Dhammapada

Translated By
Venerable Nrada Thera
m
1. Yamaka Vagga: The Twin Verses
1. Mind is the forerunner of (all evil) states.
Mind is chief; mind-made are they. If one
speaks or acts with wicked mind, because of
that, sufferin follows one, even as the wheel
follows the hoof of the drauht-o!.
". Mind is the forerunner of (all ood) states.
Mind is chief; mind-made are they. If one
speaks or acts with pure mind, because of
that, happiness follows one, even as one#s
shadow that never leaves.
$. %&e abused me, he beat me, he defeated me,
he robbed me,' in those who harbour such
thouhts hatred is not appeased.
(. %&e abused me, he beat me, he defeated me,
he robbed me,' in those who do not harbour
such thouhts hatred is appeased.
). &atreds never cease throuh hatred in this
world; throuh love alone they cease. *his is
an eternal law.
+. *he others know not that in this ,uarrel we
perish; those of them who reali-e it, have their
,uarrels calmed thereby.
.. /hoever lives contemplatin pleasant
thins, with senses unrestrained, in food
immoderate, indolent, inactive, him verily
M0ra overthrows, as the wind (overthrows) a
weak tree.
1. /hoever lives contemplatin %the
Impurities,' with senses restrained, in food
moderate, full of faith, full of sustained
enery, him M0ra overthrows not, as the wind
(does not overthrow) a rocky mountain.
2. /hoever, unstainless, without self control
and truthfulness, should don the yellow robe,
is not worthy of it.
13. &e who is pured of all stain, is well-
established in morals and endowed with self-
control and truthfulness, is indeed worthy of
the yellow robe.
11. In the unessential they imaine the
essential, in the essential they see the
unessential4they who entertain (such) wron
thouhts never reali-e the essence.
1". /hat is essential they reard as essential,
what is unessential they reard as unessential
4they who entertain (such) riht thouhts
reali-e the essence.
1$. 5ven as rain penetrates as ill-thatched
house, so does lust penetrate an undeveloped
mind.
1(. 5ven as rain does not penetrate a well-
thatched house, so does lust not penetrate a
well-developed mind.
1). &ere he rieves, hereafter he rieves. In
both states the evil-doer rieves. &e rieves,
he is afflicted, perceivin the impurity of his
own deeds.
1+. &ere he re6oices, hereafter he re6oices. In
both states the well-doer re6oices. &e re6oices,
e!ceedinly re6oices, perceivin the purity of
his own deeds.
1.. &ere he suffers, hereafter he suffers. In
both states the evil-doer suffers. %5vil have I
done' (thinkin thus), he suffers.
7urthermore, he suffers, havin one to a
woeful state.
11. &ere he is happy, hereafter he is happy. In
both states the well-doer is happy. %8ood have
I done' (thinkin thus), he is happy.
7urthermore, he is happy, havin one to a
blissful state.
12. *houh much he recites the 9acred *e!ts,
but acts not accordinly, that heedless man is
like a cowherd who counts others# kine. &e
has no share in the fruits of the &oly :ife.
"3. *houh little he recites the 9acred *e!ts,
but acts in accordance with the teachin,
forsakin lust, hatred and inorance, truly
knowin, with mind well freed, clinin to
nauht here and hereafter, he shares the fruits
of the &oly :ife.
2. Appamada Vagga: Heed!lness
1. &eedfulness is the path to the deathless,
heedlessness is the path to death. *he heedful
do not die; the heedless are like unto the dead.
"1.
". ;istinctly understandin this (difference),
the wise (intent) on heedfulness re6oice in
heedfulness, delihtin in the realm of the
<riyas. "".
$. *he constantly meditative, the ever
steadfast ones reali-e the bond-free, supreme
=ibb0na. "$.
(. *he lory of him who is eneretic, mindful,
pure in deed, considerate, self-controlled,
riht-livin, and heedful steadily increases. "(.
). >y sustained effort, earnestness, discipline,
and self-control let the wise man make for
himself an island, which no flood overwhelms.
").
+. *he inorant, foolish folk indule in
heedlessness; the wise man uards
earnestness as the reatest treasure. "+.
.. Indule not in heedlessness; have no
intimacy with sensuous delihts. ?erily, the
earnest, meditative person obtains abundant
bliss. "..
1. /hen an understandin one discards
heedlessness by heedfulness, he, free from
sorrow, ascends to the palace of wisdom and
surveys the sorrowin folk as a wise
mountaineer surveys the inorant
roundlins. "1.
2. &eedful amonst the heedless, wide awake
amonst the slumberin, the wise man
advances as does a swift horse, leavin a weak
6ade behind. "2.
13. >y earnestness Mahava rose to the
lordship of the ods. 5arnestness is ever
praised; nelience is ever despised. $3.
11. *he >hikkhu who delihts in heedfulness,
and looks with fear on heedlessness, advances
like fire, burnin all fetters reat and small.
$1.
1". *he >hikkhu who delihts in heedfulness,
and looks with fear on heedlessness, is not
liable to fall. &e is in the presence of =ibb0na.
$".
". #itta Vagga: $ind
1. *he flickerin, fickle mind, 1 difficult to
uard, difficult to control4the wise person
straihtens it as a fletcher straihtens an
arrow. $$.
". :ike a fish that is drawn from its watery
abode and thrown upon land, even so does
this mind flutter. &ence should the realm of
the passions be shunned. $(.
$. *he mind is hard to check, swift, flits
wherever it listeth@ to control it is ood. <
controlled mind is conducive to happiness. $).
(. *he mind is very hard to perceive,
e!tremely subtle, flits wherever it listeth. :et
the wise person uard it; a uarded mind is
conducive to happiness. $+.
). 7arin far, wanderin alone, bodiless, lyin
in a cave, is the mind. *hose who subdue it are
freed from the bond of M0ra. $..
+. &e whose mind is not steadfast, he who
knows not the true doctrine, he whose
confidence wavers4the wisdom of such a one
will never be perfect. $1.
.. &e whose mind is not soaked (by lust) he
who is not affected (by hatred), he who has
transcended both ood and evil for such a
viilant one there is no fear. $2.
1. Aeali-in that this body is (as fraile) as a
6ar, establishin this mind (as firm) as a
(fortified) city he should attack M0ra with the
weapon of wisdom. &e should uard his
con,uest and be without attachment. (3.
2. >efore lon, alasB this body will lie upon the
round, cast aside, devoid of consciousness,
even as a useless charred lo. (1.
13. /hatever (harm) a foe may do to a foe, or a
hater to a hater, an ill-directed mind can do
one far reater (harm). (".
11. /hat neither mother, nor father, nor any
other relative can do, a well-directed mind
does and thereby elevates one. ($.
% &!ppha Vagga: 'l(wers
1. /ho will comprehend this earth (self), and
this realm of Cama, and this world toether
with the devasD /ho will investiate the well
tauht Eath of ?irtue, even as an e!pert
(arland maker) will pick flowersD ((.
". < disciple in trainin (sekha), will
comprehend this earth, and this realm of
Cama toether with the realm of the devas. <
disciple in trainin will investiate the well-
tauht Eath of ?irtue even as an e!pert
(arland-maker) will pick flowers. ().
$. Fnowin that this body is like foam, and
comprehendin its mirae-nature, one should
destroy the flower-shafts of sensual passions
(M0ra), and pass beyond the siht of the kin
of death. (+.
(. *he man who athers flowers (of sensual
pleasure), whose mind is distracted, death
carries off as a reat flood sweeps away a
sleepin villae. (..
). *he man who athers flowers (of sensual
pleasure), whose mind is distracted, and who
is insatiate in desires, the ;estroyer 11 brins
under his sway. (1.
+. <s a bee without harmin the flower, its
colour or scent, flies away, collectin only the
honey, even so should the sae wander in the
villae. (2.
.. :et not one seek others# faults, thins left
done and undone by others, but one#s own
deeds done and undone. )3.
1. <s a flower that is lovely and beautiful but is
scentless, even so fruitless is the well-spoken
word of one who does not practise it. )1.
2. <s a flower that is lovely, beautiful, and
scent-laden, even so fruitful is the well-spoken
word of one who practises it. )".
13. <s from a heap of flowers many a arland
is made, even so many ood deeds should be
done by one born a mortal. )$.
11. *he perfume of flowers blows not aainst
the wind, nor does the frarance of
sandalwood, taara and 6asmine but the
frarance of the virtuous blows aainst the
wind; the virtuous man pervades every
direction. )(.
