Dhammapada by-acharya-buddharakkhita943

Mind precedes all mental Mind precedes all mental states. Mind is their chief; states. Mind is their chief; they are all mind-wrought. they are all mind-wrought. If with an impure mind a If with an impure mind a

person speaks or acts person speaks or acts suffering follows him like suffering follows him like the wheel that follows the the wheel that follows the

foot of the ox.foot of the ox.

Dhammapada: 1Dhammapada: 1

Mind precedes all mental Mind precedes all mental states. Mind is their chief; states. Mind is their chief; they are all mind-wrought. they are all mind-wrought.

If with a pure mind a person If with a pure mind a person speaks or acts happiness speaks or acts happiness

follows him like his never-follows him like his never-departing shadow.departing shadow.


"He abused me, he struck "He abused me, he struck me, he overpowered me, he me, he overpowered me, he

robbed me." Those who robbed me." Those who harbor such thoughts do harbor such thoughts do

not still their hatred.not still their hatred.


"He abused me, he struck "He abused me, he struck me, he overpowered me, he me, he overpowered me, he robbed me." Those who do robbed me." Those who do not harbor such thoughts not harbor such thoughts

still their hatred.still their hatred.


Hatred is never appeased by Hatred is never appeased by hatred in this world. By hatred in this world. By

non-hatred alone is hatred non-hatred alone is hatred appeased. This is a law appeased. This is a law

eternal. eternal.


There are those who do not There are those who do not realize that one day we all realize that one day we all must die. But those who do must die. But those who do

realize this settle their realize this settle their

quarrels.quarrels.


Just as a storm throws down Just as a storm throws down a weak tree, so does Mara a weak tree, so does Mara overpower the man who overpower the man who lives for the pursuit of lives for the pursuit of

pleasures, who is pleasures, who is uncontrolled in his senses, uncontrolled in his senses,

immoderate in eating, immoderate in eating, indolent, and dissipated.indolent, and dissipated.


Just as a storm cannot Just as a storm cannot prevail against a rocky prevail against a rocky mountain, so Mara can mountain, so Mara can

never overpower the man never overpower the man who lives meditating on the who lives meditating on the

impurities, who is impurities, who is controlled in his senses, controlled in his senses, moderate in eating, and moderate in eating, and

filled with faith and earnest filled with faith and earnest effort. effort.


Whoever being depraved, Whoever being depraved, devoid of self-control and devoid of self-control and

truthfulness, should don the truthfulness, should don the monk's yellow robe, he monk's yellow robe, he

surely is not worthy of the surely is not worthy of the

robe.robe.


But whoever is purged of But whoever is purged of depravity, well-established depravity, well-established in virtues and filled with in virtues and filled with

self-control and self-control and truthfulness, he indeed is truthfulness, he indeed is worthy of the yellow robe. worthy of the yellow robe.


Those who mistake the Those who mistake the unessential to be essential unessential to be essential

and the essential to be and the essential to be unessential, dwelling in unessential, dwelling in wrong thoughts, never wrong thoughts, never

arrive at the essential.arrive at the essential.


Those who know the Those who know the essential to be essential and essential to be essential and

the unessential to be the unessential to be unessential, dwelling in unessential, dwelling in

right thoughts, do arrive at right thoughts, do arrive at the essential.the essential.


Just as rain breaks through Just as rain breaks through an ill-thatched house, so an ill-thatched house, so

passion penetrates an passion penetrates an undeveloped mind.undeveloped mind.


Just as rain does not break Just as rain does not break through a well-thatched through a well-thatched house, so passion never house, so passion never

penetrates a well-developed penetrates a well-developed mind.mind.


The evil-doer grieves here The evil-doer grieves here and hereafter; he grieves in and hereafter; he grieves in both the worlds. He laments both the worlds. He laments and is afflicted, recollecting and is afflicted, recollecting

his own impure deeds.his own impure deeds.


The doer of good rejoices The doer of good rejoices here and hereafter; he here and hereafter; he

rejoices in both the worlds. rejoices in both the worlds. He rejoices and exults, He rejoices and exults,

recollecting his own pure recollecting his own pure deeds.deeds.


The evil-doer suffers here The evil-doer suffers here and hereafter; he suffers in and hereafter; he suffers in

both the worlds. The both the worlds. The thought, "Evil have I done," thought, "Evil have I done,"

torments him, and he torments him, and he suffers even more when suffers even more when gone to realms of woe.gone to realms of woe.


The doer of good delights The doer of good delights here and hereafter; he here and hereafter; he

delights in both the worlds. delights in both the worlds. The thought, "Good have I The thought, "Good have I

done," delights him, and he done," delights him, and he delights even more when delights even more when gone to realms of bliss.gone to realms of bliss.


Much though he recites the Much though he recites the sacred texts, but acts not sacred texts, but acts not accordingly, that heedless accordingly, that heedless man is like a cowherd who man is like a cowherd who

only counts the cows of only counts the cows of others — he does not others — he does not

partake of the blessings of partake of the blessings of the holy life.the holy life.


Little though he recites the Little though he recites the sacred texts, but puts the sacred texts, but puts the

Teaching into practice, Teaching into practice, forsaking lust, hatred, and forsaking lust, hatred, and delusion, with true wisdom delusion, with true wisdom

and emancipated mind, and emancipated mind, clinging to nothing of this clinging to nothing of this or any other world — he or any other world — he indeed partakes of the indeed partakes of the blessings of a holy life.blessings of a holy life.


Heedfulness is the path to Heedfulness is the path to the Deathless. Heedlessness the Deathless. Heedlessness

is the path to death. The is the path to death. The heedful die not. The heedful die not. The

heedless are as if dead heedless are as if dead

already.already.


Clearly understanding this Clearly understanding this excellence of heedfulness, excellence of heedfulness, the wise exult therein and the wise exult therein and

enjoy the resort of the enjoy the resort of the Noble Ones.Noble Ones.


The wise ones, ever The wise ones, ever meditative and steadfastly meditative and steadfastly

persevering, alone persevering, alone experience Nibbana, the experience Nibbana, the

incomparable freedom from incomparable freedom from bondage.bondage.


Ever grows the glory of him Ever grows the glory of him who is energetic, mindful who is energetic, mindful

and pure in conduct, and pure in conduct, discerning and self-discerning and self-

controlled, righteous and controlled, righteous and heedful.heedful.


By effort and heedfulness, By effort and heedfulness, discipline and self-mastery, discipline and self-mastery, let the wise one make for let the wise one make for

himself an island which no himself an island which no

flood can overwhelm.flood can overwhelm.


The foolish and ignorant The foolish and ignorant indulge in heedlessness, but indulge in heedlessness, but

the wise one keeps his the wise one keeps his heedfulness as his best heedfulness as his best

treasure.treasure.


Do not give way to Do not give way to heedlessness. Do not heedlessness. Do not

indulge in sensual indulge in sensual pleasures. Only the heedful pleasures. Only the heedful and meditative attain great and meditative attain great

happiness.happiness.


Just as one upon the Just as one upon the summit of a mountain summit of a mountain

beholds the groundlings, beholds the groundlings, even so when the wise man even so when the wise man casts away heedlessness by casts away heedlessness by heedfulness and ascends heedfulness and ascends the high tower of wisdom, the high tower of wisdom,

this sorrowless sage this sorrowless sage beholds the sorrowing and beholds the sorrowing and

foolish multitude. foolish multitude. Dhammapada: 28Dhammapada: 28

Heedful among the Heedful among the heedless, wide-awake heedless, wide-awake

among the sleepy, the wise among the sleepy, the wise man advances like a swift man advances like a swift

horse leaving behind a weak horse leaving behind a weak

jade.jade.


By Heedfulness did Indra By Heedfulness did Indra become the overlord of the become the overlord of the gods. Heedfulness is ever gods. Heedfulness is ever praised, and heedlessness praised, and heedlessness

ever despised.ever despised.


The monk who delights in The monk who delights in heedfulness and looks with heedfulness and looks with

fear at heedlessness fear at heedlessness advances like fire, burning advances like fire, burning

all fetters, small and large.all fetters, small and large.


The monk who delights in The monk who delights in heedfulness and looks with heedfulness and looks with fear at heedlessness will not fear at heedlessness will not

fall. He is close to Nibbana.fall. He is close to Nibbana.


Just as a fletcher Just as a fletcher straightens an arrow shaft, straightens an arrow shaft, even so the discerning man even so the discerning man straightens his mind — so straightens his mind — so

fickle and unsteady, so fickle and unsteady, so

difficult to guard.difficult to guard.


As a fish when pulled out of As a fish when pulled out of water and cast on land water and cast on land

throbs and quivers, even so throbs and quivers, even so is this mind agitated. Hence is this mind agitated. Hence

should one abandon the should one abandon the realm of Mara.realm of Mara.


Wonderful, indeed, it is to Wonderful, indeed, it is to subdue the mind, so subdue the mind, so

difficult to subdue, ever difficult to subdue, ever swift, and seizing whatever swift, and seizing whatever

it desires. A tamed mind it desires. A tamed mind brings happiness.brings happiness.


Let the discerning man Let the discerning man guard the mind, so difficult guard the mind, so difficult

to detect and extremely to detect and extremely subtle, seizing whatever it subtle, seizing whatever it desires. A guarded mind desires. A guarded mind

brings happiness.brings happiness.


Dwelling in the cave (of the Dwelling in the cave (of the heart), the mind, without heart), the mind, without

form, wanders far and form, wanders far and alone. Those who subdue alone. Those who subdue

this mind are liberated from this mind are liberated from

the bonds of Mara.the bonds of Mara.


Wisdom never becomes Wisdom never becomes perfect in one whose mind perfect in one whose mind is not steadfast, who knows is not steadfast, who knows not the Good Teaching and not the Good Teaching and

whose faith wavers.whose faith wavers.


There is no fear for an There is no fear for an awakened one, whose mind awakened one, whose mind is not sodden (by lust) nor is not sodden (by lust) nor afflicted (by hate), and who afflicted (by hate), and who has gone beyond both merit has gone beyond both merit

and demerit.and demerit.


Realizing that this body is Realizing that this body is as fragile as a clay pot, and as fragile as a clay pot, and fortifying this mind like a fortifying this mind like a well-fortified city, fight out well-fortified city, fight out

Mara with the sword of Mara with the sword of wisdom. Then, guarding the wisdom. Then, guarding the

conquest, remain conquest, remain unattached.unattached.


Ere long, alas! this body will Ere long, alas! this body will lie upon the earth, lie upon the earth,

unheeded and lifeless, like a unheeded and lifeless, like a useless log.useless log.


Whatever harm an enemy Whatever harm an enemy may do to an enemy, or a may do to an enemy, or a hater to a hater, an ill-hater to a hater, an ill-

directed mind inflicts on directed mind inflicts on oneself a greater harm.oneself a greater harm.


Neither mother, father, nor Neither mother, father, nor any other relative can do any other relative can do

one greater good than one's one greater good than one's own well-directed mind.own well-directed mind.


Who shall overcome this Who shall overcome this earth, this realm of Yama earth, this realm of Yama

and this sphere of men and and this sphere of men and gods? Who shall bring to gods? Who shall bring to

perfection the well-taught perfection the well-taught path of wisdom as an expert path of wisdom as an expert

garland-maker would his garland-maker would his floral design?floral design?


A striver-on-the path shall A striver-on-the path shall overcome this earth, this overcome this earth, this realm of Yama and this realm of Yama and this

sphere of men and gods. sphere of men and gods. The striver-on-the-path The striver-on-the-path

shall bring to perfection the shall bring to perfection the well-taught path of wisdom, well-taught path of wisdom, as an expert garland-maker as an expert garland-maker

would his floral design.would his floral design.Dhammapada: 45Dhammapada: 45

Realizing that this body is Realizing that this body is like froth, penetrating its like froth, penetrating its mirage-like nature, and mirage-like nature, and

plucking out Mara's flower-plucking out Mara's flower-tipped arrows of sensuality, tipped arrows of sensuality, go beyond sight of the King go beyond sight of the King

of Death!of Death!


As a mighty flood sweeps As a mighty flood sweeps away the sleeping village, so away the sleeping village, so

death carries away the death carries away the person of distracted mind person of distracted mind

who only plucks the flowers who only plucks the flowers (of pleasure).(of pleasure).


The Destroyer brings under The Destroyer brings under his sway the person of his sway the person of distracted mind who, distracted mind who,

insatiate in sense desires, insatiate in sense desires, only plucks the flowers (of only plucks the flowers (of

pleasure).pleasure).


As a bee gathers honey from As a bee gathers honey from the flower without injuring the flower without injuring its color or fragrance, even its color or fragrance, even

so the sage goes on his so the sage goes on his alms-round in the village.alms-round in the village.


Let none find fault with Let none find fault with others; let none see the others; let none see the

omissions and commissions omissions and commissions of others. But let one see of others. But let one see one's own acts, done and one's own acts, done and

undone.undone.


Like a beautiful flower full Like a beautiful flower full of color but without of color but without

fragrance, even so, fruitless fragrance, even so, fruitless are the fair words of one are the fair words of one

who does not practice them.who does not practice them.


