The Dhammapada

Translated by Thomas Byrom

The Dhammapada, an anthology of 423 verses, has long been recognised as one of the
masterpieces of early Buddhist literature. From ancient times to the present, the
Dhammapada has been regarded as the most succinct expression of the Buddhas
teaching found in the Theravada !ali "anon of scriptures #no$n as the %hudda#a
&i#aya '()inor "ollection(* of the +utta !ita#a.
Buddhist tradition has it that shortly after the passing a$ay of the Buddha his
disciples met in council at ,a-agaha for the purpose of recalling to mind the truths
they had received from their beloved Teacher during the forty.five years of his
ministry. Their hope $as to implant the principles of his message so firmly in
memory that they $ould become a lasting impetus to moral and spiritual conduct, for
themselves, their disciples, and for all future disciples $ho $ould see# to follo$ in the
footsteps of the /$a#ened 0ne.
1ith the Teacher no longer among them, the mon#s found themselves $ith the
responsibility of handing on the teaching as faithfully as possible. 2aving no $ritten
texts to rely on, they did as their ancestors had before them and prepared their
discourses for recitation, that is, basic themes $ere repeated $ith variations in order
to impress the ideas on their hearers. /t that time, according to the +inhalese, the
Dhammapada $as orally assembled from the sayings of 3autama given on some
three hundred different occasions.
+ubse4uently, several renditions of the Dhammapada in the +ans#rit and "hinese
languages came into circulation. 5i#e$ise, a number of stan6as are to be found
almost verbatim in other texts of the canonical literature, testifying to the esteem in
$hich its content $as anciently held. +ince first collated, the Dhammapada has
become one of the best loved of Buddhist scriptures, recited daily by millions of
devotees $ho chant its verses in !ali or in their native dialect.
7t $as inevitable that differences in interpretation of teaching as $ell as of
disciplinary practices $ould arise, $ith the result that about a century after the First
"ouncil $as held a second gathering $as called to affirm the purity of the doctrine. 7t
$as at this +econd "ouncil that the /rhats divided into t$o main streams, namely,
the )ahasanghi#a or (3reat /ssembly( and the Theravada or (Doctrine of 8lders.(
These gradually developed into the )ahayana or &orthern +chool of Buddhism
espoused chiefly in 7ndia, Tibet, "hina, and later 9apan, and the 2inayana or
+outhern +chool $hose stronghold is +ri 5an#a, Burma, and the countries of +outh.
east /sia.
'From the Dhammapada Fore$ord of Dr. 2arischandra %aviratna, $ith minor
adaptations, :;<=, Theosophical >niversity !ress*
The Dhammapada, $$$.thebigvie$.com !age :
Table Of Contents
The Dhammapada. Translated by Thomas Byrom
The Dhammapada ............................................................................................................ :
Table 0f "ontents ............................................................................................................ 2
:. "hoices ...................................................................................................................... 3
2. 1a#efulness ............................................................................................................. 3
3. )ind ......................................................................................................................... 4
4. Flo$ers ..................................................................................................................... 4
?. The Fool .................................................................................................................... ?
@. The 1ise )an .......................................................................................................... @
A. The )aster ................................................................................................................ @
<. The Thousands ......................................................................................................... A
;. )ischief .................................................................................................................... A
:=. Biolence .................................................................................................................. <
::. 0ld /ge .................................................................................................................... <
:2. Courself ................................................................................................................... ;
:3. The 1orld ............................................................................................................... ;
:4. The )an 1ho 7s /$a#e ........................................................................................ :=
:?. 9oy ......................................................................................................................... :=
:@. !leasure ................................................................................................................. ::
:A. /nger ...................................................................................................................... ::
:<. 7mpurity ................................................................................................................ :2
:;. The 9ust ................................................................................................................. :3
2=. The 1ay ................................................................................................................ :3
2:. 0ut 0f The Forest ................................................................................................. :4
22. The Dar# ............................................................................................................... :4
23. The 8lephant ......................................................................................................... :?
24. Desire .................................................................................................................... :@
2?. The +ee#er ............................................................................................................. :A
2@. The True )aster ................................................................................................... :<
The Dhammapada, $$$.thebigvie$.com !age 2
1. Choices
1e are $hat $e thin#.
/ll that $e are arises $ith our
thoughts.
1ith our thoughts $e ma#e the $orld.
+pea# or act $ith an impure mind
/nd trouble $ill follo$ you
/s the $heel follo$s the ox that dra$s
the cart.
1e are $hat $e thin#.
/ll that $e are arises $ith our
thoughts.
1ith our thoughts $e ma#e the $orld.
+pea# or act $ith a pure mind
/nd happiness $ill follo$ you
/s your shado$, unsha#able.
(5oo# ho$ he abused me and hurt me,
2o$ he thre$ me do$n and robbed
me.(
5ive $ith such thoughts and you live in
hate.
(5oo# ho$ he abused me and hurt me,
2o$ he thre$ me do$n and robbed
me.(
/bandon such thoughts, and live in
love.
7n this $orld
2ate never yet dispelled hate.
0nly love dispels hate.
This is the la$,
/ncient and inexhaustible.
Cou too shall pass a$ay.
%no$ing this, ho$ can you 4uarrelD
2o$ easily the $ind overturns a frail
tree.
+ee# happiness in the senses,
7ndulge in food and sleep,
/nd you too $ill be uprooted.
The $ind cannot overturn a mountain.
Temptation cannot touch the man
1ho is a$a#e, strong and humble,
1ho masters himself and minds the
dharma.
7f a mans thoughts are muddy,
7f he is rec#less and full of deceit,
2o$ can he $ear the yello$ robeD
1hoever is master of his o$n nature,
Bright, clear and true,
2e may indeed $ear the yello$ robe.
)ista#ing the false for the true,
/nd the true for the false,
Cou overloo# the heart
/nd fill yourself $ith desire.
+ee the false as false,
The true as true.
5oo# into your heart.
Follo$ your nature.
/n unreflecting mind is a poor roof.
!assion, li#e the rain, floods the house.
But if the roof is strong, there is
shelter.
1hoever follo$s impure thoughts
+uffers in this $orld and the next.
7n both $orlds he suffers
/nd ho$ greatly
1hen he sees the $rong he has done.
But $hoever follo$s the dharma
7s -oyful here and -oyful there.
7n both $orlds he re-oices
/nd ho$ greatly
1hen he sees the good he has done.
For great is the harvest in this $orld,
/nd greater still in the next.
2o$ever many holy $ords you read,
2o$ever many you spea#,
1hat good $ill they do you
7f you do not act upon themD
/re you a shepherd
1ho counts another mans sheep,
&ever sharing the $ayD
,ead as fe$ $ords as you li#e,
/nd spea# fe$er.
But act upon the dharma.
3ive up the old $ays .
