Dhammapada
Translation in English verse
Chapter 1
The twin verses
mind is the precursor, mind is supreme.
If one speaks or acts with an evil thought,
sorrow follows him as the wheel follows the hoof of the draught-ox.
mind is the precursor, mind is supreme.
If one speaks or acts with a pure thought,
happiness follows him as the shadow never apart.
those who harbour such thoughts, shall never from hatred be free.
those who never harbour such thoughts, shall from hatred be free.
but only through friendliness; this law shall never cease.
wise men realising this, stop al quarrels.
unrestrained in food, lazy, with little vitality,
Mara overthrows him easily, as storm uproots a feeble tree.
restrained in food, full of faith and vitality,
Mara can not overthrow him, as wind a mountain rocky.
devoid of truth and self-control, doesn't deserve the yellow robe.
truthful and possessing self-control, is really worthy of yellow robes.
they can never reach the truth, for they hold wrong view.
they do reach the Truth, for they hold the right view.
so does craving creep into the mind uncultured.
craving cannot penetrate , a mind well cultured.
afflicted, he grieves, seeing the evil of his own deeds.
delighted, he rejoices, seeing the purity of his own deeds.
17. Suffers here, and hereafter, the evildoer suffers everywhere,
suffers recalling, 'I have done evil',
and going to nether planes suffers even more.
18. Rejoices here and hereafter, the righteous one rejoices everywhere,
rejoices recalling ,'I have done good deeds',
and going to higher planes, rejoices even more.
19. Recites the Tipitika regularly, but slothful in practice, is like
a cowherd counting the cows of others, reaps no benefit of a Bhikkhu-life.
abandoning craving, aversion and delusion, possessing right knowledge and purity of mind,
free from desires of this world or the other, reaps the benefits of a bhikhu-life.
Chapter 2
Heedfulness
heedful become free from death, heedless are already dead.
rejoice in heedfulness, and delight in Noble Ones' domain.
attain Nibbana- the welfare incomparable.
self restrained, sloth-free--his glory becomes greater and greater.
let wise make an island, which no 'flood' can inundate.
the wise guard, like a treasure, the heedfulness.
earnestly meditate to get supremely blessed.
28 Dispelling sloth by heedfulness, ascending the tower of wisdom,
the wise one looks sorrow-less on the ignorant sorrowing crowd,
just as one atop a mountain looks at those on the plain ground.
29 Heedful among the slothful; among the drowsy, fully awake,
the wise one advances like a racehorse leaving behind the jade.
sloth is always deprecated, and heedfulness receives praise.
bhikkhu marches ahead like raging fire,
burning all fetters, small or large.
32. Reveling in heedfulness, in sloth seeing danger,
bhikkhu cannot fall away, indeed Nibbana is near.
Chapter 3
The Mind
the wise one trains it upright, as a fletcher his arrow.
so does mind, out of sensual world, quiver to escape Mara's reign.
taming it is good, brings happiness hitherto unknown.
let the wise guard it, to get happiness hitherto unknown.
moving all alone it wanders far,
those who restrain it will be free, from the fetters of the Mara.
38 One whose mind is unsteady, of Dhamma ignorant,
and with faith wavering, wisdom will never be perfect.
for the awake one, beyond good and evil, all fears cease.
make the mind strong like a fortified town,
fight Mara using panna as weapon,
remain detached, yet guard, what has been won.
41 Before long, alas, this body, after consciousness departs
will lie useless on earth, like a burnt faggot.
as our own mind when directed wrongly.
as our own mind when rightly directed.
Chapter 4
Flowers
44 Who shall conquer this earth, the world of Yama and the deva's realm?
who shall find the path of Dhamma well taught,
like a skilled gardener finds the flower sought?
the world of Yama and the devas' realm,
he will find the path of Dhamma well taught,
like a skilled gardener finds the flower sought.
and impermanent like the froth,
will cut Mara's flowery shafts,
and go out of sight of the King of Death.
like one who picks and chooses flowers,
by Death he gets carried away,
as a flood washes a sleeping village away.
like one who picks and chooses flowers,
by Death he gets carried away,
even before he puts the pleasures away.
even so let a recluse in a village move.
examine your own deeds, are these good or bad ?
are the well-spoken words, fruitless for one who doesn't practice.
are the well-spoken words, fruitful for one who does practice.
mortal beings, once born, can also do many good deeds.
neither of sandalwood, nor tagara, nor mallika,
against wind travels only sage's fragrance,
noble one's renown pervades every quarter.
tagara, lotus flower or vassika,
among all these kinds of scents,
virtues' fragrance is unsurpassed.
emanating from virtuous, reaching devas, the best is that fragrance.
liberated by right knowledge, Mara can't find their way.
