The Dhammapada ...............................................................................................................................................1

Translated by F. Max Muller...................................................................................................................1

1. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our

thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the

2. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our

thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves

3. "He abused me, he beat me, he defeated me, he robbed me,"in those who harbour such thoughts hatred

4. "He abused me, he beat me, he defeated me, he robbed me,"in those who do not harbour such thoughts

5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.

6. The world does not know that we must all come to an end here;but those who know it, their quarrels

7. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak,

Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

8. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and

strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.

9. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards

10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance

11. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

13. As rain breaks through an illthatched house, passion will break through an unreflecting mind.

14. As rain does not break through a wellthatched house, passion will not break through a wellreflecting

15. The evildoer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers

16. The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and

17. The evildoer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he

18. The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy

when he thinks of the good he has done; he is still more happy when going on the good path.

19. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share

20. The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken

passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in

21. Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in

22. Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice

23. These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest

24. If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with

consideration, if he restrains himself, and lives according to law,then his glory will increase.

25. By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island

26. Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.

27. Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative,

28. When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of

wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain

29. Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving

30. By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness;

31. A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about

32. A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall

33. As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought,

34. As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to

35. It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed

36. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever

37. Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the

38. If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his

39. If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or

40. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should

attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should

41. Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.

42. Whatever a hater may do to a hater, or an enemy to an enemy, a wronglydirected mind will do us greater

43. Not a mother, not a father will do so much, nor any other relative; a welldirected mind will do us greater

44. Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the

gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

45. The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will

find out the plainly shown path of virtue, as a clever man finds out the (right) flower.

46. He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break

47. Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a

48. Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his

49. As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage

50. Not the perversities of others, not their sins of commission or omission, but his own misdeeds and

51. Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does

52. But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts

53. As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by

54. The scent of flowers does not travel against the wind, nor (that of) sandalwood, or of Tagara and

Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every

55. Sandalwood or Tagara, a lotusflower, or a Vassiki, among these sorts of perfumes, the perfume of

56. Mean is the scent that comes from Tagara and sandalwood;the perfume of those who possess virtue

57. Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated

58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight,

thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like

60. Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who

61. If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary

62. "These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He

63. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is

64. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon

65. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth,

66. Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which

67. That deed is not well done of which a man must repent, and the reward of which he receives crying and

68. No, that deed is well done of which a man does not repent, and the reward of which he receives gladly

69. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then

70. Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is

71. An evil deed, like newlydrawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it

72. And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright

73. Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents,

74. "May both the layman and he who has left the world think that this is done by me; may they be subject to

me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and

75. "One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple

of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

76. If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be

avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow

77. Let him admonish, let him teach, let him forbid what is improper! he will be beloved of the good, by

78. Do not have evildoers for friends, do not have low people for friends: have virtuous people for friends,

79. He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as

80. Wellmakers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of

81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.

82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.

83. Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by

84. If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor

for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.

85. Few are there among men who arrive at the other shore (become Arhats); the other people here run up and

86. But those who, when the law has been well preached to them, follow the law, will pass across the

87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu).

After going from his home to a homeless state, he should in his retirement look for enjoyment where there

seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should

89. Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to

anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of

90. There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself

91. They depart with their thoughts wellcollected, they are not happy in their abode; like swans who have

92. Men who have no riches, who live on recognised food, who have perceived void and unconditioned

freedom (Nirvana), their path is difficult to understand, like that of birds in the air.

93. He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and

unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.

94. The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who

95. Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no

96. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when

97. The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all

98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta)

99. Forests are delightful; where the world finds no delight, there the passionless will find delight, for they

100. Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is

101. Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a

102. Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which

103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the

104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara

with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives

106. If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment

pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a

107. If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage

to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.

108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain

merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.

109. He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty,

110. But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous

111. And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise

112. And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm

113. And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees

114. And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees

115. And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the

116. If a man would hasten towards the good, he should keep his thought away from evil; if a man does what

117. If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.

118. If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.

119. Even an evildoer sees happiness as long as his evil deed has not ripened; but when his evil deed has

120. Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has

121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of

waterdrops a waterpot is filled; the fool becomes full of evil, even if he gather it little by little.

122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling

of waterdrops a waterpot is filled; the wise man becomes full of good, even if he gather it little by little.

123. Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a

124. He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has

125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust

126. Some people are born again; evildoers go to hell; righteous people go to heaven; those who are free

127. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known

129. All men tremble at punishment, all men fear death; remember that you are like unto them, and do not

130. All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill,

131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find

132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find

133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry

134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not

135. As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.

136. A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if

137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:

138. He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,

139. Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of

140. Or lightningfire will burn his houses; and when his body is destroyed, the fool will go to hell.

141. Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not

142. He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and

has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).

143. Is there in this world any man so restrained by humility that he does not mind reproof, as a welltrained

144. Like a welltrained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by

energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in

145. Wellmakers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of

146. How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye

147. Look at this dressedup lump, covered with wounds, joined together, sickly, full of many thoughts,

148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends

149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?

150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it

151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good

152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.

153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so

long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast

been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridgepole is

sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all

155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like

156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like

157. If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a

158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not

159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue

160. Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as

161. The evil done by oneself, selfbegotten, selfbred, crushes the foolish, as a diamond breaks a precious

162. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be,

163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very

164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and

follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.

165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is

166. Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned

167. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a

168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in

169. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the

170. Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus

171. Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise

172. He who formerly was reckless and afterwards became sober, brightens up this world, like the moon

173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from

174. This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.

175. The swans go on the path of the sun, they go through the ether by means of their miraculous power; the

176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will

177. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man

178. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds,

179. He whose conquest is not conquered again, into whose conquest no one in this world enters, by what

180. He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the

181. Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are

182. Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the

True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).

183. Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.

184. The Awakened call patience the highest penance, longsuffering the highest Nirvana; for he is not an

anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.

185. Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit

alone, and to dwell on the highest thoughts,this is the teaching of the Awakened.

186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste

187. Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in

188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.

189. But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having

190. He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the

191. Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting

192. That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all

193. A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage

194. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the

195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their

disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage

to such as have found deliverance and know no fear, his merit can never be measured by anybody.

197. Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from

198. Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell

199. Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free

200. Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on

201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he,

202. There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is

203. Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana,

204. Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the

205. He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he

206. The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools,

207. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is

208. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the

elect; one ought to follow a good and wise man, as the moon follows the path of the stars.

209. He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life)

and grasping at pleasure, will in time envy him who has exerted himself in meditation.

210. Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and

211. Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate

212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief

213. From affection comes grief, from affection comes fear; he who is free from affection knows neither grief

214. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.

215. From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

216. From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.

217. He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own

218. He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose

thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).

219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.

220. In like manner his good works receive him who has done good, and has gone from this world to the

221. Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the

222. He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but

223. Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by

224. Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go

225. The sages who injure nobody, and who always control their body, they will go to the unchangeable place

226. Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will

227. This is an old saying, O Atula, this is not only of today: `They blame him who sits silent, they blame

him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'

228. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is

229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise,

rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river?

231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise

232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise

233. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue

234. The wise who control their body, who control their tongue, the wise who control their mind, are indeed

235. Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at

236. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from

237. Thy life has come to an end, thou art come near to death (Yama), there is no restingplace for thee on

238. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from

239. Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by

240. As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's

241. The taint of prayers is nonrepetition; the taint of houses, non repair; the taint of the body is sloth; the

242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this

243. But there is a taint worse than all taints,ignorance is the greatest taint. O mendicants! throw off that

244. Life is easy to live for a man who is without shame, a crow hero, a mischiefmaker, an insulting, bold,

245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet,

246. He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to

247. And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own

248. O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring

249. The world gives according to their faith or according to their pleasure: if a man frets about the food and

250. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.

251. There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent

252. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his

neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.

253. If a man looks after the faults of others, and is always inclined to be offended, his own passions will

254. There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity,

255. There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the

256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong,

who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and

258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called

259. A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the

260. A man is not an elder because his head is grey; his age may be ripe, but he is called `Oldinvain.'

261. He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise,

262. An envious greedy, dishonest man does not become respectable by means of much talking only, or by

263. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise,

264. Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a

265. He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he

266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole

267. He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed

268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant;

but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby;

270. A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living

271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by

sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as

273. The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness;

274. This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything

275. If you go on this way, you will make an end of pain! The way was preached by me, when I had

276. You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who

277. `All created things perish,' he who knows and sees this becomes passive in pain; this is the way to

278. `All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the

279. `All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to

280. He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth,

whose will and thought are weak, that lazy and idle man will never find the way to knowledge.