!assion, enmity, folly.
%no$ the truth and find peace.
+hare the $ay.
2. Wakefulness
1a#efulness is the $ay to life.
The fool sleeps
/s if he $ere already dead,
But the master is a$a#e
/nd he lives forever.
2e $atches.
2e is clear.
2o$ happy he isE
For he sees that $a#efulness is life.
2o$ happy he is,
Follo$ing the path of the a$a#ened.
1ith great perseverance
2e meditates, see#ing
Freedom and happiness.
+o a$a#e, reflect, $atch.
1or# $ith care and attention.
5ive in the $ay
The Dhammapada, $$$.thebigvie$.com !age 3
/nd the light $ill gro$ in you.
By $atching and $or#ing
The master ma#es for himself an
island
1hich the flood cannot over$helm.
The fool is careless.
But the master guards his $atching.
7t is his most precious treasure.
2e never gives in to desire.
2e meditates.
/nd in the strength of his resolve
2e discovers true happiness.
2e overcomes desire .
/nd from the to$er of his $isdom
2e loo#s do$n $ith dispassion
>pon the sorro$ing cro$d.
From the mountain top
2e loo#s do$n at those
1ho live close to the ground.
)indful among the mindless,
/$a#e $hile others dream,
+$ift as the race horse
2e outstrips the field.
By $atching
7ndra became #ing of the gods.
2o$ $onderful it is to $atch.
2o$ foolish to sleep.
The beggar $ho guards his mind
/nd fears the $ay$ardness of his
thoughts
Burns through every bond
1ith the fire of his vigilance.
The beggar $ho guards his mind
/nd fears his o$n confusion
"annot fall.
2e has found his $ay to peace.
3. Mind
/s the fletcher $hittles
/nd ma#es straight his arro$s,
+o the master directs
2is straying thoughts.
5i#e a fish out of $ater,
+tranded on the shore,
Thoughts thrash and 4uiver,
For ho$ can they sha#e off desireD
They tremble, they are unsteady,
They $ander at their o$n $ill.
7t is good to control them,
/nd to master them brings happiness.
But ho$ subtle they are,
2o$ elusiveE
The tas# is to 4uieten them,
/nd by ruling them to find happiness.
1ith single.mindedness
The master 4uells his thoughts.
2e ends their $andering.
+eated in the cave of the heart,
2e finds freedom.
2o$ can a troubled mind
>nderstand the $ayD
7f a man is disturbed
2e $ill never be filled $ith #no$ledge.
/n untroubled mind,
&o longer see#ing to consider
1hat is right and $hat is $rong,
/ mind beyond -udgements,
1atches and understands.
%no$ that the body is a fragile -ar,
/nd ma#e a castle of your mind.
7n every trial
5et understanding fight for you
To defend $hat you have $on.
For soon the body is discarded,
Then $hat does it feelD
/ useless log of $ood, it lies on the
ground,
Then $hat does it #no$D
Cour $orst enemy cannot harm you
/s much as your o$n thoughts,
unguarded.
But once mastered,
&o one can help you as much,
&ot even your father or your mother.
4. Flowes
1ho shall con4uer this $orld
/nd the $orld of death $ith all its
godsD
1ho shall discover
The shining $ay of dharmaD
Cou shall, even as the man
1ho see#s flo$ers
Finds the most beautiful,
The rarest.
>nderstand that the body
7s merely the foam of a $ave,
The shado$ of a shado$.
+nap the flo$er arro$s of desire
/nd then, unseen,
8scape the #ing of death.
/nd travel on.
Death overta#es the man
1ho gathers flo$ers
The Dhammapada, $$$.thebigvie$.com !age 4
1hen $ith distracted mind and thirsty
senses
2e searches vainly for happiness
7n the pleasures of the $orld.
Death fetches him a$ay
/s a flood carries off a sleeping village.
Death overcomes him
1hen $ith distracted mind and thirsty
senses
2e gathers flo$ers.
2e $ill never have his fill
0f the pleasures of the $orld.
The bee gathers nectar from the flo$er
1ithout marring its beauty or
perfume.
+o let the master settle, and $ander.
5oo# to your o$n faults,
1hat you have done or left undone.
0verloo# the faults of others.
5i#e a lovely flo$er,
Bright but scentless,
/re the fine but empty $ords
0f the man $ho does not mean $hat
he says.
5i#e a lovely flo$er,
Bright and fragrant,
/re the fine and truthful $ords
0f the man $ho means $hat he says.
5i#e garlands $oven from a heap of
flo$ers,
Fashion from your life as many good
deeds.
The perfume of sandal$ood,
,osebay or -asmine
"annot travel against the $ind.
But the fragrance of virtue
Travels even against the $ind,
/s far as the ends of the $orld.
2o$ much finer
7s the fragrance of virtue
Than of sandal$ood, rosebay,
0f the blue lotus or -asmineE
The fragrance of sandal$ood and
rosebay
Does not travel far.
But the fragrance of virtue
,ises to the heavens.
Desire never crosses the path
0f virtuous and $a#eful men.
Their brightness sets them free.
2o$ s$eetly the lotus gro$s
7n the litter of the $ayside.
7ts pure fragrance delights the heart.
Follo$ the a$a#ened
/nd from among the blind
The light of your $isdom
1ill shine out, purely.
!. The Fool
2o$ long the night to the $atchman,
2o$ long the road to the $eary
traveller,
2o$ long the $andering of many lives
To the fool $ho misses the $ay.
7f the traveller cannot find
)aster or friend to go $ith him,
5et him travel alone
,ather than $ith a fool for company.
()y children, my $ealthE(
+o the fool troubles himself.
But ho$ has he children or $ealthD
2e is not even his o$n master.
The fool $ho #no$s he is a fool
7s that much $iser.
The fool $ho thin#s he is $ise
7s a fool indeed.
Does the spoon taste the soupD
/ fool may live all his life
7n the company of a master
/nd still miss the $ay.
The tongue tastes the soup.
7f you are a$a#e in the presence of a
master
0ne moment $ill sho$ you the $ay.
The fool is his o$n enemy.
The mischief is his undoing.
2o$ bitterly he suffersE
1hy do $hat you $ill regretD
1hy bring tears upon yourselfD
Do only $hat you do not regret,
/nd fill yourself $ith -oy.
For a $hile the fools mischief
Tastes s$eet, s$eet as honey.
Bit in the end it turns bitter.
/nd ho$ bitterly he suffersE
For months the fool may fast,
8ating from the tip of a grass blade.
+till he is not $orth a penny
Beside the master $hose food is the
$ay.
Fresh mil# ta#es time to sour.
+o a fools mischief
Ta#es time to catch up $ith him.
5i#e the embers of a fire
7t smoulders $ithin him.
1hatever a fool learns,
7t only ma#es him duller.