1". 9andalwood, taara, lotus, 6asmine@ above
all these kinds of frarance, the perfume of
virtue is by far the best. )).
1$. Gf little account is the frarance of taara
or sandal; the frarance of the virtuous, which
blows even amonst the ods, is supreme. )+.
1(. M0ra finds not the path of those who are
virtuous, careful in livin, and freed by riht
knowlede. )..
1)-1+. <s upon a heap of rubbish thrown on
the hihway, a sweet-smellin lovely lotus
may row, even so amonst worthless beins,
a disciple of the 7ully 5nlihtened Gne
outshines the blind worldlins in wisdom. )1-
)2.
). Bala Vagga: '((ls
1. :on is the niht to the wakeful; lon is the
leaue to the weary; lon is saHsara to the
foolish who know not the 9ublime *ruth. +3.
". If, as the disciple fares alon, he meets no
companion who is better or e,ual, let him
firmly pursue his solitary career. *here is no
fellowship with the foolish. +1.
$. %9ons have I; wealth have I'@ *hus is the fool
worried. ?erily, he himself is not his own.
/hence sonsD /hence wealthD +".
(. *he fool who knows that he is a fool is for
that very reason a wise man; the fool who
thinks that he is wise is called a fool indeed.
+$.
). *houh a fool, throuh all his life, associates
with a wise man, he no more understands the
;hamma than a spoon (tastes) the flavour of
soup. +(.
+. *houh an intellient person, associates
with a wise man for only a moment, he
,uickly understands the ;hamma as the
tonue (tastes) the flavour of soup. +).
.. 7ools of little wit move about with the very
self as their own foe, doin evil deeds the fruit
of which is bitter. ++.
1. *hat deed is not well done when, after
havin done it, one repents, and when
weepin, with tearful face, one reaps the fruit
thereof. +..
2. *hat deed is well done when, after havin
done it, one repents not, and when, with 6oy
and pleasure, one reaps the fruit thereof. +1.
13. <s sweet as honey is an evil deed, so thinks
the fool so lon as it ripens not; but when it
ripens, then he comes to rief. +2.
11. Month after month a fool may eat only as
much food as can be picked up on the tip of a
kusa rass blade; but he is not worth a
si!teenth part of them who have
comprehended the *ruth. .3.
1". ?erily, an evil deed committed does not
immediately bear fruit, 6ust as milk curdles
not at once; smoulderin, it follows the fool
like fire covered with ashes. .1.
1$. *o his ruin, indeed, the fool ains
knowlede and fame; they destroy his briht
lot and cleave his head. .".
1(. *he fool will desire undue reputation,
precedence amon monks, authority in the
monasteries, honour amon other families. .$.
1). :et both laymen and monks think, %by
myself was this done; in every work, reat or
small, let them refer to me.' 9uch is the
ambition of the fool; his desires and pride
increase. .(.
1+. 9urely the path that leads to worldly ain
is one, and the path that leads to =ibb0na is
another; understandin this, the bhikkhu, the
disciple of the >uddha, should not re6oice in
worldly favours, but cultivate detachment. .).
* &andita Vagga: The +ise
1. 9hould one see a wise man, who, like a
revealer of treasure, points out faults and
reproves; let one associate with such a wise
person; it will be better, not worse, for him
who associates with such a one. .+.
". :et him advise, instruct, and dissuade one
from evil; truly pleasin is he to the ood,
displeasin is he to the bad. ...
$. <ssociate not with evil friends, associate not
with mean men; associate with ood friends,
associate with noble men. .1.
(. &e who imbibes the ;hamma abides in
happiness with mind pacified; the wise man
ever delihts in the ;hamma revealed by the
<riyas. .2.
). Irriators lead the waters; fletchers bend
the shafts; carpenters bend the wood; the wise
control themselves. 13.
+. <s a solid rock is not shaken by the wind,
even so the wise are not ruffled by praise or
blame. 11.
.. Iust as a deep lake is clear and still, even so,
on hearin the teachins, the wise become
e!ceedinly peaceful. 1".
1. *he ood ive up (attachment for)
everythin; the saintly prattle not with
sensual cravin@ whether affected by
happiness or by pain, the wise show neither
elation nor depression. 1$.
2. =either for the sake of oneself nor for the
sake of another (does a wise person do any
wron); he should not desire son, wealth or
kindom (by doin wron)@ by un6ust means
he should not seek his own success. *hen
(only) such a one is indeed virtuous, wise and
rihteous. 1(.
13. 7ew are there amonst men who o
>eyond; the rest of mankind only run about
on the bank. 1).
11. >ut those who act rihtly accordin to the
teachin, which is well e!pounded, those are
they who will reach the >eyond4=ibb0na4
(crossin) the realm of passions, so hard to
cross. 1+.
1"-1$. Jomin from home to the homeless, the
wise man should abandon dark states and
cultivate the briht. &e should seek reat
deliht in detachment (=ibb0na), so hard to
en6oy. 8ivin up sensual pleasures, with no
impediments, the wise man should cleanse
himself of the impurities of the mind. 1.-11.
1(. /hose minds are well perfected in the
7actors of 5nlihtenment, 1 who, without
clinin, deliht in %the ivin up of raspin'
(i.e., =ibb0na), they, the corruption-free,
shinin ones, have attained =ibb0na even in
this world. 12.
, Arahanta Vagga: The +(rthy
1. 7or him who has completed the 6ourney, for
him who is sorrowless, for him who from
everythin is wholly free, for him who has
destroyed all *ies, the fever (of passion) e!ists
not. 23.
". *he mindful e!ert themselves. *o no abode
are they attached. :ike swans that ,uit their
pools, home after home they abandon (and
o). 21.
$. *hey for whom there is no accumulation,
who reflect well over their food, who have
;eliverance which is ?oid and 9inless, as
their ob6ect4their course, like that of birds in
the air, cannot be traced. 2".
(. &e whose corruptions are destroyed, he
who is not attached to food, he who has
;eliverance, which is ?oid and 9inless, as his
ob6ect4his path, like that of birds in the air,
cannot be traced. 2$.
). &e whose senses are subdued, like steeds
well-trained by a charioteer, he whose pride is
destroyed and is free from the corruptions4
such a steadfast one even the ods hold dear.
2(.
+. :ike the earth a balanced and well-
disciplined person resents not. &e is
comparable to an IndakhKla. :ike a pool
unsullied by mud, is he; to such a balanced one
life#s wanderins do not arise. 2).
.. Jalm is his mind, calm is his speech, calm is
his action, who, rihtly knowin, is wholly
freed, perfectly peaceful, and e,uipoised. 2+.
1. *he man who is not credulous, who
understands the Lncreate (=ibb0na), who has
cut off the links, who has put an end to
occasion (of ood and evil), who has eschewed
all desires, he indeed, is a supreme man. 2..
2. /hether in villae or in forest in vale or on
hill, wherever <rahants dwell4delihtful,
indeed, is that spot. 21.
13. ;elihtful are the forests where worldlins
deliht not; the passionless will re6oice
(therein), (for) they seek no sensual pleasures.
22.
-. .ahassa Vagga: Th(!sands
1. >etter than a thousand utterances,
comprisin useless words, is one sinle
beneficial word, by hearin which one is
pacified. 133.
". >etter than a thousand verses, comprisin
useless words, is one beneficial sinle line, by
hearin which one is pacified. 131.
$. 9hould one recite a hundred verses,
comprisin useless words, better is one sinle
word of the ;hamma, by hearin which one is
pacified. 13".
(. *houh one should con,uer a million men
in battlefield, yet he, indeed, is the noblest
victor who has con,uered himself. 13$.
)-+. 9elf-con,uest is, indeed, far reater than
the con,uest of all other folk; neither a od
nor a andhabba, nor M0ra with >rahma, can
win back the victory of such a person who is
self-subdued and ever lives in restraint. 13(-
13).
.. *houh month after month with a
thousand, one should make an offerin for a
hundred years, yet, if, only for a moment, one
should honour (a 9aint) who has perfected
himself4that honour is, indeed, better than a
century of sacrifice. 13+.
1. *houh, for a century a man should tend
the (sacred) fire in the forest, yet, if, only for a
moment, he should honour (a 9aint) who has
perfected himself4that honour is, indeed,
better than a century of fire-sacrifice. 13..
2. In this world whatever ift or alms a person
seekin merit should offer for a year, all that is
not worth a sinle ,uarter of the reverence
towards the Lpriht which is e!cellent. 131.