58-59 As from a heap of rubbish thrown on a highway,
a beautiful lotus, with sweet scent may arise,
so from a rubbish heap of ignorant worldlings,
shines forth the self-enlightened One's disciple wise.
Chapter 5
The Fool
long the samsara for the foolish, about pure Dhamma who never heard.
61 In a journey if one doesn't find a companion, equal or better
let him firmly go alone, not take a foolish partner.
even "I" am not mine, then how is a son, how is wealth?
but a fool who thinks he is wise, is indeed really a fool.
he cannot perceive the Dhamma, as a ladle the taste of potage.
quickly he perceives the Dhamma, as the tongue the taste of potage.
they go on doing evil deeds, which bear bitter fruits.
with a tearful face, weeping, whose result one receives.
happily, with a cheerful face, whose result one receives.
and when evil bears fruit, then the fool suffers agony.
yet he is not worth even one sixteenth of one,
who has comprehended the Dhamma fully.
they follow the fool burning him, like fire covered with ashes.
destroys his merits, and his wisdom cleaves.
lordship of monasteries, veneration from other groups.
what ought to be done, what ought not, let them obey me"
such being the thoughts of a fool, increase his desire and vanity.
let a Bhikkhu, disciple of the Buddha, comprehend this fully,
and not delight in respect, and strive for wisdom continually.
Chapter 6
The Wise One
follow him as a wise man, the intelligent one-who points out the defects,
to follow such a man is to our advantage, and not to detriment.
such a wise one is liked by the good, and disliked by the evil.
associate with the virtuous friends, and with the noble.
in Dhamma expounded by the noble ones, the wise always rejoices.
carpenters work on the wood, wise people discipline themselves.
the wise ones remain unperturbed amidst praise and blame.
having listened to the Dhamma, the wise also become tranquil.
virtuous one's give up every attraction,
whether touched by happiness or sorrow,
the wise ones show no elation or depression.
to get by unfair means son, wealth or kingdom,
neither his own prosperity;
he indeed is established in Dhamma, virtue and wisdom.
85 The other shore of Nibbana, few amongst men reach,
all others keep running up and down on this worldly beach.
86 Those who follow the well expounded Dhamma very well,
go beyond the domain of Death, so impregnable.
going from home to homelessness,
in "unlovable" solitude let him cultivate delight,
giving up all pleasures, let him have nothing his own,
and cleanse himself of all mental defilements known.
giving up all cravings, who rejoice in detachment,
such resplendent pure ones, attain Nibbana in this very world.
Chapter 7
Arahanta
having destroyed all fetters, for him there is no more distress.
like swans forsaking muddy pool, abandon all houses and the home.
whose object is liberation-unconditioned, devoid of craving,
their destination is difficult to understand,
like that of birds in the sky flying.
whose object is liberation-unconditioned devoid of craving,
his path is difficult to trace, like that of the birds in the sky flying.
one whose senses abide in tranquility,
free from pride, free from defilements, him even devas envy.
serene like a lake free from mud, for such a man there are no more rebirths.
his mind becomes calm, the speech becomes calm, and so too his deeds.
has severed the links of rebirths, put an end to all deeds,
and given up all cravings; he indeed is the noblest among beings.
wherever an arahant dwells, that place is beautiful.
only the passionless find delight in them, for they seek no sensual pleasure.
Chapter 8
The Thousands
on hearing which, one becomes, calm and composed.
on hearing which, one becomes, calm and composed.
on hearing which, one becomes, calm and composed.
103 Even if in a thousand battles one conquers thousands of warriors,
one who conquers himself, is surely the greatest conqueror.
one who controls himself, always abides in restraint,
his victory can never be converted into defeat,
neither by devas, nor gandhabbas, not even by Mara and Brahma's assault.
or making an offering to a man established in Dhamma, just for a twinkle,
this offering is better than that hundred years' dole.
or making an offering to a man established in Dhamma, for just a few minutes,
this offering is better than that oblation of a hundred years.
is still not worth even a quarter of the merits gained
by worshipping a noble well-farer.
four things increase--longevity, beauty, happiness and strength.
is a day in the life of a virtuous person who meditates.