The Dhammapada, $$$.thebigvie$.com !age ?
%no$ledge cleaves his head.
For then he $ants recognition.
/ place before other people,
/ place over other people.
(5et them #no$ my $or#,
5et everyone loo# to me for direction.(
+uch are his desires,
+uch is his s$elling pride.
0ne $ay leads to $ealth and fame,
The other to the end of the $ay.
5oo# not for recognition
But follo$ the a$a#ened
/nd set yourself free.
". The Wise Man
The $ise man tells you
1here you have fallen
/nd $here you yet may fall .
7nvaluable secretsE
Follo$ him, follo$ the $ay.
5et him chasten and teach you
and #eep you from mischief.
The $orld may hate him.
But good men love him.
Do not loo# for bad company
0r live $ith men $ho do not care.
Find friends $ho love the truth.
Drin# deeply.
5ive in serenity and -oy.
The $ise man delights in the truth
/nd follo$s the la$ of the a$a#ened.
The farmer channels $ater to his land.
The fletcher $hittles his arro$s.
/nd the carpenter turns his $ood.
+o the $ise man directs his mind.
The $ind cannot sha#e a mountain.
&either praise nor blame moves the
$ise man.
2e is clarity.
2earing the truth,
2e is li#e a la#e,
!ure and tran4uil and deep.
1ant nothing.
1here there is desire,
+ay nothing.
2appiness or sorro$ .
1hatever befalls you,
1al# on
>ntouched, unattached.
Do not as# for family or po$er or
$ealth,
8ither for yourself or for another.
"an a $ise man $ish to rise un-ustlyD
Fe$ cross over the river.
)ost are stranded on this side.
0n the riverban# they run up and
do$n.
But the $ise man, follo$ing the $ay,
"rosses over, beyond the reach of
death.
2e leaves the dar# $ay
For the $ay of light.
2e leaves his home, see#ing
2appiness on the hard road.
Free from desire,
Free from possessions,
Free from the dar# places of the heart.
Free from attachment and appetite,
Follo$ing the seven lights of
a$a#ening,
/nd re-oicing greatly in his freedom,
7n this $orld the $ise man
Becomes himself a light,
!ure, shining, free.
#. The Maste
/t the end of the $ay
The master finds freedom
From desire and sorro$ .
Freedom $ithout bounds.
Those $ho a$a#en
&ever rest in one place.
5i#e s$ans, they rise
/nd leave the la#e.
0n the air they rise
/nd fly an invisible course,
3athering nothing, storing nothing.
Their food is #no$ledge.
They live upon emptiness.
They have seen ho$ to brea# free.
1ho can follo$ themD
0nly the master,
+uch is his purity.
5i#e a bird,
2e rises on the limitless air
/nd flies an invisible course.
2e $ishes for nothing.
2is food is #no$ledge.
2e lives upon emptiness.
2e has bro#en free.
2e is the charioteer.
2e has tamed his horses,
!ride and the senses.
8ven the gods admire him.
Cielding li#e the earth,
The Dhammapada, $$$.thebigvie$.com !age @
9oyous and clear li#e the la#e,
+till as the stone at the door,
2e is free from life and death.
2is thoughts are still.
2is $ords are still.
2is $or# is stillness.
2e sees his freedom and is free.
The master surrenders his beliefs.
2e sees beyond the end and the
beginning.
2e cuts all ties.
2e gives up all desires.
2e resists all temptations.
/nd he rises.
/nd $herever he lives,
7n the city or the country,
7n the valley or in the hills,
There is great -oy.
8ven in the empty forest
2e finds -oy
Because he $ants nothing.
$. The Thousands
Better than a thousand hollo$ $ords
7s one $ord that brings peace.
Better than a thousand hollo$ verses
7s one verse that brings peace.
Better than a hundred hollo$ lines
7s one line of the dharma, bringing
peace.
7t is better to con4uer yourself
Than to $in a thousand battles.
Then the victory is yours.
7t cannot be ta#en from you,
&ot by angels or by demons,
2eaven or hell.
Better than a hundred years of
$orship,
Better than a thousand offerings,
Better than giving up a thousand
$orldly $ays
7n order to $in merit,
Better even than tending in the forest
/ sacred flame for a hundred years .
7s one moments reverence
For the man $ho has con4uered
himself.
To revere such a man,
/ master old in virtue and holiness,
7s to have victory over life itself,
/nd beauty, strength and happiness.
Better than a hundred years of
mischief
7s one day spent in contemplation.
Better than a hundred years of
ignorance
7s one day spent in reflection.
Better than a hundred years of idleness
7s one day spent in determination.
Better to live one day
1ondering
2o$ all things arise and pass a$ay.
Better to live one hour
+eeing
The one life beyond the $ay.
Better to live one moment
7n the moment
0f the $ay beyond the $ay.
%. Mischief
Be 4uic# to do good.
7f you are slo$,
The mind, delighting in mischief,
1ill catch you.
Turn a$ay from mischief.
/gain and again, turn a$ay.
Before sorro$ befalls you.
+et your heart on doing good.
Do it over and over again,
/nd you $ill be filled $ith -oy.
/ fool is happy
>ntil his mischief turns against him.
/nd a good man may suffer
>ntil his goodness flo$ers.
Do not ma#e light of your failings,
+aying, (1hat are they to meD(
/ -ug fills drop by drop.
+o the fool becomes brimful of folly.
Do not belittle your virtues,
+aying, (They are nothing.(
/ -ug fills drop by drop.
+o the $ise man becomes brimful of
virtue.
/s the rich merchant $ith fe$ servants
+huns a dangerous road
/nd the man $ho loves life shuns
poison,
Be$are the dangers of folly and
mischief.
For an un$ounded hand may handle
poison.
The innocent come to no harm.
But as dust thro$n against the $ind,
)ischief is blo$n bac# in the face
0f the fool $ho $rongs the pure and
harmless.
The Dhammapada, $$$.thebigvie$.com !age A
+ome are reborn in hell,
+ome in this $orld,
The good in heaven.
But the pure are not reborn.
&o$hereE
&ot in the s#y,
&or in the midst of the sea,
&or deep in the mountains,
"an you hide from your o$n mischief.
&ot in the s#y,
&ot in the midst of the ocean,
&or deep in the mountains,
&o$here
"an you hide from your o$n death.
1&. 'iolence
/ll beings tremble before violence.
/ll fear death.
/ll love life.
+ee yourself in other.
Then $hom can you hurtD
1hat harm can you doD
2e $ho see#s happiness
By hurting those $ho see# happiness
1ill never find happiness.
For your brother is li#e you.
2e $ants to be happy.
&ever harm him
/nd $hen you leave this life
Cou too $ill find happiness.
&ever spea# harsh $ords
For they $ill rebound upon you.