13. 7or one who is in the habit of constantly
honourin and respectin the elders, four
blessins increase4ae, beauty, bliss, and
strenth. 132.
11. *houh one should live a hundred years,
immoral and uncontrolled, yet better, indeed,
is a sinle day#s life of one who is moral and
meditative. 113.
1". *houh one should live a hundred years
without wisdom and control, yet better,
indeed, is a sinle day#s life of one who is wise
and meditative. 111.
1$. *houh one should live a hundred years
idle and inactive yet better, indeed, is a sinle
day#s life of one who makes an intense effort.
11".
1(. *houh one should live a hundred years
without comprehendin how all thins rise
and pass away, 11 yet better, indeed, is a sinle
day#s life of one who comprehends how all
thins rise and pass away. 11$.
1). *houh one should live a hundred years
without seein the ;eathless 9tate, yet better,
indeed, is a sinle day#s life of one who sees
the ;eathless 9tate. 11(.
1+. *houh one should live a hundred years
not seein the *ruth 9ublime, yet better,
indeed, is a sinle day#s life of one who sees
the *ruth 9ublime. 11).
/. &pa Vagga: 01il
1. Make haste in doin ood; check your mind
from evil; for the mind of him who is slow in
doin meritorious actions delihts in evil. 11+.
". 9hould a person commit evil, he should not
do it aain and aain; he should not find
pleasure therein@ painful is the accumulation
of evil. 11..
$. 9hould a person perform a meritorious
action, he should do it aain and aain; he
should find pleasure therein@ blissful is the
accumulation of merit. 111.
(. 5ven an evil-doer sees ood as lon as evil
ripens not; but when it bears fruit, then he
sees the evil results. 112.
). 5ven a ood person sees evil so lon as ood
ripens not; but when it bears fruit then the
ood one sees the ood results. 1"3.
+. ;o not disreard evil, sayin, %It will not
come nih unto me'; by the fallin of drops
even a water-6ar is filled; likewise the fool,
atherin little by little, fills himself with evil.
1"1.
.. ;o not disreard merit, sayin %It will not
come nih unto me'; by the fallin of drops
even a water-6ar is filled; likewise the wise
man, atherin little by little, fills himself
with ood. 1"".
1. Iust as a merchant, with a small escort and
reat wealth, avoids a perilous route, 6ust as
one desirin to live avoids poison, even so
should one shun evil thins. 1"$.
2. If no wound there be in one#s hand, one may
carry poison in it. Eoison does not affect one
who has no wound. *here is no ill for him who
does no wron. 1"(.
13. /hoever harms a harmless person, one
pure and uiltless, upon that very fool the evil
recoils like fine dust thrown aainst the wind.
1").
11. 9ome are born in a womb; evil-doers (are
born) in woeful states; the well-conducted o
to blissful states; the Lndefiled Gnes pass
away into =ibb0na. 1"+.
1". =ot in the sky, nor in mid-ocean, nor in a
mountain cave, is found that place on earth
where abidin one may escape from (the
conse,uences) of one#s evil deed. 1"..
1$. =ot in the sky, nor in mid-ocean, nor in a
mountain cave, is found that place on earth
where abidin one will not be overcome by
death. 1"1.
12. Da34a Vagga: The 5(d (r
&!nishment
1. <ll tremble at the rod. <ll fear death.
Jomparin others with oneself, one should
neither strike nor cause to strike. 1"2.
". <ll tremble at the rod. :ife is dear to all.
Jomparin others with oneself, one should
neither strike nor cause to strike. 1$3.
$. /hoever, seekin his own happiness, harms
with the rod other pleasure-lovin beins
e!periences no happiness hereafter. 1$1.
). 9peak not harshly to anyone. *hose thus
addressed will retort. Eainful, indeed, is
vindictive speech. >lows in e!chane may
bruise you. 1$$.
+. If, like a cracked on, you silence yourself,
you have already attained =ibb0na@ no
vindictiveness will be found in you. 1$(.
.. <s with a staff the herdsmen drives his kine
to pasture, even so do old ae and death drive
out the lives of beins. 1$).
1. 9o, when a fool does wron deeds, he does
not reali-e (their evil nature); by his own
deeds the stupid man is tormented, like one
burnt by fire. 1$+.
2. &e who with the rod harms the rodless and
harmless, soon will come to one of these
states@- 1$..
13-1". &e will be sub6ect to acute pain,
disaster, bodily in6ury, or even rievous
sickness, or loss of mind, or oppression by the
kin, or heavy accusation, or loss of relatives,
or destruction of wealth, or ravain fire that
will burn his house. Lpon the dissolution of
the body such unwise man will be born in hell.
1$1-1(3.
1$. =ot wanderin naked, nor matted locks,
nor filth, nor fastin, nor lyin on the round,
nor dust, nor ashes, nor strivin s,uattin on
the heels, can purify a mortal who has not
overcome doubts. 1(1.
1(. *houh aily decked, if he should live in
peace, (with passions) subdued, (and senses)
controlled, certain (of the four Eaths of
9ainthood), perfectly pure, layin aside the
rod (in his relations) towards all livin beins,
a >r0hmaMa indeed is he, an ascetic is he, a
bhikkhu is he. 1(".
1). (Aarely) is found in this world anyone who,
restrained by modesty, avoids reproach, as a
thorouh-bred horse (avoids) the whip. 1($.
1+. :ike a thorouh-bred horse touched by the
whip, even so be strenuous and -ealous. >y
confidence, by virtue, by effort, by
concentration, by investiation of the *ruth,
by bein endowed with knowlede and
conduct, "+ and by bein mindful, et rid of
this reat sufferin. 1((.
1.. Irriators lead the waters. 7letchers bend
the shafts. Jarpenters bend the wood. *he
virtuous control themselves. 1().
11 6ar Vagga: 7ld Age
1. /hat is lauhter, what is 6oy, when the
world is ever burninD 9hrouded by darkness,
would you not seek the lihtD 1(+.
". >ehold this beautiful body, a mass of sores, a
heaped-up (lump), diseased, much thouht of,
in which nothin lasts, nothin persists. 1(..
$. *horouhly worn out is this body, a nest of
diseases, perishable. *his putrid mass breaks
up. *ruly, life ends in death. 1(1.
(. :ike ourds cast away in autumn are these
dove-hued bones. /hat pleasure is there in
lookin at themD 1(2.
). Gf bones is (this) city made, plastered with
flesh and blood. &erein are stored decay,
death, conceit, and detraction. 1)3.
+. 5ven ornamented royal chariots wear out.
9o too the body reaches old ae. >ut the
;hamma of the 8ood rows not old. *hus do
the 8ood reveal it amon the 8ood. 1)1.
.. *he man of little learnin rows old like the
o!. &is muscles row; his wisdom rows not.
1)".
1. *hrouh many a birth I wandered in
saHs0ra, seekin, but not findin, the builder
of the house. 9orrowful is it to be born aain
and aain. 1)$.
2. G house-builderB *hou art seen. *hou shalt
build no house aain. <ll thy rafters are
broken. *hy ride-pole is shattered. My mind
has attained the unconditioned. <chieved is
the end of cravin. 1)(.
13. *hey who have not led the &oly :ife, who
in youth have not ac,uired wealth, pine away
like old herons at a pond without fish. 1)).
11. *hey who have not led the &oly :ife; who
in youth have not ac,uired wealth, lie like
worn-out bows, sihin after the past. 1)+.
12. Atta Vagga: The .el
1. If one holds oneself dear, one should protect
oneself well. ;urin every one of the three
watches the wise man should keep viil. 1)..
". :et one first establish oneself in what is
proper, and then instruct others. 9uch a wise
man will not be defiled. 1)1.
$. <s he instructs others so should he himself
act. &imself fully controlled, he should control
(others); for oneself, indeed, is difficult to
control. 1)2.
(. Gneself, indeed, is one#s saviour, for what
other saviour would there beD /ith oneself
well controlled one obtains a saviour difficult
to find. 1+3.
). >y oneself alone is evil done; it is self-born,
it is self-caused. 5vil rinds the unwise as a
diamond rinds a hard em. 1+1.
+. &e who is e!ceedinly corrupt, like a
m0luv0 creeper stranlin a sal tree, does to
himself what even an enemy would wish for
him. 1+".
.. 5asy to do are thins that are hard and not
beneficial to oneself, but very, very, difficult
indeed, to do is that which is beneficial and
ood. 1+$.
