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DHAMMAPADAM
OF

ANTHOLOGY

AN

THE

OF

Edited

A.

P.

Agg3rima,

and

SAYINGS

BUDDHA

by

translated

BUDDHADATTA

Anbalangoda,

MAHATHERA

Ceylon

Cornell University
'"

Library

The originalof this book is in

the Cornell University Library.

There

are

no

known

the United States

copyright restrictionsin
on

the

use

of the text.

http://www.archive.org/cletails/cu31924085322422

CORNELL

UNIVERSITY

1924

085

LIBRARY

322

DHAMMAPADAM
AN

THE

OF

Edited

A.

OF

ANTHOLOGY

P.

AggSrama,

and

BUDDHA

by

translated

MAHATHERA

BUODHADATTA
Amba

SAYINGS

langoda

Ceylon
,

422

'\^ll^^

CONTENTS

Page

The

Pairs

2.

Heedfulness

3.
U.

The

Mind

The

Flov^;ers

3
^

The

Fool

The

Wise

5.
6

5
6

7.
8.

The

Worthy

The

Thousands

9.

Evil

7
8
9

10.

Puni

shment

10

11.

Old

Age

11

12.

The

Sel

13.
14.
15.
16
17.
18.
19.

The

World

The

Enlightened

The

Righteous

20.

The

Path

21.

Miscellaneous

22.

Woeful

23.
Ik.
25.
26.

The

12

12
One

Happiness
ions

Affect
Anger

23
Ik

Elephant

Craving

The

Brahman

21
22

State

Bhikkhu

13
14
15
16
17
18
19

Impurities

The

....

I f

26
28

1. THE

PAIRS

All mental states have mind as their forerunner, mind is their chief,
and they are mind-made. If, with an impure mind, one speaks or acts, then
suffering follows one even as the cartwheeLfollows the hoof of the ox.
.

is the forerunner of all mental states; mind

they
speaks
mind-made. If, with a pure mind, one
follows him close like his never-departing shadow.

is their chief, and

acts, happiness

2. Mind
are

3. In those who harbor such thoughts:

overpowered me, he robbed me,"
anger never
4. Of

do not
those who
he defeated
me,

maltreated

"He

reviled
is stilled.

or

he beat

me,

cherish such thoughts: "He reviled

hatred is
me,"
and he robbed

me,

appeased.
5. Hatred never
by hatred in this world. Through
ceases
it comes
to an end. This is an ancient Law.
6. The
those who

me,

he

he

(easily)

loving-kindness

realize that all of us here shall one

have
their quarrels calmed thereby.
realize that
many

me,

never

day die. But

7. Whosoever
lives delighting in visual forms, with senses
unsubdued,
immoderate
in food, sluggish and inert" him verily does Mara overthrow as
the wind a weak tree.
body or outer things,
delight in one's own
restrained, moderate in food, fullof confidence in the teaching,
with senses
him verily Mara does not overthrow any more
than the wind
strenuous"
and
a mountain
rock.
8. Whosoever

lives taking

no

freed from blemish, lacking in self-restraintand

9. Whosoever,
not
truth, should don the yellow robe, he is not worthy of it.
away all impurities, is firm-fixed in morals,
possessed of self-controland truth, is indeed worthy of the yellow robe.
10. He

11. Those

false" they who

at the real.

who

has thrown

who

mistake the false for the true, and the

who
abide in the pasture-ground of wrong thoughts"

know
12. Those who
the true as the true, and the false
in
right-mindedness, they arrive at the real.
abide

13. As

undeveloped

rain

gets

into

illthatched

house,

so

for the

true
never

as

arrive

the false,

lust penetrates

an

mind.

14. As rain does not get into

get into a well-developed mind.

well-thatched house,

so

craving does not

15. He grieves here, he grieves hereafter, in both worlds the evil-doer

foul deeds.
he is afflicted,beholding his own
grieves. He mourns,

16. He

here, he
hereafter,in both
rejoices
worlds
rejoices
his
exceedingly
own
rejoices,
seeing
pure deeds.
rejoices,

the well-doer

17. He grieves here, he

grieves hereafter,in both worlds the evil-doer
grieves."I have done evil" is the thought that torments him. Still
greateris
his griefwhen he goes to the states
woe.
of
18. Here

he is joyful,
hereafter he is joyfull,
in both worlds the
is
"I have done good" is the thought that
well-doer
joyful.
makes him
happy. Stillgreater is his joy
he
to
the states of bliss.
when
goes
19. Although

he may recite the Sacred Texts constantly but acts not in

is like a cowherd who counts
accordance with them, the heedless man
he
has
no
others' cows;
share in the blessingsof a recluse.

20. If a man
recites a littleof the Sacred Texts but puts itsprecepts
into practice, ridding himself of craving, hatred and delusion, possessedof
right knowledge, with mind totally freed, clinging to nothing in this or in
any other world, he shares the blessings of a recluse.

2. HEEDFULNESS
21. Vigilance is the way to Deathless. Negligence is the path to death.
Those that are vigilant do not die. Those that are negligent are likeunto the
dead.
22. Understanding
this distinction of the vigilance, the wise
delight
in the ways of the Noble.
therein, taking
23. These

rejoice

given to meditation and recoUectedness,

wise ones,
persevering, realize nibbana, which is supreme and free of allbonds.
is energetic, mindful, pure in conduct,
24. Whosoever
righteous of life,vigilant"the fame of such a
self-restrained,
increases.

25. By
man

make

ever

discriminating,
one

continually

diligence, vigilance, discipline, and self-mastery, let the wise

himself
island that no flood can overcome.
(for

an)

26. Fools of their foolishness give themselves over to negligence, but

keeps watch over his vigilance as over his chief treasure.
the wise man
intimacy with
27. Give not
unto
negligence; have no
yourselves
delights. The vigilant,meditative person attains much happiness.
sensuous
28. When

the

wise

man

casts

warrior, ascending the

as
sorrow-laden, ignorant mankind,
in the valley.
sorrowless

by vigilance, this
looks
down
palace of wisdom,
upon
looks down
a mountaineer
upon those
away

wantonness

29. Vigilant among

the negligent, wide-awake
those asleep, the
among
like
a
swift horse leaving a weak nag behind.
Wiseman advances

30. It

by vigilance that Indra attained chief place among

is ever despised.
is ever praised; wantonness

the gods.

was

Earnestness

looks with fear

monk
whose delight is in vigilance, who
fire,burning
fetters,
like
small and great.
all
negligence, advances
31. The

on

32. The monk

whose delight is in vigilance, who looks with f-earon
negligence, is not liable to fall;he is in the presence of nibbana.

3. THE

MIND

33. This fickle, unsteady mind, difficult to

guard, difficultto control,
fletcher
the wise man
as
the
makes straight,
straightens the arrow.
34. As the fish drawn from its watery abode and thrown
the
upon
land, quivers and throbs, so quivers and throbs the
mind while forsaking the
realm of Mara.
35. Hard
is it to subdue

control, unstable is this mind; it flitswherever

the mind. A subdued mind brings happiness.
to

it list.Good

36. Difficult to grasp, exceedingly subtle is this mind. It is ever in quest

keep watch over
it. A guarded mind brings
of delight. Let the wise man
happiness.
37. Wandering
afar, solitary, bodiless, lying in a
Those who subdue it are freed from the shackles of Mara.
38. He

whose
he whose
to fullness.

Teaching,
comes

39. There

is the mind.

is inconstant, he who
knows
the Good
not
mind
wavers"
never
the wisdom
confidence
of such a one

fear in the man

no
who is vigilant,whose
has discarded both good and evil.

is

craving and who

cave,

mind

is clean of

Perceiving this body to be fragile as a pot and fortifying the mind

a city, let a man
though it were
of wisdom;
attack Mara with the weapon
he should guard what he has won,
and be without attachment.
40.

as

will this body

devoid of consciousness, even
41.

Soon

42. Whatever

harm

wrongly -directed mind

may

as

lie stretched upon

the ground,
a useless log of wood.

foe may
do one

do
even

to

foe,

or

hater

to

unheeded,

hater"

greater harm.

father, nor
43. Neither mother, nor
any other relative can
is
by
a
as
wrought
rightly-directedmind.
such good-

do

man

4. THE

44.

