DHAMMAPADA

Wisdom of the Buddha

Translated by Harischandra Kaviratna

 The Twin Verses CANTO I
1. All the phenomena of existence have mind as their precursor, mind as their
supreme leader, and of mind are they made. If with an impure mind one speaks or
acts, suffering follows him in the same way as the wheel follows the foot of the
drawer (of the chariot).
2. All the phenomena of existence have mind as their precursor, mind as their
supreme leader, and of mind are they made. If with a pure mind one speaks or
acts, happiness follows him like his shadow that never leaves him.
3. The hatred of those who harbor such ill feelings as, He reviled me, assaulted
me, vanquished me and robbed me, is never appeased.
4. The hatred of those who do not harbor such ill feelings as, He reviled me,
assaulted me, vanquished me and robbed me, is easily pacified.
5. Through hatred, hatreds are never appeased; through non-hatred are hatreds
always appeased and this is a law eternal.
6. Most people never realize that all of us here shall one day perish. But those who
do realize that truth settle their quarrels peacefully.
7. The pleasure-seeker who finds delight in physical objects, whose senses are
unsubdued, who is immoderate in eating, indolent and listless, him Mara (the Evil
One) prevails against, as does the monsoon wind against a weak-rooted tree.
8. He who perceives no pleasure in physical objects, who has perfect control of his
senses, is moderate in eating, who is unflinching in faith, energetic, him Mara does
not prevail against any more than does the wind against a rocky mountain.
9. He who dons the yellow robe without even cleansing himself of sensuality, who
is devoid of self-restraint and truthfulness, is indeed not fit for the yellow robe.
10. He who is purged of all sensuality, firmly established in moral virtues,
possessed of self-restraint and truthfulness, is indeed fit for the yellow robe.
11. Those who take the non-real for the real and the real for the non-real and thus
fall victims to erroneous notions, never reach the essence of reality.
12. Having realized the essential as the essential and the nonessential as the
nonessential, they by thus following correct thinking attain the essential.
13. As the monsoon rain pierces through the roof of an ill-thatched house, so lust
enters the undisciplined mind.
14. As the monsoon rain does not enter a well-thatched house, so lust does not
enter a well-disciplined mind.
15. The sinner laments here, laments hereafter, and he laments in both worlds.
Having seen himself sullied by his sinful deeds, the evildoer grieves and is afflicted.

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16. The doer of wholesome deeds rejoices here and rejoices hereafter; thus he
rejoices in both places. Having beheld his pure deeds he rejoices exceedingly.
17. He repents here, repents hereafter, the evildoer repents in both worlds. Evil
has been committed by me, thinking thus he repents. Having taken the path of
evil he repents even more.
18. He rejoices here, he rejoices hereafter, the doer of wholesome deeds rejoices in
both worlds. Good has been committed by me, thinking thus he rejoices.
Having taken the celestial path, he rejoices exceedingly.
19. A heedless man, though he utters much of the Canon, but does not act
accordingly, is like unto a cowherd who counts the cattle of others. He is, verily,
not a sharer of the fruit of the monastic life.
20. A man, though he recites only a little of the Canon, but acts according to the
precepts of the Sacred Law, who, having got rid of lust, hatred and delusion, has
firmly established himself in liberated thought, and clinging to no worldly
possessions here or hereafter such a one becomes indeed a sharer of the true
fruit of the monastic life.

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 On Vigilance CANTO II
21. Vigilance is the path to immortality; non-vigilance is the path to death; the
vigilant do not die; the non-vigilant, though alive, are like unto the dead.
22. Knowing this outstanding feature of vigilance, the wise delight in vigilance,
rejoicing in the ways of the Noble Ones (ariya).
23. Those wise ones, contemplative, ever-striving sages of great prowess, realize
nirvana, the incomparable bliss of yoga (union).
24. Greatly increasing is the glory of him who exerts himself, is thoughtful, pure in
character, analytical, self-restrained, vigilant, and lives according to Dhamma (the
Law).
25. Through diligence, vigilance, self-restraint and subjugation of the senses, the
wise aspirant makes an island for himself that no flood could engulf.
26. Thoughtless men of great ignorance sink into negligence. But the wise man
guards vigilance as his supreme treasure.
27. Betake yourselves not unto negligence; do not indulge in sensuous pleasures.
For the vigilant and thoughtful aspirant acquires an amplitude of bliss.
28. When the wise man casts off laxity through vigilance, he is like unto a man
who, having ascended the high tower of wisdom, looks upon the sorrowing people
with an afflicted heart. He beholds suffering ignorant men as a mountaineer
beholds people in a valley.
29. Vigilant among the heedless, wakeful among the sleeping ones, the wise man
forges ahead, as a swift steed outstrips a horse of lesser strength.
30. Through vigilance, did Maghavan (Indra) attain to the sovereignty of the gods.
Vigilance is ever praised and negligence is ever loathed by the sages.
31. The bhikkhu (monk) who delights in vigilance, who regards negligence with
abhorrence, advances, consuming all subtle and gross fetters, like the fire.
32. The bhikkhu who delights in vigilance, who looks upon negligence with
abhorrence, is not liable to fall back, because he is indeed close to nirvana.

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 The Mind CANTO III
33. The discerning man straightens his mind, which is fickle and unsteady,
difficult to guard and restrain, as the skilled fletcher straightens the shaft (of the
arrow).
34. As the fish, taken out of its watery home and thrown on land, thrashes around,
so does the mind tremble, while freeing itself from the dominion of Mara (the Evil
One).
35. The mind is unstable and flighty. It wanders wherever it desires. Therefore it is
good to control the mind. A disciplined mind brings happiness.
36. The mind is incomprehensible and exceedingly subtle. It wanders wherever it
desires. Therefore, let the wise aspirant watch over the mind. A well-guarded mind
brings happiness.
37. Those who control the mind which wanders afar, solitary, incorporeal, and
which resides in the inner cavern (of the heart), will liberate themselves from the
shackles of Mara.
38. He whose mind is not steady, who is ignorant of the true Dhamma, whose
tranquillity is ruffled, the wisdom of such a man does not come to fullness.
39. Fear has he none, whose mind is not defiled by passion, whose heart is devoid
of hatred, who has surpassed (the dichotomy of) good and evil and who is vigilant.
40. Knowing the corporeal body to be fragile, as an earthen jar, and fortifying the
mind like a citadel, let the wise man fight Mara with the sword of wisdom. He
should now protect what he has won, without attachment.
41. Alas! ere long, this corporeal body will lie flat upon the earth, unheeded,
devoid of consciousness, like a useless log of wood.
42. An ill-directed mind does greater harm to the self than a hater does to another
hater or an enemy to another enemy.
43. Neither father nor mother, nor any other kindred, can confer greater benefit
than does the well-directed mind.

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 The Flowers CANTO IV
44. Who shall gain victory over this earth together with the domain of Yama (ruler
of the Underworld) with its gods? Who shall find the well-proclaimed
Dhammapada (path of truth), even as the expert gardener selects the choicest
flower?
45. The disciple will gain victory over the earth and the realm of Yama together
with its gods. The true disciple will indeed find the well-proclaimed
Dhammapada, even as the expert gardener selects the choicest flower.
46. Recognizing this corporeal body to be evanescent as foam, comprehending this
worldly nature as a mirage, and having broken the flower-arrows of Cupid (Mara),
the true aspirant will go beyond the realm of the Evil One.
47. The hedonist who seeks only the blossoms of sensual delights, who indulges
only in such pleasures, him the Evil One carries off, as a flood carries off the
inhabitants of a sleeping village.
48. The hedonist who seeks only the blossoms of sensual delights, whose mind is
agitated, him the Evil One (Mara) brings under his sway even before his carnal
desires are satiated.
49. As the bee takes away the nectar, and departs from the flower without harming
its color or fragrance, so let a sage move about in the village.
50. Let the aspirant observe not the perversities of others, nor what others have
and have not done; rather should he consider what he has done and what he has
yet to do.
51. Like unto a lovely flower which is exquisite in color, yet lacking in fragrance,
even so prove futile the well-spoken words of the man who acts not up to them.
52. Like unto a lovely flower of charming color and sweet fragrance, even so prove
fruitful the words of him who acts according to them.
53. As many a garland can be strung from a mass of flowers, so should mortal man
born in this world perform many wholesome deeds.
54. The fragrance of flowers does not travel against the wind, be it that of
sandalwood, tagara, or jasmine. But the fragrance of the virtuous man travels even
against the wind. The virtuous man pervades all directions with his purity.
55. Among all the fragrant scents, like sandalwood, tagara, the water lily and the
wild jasmine, the fragrance of moral purity is foremost and unique.
56. That scent of sandalwood, tagara plant (and other fragrant things) is of little
account; whereas the aroma of the virtuous expands in a greater sphere, even up to
the gods.