111 Better than a life of hundred years, ignorant, intemperate
is a day in the life of a wise person who meditates.
112 Better than a life of hundred years spent lazily, without any effort,
is a day in the life of a person who makes zealous, strenuous effort.
not perceiving the arising-passing away of the aggregates,
is a day in the life of a person
who perceives the arising-passing away of the aggregates.
114 Better than a life of hundred years not perceiving the Deathless Nibbana,
is a day in the life of a person who perceives the Deathless Nibbana.
is a day in the life of a person comprehending the noble Dhamma.
Chapter 9
The Evil
slackness in doing virtuous deeds, makes the mind rejoice in evil
do not set your heart on it, by accumulating evil only sorrow you gain.
118 If you have done a noble act, do it again and again,
set your heart on it, by accumulating merits happiness you gain.
119 A wicked man may experience happiness, till the evil deed doesn't bear fruit,
but when it does bear the fruit, he knows that it was evil, not right.
but when it does bear the fruit, he knows that it was noble and right.
a fool gets immersed in evil, though accumulating it gradually,
just as falling drops of water do fill a water-pot eventually.
a wise one gets suffused with merits, though accumulating it gradually,
just as falling drops of water do fill a water-pot eventually.
and one who wants to live shuns poison; so should one shun evil deeds.
no harm comes to one who does no evil deeds.
this evil recoils on that fool, as fine dust thrown against the breeze.
some enter the womb, but the stainless attain Nibbana.
in the mountain clefts, or amidst the seas-
where one can escape the consequences of evil deeds.
amidst the seas, or in the mountain clefts -
where one can escape the jaws of death.
Chapter 10
Punishment
likening all to yourself, neither kill nor abet killing.
likening all to yourself, neither kill nor abet killing.
for one's own pleasure if one strikes them with a pole,
in the next life, he will never be joyful.
for one's own pleasure, if one doesn't strike them with a pole,
in the next life, he will always be joyful.
bitter words are painful, these bring retribution.
you will attain Nibbana, all agitation having gone.
so do Old age and Death drive the life of sentient beings.
he would suffer, like one burnt by fire, through his own deeds.
would soon be in any one of these ten states:
punishment from the king, loss of relatives, destruction of wealth, accusations fearful,
or lightning burning his home; and after death the fool is reborn in the hell.
even if one smears mud and dust, or keeps prolonged fasts,
even if one sleeps on hard earth, or just squats,
his purification is not possible, till he is free from doubts.
has ceased to harm all beings; he indeed is a brahmin, samana, a bhikkhu ripe.
that he avoids reproach, as a whip by a horse well trained.
by faith, morality, effort and concentration and Dhamma-discernment,
be endowed with wisdom, conduct and mindfulness,
to put aside this samsara, the great torment.
145 Canal builders lead the water, fletchers straighten the arrows,
carpenters work on the wood, wise people discipline themselves.
Chapter 11
Old age
shrouded in darkness of ignorance, why don't you seek a light?
full of wounds, bloated, diseased, yet full of a myriad of yearnings.
148 This body is worn out with age, a nest of diseases, evanescent,
this putrid body disintegrates, indeed life ends in death.
cast aside like non-seasonal gourds of autumn,
for such human body, how would there be any infatuation?
and in it hide pride and jealousy, old age and death.
the virtues of the good never decay, thus the sages among themselves say.
his flesh increases, but wisdom does not grow.
incessantly have I run through innumerable births,
only to get again and again this painful birth!
all rafters have been broken, and the ridge pole smashed.
my mind is free from sankharas, all grasping is destroyed.
they waste away like decrepit cranes, on a pond with fish no more.
they lie like worn out bows, sighing, moaning about the days of yore.
Chapter 12
The self
in one of the three watches, the wise should be watchful.
then only teach others; thus a wise man will not suffer.
the self-restrained can tame others; for hard it is to tame oneself.
by self-control we find that rare lord within.
crushes the stupid just as a diamond cuts the rock, its progenitor.
he makes himself such, as his enemies would like him to be.
but very difficult to do deeds that are good and beneficial.
the teachings of arahanta, those living the Dhamma, the noble ones;
is like the bamboo reed that bears fruit, for its own destruction.
by oneself is evil left undone, by oneself is one purified,
purity impurity belong to oneself, none can another purify.