Like a beautiful flower full Like a beautiful flower full of color and also fragrant, of color and also fragrant,

even so, fruitful are the fair even so, fruitful are the fair words of one who practices words of one who practices

them.them.


As from a great heap of As from a great heap of flowers many garlands can flowers many garlands can be made, even so should be made, even so should

many good deeds be done many good deeds be done

by one born a mortal.by one born a mortal.


Not the sweet smell of Not the sweet smell of flowers, not even the flowers, not even the

fragrance of sandal, fragrance of sandal, tagara,tagara, or jasmine blows against or jasmine blows against

the wind. But the fragrance the wind. But the fragrance of the virtuous blows of the virtuous blows

against the wind. Truly the against the wind. Truly the virtuous man pervades all virtuous man pervades all

directions with the directions with the fragrance of his virtue.fragrance of his virtue.


Of all the fragrances — Of all the fragrances — sandal, sandal, tagara,tagara, blue lotus blue lotus

and jasmine — the and jasmine — the fragrance of virtue is the fragrance of virtue is the

sweetest.sweetest.


Faint is the fragrance of Faint is the fragrance of tagaratagara and sandal, but and sandal, but

excellent is the fragrance of excellent is the fragrance of the virtuous, wafting even the virtuous, wafting even

amongst the gods.amongst the gods.


Mara never finds the path of Mara never finds the path of the truly virtuous, who the truly virtuous, who

abide in heedfulness and abide in heedfulness and are freed by perfect are freed by perfect

knowledge.knowledge.


Upon a heap of rubbish in Upon a heap of rubbish in the road-side ditch blooms a the road-side ditch blooms a

lotus, fragrant and pleasing.lotus, fragrant and pleasing.


Even so, on the rubbish Even so, on the rubbish heap of blinded mortals the heap of blinded mortals the disciple of the Supremely disciple of the Supremely Enlightened One shines Enlightened One shines resplendent in wisdom.resplendent in wisdom.


Long is the night to the Long is the night to the sleepless; long is the league sleepless; long is the league to the weary. Long is worldly to the weary. Long is worldly existence to fools who know existence to fools who know

not the Sublime Truth.not the Sublime Truth.


Should a seeker not find a Should a seeker not find a companion who is better or companion who is better or

equal, let him resolutely equal, let him resolutely pursue a solitary course; pursue a solitary course;

there is no fellowship with there is no fellowship with

the fool.the fool.


The fool worries, thinking, The fool worries, thinking, "I have sons, I have wealth." "I have sons, I have wealth." Indeed, when he himself is Indeed, when he himself is

not his own, whence are not his own, whence are

sons, whence is wealth?sons, whence is wealth?


A fool who knows his A fool who knows his foolishness is wise at least foolishness is wise at least to that extent, but a fool to that extent, but a fool

who thinks himself wise is a who thinks himself wise is a

fool indeed.fool indeed.


Though all his life a fool Though all his life a fool associates with a wise man, associates with a wise man, he no more comprehends he no more comprehends the Truth than a spoon the Truth than a spoon

tastes the flavor of the soup.tastes the flavor of the soup.


Though only for a moment a Though only for a moment a discerning person discerning person

associates with a wise man, associates with a wise man, quickly he comprehends the quickly he comprehends the

Truth, just as the tongue Truth, just as the tongue tastes the flavor of the soup.tastes the flavor of the soup.


Fools of little wit are Fools of little wit are enemies unto themselves as enemies unto themselves as they move about doing evil they move about doing evil deeds, the fruits of which deeds, the fruits of which

are bitter.are bitter.


Ill done is that action of Ill done is that action of doing which one repents doing which one repents

later, and the fruit of which later, and the fruit of which one, weeping, reaps with one, weeping, reaps with

tears.tears.


Well done is that action of Well done is that action of doing which one repents not doing which one repents not later, and the fruit of which later, and the fruit of which one, reaps with delight and one, reaps with delight and

happiness.happiness.


So long as an evil deed has So long as an evil deed has not ripened, the fool thinks not ripened, the fool thinks

it as sweet as honey. But it as sweet as honey. But when the evil deed ripens, when the evil deed ripens,

the fool comes to grief.the fool comes to grief.


Month after month a fool Month after month a fool may eat his food with the may eat his food with the tip of a blade of grass, but tip of a blade of grass, but

he still is not worth a he still is not worth a sixteenth part of the those sixteenth part of the those who have comprehended who have comprehended

the Truth.the Truth.


Truly, an evil deed Truly, an evil deed committed does not committed does not

immediately bear fruit, like immediately bear fruit, like milk that does not turn sour milk that does not turn sour all at once. But smoldering, all at once. But smoldering, it follows the fool like fire it follows the fool like fire

covered by ashes.covered by ashes.


To his own ruin the fool To his own ruin the fool gains knowledge, for it gains knowledge, for it cleaves his head and cleaves his head and destroys his innate destroys his innate

goodness.goodness.


The fool seeks undeserved The fool seeks undeserved reputation, precedence reputation, precedence among monks, authority among monks, authority over monasteries, and over monasteries, and

honor among householders.honor among householders.


"Let both laymen and "Let both laymen and monks think that it was monks think that it was

done by me. In every work, done by me. In every work, great and small, let them great and small, let them follow me" — such is the follow me" — such is the ambition of the fool; thus ambition of the fool; thus

his desire and pride his desire and pride

increase.increase. Dhammapada: 74Dhammapada: 74

One is the quest for worldly One is the quest for worldly gain, and quite another is gain, and quite another is

the path to Nibbana. Clearly the path to Nibbana. Clearly understanding this, let not understanding this, let not the monk, the disciple of the monk, the disciple of

the Buddha, be carried away the Buddha, be carried away by worldly acclaim, but by worldly acclaim, but

develop detachment develop detachment instead. instead.


Should one find a man who Should one find a man who points out faults and who points out faults and who reproves, let him follow reproves, let him follow

such a wise and sagacious such a wise and sagacious person as one would a guide person as one would a guide

to hidden treasure. It is to hidden treasure. It is always better, and never always better, and never

worse, to cultivate such an worse, to cultivate such an association. association.


Let him admonish, instruct Let him admonish, instruct and shield one from wrong; and shield one from wrong;

he, indeed, is dear to the he, indeed, is dear to the good and detestable to the good and detestable to the

evil.evil.


Do not associate with evil Do not associate with evil companions; do not seek companions; do not seek the fellowship of the vile. the fellowship of the vile. Associate with the good Associate with the good

friends; seek the fellowship friends; seek the fellowship

of noble men.of noble men.


He who drinks deep the He who drinks deep the Dhamma lives happily with Dhamma lives happily with a tranquil mind. The wise a tranquil mind. The wise man ever delights in the man ever delights in the Dhamma made known by Dhamma made known by

the Noble One (the the Noble One (the

Buddha).Buddha).


Irrigators regulate the Irrigators regulate the rivers; fletchers straighten rivers; fletchers straighten the arrow shaft; carpenters the arrow shaft; carpenters shape the wood; the wise shape the wood; the wise

control themselves.control themselves.


Irrigators regulate the Irrigators regulate the rivers; fletchers straighten rivers; fletchers straighten the arrow shaft; carpenters the arrow shaft; carpenters shape the wood; the wise shape the wood; the wise



On hearing the Teachings, On hearing the Teachings, the wise become perfectly the wise become perfectly purified, like a lake deep, purified, like a lake deep,

clear and still.clear and still.


The good renounce The good renounce (attachment for) everything. (attachment for) everything. The virtuous do not prattle The virtuous do not prattle

with a yearning for with a yearning for pleasures. The wise show no pleasures. The wise show no elation or depression when elation or depression when

touched by happiness or touched by happiness or sorrow.sorrow.


He is indeed virtuous, wise, He is indeed virtuous, wise, and righteous who neither and righteous who neither for his own sake nor for the for his own sake nor for the sake of another (does any sake of another (does any

wrong), who does not crave wrong), who does not crave for sons, wealth, or for sons, wealth, or

kingdom, and does not kingdom, and does not desire success by unjust desire success by unjust

means.means.Dhammapada: 84Dhammapada: 84

Few among men are those Few among men are those who cross to the farther who cross to the farther

shore. The rest, the bulk of shore. The rest, the bulk of men, only run up and down men, only run up and down

the hither bank.the hither bank.


But those who act according But those who act according to the perfectly taught to the perfectly taught Dhamma will cross the Dhamma will cross the

realm of Death, so difficult realm of Death, so difficult to cross.to cross.


Abandoning the dark way, Abandoning the dark way, let the wise man cultivate let the wise man cultivate the bright path. Having the bright path. Having

gone from home to gone from home to homelessness, let him yearn homelessness, let him yearn

for that delight in for that delight in detachment, so difficult to detachment, so difficult to enjoy. Giving up sensual enjoy. Giving up sensual

pleasures, with no pleasures, with no attachment, let the wise attachment, let the wise man cleanse himself of man cleanse himself of

defilements of the mind.defilements of the mind.Dhammapada: 87/88Dhammapada: 87/88

Those whose minds have Those whose minds have reached full excellence in reached full excellence in

the factors of the factors of enlightenment, who, having enlightenment, who, having renounced acquisitiveness, renounced acquisitiveness, rejoice in not clinging to rejoice in not clinging to things — rid of cankers, things — rid of cankers,

glowing with wisdom, they glowing with wisdom, they have attained Nibbana in have attained Nibbana in

this very life.this very life.Dhammapada: 89Dhammapada: 89

The fever of passion exists The fever of passion exists not for him who has not for him who has

completed the journey, who completed the journey, who is sorrowless and wholly set is sorrowless and wholly set

free, and has broken all free, and has broken all ties.ties.


The mindful ones exert The mindful ones exert themselves. They are not themselves. They are not

attached to any home; like attached to any home; like swans that abandon the swans that abandon the

lake, they leave home after lake, they leave home after home behind.home behind.


Those who do not Those who do not accumulate and are wise accumulate and are wise regarding food, whose regarding food, whose object is the Void, the object is the Void, the

Unconditioned Freedom — Unconditioned Freedom — their track cannot be their track cannot be

traced, like that of birds in traced, like that of birds in

the air.the air. Dhammapada: 92Dhammapada: 92

He whose cankers are He whose cankers are destroyed and who is not destroyed and who is not attached to food, whose attached to food, whose object is the Void, the object is the Void, the

Unconditioned Freedom — Unconditioned Freedom — his path cannot be traced, his path cannot be traced, like that of birds in the air.like that of birds in the air.


Even the gods hold dear the Even the gods hold dear the wise one, whose senses are wise one, whose senses are subdued like horses well subdued like horses well trained by a charioteer, trained by a charioteer,

whose pride is destroyed whose pride is destroyed and who is free from the and who is free from the

cankers.cankers.


There is no more worldly There is no more worldly existence for the wise one existence for the wise one

who, like the earth, resents who, like the earth, resents nothing, who is firm as a nothing, who is firm as a

high pillar and as pure as a high pillar and as pure as a deep pool free from mud.deep pool free from mud.


Calm is his thought, calm Calm is his thought, calm his speech, and calm his his speech, and calm his

deed, who, truly knowing, is deed, who, truly knowing, is wholly freed, perfectly wholly freed, perfectly

tranquil and wise.tranquil and wise.


The man who is without The man who is without blind faith, who knows the blind faith, who knows the

Uncreated, who has severed Uncreated, who has severed all links, destroyed all all links, destroyed all

causes (for karma, good and causes (for karma, good and evil), and thrown out all evil), and thrown out all desires — he, truly, is the desires — he, truly, is the

most excellent of men.most excellent of men.


Inspiring, indeed, is that Inspiring, indeed, is that place where Arahants dwell, place where Arahants dwell,

be it a village, a forest, a be it a village, a forest, a vale, or a hill.vale, or a hill.


Inspiring are the forests in Inspiring are the forests in which worldlings find no which worldlings find no

pleasure. There the pleasure. There the passionless will rejoice, for passionless will rejoice, for

they seek no sensual they seek no sensual pleasures.pleasures.


Better than a thousand Better than a thousand useless words is one useful useless words is one useful

word, hearing which one word, hearing which one attains peace.attains peace.


Better than a thousand Better than a thousand useless verses is one useful useless verses is one useful

verse, hearing which one verse, hearing which one attains peace.attains peace.


Better than reciting a Better than reciting a hundred meaningless verses hundred meaningless verses is the reciting of one verse is the reciting of one verse of Dhamma, hearing which of Dhamma, hearing which

one attains peace.one attains peace.


Though one may conquer a Though one may conquer a thousand times a thousand thousand times a thousand men in battle, yet he indeed men in battle, yet he indeed

is the noblest victor who is the noblest victor who conquers himself.conquers himself.


Self-conquest is far better Self-conquest is far better then the conquest of others. then the conquest of others.

Not even a god, an angel, Not even a god, an angel, Mara or Brahma can turn Mara or Brahma can turn into defeat the victory of a into defeat the victory of a person who is self-subdued person who is self-subdued

and ever restrained in and ever restrained in conduct.conduct.