/ngry $ords hurt
/nd the hurt rebounds.
5i#e a bro#en gong
Be still, and silent.
%no$ the stillness of freedom
1here there is no more striving.
5i#e herdsmen driving their co$s into
the fields,
0ld age and death $ill drive you before
them.
But the fool in his mischief forgets
/nd he lights the fire
1herein one day he must burn.
2e $ho harms the harmless
0r hurts the innocent,
Ten times shall he fall .
7nto torment or infirmity,
7n-ury or disease or madness,
!ersecution or fearful accusation,
5oss of family, loss of fortune.
Fire from heaven shall stri#e his house
/nd $hen his body has been struc#
do$n,
2e shall rise in hell.
2e $ho goes na#ed,
1ith matted hair, mud bespattered,
1ho fasts and sleeps on the ground
/nd smears his body $ith ashes
/nd sits in endless meditation .
+o long as he is not free from doubts,
2e $ill not find freedom.
But he $ho lives purely and self.
assured,
7n 4uietness and virtue,
1ho is $ithout harm or hurt or blame,
8ven if he $ears fine clothes,
+o long as he also has faith,
2e is a true see#er.
/ noble horse rarely
Feels the touch of the $hip.
1ho is there in this $orld as
blamelessD
Then li#e a noble horse
+mart under the $hip.
Burn and be s$ift.
Believe, meditate, see.
Be harmless, be blameless.
/$a#e to the dharma.
/nd from all sorro$s free yourself.
The farmer channels $ater to his land.
The fletcher $hittles his arro$s.
The carpenter turns his $ood.
/nd the $ise man masters himself.
11. Old ()e
The $orld is on fireE
/nd you are laughingD
Cou are deep in the dar#.
1ill you not as# for a lightD
For behold your body .
/ painted puppet, a toy,
9ointed and sic# and full of false
imaginings,
/ shado$ that shifts and fades.
2o$ frail it isE
Frail and pestilent,
7t sic#ens, festers and dies.
5i#e every living thing
7n the end it sic#ens and dies.
Behold these $hitened bones,
The hollo$ shells and hus#s of a dying
summer.
/nd you are laughingD
Cou are a house of bones,
The Dhammapada, $$$.thebigvie$.com !age <
Flesh and blood for plaster.
!ride lives in you,
/nd hypocrisy, decay, and death.
The glorious chariots of #ings shatter.
+o also the body turns to dust.
But the spirit of purity is changeless
/nd so the pure instruct the pure.
The ignorant man is an ox.
2e gro$s in si6e, not in $isdom.
(Bainly 7 sought the builder of my
house
Through countless lives.
7 could not find him...
2o$ hard it is to tread life after lifeE
(But no$ 7 see you, 0 builderE
/nd never again shall you build my
house.
7 have snapped the rafters,
+plit the ridge.pole
/nd beaten out desire.
/nd no$ my mind is free.(
There are no fish in the la#e.
The long.legged cranes stand in the
$ater.
+ad is the man $ho in his youth
5oved loosely and s4uandered his
fortune .
+ad as a bro#en bo$,
/nd sadly is he sighing
/fter all that has arisen and has passed
a$ay.
12. *ouself
5ove yourself and $atch .
Today, tomorro$, al$ays.
First establish yourself in the $ay,
Then teach,
/nd so defeat sorro$.
To straighten the croo#ed
Cou must first do a harder thing .
+traighten yourself.
Cou are your only master.
1ho elseD
+ubdue yourself,
/nd discover your master.
1ilfully you have fed
Cour o$n mischief.
+oon it $ill crush you
/s the diamond crushes stone.
By your o$n folly
Cou $ill be brought as lo$
/s you $orst enemy $ishes.
+o the creeper cho#es the tree.
2o$ hard it is to serve yourself,
2o$ easy to lose yourself
7n mischief and folly.
The #ashta reed dies $hen it bears
fruit.
+o the fool,
+corning the teachings of the
a$a#ened,
+purning those $ho follo$ the
dharma,
!erishes $hen his folly flo$ers.
)ischief is yours.
+orro$ is yours.
But virtue is also yours,
/nd purity.
Cou are the source
0f all purity and impurity.
&o one purifies another.
&ever neglect your $or#
For anothers,
2o$ever great his need.
Cour $or# is to discover your $or#
/nd then $ith all your heart
To give yourself to it.
13. The Wold
Do not live in the $orld,
7n distraction and false dreams.
0utside the dharma.
/rise and $atch.
Follo$ the $ay -oyfully
Through this $orld and beyond.
Follo$ the $ay of virtue.
Follo$ the $ay -oyfully
Through this $orld and on beyondE
For consider the $orld .
/ bubble, a mirage.
+ee the $orld as it is,
/nd death shall overloo# you.
"ome, consider the $orld,
/ painted chariot for #ings,
/ trap for fools.
But he $ho sees goes free.
/s the moon slips from behind a cloud
/nd shines,
+o the master comes out from behind
his ignorance
/nd shines.
The $orld is in dar#ness.
2o$ fe$ have eyes to seeE
2o$ fe$ the birds
1ho escape the net and fly to heavenE
+$ans rise and fly to$ard the sun.
The Dhammapada, $$$.thebigvie$.com !age ;
1hat magicE
+o do the pure con4uer the armies of
illusion
/nd rise and fly.
7f you scoff at heaven
/nd violate the dharma,
7f your $ords are lies,
1here $ill your mischief endD
The fool laughs at generosity.
The miser cannot enter heaven.
But the master finds -oy in giving
/nd happiness is his re$ard.
/nd more .
For greater than all the -oys
0f heaven and earth,
3reater still and than dominion
0ver all the $orlds,
7s the -oy of reaching the stream.
14. The Man Who +s
(wake
2e is a$a#e.
The victory is his.
2e has con4uered the $orld.
2o$ can he lose the $ay
1ho is beyond the $ayD
2is eye is open
2is foot is free.
1ho can follo$ after himD
The $orld cannot reclaim him
0r lead him astray,
&or can the poisoned net of desire
hold him.
2e is a$a#eE
The gods $atch over him.
2e is a$a#e
/nd finds -oy in the stillness of
meditation
/nd in the s$eetness of surrender.
2ard it is to be born,
2ard it is to live,
2arder still to hear of the $ay,
/nd hard to rise, follo$, and a$a#e.
Cet the reaching is simple.
Do $hat is right.
Be pure.
/t the end of the $ay is freedom.
Till then, patience.
7f you $ound or grieve another,
Cou have not learned detachment.
0ffend in neither $ord nor deed.
8at $ith moderation.
5ive in your heart.
+ee# the highest consciousness.
)aster yourself according to the
dharma.
This is the simple teaching of the
a$a#ened.
The rain could turn to gold
/nd still your thirst $ould not be
sla#ed.
