| Dhammapada
  The
Dhammapada (review
or buy) is a core element of Buddhist scriptures. "Iif everything
else were lost, we would need nothing more than the Dhammapada to follow
the way of the Buddha." In the following excerpt, we have included the
first twenty of the Dhammapada's 423 verses, along with an introduction. Eknath
Easwaran,
The Dhammapada,
The Sutras or discourses of the Buddha preserved in the Buddhist Pali
canon were largely aimed at the monks and nuns of the Buddhist order. But
the Dhammapada was meant for everyone. Its 423 verses are much more than
wise aphorisms to be read and reflected over. They contain that part of
the Buddha's teaching which can be grasped and put into practice by the
greatest number of people, by following the disciplines of the Eightfold
Path. Every reader knows that one book which becomes part of one's life
means more than a thousand others. The Dhammapada was meant as such a
book, and its method for transforming our lives is given right in the
first chapter.
The title "Twin Verses" gives the cue: chapter 1 presents pairs of
possibilities for human conduct, each leading to a different kind of
destiny. There are ten verse pairs, and usually it is the negative
possibility, the kind of conduct catering to conditioned human wants, that
is presented first. Then comes the positive one, which runs contrary to
human nature. The first alternative usually is easily accomplished and
temporarily satisfying. The second, however, goes against the conditioning
of the pleasure principle, and to implement it requires hard effort on the
Eightfold Path. But in the long run, the sweet and easy way leads to more
suffering; the hard way, to nirvana. The Buddha can only point the way
(276); the hard choice we must make ourselves, again and again, until it
becomes part of our personality.
The Buddha says later (290), "If a man who enjoys a lesser happiness
beholds a greater one, let him leave aside the lesser to gain the
greater." This is the "greater happiness" – the second, more difficult
path – which will come to any human being who recognizes the choice he has
in every action, even in every thought, and has the will and
discrimination to choose wisely. Robert Frost's famous lines from "The
Road Not Taken" provide a model for the crossroads at which every human
being stands:
Two roads diverged in a wood, and I –
I took the one less traveled by,
And that has made all the difference.
Why can't a person just pass by the easy road and take "the one
less traveled by" if it leads to permanent happiness? The obstacle
is the mind. It is one's mental state that determines which of these
possibilities a person will act on. The mind can be said to be a
product of the human being's evolutionary drive to look out for
himself first. Its natural response to any situation is to take the
easiest, least unpleasant course to personal fulfillment. The Buddha
calls this swimming with the current, taking the easy path traveled
by the many. To find happiness, one has to go against the current,
against every selfish impulse.
Here one can see the dilemma the Buddha faced as a teacher: how
will anyone believe that the hard way really leads to the happiness
that all seek? In his experience of enlightenment, he had seen for
himself that eternal principles operate in human affairs; hatred,
for example, cannot put an end to hatred no matter what the
circumstances or pretext (5). But how could he motivate others to
act on these principles unless they experienced the truth for
themselves? Like Jesus, the Buddha had to find ways to make things
and events that everyone was familiar with reverberate with the
power of what he had understood in the depths of meditation.
Nowhere is this clearer than in the Dhammapada, where deep,
subtle truths take on the garb of common village scenes familiar to
the audiences the Buddha addressed. One can imagine his using verses
like 13-14 to explain the real causes of a village quarrel, or even
of a war. Everyone would have known that a poorly thatched roof will
leak during the monsoon rains. Now they could understand how
conflicts arise when hostile thoughts leak into an untrained mind.
To the Buddha, of course, training the mind meant meditation: the
regular discipline of concentrating the mind and making it
one-pointed at will. Even in the Dhammapada – that is, even for his
lay followers – the Buddha emphasizes the practice of meditation
above all else. But meditation is a terribly difficult discipline.
Why did the Buddha take such pains to communicate his lofty meaning
to masses of people who would probably never have time or means to
practice meditation? The answer is that the Buddha was an
incorrigible optimist. "I am confident," he once said, "confident
with the highest of confidence." When writers call him a "spiritual
democrat," they mean he felt sure he could go anywhere in India and
find that needle in the haystack, the person who would come up after
the sermon and say, "I want to know more about how to prevent
hostile thoughts from arising. Please teach me." The serious student
is what every teacher seeks, and the Buddha found enough of them in
these crowds to build a movement that has had a powerful and
enduring effect on people's hearts and lives for centuries.
Eknath Easwaran, The Dhammapada,
Yammakavagga - The Pairs
Twin Verses
1. Our life is shaped by our mind; we become what we think.
Suffering follows an evil thought as the wheels of a cart
follow the oxen that draw it.
2. Our life is shaped by our mind; we' become what we
think. joy follows a pure thought like a shadow that never
leaves.
3. "He was angry with me, he attacked me, he defeated me, he
robbed me" – those who dwell on such thoughts will never be
free from hatred.
4. "He was angry with me, he attacked me, he defeated me,
he robbed me" – those who do not dwell on such thoughts will
surely become free from hatred.
5. 6. For hatred can never put an end to hatred; love alone
can. This is an unalterable law. People forget that their
lives will end soon. For those who. remember, quarrels come to
an end.
7. As a strong wind blows down a weak tree, Mara the
Tempter overwhelms weak people who, eating too much and
working too little, are caught in the frantic pursuit of
pleasure.
8. As the strongest wind cannot shake a mountain, Mara
cannot shake those who are self-disciplined and full of faith.
Twin Verses
9. 10. Those who put on the saffron robe without
purifying the mind, who lack truthfulness and
self-control, are not fit to wear the saffron robe. But
those who have purified their minds, who are endowed
with truth and self-control, are truly fit to wear the
saffron robe.
11. 12. The deluded, imagining trivial things to be
vital to life, follow their vain fancies and never
attain the highest knowledge. But the wise, knowing what
is trivial and what is vital, set their thoughts on the
supreme goal and attain the highest knowledge.
13. As rain seeps through an ill-thatched hut,
passion will seep through an untrained mind.
14. As rain cannot seep through a well-thatched hut,
passion cannot seep through a well-trained mind.
15. 16. Those who are selfish suffer here and
hereafter; they suffer in both worlds from the results
of their own actions. But those who are selfless rejoice
here and rejoice hereafter. They rejoice in both worlds
from the results of their own actions.
17. 18. Those who are selfish suffer in this life and
in the next. They suffer seeing the results of the evil
they have done, and more suffering awaits them in the
next life. But those who are selfless rejoice in this
fife and in the next. They rejoice seeing the good that
they have done, and more joy awaits them in the next
life.
19. 20. Those who recite many scriptures but fail to
practice their teachings are like a cowherd counting
another's cows. They do not share in the joys of the
spiritual life. But those who know few scriptures yet
practice their teachings, overcoming all lust, hatred,
and delusion, live with a pure mind in the highest
wisdom. They stand without external supports and share
in the joys of the spiritual life.
Appamadavagga - Heedfulness
(verses 21-32)
21. Heedfulness is the path to the Deathless, (Nibbana) heedlessness
is the path to death. The heedful do not die; the heedless are like unto
the dead.
22. Distinctly understanding this (difference) the wise (intent) on
heedfulness rejoice in heedfulness, delighting in the realm of Ariyas.
23. The constantly meditative, the ever steadfastly ones realize the
bondfree, supreme Nibbana.
24. The man who is strenuous, mindful, of pure conduct, and careful,
who restrains himself, who acts after due deliberations and practices
Right Livelihood, becomes famous.
25. By sustained effort, earnestness, discipline, and self-control,
let the wise man make for himself an island, which no flood overwhelms.
26. The ignorant, foolish folk indulge in heedlessness; the wise man
guards heedfulness as the greatest treasure.
27. Indulge not in heedlessness; have no intimacy with sensuous
delights. Verily the heedful, meditative person obtains abundant bliss.