Dhammapada: Dhammapada: 104/105104/105

Though month after month Though month after month for a hundred years one for a hundred years one should offer sacrifices by should offer sacrifices by the thousands, yet if only the thousands, yet if only for a moment one should for a moment one should

worship those of perfected worship those of perfected minds that honor is indeed minds that honor is indeed

better than a century of better than a century of sacrifice.sacrifice.


Though for a hundred years Though for a hundred years one should tend the one should tend the

sacrificial fire in the forest, sacrificial fire in the forest, yet if only for a moment one yet if only for a moment one

should worship those of should worship those of perfected minds, that perfected minds, that

worship is indeed better worship is indeed better than a century of sacrifice.than a century of sacrifice.


Whatever gifts and Whatever gifts and oblations one seeking merit oblations one seeking merit might offer in this world for might offer in this world for a whole year, all that is not a whole year, all that is not

worth one fourth of the worth one fourth of the merit gained by revering merit gained by revering

the Upright Ones, which is the Upright Ones, which is truly excellent.truly excellent.


To one ever eager to revere To one ever eager to revere and serve the elders, these and serve the elders, these four blessing accrue: long four blessing accrue: long life and beauty, happiness life and beauty, happiness

and power.and power.


Better it is to live one day Better it is to live one day virtuous and meditative virtuous and meditative

than to live a hundred years than to live a hundred years immoral and uncontrolled.immoral and uncontrolled.


Better it is to live one day Better it is to live one day wise and meditative than to wise and meditative than to live a hundred years foolish live a hundred years foolish

and uncontrolled.and uncontrolled.


Better it is to live one day Better it is to live one day strenuous and resolute than strenuous and resolute than

to live a hundred years to live a hundred years sluggish and dissipated.sluggish and dissipated.


Better it is to live one day Better it is to live one day seeing the rise and fall of seeing the rise and fall of

things than to live as things than to live as hundred years without ever hundred years without ever seeing the rise and fall of seeing the rise and fall of

things.things.


Better it is to live one day Better it is to live one day seeing the Deathless than seeing the Deathless than

to live a hundred years to live a hundred years without ever seeing the without ever seeing the

Deathless.Deathless.


Better it is to live one day Better it is to live one day seeing the Supreme Truth seeing the Supreme Truth

than to live a hundred years than to live a hundred years without ever seeing the without ever seeing the

Supreme Truth.Supreme Truth.


Hasten to do good; restrain Hasten to do good; restrain your mind from evil. He who your mind from evil. He who

is slow in doing good, his is slow in doing good, his mind delights in evil.mind delights in evil.


Should a person commit Should a person commit evil, let him not do it again evil, let him not do it again and again. Let him not find and again. Let him not find pleasure therein, for painful pleasure therein, for painful is the accumulation of evil.is the accumulation of evil.


Should a person do good, Should a person do good, let him do it again and let him do it again and

again. Let him find pleasure again. Let him find pleasure therein, for blissful is the therein, for blissful is the

accumulation of good.accumulation of good.


It may be well with the evil-It may be well with the evil-doer as long as the evil doer as long as the evil

ripens not. But when it does ripens not. But when it does ripen, then the evil-doer ripen, then the evil-doer

sees (the painful results of) sees (the painful results of) his evil deeds.his evil deeds.


It may be ill with the doer of It may be ill with the doer of good as long as the good good as long as the good

ripens not. But when it does ripens not. But when it does ripen, then the doer of good ripen, then the doer of good

sees (the pleasant results sees (the pleasant results of) his good deeds.of) his good deeds.


Think not lightly of evil, Think not lightly of evil, saying, "It will not come to saying, "It will not come to me." Drop by drop is the me." Drop by drop is the water pot filled. Likewise, water pot filled. Likewise, the fool, gathering it little the fool, gathering it little by little, fills himself with by little, fills himself with

evil.evil.


Think not lightly of good, Think not lightly of good, saying, "It will not come to saying, "It will not come to me." Drop by drop is the me." Drop by drop is the water pot filled. Likewise, water pot filled. Likewise, the wise man, gathering it the wise man, gathering it little by little, fills himself little by little, fills himself

with good.with good.


Just as a trader with a small Just as a trader with a small escort and great wealth escort and great wealth would avoid a perilous would avoid a perilous route, or just as one route, or just as one

desiring to live avoids desiring to live avoids poison, even so should one poison, even so should one

shun evil.shun evil.


If on the hand there is no If on the hand there is no wound, one may carry even wound, one may carry even poison in it. Poison does not poison in it. Poison does not affect one who is free from affect one who is free from wounds. For him who does wounds. For him who does

no evil, there is no ill.no evil, there is no ill.


Like fine dust thrown Like fine dust thrown against the wind, evil falls against the wind, evil falls back upon that fool who back upon that fool who

offends an inoffensive, pure offends an inoffensive, pure and guiltless man.and guiltless man.


Some are born in the womb; Some are born in the womb; the wicked are born in hell; the wicked are born in hell; the devout go to heaven; the the devout go to heaven; the stainless pass into Nibbana.stainless pass into Nibbana.


Neither in the sky nor in Neither in the sky nor in mid-ocean, nor by entering mid-ocean, nor by entering

into mountain clefts, into mountain clefts, nowhere in the world is nowhere in the world is there a place where one there a place where one

may escape from the results may escape from the results of evil deeds.of evil deeds.


Neither in the sky nor in Neither in the sky nor in mid-ocean, nor by entering mid-ocean, nor by entering

into mountain clefts, into mountain clefts, nowhere in the world is nowhere in the world is

there a place where one will there a place where one will not be overcome by death.not be overcome by death.


All tremble at violence; all All tremble at violence; all fear death. Putting oneself fear death. Putting oneself in the place of another, one in the place of another, one

should not kill nor cause should not kill nor cause another to kill.another to kill.


All tremble at violence; life All tremble at violence; life is dear to all. Putting is dear to all. Putting oneself in the place of oneself in the place of

another, one should not kill another, one should not kill nor cause another to kill.nor cause another to kill.


One who, while himself One who, while himself seeking happiness, seeking happiness,

oppresses with violence oppresses with violence other beings who also other beings who also

desire happiness, will not desire happiness, will not attain happiness hereafter.attain happiness hereafter.


One who, while himself One who, while himself seeking happiness, does not seeking happiness, does not oppress with violence other oppress with violence other

beings who also desire beings who also desire happiness, will find happiness, will find happiness hereafter.happiness hereafter.


Speak not harshly to Speak not harshly to anyone, for those thus anyone, for those thus spoken to might retort. spoken to might retort.

Indeed, angry speech hurts, Indeed, angry speech hurts, and retaliation may and retaliation may

overtake you.overtake you.


If, like a broken gong, you If, like a broken gong, you silence yourself, you have silence yourself, you have approached Nibbana, for approached Nibbana, for

vindictiveness is no longer vindictiveness is no longer in you.in you.


Just as a cowherd drives the Just as a cowherd drives the cattle to pasture with a cattle to pasture with a staff, so do old age and staff, so do old age and

death drive the life force of death drive the life force of beings (from existence to beings (from existence to

existence).existence).


When the fool commits evil When the fool commits evil deeds, he does not realize deeds, he does not realize

(their evil nature). The (their evil nature). The witless man is tormented by witless man is tormented by

his own deeds, like one his own deeds, like one burnt by fire.burnt by fire.


He who inflicts violence on He who inflicts violence on those who are unarmed, and those who are unarmed, and

offends those who are offends those who are inoffensive, will soon come inoffensive, will soon come

upon one of these ten upon one of these ten states:states:


Sharp pain, or disaster, Sharp pain, or disaster, bodily injury, serious bodily injury, serious

illness, or derangement of illness, or derangement of mind, trouble from the mind, trouble from the government, or grave government, or grave

charges, loss of relatives, or charges, loss of relatives, or loss of wealth, or houses loss of wealth, or houses

destroyed by ravaging fire; destroyed by ravaging fire; upon dissolution of the body upon dissolution of the body that ignorant man is born in that ignorant man is born in

hell.hell. Dhammapada: 138-Dhammapada: 138-140140

Neither going about naked, Neither going about naked, nor matted locks, nor filth, nor matted locks, nor filth,

nor fasting, nor lying on the nor fasting, nor lying on the ground, nor smearing ground, nor smearing

oneself with ashes and dust, oneself with ashes and dust, nor sitting on the heels (in nor sitting on the heels (in

penance) can purify a penance) can purify a mortal who has not mortal who has not

overcome doubt.overcome doubt.Dhammapada: 141Dhammapada: 141

Even though he be well-Even though he be well-attired, yet if he is posed, attired, yet if he is posed,

calm, controlled and calm, controlled and established in the holy life, established in the holy life, having set aside violence having set aside violence towards all beings — he, towards all beings — he,

truly, is a holy man, a truly, is a holy man, a renunciate, a monk.renunciate, a monk.


Only rarely is there a man Only rarely is there a man in this world who, in this world who,

restrained by modesty, restrained by modesty, avoids reproach, as a avoids reproach, as a

thoroughbred horse avoids thoroughbred horse avoids the whip.the whip.


Like a thoroughbred horse Like a thoroughbred horse touched by the whip, be touched by the whip, be strenuous, be filled with strenuous, be filled with

spiritual yearning. By faith spiritual yearning. By faith and moral purity, by effort and moral purity, by effort

and meditation, by and meditation, by investigation of the truth, investigation of the truth, by being rich in knowledge by being rich in knowledge

and virtue, and by being and virtue, and by being mindful, destroy this mindful, destroy this unlimited suffering.unlimited suffering.Dhammapada: 144Dhammapada: 144

Irrigators regulate the Irrigators regulate the waters, fletchers straighten waters, fletchers straighten

arrow shafts, carpenters arrow shafts, carpenters shape wood, and the good shape wood, and the good



When this world is ever When this world is ever ablaze, why this laughter, ablaze, why this laughter,

why this jubilation? why this jubilation? Shrouded in darkness, will Shrouded in darkness, will

you not see the light?you not see the light?


Behold this body — a Behold this body — a painted image, a mass of painted image, a mass of

heaped up sores, infirm, full heaped up sores, infirm, full of hankering — of which of hankering — of which

nothing is lasting or stable!nothing is lasting or stable!


Fully worn out is this body, Fully worn out is this body, a nest of disease, and a nest of disease, and fragile. This foul mass fragile. This foul mass

breaks up, for death is the breaks up, for death is the end of life.end of life.


These dove-colored bones These dove-colored bones are like gourds that lie are like gourds that lie

scattered about in autumn. scattered about in autumn. Having seen them, how can Having seen them, how can

one seek delight?one seek delight?


This city (body) is built of This city (body) is built of bones, plastered with flesh bones, plastered with flesh and blood; within are decay and blood; within are decay

and death, pride and and death, pride and jealousy.jealousy.


Even gorgeous royal Even gorgeous royal chariots wear out, and chariots wear out, and

indeed this body too wears indeed this body too wears out. But the Dhamma of the out. But the Dhamma of the Good does not age; thus the Good does not age; thus the Good make it known to the Good make it known to the

good.good.


The man of little learning The man of little learning grows old like a bull. He grows old like a bull. He

grows only in bulk, but, his grows only in bulk, but, his wisdom does not grow.wisdom does not grow.


Through many a birth in Through many a birth in samsara have I wandered in samsara have I wandered in vain, seeking in the builder vain, seeking in the builder

of this house (of life). of this house (of life). Repeated birth is indeed Repeated birth is indeed

suffering!suffering!


O house-builder, you are O house-builder, you are seen! You will not build this seen! You will not build this

house again. For your house again. For your rafters are broken and your rafters are broken and your

ridgepole shattered. My ridgepole shattered. My mind has reached the mind has reached the Unconditioned; I have Unconditioned; I have

attained the destruction of attained the destruction of craving.craving.


Those who in youth have Those who in youth have not led the holy life, or have not led the holy life, or have

failed to acquire wealth, failed to acquire wealth, languish like old cranes in languish like old cranes in

the pond without fish.the pond without fish.


Those who in youth have Those who in youth have not lead the holy life, or not lead the holy life, or have failed to acquire have failed to acquire

wealth, lie sighing over the wealth, lie sighing over the past, like worn out arrows past, like worn out arrows

(shot from) a bow.(shot from) a bow.


If one holds oneself dear, If one holds oneself dear, one should diligently watch one should diligently watch oneself. Let the wise man oneself. Let the wise man

keep vigil during any of the keep vigil during any of the three watches of the night.three watches of the night.


One should first establish One should first establish oneself in what is proper; oneself in what is proper;

then only should one then only should one instruct others. Thus the instruct others. Thus the

wise man will not be wise man will not be reproached.reproached.


One should do what one One should do what one teaches others to do; if one teaches others to do; if one

would train others, one would train others, one should be well controlled should be well controlled

oneself. Difficult, indeed, is oneself. Difficult, indeed, is self-control.self-control.


One truly is the protector of One truly is the protector of oneself; who else could the oneself; who else could the protector be? With oneself protector be? With oneself

fully controlled, one gains a fully controlled, one gains a mastery that is hard to gain.mastery that is hard to gain.