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57. Mara (the Evil One) cannot approach the path of the virtuous, the vigilant,
and those who are emancipated through wisdom.
58, 59. As upon a heap of rubbish, thrown on the highway, a lily grows and
blooms, fragrant and elegant, so among the ignorant multitudes does the disciple
of the Fully Enlightened One shine in resplendent wisdom.

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 The Fool CANTO V
60. Long is the night to a sleepless person; long is the distance of a league to a tired
person; long is the circle of rebirths to a fool who does not know the true Law.
61. If a genuine seeker, who sets forth in search of a superior friend, does not come
in contact with such a one or at least an equal, then he should resolutely choose
the solitary course, for there can be no companionship with the ignorant.
62. I have children, I have wealth, thinking thus, the fool torments himself. But,
when he is not the possessor of his own self, how then of children? How then of
wealth?
63. The fool who knows of his ignorance, indeed, through that very consideration
becomes a wise man. But that conceited fool who considers himself learned is, in
fact, called a fool.
64. A fool who associates with a wise man throughout his life may not know the
Dhamma any more than the ladle the taste of soup.
65. As the tongue detects the taste of the broth, so the intelligent person who
associates with a wise man even for a moment comes to realize the essence of the
Law.
66. The unwise, fools who are enemies to themselves, go about committing sinful
deeds which produce bitter fruits.
67. Not well done is that deed which one, having performed, has to repent; whose
consequence one has to face with tears and lamentation.
68. Well done is that deed which one, having performed, does not repent, and
whose consequence one experiences with delight and contentment.
69. So long as an evil deed does not mature (bring disastrous results), the fool
thinks his deed to be sweet as honey. But, when his evil deed matures, he falls into
untold misery.
70. Though a fool (practicing austerity) may eat his food from the tip of a blade of
kusa grass for months and months, he is not worth one-sixteenth part of those
who have realized the Good Law.
71. As fresh-drawn milk from the cow does not soon curdle, so an evil deed does
not produce immediate fruits. It follows the wrongdoer like a smoldering spark
that burns throughout and then suddenly blazes up.
72. Whatever knowledge a fool acquires causes him only harm. It cleaves his head
and destroys his good nature (through conceit).

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73, 74. Unwise is the monk who desires undue adoration from others, lordship
over other monks, authority among the monastic dwellings and homage even from
outside groups. Moreover, he thinks, May both laymen and monks highly esteem
my action! May they be subject to me in all actions, great or small. Such is the
grasping desire of a worldly monk whose haughtiness and conceit ever increase.
75. One path leads to worldly gain and honor; quite another path leads to nirvana.
Having realized this truth, let not the monk, the true follower of the Enlightened
One, yearn for homage from others, but let him cultivate serenity of mind and
dispassion.

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 The Wise CANTO VI
76. The disciple should associate with a wise friend, who detects and censures his
faults, and who points out virtues as a guide tells of buried treasures. There is
happiness, not woe, to him who associates with such an intelligent friend.
77. The man who exhorts, instructs and dissuades his fellowmen from unworthy
acts is dear to the virtuous and hated by the wicked.
78. Do not keep company with evildoing friends nor with people who are base;
associate with the good, associate with the best of men.
79. One who drinks the nectar of the Good Law lives happily with a tranquil
mind. The wise man ever delights in the Dhamma as realized by the Noble Ones.
80. Irrigators conduct the water wherever they wish; fletchers shape the shafts;
carpenters work the wood, and wise men discipline themselves.
81. As a solid rock is not shaken by the wind, so the wise are not shaken by
censure or praise.
82. The wise, having hearkened to the Good Law, become serene like unto a deep,
calm and crystal-clear lake.
83. Good men abandon lusting after things; they take no pleasure in sensual
speech; when touched by happiness or sorrow, the wise show no elation or
dejection.
84. For the sake of oneself, or for the sake of another, one should not long for a
son, wealth or a kingdom. He who does not crave success or prosperity by
wrongful means is indeed virtuous, wise and honorable.
85 Few among men cross over to the further shore; the multitudes who remain
run to and fro on this shore.
86. Those who live according to the Dhamma which has been well proclaimed (by
the Buddha) will cross over the impassable realm of death to the further shore.
87. Having abandoned the ways of darkness, let the wise follow the light. Having
come from home to homelessness, let him enjoy the bliss of solitude, so difficult to
achieve.
88. He should focus his mind upon that exalted state (nirvana). Having given up
all sense pleasures, possessing nothing, let the wise, cleansing the mind from
defilements, purify the self.
89. Those whose minds are well fixed upon the elements of enlightenment
(sambodhi), who, without hankering after anything, glory in renunciation, whose
biases are extinguished, who are full of light, they indeed have attained the bliss of
nirvana in this very world.

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 The Holy One CANTO VII
90. The fever of passion afflicts not the holy one (arahant), who has completed his
samsaric journey (cycle of rebirths), who is free from sorrow, absolutely
emancipated, and who has destroyed all knots of attachment.
91. Mindful ones constantly strive, they do not cling to a dwelling place; like
swans that abandon a lake, the holy ones abandon house and home.
92. Those who have no accumulation (of worldly possessions), who have a well-
regulated diet, who are within range of perfect deliverance through realization of
the Void and the conditionlessness of all forms (sunnata and animitta), their holy
path is as difficult to trace as is the track of birds in the air.
93. He whose mental attachments are extinguished, who is not immoderate in
food, who is within range of perfect deliverance through realization of the Void
and the conditionlessness of all forms, his holy path is as difficult to trace as is the
track of birds in the air.
94. He whose senses are subdued, like horses well trained by a charioteer, whose
pride is destroyed and who is free from corruption, even the gods cherish such a
one.
95. He who is unperturbed like the earth, who is steadfast like Indras post (in the
portal of a city), whose character is as pure and translucent as a clear lake, to such a
holy one there are no further cycles of rebirth (samsara).
96. His mind becomes calm. His word and deed are calm. Such is the state of
tranquillity of one who has attained to deliverance through the realization of truth.
97. He who is not credulous, who knows the nature of the Uncreated (akata), who
has severed all the bonds (of rebirth), who has destroyed all the influxes of evil and
given up all cravings, he, indeed, is noblest among men.
98. That spot is truly delightful where the Holy Ones (arahant) reside, be it village
or forest, valley or high ground.
99. Charming are the forests which do not attract the multitudes. But the holy
ones, free from attachments, find delight in them for they are not seekers after the
allurements of the senses.