FLOWERS

Who

this earth and the realm of Yama with its

shall conquer
deities? Who
shall skilfully put together the well-taught verses
of the
Doctrine, like an expert a garland?
45. The

Learner

(ofthe

True

Path)shall conquer this world and the

together with its deities.The Learner shall skillfully
put
realm of Yama
Doctrine
as
even
an
true
verses
together the
expert garland-maker
of the
would collect flowers.
be similar unto foam, and comprehending
its mirage-nature, plucking out the flower-tipped arrows
of Mara, lethim go
beyond the sight of the Lord of Death.
46. Perceiving this body

whose
who seeks only the flowers (ofsensual pleasures),
is distracted" death carries him away as a great flood a sleepingvillage.

47. The
mind

to

man

48. The man

whose
who
seeks only the flowers (ofsensual pleasures),
brings
destroyer
him
desires"
in
is
insatiate
is
the
distracted,
mind
and who
under his sway.
49.

As

the

bee

fragrance unharmed,
50.

its color and

from the flower, leavmg

takes honey
let
so
the monk
go about the village.

One should not regard the faults of others, things done and left
by others. One should rather consider what by oneself is done or

undone
left undone.
51.

As

fragrance,

flower

beautiful

fruitless is the well-spoken

so

even

is brilliant of

that

word

but

hue

of

yeilds no
who does not

one

practice it.

52. As

flower

the well-spoken

of flowers many
bom
deeds should be done by a man

53.
good

word

that is lovely, colorful, and fragrant,

of one who practices it.

As

from

heap

garland may
in this world.
a

even

so

be made,

fruitfulis

so

many

of to^cra-plant or
sandal-wood,
jasmine,is not wafted against the wind; but the fragrance of good men is
The
diffuses fragrance in all
wafted
against the wind.
virtuous man
directions.
54.

The

fragrance

of

flowers,

of

55. Sandal-wood,
tagara-plsLiit,water-lily, wild jasmine"of all these
kinds of fragrance, the fragrance of virtue is by far the best.
56.
fragrance

devas).

Faint

is this fragrance

of virtue ascends

to

of tagara and sandal; but

the deva worlds (orblows even

the

excellent
the
amongst

are
finds not the path of those who
abidingly vigilant,and delivered through perfect wisdom.

57. Mara

perfect in virtue,

a
of refuse, thrown by the roadside, springs up
are
blind
mass
of
worldings, who
sweet-smelling,charming lilyso among the
One outshines in
fully
Enlightened
disciple
a
the
like unto
of
rubbish,

58, 59. As

on

mass

wisdom.

5. THE

FOOL

60. Long is the night to the wakeful; long is the road to the weary;
long is the circleof rebirths to fools that know not the sublime Truth.
seeker should not find a companion
who is better or equal, he
course,
there is no fellowship with the
should resolutely pursue the solitary
fool.
61. If

62. "I have sons, I have wealth," so thinks the fool and is troubled.
Verily, he himself is not of his own.
Whence sons? Whence
wealth?
63. The fool aware
of his folly, in so
thinks himself wise, is called a fool indeed.

far is wise. But

the fool who

he yet remains
64. Though
allhis lifea fool associateswith a wise man,
ignorant of the Truth, as the spoon of the flavor of the soup.

wise

man,

for

only, an intelligentperson associates with a

speedily he learns the Truth as the tongue the flavor of the soup.

65. iThough,

moment

foolish, the unwise behave

isbitter.
evil-deeds the fruit whereof
66. The

to

as

themselves

enemies,

doing

afterwards
deed is not well done which, being done, one
tears and lamentations.
is
fruit
with
received
whereof
repents, and the
67. That

68. Well done is that deed which, done, brings

whereof is received with delight and satisfaction.

no

regret; the fruit

has not
69. "It is sweet as honey," thinks the fool while as yet the evil
to grief.
fool comes
ripened. But when the evilripens, the

70. Month

after month,
of Kusa-grass; but his worth
the Truth.
comprehended

fool may eat his food from the tip of a blade

is not the sixteenth part of those who have

fruit as milk comes

out
71. Evil that is done does not immediately bear
follows
it
by
a
teat
young one);
when sucked
as once
(fromthe nipple or
lastbreaks out into flame.
that
at
a
like
fool
spark
the
smouldering

for his ruin. It destroys his

72. Verily, the fool gains knowledge only
his
his head, (i.e. wisdom).
good actions while cleaving

73. The
authority

fool desires undue

reputation, precedence among
dwellings, and offerings in the familiesabout.

over

monks,

74.

"Let the laymen and the monks both think highly of what I have
In every work, great or small, let them follow me,"
such is the
aspiration of the fool; his self-seekingand pride increase.
done.

75. That

brings gain is one

thing; another is the way that which
nibbana. Thus understanding, let the monk, the discipleof the
One, take no delight in the homage of men,
but give himself over
Awakened
which

leads to

to solitude.

6. THE
76. Should one
see
a wise
points out faults and reproves,
Well is it,not

man,

let

WISE
who, as if indicating a hidden treasure,
one
associate with such a wise person.

ill,to cultivate the acquaintance

77. Let

of such

hun

admonish, exhort, and shield one

to the righteous, but detestable to the unrighteous.

a one.

from

wrong; he isdear

78. Associate not with evil companions;

seek not the fellowship of the
fellowship
low. Consort with good companions;
of noble men.
seek the
79. He
The

wise

imbibes the Teaching lives happUy with the mind at rest.

by the Noble.
delights in the Dhamma
made known

who

man

ever

80.

Irrigators conduct
water
bend
the wood
shafts; carpenters
themselves.
81.

unmoved

fletchers shape the

(where they will);
the wise control
to their
(according
will);

solid rock is unshaken

by praise or blame.

Even

as

82. Even as a lake, deep, extremely

from
freedom
wise to Clearness (i.e.
Teaching.

by the wind,

so

do the wise remain

clear and unperturbed, so come

having hearkened to

stains),

the

the

lusting for everything; the saintly do not speak

good renounce
by pain, the wise
delights.
by pleasure, now
Touched
now
after
exhibit neither elation nor depression.
83. The

hankering

Neither for the sake of one's

desire sons,
wealth or kingdom.
84.

one

unjustmeans.
85.

Such

Few

one

among
bulk
the
of men,
others,

is indeed

men

are

run

self nor for the sake of another should

by
One should not desire one's
success

virtuous, wise and righteous.

they

who
up and down

the further shore. The

the hither bank.
cross

to

themselves to the Teaching that has been

who
conform
they among
the realm of Death,
mortals will get across
well expounded"
from
is
difficult.
very
which
escape
86.

Those

men

87, 88. Forsaking the ways of darkness (evil

let the wise man
deeds),
Coming from home to homelessness,
follow the ways of light (gooddeeds).
he should seek great delight in solitude which is hard to
enjoy.Giving up
sensual pleasures, with no impediments, the wise man
should cleanse himself
from the defilements of the mind.
89. They whose minds
are
trained to perfection in the Factors of
Enlightenment, they who, without hankering, delight in the
renunciation of
attachment" these, corruption free, radiant ones, have attained nibbana even
in this life.

7. THE
90.
wholly

WORTHY

For

him, who
has completed
set free, and rid of all bonds"

the
to

journey,who
a

such

one

is sorrowless,
the fever of passions

exists not.
91. Those
are
who
mindful, who
strive themselves, who
take no
pleasure m dwelling places, like swans
that abandon their lake leave home
after home behind.
92. Those

do not
who
accumulate
(karmicactions or requisites)
reflect weU
their food, and whose abode is the freedom that comes
of
perceiving how
all is empty and unsubstantial, their track is hard to trace,
like that of birds in the
air.
over

93. He

whose corruptions are destroyed, who

cares
naught for food,
whose
abode is emancipation
through voidness and unsubstantiality-his
be traced, like that of birds in the
path cannot
air.
94.

He

are
whose senses
mastered like horses well under their drivers'
is purged of pride, free from
control, who
passions-such a steadfast one
even
Devas hold dear.

the earth, the steadfast and cultured person resents not; he is

the strong post at the middle of a city gate; he is pure like a lake
there is no mud" to such a one life'swanderings are no more.

95.

firm

as

where

Like

96. Tranquil is the thought, tranquil the word and deed of him
rightly knowing, is wholly freed, perfectly peaceful and equipoised.
who is not credulous, who knows
severed all ties,who has put an end to the occasion
has vomited all desires,verily he is the greatest of men.