28. When a man banishes heedlessness by heedfulness, he becomes wise
and is free from sorrow. He sees clearly the sorrowing people as one who
stands on the hill looking down on the plains.
29. Heedful among the heedless, watchful among the sleeping, the
wise man outstrips the foolish man as a race horse outstrips an old horse.
30. Maghava, the king of gods, attained such great supremacy over
the gods through heedfulness. Heedfulness is always praised and
heedlessness is always blamed.
31. Even as a fire consumes all obstacles, both great and small, a
monk, who delights in heedfulness and who views heedlessness with fear,
consumes attachments, both great and small.
32. A monk, who delights in heedfulness and who views heedlessness
with fear, will not fail in the end to, to attain Nibbana.
Cittavagga - The Mind
(verses 33-43)
33. The fickle, unsteady mind, so hard to guard, so hard to control,
the wise man straightens, as the fletcher straightens the arrow.
34. Like a fish that is drawn from its watery abode and thrown upon
land, even so does this mind flutter. Hence should the realm of the
passions be shunned.
35. he mind is hard to check. It is swift and wanders at will. To
control it is good. A controlled mind is conducive to happiness.
36.The mind is very hard to perceive, extremely subtle and wanders
at will. Let the wise person guard it; a guarded mind is conducive to
happiness.
37. Faring far, wandering alone, bodiless, lying in a cave, is the
mind. Those who subdue it are freed from the bond of Mara.
38. He whose mind is not steadfast, he who knows not true doctrine,
he whose confidence wavers - the wisdom of such a one will never be
perfect.
39. He whose mind is not soaked (by lust), he who is not affected
(by haunt), he who has transcended both good and evil - for such a
vigilant one there is no fear.
40. Realising that this body is (as fragile) as a jar, establishing
this mind (as firm) as a (fortified) city, he should attack Mara with the
weapon of wisdom. He should guard his conquest and be without attachment.
41. Before long, alas! This body will lie upon the ground, cast
aside, devoid of consciousness, even as a useless charred log.
42. Whatever (harm) a foe may do to a foe, or a hater to a hater, an
ill-directed mind can do one far greater (harm).
43. What neither mother, nor father, nor any other relative can do,
a well-directed mind does and thereby elevates one.
Pupphavagga - Flowers
(verses 44-59)
44. Who will be able to understand himself, this world, heaven and
hell? Who will fully realize the well preached Doctrine, which is like a
garland fixed by a clever garland maker?
45. The disciple in training (sekha) will be able to understand
himself, this world, heaven and hell. He will realize the well preached
Doctrine, which is like a garland fixed by a clever garland maker.
46. Knowing that this body is like foam, and comprehending its
mirage-nature, one should destroy the flowershafts of sensual passions
(Mara), and pass beyond the sight of the King of Death.
47. The man who gathers flowers (of sensual pleasure), whose mind is
distracted, death carries off as a great flood sweeps away a sleeping
village.
48. The man who gathers flowers (of sensual pleasure), whose mind is
distracted, and who is insatiate in desires, the Destroyer brings under
his sway.
49. As a bee without harming the flower, its colours or scent, flies
away, collecting only the honey, even so should the sage wander in the
village.
50. Not the faults of others, nor what others have done or left
undone, but one's own deeds, done and left undone, should one consider.
51. As a flower beautiful and brilliant of hue, but without
fragrance, even so fruitless is the well-spoken word of one who does not
practise it.
52. As a flower beautiful, brilliant of hue and full of fragrance
too, even so fruitful is the well-spoken word of one who does practise it.
53. As from a heap of flowers many a garland is made even so many a
good deed should be done by one born as a human being.
54. The perfume of flowers blows not against the wind, not does the
fragrance of sandalwood, tagara and jasmine, but the fragrance of the
virtuous blows against the wind; the virtuous man pervades every
direction.
55. Sandalwood, tagara, lotus, jasmine: above all these kinds of
fragrance, the perfume of virtue is by far the best.
56. Of little account is the fragrance of tagara or sandal; the
fragrance of the virtuous, which blows even amongst the gods, is supreme.
57. Those, who are virtuous and who live a life of heedfulness, are
set free through attaining perfect wisdom and Mara cannot find a way to
them.
58. The lotus will grow even in rubbish thrown away. It will delight
the heart with its sweet smell and beauty.
59. Just like a lotus, the disciple, by his wisdom, will shine among
them that are ignorant, blind and unconverted.
Balavagga - The Fool
(verses 60-75)
60. Long is the night to the wakeful; long is the league to the
weary; long is the samsara to the foolish who know not the Sublime Truth.
61. If, as the disciple fares along, he meets no companion who is
better or equal, let him firmly pursue his solitary career. There is no
fellowship with the foolish.
62. ``Sons have I; wealth have I'': Thus is the fool worried;
Verily, he himself is not his own. Whence sons? Whence wealth?
63. The 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.
64. Though a fool, through all his life, associates with a
wise man, he no more understands the Dhamma than a spoon (tastes) the
flavour of soup.
65. Though an intelligent person, associates with a wise man
for only a moment, he quickly understands the Dhamma as the tongue
(tastes) the flavour of soup.
66. Fools of little wit move about with the very self as their own
foe, doing evil deeds the fruit of which is bitter.
67. That deed is not well done when, after having done it, one
repents, and when weeping, with tearful face, one reaps the fruit thereof.
68. That deed is well done when, after having done it, one
repents not, and when, with joy and pleasure, one reaps the fruit thereof.
69. As sweet as honey is an evil deed, so thinks the fool so
long as it ripens not; but when it ripens, then he comes to grief.
70. Month after month, a fool may eat only as much food as can
be picked up on the tip of a kusa grass blade; but he is not worth a
sixteenth part of them who have comprehended the Truth.
71. Verily, an evil deed committed does not immediately bear
fruit, just as milk curdles not at once; smouldering, it follows the fool
like fire covered with ashes.
72. To his ruin, indeed, the fool gains knowledge and fame;
they destroy his bright lot and cleave his head.
73. The fool will desire undue reputation, precedence among
monks, authority in the monasteries, honour among other families.
74. Let both laymen and monks think, ``by myself was this
done; in everywork, great or small, let them refer to me''. Such is the
ambition of the fool; his desires and pride increase.
75. Surely, the path that leads to wordly gain in one, and the
path that leads to Nibbana is another; understanding this, the Bhikkhu,
the disciple of the Buddha, should not rejoice in worldly favours, but
cultivate detachment.
Panditavagga - The Wise Man
(verses 76-89)
76. Should 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.
77. Let him advise, instruct, and dissuade one from evil;
truly pleasing is he to the good, displeasing is he to the bad.
78. Associate not with evil friends, associate not with mean
men; associate with good friends, associate with noble men.
79. He who practises the Dhamma abides in happiness with mind
pacified; the wise man ever delights in the Dhamma revealed by the Ariyas.
80. Irrigators lead the water; fletchers fashion the shaft;
carpenters carve the wood; the wise discipline themselves.
81, As a solid rock is not shaken by the wind, even so the
wise remain unshaken amidst blame and praise.
82. Just as a deep lake is clear and still, even so, on
hearing the teachings, the wise become exceedingly peaceful.
83. The good give up (attachment for) everything; the saintly
prattle not with sensual craving; whether affected by happiness or by
pain, the wise show neither elation nor depression.
84. Neither for the sake of oneself nor for the sake of
another (does a wise person do any wrong); he should not desire son,
wealth, or kingdom (by doing wrong); by unjust means he should not seek
his own success. Then (only) such a one is indeed virtuous, wise and
righteous.
85. Few among men are they who cross to the further shore. The
other folk only run up and down the bank on this side.