Desire is un4uenchable
0r it ends in tears, even in heaven.
2e $ho $ishes to a$a#e
"onsumes his desires
9oyfully.
7n his fear a man may shelter
7n mountains or in forests,
7n groves of sacred trees or in shrines.
But ho$ can he hide there from his
sorro$D
2e $ho shelters in the $ay
/nd travels $ith those $ho follo$ it
"omes to see the four great truths.
"oncerning sorro$,
The beginning of sorro$,
The eightfold $ay
/nd the end of sorro$.
Then at last he is safe.
2e has sha#en off sorro$.
2e is free.
The a$a#ened are fe$ and hard to
find.
2appy is the house $here a man
a$a#es.
Blessed is his birth.
Blessed is the teaching of the $ay.
Blessed is the understanding among
those $ho follo$ it,
/nd blessed is their determination.
/nd blessed are those $ho revere
The man $ho a$a#es and follo$s the
$ay.
They are free from fear.
They are free.
They have crossed over the river of
sorro$.
1!. ,o-
5ive in -oy,
7n love,
8ven among those $ho hate.
5ive in -oy,
7n health,
The Dhammapada, $$$.thebigvie$.com !age :=
8ven among the afflicted.
5ive in -oy,
7n peace,
8ven among the troubled.
5ive in -oy,
1ithout possessions.
5i#e the shining ones.
The $inner so$s hatred
Because the loser suffers.
5et go of $inning and losing
/nd find -oy.
There is no fire li#e passion,
&o crime li#e hatred,
&o sorro$ li#e separation,
&o sic#ness li#e hunger,
/nd no -oy li#e the -oy of freedom.
2ealth, contentment and trust
/re your greatest possessions,
/nd freedom your greatest -oy.
5oo# $ithin.
Be still.
Free from fear and attachment,
%no$ the s$eet -oy of the $ay.
2o$ -oyful to loo# upon the a$a#ened
/nd to #eep company $ith the $ise.
2o$ long the road to the man
1ho travels the road $ith the fool.
But $hoever follo$s those $ho follo$
the $ay
Discovers his family, and is filled $ith
-oy.
Follo$ then the shining ones,
The $ise, the a$a#ened, the loving,
For they #no$ ho$ to $or# and
forbear.
Follo$ them
/s the moon follo$s the path of the
stars.
1". .leasue
Do not let pleasure distract you
From meditation, from the $ay.
Free yourself from pleasure and pain.
For in craving pleasure or in nursing
pain
There is only sorro$.
5i#e nothing lest you lose it,
5est it bring you grief and fear.
3o beyond li#es and disli#es.
From passion and desire,
+ensuousness and lust,
/rise grief and fear.
Free yourself from attachment.
2e is pure, and sees.
2e spea#s the truth, and lives it.
2e does his o$n $or#.
+o he is admired and loved.
1ith a determined mind and
undesiring heart
2e longs for freedom.
2e is called uddhamsoto .
(2e $ho goes upstream.(
1hen a traveller at last comes home
From a far -ourney,
1ith $hat gladness
2is family and friends receive himE
8ven so shall your good deeds
1elcome you li#e friends
/nd $ith $hat re-oicing
1hen you pass from one life to the
nextE
1#. (n)e
5et go of anger.
5et go of pride.
1hen you are bound by nothing
Cou go beyond sorro$.
/nger is li#e a chariot careering $ildly.
2e $ho curbs his anger is the true
charioteer.
0thers merely hold the reins.
1ith gentleness overcome anger.
1ith generosity overcome meanness.
1ith truth overcome deceit.
+pea# the truth.
3ive $henever you can,
&ever be angry.
These three steps $ill lead you
7nto the presence of the gods.
The $ise harm no one.
They are masters of their bodies
/nd they go to the boundless country.
They go beyond sorro$.
Those $ho see# perfection
%eep $atch day and night
Till all desires vanish.
5isten, /tula. This is not ne$,
7t is an old saying .
(They blame you for being silent,
They blame you $hen you tal# too
much
/nd $hen you tal# too little.(
1hatever you do, they blame you.
The $orld al$ays finds
/ $ay to praise and a $ay to blame.
The Dhammapada, $$$.thebigvie$.com !age ::
7t al$ays has and it al$ays $ill.
But $ho dares blame the man
1hom the $ise continually praise,
1hose life is virtuous and $ise,
1ho shines li#e a coin of pure goldD
8ven the gods praise him.
8ven Brahma praises him.
Be$are of the anger of the body.
)aster the body.
5et it serve truth.
Be$are of the anger of the mouth.
)aster your $ords.
5et them serve truth.
Be$are of the anger of the mind.
)aster your thoughts.
5et them serve truth.
The $ise have mastered
Body, $ord and mind.
They are the true masters.
1$. +mpuit-
Cou are as the yello$ leaf.
The messengers of death are at hand.
Cou are to travel far a$ay.
1hat $ill you ta#e $ith youD
Cou are the lamp
To lighten the $ay.
Then hurry, hurry.
1hen your light shines
1ithout impurity of desire
Cou $ill come into the boundless
country.
Cour life is falling a$ay.
Death is at hand.
1here $ill you rest on the $ayD
1hat have you ta#en $ith youD
Cou are the lamp
To lighten the $ay.
Then hurry, hurry.
1hen you light shines purely
Cou $ill not be born
/nd you $ill not die.
/s a silversmith sifts dust from silver,
,emove your o$n impurities
5ittle by little.
0r as iron is corroded by rust
Cour o$n mischief $ill consume you.
&eglected, the sacred verses rust.
For beauty rusts $ithout use
/nd unrepaired the house falls into
ruin,
/nd the $atch, $ithout vigilance, fails.
7n this $orld and the next
There is impurity and impurityF
1hen a $oman lac#s dignity,
1hen a man lac#s generosity.
But the greatest impurity is ignorance.
Free yourself from it.
Be pure.
5ife is easy
For the man $ho is $ithout shame,
7mpudent as a cro$,
/ vicious gossip,
Bain, meddlesome, dissolute.
But life is hard
For the man $ho 4uietly underta#es
The $ay of perfection,
1ith purity, detachment and vigour.
2e sees light.
7f you #ill, lie or steal,
"ommit adultery or drin#,
Cou dig up your o$n roots.
/nd if you cannot master yourself,
The harm you do turns against you
3rievously.
Cou may give in the spirit of light
0r as you please,
But if you care ho$ another man gives
0r ho$ he $ithholds,
Cou trouble your 4uietness endlessly.
These envying rootsE
Destroy them
/nd en-oy a lasting 4uietness.
There is no fire li#e passion.
There are no chains li#e hate.
7llusion is a net,
Desire is a rushing river.
2o$ easy it is to see your brothers
faults,
2o$ hard it is to face your o$n.