97. The

98.

Arahants

man

it in village or in forest, in vale

dwell, delightful,indeed, is that place.

Be

or

on

the unmade,

(ofgood

and

who

who,

has

who
evU),

hill, wheresoever

the

are
the forests where worldlings find no pleasure. There
find
delight, for they seek no sensual pleasures.
the passionless will

99. Delightful

8. THE

THOUSANDS

a
thousand words devoid of meaning is one
hearing
charged with meaning,
which one ispacified.

100. Better than

101.

Better than

thousand verses,
hearing
(charged
with meaning),
which one
a

devoid of meaning, is one

ispacified.

word

verse

one
102. Though
should utter a hundred verses devoid of meaning,
better is one line of stanza, hearing which one ispacified.

men,

103. Though
one
should conquer in battle thousands and thousands of
yet he is the noblest victor who would conquer himself.

104, 105.
others. Neither

Better
a

truly is it to
nor

god,
defeat the victory of such
in conduct.

an
a

angel,
person

overcome
nor

who

Mara,

oneself than to overcome

Brahma could turn into

nor

is self-mastered and

ever

restrained

for a hundred
106. If month
should offer
years one
after month
one
for
by
if
a
moment
should do
the
thousands,
single
and
sacrifices
is better than a century of
to the self-controlled,such reverence
reverence
sacrifice.
fire
107. Though, for a century, a man
should attend to the sacrificial
he would honor a saint who is
in the forest, yet, if only for a moment
hundred
self-controlled"that honor is, indeed, better than that sacrificea
years long.
oblations and sacrifices one might offer in the course
to a
of a whole year, seeking for merit thereby, all that would not amount
fourth part of the merit received by honoring
Upright,
the
which is
108.

Whatsoever

excellent.

109. In him who

things are increased:

inclined to honor and respect elders,these four

(length age, beauty, happiness and strength.
is ever

of)

110. Better than a hundred years lived viciously and uncontrolled, isa
single day lived virtuously and meditative.
one
should live a hundred Kcars, with no
indeed, is the single day's lifeof one
better,
self-control, yet

111.

Though

true insight and

who

is wise and

meditative.
112. Better than a hundred years lived sluggishly and inactive is a single
day lived strenuously and resolute.
113. Better than a hundred years lived unperceiving
of the rise and fall
of things, is a single day lived in perception of how all things arise only to
pass away again.

114. Better than a hundred hears lived without seeing the Deathless, is
single day lived beholding the Deathless.

115. Better than a hundred years lived blind to the Truth Supreme, is a
singleday lived beholding the Truth Supreme.

9. EVIL
116. Make haste in doing good; check your
mind
isbackward in doing good, his mind delights in
evil.

evil,he should not do it again and again;

person commit
heart
the desires of his
thereto. Painful is the heaping up of

117. Should
let him

not

from evil.Whosoever

turn

evil.
118.
again;

If

man

let him

should do that which is good, let him do it again and

turn
the desires of his heart thereto. Blissful is the

of good.

accumulation

119. It is well with the doer of evil while as yet his evilis not ripe. But
when his evilbears fruit,then he sees the evilresults.

120. It is Ul, perhaps, with the doer of good while as yet his good is not
ripe. But when itbears fruit,then he sees the happy results.
121. Think not lightly of evil,saying: "It will not
water-pot is filled by the falling of drops. Likewise
littleby little,
fillshimself with evil.
a

122. Think not lightly of good, saying, "It will not

by drop is the water-pot filled;likewise the wise man,
little,fills
himself with good.
123.

Just as

perilous path,
one

or

merchant,

just

as

one

Even
to me."
fool,
the
gathering

come

come

to me."

Drop

gathering littleby

with a small escort and great wealth, avoids a

desiring to live avoids poison, even
so should

shun evU.

124. If

hand, one may handle poison. The

one's
has no wound
on
hand is not
subjectedto poison. There is no illfor him who
one

unwounded
does no wrong.

comes

125. Whosoever
offends an innocent person, pure and guiltless,his evil
back on himself like fine dust thrown against the wind.

born in the womb;

the evildoers are born in hell; the
become extinct.
well-doing go to the heaven-world; the undefiled ones

126. Some

are

in mid-ocean, nor in the clefts of the

127. Neither in the sky, nor
is safe from
in the world is a place to be found where one
rocks, nowhere
deeds.
evil
in the clefts of the
in mid-ocean, nor
128. Neither in the sky, nor
found
is
in
that
the
place where abiding one will not
world
rocks, nowhere
by death.
be overcome

10. PUNISHMENT

129. All tremble

with oneself,
130.

before punishment;
should not slay, nor cause

one

All tremble

others with

one's

before

self, one

all fear death. Comparing others

to

to

punishment;
slay, nor

should not

slay.
all life is dear; comparing
cause

to slay.

131. Whosoever
desirous of happiness,
with a rod molests creatures
himself seeking happiness, he shall not obtain happiness hereafter.

132. Whosoever
with a rod molests not creatures desirous of happiness,
himself seeking happiness, shall obtain happiness hereafter.
133. Speak not harsh words to any; those thus addressed will retort
it.Painful indeed is vindictive speech; retribution will come
upon you.
1 34.

If you

silence yourself
attained nibbana; contention has

as
no

gong that isbroken, you

place in you.
a

the herdsman
with stick drives forth the
forth
death
drive
the life of beings.
old age and

135.

As

136.

When
By

nature).

fool

his

does

deeds

own

deeds
wicked
the witless one

he

cows

does not

is tormented

to

have already

to pasture, so

do

evil
realize (their
as if being burnt

with fire.
137.
offends
states:

He

harmless, and
inflicts punishment
are
on
those who
he
to
one
comes
of these ten
unoffending,
speedily

who

those who

are

"

138. To grievous bodily pangs,

illness,to lunacy, will he come.
139.

To

of relatives, or

disaster, to bodily

to
injury,

to grave accusation,
trouble caused by the government,
destruction of wealth, (will
he
come).

140.

His houses

the body,

that unwise

141.

to

Neither

will be burnt up with fire;and upon

one
will pass to hell.

serious

or

loss

the dissolution of

about naked, nor

with matted locks, nor with dust
fasting,
nor
neither
sleeping on the ground, nor besmearing
dirt,
nor
oneself with ashes or
squatting on the heels, can purify a mortal
doubts.
who has not overcome
on

one's

142.

going

body,

Even

he be gaily decked,
if yet
a
though
man
cultivates
is
destined
for
final
tranquility of mind,
the
calm, subdued,
release and of
pure conduct, laying aside the cudgel towards
all living beings" he is a
Brahman,
a recluse, a monk.

10

143. Is there in all the world any man,

who, restrained by modesty,
avoids reproach as a thoroughbred horse, the whip?
144.

Like

horse touched by the

thoroughbred
be
so
whip, even
and filled with religious emotion. By confidence, viture, effort,
concentration, and investigation of the Truth, by being
endowed
with
knowledge and conduct, and by being
mindful, leave ye this great suffering
behind.
a

strenuous

145. Irrigators channel water.

wood. The wise master
themselves.

Fletchers shape

11. OLD

146.
Shrouded

AGE

What

mirth, what pleasure can there be where

in darkness, will ye not seek a light?

147.

Behold
this beautified image,
this
diseased,
full
hankerings,
noisomeness,
of
which
stable.

mass

Carpenters bend

arrows.

all is ever

burning?

heap
of accumulated
has nothing lasting or

148. Frail is this body, a nest of disease, and perishable. This putrid
breaks up. Death is the end of life.
149. When

about, what
150.
wherein

like gourds in autumn

these grey bones
is
in
looking
there
them?
at
pleasure

Here
are

lie scattered all

is a city built of bones and coated with flesh and

deposited decay, death, pride and jealousy.

blood,

Even

the gaily decked royal chariots wear

out; surely this body
decay.
But
Teaching
the
the
of
righteous goes not to decay;
will go
do
it
known
Good.
to the
thus
the righteous make
151.

too

to

152. The

ignorant

man

lives like

bull; his bulk increases, but not his

wisdom.
I traversed in this round of lives and deaths,
vainly seeking the builder of this house. Sorrowful is repeated birth.

153.