The evil a witless man does The evil a witless man does by himself, born of himself by himself, born of himself and produced by himself, and produced by himself, grinds him as a diamond grinds him as a diamond

grinds a hard gem.grinds a hard gem.


Just as a single creeper Just as a single creeper strangles the tree on which strangles the tree on which

it grows, even so, a man it grows, even so, a man who is exceedingly depraved who is exceedingly depraved

harms himself as only an harms himself as only an enemy might wish.enemy might wish.


Easy to do are things that Easy to do are things that are bad and harmful to are bad and harmful to

oneself. But exceedingly oneself. But exceedingly difficult to do are things difficult to do are things

that are good and that are good and beneficial.beneficial.


Whoever, on account of Whoever, on account of perverted views, scorns the perverted views, scorns the Teaching of the Perfected Teaching of the Perfected

Ones, the Noble and Ones, the Noble and Righteous Ones — that fool, Righteous Ones — that fool, like the bamboo, produces like the bamboo, produces

fruits only for self fruits only for self destruction.destruction.


By oneself is evil done; by By oneself is evil done; by oneself is one defiled. By oneself is one defiled. By

oneself is evil left undone; oneself is evil left undone; by oneself is one made pure. by oneself is one made pure.

Purity and impurity Purity and impurity depended on oneself; no depended on oneself; no one can purify another.one can purify another.


Let one not neglect one's Let one not neglect one's own welfare for the sake of own welfare for the sake of

another, however great. another, however great. Clearly understanding one's Clearly understanding one's

own welfare, let one be own welfare, let one be intent upon the good. intent upon the good.


Follow not the vulgar way; Follow not the vulgar way; live not in heedlessness; live not in heedlessness;

hold not false views; linger hold not false views; linger not long in worldly not long in worldly

existence. existence.


Arise! Do not be heedless! Arise! Do not be heedless! Lead a righteous life. The Lead a righteous life. The righteous live happily both righteous live happily both in this world and the next. in this world and the next.


Lead a righteous life; lead Lead a righteous life; lead not a base life. The not a base life. The

righteous live happily both righteous live happily both in this world and the next. in this world and the next.


One who looks upon the One who looks upon the world as a bubble and a world as a bubble and a mirage, him the King of mirage, him the King of

Death sees not.Death sees not.


Come! Behold this world, Come! Behold this world, which is like a decorated which is like a decorated royal chariot. Here fools royal chariot. Here fools

flounder, but the wise have flounder, but the wise have no attachment to it. no attachment to it.


Come! Behold this world, Come! Behold this world, which is like a decorated which is like a decorated royal chariot. Here fools royal chariot. Here fools

flounder, but the wise have flounder, but the wise have no attachment to it. no attachment to it.


He, who by good deeds He, who by good deeds covers the evil he has done, covers the evil he has done, illuminates this world like illuminates this world like

the moon freed from clouds. the moon freed from clouds.


Blind is the world; here only Blind is the world; here only a few possess insight. Only a few possess insight. Only a few, like birds escaping a few, like birds escaping from the net, go to realms from the net, go to realms

of bliss. of bliss.


Swans fly on the path of the Swans fly on the path of the sun; men pass through the sun; men pass through the air by psychic powers; the air by psychic powers; the wise are led away from the wise are led away from the

world after vanquishing world after vanquishing Mara and his host. Mara and his host.


For a liar who has violated For a liar who has violated the one law (of the one law (of

truthfulness) who holds in truthfulness) who holds in scorn the hereafter, there is scorn the hereafter, there is no evil that he cannot do. no evil that he cannot do.


Truly, misers fare not to Truly, misers fare not to heavenly realms; nor, heavenly realms; nor,

indeed, do fools praise indeed, do fools praise generosity. But the wise generosity. But the wise

man rejoices in giving, and man rejoices in giving, and by that alone does he by that alone does he

become happy hereafter. become happy hereafter.


Better than sole sovereignty Better than sole sovereignty over the earth, better than over the earth, better than

going to heaven, better even going to heaven, better even than lordship over all the than lordship over all the

worlds is the supramundane worlds is the supramundane Fruition of Stream Fruition of Stream

Entrance. Entrance.


By what track can you trace By what track can you trace that trackless Buddha of that trackless Buddha of limitless range, whose limitless range, whose

victory nothing can undo, victory nothing can undo, whom none of the whom none of the

vanquished defilements can vanquished defilements can ever pursue? ever pursue?


By what track can you trace By what track can you trace that trackless Buddha of that trackless Buddha of limitless range, in whom limitless range, in whom

exists no longer, the exists no longer, the entangling and embroiling entangling and embroiling craving that perpetuates craving that perpetuates

becoming? becoming?


Those wise ones who are Those wise ones who are devoted to meditation and devoted to meditation and who delight in the calm of who delight in the calm of

renunciation — such renunciation — such mindful ones, Supreme mindful ones, Supreme Buddhas, even the gods Buddhas, even the gods

hold dear. hold dear.


Hard is it to be born a man; Hard is it to be born a man; hard is the life of mortals. hard is the life of mortals.

Hard is it to gain the Hard is it to gain the opportunity of hearing the opportunity of hearing the Sublime Truth, and hard to Sublime Truth, and hard to encounter is the arising of encounter is the arising of

the Buddhas. the Buddhas.


To avoid all evil, to cultivate To avoid all evil, to cultivate good, and to cleanse one's good, and to cleanse one's mind — this is the teaching mind — this is the teaching

of the Buddhas. of the Buddhas.


Enduring patience is the Enduring patience is the highest austerity. "Nibbana highest austerity. "Nibbana

is supreme," say the is supreme," say the Buddhas. He is not a true Buddhas. He is not a true monk who harms another, monk who harms another, nor a true renunciate who nor a true renunciate who

oppresses others. oppresses others.


Not despising, not harming, Not despising, not harming, restraint according to the restraint according to the

code of monastic discipline, code of monastic discipline, moderation in food, moderation in food, dwelling in solitude, dwelling in solitude,

devotion to meditation — devotion to meditation — this is the teaching of the this is the teaching of the

Buddhas.Buddhas. Dhammapada: 185Dhammapada: 185

There is no satisfying There is no satisfying sensual desires, even with sensual desires, even with the rain of gold coins. For the rain of gold coins. For

sensual pleasures give little sensual pleasures give little satisfaction and much pain. satisfaction and much pain. Having understood this, the Having understood this, the wise man finds no delight wise man finds no delight

even in heavenly pleasures. even in heavenly pleasures. The disciple of the Supreme The disciple of the Supreme

Buddha delights in the Buddha delights in the destruction of craving.destruction of craving.Dhammapada: Dhammapada:

186/187186/187

Driven only by fear, do men Driven only by fear, do men go for refuge to many go for refuge to many

places — to hills, woods, places — to hills, woods, groves, trees and shrines. groves, trees and shrines.


Such, indeed, is no safe Such, indeed, is no safe refuge; such is not the refuge; such is not the refuge supreme. Not by refuge supreme. Not by

resorting to such a refuge is resorting to such a refuge is one released from all one released from all

suffering. suffering.


He who has gone for refuge He who has gone for refuge to the Buddha, the Teaching to the Buddha, the Teaching

and his Order, penetrates and his Order, penetrates with transcendental wisdom with transcendental wisdom

the Four Noble Truths — the Four Noble Truths — suffering, the cause of suffering, the cause of

suffering, the cessation of suffering, the cessation of suffering, and the Noble suffering, and the Noble Eightfold Path leading to Eightfold Path leading to

the cessation of suffering. the cessation of suffering. Dhammapada: Dhammapada:

190/191190/191

This indeed is the safe This indeed is the safe refuge, this the refuge refuge, this the refuge

supreme. Having gone to supreme. Having gone to such a refuge, one is such a refuge, one is

released from all suffering.released from all suffering.


Hard to find is the Hard to find is the thoroughbred man (the thoroughbred man (the Buddha); he is not born Buddha); he is not born

everywhere. Where such a everywhere. Where such a wise man is born, that clan wise man is born, that clan

thrives happily.thrives happily.


Blessed is the birth of the Blessed is the birth of the Buddhas; blessed is the Buddhas; blessed is the

enunciation of the sacred enunciation of the sacred Teaching; blessed is the Teaching; blessed is the

harmony in the Order, and harmony in the Order, and blessed is the spiritual blessed is the spiritual

pursuit of the united truth-pursuit of the united truth-seeker.seeker.


Blessed is the birth of the Blessed is the birth of the Buddhas; blessed is the Buddhas; blessed is the

enunciation of the sacred enunciation of the sacred Teaching; blessed is the Teaching; blessed is the

harmony in the Order, and harmony in the Order, and blessed is the spiritual blessed is the spiritual

pursuit of the united truth-pursuit of the united truth-seeker.seeker.


Happy indeed we live, Happy indeed we live, friendly amidst the hostile. friendly amidst the hostile.

Amidst hostile men we dwell Amidst hostile men we dwell free from hatred. free from hatred.


Happy indeed we live, Happy indeed we live, friendly amidst the afflicted friendly amidst the afflicted

(by craving). Amidst (by craving). Amidst afflicted men we dwell free afflicted men we dwell free

from affliction. from affliction.


Happy indeed we live, free Happy indeed we live, free from avarice amidst the from avarice amidst the avaricious. Amidst the avaricious. Amidst the

avaricious men we dwell avaricious men we dwell free from avarice. free from avarice.


Happy indeed we live, we Happy indeed we live, we who possess nothing. who possess nothing.

Feeders on joy we shall be, Feeders on joy we shall be, like the Radiant Gods. like the Radiant Gods.


Victory begets enmity; the Victory begets enmity; the defeated dwell in pain. defeated dwell in pain.

Happily the peaceful live, Happily the peaceful live, discarding both victory and discarding both victory and

defeat. defeat.


There is no fire like lust and There is no fire like lust and no crime like hatred. There no crime like hatred. There is no ill like the aggregates is no ill like the aggregates (of existence) and no bliss (of existence) and no bliss higher than the peace (of higher than the peace (of

Nibbana). Nibbana).


Hunger is the worst disease, Hunger is the worst disease, conditioned things the conditioned things the

worst suffering. Knowing worst suffering. Knowing this as it really is, the wise this as it really is, the wise

realize Nibbana, the highest realize Nibbana, the highest bliss. bliss.


Health is the most precious Health is the most precious gain and contentment the gain and contentment the

greatest wealth. A greatest wealth. A trustworthy person is the trustworthy person is the

best kinsman, Nibbana the best kinsman, Nibbana the highest bliss. highest bliss.


Having savored the taste of Having savored the taste of solitude and peace (of solitude and peace (of

Nibbana), pain-free and Nibbana), pain-free and stainless he becomes, stainless he becomes,

drinking deep the taste of drinking deep the taste of the bliss of the Truth. the bliss of the Truth.


Good is it to see the Noble Good is it to see the Noble Ones; to live with them is Ones; to live with them is

ever blissful. One will ever blissful. One will always be happy by not always be happy by not

encountering fools. encountering fools.


Indeed, he who moves in the Indeed, he who moves in the company of fools grieves for company of fools grieves for

longing. Association with longing. Association with fools is ever painful, like fools is ever painful, like

partnership with an enemy. partnership with an enemy. But association with the But association with the

wise is happy, like meeting wise is happy, like meeting one's own kinsmen.one's own kinsmen.


Therefore, follow the Noble Therefore, follow the Noble One, who is steadfast, wise, One, who is steadfast, wise, learned, dutiful and devout. learned, dutiful and devout. One should follow only such One should follow only such

a man, who is truly good a man, who is truly good and discerning, even as the and discerning, even as the

moon follows the path of moon follows the path of the stars. the stars.


Giving himself to things to Giving himself to things to be shunned and not be shunned and not

exerting where exertion is exerting where exertion is needed, a seeker after needed, a seeker after

pleasures, having given up pleasures, having given up his true welfare, envies his true welfare, envies

those intent upon theirs. those intent upon theirs.


Seek no intimacy with the Seek no intimacy with the beloved and also not with beloved and also not with the unloved, for not to see the unloved, for not to see the beloved and to see the the beloved and to see the unloved, both are painful. unloved, both are painful.


Therefore hold nothing Therefore hold nothing dear, for separation from dear, for separation from the dear is painful. There the dear is painful. There

are no bonds for those who are no bonds for those who have nothing beloved or have nothing beloved or

unloved. unloved.


From endearment springs From endearment springs grief, from endearment grief, from endearment

springs fear. From him who springs fear. From him who is wholly free from is wholly free from

endearment there is no endearment there is no grief, whence then fear?grief, whence then fear?


From affection springs From affection springs grief, from affection springs grief, from affection springs

fear. From him who is fear. From him who is wholly free from affection wholly free from affection there is no grief, whence there is no grief, whence

then fear? then fear?


From attachment springs From attachment springs grief, from attachment grief, from attachment

springs fear. From him who springs fear. From him who is wholly free from is wholly free from

attachment there is no attachment there is no grief, whence then fear? grief, whence then fear?