1. *he stupid man, who, on account of false
views, scorns the teachin of the <rahants,
the =oble Gnes, and the Aihteous, ripens like
the fruit of the k0shta reed, only for his own
destruction. 1+(.
2. >y oneself, indeed, is evil done; by oneself is
one defiled. >y oneself is evil left undone; by
oneself indeed, is one purified. Eurity and
impurity depend on oneself. =o one purifies
another. 1+).
13. 7or the sake of others# welfare, however
reat, let not one nelect one#s own welfare.
Jlearly perceivin one#s own welfare, let one
be intent on one#s own oal. 1++.
1". 8(ka Vagga: The +(rld
1. ;o not serve mean ends, ;o not live in
heedlessness. ;o not embrace false views. ;o
not be a world-upholder. 1+..
". >e not heedless in standin (at people#s
doors for alms). Gbserve (this) practice
scrupulously. &e who observes this practice
lives happily both in this world and in the
ne!t. 1+1.
$. 9crupulously observe (this) practice. ;o not
observe it unscrupulously. &e who observes
this practice lives happily both in this world
and in the ne!t. 1+2.
(. Iust as one would look upon a bubble, 6ust as
one would look upon a mirae4if a person
thus looks upon the world, the Fin of ;eath
sees him not. 1.3.
). Jome, behold this world which is like unto
an ornamented royal chariot, wherein fools
flounder, but for the wise there is no
attachment. 1.1.
+. /hoever was heedless before and
afterwards is not; such a one illumines this
world like the moon freed from clouds. 1.".
.. /hoever, by a ood deed, covers the evil
done, such a one illumines this world like the
moon freed from clouds. 1.$.
1. >lind is this world. 7ew are those who
clearly see. <s birds escape from a net few o
to a blissful state. 1.(.
2. 9wans win alon on the path of the sun.
(Men) o throuh air by psychic powers, *he
wise are led away from the world, havin
con,uered M0ra and his host. 1.).
13. *here is no evil that cannot be done by the
liar, who has transressed the one law (of
truthfulness) and who is indifferent to a world
beyond. 1.+.
11. ?erily misers o not to the celestial realms.
7ools do not indeed praise liberality. *he wise
man re6oices in ivin and thereby become
happy thereafter. 1...
1". >etter than absolute sovereinty over the
earth, better than oin to heaven, better
than even lordship over all the worlds, is the
7ruit of a 9tream-/inner. 1.1.
1%. B!ddha Vagga: The B!ddha
1. /hose con,uest (of passion) is not turned
into defeat, no con,uered (passion) of his in
this world follows him4that trackless >uddha
of infinite rane, by which way will you lead
himD 1.2.
". &im in whom there is not that entanlin,
embroilin cravin to lead (to any life), him
the trackless >uddha of infinite rane4by
which way will you lead himD 113.
$. *he wise ones who are intent on
meditation, who deliht in the peace of
renunciation (i.e., =ibb0na), such mindful
perfect >uddhas even the ods hold (most)
dear. 111.
(. Aare is birth as a human bein. &ard is the
life of mortals. &ard is the hearin of the
9ublime *ruth. Aare is the appearance of the
>uddhas. 11".
). =ot to do any evil, to cultivate ood, to
purify one#s mind, this is the *eachin of the
>uddhas. 11$.
+. 7orbearin patience is the hihest austerity.
=ibb0na is supreme, say the >uddhas. &e,
verily, is not a recluse who harms another. =or
is he an ascetic who oppresses others. 11(.
.. =ot insultin, not harmin, restraint
accordin to the 7undamental Moral Jode,
moderation in food, secluded abode, intent on
hiher thouhts,4this is the *eachin of the
>uddhas. 11).
1-2. =ot by a shower of old coins does
contentment arise in sensual pleasures. Gf
little sweetness, and painful, are sensual
pleasures. Fnowin thus, the wise man finds
no deliht even in heavenly pleasures. *he
disciple of the 7ully 5nlihtened Gne delihts
in the destruction of cravin. 11+-11..
13. *o many a refue fear-stricken men betake
themselves4to hills, woods, roves, trees, and
shrines. 111.
11. =ay no such refue is safe, no such refue
is supreme. =ot by resortin to such a refue
is one freed from all ill. 112.
1"-1(. &e who has one for refue to the
>uddha, the ;hamma, and the 9aNha, sees
with riht knowlede the four =oble *ruths4
9orrow, the Jause of 9orrow, the *ranscendin
of 9orrow, and the =oble 5ihtfold Eath which
leads to the Jessation of 9orrow. *his, indeed,
is refue secure. *his, indeed, is refue
supreme. >y seekin such refue one is
released from all sorrow. 123-12".
1). &ard to find is a man of reat wisdom@ such
a man is not born everywhere. /here such a
wise man is born, that family thrives happily.
12$.
1+. &appy is the birth of >uddhas. &appy is
the teachin of the sublime ;hamma. &appy is
the unity of the 9aNha. &appy is the
discipline of the united ones. 12(.
1.-11. &e who reverences those worthy of
reverence, whether >uddhas or their disciples;
those who have overcome the impediments
and have ot rid of rief and lamentation4the
merit of him who reverences such peaceful
and fearless Gnes cannot be measured by
anyone as such and such. 12)-12+.
1). .!kha Vagga: Happiness
1. <h, happily do we live without hate
amonst the hateful; amidst hateful men we
dwell unhatin. 12..
". <h, happily do we live in ood health
amonst the ailin; amidst ailin men we
dwell in ood health. 121.
$. <h, happily do we live without yearnin (for
sensual pleasures) amonst those who yearn
(for them); amidst those who yearn (for them)
we dwell without yearnin. 122.
(. <h, happily do we live we who have no
impediments. 7eeders of 6oy shall we be even
as the ods of the Aadiant Aealm. "33.
). ?ictory breeds hatred. *he defeated live in
pain. &appily the peaceful live, ivin up
victory and defeat. "31.
+. *here is no fire like lust, no crime like hate.
*here is no ill like the body, no bliss hiher
than Eeace (=ibb0na). "3".
.. &uner is the reatest disease. <reates
are the reatest ill. Fnowin this as it really is,
(the wise reali-e) =ibb0na, bliss supreme. "3$.
1. &ealth is the hihest ain. Jontentment is
the reatest wealth. *he trusty are the best
kinsmen. =ibb0na is the hihest bliss. "3(.
2. &avin tasted the flavour of seclusion and
the flavour of appeasement, free from anuish
and stain becomes he, imbibin the taste of
the 6oy of the ;hamma. "3).
13. 8ood is the siht of the <riyas@ their
company is ever happy. =ot seein the foolish,
one may ever be happy. "3+.
11. *ruly he who moves in company with fools
rieves for a lon time. <ssociation with the
foolish is ever painful as with a foe. &appy is
association with the wise, even like meetin
with kinsfolk. "3..
1". *herefore@ /ith the intellient, the wise,
the learned, the endurin, the dutiful, and the
<riya4with a man of such virtue and intellect
should one associate, as the moon (follows)
the starry path. "31.
1*. &iya Vagga: Ae9ti(n
1. <pplyin oneself to that which should be
avoided, not applyin oneself to that which
should be pursued, and ivin up the ,uest,
one who oes after pleasure envies them who
e!ert themselves. "32.
". Jonsort not with those that are dear, never
with those that are not dear; not seein those
that are dear and seein those that are not
dear, are both painful. "13.
$. &ence hold nothin dear, for separation
from those that are dear is bad; bonds do not
e!ist or those to whom nauht is dear or not
dear. "11.
(. 7rom endearment sprins rief, from
endearment sprins fear; for him who is
wholly free from endearment there is no rief,
much less fear. "1".
). 7rom affection sprins rief, from affection
sprins fear; for him who is wholly free from
affection there is no rief, much less fear. "1$.
+. 7rom attachment sprins rief, from
attachment sprins fear; for him who is
wholly free from attachment there is no rief,
much less fear. "1(.
.. 7rom lust sprins rief, from lust sprins
fear; for him who is wholly free from lust
there is no rief, much less fear. "1).
1. 7rom cravin sprins rief, from cravin
sprins fear; for him who is wholly free from
cravin there is no rief, much less fear. "1+.
2. /hoso is perfect in virtue, and insiht, is
established in the ;hamma, has reali-ed the
*ruths, and fulfils his own duties4him do folk
hold dear. "1..
13. &e who has developed a wish for the
Lndeclared (=ibb0na), he whose mind is
thrilled (with the three 7ruits), he whose mind
is not bound by material pleasures, such a
person is called an %Lpstream-bound Gne.'
