- him I call a Brahman.
He who by here and now abandoning sensuality, has gone forth a
homeless wanderer, the search for pleasure extinguished - that is
what I call a brahmin.
415
415. He who in this world has relinquished all sensuous pleasures,
wanders homeless (for the welfare of the many), and has destroyed
all desire (kama) for existence -- him I call a Brahman.
He who has abandoned human bonds, and transcended those of heaven,
liberated from all bonds - that is what I call a brahmin.
417
417. He who has abandoned all human ties and transcended even
the celestial ties; who is truly free from all attachments --
him I call a Brahman.
417.
hitvaa ratiM cha aratiM cha siiti-bhuutaM nir-uupadhiM
sabba-lok'aabhibhuM viiraM tam ahaM bruumi braahmaNaM. 418
He who has abandoned pleasure and displeasure, is cooled off and
without further fuel, the hero who has conquered all worlds - that
is what I call a brahmin.
418
418. He who has put aside what gives pleasure as well as what
gives pain, who is passionless and free from the causal seeds
of existence (nirupadhi), the hero who has conquered
all the worlds -- him I call a Brahman.
418.
chutiM yo vedi sattaanaM upapattiM cha sabbaso
asattaM sugataM buddhaM tam ahaM bruumi braahmaNaM. 419
He who has seen the passing away and rebirth of all beings, free of
clinging, blessed, awakened - that is what I call a brahmin.
419
419. He who has all knowledge concerning the death and rebirth
of all beings, is unattached, who is content in himself (sugata),and enlightened (buddha) -- him I call a Brahman.
419.
yassa gatiM na jaananti devaa gandhabba-maanusaa
khiiN'aasavaM arahantaM tam ahaM bruumi braahmaNaM. 420
He whose path devas, spirits and men cannot know, whose inflowing
thoughts are ended, a saint - that is what I call a brahmin.
420
420. He whose path is unknown to devas, gandharvas and men, who
has nullified all sensuous influxes and is a Holy One (arahant)
-- him I call a Brahman.
420.
yassa pure cha pachchhaa cha majjhe cha n'atthi kiñchanaM
akiñchanaM anaadaanaM tam ahaM bruumi braahmaNaM. 421
He who has nothing of his own, before, after or in between,
possessionless and without attachment - that is what I call a
brahmin.
421
421. He who has no longing for what is ahead, behind, or in the
middle, who possesses nothing and is attached to nothing -- him
I call a Brahman.
Bull-like, noble, a hero, a great sage, and a conqueror, he who is
motionless of mind, washed clean and awakened - that is what I call
a brahmin.
422
422. He who is fearless (as a bull), distinguished and heroic,
a great sage, a conqueror; who is entirely free from craving and
who has washed off all impurities, an Enlightened One -- him I
call a Brahman.
422.
pubbe-nivaasaM yo vedi sagg'aapaayaM cha passati
atho jaati-kkhayaM patto abhiññaa-vosito muni
sabba-vosita-vosaanaM tam ahaM bruumi braahmaNaM. 423
He who has known his former lives and can see heaven and hell
themselves, while he has attained the extinction of rebirth, a seer,
master of transcendent knowledge, and master of all masteries - that
is what I call a brahmin.
423
423. He who knows his former abodes (his lives), who perceives
(through spiritual insight) both heaven and hell, who has reached
the end of all births, who has perfected himself in wisdom; such
a sage who has accomplished all that ought to be accomplished
(on the sublime path) -- him I call a Brahman.
423.
THUS ENDS THE (exoteric) DHAMMAPADA
historical material on this edition
This document was originally distributed on the Internet as a part
of the Electronic Buddhist Archives, available via anonymous FTP
and/or COOMBSQUEST gopher on the node COOMBS.ANU.EDU.AU
This version of the document has been reformatted by Barry Kapke and
is being distributed, with permission, via the DharmaNet Buddhist
File Distribution Network.
[Last updated: 25 October 1993]
[Note: Missing "h" in the word "paridahissati", verse 9, is now added]
================================
Translation by John Richards
Presented to the public domain 28.5.94
-----------------------------------
January 6 2000
tph-ed note on conversion
The Pali was received in a an encoding which, while information
rich, was not phonetically friendly. Conversion to the present
encoding was carried out accoreding to this table.
Commonly used Pali terms and their Sanskrit equivalents.
Many words that are similar in Pali and Sanskrit have in the course
of time acquired divergent connotations. This Glossary is intended
merely to aid readers, who have some acquaintance with Sanskrit
philosophical terms, to recognize their etymological parallels
in the Pali text of the Dhammapada.
In the transliteration of both Pali and Sanskrit, the character
c represents the sound ch as in the English
word chair. The aspirate consonants (kh, th, ph, etc) are pronounced
(as in blockhead or godhead).