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 The Thousands CANTO VIII
100. A single word full of meaning, hearing which one becomes at peace, is better
than a thousand words which are empty of meaning.
101. A single couplet pregnant with meaning, hearing which one becomes at
peace, is better than a thousand couplets composed of meaningless words.
102. One word of the Dhamma, hearing which one becomes at peace, is better
than the utterance of a hundred verses which consist of superficial words.
103. Though one were to conquer a million men in battle, that man who
conquers himself is the greater victor.
104,105. To overcome ones own self is indeed better than to conquer others.
Neither god nor demigod, nor Mara with Brahma, can undo the victory of him
who has subjugated himself and who practices self-restraint.
106. Were a man month after month for a hundred years to offer sacrifices by the
thousands, and were he to pay homage even for a moment to one who is self-
governed, that homage is superior to the sacrifices of a hundred years.
107. Were a man for a hundred years to tend the sacrificial fire in the forest, and
were he to pay homage even for a moment to one who is self-governed, that
homage is superior to the fire-sacrifice of a hundred years.
108. Whatever offering or sacrifice a person, who is desirous of gaining merit, may
make throughout the course of a year, that is not worth one fourth of the merit
acquired by homage paid to one of upright life.
109. In him, who always honors and respects the aged, four conditions will
increase: longevity, beauty, happiness and strength.
110. One days life of an Arhat who is virtuous and contemplative is better than a
hundred years of life of one who is dissolute and of uncontrolled mind.
111. One days life of him who is wise and contemplative is better than a life of a
hundred years of one who is unwise and of uncontrolled mind.
112. One days life of a person who is vigorous and resolute is better than a life of
a hundred years of him who is weak and indolent.
113. A single days life of one who clearly sees the origin and cessation (of all
composite things), is better than a hundred years of life of him who does not
perceive the origin and cessation of things.
114. A single days life of one who perceives the immortal state is far better than if
one were to live a hundred years without perceiving this state.
115. A single days life of one who realizes the Sublime Truth is indeed better than
a life of a hundred years of one who does not realize the Sublime Truth.

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 Evil CANTO IX
116. Make haste in doing good and restrain the mind from evil; if one is slow in
doing good, the mind finds delight in evil.
117. If a man commits evil let him not repeat it again and again; let him not
delight in it, for the accumulation of sin brings suffering.
118. If a man commits a meritorious deed, let him perform it again and again; let
him develop a longing for doing good; happiness is the outcome of the
accumulation of merit.
119. Even the wrongdoer finds some happiness so long as (the fruit of) his
misdeed does not mature; but when it does mature, then he sees its evil results.
120. Even the doer of good deeds knows evil (days) so long as his merit has not
matured; but when his merit has fully matured, then he sees the happy results of
his meritorious deeds.
121. Do not think lightly of evil, saying, It will not come to me. By the constant
fall of waterdrops, a pitcher is filled; likewise the unwise person, accumulating evil
little by little, becomes full of evil.
122. Do not think lightly of merit, saying, It will not come to me. By the
constant fall of waterdrops, a pitcher is filled; likewise the wise person,
accumulating merit little by little, becomes full of merit.
123. As a merchant who has limited escort, yet carries much wealth, avoids a
perilous road, as a man who is desirous of living long avoids poison, so in the same
way should the wise shun evil.
124. If one does not have a wound in his hand, he may carry poison in his palm.
Poison does not affect him who has no wound. There is no ill effect for the person
who does no wrong.
125. Whoever offends an innocent, pure and faultless person, the evil (of his act)
rebounds on that fool, even as fine dust thrown against the wind.
126. (After death), some are reborn in the womb; evildoers are born in hell; those
who commit meritorious deeds go to heaven; and those who are free from worldly
desires realize nirvana.
127. Not in the sky, not in the middle of the ocean, not even in the cave of a
mountain, should one seek refuge, for there exists no place in the world where one
can escape the effects of wrongdoing.
128. Not in the sky, not in the middle of the ocean, not even in the cave of a
mountain, should one seek refuge, for there exists no place in the world where one
will not be overpowered by death.

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 The Rod of Punishment CANTO X
129. All tremble before the rod of punishment; all fear death; likening others to
oneself, one should neither slay nor cause to slay.
130. All tremble before the rod of punishment; for all life is dear; likening others
to oneself, one should neither slay nor cause to slay.
131. He who, desirous of happiness for himself, torments with a rod others who
are likewise seeking enjoyment, shall not obtain happiness in the hereafter.
132. He who, desirous of happiness for himself, does not torment others who
likewise long for happiness, shall obtain happiness in the hereafter.
133. Do not speak harshly to anyone; those thus spoken to will retaliate in kind;
discordant indeed will be the response, and soon retribution will overtake you.
134. If you can make yourself as silent as a shattered bronze gong, then you have
attained to the peace of nirvana, for now there is no discord in you.
135. As a cowherd with his rod drives cattle to the pasture, so do old age and
death drive the lives of sentient beings.
136. When a person ignorant (of the Dhamma) commits evil deeds, he does not
realize their nature. The stupid man burns (suffers) through these deeds as if
consumed by fire.
137. He who inflicts punishment upon those who do not deserve it, and hurts
those who are harmless, such a person will soon come to face one of these ten
states:
138,139,140. He may soon come to terrible pain, great deprivations, physical
injury, deep-rooted ailment or mental disorder, the wrath of the monarch or a
dreadful accusation, loss of relatives, the complete destruction of wealth, or a
sudden fire may break out and burn his houses. After the dissolution of his
physical body, he will surely be born in hell.
141. Neither nakedness, nor matted locks; neither applying mud (all over the
body), nor fasting, nor lying on the bare earth; neither besmearing oneself with
soot, nor squatting on ones heels, can purify a man who has not got rid of his
doubts.
142. Even though a person be dressed in fine clothes, if he develops tranquillity, is
quiet, self-disciplined, resolute and practices celibacy, and abstains from injuring
all other beings, he is indeed a Brahman, an ascetic and a monk.
143. Is there any man in this world so self-restrained through modesty that he
avoids censure as a self-respecting horse avoids the whip?

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144. As a well-trained horse when touched by the whip, even so be you strenuous
and eager. By devotion, virtue, effort, concentration, and by the critical
investigation of truth (dhamma) may you abandon this great suffering (of
samsara), perfect in wisdom, conduct and awareness.
145. Irrigators conduct water wherever they wish; fletchers shape the shafts;
carpenters work the wood, and wise men discipline themselves.

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 Old Age CANTO XI
146. Why laugh, why be jubilant, when all is constantly burning (with desires)?
Should you not seek the light of wisdom when you are enveloped by the darkness
of ignorance?
147. Behold this illusory human image, embellished (by rich attire and jewels), full
of corruptions, a structure of bones, liable to constant illness, full of countless
hankerings, in which there is nothing permanent or stable.
148. This frail form is a nest of diseases. It is fragile and putrid. It disintegrates and
death is the end of life.
149. These dove-grey bones are like unto the gourds thrown away in the autumnal
season. What pleasure is there in looking at them?
150. Here is a citadel built of bones, plastered with flesh and blood, wherein are
concealed decay, death, vanity and deceit.
151. The gaily decorated royal chariots wear out. So likewise does this body. But
the truth of the righteous does not wear out with age. Thus do the enlightened
proclaim it to the wise.
152. The man of little spiritual learning grows like an ox; his flesh increases, but
his wisdom does not.
153. For countless births have I passed through this cycle of births and deaths,
seeking the builder of this tabernacle, but in vain. Sorrowful indeed is this cyclic
repetition of births.
154. O builder of the house, I have seen you; you shall not build the house again.
All the rafters are broken; the ridgepole is sundered. Mind has arrived at
dissolution (nirvana), having attained the extinction of all cravings (tanha).
155. Those who do not practice self-discipline, who do not acquire wealth in their
youth, when they become old, pine away, like old herons in a dried-up lake where
there are no fish.
156. Those who do not practice self-discipline, who do not acquire wealth in their
youth, lie like broken arrows, lamenting the deeds of the past.