281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a

man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.

282. Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this

283. Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you

have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and

284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in

285. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has

286. `Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of

287. Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood

288. Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has

289. A wise and good man who knows the meaning of this, should quickly clear the way that leads to

290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look

291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of

292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless

293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not

to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will

294. A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings,

295. A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an

296. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always

297. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the

298. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the

299. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their

300. The disciples of Gotama are always well awake, and their mind day and night always delights in

301. The disciples of Gotama are always well awake, and their mind day and night always delights in

302. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery,

painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant

mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with

303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.

304. Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by

305. He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing

himself, will rejoice in the destruction of all desires alone, as if living in a forest.

306. He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After

307. Many men whose shoulders are covered with the yellow gown are illconditioned and unrestrained;

308. Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow

309. Four things does a wreckless man gain who covets his neighbour's wife,a bad reputation, an

310. There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the

arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's

311. As a grassblade, if badly grasped, cuts the arm, badlypractised asceticism leads to hell.

312. An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no

313. If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the

314. An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for

315. Like a wellguarded frontier fort, with defences within and without, so let a man guard himself. Not a

moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.

316. They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they

ought to be ashamed of, such men, embracing false doctrines enter the evil path.

317. They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing

318. They who forbid when there is nothing to be forbidden, and forbid not when there is something to be

319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men,

320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world

321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among

322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames

323. For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on

324. The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a

325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on

326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now

hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.

327. Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in

328. If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with

329. If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone,

like a king who has left his conquered country behind,like an elephant in the forest.

330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no

331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is

332. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a

333. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of

334. The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit

335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the

336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him,

337. This salutary word I tell you, `Do ye, as many as are here assembled, dig up the root of thirst, as he who

wants the sweet scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you

338. As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus,

unless the feeders of thirst are destroyed, the pain (of life) will return again and again.

339. He whose thirst running towards pleasure is exceeding strong in the thirtysix channels, the waves will

340. The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing

341. A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo

342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a

343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by

344. He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to

forestlife (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust),

345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care

346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut

this at last, people leave the world, free from cares, and leaving desires and pleasures behind.

347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web

which he has made himself; when they have cut this, at last, wise people leave the world free from cares,

348. Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the

other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.

349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his

350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the

impurity of the body, he certainly will remove, nay, he will cut the fetter of Mara.

351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he

352. He who is without thirst and without affection, who understands the words and their interpretation, who

knows the order of letters (those which are before and which are after), he has received his last body, he is

353. `I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through

354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the

355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures

356. The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the

357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those

358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those

359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who

360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in

361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in

362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well

controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the

364. He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will

365. Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not

366. A Bhikshu who, though he receives little, does not despise what he has received, even the gods will

367. He who never identifies himself with name and form, and does not grieve over what is no more, he

368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place

369. O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go

370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five

371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou

mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when

372. Without knowledge there is no meditation, without meditation there is no knowledge: he who has

373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human

374. As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds

375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint

376. Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end

377. As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!

378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits

379. Rouse thyself by thyself, examine thyself by thyself, thus self protected and attentive wilt thou live

380. For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good

381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana),

382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world,

383. Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the

384. If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds

385. He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed

386. He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end,

387. The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is

bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.

388. Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is

called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a

389. No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor!

390. It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish

391. Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these

392. After a man has once understood the law as taught by the Well awakened (Buddha), let him worship it

393. A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is

394. What is the use of platted hair, O fool! what of the raiment of goatskins? Within thee there is ravening,

395. The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the

396. I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is

wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.

397. Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and

398. Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it,

399. Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and

400. Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is

401. Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard

402. Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden,

403. Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right

404. Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents

405. Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does

406. Him I call indeed a Brahmana who is tolerant with the intolerant, mild with faultfinders, and free from

407. Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard

408. Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he

409. Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short,

410. Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations,

411. Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say

412. Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free

413. Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all

414. Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity,

who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from

415. Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and

416. Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all

417. Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the

418. Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and

free from all germs (of renewed life), the hero who has conquered all the worlds.

419. Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is

420. Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men,

421. Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who

422. Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the

423. Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the

end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.