86. But those who act rightly accordingly to the teaching,
which is well expounded, those are they who will reach the Beyond-Nibbana
(crossing) the realm of passions, so hard to cross.
87. A wise man renounces evil and sensual pleasure and he does
all meritorious work in order to attain Nibbana. He becomes a homeless
one.
88. By having no attachment and desires and by forsaking
sensual pleasures, a wise man gets rid of his impurities.
89. Those, who practise the seven Factors (Mindfulness,
Investigation of the Dhamma, Energy, Rapture, Calmness, Concentration,
Equanimity), and have freed themselves from attachments, attain Nibbana.
Arahantavagga - The Perfected One
(verses 90-99)
90. For him who has completed the journey, for him who is
sorrowless, for him who from everything is wholly free, for him who has
destroyed all Ties, the fever (of passion) exists not.
91. The mindful exert themselves. To no abode are they
attached. Like swans that quit their pools, home after home they abandon
(and go).
92. They for whom there is no accumulation, (of kammic
activities or the four necessities of life) who reflect well over their
food, who has Deliverance, which is Void and Signless, as their object -
their course like that of birds in the air cannot be traced.
93. He who corruptions are destroyed, he who is not attached
to food, he who has Deliverance, which is Void and Signless, as his
objects, - his path, like that of birds in the air, cannot be traced.
94. He whose senses are subdued, like steeds well-trained by a
charioteer, he whose pride is destroyed and is free from the corruptions,
- such a steadfast one even the gods hold dear.
95. An Arahant is not troubled with anything just as the earth
is not troubled with clean and unclean things. He is virtuous and pure, as
water free from mud. He attains Nibbana.
96. Calm is his mind, calm is his speech, calm is his action,
who, rightly knowing, is wholly freed, perfectly peaceful, and equipoised.
97. The man who is not credulous, who understands the Uncreate
(Nibbana), who has cut off the links, who has put an end to occasion (of
good and evil), who has eschewed all desires, he indeed, is a supreme man.
98. Whether in village or in forest, in vale or on hill,
wherever Arahants dwell, - delightful, indeed, is that spot.
99. Delightful are the forests where worldlings delight not;
the passionless will rejoice (therein), (for) they seek no sensual
pleasures.
Sahassavagga - The Thousands
(verses 100-115)
100. Better than a thousand utterances, comprising useless
words, is one single beneficial word, by hearing which, one attains peace.
101. Better than a thousand verses, comprising useless words,
is one beneficial single line, by hearing which one is pacified.
102. One sentence of the Doctrine, which brings happiness
to a person who understands, is better than one hundred stanzas consisting
of meaningless words.
103. Though one should conquer a thousand times a thousand men in
battle, he who conquers his own self, is the greatest of all conquerers.
104. Self-conquest is, indeed, far greater than the conquest of
all other folks.
105. Neither a god nor a Gandhabba, nor Mara
with Brahma, can win back the victory of such a person who is self-subdued
and ever lives in restraint.
106. Though month after month with a thousand coins, one should make an
offering for a hundred years, yet, if, only for a moment, one should
honour (a Saint) who has perfected himself, - that honour is, indeed,
better than a century of sacrifice.
107. Though, for a century, a man should tend the (sacred) fire in the
forest, yet, if, only for a moment, he should honour (a Saint) who has
perfected himself, - that honour is, indeed, better than a century of
fire-sacrifice.
108. In this world whatever gift or alms a person seeking merit should offer
for a year, all that is not worth a single quarter of the reverence
towards the Upright which is excellent.
109. For one who is in the habit of constantly honouring and respecting the
elders, four blessings increase - age, beauty, bliss, and strength.
110. Though one should live a thousand years, immoral and uncontrolled, yet
better, indeed, is a single day's life of one who is moral and meditative.
111. Though one should live a hundred years without wisdom and control, yet
better, indeed, is a single day's life of one who is wise and meditative.
112. Though one should live a hundred years idle and inactive, yet better,
indeed, is a single day's life of one who makes an intense effort.
113. Though one should live a hundred years without comprehending how all
things rise and pass away, yet better, indeed, is a single day's life of
one who comprehends how all things rise and pass away.
114. Though one should live a hundred years without seeing the Deathless
State, yet better, indeed, is a single day's life of one who sees the
Deathless State.
115. Though one should live a hundred years not seeing the Truth Sublime,
yet better, indeed, is a single day's life of one who sees the Truth
Sublime.
Papavagga - Evil
(verses 116-128)
116. Make haste in doing good; check your mind from evil; for the mind of
him who is slow in doing meritorious actions delights in evil.
117. Should a person commit evil, he should not do it again and again; he
should not find pleasure therein: painful is the accumulation of evil.
118. Should a person perform a meritorious action, he should do it again and
again; he should find pleasure therein: blissful is the accumulation of
merit.
119. Even an evil-doer sees good as long as evil ripens not; but when it
bears fruits, then he sees the evil results.
120. Even a good person sees evil so long as good ripens not; but when it
bears fruits then the good one sees the good results.
121. Do not disregard evil, saying, ``It will not come nigh unto me'', by
the falling of drops even a water-jar is filled, likewise the fool,
gathering little by little, fills himself with evil.
122. Do not disregard merit, saying, ``It will not come nigh unto me''; by
the falling of drops even a water-jar is filled, likewise the wise man,
gathering little by little, fills himself with good.
123. Just as a merchant, with a small escort and great wealth, avoids a
perilous route, just as one desiring to live avoids poison, even so should
one shun evil things.
124. If no wound there be in one's hand, one may carry poison in it. Poison
does not affect one who has no wound. There is no ill for him who does no
wrong.
125. Whoever harms a harmless person, one pure and guiltless, upon that very
fool the evil recoils like fine dust thrown against the wind.
126. Some are born in a womb; evildoers (are born) in woeful states; the
well-conducted go to blissful states; the Undefiled Ones pass away into
Nibbana.
127. Not in the sky, nor in the mid-ocean, nor in a mountain cave, is found
that place on earth where abiding one may escape from (the consequences)
of one's evil deed.
128. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that
place one earth where abiding one will not be overcome by death.
Dandavagga - Violence
(verses 129-145)
129. All tremble at the rod. All fear death. Comparing others with oneself,
one should neither strike nor cause to strike.
130. All tremble at the rod. Life is dear to all. Comparing others with
oneself, one should neither strike nor cause to strike.
131. Whoever tries to seek happiness through hurting others, cannot find
happiness.
132. Whoever tries to seek happiness without hurting others, can find
happiness.
133. Speak not harshly to anyone. Those thus addressed will retort. Painful,
indeed, is vindictive speech. Blows in exchange may bruise you.
134. If, like a cracked gong, you silence yourself, you have already
attained Nibbana: no vindictiveness will be found in you.
135. As with a staff the heardsman drives his cattle to pasture, even so do
old age and death drive out the lives of beings.
136. So, when a fool does wrong deeds, he does not realize (their evil
nature); by his own deeds the stupid man is tormented, like one burnt by
fire.
137. Whosoever causes pain to the innocent ones will himself suffer quickly
from one of the following ten states.
138...He will get sharp pain or injury of the body, or get serious illness or
become mad.
139..Or punishment by the kind, or being accused of doing wrong or death of
relatives or loss of treasures.
149. Or his house will be struck by lightning or after death, he will be
reborn in Hell.
150. Neither wandering naked, nor matted locks, nor filth, nor fasting, nor
lying on the ground, nor dust, nor ashes, nor striving squatting on the
heels, can purify a mortal who has not overcome doubts.
151. Though gaily decked, if he should live in peace, (with passions)
subdued, (and senses) controlled, certain (of the four Paths of
Sainthood), perfectly pure, laying aside the rod (in his relations)
towards all living beings a Brahmana indeed is he, and ascetic is he, a
Bhikkhu is he.