Cou $inno$ his in the $ind li#e chaff,
But yours you hide,
5i#e a cheat covering up an unluc#y
thro$.
D$elling on your brothers faults
)ultiplies your o$n.
Cou are far from the end of your
-ourney.
The $ay is not in the s#y.
The $ay is in the heart.
+ee ho$ you love
1hatever #eeps you from your
-ourney.
But the tathagathas,
(They $ho have gone beyond,(
2ave con4uered the $orld.
They are free.
The Dhammapada, $$$.thebigvie$.com !age :2
The $ay is not in the s#y.
The $ay is in the heart.
/ll things arise and pass a$ay.
But the a$a#ened a$a#e forever.
1%. The ,ust
7f you determine your course
1ith force or speed,
Cou miss the $ay of the dharma.
Guietly consider
1hat is right and $hat is $rong.
,eceiving all opinions e4ually,
1ithout haste, $isely,
0bserve the dharma.
1ho is $ise,
The elo4uent or the 4uiet manD
Be 4uiet,
/nd loving and fearless.
For the mind tal#s.
But the body #no$s.
3ray hairs do not ma#e a master.
/ man may gro$ old in vain.
The true master lives in truth,
7n goodness and restraint,
&on.violence, moderation and purity.
Fine $ords or fine features
"annot ma#e a master
0ut of a -ealous and greedy man.
0nly $hen envy and selfishness
/re rooted out of him
)ay he gro$ in beauty.
/ man may shave his head
But if he still lies and neglects his
$or#,
7f he clings to desire and attachment,
2o$ can he follo$ the $ayD
The true see#er
+ubdues all $ay$ardness.
2e has submitted his nature to
4uietness.
2e is a true see#er
&ot because he begs
But because he follo$s the la$ful $ay,
2olding bac# nothing, holding to
nothing,
Beyond good and evil,
Beyond the body and beyond the
mind.
+ilence cannot ma#e a master out of a
fool.
But he $ho $eighs only purity in his
scales,
1ho sees the nature of the t$o $orlds,
2e is a master.
2e harms no living thing.
/nd yet it is not good conduct
That helps you upon the $ay,
&or ritual, nor boo# learning,
&or $ithdra$al into the self,
&or deep meditation.
&one of these confers mastery or -oy.
0 see#erE
,ely on nothing
>ntil you $ant nothing.
2&. The Wa-
The $ay is eightfold.
There are four truths.
/ll virtue lies in detachment.
The master has an open eye.
This is the only $ay,
The only $ay to the opening of the eye.
Follo$ it.
0ut$it desire.
Follo$ it to the end of sorro$.
1hen 7 pulled out sorro$s shaft
7 sho$ed you the $ay.
7t is you $ho must ma#e the effort.
The masters only point the $ay.
But if you meditate
/nd follo$ the dharma
Cou $ill free yourself from desire.
(8verything arises and passes a$ay.(
1hen you see this, you are above
sorro$.
This is the shining $ay.
(8xistence is sorro$.(
>nderstand, and go beyond sorro$.
This is the $ay of brightness.
(8xistence is illusion.(
>nderstand, and go beyond.
This is the $ay of clarity.
Cou are strong, you are young.
7t is time to arise.
+o ariseE
5est through irresolution and idleness
Cou lose the $ay.
)aster your $ords.
)aster your thoughts.
&ever allo$ your body to do harm.
Follo$ these three roads $ith purity
/nd you $ill find yourself upon the
one $ay,
The Dhammapada, $$$.thebigvie$.com !age :3
The $ay of $isdom.
+it in the $orld, sit in the dar#.
+it in meditation, sit in light.
"hoose your seat.
5et $isdom gro$.
"ut do$n the forest.
&ot the tree.
For out of the forest comes danger.
"ut do$n the forest.
Fell desire.
/nd set yourself free.
1hile a man desires a $oman,
2is mind is bound
/s closely as a calf to its mother.
/s you $ould pluc# an autumn lily,
!luc# the arro$ of desire.
For he $ho is a$a#e
2as sho$n you the $ay of peace.
3ive yourself to the -ourney.
(2ere shall 7 ma#e my d$elling,
7n the summer and the $inter,
/nd in the rainy season.(
+o the fool ma#es his plans,
+paring not a thought for his death.
Death overta#es the man
1ho, giddy and distracted by the
$orld,
"ares only for his floc#s and his
children,
Death fetches him a$ay
/s a flood carries off a sleeping village.
2is family cannot save him,
&ot his father nor his sons.
%no$ this.
+ee# $isdom, and purity.
Guic#ly clear the $ay.
21. Out Of The Foest
There is pleasure
/nd there is bliss.
Forgo the first to possess the second.
7f you are happy
/t the expense of another mans
happiness,
Cou are forever bound.
Cou do not $hat you should.
Cou do $hat you should not.
Cou are rec#less, and desire gro$s.
But the master is $a#eful.
2e $atches his body.
7n all his actions he discriminates,
/nd he becomes pure.
2e is $ithout blame
Though once he may have murdered
2is mother and his father,
T$o #ings, a #ingdom, and all its
sub-ects.
Though the #ings $ere holy
/nd their sub-ects among the virtuous,
Cet he is blameless.
The follo$ers of the a$a#ened
/$a#e
/nd day and night they $atch
/nd meditate upon their master.
Forever $a#eful,
They mind the dharma.
They #no$ their brothers on the $ay.
They understand the mystery of the
body.
They find -oy in all beings.
They delight in meditation.
7t is hard to live in the $orld
/nd hard to live out of it.
7t is hard to be among the many.
/nd for the $anderer, ho$ long is the
road
1andering through many livesE
5et him rest.
5et him not suffer.
5et him not fall into suffering.
7f he is a good man,
/ man of faith, honoured and
prosperous,
1herever he goes he is $elcome.
5i#e the 2imalayas
3ood men shine from afar.
But bad men move unseen
5i#e arro$s in the night.
+it.
,est.
1or#.
/lone $ith yourself,
&ever $eary.
0n the edge of the forest
5ive -oyfully,
1ithout desire.
22. The Dak
0ne man denies the truth.
/nother denies his o$n actions.
Both go into the dar#.
/nd in the next $orld suffer
For they offend truth.
1ear the yello$ robe.
The Dhammapada, $$$.thebigvie$.com !age :4
But if you are rec#less
Cou $ill fall into dar#ness.
7f you are rec#less,
Better to s$allo$ molten iron
Than eat at the table of the good fol#.
7f you court another mans $ife
Cou court trouble.
Cour sleep is bro#en.
Cou lose our honour.
Cou fall into dar#ness.
Cou go against the la$,
Cou go into the dar#.
Cour pleasures end in fear
/nd the #ings punishment is harsh.
But as a blade of grass held a$#$ardly
)ay cut your hand,
+o renunciation may lead you into the
dar#.