Many

birth have

154. O house-builder, you are seen; never

again shall you build the
house. All your rafters are broken; your ridge-pole is shattered. My mind is
gone to dissolution; I have attained the end of craving.

youth" such
fish.
no

led the Holy Life, not having obtained wealth in their

these pine away like aged herons in a lake in which there are

having

155. Not
as

who in youth
gathered wealth, lie like worn
156. They

have
out

not
arrows,

11

led the life that is best or have not

pondering over the past actions.

12. THE

157. If

SELF

knows

letone keep close

oneself to be dear (tooneself),
During
watch upon oneself.
any of the three periods of the lifeof man, the
wise man
should keep vigil.
one

158. First establish thyself in the right, then thou mayest admonish
others. Let not the wise man
give occasion for reproach.
159. If

one

shapes oneself according

will have control over

one

well-controlled

as

one

admonishes others,such a
indeed,to
others. It is difficult,

control oneself.
160. One oneself is the guardian of oneself;what other guardian would
there be? With oneself fully controlled, one obtains a refuge which ishard
to gain.
evil done by oneself, begotten within oneself,produced from
oneself, crushes the witless one as the diamond grinds the gem.
161.

The

162. He who
sal tree, does even

is exceedingly
to

corrupt, like a maluva

himself that which

an

enemy

creeper stranglinga
would wish for him.

It is easy to do things that are bad and not beneficialto

That which is good and beneficial, that is most difficultto do.

163.

one's

self.

the
on
account
of false views, scorns
who,
he
bears
life,
the
Teaching of the Noble Ones, the Arahants, the righteous of
its
own
fruits of his own
destruction like the bamboo
(whichbears fruitsto
164.

foolish

The

man

destruction).
165. A man
defiles himself through his own
evil actions; he purifies
himself by avoiding evil.Purity and impurity depend on oneself. No one can

purify another.

one

Let

own
not neglect one's
welfare for the welfare of others,
latter
be.
Clearly
the
welfare let
great
may
perceiving one's own
be zealous regarding one's
good.

166.
howsoever

one

13. THE

WORLD

167. Do not follow mean

things. Dwell not in negligence. Cherish not
false views. Be not one
those
that linger long in the world.
of
168. Arise! Be not negligent! Lead a
righteous life.The
happily both in this
world and in the other.

righteous live

169. Lead a righteous life,but not one

that is corrupt. The
livehappily both in this world
in
the other.
and
170.

Look

mirage. Thus

upon the world as a bubble; regard the world

regarding the world, the Lord of Death finds thee

12

as

righteous

if it were

not

171. Come, behold this world, similar to an ornamented

royal chariot,
wherein the fools flounder, but wherein for the wise there is no attachment.

17 2.

Whosoever
a

vigilance, such
cloud.

was
negligent before, but
afterwards
practices
illumines this world like the moon
emerging from a

one

173. Whosoever
covers
over
what evil he has done with deeds that
freed from a cloud.
good, he illumines this world like the moon
174. Blind is the world; few are they who see
escaping from a net, few are they that go to heaven.
175.

Swans

Like
(thefacts).

are

bird

fly

on
the path of the sun. Those possessed of supernatural
pass through the air. The wise go forth out of the world, having
conquered Mara and his troops.

powers

176. There
transgressed

one

is no

be done
evil that cannot
holds
in scorn
precept, and who

lying person, who

the world beyond.

by

has

177. Of a truth, the misers do not go to heaven. Fools do not praise

however,
liberality.The wise man,
in giving, and thereby becomes
rejoices
happy hereafter.
178.
over

the

Better is the fruit of Entering the Stream than sole sovereignty

the entire
ejirth, than going to heaven, than rule supreme over

universe.

14. THE

ENLIGHTENED

ONE

a bit of
not even
conquest is not to be undone, whom
One whose
those conquered
sphere is
passions follows, that Awakened
Pathless
One?
him
by
trace
that
what path will you
endless"

179.

He

whose

180. He in whom
there is not that entangling, embroiling craving to
lead to any life" that pathless Buddha
of unlimited sphere, by what path
will you trace?
181.

Those

renunciation"
dear.

wise

such

ones,

mindful,

given to meditation,

wholly

awakened

delighting in the calm of

even
the Gods hold

ones,

182. It is difficult to be born as a man; hard is the lifeof mortals. It is

difficult to get opportunity
of hearing the Sublime Truth. Difficult is the
Ones.
arising of Awakened
do
any
thoughts" this is the Teaching
183.

Not

to

evil, to cultivate good,

of the Buddhas.

13

to

purify

one's

184. The best of ascetic practices is the practice of forbearance.

"Nibbana
is supreme,"
say the Buddhas. He is not a recluse who harms
another; nor is he an ascetic who molests others.
185. To speak no
ill,to do not harm, to practice restraintin the
fundamental
be moderate in eating, to live alone in a secluded
to
precepts,
abode, to devote oneself to meditation" this is the advice of the Buddhas.
186. 187. Not
"Of littlesweetness,

in

a rain of coins is
satisfactionof desires to be found.
but painful, are sensual pleasures," knowing thus,
the
finds no delight even in the heavenly
wise man
pleasures. The discipleof the
Fully Awakened
One delights in the destruction of craving.

188. Many
groves, trees

people, tormented

by fear, resort for refuge to hills,

woods,

and shrines.

189. This refuge is not secure; this is not

refuge one is not released from all sorrow.

supreme.

Resorting to such

190. 191. He who seeks refuge in the Buddha, in His Teaching and His
Community
he who
sees
of monks,
with right knowledge the four Noble
Truths, namely.
Suffering, the cause
of Suffering, the transcending of
Suffering and the Noble Eightfold Path which leads to the cessation of
Suffering (192),
this indeed is the refuge secure; this is the refuge supreme.
Seeking such refuge
193. Hard
everywhere.
194.
Noble

to

But

is released from

find is the Man

where

Blessed

Doctrine.

one

such

wise

all suffering.
such a one does not take birth
is bom, that family thriveshappily.

Supreme;
man

is the arising of Buddhas;

blessed is the preaching of the
Blessed is the unity of the Sangha; blessed is the asceticism

of the united.
195.

196.

Buddhas

beyond

or

the

peaceful and
and such.

He

those worthy of reverence,

whether the
who reverences
have transcended all obstacles, passed
their disciples, who
he who
reverences
such
reach of distress and lamentation;
his merit cannot
be measured by anyone as such
secure
ones"

15. HAPPINESS

197. Happy
indeed we live, benevolent
free from hatred amidst hateful men.

men

198. Happily we
dwell in good
we

live in good
health.

199.

live not

Happily

are
who
anxious.
unanxious.

we

Amidst

among

health amongst

being anxious

those who

are

those that hate. We

the ailing; amidst

live

ailing

(forpleasures)
them
amongst
anxious
live
(forpleasures),
we

200. Happily indeed we live,we that callnothing

joywe shallbe even as the Radiant Devas.

our

own.

Feeders

on

201. Conquest begets enmity; the defeated lie down

in distress.The
lies
down in happiness, giving up both victory and defeat.
peaceful

202. There

is no

like the constituents

Nibbana.

fire like lust, no

of existence,

crime like hatred. There is no misery

happiness higher than the Peace of

no

203. Hunger is the worst of diseases;component

distresses;
knowing this as it really is (thewise
of
highest bliss.

existence is the worst

Nibbana, the

realize),

is the greatest riches. A

204. Health is the highest gain; contentment
trusty friend is the best kinsman; Nibbana is the supreme bliss.

205. Having tasted of the sweets

of solitude and tranquillity,
becomes
woeless and stainless,while imbibing the flavor of the Truth.
is it to behold
206. Good
happiness. One will be ever happy

Ones; to
the Noble
by not seeing fools.

dwell with

one

them

is

207. Frequenting
the company
long. Association with fools is ever

has cause
to grieve for
of fools, one
foe.
To
dwell
as
a
together
painful
with
with the wise is happiness, like meeting with kinsfolk.

208. Therefore verily" associate with him, the intelligent,wise, learned,

dutiful, noble, who bears the yoke of virtue. Follow after such a one who is
follows the track of stars.
good and of deep wisdom, as the moon

16. AFFECTIONS

oneself to that which should be shunned, not devoting

the real good, and
that which
should be associated with, rejecting
he
have
to
cause
envy those who have aimed at
grasping at the pleasant"
will
the genuinely good.