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 The Self CANTO XII
157. If a man esteems the self, let him guard himself with great care. Let the wise
man keep vigil over himself, in one of the three watches (of life or of the night).
158. Let each first firmly establish himself in right conduct, then only may he
admonish others. Such a wise man does not suffer blemish.
159. Let a man mold himself into what he admonishes others to be. Thus well-
controlled he can control others. It is extremely difficult indeed to control ones
own self.
160. The self is the master of the self. Who else can that master be? With the self
fully subdued, one obtains the sublime refuge which is very difficult to achieve.
161. The sin committed by oneself, born of oneself, produced by oneself, crushes
the evil-minded one as the diamond cuts the precious stone.
162. As the parasitic maluva creeper destroys the sal tree which it entwines, so the
immoral conduct of a man gradually makes of him what his enemy would have
him be.
163. It is quite easy to perform evil deeds which are not beneficial to oneself. But
it is extremely difficult to perform a deed which is righteous and beneficial.
164. If an evil-minded one, by reason of his false views, reviles the teaching of the
Arhats, the Noble Ones, and the virtuous, verily he brings forth the fruit of his
own destruction, even as does the katthaka reed.
165. By self alone is evil done; by self alone is one defiled; by self alone is evil not
done; by self alone is one purified. Purity and impurity depend on oneself; no one
can purify another.
166. However much one is engaged in activities for the good of others, one should
not neglect his own (spiritual) purpose. Having discerned ones own task, let him
apply himself to that task with diligence.

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 The World CANTO XIII
167. Let no one follow a degraded course of existence, nor live in indolence; let
him not follow false views, nor be a person who prolongs his worldly existence.
168. Awake! Be not heedless. Follow the truth (dhamma). He who embarks upon
the path of truth lives happily in this world and in the hereafter.
169. Follow the law of morality; do not follow the law of immorality; he who
embarks upon the path of truth lives happily in this world and in the hereafter.
170. Look upon the world as a bubble, regard it as a mirage; who thus perceives
the world, him Mara, the king of death, does not see.
171. Come, behold this world, resplendent like unto a royal chariot. Fools are
immersed in it; but the wise have no attachment for it.
172. He who formerly was heedless, but, after due consideration, becomes vigilant,
illumines the world as the moon freed from a cloud.
173. He whose evil deeds are superseded by meritorious deeds, illumines the world
as the moon freed from a cloud.
174. This world is blind. Few are they who can see things as they are. As birds
escaped from the net, few go to heaven.
175. Swans fly in the path of the sun; those who possess psychic powers (iddhi) go
through the air. The wise, having conquered Mara and his hosts, go forth out of
this world.
176. There is no sin that a man will not commit who utters falsehood, who has
transgressed the one law of truthfulness (dhamma), and who has rejected the other
world.
177. Indeed the miserly do not go to the world of the gods; the foolish do not
praise liberality. But the wise man who takes pleasure in giving, through that very
act becomes happy in the next world.
178. The fruit of entering the stream (the path) is superior to that of the sole
sovereignty of the world, or going to heaven, or the supreme lordship over the
whole universe.

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 The Enlightened One CANTO XIV
179. By what path will you lead the Buddha of infinite range of perception, the
Pathless One, whose conquest of passions cannot be undone, into whose conquest
no one in this world enters?
180. By what path will you lead the Buddha of infinite range of perception, the
Pathless One, in whom there is not that entangling and poisonous craving which
leads one astray (to another state of birth)?
181. Those wise ones who are absorbed in meditation, who take delight in the
inner calm of renunciation, such mindful and perfectly awakened ones even the
devas (gods) hold dear.
182. Difficult is it to be born as a human being; difficult is the existence of
mortals; difficult is the hearing of the Sublime Truth; rare is the appearance of the
Enlightened Ones (Buddhas).
183. Abstention from all evil, the doing of good deeds, and the purification of the
mind, is the admonition of the Enlightened Ones.
184. Forbearance which is long-suffering is the highest austerity. The Buddhas
declare nirvana to be the supreme state. Verily he is not an anchorite who harms
another; nor is he an ascetic who causes grief to another.
185. Not reviling, not injuring, practicing restraint according to the moral code
(patimokkha) leading to freedom, moderation in eating, living in solitude, dwelling
with diligence on the highest thoughts this is the teaching of the Buddhas.
186, 187. There is no satisfying the passions even by a shower of gold coins; the
wise man, knowing that sense delights are of fleeting pleasure and productive of
pain, finds no joy even in celestial pleasures. The true disciple of the Fully
Enlightened One delights only in the destruction of all worldly desires.
188. Men driven by fear betake themselves to numerous refuges, such as
mountains, forests, groves, sacred trees and shrines.
189. Verily, none of these is a safe refuge, nor is it the supreme refuge. For even
after arriving at a refuge, one is not emancipated from all suffering.
190. He who takes refuge in the Enlightened One (buddha), in his Doctrine
(dhamma), and in his Community of Monks (sangha), perceives with clarity of
wisdom the Four Noble Truths, namely:
191, 192. Suffering, the Origin of Suffering, the Cessation of Suffering, the Noble
Eightfold Path that leads to the cessation of suffering.
That, verily, is the safe refuge and the supreme refuge. After having arrived at that
refuge, a man is emancipated from all suffering.

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193. An illumined person (a Buddha) is indeed very rare. He is not born
everywhere. Wherever such a one takes birth, that family prospers.
194. Blessed is the birth of the Buddhas; blessed is the discourse on the Noble
Law; blessed is the harmony of the Community of Monks; blessed is the devotion
of those living in brotherhood.
195, 196. He who pays homage to those who deserve homage, whether the
Enlightened Ones or their disciples; he who has overcome the host of passions,
and crossed the stream of grief and lamentations; he who pays homage to such as
are emancipated and fearless his merit cannot be measured.

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 Happiness CANTO XV
197. Blessed indeed are we who live among those who hate, hating no one; amidst
those who hate, let us dwell without hatred.
198. Blessed indeed are we who live among those who are ailing, without ailments;
amidst those who are so afflicted, let us live in good health.
199. Blessed indeed are we who live among those who are yearning for sense
delights, without yearning for such things; amidst those who are yearning for sense
delights, let us dwell without yearning.
200. Happy indeed are we who live without possessions. Let us feed on happiness,
like the radiant gods (who feed on spiritual bliss).
201. Victory breeds enmity; the vanquished one dwells in sorrow; the composed
person lives happily, disregarding both victory and defeat.
202. There is no fire like passion; there is no blemish like hatred; there is no
suffering like physical existence (the five aggregates or skandhas) and there is no
bliss equal to the calm (of nirvana).
203. Greed is the worst of afflictions; mental and emotional tendencies are the
greatest of sorrows. Having perceived this fact truly, one realizes nirvana, the
highest bliss.
204. Health is the greatest of gifts, contentment the greatest of riches; trust is the
finest of relationships and nirvana the highest bliss.
205. Having tasted the sweetness of solitude and of inner tranquillity, he becomes
free of woe and sin, enjoying the sweetness of the bliss of the Dhamma.
206. Glorious is it to see the Noble Ones; their company at all times brings
happiness; by not seeing the spiritually ignorant, one will always be happy.
207. He who leads a life in the company of fools suffers long; it is as painful to live
with fools as it is with a foe; association with the wise brings happiness as does the
company of ones kinsfolk.
208. Therefore, one should follow the steadfast, the wise, the educated, the self-
reliant, the dutiful and the noble. Even as the moon follows the path of the stars,
so ought one to follow such a virtuous and highly intelligent man.