152. Those, who are ashamed to do shameful things, are rare. Such men can be
compared to a thoroughbred horse who does not get whipped.
153. A man, who practises virtue, who has confidence in what he does, who
meditates and who understands the Law, such a man will get rid of
suffering as a thoroughbred horse gets rid of being whipped.
154. Irrigators lead the waters. Fletchers bend the shafts. Carpenters
fashion the wood. The virtuous control themselves.
Jaravagga - Old Age
(verses 146-156)
146. What is laughter, what is joy, when the world is ever burning? Shrouded
by darkness, would you not seek the light?
147. Behold this beautiful body, a mass of sores, a heaped-up (lump),
diseased, much thought of, in which nothing lasts, nothing persists.
148. Thoroughly worn out is this body, a nest of diseases, perishable. This
putrid mass breaks up. Truly, life ends in death.
149. Life gourds cast away in autumn are these dove-hued bones. What
pleasure is there in looking at them?
150. Of bones is (this) city made, plastered with flesh and blood. Herein
are stored decay, death, conceit, and detraction.
151. Even ornamented royal chariots wear out. So too the body reaches old
age. But the Dhamma of the Good grows not old. Thus do the Good reveal it
among the Good.
152. The man of little learning grows old like the ox. His muscles grow; his
wisdom grows not.
153. Through many a birth in samsara, wandered I, seeking, but not finding,
the builder of this house. Sorrowful is it to be born again and again.
154. O house-builder! Thou art seen. Thou shalt build no house again. All
thy rafters are broken. Thy ridge-pole is shattered. My mind has attained
the unconditioned. Achieved is the end of craving.
155. They who have not led the Holy Life, who in youth had not acquired
wealth, pine away like old herons at a pond without fish.
156. They who have not led the Holy Life, who in youth had not acquired
wealth, he like worn out bows, sighing after the past.
Attavagga - The Self
(verses 157-166)
157. If one holds oneself dear, one should protect oneself well. During
every one of the three watches the wise man should keep vigil.
158. Let one first establish oneself in what is proper, and then instruct
others. Such a wise man will not be defiled.
159. As he instructs others so should he himself act. Himself fully
controlled, he should control (others); for oneself, indeed, is difficult
to control.
160. Oneself, indeed, is one's saviour, for what other saviour would there
be? With oneself well controlled one obtains a saviour difficult to find.
161. By oneself alone is evil done; it is self-born, it is self-caused. Evil
grinds the unwise as a diamond grinds a hard gem.
162. Just as the creeper overspreads a Sal-tree and destroys it, the man who
allows his wickedness to overcome him, suffers as much as his enemy would
have him suffer.
163. Easy to do are things that are hard and not beneficial to oneself, but
very, very difficult, indeed, to do is that which is beneficial and good.
164. Whosoever rejects the words of the noble, righteous Arahants, such a
fool, because of his false views, brings forth on his head ruin and
destruction, like the banana-tree which dies when it has borne fruit.
165. By oneself, indeed, is evil done; by oneself is one defiled. By oneself
is evil left undone; by oneself, indeed, is one purified. Purity and
impurity depend on oneself. No one purifies another.
166. For the sake of others' welfare, however, great, let not one neglect
one's own welfare. Clearly perceiving one's own welfare, let one be intent
on one's own goal.
Lokavagga - The World
(verses 167-178)
167. Do not follow a life of evil; do not live heedlessly; do not have false
views; do not value worldly things. In this way one can get rid of
suffering.
168. A man should not live heedlessly but should exert himself to live
righteously. Such a man is happy in this world and in the next.
169. A man should live righteously and not wrongly. Such a man is happy in
this world and in the next.
170. Just as one would look upon a bubble, just as one would look upon a
mirage - if a person thus looks upon the world, the King of Death sees him
not.
171. Come, behold this world which is like unto an ornamented royal chariot,
wherein fools flounder, but for the wise there is no attachment.
172. A man, who is free from heedlessness and is heedless no more, purifies
himself and shines in this world like the moon which is freed from a
cloud.
173. Whosoever, by a good deed, covers the evil done, such a one illuminates
this world like the moon freed from clouds.
174. Blind is this world. Few are those who clearly see. As birds escape
from a net, few go to a blissful state.
175. As swans can fly easily through the air, as those who persevere can
perform wonders, wise men can easily conquer death.
176. There is no evil that cannot be done by the liar, who has transgressed
the one law (of truthfulness) and who is indifferent to a world beyond.
177. Verily, misers go not to the celestial realms. Fools do not indeed
praise liberality. The wise man rejoices in giving and thereby becomes
happy thereafter.
178. Better than absolute sovereignity over the earth, better than lordship
over all the worlds is the Fruit of a Stream-Winner.
Buddhavagga - The Buddha
(verses 179-196)
179. One who has conquered all defilements, cannot be defeated. Such a one
is The Buddha, who has attained unlimited power.
180. One, who has no Craving with its snare and poisons, cannot be
disturbed. Such a one is The Buddha, who has attained unlimited power.
181. The wise ones who are intent on meditation, who delight in the peace of
renunciation (i.e. Nibbana), such mindful perfect Buddhas even the gods
hold (most) dear.
182..Rare is birth as a human being. Hard is the life of mortals. Hard it is
to obtain the chance to listen to the Dhamma. Rare is the appearance of
the Buddhas.
183. To cease from all evil, to cultivate good, to purify one's mind: This
is the advice of all Buddhas.
184. Forbearing patience is the highest austerity. Nibbana is supreme, say
the Buddhas. He, verily, is not a recluse who harms another. Nor is he an
ascetic who oppresses others.
185. Not insulting, not harming, restraint according to the Fundamental
Moral Code, moderation in food, secluded abode, intent on higher thoughts,
- this is the Teaching of the Buddhas.
186. One, who has craving, cannot be satisfied even when he has plenty of
gold. The wise man does not crave as he understands the consequences of
craving.
187. A wise man finds no delight in heavenly pleasures. The disciple of The
Buddha takes delight in the destruction of Craving.
188. To many a refuge fear-stricken men betake themselves - to hills, woods,
groves, trees, and shrines.
189. Nay, no such refuge is safe, no such refuge is supreme. Not by
resorting to such a refuge is one freed from all ill.
190. He who has done for refuge to the Buddha, the Dhamma, and the Sangha,
sees with right knowledge the Four Noble Truths - Sorrow, the Cause of
Sorrow, the Transcending of Sorrow and the Noble Eightfold Path which
leads to the Cessation of Sorrow.
191. This, indeed, is refuge secure. This, indeed, is refuge supreme. By
seeking such a refuge is one released from all sorrow.
192. Hard to find is a man of great wisdom: such a man is not born
everywhere. Where such a wise man is born, that family thrives happily.
193. Happy is the birth of Buddhas. Happy is the teaching of the sublime
Dhamma. Happy is the unity of Sangha. Happy is the discipline of the
united one.
194. Honours those worthy of honour, who has overcome all passions, and
Suffering.
195. He who honours those worthy of honour, he who has overcome all
passions, he has overcome Suffering, he has gained great merit.
Sukhavagga - Happiness
(verses 197-208)
197. Ah, happily do we live without hate amongst the hateful; amidst hateful
men we dwell unhating.
198. Ah, happily do we live in good health amongst the ailing; amidst ailing
men we dwell in good health (free from the disease of passions).
199. Ah, happily do we live without yearning (for sensual pleasures) amongst
those who yearn (for them); amidst those who yearn (for them) we dwell
without yearning.
200. Ah, happily do we live, we who have no impediments. Feeders of joy
shall we be even as the gods of the Radiant Realm.
201. Victory breeds hatred. The defeated live in pain. Happily the peaceful
live, giving up victory and defeat.