"11.
11. < man lon absent and returned safe from
afar, his kinsmen, friends, and well-wishers
welcome on his arrival. "12.
1". :ikewise, his ood deeds will receive the
well-doer who has one from this world to the
ne!t, as kinsmen will receive a dear one on his
return. ""3.
1,. :(dha Vagga: Anger
1. Gne should ive up aner. Gne should
abandon pride. Gne should overcome all
fetters. Ills never befall him who clins not to
mind and body and is passionless. ""1.
". /hoso checks his uprisen aner as thouh it
were a rollin chariot, him I call a true
charioteer. Gther charioteers are mere rein-
holders. """.
$. Jon,uer aner by love. Jon,uer evil by
ood. Jon,uer the stiny by ivin. Jon,uer
the liar by truth. ""$.
(. Gne should utter the truth. Gne should not
be anry. Gne should ive even from a scanty
store to him who asks. <lon these three paths
one may o to the presence of the ods. ""(.
). *hose saes who are harmless, and are ever
restrained in body, o to the deathless state
(=ibb0na), whither one they never rieve.
"").
+. *he defilements of those who are ever
viilant, who discipline themselves day and
niht, who are wholly intent on =ibb0na, are
destroyed. ""+.
.. *his, G <tula, is an old sayin; it is not one
of today only@ they blame those who sit silent,
they blame those who speak too much. *hose
speakin little too they blame. *here is no one
who is not blamed in this world. ""..
1. *here never was, there never will be, nor
does there e!ist now, a person who is wholly
blamed or wholly praised. ""1.
2. 5!aminin day by day, the wise praise him
who is of flawless life, intellient, endowed
with knowlede and virtue. ""2.
13. /ho deins to blame him who is like a
piece of refined oldD 5ven the ods praise
him; by >rahma too he is praised. "$3.
11. Gne should uard aainst misdeeds (caused
by) the body, and one should be restrained in
body. 8ivin up evil conduct in body, one
should be of ood bodily conduct. "$1.
1". Gne should uard aainst misdeeds (caused
by) speech, and one should be restrained in
speech. 8ivin up evil conduct in speech, one
should be of ood conduct in speech. "$".
1$. Gne should uard aainst misdeeds (caused
by) the mind, and one should be restrained in
mind. 8ivin up evil conduct in mind, one
should be of ood conduct in mind. "$$.
1(. *he wise are restrained in deed; in speech,
too, they are restrained. *he wise, restrained
in mind, are indeed those who are perfectly
restrained. "$(.
1-. $ala Vagga: ;mp!rities (r Taints
1. :ike a withered leaf are you now. *he
messeners of death wait on you. Gn the
threshold of decay you stand. Erovision too
there is none for you. "$).
". Make an island unto yourself. 9trive ,uickly;
become wise. Eured of stain and passionless,
you shall enter the heavenly stae of the
<riyas. "$+.
$. Cour life has come to an end now. *o the
presence of death you are settin out. =o
haltin place is there for you by the way.
Erovision too there is none for you. "$..
(. Make an island unto yourself. 9trive without
delay; become wise. Eured of stain and
passionless, you will not come aain to birth
and old ae. "$1.
). >y derees, little by little, from time to time,
a wise person should remove his own
impurities, as a smith removes (the dross) of
silver. "$2.
+. <s rust sprun from iron eats itself away
when arisen, even so his own deeds lead the
transressor to states of woe. "(3.
.. =on-recitation is the rust of incantations;
non-e!ertion is the rust of homes; sloth is the
taint of beauty; carelessness is the flaw of a
watcher. "(1.
1. Misconduct is the taint of a woman.
9tininess is the taint of a donor. *aints,
indeed, are all evil thins both in this world
and in the ne!t. "(".
2. < worse taint than these is inorance, the
reatest taint. <bandonin this taint, be
taintless, G >hikkhusB "($.
13. 5asy is the life of a shameless one who is as
impudent as a crow, back-bitin,
presumptuous, arroant, and corrupt. "((.
11. &ard is the life of a modest one who ever
seeks purity, is detached, humble, clean in life,
and reflective. "().
1"-1$. /hoso in this world destroys life, tells
lies, takes what is not iven, oes to others#
wives, and is addicted to into!icatin drinks,
such a one dis up his own root in this world.
"(+-"(..
1(. Fnow thus G ood man@ %=ot easy of
restraint are evil thins.' :et not reed and
wickedness dra you to protracted misery. "(1.
1). Eeople ive accordin to their faith and as
they are pleased. /hoever therein is envious
of others# food and drink, ains no peace +
either by day or by niht. "(2.
1+. >ut he who has this (feelin) fully cut off,
uprooted and destroyed, ains peace by day
and by niht. ")3.
1.. *here is no fire like lust, no rip like hate,
no net like delusion, no river like cravin. ")1.
11. 5asily seen are others# faults, hard indeed
to see are one#s own. :ike chaff one winnows
others# faults, but one#s own (faults) one hides,
as a crafty fowler conceals himself by
camouflae. ")".
12. &e who sees others# faults, and is ever
irritable4the corruptions of such a one row.
&e is far from the destruction of corruptions.
")$.
"3. In the sky there is no track. Gutside there
is no 9aint. Mankind delihts in obstacles. *he
*ath0atas are free from obstacles. ")(.
"1. In the sky there is no track. Gutside there
is no 9aint. *here are no conditioned thins 1(
that are eternal. *here is no instability in the
>uddhas. ")).
1/. Dhamma<<ha Vagga: The 6!st (r
5ighte(!s
1. &e is not thereby 6ust because he hastily
arbitrates cases. *he wise man should
investiate both riht and wron. ")+.
". *he intellient person who leads others not
falsely but lawfully and impartially, who is a
uardian of the law, is called one who abides
by the law (dhammaOOha). ")..
$. Gne is not thereby a learned man merely
because one speaks much. &e who is secure,
without hate, and fearless is called %learned.'
")1.
(. Gne is not versed in the ;hamma merely
because one speaks too much. &e who hears
little and sees the ;hamma mentally, 1 and
who does not nelect the ;hamma, is, indeed,
versed in the ;hamma. ")2.
). &e is not thereby an elder (thera) merely
because his head is rey. Aipe is he in ae.
%Gld-in-vain' is he called. "+3.
+. In whom are truth, virtue, harmlessness,
restraint and control, that wise man who is
pured of impurities, is, indeed, called an
elder. "+1.
.. =ot by mere elo,uence, nor by handsome
appearance, does a man become ood-
natured, should he be 6ealous, selfish, and
deceitful. "+".
1. >ut in whom these are wholly cut off,
uprooted and e!tinct, that wise man who is
pured of hatred, is, indeed, called ood-
natured. "+$.
2. =ot by a shaven head does an undisciplined
man, who utters lies, become a monk. &ow
will one who is full of desire and reed be a
monkD "+(.
13. &e who wholly subdues evil deeds both
small and reat is called a monk because he
has overcome all evil. "+).
11. &e is not thereby a bhikkhu merely
because he bes from others; by followin the
whole code (of morality) one certainly
becomes a bhikkhu and not (merely) by such
bein. "++.
1". &erein he who has transcended both ood
and evil, whose conduct is sublime, who lives
with understandin in this world, he, indeed,
is called a bhikkhu. "+..
1$. =ot by silence (alone) does he who is dull
and inorant become a sae; but that wise
man who, as if holdin a pair of scales,
embraces the best and shuns evil, is indeed a
sae. "+1.
1(. 7or that reason 11 he is a sae. &e who
understands, both worlds is, therefore, called
a sae. "+2.
1). &e is not therefore an <riya (=oble) in that
he harms livin beins; throuh his
harmlessness towards all livin beins is he
called an <riya (=oble). ".3.
1+-1.. =ot only by mere morality and
austerities, nor aain by much learnin, nor
even by developin mental concentration, nor
by secluded lodin, (thinkin) %I en6oy the
bliss of renunciation not resorted to by the
worldlin' (not with these) should you, G
bhikkhu, rest content without reachin the
e!tinction of the corruptions. ".1-".".
22. $agga Vagga: The +ay (r The
&ath
1. *he best of paths is the 5ihtfold Eath. *he
best of truths are the four 9ayins. =on-
attachment is the best of states. *he best of
bipeds is the 9eein Gne. ".$.
". *his is the only /ay. *here is none other for
the purity of vision. ;o you follow this path.
*his is the bewilderment of M0ra. ".(.