20
 Affection CANTO XVI
209. He who gives himself to what is not befitting and thus forgets his own quest;
he who indulges in sense pleasures envies the person who exerts himself in
meditation.
210. Do not become attached to what is pleasing nor to what is displeasing; not to
see what is dear to one is painful, as also is the sight of the unpleasant.
211. Therefore, let no one cherish anything, inasmuch as the loss of what is
beloved is hard. There are no fetters for him who knows neither pleasure nor pain.
212. From pleasure arises sorrow; from pleasure arises fear. To him who is free
from pleasure there is no sorrow. Whence, then, comes fear?
213. From affection arises sorrow; from affection arises fear. To him who is free
from affection there is no sorrow. Whence fear?
214. From attachment arises sorrow; from attachment arises fear. To him who is
free from attachment there is no sorrow. Whence fear?
215. From desire arises sorrow, from desire arises fear. To him who is free from
desire there is no sorrow. Whence fear?
216. From craving arises sorrow; from craving arises fear. To him who is free from
craving there is no sorrow. Whence fear?
217. He who possesses virtue and spiritual insight, who is well established in the
Dhamma, who is truthful, who performs his duties, him the people hold dear.
218. He in whom is born a sublime longing for the Ineffable, whose mind is
permeated by this longing, whose thoughts are not bewildered by attachment
such a person is called one bound upstream.
219. When a man who has been away for a long time returns home safely, his
kinsmen, friends and well-wishers welcome him gladly.
220. When a man has departed from this world to the next, the effects of his good
deeds receive him gladly, even as kinsmen welcome a friend on his return home.

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 Anger CANTO XVII
221. Let a man abandon anger, let him renounce pride and let him get beyond all
worldly fetters. No suffering befalls him who is passionless and clings neither to
mind nor to form (nama-rupa).
222. He who controls his rising anger as a skilled driver curbs a rolling chariot,
him I call a true charioteer. Others merely hold the reins.
223. Let a man conquer anger by love, let him subdue evil by good; let him
overcome the greedy by liberality and the liar by truth.
224. One should always speak the truth, not yield to anger, and give, even though
it be little, to the person who begs. By these three virtues, a man is able to come
into the presence of the devas.
225. Those sages who observe nonviolence, who are ever controlled in body, attain
the changeless state (nirvana) where, having gone, they suffer no more.
226. The influxes of passion disappear in those who are ever vigilant, who are
absorbed day and night in spiritual studies, and who are bent on realization of
nirvana.
227. This is an old saying, O Atula, not one merely of today: They blame him
who remains silent, they blame him who speaks much, they even blame him who
speaks in moderation. There is none in this world who is not blamed.
228. There never existed, nor will there ever exist, nor does there exist today
anyone who is always scorned or always praised.
229, 230. If wise men, after due observation day after day, praise one who is
flawless in character, highly intelligent and endowed with religious insight and
virtue, who is like unto a coin made of the purest gold from the jambu river
who would dare censure such a man? Even the devas praise him; he is praised even
by Brahma.
231. One should guard against the agitations of the body; he should be restrained
in body. Having abandoned the bodily sins, he should cultivate good conduct in
body.
232. One should guard against the agitations of speech; he should be restrained in
speech. Having abandoned the verbal sins, he should cultivate good conduct in
speech.
233. One should guard against the agitations of mind; he should be restrained of
mind. Having abandoned the mental sins, he should cultivate good conduct in
mind.
234. The wise who are controlled in body, who likewise are controlled in speech,
those wise men who are controlled in mind, are indeed well controlled.

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 Impurity CANTO XVIII
235. You are now like a withered leaf; even the messengers of Yama (death) have
drawn near you. You stand at the threshold of departure, with no provision for
your journey.
236. Make of yourself a light; strive hard, without delay, and be wise; purged of
moral impurities and being thus stainless, you will then enter the celestial realm of
the Noble Ones.
237. Your life has now come to a close; you have come into the presence of death.
There is no halting-place for you on the way, and no provision have you made for
your journey.
238. Make of yourself a light; strive hard, without delay, and be wise; purged of
moral impurities and being thus stainless, you will not then come again into birth
and old age.
239. Little by little, ever and anon, the wise man should remove his moral
impurities as a smith blows away the dross of silver.
240. As rust arising from iron straightway corrodes the very iron from which it
arose, even so the evil deeds of the transgressor lead him to the state of woe.
241. Non-recitation is the rust of the scriptures; non-exertion is the rust of
households; sloth is the rust of beauty; negligence is the rust of a watchman.
242. An unchaste life is the blemish of woman; niggardliness is the taint of a
benefactor; impurities are indeed evils in this world and in the next.
243. But there is an impurity greater than all impurities this is ignorance. Rid
yourselves of this greatest impurity, O monks, be you free from all impurities.
244. Life is easy for him who is shameless, impudent as a crow-hero (rascal) and a
slanderer, a braggart, arrogant and impure in living.
245. But life is difficult for him who is unassuming, constantly seeking that which
is pure, disinterested in worldly things, not boastful, who lives in purity and is
endowed with insight.
246, 247. He who destroys life here, who utters untruth, who takes what is not
given to him, who goes to the wife of another, who indulges in intoxicating
liquors, such a man, while in this world, destroys the root of his being.
248. Know this, O man, evil-natured ones are unrestrained; let not greed and
wrongdoing lead you to untold misery for a long time.
249. People give alms according to their faith and inclination. But he who frets
about the drink and food given to others does not attain peace of mind by day or
by night.

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250. He in whom that feeling is totally uprooted and destroyed, that person
attains peace of mind by day and by night.
251. There is no fire like passion; there is no stranglehold like hatred; there is no
snare like delusion; there is no torrent like craving.
252. The faults of others are easily seen, but ones own faults are perceived with
difficulty. One winnows the faults of others like chaff, but conceals his own faults
as a fowler covers his body with twigs and leaves.
253. If a man sees only the faults of others, and is ever taking offense, his appetite
for sense pleasures increases and he is far from the eradication of his desires.
254. There is no footprint in the sky (akasa); there is no ascetic outwardly.
Mankind delights in the illusory world; the Tathagatas (Buddhas) find no delight
therein.
255. There is no footprint in the sky; there is no ascetic outwardly; no composite
things are eternal; there is no instability in the Buddhas.

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 The Righteous CANTO XIX
256. He who arbitrates a case by force does not thereby become just (established in
Dhamma). But the wise man is he who carefully discriminates between right and
wrong.
257. He who leads others by nonviolence, righteously and equitably, is indeed a
guardian of justice, wise and righteous.
258. One is not wise merely because he talks much. But he who is calm, free from
hatred and fear, is verily called a wise man.
259. One is not a supporter of Dhamma merely because he talks much. But he
who hears only a little of the Law, yet perceives its essence by diligent exertion,
and does not neglect it, is indeed a true supporter of Dhamma.
260. One does not become an elder by reason of his hair being grey. Of course, he
may be ripe in age, but he is a person grown old in vain.
261. He in whom there dwell truth, virtue, nonviolence, self-restraint and
moderation, such a wise monk who has cast away all impurities is indeed called an
elder (thera).
262. Not by mere ornate speech, nor by a beautiful complexion, does a man who
is jealous, selfish and crafty become worthy of respect.
263. But he in whom these evils are completely uprooted and extinguished, who
has given up hatred and is wise indeed he is called worthy of respect.
264. Not by tonsure does one who is undisciplined and utters lies become a monk.
How can he who is overcome by desire and greed become a monk?
265. But he who constantly stills his evil tendencies, small or great, is called a true
monk (samana), because he has quieted all these evils.
266. He is not a religious mendicant because he begs alms from others. He does
not become a bhikkhu merely by outward observances of the Law.
267. But he who has transcended both merit and demerit, who leads a life of
purity and lives in this world in full realization of the Truth, he indeed is called a
bhikkhu.
268, 269. By quietude alone one does not become a sage (muni) if he is foolish
and ignorant. But he who, as if holding a pair of scales, takes the good and shuns
the evil, is a wise man; he is indeed a muni by that very reason. He who
understands both good and evil as they really are, is called a true sage.
270. He who injures living beings is not an Ariya (noble). By nonviolence towards
all living beings one becomes an Ariya.

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271, 272. Not merely by the practice of morality and self-discipline nor by great
learning, not even by samadhi (profound spiritual contemplation) or by a life of
seclusion, do I reach the bliss of freedom which is not attainable by the ordinary
mortal. O bhikkhu, rest not content until you have attained the extinction of all
desires.