From lust springs grief, From lust springs grief, from lust springs fear. From from lust springs fear. From him who is wholly free from him who is wholly free from

craving there is no grief; craving there is no grief; whence then fear? whence then fear?


From craving springs grief, From craving springs grief, from craving springs fear. from craving springs fear.

From him who is wholly free From him who is wholly free from craving there is no from craving there is no grief; whence then fear?grief; whence then fear?


People hold dear him who People hold dear him who embodies virtue and embodies virtue and

insight, who is principled, insight, who is principled, has realized the truth, and has realized the truth, and who himself does what he who himself does what he

ought to be doing. ought to be doing.


One who is intent upon the One who is intent upon the Ineffable (Nibbana), dwells Ineffable (Nibbana), dwells

with mind inspired (by with mind inspired (by supramundane wisdom), supramundane wisdom), and is no more bound by and is no more bound by sense pleasures — such a sense pleasures — such a man is called "One Bound man is called "One Bound

Upstream." Upstream."


When, after a long absence, When, after a long absence, a man safely returns from a man safely returns from afar, his relatives, friends afar, his relatives, friends and well-wishers welcome and well-wishers welcome

him home on arrival. him home on arrival.


As kinsmen welcome a dear As kinsmen welcome a dear one on arrival, even so his one on arrival, even so his

own good deeds will own good deeds will welcome the doer of good welcome the doer of good who has gone from this who has gone from this

world to the next. world to the next.


One should give up anger, One should give up anger, renounce pride, and renounce pride, and overcome all fetters. overcome all fetters.

Suffering never befalls him Suffering never befalls him who clings not to mind and who clings not to mind and

body and is detached. body and is detached.


He who checks rising anger He who checks rising anger as a charioteer checks a as a charioteer checks a

rolling chariot, him I call a rolling chariot, him I call a true charioteer. Others only true charioteer. Others only

hold the reins. hold the reins.


Overcome the angry by non-Overcome the angry by non-anger; overcome the wicked anger; overcome the wicked by goodness; overcome the by goodness; overcome the

miser by generosity; miser by generosity; overcome the liar by truth. overcome the liar by truth.


Speak the truth; yield not to Speak the truth; yield not to anger; when asked, give anger; when asked, give even if you only have a even if you only have a

little. By these three means little. By these three means can one reach the presence can one reach the presence

of the gods. of the gods.


Those sages who are Those sages who are inoffensive and ever inoffensive and ever

restrained in body, go to the restrained in body, go to the Deathless State, where, Deathless State, where,

having gone, they grieve no having gone, they grieve no more. more.


Those who are ever vigilant, Those who are ever vigilant, who discipline themselves who discipline themselves

day and night, and are ever day and night, and are ever intent upon Nibbana — intent upon Nibbana —

their defilements fade away. their defilements fade away.


O Atula! Indeed, this is an O Atula! Indeed, this is an ancient practice, not one ancient practice, not one only of today: they blame only of today: they blame those who remain silent, those who remain silent,

they blame those who speak they blame those who speak much, they blame those who much, they blame those who speak in moderation. There speak in moderation. There is none in the world who is is none in the world who is

not blamed. not blamed. Dhammapada: 227Dhammapada: 227

There never was, there There never was, there never will be, nor is there never will be, nor is there

now, a person who is wholly now, a person who is wholly blamed or wholly praised. blamed or wholly praised.


But the man whom the wise But the man whom the wise praise, after observing him praise, after observing him

day after day, is one of day after day, is one of flawless character, wise, and flawless character, wise, and

endowed with knowledge endowed with knowledge and virtue. and virtue.


Who can blame such a one, Who can blame such a one, as worthy as a coin of as worthy as a coin of

refined gold? Even the gods refined gold? Even the gods praise him; by Brahma, too, praise him; by Brahma, too,

is he praised. is he praised.


Let a man guard himself Let a man guard himself against irritability in bodily against irritability in bodily action; let him be controlled action; let him be controlled in deed. Abandoning bodily in deed. Abandoning bodily

misconduct, let him misconduct, let him practice good conduct in practice good conduct in

deed. deed.


Let a man guard himself Let a man guard himself against irritability in against irritability in

speech; let him be speech; let him be controlled in speech. controlled in speech. Abandoning verbal Abandoning verbal misconduct, let him misconduct, let him

practice good conduct in practice good conduct in speech. speech.


Let a man guard himself Let a man guard himself against irritability in against irritability in thought; let him be thought; let him be controlled in mind. controlled in mind. Abandoning mental Abandoning mental misconduct, let him misconduct, let him

practice good conduct in practice good conduct in thought. thought.


The wise are controlled in The wise are controlled in bodily action, controlled in bodily action, controlled in speech and controlled in speech and controlled in thought. They are truly thought. They are truly

well-controlled. well-controlled.


Like a withered leaf are you Like a withered leaf are you now; death's messengers now; death's messengers

await you. You stand on the await you. You stand on the eve of your departure, yet eve of your departure, yet

you have made no provision you have made no provision for your journey! for your journey!


Make an island for yourself! Make an island for yourself! Strive hard and become Strive hard and become

wise! Rid of impurities and wise! Rid of impurities and cleansed of stain, you shall cleansed of stain, you shall enter the celestial abode of enter the celestial abode of

the Noble Ones. the Noble Ones.


Your life has come to an end Your life has come to an end now; You are setting forth now; You are setting forth into the presence of Yama, into the presence of Yama,

the king of death. No the king of death. No resting place is there for resting place is there for

you on the way, yet you have you on the way, yet you have made no provision for the made no provision for the

journey! journey!


Make an island unto Make an island unto yourself! Strive hard and yourself! Strive hard and

become wise! Rid of become wise! Rid of impurities and cleansed of impurities and cleansed of stain, you shall not come stain, you shall not come again to birth and decay. again to birth and decay.


One by one, little by little, One by one, little by little, moment by moment, a wise moment by moment, a wise man should remove his own man should remove his own

impurities, as a smith impurities, as a smith removes his dross from removes his dross from

silver. silver.


One by one, little by little, One by one, little by little, moment by moment, a wise moment by moment, a wise man should remove his own man should remove his own

impurities, as a smith impurities, as a smith removes his dross from removes his dross from

silver. silver.


Non-repetition is the bane Non-repetition is the bane of scriptures; neglect is the of scriptures; neglect is the

bane of a home; bane of a home; slovenliness is the bane of slovenliness is the bane of personal appearance, and personal appearance, and

heedlessness is the bane of heedlessness is the bane of a guard. a guard.


Unchastity is the taint in a Unchastity is the taint in a woman; niggardliness is the woman; niggardliness is the

taint in a giver. Taints, taint in a giver. Taints, indeed, are all evil things, indeed, are all evil things, both in this world and the both in this world and the

next. next.


A worse taint than these is A worse taint than these is ignorance, the worst of all ignorance, the worst of all

taints. Destroy this one taints. Destroy this one taint and become taintless, taint and become taintless,

O monks! O monks!


Easy is life for the Easy is life for the shameless one who is shameless one who is impudent as a crow, is impudent as a crow, is

backbiting and forward, backbiting and forward, arrogant and corrupt. arrogant and corrupt.


Difficult is life for the Difficult is life for the modest one who always modest one who always

seeks purity, is detached seeks purity, is detached and unassuming, clean in and unassuming, clean in

life, and discerning. life, and discerning.


One who destroys life, One who destroys life, utters lies, takes what is not utters lies, takes what is not

given, goes to another given, goes to another man's wife, and is addicted man's wife, and is addicted

to intoxicating drinks — to intoxicating drinks — such a man digs up his own such a man digs up his own

root even in this world. root even in this world.


Know this, O good man: evil Know this, O good man: evil things are difficult to things are difficult to

control. Let not greed and control. Let not greed and wickedness drag you to wickedness drag you to

protracted misery. protracted misery.


People give according to People give according to their faith or regard. If one their faith or regard. If one becomes discontented with becomes discontented with the food and drink given by the food and drink given by others, one does not attain others, one does not attain

meditative absorption, meditative absorption, either by day or by night. either by day or by night.


But he in who this But he in who this (discontent) is fully (discontent) is fully

destroyed, uprooted and destroyed, uprooted and extinct, he attains extinct, he attains

absorption, both by day and absorption, both by day and by night. by night.


There is no fire like lust; There is no fire like lust; there is no grip like hatred; there is no grip like hatred;

there is no net like there is no net like delusion; there is no river delusion; there is no river

like craving. like craving.


Easily seen is the fault of Easily seen is the fault of others, but one's own fault others, but one's own fault is difficult to see. Like chaff is difficult to see. Like chaff

one winnows another's one winnows another's faults, but hides one's own, faults, but hides one's own, even as a crafty fowler hides even as a crafty fowler hides

behind sham branches. behind sham branches.


He who seeks another's He who seeks another's faults, who is ever faults, who is ever

censorious — his cankers censorious — his cankers grow. He is far from grow. He is far from

destruction of the cankers. destruction of the cankers.


There is no track in the sky, There is no track in the sky, and no recluse outside (the and no recluse outside (the

Buddha's dispensation). Buddha's dispensation). Mankind delights in Mankind delights in worldliness, but the worldliness, but the

Buddhas are free from Buddhas are free from worldliness. worldliness.


There is not track in the There is not track in the sky, and no recluse outside sky, and no recluse outside

(the Buddha's (the Buddha's dispensation). There are no dispensation). There are no conditioned things that are conditioned things that are eternal, and no instability in eternal, and no instability in

the Buddhas. the Buddhas.


Not by passing arbitrary Not by passing arbitrary judgments does a man judgments does a man

become just; a wise man is become just; a wise man is he who investigates both he who investigates both

right and wrong. right and wrong.


He who does not judge He who does not judge others arbitrarily, but others arbitrarily, but

passes judgment impartially passes judgment impartially according to the truth, that according to the truth, that sagacious man is a guardian sagacious man is a guardian

of law and is called just. of law and is called just.


One is not wise because one One is not wise because one speaks much. He who is speaks much. He who is peaceable, friendly and peaceable, friendly and fearless is called wise. fearless is called wise.


A man is not versed in A man is not versed in Dhamma because he speaks Dhamma because he speaks

much. He who, after much. He who, after hearing a little Dhamma, hearing a little Dhamma, realizes its truth directly realizes its truth directly

and is not heedless of it, is and is not heedless of it, is truly versed in the Dhamma. truly versed in the Dhamma.


A monk is not Elder because A monk is not Elder because his head is gray. He is but his head is gray. He is but

ripe in age, and he is called ripe in age, and he is called one grown old in vain. one grown old in vain.


One in whom there is One in whom there is truthfulness, virtue, truthfulness, virtue,

inoffensiveness, restraint inoffensiveness, restraint and self-mastery, who is free and self-mastery, who is free

from defilements and is from defilements and is wise — he is truly called an wise — he is truly called an

Elder. Elder.


Not by mere eloquence nor Not by mere eloquence nor by beauty of form does a by beauty of form does a

man become accomplished, man become accomplished, if he is jealous, selfish and if he is jealous, selfish and

deceitful. deceitful.


But he in whom these are But he in whom these are wholly destroyed, uprooted wholly destroyed, uprooted and extinct, and who has and extinct, and who has

cast out hatred — that wise cast out hatred — that wise man is truly accomplished. man is truly accomplished.


Not by shaven head does a Not by shaven head does a man who is indisciplined man who is indisciplined and untruthful become a and untruthful become a monk. How can he who is monk. How can he who is

full of desire and greed be a full of desire and greed be a monk? monk?


He who wholly subdues evil He who wholly subdues evil both small and great is both small and great is

called a monk, because he called a monk, because he has overcome all evil. has overcome all evil.


He is not a monk just He is not a monk just because he lives on others' because he lives on others'

alms. Not by adopting alms. Not by adopting outward form does one outward form does one become a true monk.become a true monk.


Whoever here (in the Whoever here (in the Dispensation) lives a holy Dispensation) lives a holy

life, transcending both life, transcending both merit and demerit, and merit and demerit, and

walks with understanding in walks with understanding in this world — he is truly this world — he is truly

called a monk. called a monk.


Not by observing silence Not by observing silence does one become a sage, if does one become a sage, if he be foolish and ignorant. he be foolish and ignorant. But that man is wise who, But that man is wise who,

as if holding a balance-scale as if holding a balance-scale accepts only the good. accepts only the good.


The sage (thus) rejecting The sage (thus) rejecting the evil, is truly a sage. the evil, is truly a sage.

Since he comprehends both Since he comprehends both (present and future) worlds, (present and future) worlds,

he is called a sage. he is called a sage.


He is not noble who injures He is not noble who injures living beings. He is called living beings. He is called

noble because he is noble because he is harmless towards all living harmless towards all living

beings.beings.