209. Devoting

to

210.
Not

with the unbeloved.

with the beloved, and never
with the unpleasant is painful.
with the pleasant and to meet

Seek

to meet

no

intimacy

211. Therefore let naught

beloved is painful. There are no

be

thee, for separation from the

for those to whom
nothing is dear or

dear

bonds

to

unpleasant.

212. From
endearment
fear. To him who is wholly
fear?

springs grief; from what is delightful is born

free from endearment
there is no grief,whence

213. From
who

affection springs grief;from affection springs fear. For him

is wholly free from affection there is neither sorrow
fear.
nor

15

214. From attachment

springs grief;from attachment springsfear.For
him who is wholly free from attachment there is
neithergriefnor fear.
215. From
lust springs grief; from lust springs fear. For him
who is
wholly free from lust there is neither griefnor fear.
216.
is wholly

From craving springs grief;from craving springs fear.For him

who
free from craving there is neither griefnor fear.

217. The

man
who is perfect in virtue and vision,isrighteous, and has
Truths,
the
realized
who fulfillsthat which he himself ought to do" him do
hold
dear.
people

218.

in aspiration after the Undeclared fATifcfeanaj,

with mind
he whose mind is not bound by
thrilled (withthe Three Noble Fruits),
material pleasures" such a person is called "One bound Upstream."

Ardent

219. When after a long absence

journey,kinsfolk and friends

rejoice

220.
from

Likewise, his

this world

own

to the next,

man

to see

comes

safe from

home

distant

him again.

good deeds will receive the doer who has gone

kinsmen will receive a dear one on his return.

as

17. ANGER

221. One
all
pride, and overcome
should give up anger, renounce
fetters. Whosoever
to the constituents of existence, and to
clings not
befall him.
nothing whatsoever" sufferings never
222. Whosoever

pulls back rising anger

as

driver

rolling chariot" him

I call a charioteer; others only hold the reins.

223. Overcome
anger by loving-kindness, evil by good.
liberality,
niggardly with
with truth the speaker of falsehoods.

Conquer

the

the truth; give not way to anger, give of your littleto him
that asks of you; by these three things one may go to the realm of gods.

224. Speak

225. Those
imperishable
the

harmless and ever restrained in body, go to

having
state, whither
gone they grieve no more.
sages who

are

226. They who

are
ever
vigilant, train themselves
bent upon nibbana" their defilements fade away.

day

and night,

ever

blame him
only today but from of old has this been so; they
him who
blame
they
speaks much,
sits silent, they blame him who
who
in the world who is not blamed.
speaks in moderation. There is none

227. Not

228. There never

is there
was
and there never
will be, nor
blamed
found, one who is altogether
or altogether praised.

16

now

to

be

is praised by the wise, by those who have observed

229, 230. If a man
is
him day after day" who
entitled to blame such a person who isflawless of
character, wise, endowed
with knowledge and virtue, who is like unto a coin
Even
devas praise him; even
by great Brahma is he
of refined gold?
made
praised.

on

231. Be on your guard against insubordination of body, be controlled

deeds. Forsaking evil ways in deeds, follow right ways in deeds.
232. One

should guard against misdeeds

be controlled in words. Forsaking evil ways
right ways in words.

233.

Be

in thoughts.

caused by speech, one should

in words, one
should follow

on
your guard against insubordination of mind, be controlled
Forsaking evil ways of thoughts, follow right ways of thoughts.

wise, controlled in deeds, controlled in words,

thoughts" verily, these are the well-controlled.

234. The

controlled in

18. IMPURITIES
235. Like a withered
you. You
the
stand on
journey you have none.
236.
ot

Make

defilement,

Nobles.

Yama.

island

leaf

Death's messengers
you now;
of your departure, and provision

eve

are

wait for
for your

refuge for yourself; strive hard and be

wise. Rid
cleansed of stain, you shall enter the celestial
plane of the
an

or

237
Your
life has come
to an
end now;
you are in the presence of
No haltmg place is there for
by
the way, you have no provision
you

(toryour

journey).

^f^A
^

^''^'^

"'
""^^"^^ ^"' yourself; strive hard
and be wise
'^^^*'^'"^"''
'^'^^"'^'^"^ ^*^' VO" ''haU not come
again to birth

Fr./f^*'
S
decay

^^^K- "^
r.^
remove

own

his

own

""1^
'*^?^"*'
impurities,

by little,from
as

smith

removes

time to time, a wise man

the dross of silver.

240. As rust, sprung from iron, eats itself

away
deeds lead the transgressor to the states
of woe.

when

arisen,

even

should

so

his

241. Lack of repetition is the spoiler

of Scriptures. Non-repair is the
spoiler of buildings. Sloth is the taint of beauty. Negligence is
the taint of

watcher.

242. Misconduct isdefilement in woman.

Niggardliness is defilement i,
m
giver. Tamts, indeed, are all evil things both in this world
and in the next

243. A greater taint than these taints, is ignorance,

the worst
taints. Rid yourselves of this one
taint, and be taintless,
O monks!

17

of all

244. Easy is life for the shameless, who is as impudent

back-biting, forward, arrogant, and impure of life.

as

crow,

245. Hard is the lifeof a modest one who ever seeks afterpurity,who
is strenuous,
humble, cleanly of life,and discerning.
246. 247. Whosoever
in this world destroys life,utters lies,takes what
is not given, goes after the wives of others, is addicted to intoxicating
drinks, such a one digs up his own
roots in this very world.
248.

this, O man,
greed and wickedness drag you
Know

that evil things are uncontrollable. Let

to protracted misery.

not

249. People give according to their faith or as they are pleased. If one
becomes
by
discontent with the food given (or
supplied) others, one will
by
day
by
or
not attain concentration
night.
either
250. He

whom

the roots, whether

by
such behavior is extirpated, plucked off completely
by day or by night, such a one attains concentration.

251. There is no fire like lust. There is no

like
delusion. There is no river like craving.
net

grip like anger. There isno

however, ishard
own,
to perceive is the fault of others; one's
one
own
but
one's
Like
faults;
one
perceive.
chaff
winnows
other's
conceals as the cheating gambler an unlucky throw.

252.

Easy

to

253. He
such

person

who
grow.

irritable"defilements of
other's faults and is ever
Far ishe from the end of these baneful things.

sees

254. There is no
track in the air. There is no
saint outside (this
behind on their
keeps
in
delight
The
race
men
them
of
what
Teaching).
have
The
Buddhas
these
obstacles.
journey.
surmounted
is no
track in the sky. There is no
saint outside (this
There
are
no
things that are eternal. There is no
Teaching).
conditioned
variableness in the Buddhas.
255.

There

19. THE

RIGHTEOUS

is not righteous because he arbitrates hastily. A wise

256, 257. A man
investigates
both
judgesothers with due
who
right and wrong, who
deliberation, with judgement righteous and just,
that wise one, guarded of
the Teaching, is called "righteous."

man

is not wise because he speaks much.

258. A man
friendly and harmless, is called wise.

He who

is comforting,

is not versed in the Ohamma

merely because he speaks much.
little
but
the
(of
who
Teaching), sees the Truth mentally, and
he
it
in
deed,
is
called "versed in the Dhamma."
well
observes

259. He

He

hears

18

is not an Elder because his head is grey. He

260. A man
and he is called "Old in vain."

is ripe in age,

in whom
261. The man
are truth, virtue, harmlessness and self-mastery,
is free from defilement, and wise" he truly is called an Elder.

who

262. Not by readiness in speech, nor by beauty of complexion,

become
graceful" should he be jealous,
selfish and deceitful.

man

in whom
such behavior is wholly cut off, uprooted,
has cast out impurities, is,indeed, called "graceful."

263. The
wise

man,

man

who

264. The
deceitful,

head does not

shaven

ascetic. How

an

does

make

shall he be

an

man,

who

ascetic who

that

is undisciplined and
is full of desire and

greed?
265. Whosoever
an
makes
called an ascetic, because he has

266. A
others. By

is not

man

adopting

overcome

Bhikkhu

offensive

of all his evil, smsdl and

end

is

allevil.

simply

manners

great" he

one

because

does not

he goes begging from

a monk.
truly become

267. He who has abandoned

both merit and demerit, he who is leading
life, he who
lives with understanding in this world" he, indeed, is
a pure
a
Bhikkhu.
called
be foolish and
the wise
untaught.
pair of scales,embraces the
who,
best and shuns evil, is indeed a sage. For that reason
he is a sage. He that
both
is,
a
therefore,
understands
worlds
called sage.