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 The Path CANTO XX
273. Of paths the Eightfold is the best; of truths the Four Noble Truths are the
best; of all states Detachment is the best; of men the Seeing One (Buddha) is the
foremost.
274. This is the path; there is no other path that leads to purity of insight. Follow
this path, for this path bewilders the Evil One (Mara).
275. Having entered upon the path you will come to an end of your suffering.
Having myself recognized this, I proclaimed this path which removes all thorns.
276. You yourself must make the effort. The Tathagatas (Buddhas) can only point
the way. Those who have entered the path and become meditative are freed from
the fetters of Mara.
277. Transient are all composite things; he who perceives the truth of this gets
disgusted with this world of suffering. This is the path to purity.
278. Sorrowful are all composite things; he who perceives the truth of this gets
disgusted with this world of suffering. This is the path to purity.
279. All forms of existence are unreal (an-atta); he who perceives the truth of
this gets disgusted with this world of suffering. This is the path to purity.
280. He who does not get up when it is time to do so; who, although youthful and
strong, is yet given to indolence, is weak in resolution and thought such an idle
and lazy person does not find the path to wisdom.
281. One should be watchful over his speech, well-restrained in mind, and
commit no unwholesome deed with his body. Let him purify this threefold avenue
of action (karma), and he will tread the path made known by the sages.
282. Verily, from devotion (yoga) arises wisdom, from nondevotion springs the
loss of wisdom. Having become aware of this twofold path that leads to progress
and decline, let him place himself in such a way that his wisdom increases.
283. Cut down the whole forest (of desires), not just a tree. From the forest arises
fear. Cut down the forest and its brushwood, O monks, and be emancipated.
284. As long as the brushwood of a mans lust towards women is not completely
destroyed, even to the last seedling, so long is his mind fettered as a suckling calf is
bound to its mother.
285. Cut off the love of self as one would pluck an autumnal white lotus. Proceed
then upon that (Eightfold) path of peace the nirvana as expounded by Sugata
(Buddha).
286. Here shall I dwell in the rainy season; here shall I dwell in winter and
summer. Thus the fool muses, but never reflects on the dangers that might befall
him.

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287. As a great flood carries off a sleeping village, so death seizes and carries off a
man who is distracted and overly attached to his children and cattle.
288. Sons are no protection, neither father nor kinsfolk; when one is assailed by
death, there is no protection among ones kin.
289. Having perceived this significant fact, let the wise and self-restrained man
quickly clear the path that leads to nirvana.

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 Miscellaneous Verses CANTO XXI
290. If by renouncing a small pleasure one derives great bliss, the wise man
relinquishes that smaller pleasure in view of the greater one.
291. He who desires happiness for himself by inflicting injury on others, is not
freed from hatred, being entangled himself in the bonds of hatred.
292. If what ought to be done is neglected, and what ought not to be done is
done, then the sensuous influxes of the arrogant and the heedless increase.
293. Those who are constantly watchful as to the nature of the body, who abstain
from doing what ought not to be done, who strive to perform the deeds that ought
to be done, who are mindful and self-restrained in such men the sensuous
influxes are extinguished.
294. Having slain mother (craving), father (egotism), and the two kings of the
Kshatriya caste (the two false doctrines of eternalism and annihilation of the soul),
and having destroyed the kingdom with its inhabitants (the twelve bases of sense
perception and objects of attachment), the true Brahman goes his way
unperturbed.
295. Having slain mother, father and two kings of the Brahman caste, and having
destroyed as the fifth, the tiger (the perilous path of the five hindrances, namely,
lust, ill will, torpor, restlessness and doubt), the true Brahman goes his way
unperturbed.
296. The disciples of Gotama (Gautama) always awake well-enlightened. Their
consciousness is constantly centered, day and night, on the Buddha.
297. The disciples of Gotama always awake well-enlightened. Their consciousness
is constantly centered, day and night, on the Dhamma.
298. The disciples of Gotama always awake well-enlightened. Their consciousness
is constantly centered, day and night, on the Order (sangha).
299. The disciples of Gotama always awake well-enlightened. Their consciousness
is constantly centered, day and night, upon (the transitory nature of) the body.
300. The disciples of Gotama always awake well-enlightened. Their consciousness,
by day and night, delights in the virtue of nonviolence (ahimsa).
301. The disciples of Gotama always awake well-enlightened. Their consciousness,
by day and night, delights in contemplation.
302. Renunciation of the worldly life is difficult; difficult is it to be happy in the
monastic life; equally difficult and painful is it to lead a householders life.
Association with the unsympathetic is also painful. Woe befalls the wayfarer (who
enters the cycle of births and deaths). Therefore be not a traveler (in samsara); fall
not a victim of sorrow!

29
303. He who is endowed with devotion and virtue and is blessed with fame and
wealth, is revered wherever he goes.
304. Good men shine from afar like the snowy peaks of the Himalayas. But the
wicked, like arrows shot in the night, are not seen.
305. Sitting alone, sleeping alone, living alone, and being diligent, subduing the
self by means of the Self, let a man find delight in the ending of the forest (of
desires).

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 The Woeful State CANTO XXII
306. The man who utters a falsehood goes to the woeful state (hell), as does he
who having committed an act says, I did not commit it. After death both these
men of contemptible deeds become equal in the next world.
307. Many of those who wear the saffron robe are of evil character and
unrestrained. These evildoers are born in hell by reason of their sinful deeds.
308. It is far better for an irreligious and unrestrained monk to swallow a flaming
ball of red-hot iron than to feed on the alms of the people.
309. Four wretched conditions befall the heedless man who commits adultery:
demerit, broken sleep, scorn as third, and birth in hell as fourth.
310. There is the acquirement of demerit as well as of rebirth in an evil state; even
the fleeting pleasure of the man in the arms of the woman is accompanied by fear;
and, moreover, the penalty inflicted by the Raja is heavy. Therefore, a man should
not commit adultery.
311. Just as a blade of kusa grass when wrongly handled cuts the hand, so does
asceticism when wrongly practiced drag one to the woeful state.
312. Any act performed halfheartedly, any religious rite observed improperly, or
continence reluctantly practiced none of these produces great fruit.
313. If anything ought to be done, let a man perform that deed with all his might;
an ascetic who is lax scatters more and more dust (of passion).
314. An evil act is better left undone, for that evil deed causes torment afterwards.
It is better to perform a good deed; by performing it one does not repent later.
315. As a frontier city, well-guarded within and without, so guard yourself. Do
not lose a single moment, for those who let opportunity slip away do indeed grieve
when they are born in the woeful state (hell).
316. Those who are ashamed of what they ought not to be ashamed of, and are
not ashamed of what they ought to be, such men, embracing erroneous views,
enter the woeful path.
317. Those who are fearful when there is no cause for fear, and feel no fear when
they should, such men, embracing erroneous views, enter the woeful path.
318. Those who imagine error where there is none, and do not see it where it does
exist, such men, embracing false views, enter the woeful path.
319. Those who discern error as error and truth as truth, such men, embracing
right views, enter the path of bliss.

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 The Elephant CANTO XXIII
320. Even as an elephant on the battlefield endures the arrow shot from the bow,
so shall I bear with abusive language. Verily, most people are ill-tempered.
321. They lead a well-trained elephant to the assembly; the king mounts a well-
tamed elephant. The self-controlled man who can bear with abusive language is
the best among men.
322. When trained, mules are good, so also are the horses of Sindhu breed and the
great tuskers of noble lineage. But better than all these is the man who has
controlled the senses.
323. Not astride any of these (animals) can one reach the untrodden realm
(nirvana), where a well-disciplined man goes only on his well-tamed (nature), his
well-controlled self.
324. The royal tusker named Dhanapalaka, with sap-flowing temples in its rut
period, is difficult to control. It does not eat a morsel when bound. It eagerly longs
for the elephant forest.
325. If a man is torpid, gluttonous, slumberous and rolling to and fro like a huge
hog which has been fattened by pig wash and podder, that indolent and stupid
fool is born again and again.
326. During the past, this mind of mine roamed freely as it liked, as it desired, at
its own pleasure. But today, I shall fully keep it in check, even as the elephant
driver with the point of a goad controls an unruly elephant in rut.
327. Be ever vigilant; keep close watch over your thoughts; extricate yourself from
the mire of evil, as does an elephant sunk in the mud.
328. If you find a wise companion to associate with you, one who leads a virtuous
life and is diligent, you should lead a life with him joyfully and mindfully,
conquering all obstacles.
329. If you do not find a wise companion to associate with you, one who leads a
virtuous life and is diligent, then like the monarch who has renounced his
conquered kingdom, and like Matanga the elephant in the forest, you should live
alone.
330. It is better to lead a solitary life; there is no companionship with a childish
person! Let one live alone committing no sin, having few wishes, like Matanga the
elephant in the elephant grove.
331. Companions are pleasant to have when a need arises; contentment is pleasant
when it is mutual; merit is pleasant at the last hour; pleasant is the extinction of all
suffering.