Not by rules and Not by rules and observances, not even by observances, not even by

much learning, nor by gain much learning, nor by gain of absorption, nor by a life of absorption, nor by a life

of seclusion, nor by of seclusion, nor by thinking, "I enjoy the bliss thinking, "I enjoy the bliss of renunciation, which is of renunciation, which is not experienced by the not experienced by the

worldling" should you, O worldling" should you, O monks, rest content, until monks, rest content, until the utter destruction of the utter destruction of cankers (Arahantship) is cankers (Arahantship) is

reached. reached. Dhammapada: Dhammapada:

271/272271/272

Of all the paths the Of all the paths the Eightfold Path is the best; Eightfold Path is the best; of all the truths the Four of all the truths the Four

Noble Truths are the best; Noble Truths are the best; of all things passionlessness of all things passionlessness

is the best: of men the is the best: of men the Seeing One (the Buddha) is Seeing One (the Buddha) is

the best. the best.


This is the only path; there This is the only path; there is none other for the is none other for the

purification of insight. purification of insight. Tread this path, and you will Tread this path, and you will

bewilder Mara. bewilder Mara.


Walking upon this path you Walking upon this path you will make an end of will make an end of suffering. Having suffering. Having

discovered how to pull out discovered how to pull out the thorn of lust, I make the thorn of lust, I make

known the path. known the path.


You yourselves must strive; You yourselves must strive; the Buddhas only point the the Buddhas only point the way. Those meditative ones way. Those meditative ones

who tread the path are who tread the path are released from the bonds of released from the bonds of

Mara. Mara.


"All conditioned things are "All conditioned things are impermanent" — when one impermanent" — when one sees this with wisdom, one sees this with wisdom, one turns away from suffering. turns away from suffering.

This is the path to This is the path to purification. purification.


"All conditioned things are "All conditioned things are unsatisfactory" — when one unsatisfactory" — when one sees this with wisdom, one sees this with wisdom, one turns away from suffering. turns away from suffering.

This is the path to This is the path to purification. purification.


"All things are not-self" — "All things are not-self" — when one sees this with when one sees this with wisdom, one turns away wisdom, one turns away

from suffering. This is the from suffering. This is the path to purification. path to purification.


The idler who does not exert The idler who does not exert himself when he should, himself when he should, who though young and who though young and

strong is full of sloth, with a strong is full of sloth, with a mind full of vain thoughts — mind full of vain thoughts — such an indolent man does such an indolent man does

not find the path to wisdom. not find the path to wisdom.


Let a man be watchful of Let a man be watchful of speech, well controlled in speech, well controlled in mind, and not commit evil mind, and not commit evil in bodily action. Let him in bodily action. Let him

purify these three courses purify these three courses of action, and win the path of action, and win the path made known by the Great made known by the Great

Sage. Sage.


Wisdom springs from Wisdom springs from meditation; without meditation; without

meditation wisdom wanes. meditation wisdom wanes. Having known these two Having known these two

paths of progress and paths of progress and decline, let a man so decline, let a man so

conduct himself that his conduct himself that his wisdom may increase. wisdom may increase.


Cut down the forest (lust), Cut down the forest (lust), but not the tree; from the but not the tree; from the forest springs fear. Having forest springs fear. Having cut down the forest and the cut down the forest and the

underbrush (desire), be underbrush (desire), be passionless, O monks! passionless, O monks!


For so long as the For so long as the underbrush of desire, even underbrush of desire, even the most subtle, of a man the most subtle, of a man

towards a woman is not cut towards a woman is not cut down, his mind is in down, his mind is in

bondage, like the sucking bondage, like the sucking calf to its mother. calf to its mother.


Cut off your affection in the Cut off your affection in the manner of a man plucks manner of a man plucks with his hand an autumn with his hand an autumn lotus. Cultivate only the lotus. Cultivate only the

path to peace, Nibbana, as path to peace, Nibbana, as made known by the Exalted made known by the Exalted

One. One.


"Here shall I live during the "Here shall I live during the rains, here in winter and rains, here in winter and

summer" — thus thinks the summer" — thus thinks the fool. He does not realize the fool. He does not realize the

danger (that death might danger (that death might intervene). intervene).


As a great flood carries As a great flood carries away a sleeping village, so away a sleeping village, so death seizes and carries death seizes and carries

away the man with a away the man with a clinging mind, doting on his clinging mind, doting on his

children and cattle. children and cattle.


For him who is assailed by For him who is assailed by death there is no protection death there is no protection by kinsmen. None there are by kinsmen. None there are to save him — no sons, nor to save him — no sons, nor

father, nor relatives. father, nor relatives.


Realizing this fact, let the Realizing this fact, let the wise man, restrained by wise man, restrained by

morality, hasten to clear the morality, hasten to clear the path leading to Nibbana. path leading to Nibbana.


If by renouncing a lesser If by renouncing a lesser happiness one may realize a happiness one may realize a greater happiness, let the greater happiness, let the

wise man renounce the wise man renounce the lesser, having regard for the lesser, having regard for the

greater. greater.


Entangled by the bonds of Entangled by the bonds of hate, he who seeks his own hate, he who seeks his own happiness by inflicting pain happiness by inflicting pain on others, is never delivered on others, is never delivered

from hatred. from hatred.


The cankers only increase The cankers only increase for those who are arrogant for those who are arrogant

and heedless, who leave and heedless, who leave undone what should be undone what should be

done and do what should done and do what should not be done. not be done.


The cankers cease for those The cankers cease for those mindful and clearly mindful and clearly

comprehending ones who comprehending ones who always earnestly practice always earnestly practice mindfulness of the body, mindfulness of the body, who do not resort to what who do not resort to what should not be done, and should not be done, and steadfastly pursue what steadfastly pursue what

should be done. should be done. Dhammapada: 293Dhammapada: 293

Having slain mother Having slain mother (craving), father (self-(craving), father (self-

conceit), two warrior-kings conceit), two warrior-kings (eternalism and nihilism), (eternalism and nihilism), and destroyed a country and destroyed a country (sense organs and sense (sense organs and sense objects) together with its objects) together with its

treasurer (attachment and treasurer (attachment and lust), ungrieving goes the lust), ungrieving goes the

holy man. holy man. Dhammapada: 294Dhammapada: 294

Having slain mother, father, Having slain mother, father, two brahman kings (two two brahman kings (two

extreme views), and a tiger extreme views), and a tiger as the fifth (the five mental as the fifth (the five mental

hindrances), ungrieving hindrances), ungrieving goes the holy man. goes the holy man.


Those disciples of Gotama Those disciples of Gotama ever awaken happily who ever awaken happily who day and night constantly day and night constantly

practice the Recollection of practice the Recollection of the Qualities of the Buddha. the Qualities of the Buddha.



practice the Recollection of practice the Recollection of the Qualities of the the Qualities of the

Dhamma. Dhamma.



practice the Recollection of practice the Recollection of the Qualities of the Sangha. the Qualities of the Sangha.



practice Mindfulness of the practice Mindfulness of the Body. Body.


Those disciples of Gotama Those disciples of Gotama ever awaken happily whose ever awaken happily whose

minds by day and night minds by day and night delight in the practice of delight in the practice of

non-violence. non-violence.


Those disciples of Gotama Those disciples of Gotama ever awaken happily whose ever awaken happily whose

minds by day and night minds by day and night delight in the practice of delight in the practice of

meditation. meditation.


Difficult is life as a monk; Difficult is life as a monk; difficult is it to delight difficult is it to delight

therein. Also difficult and therein. Also difficult and sorrowful is the household sorrowful is the household life. Suffering comes from life. Suffering comes from association with unequals; association with unequals;

suffering comes from suffering comes from wandering in samsara. wandering in samsara. Therefore, be not an Therefore, be not an

aimless wanderer, be not a aimless wanderer, be not a pursuer of suffering. pursuer of suffering. Dhammapada: 302Dhammapada: 302

He who is full of faith and He who is full of faith and virtue, and possesses good virtue, and possesses good repute and wealth — he is repute and wealth — he is respected everywhere, in respected everywhere, in whatever land he travels. whatever land he travels.


The good shine from afar, The good shine from afar, like the Himalaya like the Himalaya

mountains. But the wicked mountains. But the wicked are unseen, like arrows shot are unseen, like arrows shot

in the night. in the night.


He who sits alone, sleeps He who sits alone, sleeps alone, and walks alone, who alone, and walks alone, who

is strenuous and subdues is strenuous and subdues himself alone, will find himself alone, will find

delight in the solitude of delight in the solitude of the forest. the forest.


The liar goes to the state of The liar goes to the state of woe; also he who, having woe; also he who, having done (wrong), says, "I did done (wrong), says, "I did

not do it." Men of base not do it." Men of base actions both, on departing actions both, on departing

they share the same destiny they share the same destiny in the other world. in the other world.


There are many evil There are many evil characters and uncontrolled characters and uncontrolled

men wearing the saffron men wearing the saffron robe. These wicked men will robe. These wicked men will

be born in states of woe be born in states of woe because of their evil deeds. because of their evil deeds.


It would be better to It would be better to swallow a red-hot iron ball, swallow a red-hot iron ball, blazing like fire, than as an blazing like fire, than as an immoral and uncontrolled immoral and uncontrolled

monk to eat the alms of the monk to eat the alms of the people. people.


Four misfortunes befall the Four misfortunes befall the reckless man who consorts reckless man who consorts

with another's wife: with another's wife: acquisition of demerit, acquisition of demerit,

disturbed sleep, ill-repute, disturbed sleep, ill-repute, and (rebirth in) states of and (rebirth in) states of

woe. woe.


Such a man acquires Such a man acquires demerit and an unhappy demerit and an unhappy

birth in the future. Brief is birth in the future. Brief is the pleasure of the the pleasure of the

frightened man and woman, frightened man and woman, and the king imposes heavy and the king imposes heavy punishment. Hence, let no punishment. Hence, let no man consort with another's man consort with another's

wife. wife. Dhammapada: 310Dhammapada: 310

Just as Just as kusakusa grass wrongly grass wrongly handled cuts the hand, even handled cuts the hand, even so, a recluse's life wrongly so, a recluse's life wrongly lived drags one to states of lived drags one to states of

woe. woe.


Any loose act, any corrupt Any loose act, any corrupt observance, any life of observance, any life of

questionable celibacy — questionable celibacy — none of these bear much none of these bear much

fruit. fruit.


If anything is to be done, let If anything is to be done, let one do it with sustained one do it with sustained vigor. A lax monastic life vigor. A lax monastic life

stirs up the dust of passions stirs up the dust of passions all the more. all the more.


An evil deed is better left An evil deed is better left undone, for such a deed undone, for such a deed torments one afterwards. torments one afterwards. But a good deed is better But a good deed is better

done, doing which one done, doing which one repents not later. repents not later.


Just as a border city is Just as a border city is closely guarded both within closely guarded both within and without, even so, guard and without, even so, guard yourself. Do not let slip this yourself. Do not let slip this

opportunity (for spiritual opportunity (for spiritual growth). For those who let growth). For those who let slip this opportunity grieve slip this opportunity grieve indeed when consigned to indeed when consigned to

hell. hell. Dhammapada: 315Dhammapada: 315

Those who are ashamed of Those who are ashamed of what they should not be what they should not be ashamed of, and are not ashamed of, and are not ashamed of what they ashamed of what they

should be ashamed of — should be ashamed of — upholding false views, they upholding false views, they

go to states of woe. go to states of woe.


Those who see something to Those who see something to fear where there is nothing fear where there is nothing to fear, and see nothing to to fear, and see nothing to

fear where there is fear where there is something to fear — something to fear —

upholding false views, they upholding false views, they go to states of woe. go to states of woe.


Those who imagine evil Those who imagine evil where there is none, and do where there is none, and do

not see evil where it is — not see evil where it is — upholding false views, they upholding false views, they

go to states of woe. go to states of woe.


Those who discern the Those who discern the wrong as wrong and the wrong as wrong and the

right as right — upholding right as right — upholding right views, they go to right views, they go to

realms of bliss. realms of bliss.


As an elephant in the As an elephant in the battlefield withstands battlefield withstands

arrows shot from bows all arrows shot from bows all around, even so shall I around, even so shall I

endure abuse. There are endure abuse. There are many, indeed, who lack many, indeed, who lack

virtue. virtue.


A tamed elephant is led into A tamed elephant is led into a crowd, and the king a crowd, and the king

mounts a tamed elephant. mounts a tamed elephant. Best among men is the Best among men is the

subdued one who endures subdued one who endures abuse. abuse.


Excellent are well-trained Excellent are well-trained mules, thoroughbred mules, thoroughbred

Sindhu horses and noble Sindhu horses and noble tusker elephants. But better tusker elephants. But better

still is the man who has still is the man who has subdued himself. subdued himself.


Not by these mounts, Not by these mounts, however, would one go to however, would one go to

the Untrodden Land the Untrodden Land (Nibbana), as one who is (Nibbana), as one who is

self-tamed goes by his own self-tamed goes by his own tamed and well-controlled tamed and well-controlled

mind. mind.


Musty during rut, the Musty during rut, the tusker named Dhanapalaka tusker named Dhanapalaka is uncontrollable. Held in is uncontrollable. Held in captivity, the tusker does captivity, the tusker does

not touch a morsel, but only not touch a morsel, but only longingly calls to mind the longingly calls to mind the

elephant forest. elephant forest.