$. 5nterin upon that path, you will make an
end of pain. &avin learnt the removal of
thorns, have I tauht you the path. ".).
(. 9trivin should be done by yourselves; the
*ath0atas are only teachers. *he meditative
ones, who enter the way, are delivered from
the bonds of M0ra. ".+.
). %*ransient are all conditioned thins'@
when this, with wisdom, one discerns, then is
one disusted with ill; this is the path to
purity. "...
+. %9orrowful are all conditioned thins'@
when this, with wisdom, one discerns, then is
one disusted with ill; this is the path to
purity. ".1.
.. %<ll ;hammas are without a soul'@ when
this, with wisdom, one discerns, then is one
disusted with ill; this is the path to purity.
".2.
1. *he inactive idler who strives not when he
should strive, who, thouh youn and stron,
is slothful, with (ood) thouhts depressed,
does not by wisdom reali-e the Eath. "13.
2. /atchful of speech, well restrained in mind,
let him do nouht unskilful throuh his body.
:et him purify these three ways of action and
win the path reali-ed by the saes. "11.
13. ?erily, from meditation arises wisdom.
/ithout meditation wisdom wanes. Fnowin
this twofold path of ain and loss, let one so
conduct oneself that wisdom may increase.
"1".
11. Jut down the forest (of the passions 11),
but not real trees. 7rom the forest (of the
passions) sprins fear. Juttin down both
forest and brushwood (of the passions), be
forestless, G bhikkhus. "1$.
1". 7or as lon as the slihtest brushwood (of
the passions) of man towards women is not
cut down, so lon is his mind in bondae, like
the milch calf to its mother-cow. "1(.
1$. Jut off your affection, as thouh it were an
autumn lily, with the hand. Jultivate the very
path of peace. =ibb0na has been e!pounded
by the <uspicious Gne. "1).
1(. &ere will I live in the rainy season, here in
the autumn and in the summer@ thus muses
the fool. &e reali-es not the daner (of death).
"1+.
1). *he dotin man with mind set on children
and herds, death sei-es and carries away, as a
reat flood (sweeps away) a slumberin
villae. "1..
1+. *here are no sons for one#s protection,
neither father nor even kinsmen; for one who
is overcome by death no protection is to be
found amon kinsmen. "11.
1.. Aeali-in this fact, let the virtuous and
wise person swiftly clear the way that leads to
=ibb0na. "12.
21. &aki33aka Vagga: $is9ellane(!s
1. If by ivin up a lesser happiness, one may
behold a reater one, let the wise man ive up
the lesser happiness in consideration of the
reater happiness. "23.
". &e who wishes his own happiness by
causin pain to others is not released from
hatred, bein himself entanled in the tanles
of hatred. "21.
$. /hat should have been done is left undone,
what should not have been done is done. Gf
those who are puffed up and heedless the
corruptions increase. "2".
(. *hose who always earnestly practise
%mindfulness of the body,' who follow not
what should not be done, and constantly do
what should be done, of those mindful and
reflective ones the corruptions come to an
end. "2$.
). &avin slain mother (cravin) and father
(conceit) and two warrior kins (views based
on eternalism and nihilism), and havin
destroyed a country (sense-avenues and
sense-ob6ects) toether with its revenue
officer (attachment), unrievin oes the
>r0hmaMa (<rahant). "2(.
+. &avin slain mother and father and two
brahmin kins, and havin destroyed the
perilous path (hindrances), unrievin oes
the >r0hmaMa (<rahant). "2).
.. /ell awakened the disciples of 8otama ever
arise4they who by day and niht always
contemplate the >uddha. "2+.
1. /ell awakened the disciples of 8otama ever
arise4they who by day and niht always
contemplate the ;hamma. "2..
2. /ell awakened the disciples of 8otama ever
arise4they who by day and niht always
contemplate the 9anha. "21.
13. /ell awakened the disciples of 8otama
ever arise4they who by day and niht always
contemplate the body. "22.
11. /ell awakened the disciples of 8otama
ever arise4they who by day and niht deliht
in harmlessness. $33.
1". /ell awakened the disciples of 8otama
ever arise4they who by day and niht deliht
in meditation. $31.
1$. ;ifficult is renunciation, difficult is it to
deliht therein. ;ifficult and painful is
household life. Eainful is association with
those who are incompatible. Ill befalls a
wayfarer (in saHs0ra). *herefore be not a
wayfarer, be not a pursuer of ill. $3".
1(. &e who is full of confidence and virtue,
possessed of fame and wealth, he is honoured
everywhere, in whatever land he so6ourns.
$3$.
1). 5ven from afar like the &imalaya mountain
the ood reveal themselves. *he wicked,
thouh near, are invisible like arrows shot by
niht. $3(.
1+. &e who sits alone, rests alone, walks alone,
unindolent, who in solitude controls himself,
will find deliht in the forest. $3).
22. Niraya Vagga: +(e!l .tate
1. *he speaker of untruth oes to a woeful
state, and also he who, havin done auht,
says, %I did not.' >oth after death become
e,ual, men of base actions in the other world.
$3+.
". Many with a yellow robe on their necks are
of evil disposition and uncontrolled. 5vil-
doers on account of their evil deeds are born
in a woeful state. $3..
$. >etter to swallow a red-hot iron ball (which
would consume one) like a flame of fire, than
to be an immoral and uncontrolled person
feedin on the alms offered by people. $31.
(. 7our misfortunes befall a careless man who
commits adultery@ ac,uisition of demerit,
disturbed sleep, thirdly blame, and fourthly a
state of woe. $32.
). *here is ac,uisition of demerit as well as
evil destiny. >rief is the 6oy of the frihtened
man and woman. *he Fin imposes a heavy
punishment. &ence no man should fre,uent
another#s wife. $13.
+. Iust as kusa rass, wronly rasped, cuts the
hand, even so the monkhood wronly handled
dras one to a woeful state. $11.
.. <ny loose act, any corrupt practice, a life of
dubious holiness4none of these is of much
fruit. $1".
1. If auht should be done, let one do it. :et
one promote it steadily, for slack asceticism
scatters dust all the more. $1$.
2. <n evil deed is better not done@ a misdeed
torments one hereafter. >etter it is to do a
ood deed, after doin which one does not
rieve. $1(.
13. :ike a border city, uarded within and
without, so uard yourself. ;o not let slip this
opportunity, for they who let slip the
opportunity rieve when born in a woeful
state. $1).
11. >eins who are ashamed of what is not
shameful, and are not ashamed of what is
shameful, embrace wron views and o to a
woeful state. $1+.
1". >eins who see fear in what is not to be
feared, and see no fear in the fearsome,
embrace false views and o to a woeful state.
$1..
1$. >eins who imaine faults in the faultless,
and perceive no wron in what is wron,
embrace false views and o to a woeful state.
$11.
1(. >eins knowin wron as wron and what
is riht as riht, embrace riht views and o to
a blissful state. $12.
2". Nga Vagga: The 0lephant
1. <s an elephant in the battlefield withstands
the arrows shot from a bow, even so will I
endure abuse; verily most people are
undisciplined. $"3.
". *hey lead the trained (horses or elephants)
to an assembly. *he kin mounts the trained
animal. >est amon men are the trained who
endure abuse. $"1.
$. 5!cellent are trained mules, so are
thorouhbred horses of 9indh and noble
tusked elephants; but far better is he who has
trained himself. $"".
(. 9urely never by those vehicles would one o
to the untrodden land (=ibb0na) as does one
who is controlled throuh his subdued and
well-trained self. $"$.
). *he uncontrollable, captive tusker named
;hanap0laka, with punent 6uice flowin, eats
no morsel; the tusker calls to mind the
elephant forest. $"(.
+. *he stupid one, when he is torpid,
luttonous, sleepy, rolls about lyin like a
reat ho nourished on pi-wash, oes to
rebirth aain and aain. $").
.. 7ormerly this mind went wanderin where
it liked, as it wished and as it listed. *oday
with attentiveness I shall completely hold it in
check, as a mahout (holds in check) an
elephant in must. $"+.
1. *ake deliht in heedfulness. 8uard your
mind well. ;raw yourselves out of the evil way
as did the elephant sunk in the mire. $"..
2. If you et a prudent companion (who is fit)
to live with you, who behaves well and is wise,
you should live with him 6oyfully and
mindfully, overcomin all daners. $"1.
13. If you do not et a prudent companion
who (is fit) to live with you, who behaves well
and is wise, then like a kin who leaves a
con,uered kindom, you should live alone as
an elephant does in the elephant forest. $"2.