166 Even for a great good of others, never harm your own good;
clearly perceiving your own good, apply yourself to attain that good.
Chapter 13
The world
subscribe not to false views, prolong not your sojourn in the lokas.
he lives happily in this world and beyond, who abides in virtue.
he lives happily in this world and beyond, who abides in virtue.
at him, who looks at the world thus, the king of Death doesn't charge.
wherein the fools are sunk, but the wise are never attached.
lights up this world as does, the moon freed from a cloud.
lights up this world as does the moon freed from a cloud.
only a few go to heaven, like birds who escape the net.
wise men transcend the lokas, defeating Mara and his cohorts.
and scoffs at the world beyond; which evil can he not do?
the wise rejoice in charity, gaining happiness in the world beyond.
178 Far better than sovereignty over earth, or going to heaven,
or lordship of all the lokas, is attainment of sotapatti fruition.
Chapter 14
The Buddha
the desires annihilated, can't recur in him,
that Buddha of infinite wisdom, the trackless,
by what track can you lead him ?
can't give another existence a fresh,
by what track can you lead him,
that Buddha of infinite wisdom, the trackless.
even the devas are envious, of such mindful self-enlightened Ones.
difficult it is to hear pure Dhamma, difficult the birth of Enlightened Ones.
purify the mind; this is what all the Buddhas instruct.
Nibbana is supreme, say the Buddhas all,
having gone forth who hurts, torments others,
is verily not a monk at all.
moderation in food, dwelling in solitude, diligent practice of concentration,
--these are all the Buddha's instructions.
these desires are verily suffering, give only little pleasures,
knowing thus, the wise man delights not even in celestial pleasures,
and the disciple of the Enlightened One engages in annihilating desires.
gardens, mountains, pagodas, forests or even trees,
but such a refuge is not safe, not the best refuge,
having gone to these, all sufferings do not cease.
perceives the four noble truths with panna;
suffering, the origin of suffering and its cessation,
and the noble eight-fold path leading to this cessation;
this refuge is safe, this is the best refuge,
having taken this refuge, all sufferings cease.
that clan prospers in which, such a wise one is born.
beneficent the exposition of the Dhamma so pure,
beneficent is the harmony in sangha,
beneficent the practice of austerity together,
who have overcome worldly entanglement,
and are free from suffering and lamentation,
the merit earned by their worship is immeasurable, beyond prediction.
Chapter 15
Happiness
among men who hate we dwell free from hate.
How happily we live! Free from disease amidst those afflicted with disease,
among men who are ailing we dwell free from disease.
How happily we live! Amidst those eager for pleasures, free from eagerness,
amidst men eager for pleasures we dwell free from eagerness.
like devas of Abhassara loka, we feed on bliss.
giving up victory and defeat, the tranquil one lives happily.
no suffering like five-aggregates, no bliss like tranquility.
203 Hunger is the worst disease, sankhara the greatest distress,
knowing this as it really is, understand, Nibbana is the highest bliss.
204 Health is the greatest gain, contentment the greatest riches,
trustworthy the best relative, Nibbana the highest bliss.
one becomes free from fear and evil, after the taste of piti
*not seeing the fools is also always a great pleasure.
the association of fools, like that of an enemy, is always painful,
the association of wise, like that of kinsfolk, is always joyful.
the persevering noble who leads a moral life;
follow such a virtuous and intelligent one,
even as the moon follows the path of constellations.
Chapter 16
Affection
giving up the beneficent, seeks pleasure, envies the one who meditates.
painful it is not to see the dear ones, and to see the not dear.
no knots remain in him, who has neither likes nor dislikes.
one free from likes has no sorrow, how can there be fear?
affection-free has no sorrow, how can there be fear ?
one free from attachment has no sorrow, how can there be fear?
Lust begets sorrow, lust begets fear,
one free from lust has no sorrow, how can there be fear?
Desire begets sorrow, desire begets fear,
one free from desire has no sorrow, how can there be fear?
and does all his duties, such a one is loved by all people.
not fettered by sensual pleasures, he is called the "upstream bound".
-20 is received gladly by friends, relatives and well-wishers,
even so when a virtuous man goes from this world to the next one,
his meritorious deeds receive him, as kinsmen welcome a dear one on return.