(akshara) -- science of sounds, phonetics;
also imperishable; 352
amata
(amrita) -- immortality; 21
anatta
(anatman) -- nonself; 279
appamada
(apramada) -- vigilance,
conscientiousness; chapter II
arahant
(arhant, arhat) -- worthy; the worthy one;
chapter VII
ariya
(arya) -- noble; 22, 164, 208
atta
(n) (atman) -- self; chapter XII
avijja
(avidya) -- ignorance; 243
bala
(bala) -- orig young, unable to speak;
ignorant, foolish; chapter V
In Sanskrit bala means a boy or young one; in Pali, however,
Buddha used the word to denote a childish person, by extension,
a fool; for boy or child he used balaka
(moksha) -- release, freedom, emancipation;
the final deliverance; 37
mutta
(mukta) -- freed, set free from worldly
existence; 20, 90, 348
naga
(naga) -- serpent, elephant of great stature;
chapter XXIII
nibbana
(nirvana*) -- dousing (of a flame), dying
out of raga, dosa and moha, the three basic character defects;
passim
*This is not a negative state, but a condition beyond ordinary
comprehension. It is the annihilation of craving, hatred, and
ignorance.
(samyagdrishti) -- right insight,
right understanding, right vision
2) sammasamkappa
(samyaksamkalpa) -- right
aspiration, right thoughts [right thoughts in the Theravada
terminology denote the thoughts free from ill will, hatred, and
jealousy]
3) sammavaca
(samyagvac) -- right speech
4) sammakammanta
(samyakkarmanta) -- right action
5) sammajiva
(samyagajiva) -- right livelihood,
right living
6) sammavayama
(samyagvyayama) right effort
7) sammasati
(samyaksmriti) -- right memory, right
mindfulness
8) sammasamadhi
(samyaksamadhi) -- right
concentration
APPENDIX
Dhammapada palm leaf manuscripts (750-1815 A.D.)
The following are some of the rarest Dhammapada
manuscripts, their commentaries, subcommentaries, and also
commentaries on commentaries, with the monastery libraries where
they are housed. The translator elected to visit the easily
accessible Vihara libraries. The student may be interested to note
that there are more than 950 recognized monastery libraries where he
may find other compilations on Dhammapada which have
never seen the light in print. Even in the British Library are
different compilations of this scripture; and photostat copies of
them may be obtained in Sinhalese script, Burmese script, or in
Cambodian characters. Their reference numbers are:
a) Sinhalese-Pali, I - 151 b and II - 551 W II (I).
b) Burmese, leaves 126 (K-T) Or 6454 A.P.
c) Cambodian characters, 360 leaves incomplete Or 1273 P.
I. Dhammapadam (Pali)
Subadrarama Vihara Monastery of Rt. Venerable Dharmapala Nayaka
Thera, Batapola
Abhinavaramaya, Kosgoda
Pushparama Maha Viharaya, Balapitiya
There are more than 236 monastery libraries where palm leaf manuscripts
of this work are preserved.
II. Dhampiya (Sinhalese)
Totagamu Raja Maha Viharaya, Telwatta
Rankoth Viharaya, Ambalangoda
Gintota Purana Pirivena, Gintota, near Galle
III. Dhammapada Attha Katha (commentary on the
legends of Dhammapada)
Gangarama Viharaya, Pitigala
Bodhimalu Raja Maha Viharaya, Bentota
Siri Sobhanaramaya, Kahawa, Telwatta
This text is available also in 265 other monastery libraries.
IV. Dhammapada Sannaya (verbatim Sinhalese translation
of Dhammapada with the Pali text)
Paramananda Viharaya, Minuwangoda, Galle
Thuparamaya, Gintota
Vijayananda Maha Viharaya, Galle
The same palm leaf manuscript is available at 230 other monastery
libraries.
V. Dhammapada Vyakhyava (commentary on Dhammapada)
Svetabimbaramaya, Bope, Galle
Ahangama Maha Viharaya, Ahangama
Saddharmakara Pirivena, Pinwatta, Panadura
Available at eight other monastery libraries.
VI. Dhammapada Varnana (explanatory commentary
on Dhammapada in Sinhalese)
Vevurukannala Maha Viharaya, Dikwella
Ambarikkaramaya, Balapitiya
Naradda Purana Viharaya, Hakmana
Available at about four other monastery libraries.
VII. Dhammapada Katha (Dhammapada
stories)
Ratna-Giri Purana Viharaya, Ganegama, Baddegama
Sudarshanarama, Denipitiya
Jayarnaha Viharaya, Rekawa, Netolpitiya
There are only two other places where the palm leaf manuscript
of this work is available.
VIII. Dhammapada Atuvava (Sinhalese commentary
on Dhammapada)
Abayasinharamaya, Maradana, Colombo
Sailabimbaramaya, Dodanduwa,
Ananddramaya, Kitulampitiya, Galle
There are more than 270 other monasteries where palm leaf manuscripts
of this work are housed.
IX. Dhammapada Purana Sannaya (ancient Sinhalese commentary
on Dhammapada)
Ganegodalle Raja Maha Viharaya, Kosgoda
Jetavana Pirivena Raja Maha Viharaya, Akuressa
There are only two places where this work is available.
X. Dhammapada Gatha Desu Aya (individuals to
whom the Dhammapada Gathas were preached)
Only one copy of this palm leaf manuscript is available. It is
housed in the monastery library of Nyagrodharamaya, Gonapeenuwala,
Hikkaduwa.
XI. Dhammapada Vistara Sannaya (a comprehensive
verbatim Sinhalese rendition with copious notes)
This rare manuscript is available only at the monastery library
of Sunandarama Viharaya, Unawatuna, Galle.