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332. To be a mother in this world is bliss; to be a father in this world is bliss; to be
a homeless recluse in this world is bliss, and to be a Brahman in this world is bliss
(sukha).
This stanza may also be translated as follows:
To render service unto a mother in this world is bliss; to render service unto a
father in this world is bliss; to render service unto a homeless recluse in this world
is bliss, and to render service unto a Brahman sage in this world is bliss.
333. The virtue that lasts to the end of life is bliss; steadfast faith is also bliss; the
attainment of wisdom is bliss, and not to commit sin is bliss.

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 Thirst or Craving CANTO XXIV
334. The craving (tanha) of a heedless man grows like the maluva creeper. He
jumps (from life to life) like a monkey eagerly seeking fruit in the forest.
335. Whosoever is overcome by this shameful craving which creates entanglements
in this world, his sorrows increase like the luxuriant birana grass (in the rainy
season).
336. But whosoever overcomes in this world this shameful craving, which is
difficult to suppress, finds his sorrows fall from him, as drops of water from a lotus
leaf.
337. This I say unto you! May all of you, who are gathered here, be blessed! May
you dig up the root of craving as one who digs up the birana grass for the fragrant
usira root. Let not Mara destroy you again and again, even as the current of the
river destroys the reeds.
338. Just as a tree when cut down sprouts up again if the roots remain firm and
uninjured, even so this suffering (of life) returns again and again if the root of
craving is not completely destroyed.
339. The man in whom the thirty-six streams of craving flow strongly towards
pleasurable objects, the waves of passions carry off. He is of confused vision and
erroneous thoughts.
340. Streams flow everywhere; the creeper (of passion) sprouts and remains fixed.
If you see that creeper springing up, cut its root by means of wisdom.
341. In creatures there arise pleasures extending towards sense objects. Immersed
in various enjoyments they hanker after them. Verily, these people are subject to
birth and old age.
342. People beset by craving circle round and round, like a hare ensnared in a net;
held fast by the (ten) fetters and shackles (that bind man to the wheel of life), they
undergo suffering for a long time, again and again.
343. People beset by craving circle round and round, like a hare ensnared in a net;
therefore, let the monk who desires freedom from passion abandon craving.
344. He who has renounced the forest (of craving), and having liberated himself
from that forest, yet runs back into it behold this man! Although once freed, he
runs into bondage.
345. The wise do not call strong that fetter which is made of iron, wood or hemp.
Rather do they call attachment to jewels, ornaments, children and wives a far
stronger fetter.
346. That fetter is strong, say the wise, which drags a man down; which, although
slack, is difficult to escape from. Severing even this, they set forth, desiring

34
nothing and abandoning all sensuous pleasures.
347. Those beings who are infatuated with the fire of lust fall into the current (of
thirst for life), as the spider into its self-spun web. The wise, having curtailed the
current, go off, leaving all sorrow behind.
348. Renounce the craving for the past, renounce the craving for the future,
renounce the craving for what is between, and cross to the opposite shore. With
the mind fully emancipated you will not return to birth and old age.
349. Craving (tanha) steadily grows in the mortal whose mind is agitated by (evil)
thoughts, who is full of strong passions and ever yearning for what is pleasant.
Such a one makes his fetters strong.
350. He who delights in controlling his thoughts, who ever absorbs himself in
contemplation on what is not pleasant (the impurity of the body), such a one will
put an end (to craving) and cut the bonds of Mara.
351. He who has arrived at the goal, who is fearless, devoid of craving, passionless,
has destroyed the arrows of existence. For such a person this is his last physical
form.
352. He who is devoid of craving and attachment, who is an expert in etymology
and terminology, who knows the systematic arrangement of letters (in their prior
and posterior relations), is called a foremost sage, a great man. He bears a physical
body for the last time.
353. I am the conqueror of all, I am the knower of all, in all the states of life. I am
unattached, I have relinquished all, and with the destruction of craving I am
liberated. Having comprehended everything by myself, whom shall I call my
teacher?
354. The gift of Truth (dhamma) excels all other gifts; the flavor of Truth excels
all other flavors; the delight in Truth surpasses all delights. The destruction of
craving overcomes all suffering.
355. Riches destroy the ignorant, yet not those who seek the further shore.
Through his craving for material wealth, he destroys himself as if (destroying)
others.
356. Fields have the blight of weeds; mankind has the blight of passion; therefore,
offerings given to those devoid of passion bring forth abundant fruit.
357. Fields have the blight of weeds; mankind has the blight of hatred; therefore,
offerings given to those devoid of hatred bring forth abundant fruit.
358. Fields have the blight of weeds; mankind has the blight of delusion;
therefore, offerings given to those devoid of delusion bring forth abundant fruit.
359. Fields have the blight of weeds; mankind has the blight of desire; therefore,
offerings given to those devoid of desire bring forth abundant fruit.

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 The Mendicant CANTO XXV
360. Restraint through the eye is good; good is restraint through the ear; restraint
through the nose is good and good is restraint through the tongue.
361. Restraint in body is good and good is restraint in speech; restraint by the
mind is good and good is restraint in all things. The mendicant who is restrained
in every respect is liberated from all suffering.
362. He who is controlled in hand, foot, and in speech, who is well disciplined
and practices the utmost restraint; he who delights inwardly, in concentration,
who leads a solitary life and is content him they call a bhikkhu (mendicant).
363. The mendicant who restrains his tongue, who speaks with wisdom, who is
not conceited, who illuminates the inner meaning (and letter) of the Law
(dhamma), sweet indeed is his utterance.
364. The mendicant who dwells in the Law, who glories in the Law, who
meditates on the Law, who ever follows the Law, does not fall away from the true
Dhamma.
365. Let the mendicant not underestimate the gift he has received; let him not feel
envy for others. The mendicant who envies others does not attain tranquillity of
mind.
366. Even the gods praise that mendicant who does not underestimate what he has
received, however little, if he is pure and energetic in his life.
367. He who has not any attachment to name and form (mind and body), and
does not grieve for what does not really exist he, indeed, is called a real
bhikkhu.
368. The mendicant who lives compassionately, who takes delight in the doctrine
of the Enlightened One, will attain that exalted state of peace and happiness,
which is the cessation of conditioned existence.
369. Empty this boat, O monk! When emptied, it will go lightly. Cutting off lust
and hatred, you will reach nirvana.
370. (Of the fetters) cut off the five, renounce the five, and (of the virtues)
cultivate the five. He who has gone beyond the five attachments is called a
bhikkhu who has crossed the stream.
371. Meditate, O monk! Be not heedless! Let not your mind wander among the
pleasures of the senses, lest through your heedlessness you swallow the red-hot iron
ball (in hell) and cry out, as you thus burn This is suffering.
372. There is no perfect contemplation for him who is not wise, and no wisdom
for him who does not concentrate. He in whom there is both perfect
contemplation and wisdom is, indeed, close to nirvana.