Chapter 17
Anger
221 Gives up anger, overcomes all fetters, and abandons all pride,
no suffering befalls him, who calls nothing his own,
and is detached from the body and mind.
him I call a charioteer, the rest only hold the reins.
conquer miser by generosity, conquer the liar by truthfulness.
by these three means one goes to the presence of the devas.
reach that unshakeable place, where all sorrows are curtailed.
who strive after Nibbana, their taints become extinct.
"they blame him who is silent, he who talks much is also blamed,
and they blame him who speaks little", none in this world escapes getting blamed.
There never has been, nor will be, nor is to be found these days,
anyone who is wholly blamed, or who is wholly praised.
229 He whom the wise praise, observing him day after day;
-30 faultless, wise, endowed with insight and virtue,
pure like gold coin from Jambu river; who can blame him?
He is praised even by devas, and even brahmas praise him.
231 Restrain your body, guard against evil deeds,
-3 giving up evil deeds, cultivate noble deeds
Restrain your speech, guard against evil speech,
Giving up evil speech, cultivate noble speech.
Restrain your mind, guard against evil thoughts,
giving up evil thoughts, cultivate noble thoughts.
the wise who restrain their mind, are indeed perfectly restrained.
-6 standing at the threshold of departure, with no provisions for your journey.
Make yourself a lamp, become wise, and strive quickly,
You will reach the abode of nobles, remove impurities, be blemish free.
237 Your life has come near its end, and you go to the presence of Yama slowly,
-8 there is no resting-place on the way, and no provisions for your journey.
Make yourself a lamp, become wise, and strive quickly,
You will never be subject to rebirth and decay,
remove impurities become blemish-free.
let a wise man remove the impurities of his own mind, gradually, little by little.
so does a transgressor go to nether planes, through deeds done by himself.
non-repair is the taint of houses,
indolence is the taint of beauty,
heedlessness is the taint of a protector.
-3 evil deeds are indeed the taint, be it this world or the other.
But taint worse than these is ignorance-the greatest taint,
O Bikkhus! Become pure and taintless by abandoning this taint.
244 Life is easy for one who is shameless, arrogant like a crow,
-5 destroyer of other's good, slanderer, impudent and impure.
Life is hard for one who is modest, not impudent and seeks always purity,
free from attachment, has pure livelihood, and sees insightfully.
-8 takes what is not given to him and commits adultery,
gives himself to drinking intoxicating liquors,
in this world itself verily, he digs his own roots,
know this O Man, evil befalls one who leads unrestrained life,
let not greed and wrong doing torment you for long time.
-50 on seeing food and drink given to others, one who frets,
cannot achieve concentration of mind, be it day or night.
But he, in whom this envy is destroyed, completely uprooted,
always attains concentration of mind, be it day or night.
251 There is no fire like craving, like aversion no captor,
there is no snare like delusion, like desire no swift river.
one broadcasts other's faults as one the chaff winnows,
but hides his own, as a gambler hides the unlucky throw.
his own impurities increase, far he is from cessation of defilements.
-5 mankind delights in worldliness, free from such snares are the Buddhas.
There is no path in the sky, outside the sangha there are no samanas,
the sankharas are not permanent, never perturbed are the Buddhas.
Chapter 19
The Righteous (established in Dhamma)
256 He is not established in Dhamma, who achieves his purpose in a hurry,
they call him wise, who works considering the right and the wrong fully.
such a guardian of Dhamma, the wise one,
"Established in Dhamma" he is said to be.
one who is forgiving, free from enmity, free from fear,
is said to be "The Learned".
listening a little, one who experiences it within his body,
being never heedless, is indeed " Well versed in Dhamma".
surely his age is ripe, but he is called "one grown old in vain".
that resolute person, free from defilements, is called a "Venerable Elder".
-3 a jealous, miserly, wicked man, doesn't become a "good person".
In whom all these evils are destroyed completely, removed from the root,
that wise one is said to be a "good person", being free from all defilements.
264 Just by shaving the head, one who tells lies and lacks austerities,
-5 doesn't become a samana,
how can one full of desires and greed become a samana ?
One who subdues all evils, be these gross or subtle,
having overcome all evils is called a samana.
266 Just by begging alms from others, one doesn't become a bikkhu,
-7 one who practices the Dhamma fully, not just some parts, is indeed a bikkhu.
Transcending both evil and good, one who leads a virtuous life,
dwells in the world abiding in knowledge, is called a bikkhu.
-9 the wise one who weighing everything, accepts what is good, forsakes all evil,
on this account becomes a sage.