202. There is no fire like lust, no crime like hate. There is no ill like
the body, no bliss higher than Peace (Nibbana).
203. Hunger is the greatest disease. Aggregates are the greatest ill.
Knowing this as it really is, (the wise realize) Nibbana, bliss supreme.
204. Good health is the highest gain. Contentment is the greatest wealth.
Trustworthy ones are the best kinsmen. Nibbana is the highest Bliss.
205. Having tasted the flavour of seclusion and the flavour of appeasement,
free from anguish and stain becomes he, imbibing the taste of the joy of
the Dhamma.
206. Happy is one, who beholds the holy ones. To live with the holy ones is
ever pleasant. It would be pleasant if one never comes across a fool.
207. Truly, he who moves in company with fools grieves for a long time.
Association with the foolish is ever painful as with a foe. Happy is
association with the wise, even like meeting with kinsfolk.
208. Therefore:- With the intelligent, the wise, the learned, the enduring,
the dutiful and the Ariya - with a man of such virtue and intellect should
one associate, as the moon (follows) the starry path.
Piyavagga - Affection
(verses 209-220)
209. Applying oneself to that which should be avoided, not applying oneself
to that which should be pursued, and giving up the quest, one who goes
after pleasure envies them who exert themselves.
210. Consort not with those that are dear, never with those that are not
dear; not seeing those that are dear and seeing those that are not dear,
are both painful.
211. Hence hold nothing dear, for separation from those that are dear is
painful; bonds do not exist for those to whom naught is dear or not dear.
212. From endearment springs grief, from endearment springs fear; for him
who is wholly free from endearment there is no grief, whence fear?
213. From affection arises grief; from affection arises fear; for him who is
free from affection there is no grief whence fear?
214, From attachment springs grief, from attachment springs fear; for him
who is wholly free from attachment there is no grief, whence fear?
215. From lust arises grief, from lust arises fear; for him who is free from
lust there is no grief, whence fear?
216. From craving arises grief, from craving arises fear; for him who is
free from craving there is no grief, whence fear?
217. Whoso is perfect in virtue and insight, is established in the Dhamma,
has realized the Truths, and fulfils his own duties, - him do folk hold
dear.
218. He who has developed a wish for the Undeclared (Nibbana), he whose mind
is thrilled (with the three Fruits), he whose mind is not bound by
material pleasures, such person is called an ``Upstream-bound One''.
219. A man long absent and returned safe from afar, his kinsmen, friends,
and well-wishers welcome on his arrival.
220. Likewise, his good deeds will receive the well-doer who has done from
this world to the next, as kinsmen will receive a dear one on his return.
Kodhavagga - Anger
(verses 221-234)
221. Put anger away, abandon pride, overcome every attachment, cling not to
Mind and Body and thus be free from sorrow.
222. One, who controls his anger when aroused, is like a clever driver who
controls a fast going carriage; the others are like those who merely hold
the reins.
223. Conquer the angre man by love; conquer the ill-natured man by goodness;
conquer the miser with generosity; conquer the liar with truth.
224. One should speak the truth, and not yield to anger; when asked one
should give though there be litter; by these three things one may go to
the presence of the devas, the gods.
225. Those sages who are harmless, and are ever restrained in body, go to
the deathless state (Nibbana), whither gone they never grieve.
226. The defilements of those who are ever vigilant, who discipline
themselves day and night, who are wholly intent on Nibbana, are destroyed.
227. This is a thing of old, Atula, not only of today; they blame him who
remains silent, they blame him who talks much, they blame him who speaks
in moderation; none in the world is left unblamed.
228. There never was, there never will be, nor is there now to be found
anyone who is wholly blamed or wholly praised.
229. Examining day by day, the wise praise him who is of flawless life,
intelligent, endowed with knowledge and virtue.
230. Who deigns to blame him who is like a piece of refined gold? Even the
gods praise him; by Brahma too he is praised.
231. One should guard against misdeeds (caused by) the body, and one should
be restrained in body. Giving up evil conduct in body, one should be of
good bodily conduct.
232. One should guard against misdeeds (caused by) speech, and one should be
restrained in speech. Giving up the evil conduct in speech, one should be
one good conduct in speech.
233. One should guard against misdeeds (caused by) the mind, and one should
be restrained in mind. Giving up evil conduct in mind, one should be of
good conduct in mind.
234. The wise are restrained in deed; in speech, too, they are restrained.
The wise, restrained in mind, are indeed those who are perfectly
restrained.
Malavagga - Impurity
(verses 235-255)
235. Like a withered leaf are you now. The messangers of death wait on you.
On the threshold of decay you stand. Yet, you have no provision for your
journey.
236. Make an island unto yourself. Strive quickly; become wise. Purged of
strain and passionless, you shall enter the heavenly stage of the Ariyas.
237. Your life has come to end now. To the presence of death you are setting
out. No halting place is there for you by the way. Provision too there is
none for you.
238. Make an island unto yourself. Strive without delay; become wise. Purged
of strain and passionless, you will not come again to birth and old age.
239. By degrees, little by little, from time to time, a wise person should
remove his own impurities, as a smith removes (the dross) of silver.
240 As rust sprung from iron eats itself away when arisen, even so his own
deeds lead the transgressor to states of woe.
241. Texts not repeated are often soon forgotten; the house neglected soon
decays; sloth is a blemish on beauty; heedlessness is a blemish on the
watchman.
242. Misconduct is the taint of a woman. Stinginess is the taint of a donor.
Taints, indeed, are all evil things both in this world and in the next.
243. A worse taint than these is ignorance, the greatest taint. Abandoning
this taint, be taintless, O Bhikkhus!
244. Easy is the life of a man who is shameless, bold like a crow, a fault
finder, insolent, impudent and corrupt.
245. Hard is the life of a modest one who ever seeks purity, is detached,
humble, clean in life and reflective.
246. Whoso destroys life, utter lies, takes what is not given, resorts to
others' wife,
247. and is addicted to intoxicating liquor, he, in this very life, would
dig up his own root.
248. Know thus, O good man: ``not easy to control are evil things''. Let not
greed and hate drag you to suffering for a long period.
249. People give according to their faith and pleasure. Whoever allows
himself to be annoyed because of charity practised by others, such a man
cannot get peace of mind by day or by night.
250. But he who has this (feeling) fully cut off, uprooted and destroyed,
gains peace by day and by night.
251..There is no fire life lust, no grip like hate, no net like delusions,
no river like craving.
252. Easily seen are others' faults, hard indeed to see are one's own. Life
chaff one winnows others' faults, but one's own (faults) one hides, as a
crafty fowler conceals himself by camouflage.
253. He who sees others' faults, and is ever irritable - the corruptions of
such a one grow. He is far from the destruction of corruptions.
254. In the sky there is no track. Outside there is no Saint. Mankind
delights in obstacles. The Tathagatas are free from obstacles.
255. In the sky there is no track. Outside there is no Saint. There are no
conditioned things that are eternal. There is no instability in the
Buddhas.
Dhammatthavagga - The Just
(verses 256-272)
256. He is not just, who arbitrates hastily. He, who inquires into what is
right and wrong is indeed just and wise.
257. The intelligent person who leads other not falsely but lawfully and
impartially, who is a guardian of the law, is called ``one who abides by
the law'' (dhammamattha).
258. He is not called wise who speaks much. He, who is patient, thoughtful,
free from hatred and fear, he is indeed called a wise man.
259. He, who speaks much is not the one well versed in the Law. He, who
hears the Law and practices what he has learnt is the one who knows the
Law.
260. He is not thereby an Elder (thera) merely because his head is grey.
Ripe is his age. ``Old-in-vain'' is he called.
261. In whom are truth, virtue, harmlessness, restraint and control, that
wise man who is purged of impurities, is, indeed, called an Elder.