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373. The mendicant who has withdrawn to a lonely spot, whose heart and mind
are tranquil, who clearly perceives the Dhamma, his bliss (of contemplation) is
more than human.
374. Whenever one clearly comprehends the origin and destruction of the five
aggregates (khandha), he experiences bliss and happiness. This is as the nectar (of
immortality) to those who truly comprehend it.
375. In this world this becomes the first requisite for a wise monk: control of the
senses, contentment, restraint according to the fundamental code of monastic law;
cultivation of noble friends whose lives are pure and who are not indolent.
376. The mendicant who is hospitable and friendly, who really lives his ethics and
is full of spiritual joy, thereby makes an end of his suffering.
377. Just as the jasmine sheds its withered flowers, even so, O mendicants, you
should cast off passion and hatred.
378. That mendicant is called truly tranquil, who is calm in body, calm in speech,
calm in mind, who is well-regulated in thoughts and has renounced all worldly
allurements.
379. Rouse the self by the Self, restrain the self by the Self, self-guarded and
mindful, O monk, you shall live happily.
380. For Self is indeed the protector of oneself; Self is indeed ones destiny.
Therefore, curb yourself even as a wise merchant curbs a noble steed.
381. The mendicant who is full of spiritual delight and faith in the doctrine of the
Enlightened One will attain the peaceful state (nirvana), the cessation of
conditioned existence.
382. The mendicant, though young in years, who applies himself to the teaching
of the Awakened One (Gotama), illumines the world, even as the moon when
freed from the cloud.

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 Who is a Brahman? CANTO XXVI
383. Cut off the stream of craving. Strive hard and renounce the sense pleasures,
O Brahman. When you comprehend the secret of the destruction of all composite
things, O Brahman, you will know the Uncreated (nirvana).
384. When the Brahman has reached the farther shore of the two states (of
tranquillity and insight), then all the fetters of that knowing one disappear.
385. He for whom there exist neither the farther (the external six senses), nor the
hither (the internal six senses), nor both of these, and who is devoid of fear and
free from fetters him I call a Brahman.
386. He who is contemplative, lives without passions, is steadfast and has
performed his duties, who is free from sensuous influxes and has attained the
highest goal him I call a Brahman.
387. The sun shines by day, the moon by night; the warrior is resplendent in
armor and the Brahman radiant in meditation. But Buddha, the Awakened One,
illumines both day and night by the splendor of his wisdom.
388. Because a man has discarded all evil, he is called a Brahman; because of his
balanced conduct, he is called a monk (samana); because he has rid himself of all
impurities, he is called a recluse (pabbajita).
389. One should not strike a Brahman; neither should a Brahman give way to
anger against him who strikes. Woe to him who slays a Brahman; but greater woe
to the Brahman who vents his wrath (on the aggressor).
390. It is no small advantage to a Brahman to restrain the mind from clinging to
pleasurable things. In proportion to the degree that he abstains from wishing to
injure others, to that degree will suffering cease.
391. He who has not committed unwholesome deeds through body, speech, or
mind, and who is restrained in these three avenues him I call a Brahman.
392. Even as the (orthodox) Brahman bows down to the sacrificial fire, so one
should make obeisance to him who understands the Dhamma as proclaimed by
the Fully Enlightened One.
393. Not by matted hair, by lineage, nor by birth (caste) does one become a
Brahman. But the one in whom there abide truth and righteousness, he is pure; he
is a Brahman.
394. O fool, what is the use of matted hair, and to what avail is raiment made of
antelope skin? Outwardly you cleanse yourself, but within you is a jungle of
passions.
395. He who wears the cast-off garments (of a hermit), who is emaciated with the
veins of his body standing out, who is solitary and contemplative in the forest

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him I call a Brahman.
396. I do not call him a Brahman merely because he is born in the caste of the
noble ones, or of a Brahman mother. If he is a possessor (of passions), he becomes
known by the appellation bhovadi. But one who is free from possessions (craving)
and from worldly attachments him I call a Brahman.
397. He who has cut off all impediments and does not tremble with fears, who has
passed beyond attachments and is free from shackles him I call a Brahman.
398. He is enlightened who has cut the strap (of ill will) and the thong (of
craving), who has broken the chain (of heretical views) with its appurtenances
(latent tendencies), and has removed the crossbar (of ignorance) him I call a
Brahman.
399. He who with forgiveness bears up under reproach, abuse and punishment,
and who looks upon patience as his army and strength as his force him I call a
Brahman.
400. He who is free from anger, who vigilantly performs his religious practices,
who is virtuous, pure, self-restrained, and bears his physical body for the last time
him I call a Brahman.
401. He who, like water on a lotus leaf, or a mustard seed on the point of an awl,
does not cling to sensuous pleasures him I call a Brahman.
402. He who while in this world realizes the end of his suffering, who has laid
aside the burden (of his skandhas) and is free from attachments him I call a
Brahman.
403. He whose wisdom is deep, who is expert in knowledge and in discerning the
right from the wrong path; he who has realized the supreme goal him I call a
Brahman.
404. He who does not associate closely either with householders (laymen) or with
the homeless (mendicants), who does not frequent houses and who is content with
few wants him I call a Brahman.
405. He who has laid aside the cudgel that injures any creature whether moving or
still, who neither slays nor causes to be slain him I call a Brahman.
406. He who is tolerant amongst the intolerant, who is calm amongst the violent,
and who is unattached amongst those who are attached him I call a Brahman.
407. The one from whom lust and hatred, pride and hypocrisy have fallen away,
like a mustard seed from the point of an awl him I call a Brahman.
408. He who speaks gentle, instructive and truthful words, whose utterances
offend no one him I call a Brahman.
409. He who takes no object in this world that is not given to him, be it short or
long, small or great, fair or ugly him I call a Brahman.

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410. He who has no desires regarding this world or the next, who is free of
longings and without fetters him I call a Brahman.
411. He who is free from craving and free from doubt through the realization of
truth, and who has reached the depth of the deathless state (nirvana) him I call
a Brahman.
412. He who has transcended the bonds of both merit and demerit, who is
sorrowless, free from passions, and pure him I call a Brahman.
413. He who like the moon, is stainless, pure, serene and unruffled, in whom
desire for existence is extinguished him I call a Brahman.
414. He who has traversed this miry path of samsara, difficult to pass; who has rid
himself of delusion, crossed over and reached the other shore; who is absorbed in
contemplation, free from craving and doubts, not grasping, and inwardly calm
him I call a Brahman.
415. He who in this world has relinquished all sensuous pleasures, wanders
homeless (for the welfare of the many), and has destroyed all desire (kama) for
existence him I call a Brahman.
416. He who in this world has extinguished all craving, wanders homeless, and has
destroyed all thirst (tanha) for existence him I call a Brahman.
417. He who has abandoned all human ties and transcended even the celestial ties;
who is truly free from all attachments him I call a Brahman.
418. He who has put aside what gives pleasure as well as what gives pain, who is
passionless and free from the causal seeds of existence (nirupadhi), the hero who
has conquered all the worlds him I call a Brahman.
419. He who has all knowledge concerning the death and rebirth of all beings, is
unattached, who is content in himself (sugata), and enlightened (buddha) him I
call a Brahman.
420. He whose path is unknown to devas, gandharvas and men, who has nullified
all sensuous influxes and is a Holy One (arahant) him I call a Brahman.
421. He who has no longing for what is ahead, behind, or in the middle, who
possesses nothing and is attached to nothing him I call a Brahman.
422. He who is fearless (as a bull), distinguished and heroic, a great sage, a
conqueror; who is entirely free from craving and who has washed off all
impurities, an Enlightened One him I call a Brahman.
423. He who knows his former abodes (his lives), who perceives (through spiritual
insight) both heaven and hell, who has reached the end of all births, who has
perfected himself in wisdom; such a sage who has accomplished all that ought to
be accomplished (on the sublime path) him I call a Brahman.
Thus Ends The Dhammapada

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