When a man is sluggish and When a man is sluggish and gluttonous, sleeping and gluttonous, sleeping and

rolling around in bed like a rolling around in bed like a fat domestic pig, that fat domestic pig, that

sluggard undergoes rebirth sluggard undergoes rebirth again and again. again and again.


Formerly this mind Formerly this mind wandered about as it liked, wandered about as it liked,

where it wished and where it wished and according to its pleasure, according to its pleasure, but now I shall thoroughly but now I shall thoroughly master it with wisdom as a master it with wisdom as a mahout controls with his mahout controls with his ankus an elephant in rut. ankus an elephant in rut.


Delight in heedfulness! Delight in heedfulness! Guard well your thoughts! Guard well your thoughts! Draw yourself out of this Draw yourself out of this

bog of evil, even as an bog of evil, even as an elephant draws himself out elephant draws himself out

of the mud. of the mud.


If for company you find a If for company you find a wise and prudent friend wise and prudent friend

who leads a good life, you who leads a good life, you should, overcoming all should, overcoming all impediments, keep his impediments, keep his company joyously and company joyously and

mindfully. mindfully.


If for company you cannot If for company you cannot find a wise and prudent find a wise and prudent

friend who leads a good life, friend who leads a good life, then, like a king who leaves then, like a king who leaves

behind a conquered behind a conquered kingdom, or like a lone kingdom, or like a lone

elephant in the elephant elephant in the elephant forest, you should go your forest, you should go your

way alone. way alone. Dhammapada: 329Dhammapada: 329

Better it is to live alone; Better it is to live alone; there is no fellowship with a there is no fellowship with a

fool. Live alone and do no fool. Live alone and do no evil; be carefree like an evil; be carefree like an elephant in the elephant elephant in the elephant

forest. forest.


Good are friends when need Good are friends when need arises; good is contentment arises; good is contentment

with just what one has; with just what one has; good is merit when life is at good is merit when life is at

an end, and good is the an end, and good is the abandoning of all suffering abandoning of all suffering

(through Arahantship).(through Arahantship).


In this world, good it is to In this world, good it is to serve one's mother, good it serve one's mother, good it

is to serve one's father, is to serve one's father, good it is to serve the good it is to serve the

monks, and good it is to monks, and good it is to serve the holy men.serve the holy men.


Good is virtue until life's Good is virtue until life's end, good is faith that is end, good is faith that is

steadfast, good is the steadfast, good is the acquisition of wisdom, and acquisition of wisdom, and

good is the avoidance of good is the avoidance of evil. evil.


The craving of one given to The craving of one given to heedless living grows like a heedless living grows like a creeper. Like the monkey creeper. Like the monkey

seeking fruits in the forest, seeking fruits in the forest, he leaps from life to life he leaps from life to life (tasting the fruit of his (tasting the fruit of his

kamma). kamma).


Whoever is overcome by this Whoever is overcome by this wretched and sticky wretched and sticky

craving, his sorrows grow craving, his sorrows grow like grass after the rains. like grass after the rains.


But whoever overcomes this But whoever overcomes this wretched craving, so wretched craving, so

difficult to overcome, from difficult to overcome, from him sorrows fall away like him sorrows fall away like water from a lotus leaf. water from a lotus leaf.


This I say to you: Good luck This I say to you: Good luck to all assembled here! Dig to all assembled here! Dig up the root of craving, like up the root of craving, like

one in search of the one in search of the fragrant root of the fragrant root of the biranabirana grass. Let not Mara crush grass. Let not Mara crush you again and again, as a you again and again, as a

flood crushes a reed. flood crushes a reed.


Just as a tree, though cut Just as a tree, though cut down, sprouts up again if its down, sprouts up again if its

roots remain uncut and roots remain uncut and firm, even so, until the firm, even so, until the

craving that lies dormant is craving that lies dormant is rooted out, suffering rooted out, suffering

springs up again and again. springs up again and again.


The misguided man in The misguided man in whom the thirty-six whom the thirty-six

currents of craving strongly currents of craving strongly rush toward pleasurable rush toward pleasurable objects, is swept away by objects, is swept away by

the flood of his passionate the flood of his passionate thoughts. thoughts.


Everywhere these currents Everywhere these currents flow, and the creeper (of flow, and the creeper (of

craving) sprouts and grows. craving) sprouts and grows. Seeing that the creeper has Seeing that the creeper has sprung up, cut off its root sprung up, cut off its root

with wisdom. with wisdom.


Flowing in (from all objects) Flowing in (from all objects) and watered by craving, and watered by craving,

feelings of pleasure arise in feelings of pleasure arise in beings. Bent on pleasures beings. Bent on pleasures and seeking enjoyment, and seeking enjoyment,

these men fall prey to birth these men fall prey to birth and decay. and decay.


Beset by craving, people Beset by craving, people run about like an entrapped run about like an entrapped

hare. Held fast by mental hare. Held fast by mental fetters, they come to fetters, they come to

suffering again and again suffering again and again for a long time. for a long time.


Beset by craving, people Beset by craving, people run about like an entrapped run about like an entrapped

hare. Therefore, one who hare. Therefore, one who yearns to be passion-free yearns to be passion-free should destroy his own should destroy his own

craving. craving.


There is one who, turning There is one who, turning away from desire (for away from desire (for

household life) takes to the household life) takes to the life of the forest (i.e., of a life of the forest (i.e., of a

monk). But after being monk). But after being freed from the household, freed from the household, he runs back to it. Behold he runs back to it. Behold

that man! Though freed, he that man! Though freed, he runs back to that very runs back to that very

bondage! bondage! Dhammapada: 344Dhammapada: 344

That is not a strong fetter, the That is not a strong fetter, the wise say, which is made of iron, wise say, which is made of iron,

wood or hemp. But the wood or hemp. But the infatuation and longing for infatuation and longing for

jewels and ornaments, children jewels and ornaments, children and wives — that, they say, is a and wives — that, they say, is a far stronger fetter, which pulls far stronger fetter, which pulls

one downward and, though one downward and, though seemingly loose, is hard to seemingly loose, is hard to

remove. This, too, the wise cut remove. This, too, the wise cut off. Giving up sensual off. Giving up sensual

pleasure, and without any pleasure, and without any longing, they renounce the longing, they renounce the

world. world.


Those who are lust-Those who are lust-infatuated fall back into the infatuated fall back into the

swirling current (of swirling current (of samsara) like a spider on its samsara) like a spider on its self-spun web. This, too, the self-spun web. This, too, the

wise cut off. Without any wise cut off. Without any longing, they abandon all longing, they abandon all

suffering and renounce the suffering and renounce the world. world.


Let go of the past, let go of Let go of the past, let go of the future, let go of the the future, let go of the

present, and cross over to present, and cross over to the farther shore of the farther shore of

existence. With mind wholly existence. With mind wholly liberated, you shall come no liberated, you shall come no

more to birth and death. more to birth and death.


For a person tormented by For a person tormented by evil thoughts, who is evil thoughts, who is

passion-dominated and passion-dominated and given to the pursuit of given to the pursuit of pleasure, his craving pleasure, his craving

steadily grows. He makes steadily grows. He makes the fetter strong, indeed. the fetter strong, indeed.


He who delights in He who delights in subduing evil thoughts, who subduing evil thoughts, who meditates on the impurities meditates on the impurities and is ever mindful — it is and is ever mindful — it is he who will make an end of he who will make an end of craving and rend asunder craving and rend asunder

Mara's fetter. Mara's fetter.


He who has reached the He who has reached the goal, is fearless, free from goal, is fearless, free from craving, passionless, and craving, passionless, and

has plucked out the thorns has plucked out the thorns of existence — for him this of existence — for him this

is the last body. is the last body.


He who is free from craving He who is free from craving and attachment, is perfect and attachment, is perfect

in uncovering the true in uncovering the true meaning of the Teaching, meaning of the Teaching,

and knows the arrangement and knows the arrangement of the sacred texts in of the sacred texts in

correct sequence — he, correct sequence — he, indeed, is the bearer of his indeed, is the bearer of his final body. He is truly called final body. He is truly called the profoundly wise one, the the profoundly wise one, the

great man. great man. Dhammapada: 352Dhammapada: 352

A victor am I over all, all A victor am I over all, all have I known. Yet have I known. Yet

unattached am I to all that unattached am I to all that is conquered and known. is conquered and known.

Abandoning all, I am freed Abandoning all, I am freed through the destruction of through the destruction of

craving. Having thus craving. Having thus directly comprehended all directly comprehended all

by myself, whom shall I call by myself, whom shall I call my teacher? my teacher?


The gift of Dhamma excels The gift of Dhamma excels all gifts; the taste of the all gifts; the taste of the

Dhamma excels all tastes; Dhamma excels all tastes; the delight in Dhamma the delight in Dhamma excels all delights. The excels all delights. The

Craving-Freed vanquishes Craving-Freed vanquishes all suffering. all suffering.


Riches ruin only the foolish, Riches ruin only the foolish, not those in quest of the not those in quest of the Beyond. By craving for Beyond. By craving for

riches the witless man ruins riches the witless man ruins himself as well as others. himself as well as others.


Weeds are the bane of Weeds are the bane of fields, lust is the bane of fields, lust is the bane of

mankind. Therefore, what is mankind. Therefore, what is offered to those free of lust offered to those free of lust

yields abundant fruit. yields abundant fruit.


Weeds are the bane of Weeds are the bane of fields, hatred is the bane of fields, hatred is the bane of mankind. Therefore, what is mankind. Therefore, what is

offered to those free of offered to those free of hatred yields abundant hatred yields abundant

fruit. fruit.


Weeds are the bane of Weeds are the bane of fields, delusion is the bane fields, delusion is the bane

of mankind. Therefore, what of mankind. Therefore, what is offered to those free of is offered to those free of delusion yields abundant delusion yields abundant

fruit. fruit.


Weeds are the bane of Weeds are the bane of fields, desire is the bane of fields, desire is the bane of

mankind. Therefore, what is mankind. Therefore, what is offered to those free of offered to those free of

desire yields abundant fruit. desire yields abundant fruit.


Good is restraint over the Good is restraint over the eye; good is restraint over eye; good is restraint over the ear; good is restraint the ear; good is restraint

over the nose; good is over the nose; good is restraint over the tongue. restraint over the tongue.


Good is restraint in the Good is restraint in the body; good is restraint in body; good is restraint in

speech; good is restraint in speech; good is restraint in thought. Restraint thought. Restraint

everywhere is good. The everywhere is good. The monk restrained in every monk restrained in every

way is freed from all way is freed from all suffering. suffering.


He who has control over his He who has control over his hands, feet and tongue; who hands, feet and tongue; who is fully controlled, delights is fully controlled, delights in inward development, is in inward development, is absorbed in meditation, absorbed in meditation, keeps to himself and is keeps to himself and is

contented — him do people contented — him do people call a monk. call a monk.


That monk who has control That monk who has control over his tongue, is moderate over his tongue, is moderate in speech, unassuming and in speech, unassuming and who explains the Teaching who explains the Teaching in both letter and spirit — in both letter and spirit —

whatever he says is whatever he says is pleasing. pleasing.


The monk who abides in the The monk who abides in the Dhamma, delights in the Dhamma, delights in the

Dhamma, meditates on the Dhamma, meditates on the Dhamma, and bears the Dhamma, and bears the

Dhamma well in mind — he Dhamma well in mind — he does not fall away from the does not fall away from the

sublime Dhamma. sublime Dhamma.


One should not despise One should not despise what one has received, nor what one has received, nor envy the gains of others. envy the gains of others. The monk who envies the The monk who envies the gains of others does not gains of others does not

attain to meditative attain to meditative absorption. absorption.


A monk who does not A monk who does not despise what he has despise what he has

received, even though it be received, even though it be little, who is pure in little, who is pure in

livelihood and unremitting livelihood and unremitting in effort — him even the in effort — him even the

gods praise. gods praise.


He who has no attachment He who has no attachment whatsoever for the mind whatsoever for the mind and body, who does not and body, who does not

grieve for what he has not grieve for what he has not — he is truly called a monk. — he is truly called a monk.


The monk who abides in The monk who abides in universal love and is deeply universal love and is deeply devoted to the Teaching of devoted to the Teaching of

the Buddha attains the the Buddha attains the peace of Nibbana, the bliss peace of Nibbana, the bliss

of the cessation of all of the cessation of all conditioned things. conditioned things.


Empty this boat, O monk! Empty this boat, O monk! Emptied, it will sail lightly. Emptied, it will sail lightly. Rid of lust and hatred, you Rid of lust and hatred, you

shall reach Nibbana. shall reach Nibbana.


Cut off the five, abandon the Cut off the five, abandon the five, and cultivate the five. five, and cultivate the five.

The monk who has The monk who has overcome the five bonds is overcome the five bonds is called one who has crossed called one who has crossed

the flood.the flood.


Meditate, O monk! Do not Meditate, O monk! Do not be heedless. Let not your be heedless. Let not your

mind whirl on sensual mind whirl on sensual pleasures. Heedless, do not pleasures. Heedless, do not swallow a red-hot iron ball, swallow a red-hot iron ball, lest you cry when burning, lest you cry when burning,

"O this is painful!""O this is painful!"