262. A man will never be accomplished, even if he is fair in complexion or
good in speech, if he is greedy, envious and deceitful.
263. But in whom these are wholly cut off, uprotted and extinct, that wise
man who is purged of hatred, is, indeed, called good-natured.
264. Not by a shaven head does an undisciplined man, who utters lies, become
a monk. How will one who is full of desire and greed be a monk?
265. He who wholly subdues evil deeds both small and great, is called a monk
because he has overcome all evil.
266. He is not thereby a Bhikkhu merely because he seeks alms from others;
by following the whole code (of morality) one certainly becomes a Bhikkhu
and not (merely) by seeking alms.
267. Herein he who has transcended both good and evil, whose conduct is
sublime, who lives with understanding in this world, he, indeed, is called
a Bhikkhu.
268. Not by silence (alone) does he who is dull and ignorant become a sage;
but that wise man who, as if holding a pair of scales, embraces the best
and shuns evil, is indeed a sage.
269. For that reason (embracing the best and abandoning evil) he is a sage.
He who understands both worlds is, therefore, called a sage.
270. He is not therefore an Ariya (Noble) if he harms living beings; through
his harmlessness towards all living beings is he called an Ariya (Noble).
271. Not only by mere morality and austerities nor again by much learning,
nor even by developing mental concentration, nor by secluded lodging,
(thinking)
272. ``I enjoy the bliss of renunciation not resorted to by the worldling''
(not with these) should you, O Bhikkhu, rest content without reaching the
extinction of the corruptions (Arahatship).
Maggavagga - The Path
(verses 273-289)
273. The best of all paths is the Eightfold Path. The best of all truths are
the Four Noble Truths. Non-attachment is the best of all states. The best
of all men is the Seeing One (the Buddha).
274. This is the only Way. There is none other for the purity of vision. Do
you follow this path. This is the bewilderment of Mara.
275. Entering upon that path you will make an end of pain. Having learnt the
removal of thorns, have I taught you the path.
276. Striving should be done by yourselves; the Tathagatas are only
teachers. The meditative ones who enter the way are delivered from the
bonds of Mara.
277. ``Transient are all conditioned things'': when this, with wisdom, one
discerns, then is one disgusted with ill; this is the path to purity.
278. ``Sorrowful are all conditioned things'': when this, with wisdom, one
discerns, then is one disgusted with ill; this is the path to purity.
279. ``All Dhammas are without a soul'': when this, with wisdom, one
discerns, then is one disgusted with ill; this is the path to purity.
280. Who strives not when it is time to strive, who though young and strong
is indolent, who is low in mind and thought and lazy, that idler never
finds the way to wisdom.
281. Watchful of speech, and well controlled in mind, let him do no evil
with the body; let him do no evil with the body; let him purify these
three ways of action and attain the path attained by the Sages.
282. Verily, from meditation arises wisdom. Without meditation wisdom wanes.
Knowing this twofold path of gain and loss, let one so conduct oneself
that wisdom may increase.
283. Cut down the forest (of the passions), but not real trees. From the
forest (of the passions) springs fear. Cutting down both forest and brush
wood (of the passions), be forestless, O Bhikkhus.
284. For as long as the slightest brushwood (of the passions) of man towards
women is not cut down, so long is his mind in bondage, like the calf to
its mother-cow.
285. Cut off your affection as though it were an autumn lily, with the hand.
Cultivate the very path of peace. Nibbana has been expounded by the
Auspicious One.
286. Here will I live in the rainy season, here in the autumn and in the
summer: thus muses the fool. He realizes not the danger (of death).
287. The doting man with mind set on children and herds, death seizes and
carries away, as a great flood (sweeps away) a slumbering village.
288. There 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
among kinsmen.
289. Realizing this fact, let the virtuous and wise person swiftly clear the
way that leads to Nibbana.
Pakinnakavagga - Miscellaneous
(verses 290-305)
290. If by giving up a lesser happiness, one may behold a greater one, let
the wise man give up the lesser happiness in consideration of the greater
happiness.
291. He who wishes his own happiness by causing pain to others is not
released from hatred, being himself entangled in the tangles of hatred.
292. What should have been done is left undone, what should not have been
done is done. Of those who are puffed up and heedless the corruptions
increase.
293. Those 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.
294. Having slain mother (craving) and father (conceit) and two warrior
kings (views based on eternalism and nihilism), and having destroy a
country (sense-avenues and sense-objects) together with its revenue
officer (attachment), ungrieving goes the Brahmana (Arahant).
295. Having slain mother and father and two brahmin kings, and having
destroyed the perilous path (hindrances), ungrieving goes the Brahmana
(Arahant).
296. Well awakened the disciples of Gotama ever arise - they who by day and
night always contemplate the Buddha.
297. Well awakened the disciples of Gotama ever arise - they who by day and
night always contemplate the Dhamma.
298. Well awakened the disciples of Gotama ever arise - they who by day and
night always contemplate the Sangha.
299. Well awakened the disciples of Gotama ever arise - they who by day and
night always contemplate the body.
300. Well awakened the disciples of Gotama ever arise - they who by day and
night always delight in harmlessness.
301. Well awakened the disciples of Gotama ever arise - they who by day and
night always delight in meditation.
302. Difficult in renunciation, difficult is it to delight therein.
Difficult and painful is household life. Painful is association with those
who are incompatible. Ill befalls a wayfarer (in samsara). Therefore be
not a wayfarer be not a pursuer of ill.
303. He who is full of confidence and virtue, possessed of fame and wealth,
he is honoured everywhere, in whatever land he sojourns.
304. Even from afar like the Himalaya mountain the good reveal themselves.
The wicked, though near, are invisible like arrows shot by night.
305. He who sits alone, rest alone, walks alone unindolent, who in solitude
controls himself, will find delight in the forest.
Nirayavagga - The State of Woe
(verses 306-319)
306. The liar goes to a woeful state, and also he who, having done (wrong),
says, ``I did not.'' Both after death become equal, men of base actions in
the other world.
307. Those who put on the yellow robes, who do evil and who are uncontrolled
in their passions, they will go to hell because of their evil.
308. Better to swallow a red-hot iron ball, (which would consume one) like a
flame of fire, than to be an immoral and uncontrolled person feeding on
the alms offered by people.
309. Four misfortunes befall a heedless man who commits adultery:
acquisition of demerit, disturbed sleep, thirdly blame, and fourthly a
state of woe.
310. There is acquisition of demerit as well as evil destiny. Brief is the
joy of the frightened man and woman. The King imposes a heavy punishment.
Hence no man should frequent another's wife.
311. Just as Kusa grass, wrongly grasped, cuts the hands, even so the
monkhood wrongly handled drags one to a woeful state.
312. Any loose act, any corrupt practice, a life of dubious holiness - none
of these is of much fruit.
313. If aught should be done, let one do it. Let one promote it steadily,
for slack asceticism scatters dust all the more.
314. An evil deed is better not done: a misdeed torments one hereafter.
Better it is to do a good deed, after doing which one does not grieve.
315. Like a border city, guarded within and without, so guard yourself. Do
not let slip this opportunity, for they who let slip the opportunity
grieve when born in a woeful state.
316. Those who feel shame when they ought not to, and do not feel shame when
they ought to, such men due to their wrong views go to woeful states.
317. Those who are afraid when there should be no fear, and are not afraid
when there should be fear, such men, due to their wrong views go to woeful
states.
318. Those who see faults in the faultless, and perceive no wrong in that
which is wrong, such men, due to their wrong views go to woeful states.
319. Those who know wrong as wrong and right as right, such men, due to
their right views go to a blissful state.
Nagavagga - The Elephant
(verses 320-333)
320. As an elephant in the battlefield withstands the arrows shot from a
bow, even so will I endure abuse; verily most people are undisciplined.