One who contemplates about both the lokas, is also called a sage.
270 One who injures living beings, cannot be a noble one,
one who injures none, is called the noble one.
-2 neither by attainment of meditative calm, nor by solitary dwelling,
do I experience that bliss of release, which cannot be attained by any worldling,
bikkhus! Do not rest content, till all the defilements are extinct.
Chapter 20
The Path
273 Among the paths, the best is the noble eightfold path,
among the truths, the best are the four noble truths,
among the virtues the best is freedom from attachment,
among the bipeds, the best is the Buddha, possessor of the 'sight'.
follow the path steadily, it would put Mara in confusion.
I have expounded this path after I knew, all thorns* have been removed.
the meditators following the path steadily, would become free from Mara's snare.
when one 'sees' this with wisdom experientially,
the suffering is rent asunder, this is the path to mental purity.
-9 when one 'sees' this with wisdom experientially,
the suffering is rent asunder, this is the path to mental purity.
"All phenomena are non-self ",
when one 'sees' this with wisdom experientially,
the suffering is rent asunder, this is the path to mental purity.
280 Though young and strong, but lazy, doesn't get up when it is time,
irresolute, procrastinating, the way of the wisdom can never find.
tread the path expounded by the sage, keeping pure these three roads of action.
knowing these two paths leading to woe and weal,
keep your conduct such, as would increase your wisdom.
it breeds the fear of rebirth,
cutting down the forest of cravings, bikkhus
do you attain Nibbana, freedom from rebirth.
he continues to remain in bondage, as a sucking calf is bound to its mother.
cultivate the path to peace, to Nibbana, expounded by the Buddha.
the deluded one thinks so, no reckoning the ever present danger.
is carried off by Death, as a great flood carries off a sleeping village.
-9 when seized by Death, there can be no safety in kinsmen,
knowing this, the wise and learned, restrained by morality,
should quickly clear the path to Nibbana, the true safety.
Chapter 21
Miscellaneous
290 If in giving up a pleasure of little worth, one sees a larger pleasure,
the wise man would give up the little one, and look to the larger pleasure.
would get entangled in enmity, and never be free from bitterness.
does what ought not to be done,
in such a heedless, conceited person
the defilements continually build up.
avoiding what ought not to be done, doing what ought to be done steadfastly,
for such a mindful person, continually aware of impermanence,
the defilements cease completely.
-5 and the two khattiya kings,
having destroyed the kingdom, along with the confidant servant(craving),
the brahmin becomes sinless.
Having killed the mother, and father and the two brahmin kings,
having killed the fifth tiger, the brahmin becomes sinless.
296 Ever vigilant and fully awake are the disciples of the Gautama,
-301 be it day or night, they are always mindful of the qualities of the Buddha.
Ever vigilant and fully awake are the disciples of the Gautama,
be it day or night, they are always mindful of the qualities of the Dhamma.
Ever vigilant and fully awake are the disciples of the Gautama,
be it day or night, they are always mindful of the qualities of the Sangha.
Ever vigilant and fully awake are the disciples of the Gautama,
be it day or night, they are always mindful of the nature of the body.
Ever vigilant and fully awake are the disciples of the Gautama,
be it day or night, their thoughts are always set on non-violence.
Ever vigilant and fully awake are the disciples of the Gautama,
be it day or night, their mind always delights in meditation.
the hard life of a householder too is painful,
to live with an unpleasant person is painful,
to travel in the samsara is painful,
so don't be a traveler in samsara, do not suffer again and again.
in whichever city he goes, he is worshipped.
even though near, the wicked are not seen, , like an arrow shot in the night.
restraining yourself alone, find delight in dwelling in a forest.
Chapter 22
The Hell
who having done say " I didn't do it".
Both of them being evil doers,
after death suffer equally for it.
by their evil deeds such wicked people, in hell are reborn.
to swallow a ball of red hot iron,
than to eat the alms-food offered by his countrymen.
-10 disturbed sleep, acquiring demerit, reproach, and suffering in hell.
One acquires demerits, and gets reborn in hell,
besides a frightened man and a frightened woman can enjoy very little,
the king also slaps heavy punishment,
so do not run after another man's wife, be careful.
311 Just as a blade of grass can cut the hand, if one is not careful,
monkhood, when not carefully practised, can lead to hell.
improper observance of righteousness, can not benefit greatly.
a recluse who is slack, only bespatters himself
with the dust of impurities.
a good deed done is better, it does not cause suffering later.
so guard yourself, let not even a single moment pass wastefully.