268. 269.

Not

by

silence does

But

270.

Whosoever

man

man

as

one

become

if holding

sage if one

to living creatures.
noble in that he works harm
towards all living beings" he is called a noble.

is not

is harmless

271, 272. Not through rites and ceremonies, not through greatness of
by living apart in
learning, neither by attainments in meditation, nor
"I
to
bliss
by
of renunciation unknown
solitude (nor
thinking): enjoythe
rest content
the worldling," should you, O monk,
without reaching the
extinction of passions.

20. THE

PATH

is the Eightfold Path; best of truths are the Four

of conditions is Passionlessness; best of bipeds is the

273. Best of paths

(NobleTruths).Best
(theMan

Seeing One,

of

Vision).

This is the only Way;

Enter. upon this Way;
Pure.
of the

274.

275.
Way

made

other is there that leads to the vision

is
this
the bewilderment of Mara.

none

Walking this Way you shall make an end of suffering. This is the
by me when I had learnt to remove
known
all darts.

"^/o"

yo""f'ves
should make
1
only teachers. The devoted to meditation

277.
wisdom,

"All compounded
then one
becomes

278.
sees

effort: the Awakened Ones are

arrive at releasefrom the bonds
of

things are transient," when one sees

thiswith
disgusted of the painful. This is
the Path to

Purity.

one

an

"All compounded
things are fraught with pain," when in wisdom
this,then he is aweary of the painful. This is the Path to Purity.

279. "All things whatsoever are unsubstantial," when in wisdom

this, then he is aweary of the painful. This is the Path to Purity.

sees

one

280. The

idler who
he should strive,who, though
strives not when
is
young
and strong,
slothful, is feeble in maintaining right-mindedness, is
sluggish and inert, such a one finds not the way to wisdom.
281. Watchful of speech, well restrained in mind, let him do no evilin
deed; let him purify these three ways of action,
and win the Path made
known
by the Sages.
from lack of
it wanes
concentration
springs wisdom;
Knowing
concentration.
these two
paths of increase and decrease (of
let him so conduct himself that wisdom
may increase.

282.

From

wisdom),

tree. From
283. Cut down
but not one mere
the forest (oflust)
jungle(oflust)Springs forth fear. Cutting the forest and brushwood
be passionless, O Bhikkhus.
lust),

284. In

so

far

as

one

jungleof

has not

for
the lust of man
the sucking calf to its mother.

285.

Cut

286.

"Here

cut

in

woman,

the

(of

down
the last littlesapling of this
far his mind is in bondage, like
so

lily.Give
off your craving as, with the hand, an autumn
thyself to following the path of peace (ofNibbana)made known
by the
Blessed One.

summer,"
come

here in the
shall I live in the rains; here in the cold season,
thus thinks the fool; but he does not realize the danger (that
may

inbetween).

287. The doting man,

delight is in the abundance
whose
of children
flocks, whose mind is set upon his holdings, death seizes
and carries him
flood
a
as
a
off,
great
sleeping village.
and

288.
him

who

There

are

no

sons

is assailed by death

289.

Thoroughly
delays
not
morality,

for protection, neither father nor kinsmen. For

no
protection is there from kinsmen.

knowing

to

this fact, the wise man,

Way
the
that leads to Nibbana.
clear

20

restrained

by

21. MISCELLANEOUS

290. If by renouncing
happiness, let the wise man,

not

lesser happiness,

behold a greater
one
may
forsake the lesser,having regard to the greater.
a

happiness by inflictingpain on others, is

291. Whosoever
seeks his own
from
hatred,
being
himself
released
entangled in the tangles of hatred.

292. He who neglects what ought to be done and does what ought not
is puffed up and neglectful, defilements increase.
to be done; in him, who

293. Those

who always earnestly practice the meditation of the nature

of the body, who follow not after what ought not to be done, who pursue
perseveringly what ought to be done" of these, the mindful and recollected,
defilements come
to an end.
father, two
294. Having
slain mother,
destroyed a country
together with its revenue

kings, and having

officer,ungrieving goes the

warrior

Brahman.

(Thisis a

figurative expression; the

true

is: Having

meaning

destroyed

craving, conceit, two

views of eternalism and nihilism, sense-avenues
the Arahant goes without
together with attachment,
sense-objects,

and
any

grief).
295. Having slain mother
kings, and having
and father, two Brahman
destroyed the (pathhaunted by
fifth,
as
the
ungrieving goes the
a) tiger,
Brahman.

(Two

Brahman
kings are the two views of eternalism and nihilism. "The
haunted
by a tiger" is used to denote the five Hindrances, viz.
torpor of mind or body, worry and
sensuality, ill-will,
Path

wavering).

296. Watchful,
night, constantly

297." 301.

wide

awake
on

concentrate

lies only
Difference

are

disciples,who

Gotama's

the Buddha's
with the

by day and by

virtues.

fourthline:

297

concentrate

on

the virtues of the Teaching.

298

concentrate

on

the virtues of the Community.

299

concentrate

on

the fleeting nature

of the body.

300

whose

mind

by day and by night delights in harmlessness.

301

whose

mind

by day and by night delights in the practice of

meditation.

21

302. Difficult is renunciation, difficultis it to delighttherein.

Hard isit
life.Painful is association with unequals;painful
also to live the household
is
it
to
transmigrate in Samsara. Therefore be not a mere
also
aimless
to
subject

wanderer

303.

He

in whatever
304.
Range.

pain.

who is full of faith and virtue, possessed of repute and wealth,

land he travels, he is respected everywhere.

From

But

are

afar

the

the

unrighteous

are

seen

not

be

seen

any

more

to

righteous

like the Snowy

than arrows
shot by

even

night.

305.

He

and subdues

who sits alone, rests alone, walks alone, he who is strenuous^

self alone, will find delight in the solitude of the forest.

22. WOEFUL

STATE

having done
liar goes to the Niraya-world, also he who
declares that he has not done it. These two, the men
of base
something
fate hereafter.
actions, share the same

306.

The

307. There
ill-natured and
Niraya-world on
308.
eat

as

an

are

impostors

many

uncontrolled. These
wicked
deeds.
their
account
of
evil

It is far better to swallow

immoral, uncontrolled man,

309.

wear

who

Four

misfortunes

adultery: demerit,
the fourth.

uneasy

yellow

persons

are

robes but are

born in the

to
red-hot iron ball issuing flames than
the alms provided by the people.

befall

heedless

slumbers, illrepute

as

man

who

commits

the third, and purgatory

as

310. There is acquisition of demerit, an unhappy

birth in the future;
brief is the joy of the frightened man
and woman;
and the King himself
imposes heavy punishment.
Therefore let no man
resort to another's wife.
311.

Just

as

312.

Any

loose

Kusa

grass not rightly laid hold of, cuts the hand

to hell.
seizes it,so the ascetic life,wrongly handled, drags one

act, any
corrupt
observance,
this yields but littlefruit.

whole-heartedly"

Holy

Life not

that

lived

313. What by thee ought to be performed,

carry it out with allvigor. A
half-hearted professor of the homeless life spreads much
evil about.

314.
afterwards.
no

Better

repentance
315.

guard

left undone
is the evil deed, for a misdeed
one
torments
done is the deed that is good, which, being done, brings
to the doer.

Better

Like

yourself.
for a
slack even

border
Relax

moment,

city that is closely guarded within and without,

for a moment.
not
your
Those who
watch even
lament when
to the Niraya-world.
they come

so
are

316. Those who are ashamed of what is not shameful,

and unashamed
of what is shameful, such beings, embracing false views, go to the woeful
state.

317. Those who see fear in the non-fearsome,

and do not
the fearsome, such beings, embracing false views, go to the woeful
318.

319.

who think there is evil where there is none,

and do not see
is,
evil
such beings, embracing false views, go to the
woeful state.

Knowing

views and

go to a

as
wrong
wrong
happy state.

23. THE

and

right

as

right, they embrace

an
elephant in battle withstands the arrow
shot from
I shall endure abuse. Verily, most
are
people
vicious.

321.

The

elephant that is tamed is led to crowds,

men
the trained elephant. Best among

The

king

who

endures abuse.

mounts

right

ELEPHANT

320. As
so

state.