321. They lead the trained (horses or elephants) to an assembly. The king
mounts the trained animal. Best among men are the trained who endure
abuse.
322. Excellent are trained mules, so are thorough-bred horses of Sindh and
noble tusked elephants; but far better is he who has trained himself.
323. Surely never by those vehicles would one go to the untrodden land
(Nibbana), as does one who is controlled through his subdued and
well-trained self.
324. The elephant is not satisfied with the food in luxurious places. It
longs to go back to the jungle among its relations.
325. The man who is lazy and a glutton, who eats large meals and rolls in
his sleep like a pig which is fed in the sty is reborn again and again.
326. Formerly this mind wandered about where it liked, wherever it willed,
as it pleased; today, with wisdom (meditation) I shall control it as a
mahout controls an elephant in rut.
327. Take delight in heedfulness. Guard your mind well. Draw yourselves out
of the evil way just as the elephant sunk in the mud draws himself out.
328..Should one find a good companion to walk with and who is steadfast and
upright, one should walk with him with joy so as to overcome all dangers.
329. If no such companion is found; it is better to travel alone like a king
who has left his kingdom, or an elephant which has left its companions.
330. It is better to live alone; there is no fellowship with a fool. Let one
live alone committing no evil, being carefree, like a Matanga elephant
(roaming at will) in the forest.
331. When need arises, pleasant (is it to have) friends. Pleasant is it to
be content with just this and that. Pleasant is merit when life is at an
end. Pleasant is the shunning of all ill.
332. Pleasant in this world is ministering to mother. Ministering to father
too is pleasant in this world. Pleasant is ministering to ascetics.
Pleasant too is ministering to the Noble Ones.
333. Pleasant is virtue (continued) until old age. Pleasant is steadfast
confidence. Pleasant is the attainment of wisdom. Pleasant is it to do no
evil.
Tanhavagga - Craving
(verses 334-359)
334. The craving of the heedless man grows like a Maluva (all entangling)
creeper. He runs hither and thither (from one life to another) like a
monkey in the forest looking for fruit.
335. Whosoever in this world is overcome by this base craving, this clinging
(to sense objects), his sorrows grow like Birana grass after rain.
336. Whosoever in this world overcomes this base craving so hard to subdue,
his sorrows fall away from him like water drops from a lotus leaf.
337. This I say to you all who has assemblied here: Dig up the root of
craving like one in quest of Birana's sweet root. Let not Mara crush you
again and again as a flood (crushes) a reed.
338. As a tree cut down begins to grow up again if its roots remain
uninjured and firm, even so when the root of craving remain undestroyed,
this suffering arises again and again.
339. A man who gives way to pleasure will be swept away by craving and his
thoughts will make him suffer, like waves.
340. The streams (craving) flow everywhere. The creeper (craving) sprouts
and stands. Seeing the creeper that has sprung up, with wisdom cut off the
roots.
341. A man's joys are always transient, and since men devote themselves to
pleasure, seeking after happiness, they undergo birth and decay.
342. Folk enwrapt in craving are terrified like a captive hare. Held fast by
fetters and bonds, for long they come to sorrow again and again.
343. Folk enwrapt in craving are terrified like a captive hare. Therefore a
Bhikkhu who wishes his own passionlessness (Nibbana) should discard
craving.
344. Whosoever with no desire (for the household) finds pleasure in the
forest (of asceticism) and, though freed from desire (for the household),
(yet) runs back to that very home. Come, behold that man! Freed, he runs
back into that very bondage.
345. That which is made of iron, wood or hemp, is not a strong bond, say the
wise; the longing for jewels, ornaments, children, and wives is a far
greater attachment.
346. That bond is strong, say the wise. It hurls down, is supple, and is
hard to loosen. This too the wise cut off, and leave the world, with no
longing, renouncing sensual pleasures.
347. Those who are infatuated with lust fall back into the stream as (does)
a spider into the web spun by itself. This too the wise cut off and
wander, with no longing, released from all sorrow.
348. Let go the past. Let go the future. Let go the present (front, back and
middle). Crossing to the farther shore of existence, with mind released
from everything, do not again undergo birth and decay.
349. For the person who is perturbed by (evil) thoughts, who is exceedingly
lustful, who contemplates pleasant things, craving increases more and
more. Surely he makes the bond (of Mara) stronger.
350. He who delights in subduing (evil) thoughts, who meditates on ``the
loathsomeness'' (of the body), who is ever mindful, - it is he who will
make an end (of craving). He will sever Mara's bond.
351. He who has reached the goal, is fearless, is without craving, is
passionless, has cut off the thorns of life. This is his final body.
352. He who is without craving and grasping, who is skilled in etymology and
terms, who knows the grouping of letters and their sequence, - it is he
who is called the bearer of the final body, one of profound wisdom, a
great man.
353. All have I overcome, all do I know. From all am I detached. All have I
renounced. Wholly absorbed am I in ``the destruction of craving''. Having
comprehended all by myself, whom shall I call my teacher?
354. The gift of Truth excels all (other) gifts. The flavour of Truth excels
all (other) flavours. The pleasure in Truth excels all (other) pleasures.
He who has destroyed craving overcomes all sorrow.
355. Riches ruin the foolish, but not those in quest of the Beyond (Nibbana).
Through craving for riches the ignorant man ruins himself as (if he were
ruining) others.
356. Weeds are the bane of fields, lust is the bane of mankind. Hence what
is given to the lustless yields abundant fruit.
357. Weeds are the bane of fields, hatred is the bane of mankind. Hence what
is given to those rid of hatred yields abundant fruit.
358. Weeds are the bane of fields, delusion is the bane of mankind. Hence
what is given to those rid of delusion yields abundant fruit.
359. Weeds are the bane of fields, craving is the bane of mankind. Hence
what is given to those rid of craving yields abundant fruit.
Bhikkhuvagga - The Monk
(verses 360-382)
360. Good is restraint of the eye; good is restraint of the ear; good is
restraint of the nose; good is the restraint of the tongue.
361. Good is restraint in deed; good is restraint in speech; good is
restraint in mind; good is restraint in everything. The Bhikkhu,
restrained at all points, is freed from sorrow.
362. He who is controlled in hand, in foot, in speech, and in the highest
(i.e. the head); he who delights in meditation, and is composed; he who is
alone, and is contented, - him they call a Bhikkhu.
363. The Bhikkhu who is controlled in tongue, who speaks wisely, who is not
puffed up, who explains the meaning and the text, - sweet, indeed, is his
speech.
364. That Bhikkhu who dwells in the Dhamma, who delights in the Dhamma, who
meditates on the Dhamma, who well remembers the Dhamma, does not fall away
from the sublime Dhamma.
365. Let him not despise what he has received, nor should he live envying
(the gains of) others. The Bhikkhu who envies (the gains of) others does
not attain concentration.
366. Though receiving but little, if a Bhikkhu does not despise his own
gains, even the gods praise such a one who is pure in livelihood and is
not slothful.
367. He who has no thought of ``I'' and ``mine'' whatever towards mind and
body, he who grieves not for that which he has not, he is, indeed, called
a Bhikkhu.
368. The Bhikkhu who abides in loving-kindness, who is pleased with the
Buddha's Teaching, attains to that state of peace and happiness, the
stilling of conditioned things.
369. Empty this boat, O Bhikkhu! Emptied by you it will move swiftly.
Cutting off lust and hatred, to Nibbana you will thereby go.
370. Cut off the five fetters and pertaining to this shore (self-illusion,
doubt, indulgence in wrongful rites and ceremonies, sense-desires and
hatred), throw off the five fetters that pertain to the Further Shore
(attachment to the realm of form, attachment to formless realms, conceit,
restlessness and ignorance), cultivate further five faculties (confidence,
energy, mindfulness, concentration and wisdom). He who has destroyed the
five fetters (lust, hatred, delusion, pride and false views) is called a
``Flood Crosser''.