For if in your renunciation
Cou are rec#less and brea# your $ord,
7f your purpose $avers,
Cou $ill not find the light.
Do $hat you have to do
,esolutely, $ith all your heart.
The traveller $ho hesitates
0nly raises dust on the road.
7t is better to do nothing
Than to do $hat is $rong.
For $hatever you do, you do to
yourself.
5i#e a border to$n $ell guarded,
3uard yourself $ithin and $ithout.
5et not a single moment pass
5est you fall into dar#ness.
Feel shame only $here shame is due.
Fear only $hat is fearful.
+ee evil only in $hat is evil.
5est you mista#e the true $ay
/nd fall into dar#ness.
+ee $hat is.
+ee $hat is not.
Follo$ the true $ay.
,ise.
23. The /lephant
7 shall endure harsh $ords
/s the elephant endures the shafts of
battle.
For many people spea# $ildly.
The tamed elephant goes to battle.
The #ing rides him.
The tamed man is the master.
2e can endure hard $ords in peace.
Better than a mule
0r the fine horses of +indh
0r mighty elephants of $ar
7s the man $ho had mastered himself.
&ot on their bac#s
"an he reach the untrodden country.
But only on his o$n.
The mighty elephant Dhanapala#a
7s $ild $hen he is in rut,
/nd $hen bound he $ill not eat,
,emembering the elephant grove.
The fool is idle.
2e eats and he rolls in his sleep
5i#e a hog in a sty.
/nd he has to live life over again.
()y o$n mind used to $ander
1herever pleasure or desire or lust led
it.
But no$ 7 have it tamed,
7 guide it,
/s the #eeper guides the $ild
elephant.(
/$a#e.
Be the $itness of your thoughts.
The elephant hauls himself from the
mud.
7n the same $ay drag yourself out of
your sloth.
7f the traveller can find
/ virtuous and $ise companion
5et him go $ith him -oyfully
/nd overcome the dangers of the $ay.
But if you cannot find
Friend or master to go $ith you,
Travel on alone .
5i#e a #ing $ho has given a$ay his
#ingdom,
5i#e an elephant in the forest.
Travel on alone,
,ather than $ith a fool for company.
Do not carry $ith you your mista#es.
Do not carry your cares.
Travel on alone.
5i#e an elephant in the forest.
To have friends in need is s$eet
/nd to share happiness.
/nd to have done something good
Before leaving this life is s$eet,
/nd to let go of sorro$.
To be a mother is s$eet,
/nd a father.
7t is s$eet to live arduously,
/nd to master yourself.
0 ho$ s$eet it is to en-oy life,
The Dhammapada, $$$.thebigvie$.com !age :?
5iving in honesty and strengthE
/nd $isdom is s$eet,
/nd freedom.
24. Desie
7f you sleep,
Desire gro$s in you
5i#e a vine in the forest.
5i#e a mon#ey in the forest
Cou -ump from tree to tree,
&ever finding the fruit .
From life to life,
&ever finding peace.
7f you are filled $ith desire
Cour sorro$s s$ell
5i#e the grass after the rain.
But if you subdue desire
Cour sorro$s shall fall from you
5i#e drops of $ater from a lotus
flo$er.
This is good counsel
/nd it is for everyoneF
/s the grass is cleared for the fresh
root,
"ut do$n desire
5est death after death crush you
/s a river crushes the helpless reeds.
For if the roots hold firm,
/ felled tree gro$s up again.
7f desires are not uprooted,
+orro$s gro$ again in you.
Thirty.six streams are rushing to$ard
youE
Desire and pleasure and lust...
!lay in your imagination $ith them
/nd they $ill s$eep you a$ay.
!o$erful streamsE
They flo$ every$here.
+trong vineE
7f you see it spring up,
Ta#e careE
!ull it out by the roots.
!leasures flo$ every$here.
Cou float upon them
/nd are carried from life to life.
5i#e a hunted hare you run,
The pursuer of desire pursued,
2arried from life to life.
0 see#erE
3ive up desire,
+ha#e off your chains.
Cou have come out of the hollo$
7nto the clearing.
The clearing is empty.
1hy do you rush bac# into the hollo$D
Desire is a hollo$
/nd people say (5oo#E
2e $as free.
But no$ he gives up his freedom.(
7t is not iron that imprisons you
&or rope nor $ood,
But the pleasure you ta#e in gold and
-e$els,
7n sons and $ives.
+oft fetters,
Cet they hold you do$n.
"an you snap themD
There are those $ho can,
1ho surrender to the $orld,
Forsa#e desire, and follo$ the $ay.
0 slave of desire,
Float upon the stream.
5ittle spider, stic# to your $eb.
0r else abandon your sorro$s for the
$ay.
/bandon yesterday, and tomorro$,
/nd today.
"ross over to the father shore,
Beyond life and death.
Do your thoughts trouble youD
Does passion disturb youD
Be$are of this thirstiness
5est your $ishes become desires
/nd desire binds you.
Guieten your mind.
,eflect.
1atch.
&othing binds you.
Cou are free.
Cou are strong.
Cou have come to the end.
Free from passion and desire,
Cou have stripped the thorns from the
stem.
This is your last body.
Cou are $ise.
Cou are free from desire
/nd you understand $ords
/nd the stitching together of $ords.
/nd you $ant nothing.
(Bictory is mine,
%no$ledge is mine,
/nd all purity,
/ll surrender.
(7 $ant nothing.
7 am free.
The Dhammapada, $$$.thebigvie$.com !age :@
7 found my $ay.
1hat shall 7 call TeacherD
The gift of truth is beyond giving.
The taste beyond s$eetness,
The -oy beyond -oy.
The end of desire is the end of sorro$.
The fool is his o$n enemy.
+ee#ing $ealth, he destroys himself.
+ee# rather the other shore.
1eeds cho#e the field.
!assion poisons the nature of man,
/nd hatred, illusion, and desire.
2onour the man $ho is $ithout
passion,
2atred, illusion, and desire.
1hat you give to him
1ill be given bac# to you,
/nd more.
2!. The 0eeke
)aster your senses,
1hat you taste and smell,
1hat you see, $hat you hear.
7n all things be a master
0f $hat you do and say and thin#.
Be free.
Cou are a see#er.
Delight in the mastery
0f your hands and your feet,
0f your $ords and your thoughts.
Delight in meditation
/nd in solitude.
"ompose yourself, be happy.
Cou are a see#er.
2old your tongue.
Do not exalt yourself
But lighten the $ay
For your $ords are s$eet.
Follo$ the truth of the $ay.
,eflect upon it.
)a#e it your o$n.
5ive it.
7t $ill al$ays sustain you.
Do not turn a$ay $hat is given you
&ot reach out for $hat is given to
others,
5est you disturb your 4uietness.