There is no meditative There is no meditative concentration for him who concentration for him who

lacks insight, and no insight lacks insight, and no insight for him who lacks for him who lacks

meditative concentration. meditative concentration. He in whom are found both He in whom are found both meditative concentration meditative concentration

and insight, indeed, is close and insight, indeed, is close to Nibbana. to Nibbana.


The monk who has retired The monk who has retired to a solitary abode and to a solitary abode and calmed his mind, who calmed his mind, who

comprehends the Dhamma comprehends the Dhamma with insight, in him there with insight, in him there

arises a delight that arises a delight that transcends all human transcends all human

delights. delights.


Whenever he sees with Whenever he sees with insight the rise and fall of insight the rise and fall of

the aggregates, he is full of the aggregates, he is full of joy and happiness. To the joy and happiness. To the

discerning one this reflects discerning one this reflects the Deathless. the Deathless.


Control of the senses, Control of the senses, contentment, restraint contentment, restraint

according to the code of according to the code of monastic discipline — these monastic discipline — these form the basis of holy life form the basis of holy life here for the wise monk. here for the wise monk.


Let him associate with Let him associate with friends who are noble, friends who are noble,

energetic, and pure in life, energetic, and pure in life, let him be cordial and let him be cordial and

refined in conduct. Thus, refined in conduct. Thus, full of joy, he will make an full of joy, he will make an

end of suffering. end of suffering.


Just as the jasmine creeper Just as the jasmine creeper sheds its withered flowers, sheds its withered flowers, even so, O monks, should even so, O monks, should you totally shed lust and you totally shed lust and

hatred! hatred!


The monk who is calm in The monk who is calm in body, calm in speech, calm body, calm in speech, calm in thought, well-composed in thought, well-composed

and who has spewn out and who has spewn out worldliness — he, truly, is worldliness — he, truly, is

called serene. called serene.


By oneself one must By oneself one must censure oneself and censure oneself and

scrutinize oneself . The self-scrutinize oneself . The self-guarded and mindful monk guarded and mindful monk

will always live in will always live in happiness. happiness.


One is one's own protector, One is one's own protector, one is one's own refuge. one is one's own refuge. Therefore, one should Therefore, one should

control oneself, even as a control oneself, even as a trader controls a noble trader controls a noble

steed. steed.


Full of joy, full of faith in Full of joy, full of faith in the Teaching of the Buddha, the Teaching of the Buddha,

the monk attains the the monk attains the Peaceful State, the bliss of Peaceful State, the bliss of cessation of conditioned cessation of conditioned

things. things.


That monk who while young That monk who while young devotes himself to the devotes himself to the

Teaching of the Buddha Teaching of the Buddha illumines this world like the illumines this world like the

moon freed from clouds. moon freed from clouds.


Exert yourself, O holy man! Exert yourself, O holy man! Cut off the stream (of Cut off the stream (of

craving), and discard sense craving), and discard sense desires. Knowing the desires. Knowing the destruction of all the destruction of all the

conditioned things, become, conditioned things, become, O holy man, the knower of O holy man, the knower of the Uncreated (Nibbana)! the Uncreated (Nibbana)!


When a holy man has When a holy man has reached the summit of two reached the summit of two

paths (meditative paths (meditative concentration and insight), concentration and insight), he knows the truth and all he knows the truth and all

his fetters fall away. his fetters fall away.


He for whom there is He for whom there is neither this shore nor the neither this shore nor the other shore, nor yet both, other shore, nor yet both, he who is free of cares and he who is free of cares and

is unfettered — him do I call is unfettered — him do I call a holy man. a holy man.


He who is meditative, He who is meditative, stainless and settled, whose stainless and settled, whose work is done and who is free work is done and who is free

from cankers, having from cankers, having reached the highest goal — reached the highest goal — him do I call a holy man. him do I call a holy man.


The sun shines by day, the The sun shines by day, the moon shines by night. The moon shines by night. The

warrior shines in armor, the warrior shines in armor, the holy man shines in holy man shines in

meditation. But the Buddha meditation. But the Buddha shines resplendent all day shines resplendent all day

and all night. and all night.


Because he has discarded Because he has discarded evil, he is called a holy man. evil, he is called a holy man.

Because he is serene in Because he is serene in conduct, he is called a conduct, he is called a

recluse. And because he has recluse. And because he has renounced his impurities, renounced his impurities, he is called a renunciate. he is called a renunciate.


One should not strike a holy One should not strike a holy man, nor should a holy man, man, nor should a holy man,

when struck, give way to when struck, give way to anger. Shame on him who anger. Shame on him who

strikes a holy man, and strikes a holy man, and more shame on him who more shame on him who

gives way to anger. gives way to anger.


Nothing is better for a holy Nothing is better for a holy man than when he holds his man than when he holds his

mind back from what is mind back from what is endearing. To the extent the endearing. To the extent the intent to harm wears away, intent to harm wears away,

to that extent does suffering to that extent does suffering subside. subside.


He who does no evil in deed, He who does no evil in deed, word and thought, who is word and thought, who is restrained in these three restrained in these three

ways — him do I call a holy ways — him do I call a holy man. man.


Just as a brahman priest Just as a brahman priest reveres his sacrificial fire, reveres his sacrificial fire,

even so should one devoutly even so should one devoutly revere the person from revere the person from

whom one has learned the whom one has learned the Dhamma taught by the Dhamma taught by the

Buddha. Buddha.


Not by matted hair, nor by Not by matted hair, nor by lineage, nor by birth does lineage, nor by birth does

one become a holy man. But one become a holy man. But he in whom truth and he in whom truth and

righteousness exist — he is righteousness exist — he is pure, he is a holy man. pure, he is a holy man.


What is the use of your What is the use of your matted hair, O witless man? matted hair, O witless man?

What of your garment of What of your garment of antelope's hide? Within you antelope's hide? Within you is the tangle (of passion); is the tangle (of passion);

only outwardly do you only outwardly do you cleanse yourself. cleanse yourself.


The person who wears a The person who wears a robe made of rags, who is robe made of rags, who is

lean, with veins showing all lean, with veins showing all over the body, and who over the body, and who meditates alone in the meditates alone in the

forest — him do I call a holy forest — him do I call a holy man. man.


I do not call him a holy man I do not call him a holy man because of his lineage or because of his lineage or high-born mother. If he is high-born mother. If he is

full of impeding full of impeding attachments, he is just a attachments, he is just a

supercilious man. But who supercilious man. But who is free from impediments is free from impediments

and clinging — him do I call and clinging — him do I call a holy man. a holy man.


He who, having cut off all He who, having cut off all fetters, trembles no more, fetters, trembles no more,

who has overcome all who has overcome all attachments and is attachments and is

emancipated — him do I call emancipated — him do I call a holy man. a holy man.


He who has cut off the He who has cut off the thong (of hatred), the band thong (of hatred), the band (of craving), and the rope (of craving), and the rope (of false views), together (of false views), together with the appurtenances with the appurtenances

(latent evil tendencies), he (latent evil tendencies), he who has removed the who has removed the

crossbar (of ignorance) and crossbar (of ignorance) and is enlightened — him do I is enlightened — him do I

call a holy man. call a holy man. Dhammapada: 398Dhammapada: 398

He who without resentment He who without resentment endures abuse, beating and endures abuse, beating and punishment; whose power, punishment; whose power, real might, is patience — real might, is patience — him do I call a holy man. him do I call a holy man.


He who is free from anger, He who is free from anger, is devout, virtuous, without is devout, virtuous, without craving, self-subdued and craving, self-subdued and bears his final body — him bears his final body — him

do I call a holy man. do I call a holy man.


Like water on a lotus leaf, Like water on a lotus leaf, or a mustard seed on the or a mustard seed on the point of a needle, he who point of a needle, he who does not cling to sensual does not cling to sensual

pleasures — him do I call a pleasures — him do I call a holy man. holy man.


He who in this very life He who in this very life realizes for himself the end realizes for himself the end of suffering, who has laid of suffering, who has laid

aside the burden and aside the burden and become emancipated — him become emancipated — him



He who has profound He who has profound knowledge, who is wise, knowledge, who is wise, skilled in discerning the skilled in discerning the right or wrong path, and right or wrong path, and has reached the highest has reached the highest

goal — him do I call a holy goal — him do I call a holy man. man.


He who holds aloof from He who holds aloof from householders and ascetics householders and ascetics alike, and wanders about alike, and wanders about

with no fixed abode and but with no fixed abode and but few wants — him do I call a few wants — him do I call a

holy man. holy man.


He who has renounced He who has renounced violence towards all living violence towards all living

beings, weak or strong, who beings, weak or strong, who neither kills nor causes neither kills nor causes

others to kill — him do I call others to kill — him do I call a holy man. a holy man.


He who is friendly amidst He who is friendly amidst the hostile, peaceful amidst the hostile, peaceful amidst the violent, and unattached the violent, and unattached amidst the attached — him amidst the attached — him



He whose lust and hatred, He whose lust and hatred, pride and hypocrisy have pride and hypocrisy have fallen off like a mustard fallen off like a mustard seed from the point of a seed from the point of a needle — him do I call a needle — him do I call a

holy man. holy man.


He who utters gentle, He who utters gentle, instructive and truthful instructive and truthful

words, who imprecates none words, who imprecates none — him do I call a holy man. — him do I call a holy man.


He who in this world takes He who in this world takes nothing that is not given to nothing that is not given to

him, be it long or short, him, be it long or short, small or big, good or bad — small or big, good or bad — him do I call a holy man. him do I call a holy man.


He who wants nothing of He who wants nothing of either this world or the either this world or the

next, who is desire-free and next, who is desire-free and emancipated — him do I call emancipated — him do I call

a holy man. a holy man.


He who has no attachment, He who has no attachment, who through perfect who through perfect

knowledge is free from knowledge is free from doubts and has plunged doubts and has plunged

into the Deathless — him do into the Deathless — him do I call a holy man. I call a holy man.


He who in this world has He who in this world has transcended the ties of both transcended the ties of both merit and demerit, who is merit and demerit, who is sorrowless, stainless and sorrowless, stainless and

pure — him do I call a holy pure — him do I call a holy man. man.


He, who, like the moon, is He, who, like the moon, is spotless and pure, serene spotless and pure, serene

and clear, who has and clear, who has destroyed the delight in destroyed the delight in

existence — him do I call a existence — him do I call a holy man. holy man.


He who, having traversed He who, having traversed this miry, perilous and this miry, perilous and

delusive round of existence, delusive round of existence, has crossed over and has crossed over and

reached the other shore; reached the other shore; who is meditative, calm, who is meditative, calm,

free from doubt, and, free from doubt, and, clinging to nothing, has clinging to nothing, has

attained to Nibbana — him attained to Nibbana — him do I call a holy man. do I call a holy man.


He who, having abandoned He who, having abandoned sensual pleasures, has sensual pleasures, has

renounced the household renounced the household life and become a homeless life and become a homeless

one; has destroyed both one; has destroyed both sensual desire and sensual desire and

continued existence — him continued existence — him do I call a holy man. do I call a holy man.


He who, having abandoned He who, having abandoned craving, has renounced the craving, has renounced the household life and become household life and become

a homeless one, has a homeless one, has destroyed both craving and destroyed both craving and continued existence — him continued existence — him



He who, casting off human He who, casting off human bonds and transcending bonds and transcending heavenly ties, is wholly heavenly ties, is wholly

delivered of all bondages — delivered of all bondages — him do I call a holy man. him do I call a holy man.


He who, having cast off He who, having cast off likes and dislikes, has likes and dislikes, has

become tranquil, is rid of become tranquil, is rid of the substrata of existence the substrata of existence

and like a hero has and like a hero has conquered all the worlds — conquered all the worlds — him do I call a holy man. him do I call a holy man.


He who in every way knows He who in every way knows the death and rebirth of all the death and rebirth of all

beings, and is totally beings, and is totally detached, blessed and detached, blessed and

enlightened — him do I call enlightened — him do I call a holy man. a holy man.


He whose track no gods, no He whose track no gods, no angels, no humans trace, angels, no humans trace,

the arahant who has the arahant who has destroyed all cankers — him destroyed all cankers — him



He who clings to nothing of He who clings to nothing of the past, present and the past, present and

future, who has no future, who has no attachment and holds on to attachment and holds on to nothing — him do I call a nothing — him do I call a

holy man. holy man.


He, the Noble, the He, the Noble, the Excellent, the Heroic, the Excellent, the Heroic, the

Great Sage, the Conqueror, Great Sage, the Conqueror, the Passionless, the Pure, the Passionless, the Pure,

the Enlightened one — him the Enlightened one — him do I call a holy man. do I call a holy man.


He who knows his former He who knows his former births, who sees heaven and births, who sees heaven and

hell, who has reached the hell, who has reached the end of births and attained end of births and attained

to the perfection of insight, to the perfection of insight, the sage who has reached the sage who has reached

the summit of spiritual the summit of spiritual excellence — him do I call a excellence — him do I call a

holy man. holy man. Dhammapada: 423Dhammapada: 423

Education

Dhammapada by-acharya-buddharakkhita943