11. >etter it is to live alone. *here is no
fellowship with the inorant. :et one live
alone doin no evil, care-free, like an elephant
in the elephant forest. $$3.
1". /hen need arises, pleasant (is it to have)
friends. Eleasant is it to be content with 6ust
this and that. Eleasant is merit when life is at
an end. Eleasant is the shunnin of all ill. $$1.
1$. Eleasant in this world is ministerin to
mother. Ministerin to father too is pleasant
in this world. Eleasant is ministerin to
ascetics. Eleasant too is ministerin to the
=oble Gnes. $$".
1(. Eleasant is virtue (continued) until old ae.
Eleasant is steadfast confidence. Eleasant is
the attainment of wisdom. Eleasant is it to do
no evil. $$$.
2%. Ta3h Vagga: #ra1ing
1. *he cravin of the person addicted to
careless livin rows like a creeper. &e 6umps
from life to life like a fruit-lovin monkey in
the forest. $$(.
". /homsoever in this world this base clinin
thirst overcomes, his sorrows flourish like
well-watered bKraMa rass. $$).
$. /hoso in the world overcomes this base
unruly cravin, from him sorrows fall away
like water-drops from a lotus-leaf. $$+.
(. *his I say to you@ 8ood luck to you all who
have assembled hereB ;i up the root of
cravin like one in ,uest of bKraMa#s sweet
root. :et not M0ra crush you aain and aain
as a flood (crushes) a reed. $$..
). Iust as a tree with roots unharmed and firm,
thouh hewn down, sprouts aain, even so
while latent cravin is not rooted out, this
sorrow sprins up aain and aain. $$1.
+. If in anyone the thirty-si! streams (of
cravin $) that rush towards pleasurable
thouhts are stron, such a deluded person,
torrential thouhts of lust carry off. $$2.
.. *he streams (cravin) flow everywhere. *he
creeper (cravin) sprouts and stands. 9eein
the creeper that has sprun up, with wisdom
cut off root. $(3.
1. In beins there arise pleasures that rush
(towards sense-ob6ects) and (such beins) are
steeped in cravin. >ent on happiness, they
seek happiness. ?erily, such men come to
birth and decay. $(1.
2. 7olk enwrapt in cravin are terrified like a
captive hare. &eld fast by fetters and bonds,
for lon they come to sorrow aain and aain.
$(".
13. 7olk, enwrapt in cravin, are terrified like a
captive hare. *herefore a bhikkhu who wishes
his own passionlessness (=ibb0na) should
discard cravin. $($.
11. /hoever with no desire (for the
household) finds pleasure in the forest (of
asceticism) and thouh freed from desire (for
the household), (yet) runs back to that very
home. Jome, behold that manB 7reed, he runs
back into that very bondae. $((.
1". *hat which is made of iron, wood or hemp,
is not a stron bond, say the wise; the lonin
for 6ewels, ornaments, children, and wives is a
far reater attachment. $().
1$. *hat bond is stron, say the wise. It hurls
down, is supple, and is hard to loosen. *his too
the wise cut off, and leave the world, with no
lonin, renouncin sensual pleasures. $(+.
1(. *hose who are infatuated with lust fall
back into the stream as (does) a spider into the
web spun by itself. *his too the wise cut off
and wander, with no lonin, released from all
sorrow. $(..
1). :et o the past. :et o the future. :et o
the present (front, back and middle). Jrossin
to the farther shore of e!istence, with mind
released from everythin, do not aain
undero birth and decay. $(1.
1+. 7or the person who is perturbed by (evil)
thouhts, who is e!ceedinly lustful, who
contemplates pleasant thins, cravin
increases more and more. 9urely, he makes the
bond (of M0ra) stroner. $(2.
1.. &e who delihts in subduin (evil)
thouhts, who meditates on %the
loathesomeness' (of the body) who is ever
mindful4it is he who will make an end (of
cravin). &e will sever M0ra#s bond. $)3.
11. &e who has reached the oal, is fearless, is
without cravin, is passionless, has cut off the
thorns of life. *his is his final body. $)1.
12. &e who is without cravin and raspin,
who is skilled in etymoloy and terms, who
knows the roupin of letters and their
se,uence4it is he who is called the bearer of
the final body, one of profound wisdom, a
reat man. $)".
"3. <ll have I overcome, all do I know. 7rom all
am I detached. <ll have I renounced. /holly
absorbed am I in %the destruction of cravin.'
&avin comprehended all by myself, whom
shall I call my teacherD $)$.
"1. *he ift of *ruth e!cels all (other) ifts.
*he flavour of *ruth e!cels all (other)
flavours. *he pleasure in *ruth e!cels all
(other) pleasures. &e who has destroyed
cravin overcomes all sorrow. $)(.
"". Aiches ruin the foolish, but not those in
,uest of the >eyond (=ibb0na). *hrouh
cravin for riches the inorant man ruins
himself as (if he were ruinin) others. $)).
"$. /eeds are the bane of fields, lust is the
bane of mankind. &ence what is iven to those
lustless yields abundant fruit. $)+.
"(. /eeds are the bane of fields, hatred is the
bane of mankind. &ence what is iven to those
rid of hatred yields abundant fruit. $)..
"). /eeds are the bane of fields, delusion is
the bane of mankind. &ence what is iven to
those rid of delusion yields abundant fruit.
$)1.
"+. /eeds are the bane of fields, cravin is the
bane of mankind. &ence what is iven to those
rid of cravin yields abundant fruit. $)2.
2). Bhikkh! Vagga: The Bhikkh! (r
The $endi9ant
1. 8ood is restraint in the eye; ood is restraint
in the ear; ood is restraint in the nose; ood
is restraint in the tonue. $+3.
". 8ood is restraint in deed; ood is restraint in
speech; ood is restraint in mind; ood is
restraint in everythin. *he bhikkhu,
restrained at all points, is freed from sorrow.
$+1.
$. &e who is controlled in hand, in foot, in
speech, and in the hihest (i.e., the head); he
who delihts in meditation, and is composed;
he who is alone, and is contented4him they
call a bhikkhu. $+".
(. *he bhikkhu who is controlled in tonue,
who speaks wisely, who is not puffed up, who
e!plains the meanin and the te!t4sweet,
indeed, is his speech. $+$.
). *hat bhikkhu who dwells in the ;hamma,
who delihts in the ;hamma, who meditates
on the ;hamma, who well remembers the
;hamma, does not fall away from the sublime
;hamma. $+(.
+. :et him not despise what he has received,
nor should he live envyin (the ains of)
others. *he bhikkhu who envies (the ains of)
others does not attain concentration. $+).
.. *houh receivin but little, if a bhikkhu
does not despise his own ains, even the ods
praise such a one who is pure in livelihood and
is not slothful. $++.
1. &e who has no thouht of %I' and %mine'
whatever towards mind and body, he who
rieves not for that which he has not, he is,
indeed, called a bhikkhu. $+..
2. *he bhikkhu who abides in lovin-kindness,
who is pleased with the >uddha#s *eachin,
attains to that state of peace and happiness,
the stillin of conditioned thins. $+1.
13. 5mpty this boat, G bhikkhuB 5mptied by
you it will move swiftly. Juttin off lust and
hatred, to =ibb0na you will thereby o. $+2.
11. 7ive cut off, five ive up, five further
cultivate. *he bhikkhu who has one beyond
the five bonds is called a %7lood-Jrosser.' $.3.
1". Meditate, G bhikkhuB >e not heedless. ;o
not let your mind whirl on sensual pleasures.
;o not be careless and swallow a ball of lead.
<s you burn cry not %*his is sorrow.' $.1.
1$. *here is no concentration in one who lacks
wisdom, nor is there wisdom in him who lacks
concentration. In whom are both
concentration and wisdom, he, indeed, is in
the presence of =ibb0na. $.".
1(. *he bhikkhu who has retired to a lonely
abode, who has calmed his mind, who
perceives the doctrine clearly, e!periences a
6oy transcendin that of men. $.$.
1). /henever he reflects on the rise and fall of
the <reates, he e!periences 6oy and
happiness. *o %those who know' that
(reflection) is ;eathless. $.(.
1+. <nd this becomes the beinnin here for a
wise bhikkhu@ sense-control, contentment,
restraint with reard to the 7undamental Jode
(E0Oimokkha), association with beneficent and
eneretic friends whose livelihood is pure.
$.).