3ive than#s
For $hat had been given to you,
2o$ever little.
Be pure, never falter.
Cou have no name and no form.
1hy miss $hat you do not haveD
The see#er is not sorry.
5ove and -oyfully
Follo$ the $ay,
The 4uiet $ay to the happy country.
+ee#erE
8mpty the boat,
5ighten the load,
!assion and desire and hatred.
/nd sail s$iftly.
There are five at the door
To turn a$ay, and five more,
/nd there are five to $elcome in.
/nd $hen fiveH have been left
+tranded on the shore,
The see#er is called oghatinnoti .
(2e $ho has crossed over.(
+ee#erE
Do not be restless.
)editate constantly.
0r you $ill s$allo$ fire
/nd cry outF (&o moreE(
7f you are not $ise,
2o$ can you steady the mindD
7f you cannot 4uieten yourself,
1hat $ill you ever learnD
2o$ $ill you become freeD
1ith a 4uiet mind
"ome into that empty house, your
heart,
/nd feel the -oy of the $ay
Beyond the $orld.
5oo# $ithin .
The rising and the falling.
1hat happinessE
2o$ s$eet to be freeE
7t is the beginning of life,
0f mastery and patience,
0f good friends along the $ay,
0f a pure and active life.
+o life in love.
Do your $or#.
)a#e an end of sorro$.
For see ho$ the -asmine
,eleases and lets fall
7ts $ithered flo$ers.
5et fall $ilfulness and hatred.
/re you 4uietD
Guieten your body.
Guieten your mind.
Cou $ant nothing.
Cour $ords are still.
Cou are still.
By your o$n efforts
The Dhammapada, $$$.thebigvie$.com !age :A
1a#en yourself, $atch yourself.
/nd live -oyfully.
Cou are the master,
Cou are the refuge.
/s a merchant brea#s in a fine horse,
)aster yourself.
2o$ gladly you follo$
The $ords of the a$a#ened.
2o$ 4uietly, ho$ surely
Cou approach the happy country,
The heart of stillness.
2o$ever young,
The see#er $ho sets out upon the $ay
+hines bright over the $orld.
5i#e the moon,
"ome out from behind the cloudsE
+hine.
2". The Tue Maste
1anting nothing
1ith all your heart
+top the stream.
1hen the $orld dissolves
8verything becomes clear.
3o beyond
This $ay or that $ay,
To the farther shore
1here the $orld dissolves
/nd everything becomes clear.
Beyond this shore
/nd the father shore,
Beyond the beyond,
1here there is no beginning,
&o end.
1ithout fear, go.
)editate.
5ive purely.
Be 4uiet.
Do your $or#, $ith mastery.
By day the sun shines,
/nd the $arrior in his armour shines.
By night the moon shines,
/nd the master shines in meditation.
But this day and night
The man $ho is a$a#e
+hines in the radiance of the spirit.
/ master gives up mischief.
2e is serene.
2e leaves everything behind him
2e does not ta#e offence
/nd he does not give it.
2e never returns evil for evil.
/las for the man
1ho raises his hand against another,
/nd even more for him
1ho returns the blo$.
,esist the pleasures of life
/nd the desire to hurt .
Till sorro$s vanish.
&ever offend
By $hat you thin# or say or do.
2onour the man $ho is a$a#e
/nd sho$s you the $ay.
2onour the fire of his sacrifice.
)atted hair or family or caste
Do not ma#e a master
But the truth and goodness
1ith $hich he is blessed.
Cour hair is tangled
/nd you sit on a deers#in.
1hat follyE
1hen inside you are ragged $ith lust.
The masters clothes are in tatters.
2is veins stand out,
2e is $asting a$ay.
/lone in the forest
2e sits and meditates.
/ man is not born to mastery.
/ master is never proud.
2e does not tal# do$n to others.
0$ning nothing, he misses nothing.
2e is not afraid.
2e does not tremble.
&othing binds him.
2e is infinitely free.
+o cut through
The strap and the thong and the rope.
5oosen the fastenings.
>nbolt the doors of sleep
/nd a$a#e.
The master endures
7nsults and ill treatment
1ithout reacting.
For his spirit is an army.
2e is never angry.
2e #eeps his promises.
2e never strays, he is determined.
This body is my last, he saysE
5i#e $ater on the leaf of a lotus flo$er
0r a mustard seed on the point of a
needle,
2e does not cling.
For he has reached the end of sorro$
/nd has laid do$n his burden.
2e loo#s deeply into things
/nd sees their nature.
2e discriminates
The Dhammapada, $$$.thebigvie$.com !age :<
/nd reaches the end of the $ay.
2e does not linger
1ith those $ho have a home
&or $ith those $ho stray.
1anting nothing,
2e travels on alone.
2e hurts nothing.
2e never #ills.
2e moves $ith love among the
unloving,
1ith peace and detachment
/mong the hungry and 4uerulous.
5i#e a mustard seed from the point of
a needle
2atred has fallen from him,
/nd lust, hypocrisy and pride.
2e offends no one.
Cet he spea#s the truth.
2is $ords are clear
But never harsh.
1hatever is not his
2e refuses,
3ood or bad, great or small.
2e $ants nothing from this $orld
/nd nothing from the next.
2e is free.
Desiring nothing, doubting nothing,
Beyond -udgement and sorro$
/nd the pleasures of the senses,
2e had moved beyond time.
2e is pure and free.
2o$ clear he is.
2e is the moon.
2e is serene.
2e shines.
For he has travelled
5ife after life
The muddy and treacherous road of
illusion.
2e does not tremble
0r grasp or hesitate.
2e has found peace.
"almly
2e lets go of life,
0r home and pleasure and desire.
&othing of men can hold him.
&othing of the gods can hold him.
&othing in all creation can hold him.
Desire has left him,
&ever to return.
+orro$ has left him,
&ever to return.
2e is calm.
7n him the seed of rene$ing life
2ad been consumed.
2e has con4uered all the inner $orlds.
1ith dispassionate eye
2e sees every$here
The falling and the uprising.
/nd $ith great gladness
2e #no$s that he has finished.
2e has $o#en from his sleep.
/nd the $ay he has ta#en
7s hidden from men,
8ven from spirits and gods,
By virtue of his purity.
7n him there in no yesterday,
&o tomorro$,
&o today.
!ossessing nothing,
1anting nothing.
2e is full of po$er.
Fearless, $ise, exalted.
2e has van4uished all things.
2e sees by virtue of his purity.
2e has come to the end of the $ay,
0ver the river of his many lives,
2is many deaths.
Beyond the sorro$ of hell,
Beyond the great -oy of heaven,
By virtue of his purity.
2e has come to the end of the $ay.
/ll that he had to do, he has done.
/nd no$ he is one.
The Dhammapada, $$$.thebigvie$.com !age :;