Those

evU where

even

fear in

see

bow,

in
(i.e.
processions).
is the trained

one

horses of
322. Excellent are trained mules, so are the thorough-bred
is
Sindh, and noble fighting elephants. But yet more
the man
excellent
who
has tamed himself.

323. Not

by
a

as

goes

324.

Hard

region,

one
go to the untravelled
such vehicles as these would
controlled one through his subdued and well-trained self.

to

hold

dowTi

in chains
forest.
(pleasant)
elephant

time

being

of rut;

325.

When

in sleep, such
again

at

comes

is torpid, gluttonous, drowsy and rolling over

and over
like a great hog nourished on fodder, again and
dull man,

one
a

rebirth.

it wished,
as it liked, where
this mind went
wandering
pleasure. But today, with attentiveness, 1 will thoroughly master
driver holds in a rutted elephant.

326.
its own

it as

to

in
is the great elephant called Dhanapalaka,
to
He
he refuses his food.
mind the
calls

Aforetime

Delight in heedfulness. Keep strict watch over your thoughts. Lift

like an elephant sunk in the mire.
yourselves out of the slough of evil

327.

328.

If you

get a prudent
behaves well, and is wise, you
all dangers.
overcoming

is fit to live with you, who

who
companion
him
live
joyfully
and mindfully,
with
should

If you can get no friend to go with you who

like a king departing from
virtuous life and wise, then
forest, go your way alone.
or like the elephant in the

is prudent, leading

329.

23

conquered

country,

330. It is better to live alone; with the foolish there is no fellowship.

Living alone one
avoids evil, and is free from care like an elephantthat
through
the forest.
wanders

331. Good
is
betides. Good
is a
sorrow
behind.

to

friend in need. Good

is contentment
store of merit at the end of life.Good

with whatever
is it to leaveall

332. Good is it to honor mother; good isit to honor father.Good isit

honor ascetics,and good is it to honor the Noble Ones.
333.

Good

is practice of virtue one's

lifelong. Good
whole
is the acquisition of wisdom. Good
that stands firm. Good
confidence
abstinence from evil.

is
is

24. CRAVING

living grows likea

addicted to careless
craving of the man
in the
like a monkey
parasitic creeper. He leaps from existence to existence,
forest looking for fruit.
334.

The

by this wretched
in this world is overcome
Whosoever
flourish like Birana grass after rain.
thirst,his sorrows
335.

336.
overcome"

But

overcomes
whosoever
his sorrows
fallfrom him

clinging

to
craving so difficult
from a lotus.

this wretched
like water-drops

have assembled
337. This I say unto
you:
good luck to you all who
for
itsroot called
birana
here! Dig up the root of craving like the digger of
usira

(fragrant).

338.

As

uninjuredand

tree

down

cut

the propensity

so

strong,

sprouts
to

forth

again

craving not

if its roots
remain
done
being
away, this

suffering springs up again and again.

339.

In

thirty-six streams
of craving that flow towards
is borne away by the
man
that
misguided
strong,

the

whom

are

pleasurable objects
flood, his thoughts centered
340.
springs up
(theknife
341.
moistened

entangled
suffering.

passioi^

flow these streams,

lays
hold.
Seeing that creeper
and

Everywhere

and
sprung

creeper (of craving)

up, cut off its root with

the

of)wisdom.
To

beings

arise pleasures that rush everwhere

and are
bent on
men
pleasure, seeking after
birth and decay.

there

These
(with craving).

enjoyment,fallprey
342.

on

to

lust, the mass

run
of men
hare. Held fast by fetters, again and

Beset

by

2k

this way
and that like the
for
long they come
to
again

343. Beset of lust, the mass

of men
who
entangled hare. Therefore a monk,
discard
craving.
should

this way
wishes his own
run

and that like an

passionlessness,

delivered from the jungleof craving (i.e.

from the
344. Whosoever
turns
household life)
to the life of the jungle(i.e.
the lifeof a recluse),
and
back
to that very jungle (i.e.
the jungle,runs
thus delivered from
behold that very man! Freed he runs back to that very bondage.
homelife)"
345. 346. It is not a strong bond, say the wise, that is made of iron,
to jewelled
ornaments,
wood, or grass. Attachment
children and wives" this
is a strong bond, say the wise. It hurls one down, is loose, but hard to be rid
of. This too
longing, they
347.

they

cut

renounce

They

off, and giving up

the world.

sensual pleasures, without

any

infatuated with lust fall back into the stream

(of
This
too
the
the wise cut off and pass
Samsara) spider
self-spun web.
on, looking not back, leaving all sorrow
behind.
as

are

who

on

348. Be free from the past, be free from the future, be free from the
present. Crossing to the farther shore of existence, with mind released
to birth and decay.
everywhere, no more
shalt thou come

sees

349. For the person who is of restless mind, of strong passions, who
but the pleasurable" craving steadily grows. He makes the bond strong.

350. He
delights in subduing
who
impurities, and is ever mindful" it is he who
will cut Mara's bond.
351.

He

352.

Done

thoughts,
will make

meditates on
who
end of craving; he

an

has reached the goal, is fearless, devoid of craving,

who
has
broken the shafts of existence" of such a one this is the final
passionless,
form.
of
with craving, free from grasping, skilled in the etymology
terms
knowing the arrangement
(ofthe Teaching),
of words in due order" it
is he who is called the bearer of the final body, one of profound wisdom, a
great

man.

353. All-conquering, all-knowing am I; in all things unpolluted, rid of

freed
through the destruction of craving, having comprehended
all by
all,
(asmy teacher)?
myself, whom
should I name
354. The gift of Truth
flavors. The delight in Truth

excels all gifts.The flavor of Truth excels all

excels all delights. Victory over all suffering is

the ending of craving.

Riches ruin the fool, but not those in quest of the beyond. Out of
he were
ruins himself as (if
his craving for riches, the witless man
ruining)
355.

others.

25

356. Weeds are the blight of fields;lust is the blemish

of mankind,
Hence what isgiven to the lustless
yieldsabundant fruit.
357. Weeds
men.

world of
abundant fruit.

are
the blight of the fields;hatred is the blemish of this
Hence
what is given to those freed from hatred yields

358. Weeds
are
Hence
world of men.
fruit.

the blight of fields; delusion is the blemish of this

what is given to those freed from delusionyieldsmuch

359. Weeds

the blight of fields;self-seekingis the blemish of this

what is given to those freed from self-seeking,
yields

are

Hence

men.

world of
much fruit.

25. THEBHIKKHU

360.

is restraint of sight. Good

restraint of smell. Good is restraint of taste.

Good

is restraintof hearing. Good

is

is
is restraint in word. Good
is restraint in deed. Good
Good
m
is restraint everywhere. The monk restramed
restraint in thought. Good
every way is freed from all suffering.
361.

362. He who is controlled in hand, foot, speech, and thought; he who

delights in meditation, is composed, solitary and contented" him they calla
Bhikkhu.
363.
not

That

is
who is controlled in tongue, moderate in speech,
is
his
indeed,
explains the meaning and the text" sweet,

Bhikkhu

puffed up, who

speech.
364.

Abiding in the Teaching, delighting in the Teaching, pondering

over
the Teaching, calling to mind the Teaching" a Bhikkhu
such as this
does not fallaway from the Teaching.
should not despise what he has received, and look
with envy upon the gain of others. The Bhikkhu
who envies the gains of
does
not
others
attain concentration.
365.

Bhikkhu

Bhikkhu's gain be slight,yet let him not despise it.If

pure of lifeand unremitting in effort, he is praised by the very gods.
366.

Even

if

367. He who
nowhere
"This
is mine," he who
say
is called a Bhikkhu.

in the mind

and body finds aught of which to

for
that which he has not" he indeed
grieves not

368. The Bhikkhu

who
abides in living-kindness, whose joy is in the
Teaching of the Buddha"
that Bhikkhu
attains the peace of Nibbana,
the
quiet happy ending of compounded
existence.