1.. :et him be cordial in his ways and refined
in conduct; filled thereby with 6oy, he will
make an end of ill. $.+.
11. <s the 6asmine creeper sheds its withered
flowers, even so, G bhikkhus, should you
totally cast off lust and hatred. $...
12. *he bhikkhu who is calm in body, calm in
speech, calm in mind, who is well-composed,
who has spewed out worldly thins, is truly
called a %peaceful one.' $.1.
"3. >y self do you censure yourself. >y self do
you e!amine yourself. 9elf-uarded and
mindful, G bhikkhu, you will live happily. $.2.
"1. 9elf, indeed, is the protector of self. 9elf,
indeed, is one#s refue. Jontrol, therefore,
your own self as a merchant controls a noble
steed. $13.
"". 7ull of 6oy, full of confidence in the
>uddha#s *eachin, the bhikkhu will attain the
Eeaceful 9tate, the stillin of conditioned
thins, the bliss (supreme). $11.
"$. *he bhikkhu who, while still youn,
devotes himself to the >uddha#s *eachin,
illumines this world like the moon freed from
a cloud. $1".
2*. Brhma3a Vagga: The Brhma3a
1. 9trive and cleave the stream. ;iscard, G
br0hmaMa, sense-desires. Fnowin the
destruction of conditioned thins, be, G
br0hmaMa, a knower of the Lnmade
(=ibb0na). $1$.
". /hen in two states a br0hmaMa oes to the
7arther 9hore, then all the fetters of that %one
who knows' pass away. $1(.
$. 7or whom there e!ists neither the hither
nor the farther shore, nor both the hither and
the farther shore, he who is undistressed and
unbound,4him I call a br0hmaMa. $1).
(. &e who is meditative, stainless and
secluded, he who has done his duty and is free
from corruptions, 11 he who has attained the
&ihest 8oal4him I call a br0hmaMa. $1+.
). *he sun shines by day; the moon is radiant
by niht. <rmoured shines the warrior kin.
Meditatin the br0hmaMa shines. >ut all day
and niht the >uddha shines in lory. $1..
+. >ecause he has discarded evil, he is called a
br0hmaMa; because he lives in peace, he is
called a samana; because he ives up the
impurities, he is called a pabba6ita4recluse.
$11.
.. Gne should not strike a br0hmaMa, nor
should a br0hmaMa vent (his wrath) on one
who has struck him. 9hame on him who
strikes a br0hmaMaB More shame on him who
ives vent (to his wrath)B $12.
1. Lnto a br0hmaMa that (non-retaliation) is of
no small advantae. /hen the mind is weaned
from thins dear, whenever the intent to harm
ceases, then and then only doth sorrow
subside. $23.
2. &e that does no evil throuh body, speech or
mind, who is restrained in these three
respects4him I call a br0hmaMa. $21.
13. If from anybody one should understand
the doctrine preached by the 7ully
5nlihtened Gne, devoutly should one
reverence him, as a brahmin reveres the
sacrificial fire. $2".
11. =ot by matted hair, nor by family, nor by
birth does one become a br0hmaMa. >ut in
whom there e!ist both truth and
rihteousness, pure is he, a br0hmaMa is he.
$2$.
1". /hat is the use of your matted hair, G
witless manD /hat is the use of your antelope
skin armentD /ithin, you are full of passions;
without, you embellish yourself. $2(.
1$. *he person who wears dust-heap robes,
who is lean, whose veins stand out, who
meditates alone in the forest4him I call a
br0hmaMa. $2).
1(. I do not call him a br0hmaMa merely
because he is born of a (brahmin) womb or
sprun from a (brahmin) mother. &e is merely
a %;ear-addresser,' if he be with impediments.
&e who is free from impediments, free from
clinin4him I call a br0hmaMa. $2+.
1). &e who has cut off all fetters, who
trembles not, who has one beyond ties, who
is unbound4him I call a br0hmaMa. $2..
1+. &e who has cut the strap (hatred), the
thon (cravin), and the rope (heresies),
toether with the appendaes (latent
tendencies), who has thrown up the cross-bar
(inorance), who is enlihtened (>uddha)4
him I call a br0hmaMa. $21.
1.. &e who, without aner, endures reproach,
floin and punishments, whose power and
potent army is patience4him I call a
br0hmaMa. $22.
11. &e who is not wrathful, but is dutiful,
virtuous, free from cravin, self-controlled
and bears his final body,4him I call a
br0hmaMa. (33.
12. :ike water on a lotus leaf, like a mustard
seed on the point of a needle, he who clins
not to sensual pleasures4him I call a
br0hmaMa. (31.
"3. &e who reali-es here in this world the
destruction of his sorrow, who has laid the
burden aside and is emancipated4him I call a
br0hmaMa. (3".
"1. &e whose knowlede is deep, who is wise,
who is skilled in the riht and wron way, who
has reached the hihest oal4him I call a
br0hmaMa. (3$.
"". &e who is not intimate either with
householders or with the homeless ones, who
wanders without an abode, who is without
desires4him I call a br0hmaMa. (3(.
"$. &e who has laid aside the cudel in his
dealins with beins, whether feeble or
stron, who neither harms nor kills4him I call
a br0hmaMa. (3).
"(. &e who is friendly amonst the hostile,
who is peaceful amonst the violent, who is
unattached amonst the attached,4him I call
a br0hmaMa. (3+.
"). In whom lust, hatred, pride, detraction are
fallen off like a mustard seed from the point of
a needle4him I call a br0hmaMa. (3..
"+. &e who utters entle, instructive, true
words, who by his speech ives offence to
none4him I call a br0hmaMa. (31.
".. &e who in this world takes nothin that is
not iven, be it lon or short, small or reat,
fair or foul4him I call a br0hmaMa. (32.
"1. &e who has no lonins, pertainin to this
world or to the ne!t, who is desireless and
emancipated4him I call a br0hmaMa. (13.
"2. &e who has no lonins, who, throuh
knowlede, is free from doubts, who has
ained a firm footin in the ;eathless
(=ibb0na) P him I call a br0hmaMa. (11.
$3. &erein he who has transcended both ood
and bad and the ties as well, who is sorrowless,
stainless, and pure4him I call a br0hmaMa.
(1".
$1. &e who is spotless as the moon, who is
pure, serene, and unperturbed, who has
destroyed cravin for becomin4him I call a
br0hmaMa. (1$.
$". &e who has passed beyond this ,uamire,
this difficult path, the ocean of life (saHs0ra),
and delusion, who has crossed and one
beyond, who is meditative, free from cravin
and doubts, who, clinin to nauht, has
attained =ibb0na4him I call a br0hmaMa. (1(.
$$. &e who in this world ivin up sense-
desires, would renounce worldly life and
become a homeless one, he who has destroyed
sense-desires and becomin4him I call a
br0hmaMa. (1).
$(. &e who in this world ivin up cravin,
would renounce worldly life and become a
homeless one, he who has destroyed cravin
and becomin4him I call a br0hmaMa. (1+.
$). &e who, discardin human ties and
transcendin celestial ties, is completely
delivered from all ties4him I call a br0hmaMa.
(1..
$+. &e who has iven up likes and dislikes,
who is cooled and is without defilements, who
has con,uered the world and is strenuous4
him I call a br0hmaMa. (11.
$.. &e who in every way knows the death and
rebirth of beins, who is non-attached, well-
one, and enlihtened,4him I call a
br0hmaMa. (12.
$1. &e whose destiny neither ods nor
andhabbas nor men know, who has destroyed
all corruptions, and is far removed from
passions (<rahant)4him I call a br0hmaMa.
("3.
$2. &e who has no clinin to <reates that
are past, future, or present, who is without
clinin and raspin4him I call a br0hmaMa.
("1.
(3. *he fearless, the noble, the hero, the reat
sae, the con,ueror, the desireless, the
cleanser (of defilements), the enlihtened,4
him I call a br0hmaMa. ("".
(1. *hat sae who knows his former abodes,
who sees the blissful and the woeful states,
who has reached the end of births, who, with
superior wisdom, has perfected himself, who
has completed (the holy life), and reached the
end of all passions4him I call a br0hmaMa.
("$.
m
*his translation, includin introduction, summaries of the oriin stories, as well as hundreds of
footnotes, can be found at
http@QQhomepaes.hawaiian.netQdsparksQnaradaQinde!.htm
It is also published as a book titled The Dhammapada: Pli Text and Translation with Stories in Brief and
Notes
R ?enerable =0rada *hera
7or free distribution only.