Those who waste present moments, when consigned to hell suffer greatly.
and not ashamed of what they ought to be ashamed,
such deluded ones, holding wrong views, are banished to lower planes.
and do not fear when they ought to fear,
such deluded ones, holding wrong views, are banished to lower planes.
and see nothing evil, in what is evil,
such deluded ones holding wrong views, are banished to lower planes.
and what is not evil, as not evil,
such men holding right views, enter the higher planes.
Chapter 23
The Elephant
so shall I endure harsh words, indeed most people are immoral.
the tamed is the best among men, who patiently endures hard words.
and the great elephants when tamed well,
but one who has tamed himself, is certainly far better.
where a well restrained man goes with his senses thoroughly tamed.
with temples running with a pungent sap, is uncontrollable,
yearning for his elephant grove, when bound, he eats not even a morsel.
like a well fed hog, that foolish one, enters the womb, again and again.
I shall now control it properly,
as a mahout controls a elephant in rut with his goad.
like an elephant sunk in mire, extricate yourself from the evil way.
walk with him joyfully, mindfully overcoming all the dangers.
walk alone like the king who has renounced the country he vanquished,
or like the elephant Matanga roaming in the woods.
walk alone, keep few desires, committing no sins,
like the elephant Matanga roaming in the woods.
mutual contentment too gives happiness,
at the end of life the merits give happiness.
getting rid of all suffering gives the greatest happiness.
to serve the father gives happiness,
serving a samana gives happiness,
to serve a brahmin gives happiness.
unshakeable faith gives happiness,
attainment of wisdom gives happiness,
avoidance of sins gives happiness.
Chapter 24
Tanha( or craving)
like a monkey seeking fruit in forest, he runs from one life to another.
his sorrows increase continually like the luxuriant birana grass.
all his sorrows fall away, like water drops from a lotus leaf.
uproot the craving as one digs the birana grass to get its fragrant roots,
Mara would then not destroy you again and again, as a river destroys the reeds.
even though cut down, would grow again,
even so, till the latent cravings are not uprooted,
the suffering arises again and again.
that man of wrong views is carried away by thoughts full of craving.
observe this creeper thus arisen, and through wisdom cut its roots.
the men attached to pleasures, hankering after them,
indeed undergo birth and aging.
bound fast by mental fetters, suffer for a long time, again and again.
so a bhikkhu desiring freedom from craving, should this tanha eradicate.
yet, though free of forest(of desires) he rushes back to that forest;
look at this man, who though free, runs towards bondage.
really strong fetters are passionate attachment to sons, wives, gems and jewels.
and drags to lower planes,
cutting these, they renounce the world,
giving up all sensual pleasures and expectations.
in the web of their own making,
the wise ones having cut this web, walk on without longing,
leaving behind all suffering.
one whose mind is freed from all (conditioning), doesn't return to birth and aging.
whose cravings are strong,
his tanha increases even more, he only makes his fetters strong.
contemplating on the unpleasantness of all objects,
he would certainly get rid of all cravings, this man would cut Mara's all bonds.
he uproots the thorns of 'becoming', this is his last embodiment.
skilled in knowledge of significance of words,
who knows well the grouping and sequence of letters,
he is called a man of great wisdom, one who has lived his last.
I have renounced all, destroyed tanha, and become free,
having known this all myself, to whom shall I point, "My teacher is he?".
the delight in Dhamma excels all delights, extinction of tanha uproots all ills.
caught in the craving of wealth, the fool destroys himself,
as he would destroy other.
so the offerings made to people free of craving, always bring great reward.
so the offerings made to people free of aversion, always bring great reward.
358 Weeds are the bane of fields, delusion the bane of this mankind,
so the offerings made to people free of delusion, always bring great reward.
359 Weeds are the bane of fields, desires the bane of this mankind,
so the offerings made to people free of desires, always bring great reward.
Chapter 25
The Bhikkhu
restraint in the nose is good, good the restraint in the tongue.
restraint in the mind is good, good the restraint in all things.
A bhikkhu restrained in all things, is freed from all ills.
controls his speech, is well controlled,
who delights inwardly, is composed, who is alone and contented.
who illumines the meaning and the text of Dhamma; his words are sweet.
is always aware of Dhamma; such a bhikkhu doesn't fall from the noble Dhamma.
the bhikkhu who envies others, can never achieve concentration.