371. Monks, meditate! Do not be heedless, pursue not the pleasure of sense
to sway your heart lest the passions will toss you about and you will
suffer.
372. There 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 Nibbana.
373. The Bhikkhu who has retired to a lonely abode, who has calmed his mind,
who perceives the doctrine clearly, experiences a joy transcdending that
of men.
374. Whenever he reflects on the rise and fall of the Aggregates, he
experiences joy and happiness. To ``those who know'' that (reflection) is
Deathless.
375. And this becomes the beginning here for a wise Bhikkhu: sense-control,
contentment, restraint with regard to the Fundamental Code (patimokkha),
association with beneficent and energetic friends whose livelihood is
pure.
376. Let him be cordial in his ways and refined in conduct; filled thereby
with joy he will make an end of ill.
377. As the jasmine creeper sheds its withered flowers, even so, O Bhikkhu,
should you totally cast off lust and hatred.
378. The Bhikkhu who is calm in body, calm in speech, calm in mind, who is
well-composed, who has spewed out worldly things is truly called a
``peaceful one''.
379. By self do you censure yourself. By self do you examine yourself.
Self-guarded and mindful, O Bhikkhu, you will live happily.
380. Self, indeed, is the protector of self. Self, indeed, is one's refuge.
Control, therefore, your own self as a merchant controls a noble steed.
381. Full of joy, full of confidence in the Buddha's Teaching, the Bhikkhu
will attain the Peaceful State, the stilling of conditioned things, the
bliss (supreme).
382. The Bhikkhu who, while still young, devotes himself to the Buddha's
Teaching, illuminates this world like the moon freed from a cloud.
Brahmanavagga - The Holy Man
(verses 383-423)
383. Strive and cut off the stream (of craving). Discard, O Brahmana,
sense-desires. Knowing the destruction of conditioned things, be, O
Brahmana, a knower of the Unmade (Nibbana).
384. When in two states (insight and concentration) a Brahmana goes to the
Farther Shore, then all the fetters of that ``one who knows'' pass away.
385. For whom there exists neither the hither nor the farther shore, nor
both the hither and the farther shore, he who is undistressed and unbound,
- him I call a Brahmana.
386. He who is meditative, stainless and secluded, he who has done his duty
and is free from corruptions, he who has attained the Highest Goal, - him
I call a Brahmana.
387. The sun shines by day; the moon is radiant by night. Armoured shines
the warrior king. Meditating the Brahmana shines. But all day and night
the Buddha shines in glory.
388. Because he has discarded evil, he is called a Brahmana; because he
lives in peace, he is called a Samana; because he gives up the impurities,
he is called a Pabbajita - recluse.
389. One should not strike a Brahmana, nor should a Brahmana vent (his
wrath) on one who has struck him. Shame on him who strikes a Brahmana!
More shame on him who gives vent (to his wrath)!
390. Unto a Brahmana that (non-retaliation) is of no small advantage. When
the mind is weaned from things dear, whenever the intent to harm ceases,
then and then only doth sorrow subside.
391. He who does no evil through body, speech, or mind, who is retrained in
these three respects, - him I call a Brahmana.
392. If from anybody one should understand the Doctrine preached by the
Fully Enlightened One, a devoutly should one revere him, as a Brahmana
reveres the sacrificial fire.
393. Not by matted hair, nor by family, nor by birth does one become a
Brahmana. But in whom there exist both truth and righteousness, pure is
he, a Brahmana is he.
394. What is the use of your matted hair, O witless man? What is the use of
your antelope skin garment? Within, you are full of passions; without, you
embellish yourself.
395. The person who wears dust-heap robes, who is lean, whose veins stand
out, who meditates alone in the forest, - him I call a Brahmana.
396. I do not call him a Brahmana merely because he is born of a (Brahmin)
womb or sprung from a (Brahmin) mother. He is merely a ``Bhovadi'' (one
addressed as ``Sir'') if he is with impediments. He who is free from
impediments, free from clinging - him I call a Brahmana.
397. He who has cut off all fetters, who trembles not, who has gone beyond
ties, who is unbound, - him I call a Brahmana.
398. He who has cut the strap (hatred), the thong (craving), and the rope
(heresies), together with the appendages (latent tendencies), who has
thrown up the cross-bar (ignorance), who is enlightened (Buddha), - him I
call a Brahmana.
399. He who, without anger, endures reproach, flogging and punishments,
whose power and the potent army is patience, - him I call a Brahmana.
400. He who is not wrathful, but is dutiful, virtuous, free from craving,
self-controlled and bears his final body, - him I call a Brahmana.
401. Like water on a lotus leaf, like a mustard seed on the point of a
needle, he who clings not to sensual pleasures, - him I call a Brahmana.
402. He who realizes here in this world the destruction of his sorrow, who
has laid the burden aside and is emancipated, - him I call a Brahmana.
403. He whose knowledge is deep, who is wise, who is skilled in the right
and wrong way, who has reached the highest goal, - him I call a Brahmana.
404. He who is not intimate either with householders or with the homeless
ones, who wanders without an abode, who is without desires, - him I call a
Brahmana.
405. He who has laid aside the cudgel in his dealings with beings, whether
feeble or strong who neither harms nor kills, - him I call a Brahmana.
406. He who is friendly amongst the hostile, who is peaceful amongst the
violent, who is unattached amongst the attached, - him I call a Brahmana.
407. In whom lust, hatred, pride, detraction are fallen off like a mustard
seed from the point of a needle, - him I call a Brahmana.
408. He who utters gentle, instructive, true words, who by his speech gives
offence to none, - him I call a Brahmana.
409. He who in this world takes nothing that is not given, be it long or
short, small or great, fair or foul, - him I call a Brahmana.
410. He who has no desires, whether pertaining to this world or to the next,
who is desireless and emancipated, - him I call a Brahmana.
411. He who has no longings, who, through knowledge, is free from doubts,
who has gained a firm footing in the Deathless (Nibbana), - him I call a
Brahmana.
412. Herein he who has transcended both good and bad and the ties as well,
who is sorrowless, stainless, and pure, - him I call a Brahmana.
413. He who is spotless as the moon, who is pure, serene, and unperturbed,
who has destroyed craving for becoming, - him I call a Brahmana.
414. He who has passed beyong this quagmire, this difficult path, the ocean
of life (samsara), and delusion, who has crossed and gone beyond, who is
meditative, free from craving and doubts, who clinging to naught, has
attained Nibbana, - him I call a Brahmana.
415. He who in this world giving up sense-desires, would renounce worldly
life and become a homeless one, he who has destroyed sense-desires and
becoming, - him I call a Brahmana.
416 He who in this world giving up craving, would renounce worldly life and
become a homeless one, he who has destroyed craving and becoming, - him I
call a Brahmana.
417. He who, discarding human ties and transcending celestial ties, is
completely delivered from all ties, - him I call a Brahmana.
418. He who has given up likes and dislikes, who is cooled and is without
defilements, who has conquered the world, and is strenuous, - him I call a
Brahmana.
419. He who in every way knows the death and rebirth of beings, who is
non-attached, well-gone, and enlightened, - him I call a Brahmana.
420. He whose destiny neither gods nor Gandhabbas nor men know, who has
destroyed all corruptions, and is far removed from passions (Arahant), -
him I call a Brahmana.
421. He who has no clinging to aggregates that are past, future, or present,
who is without clinging and grasping, - him I call a Brahmana.
422. Hhe fearless, the noble, the hero, the great sage, the conqueror, the desireless, the cleanser (of defilements), the enlightened, - him I call a
Brahmana.
423. That sage 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 passions, - him I call a Brahmana.
The
Dhammapada |