26

369. Empty this boat, O Bhikkhu; emptied, it will go lightlywith you.

Cutting out lust and hatred, you will thereby go to Nibbana.
370. Cut away these five: (self-illusion,
doubt, indulgence in ritesand
lust
for lifein worlds
Abandon
these five: (desire
ceremonies,
and ill-will).
form,
for
formless
craving
of
realms, pride, restlessness of mind, and
Cultivate these five: (confidence,
ignorance).
energy,
recollectedness,
meditation, and. wisdom).The Bhikkhu who has gone beyond
the five
fettersis called "Crossed-the-flood."
Bhikkhu; do not be heedless. Do not let your mind
the
sensual pleasures. Do not, through negligence swallow a
revolve around
iron. As you are burnt, do not cry "O what torture."
ball of (red-hot)

371. Meditate, O

372. There is no concentration for him who lacks wisdom; nor is there
for him who
found
both
lacks concentration. In whom
are
wisdom
he, indeed, is in the presence oi Nibbana.
concentration and wisdom"
has
373. To the Bhikkhu
has retired to a lonely abode, who
who
calmed his mind, who clearly perceives the Teaching" to him there arises a
joytranscending that of men.

the rise and fall of aggregates, he

reflects on
happiness.
To the discerning, this is as nectar.
assuredly experiences joy and
374. Whenever

he

375.
For
Bhikkhu,
the
these are
wise
the first things to
cultivate: sense-control, contentment,
restraint through observance of the
rules of discipline, association with noble and energetic friends whose
livelihood is pure.
be hospitable, refined in conduct; full of
376. Let the Bhikkhu
an
will thereby make
end of suffering.

377.

Just

speech,

The
calm

world" such

379. By
Thus

the

jasminesheds

its withered

thyself

rouse

380. Oneself is one's

Control, therefore, your own

Bhikkhu

so,

Bhikkus,

Bhikkhu who is calm in body (orsubdued in deed),

calm in
in mind, well composed,
of all appetite for the
emptied
is called "Tranquilized."
one
examine
in
happiness.
dwell
shall

thyself.

own
protector; oneself is one's
a
a
spirited charger.
merchant,
self as

refuge.

(or censure)thyself; thyself

self-guarded, mindful, the Bhikkhu

381.

flowers

totally shed lust and hatred.

should you
378.

as

joy he

own

of the Buddha, the

Full of joy, full of faith in the Teaching
happy
State, the
of the compounds
stillling
will attain the Peaceful

of existence.
382.

Bhikkhu
young
illumines this world

Even

the Buddha,

as

devotes himself to the Teaching

who
freed from a cloud.
does the moon

27

of

26. THE

BRAHMAN

Strive and stop the stream; discard, O Brahman, sense-desirei.

0 Brahman,
known
the destruction of the constituents of existence,
knower
a
of the uncreated.

383.
Having
become

384. When
has compassed
the Brahman
the two
conditions(of
fetters
knowing
one pass away.
tranquilization and insight),
then all
of that

nor

385. For whom

there exists neither the hither nor the farthershore,
both, he who is undistressed and unbound"
him I calla Brahman.

386. He who is meditative, stainless and settled,who has done what

to be done, who
was
is free from corruptions, who has reached the ultimate
goal" him do I call a Brahman.
387.

The

glows by day; the moon

shines by night. In war-array
glows the warrior. In meditation
Brahman. By day and night
the
glows
glows the Buddha in His splendor.

has discarded evil.One is

because one
is called a Brahman
conduct is balanced. One is calleda Bhikkhu
recluse because one's
has renounced one's impurities.
one

388.
called a
because

vent
on

sun

One

389. One
should not strike a Brahman; nor should such a Brahman
his wrath on him. Shame
on
him who strikes a Brahman! More
shame
hmi who gives vent to his
wrath.
390.

Naught

inclinations.In

so

in the Brahman
is better than restraint of mind from
far as he suppresses Ul-will,in so far distressis allayed.

391.

By whom
no
evil is done through body, speech
in
these three respects" him I call a Brahman.
restrained

392. Through
to know
whomsoever
you come
the Fully Enlightened One, render him homage
Brahman
reveres
fire.
the sacrificial
by

393.
is one
he,

Neither through
In whom
Brahman.
Brahman
is he.
a

394.

What

garment

is the

matted hair, nor

there exist both

or

mind; he who

is

the Teaching set forth

as the
and reverence

through clan, nor through birth

truth and righteousness" pure is

of your matted hair, O witless one? What of your

cheetah's skin? Within you are full (ofpassions);
you
use

of
made
embellish only the outside.

395.

The

person who wears

rags collected from dust-heaps, who is lean,
body,
the
showing veins all over
who meditates alone in the forest" him I
call a Brahman.

28

call him a Brahman, merely because he is born of a

"Dear
He
is merely
a
or
sprung from a (Brahman)mother.
womb
He
is free from
impediments.
if he is with
who
addresser,"
I
Brahman.
impediments" him
calla
396. I do not

397. He who has cut off all bonds, he who

with allties"him I calla Brahman.

trembles not,

who

is done

398. Who

has cut off the thong (ofhatred),

the band (of
and
craving),
the cord (ofheresies)
together with the appendages (i.e.
latent
tendencies),
who has thrown up the cross-bar (ofignorance),
and is enlightened-him I
calla Brahman.
399. Whosoever
he whose

bears reviling,blows, and bonds,

without resentment
power, the potent army, ispatience" him I call a Brahman.

400. He who is free from anger, observant of religious duties, virtuous,

moistened with craving, controlled, and bears his finalbody" him I call
Brahman.

not
a

401.
who

Like water

lotus-leaf,like mustard on the point of

clingsnot to sensual pleasures" him I call a Brahman.
on

an

awl, he

402. Who in this present lifehas realized the ceasing of suffering, who
has laid the burden aside and is emancipated" him I call a Brahman.
403.

He whose knowledge is deep,

who is wise, skilled in the
right
the
the
has
and
wrong way,
of)
reached the highest goal -him
Brahman.
404.
ones,

who
Brahman.

intimate with both householders and homeless

without an abode, wanting but little"such a one I call a

Who

406.

hostile, peaceful
among
the grasping" such a one I call a Brahman.

Friendly

ungrasping among

I call a

is not

who
wanders

has abandoned
all hiu-t to any living thing, active
to slay" him do I call a Brahman.
neither slays nor causes

405.
who

He

(choice

among

the

the

or

still;

violent,

lust, hatred, pride, and envy are fallen off, like

whom
mustard seed from the point of an awl" him I call a Brahman.

407. In

none"

408. He who utters gentle, instructive, true words

him I call a Brahman.
409.

He

short, small
410.

In

in this world takes nothing that is not

great, good or bad" him I call a Brahman.

who
or

whom

another, unattached,

are

found

disyoked"

no

him

and gives offense to

given, be it long

longings either for this world

I call a Brahman.

29

or

or

for

411. He who has no longings through

perfectknowledge, isfreefrom
doubts, has plunged into the Dcathless-him I
calla Brahman.

412. He
weU,

IS

who

413.
has made
414.

who has transcended both good and bad, and

attachmentas
sorrowless, stainless,pure-him I calla Brahman.

He who
an

He

is stainlessand pure as the moon,

serene,
and clear,
who
end of delight in existence" him I calla Brahman.
who

has overpassed iUusion, this

miry path, thisthorny road

the rounds of lives

and deaths, who has crossed,gone beyond, who is
meditative, desireless,done
doubts,
ot

with all

attamed Nibbana-him
415.

I calla Brahman.

who,

clingingto nought,has

He

who, giving up all sensual pleasures of the world, would

homeless one,
a
has dried up the lust of
and become
who
him
I
existence"
calla Brahman.
renounce

416. He who,
become
a homeless
call a Brahman.

in this world,
and
g^ing up craving,would renounce
one,
who has dried up the craving for existence"him I

417.

He who, discarding human

is
bonds and transcending celestial
ties,
completely delivered of allbonds" him 1 call a Brahman.
to coolness,rid
418. He who has given up delight and aversion, come
a
of bases of becoming, who is victorious over the whole world" him I call
Brahman.

how
who perfectly knows the passing away of allbeings and
again they arise, who is detached, weel-gone, and enlightened" him I calla
Brahman.
419.

He

420. The
or

mortals, who
calla Brahman.

or

man

to the gods or demigods

whose way of going is unknown
has ennobled himself, by destroying alldefilements" him 1

421. He who has no clinging to aggregates that are of the past, future
present, he who is without clinging and grasping" him I call a Brahman.

noble, the excellent, the hero, the great sage, the conqueror,
the passionless, the enlightened" him I call a Brahman.

422. The

knows
his previous birth-abodes, who sees heavens and
423. He who
hells, who
has reached the end of births, and attained to insight,the sage,
him I call a Brahman.
accomplished with all accomplishments"

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