366 Let a bhikkhu not despise his gains21, even if these are little,
even the devas praise him, who leads a pure life, is not slothful.
367 One who doesn't cling at all to the aggregates of mind and body,
who possesses nothing, but grieves not, he indeed is called a bhikkhu.
is devoted to the teaching of the Buddha,
would realise the tranquil abode, and the joy of extinction of sankharas.
throw away cravings and aversions, you would attain Nibbana easily.
the bhikkhu who frees himself from five bondages , is called
" one who has crossed all tides".
let not your mind wander in sensual pleasures,
that you may not for your heedlessness have to swallow the hot iron ball,
that you may not cry out burning, "This I suffering", and wail.
there is no wisdom in him who doesn't meditate,
one who has wisdom and also meditates, he is indeed close to the Nibbana state.
on clearly discerning the right Dhamma, experiences supra-human exultation.
and passing away of the aggregates, mindfully,
he gains joy and rapture; that to the wise is the path to immortality.
restraint of senses, contentment, restraint according to precepts,
cultivating good friends of pure livelihood, who are zealous.
his joy being great, that would end all his ills.
so should you bhikkhus, shed off cravings and aversions.
who has given up all worldly pleasures, is said to be " The fully calmed".
Thus guarded by yourself, and mindful, you will abide in happiness.
so restrain yourself, as a merchant curbs a fine horse.
obtains the tranquil abode, and the happiness of extinction of sankharas.
illumines this world as the moon when freed from clouds.
Chapter 26
The Brahmin
knowing the extinction of sankharas,
you would experience the Unconditioned easily.
in that knowing one, all the fetters are destroyed.
not even their interaction; who is fearless and free from attachment.
who has done, what ought to be done, and attained the noble aim.
the warrior shines in his armour, in meditation shines the brahmin,
but the Buddha shines in his self-effulgence, be it day or night.
he is called a 'samana',
since he gets rid of mental impurities, he is called a 'pabbajita'.
shame on him who strikes a brahmin, and greater shame on him
who gets angry on the assailant.
from pleasant objects,
wherever the mind turns back from violence, even there the suffering ceases.
is restrained in these three, him I call a brahmin.
one should pay respectful obeisance to him,
as to the sacrificial fire pays the brahmin.
in whom there is truth and Dhamma, he is pure, he is brahmin.
internally you are full of defilements, externally you wash yourself clean.
and meditates alone in forest, him I call a brahmin.
I do not call him a brahmin,
he is just a "bhovadi", who accumulates goods,
one who is free from goods, free from attachment, him I call a brahmin.
beyond attachment, free from impurities, him I call a brahmin.
who has thrown off the yoke, is awakened, him I call a brahmin.
and being put in prison,
whose army and strength is forbearance, him I call a brahmin.
self restrained, in his last body, and observes austerities.
like mustard seeds on an awl tip, or water on lotus leafs.
who has laid aside the burden, and become free from all defilements.
who discerns the right and the wrong way, the noble goal who has found.
who has no home, and only a few wants.
who neither kills, nor motivates others to kill, him I call a brahmin.
unattached among the attached, peaceful among those with weapons.
like mustard seeds from an awl tip, him I call a brahmin.
free from harshness, by which no one is offended.
be it small or large, long or short, good or bad, him I call a brahmin.
free from desires, free from impurities, him I call a brahmin.
who has obtained the hidden nectar, him I call a brahmin.
who has transcended both good and evil, him I call a brahmin.
whose cravings for existence are extinct, him I call a brahmin.
who is pure, meditative, undoubting, and has crossed the ocean,
who is free from grasping, perfectly calm, him I call a brahmin.
who gives up all desires, and leaves home to become a mendicant.
who gives up all tanha, and leaves home to become a mendicant.
who gives up attachment to human pleasures, and even to celestial pleasures.
cooled from within,
the hero who has conquered all the lokas, him I call a brahmin.
free from attachment, living rightly, and awakened, him I call a brahmin.
whose taints are extinct, the arahant, him I call a brahmin.
free from possessions, unattached, him I call a brahmin.
has accomplished his study,
who has overcome Death, is fearless, heroic, noble and full of sagacity.
who has achieved supra-mundane knowledge, whose rebirth is extinct,
such a monk, who has accomplished what ought to be accomplished,
him I call a brahmin.