THE DHAMMAPADA
(An Anthology of Verses)
An anthology of 423 Buddhist verses embodying ethical and spiritual precepts arranged by subject.
Translated from Pali by John Richards.
Copyright (c) 1993 John Richards, Pembrokeshire (UK)
The Dhammapada - Information
The Dhammapada is an anthology of verses, belonging to the part of the Theravada Pali Canon of scriptures known as the Khuddaka Nikaya, and consists of 423 verses.
Something like a quarter of the verses are to be found in other parts of the Pali Tipitaka, particularly in the other verse parts of the Khuddaka Nikaya such as the Sutta Nipata and the Thera- and Theri-gatha.
The Dhammapada is probably the most popular book of the Pali Canon, with the possible exception of the Satipatthana Sutta, or the Sutta on the Turning of the Wheel of the Law (Dhamma-cakka-ppavattana Sutta). It is certainly the most frequently translated portion.
Teachings
of the
Buddha
The Dhammapada
Journey over, sorrowless, freed in every way, and with all bonds broken - for such a man there is no more distress. 90
The recollected go forth to lives of renunciation. They take no pleasure in a fixed abode. Like wild swans abandoning a pool, they leave one resting place after another. 91
Those for whom there is no more acquisition, who are fully aware of the nature of food, whose dwelling place is an empty and imageless release - the way of such people is hard to follow, like the path of birds through the sky. 92
He whose inflowing thoughts are dried up, who is unattached to food, whose dwelling place is an empty and imageless release - the way of such a person is hard to follow, like the path of birds through the sky. 93
When a man's senses have come to peace, like a horses well broken by the trainer, when he is rid of conceit and without inflowing thoughts - even devas envy such a well set man. 94
Like the earth he is not disturbed, like a great pillar he is firmly set and reliable, like a lake he is free from defilement. There are no more rebirths for such a well set man. 95
Freed by full realization and at peace, the mind of such a man is at peace, and his speech and action peaceful. 96
He has no need for faith who knows the uncreated, who has cut off rebirth, who has destroyed any opportunity for good or evil, and cast away all desire. He is indeed the ultimate man. 97
Whether in the village or the forest, whether on high ground or low, wherever the enlightened live, that is a delightful spot. 98
Delightful for them are the forests where men find no delight. The desire-free find delight there, for they seek no sensual joys. 99
Better than a thousand pointless words is one saying to the point on hearing which one finds peace. 100
Better than a thousand pointless verses is one stanza on hearing which one finds peace. 101
Better than reciting a hundred pointless verses is one verse of the teaching (one dhammapada) on hearing which one finds peace. 102
Though one were to defeat thousands upon thousands of men in battle, if another were to overcome just one - himself, he is the supreme victor. 103
Victory over oneself is better than that over others. When a man has conquered himself and always acts with self-control, neither devas, spirits, Mara or Brahma can reverse the victory of a man like that. 104, 105
Though one were to perform sacrifices by the thousand month after month for a hundred years, if another were to pay homage to a single inwardly perfected man for just a moment, that homage is better than the hundred years of sacrifices. 106
Though one were to tend the sacrificial fire for a hundred years in the forest, if another were to pay homage to a single inwardly perfected man for just a moment, that homage is better than the hundred years of sacrifice. 107
All the sacrifices and offerings a man desiring merit could make in a year in the world are not worth a quarter of the better merit of homage to the righteous. 108
Four principal things increase in the man who is respectful and always honours his elders - length of life, good looks, happiness and health. 109
Though one were to live a hundred years immoral and with a mind unstilled by meditation, the life of a single day is better if one is moral and practices meditation. 110
Though one were to live a hundred years without wisdom and with a mind unstilled by meditation, the life of a single day is better if one is wise and practices meditation. 111
Though one were to live a hundred years without seeing the rise and passing of things, the life of a single day is better if one sees the rise and passing of things. 113
Though one were to live a hundred years without seeing the deathless state, the life of a single day is better if one sees the deathless state. 114
Though one were to live a hundred years without seeing the supreme truth, the life of a single day is better if one sees the supreme truth. 115
Be urgent in good; hold your thoughts off evil. When one is slack in doing good the mind delights in evil. 116
If a man has done evil, let him not keep on doing it. Let him not create an inclination to it. The accumulation of evil means suffering. 117
If a man has done good, let him keep on doing it. Let him create an inclination to it. The accumulation of good means happiness. 118
An evil man encounters good so long as his evil behaviour does not bear fruit, but when his evil behaviour bears fruit, then the evil man encounters the evil consequences. 119
An good man encounters evil so long as his good behaviour does not bear fruit, but when his good behaviour bears fruit, then the good man encounters the good consequences. 120
Do not think lightly of evil that not the least consequence will come of it. A whole waterpot will fill up from dripping drops of water. A fool fills himself with evil, just a little at a time. 121
Do not think lightly of good that not the least consequence will come of it. A whole waterpot will fill up from dripping drops of water. A wise man fills himself with good, just a little at a time. 122
One should avoid evil like a merchant with much goods and only a small escort avoids a dangerous road, and like a man who loves life avoids poison. 123
If there is no wound on one's hand, one can handle poison. Poison has no effect where there is no wound. There is no evil for the non-doer. 124
Whoever does harm to an innocent man, a pure man and a faultless one, the evil comes back on that fool, like fine dust thrown into the wind. 125
Some are reborn in a human womb, evil-doers go to hell, the good go to heaven, and those without inflowing thoughts achieve final liberation. 126
Not in the sky, nor in the depths of the sea, nor hiding in the cleft of the rocks, there is no place on earth where one can take one's stand to escape from an evil deed. 127
Not in the sky, nor in the depths of the sea, nor hiding in the cleft of the rocks, there is no place on earth where one can take one's stand to not be overcome by death. 128
All fear violence, all are afraid of death. Seeing the similarity to oneself, one should not use violence or have it used. 129
All fear violence, life is dear to all. Seeing the similarity to oneself, one should not use violence or have it used. 130
He who does violence to creatures seeking happiness like himself does not find happiness after death. 131
He who does no violence to creatures seeking happiness like himself does find happiness after death. 132
Don't speak harshly to anyone. If you do people will speak to you in the same way. Harsh words are painful and their retaliation will hurt you. 133
If you don't disturb yourself, like a broken gong does not vibrate, then you have achieved nirvana. Irritability no longer exists for you. 134
Like a cowherd driving cows off to the fields, so old age and death take away the years from the living. 135
Even when he is doing evil, the fool does not realize it. The idiot is punished by his own deeds, like one is scorched by fire. 136
He who does violence to the peaceful and harmless soon encounters one of ten things - He may experience cruel pain, disaster, physical injury, severe illness, or insanity, or else trouble with the authorities, grave accusation, bereavement, or loss of property, or else destruction of his house by fire, and on the death of his body the fool goes to hell. 137, 138, 139, 140
Neither naked asceticism, matted hair, dirt, fasting, sleeping on the ground, dust and mud, nor prolonged sitting on one's heels can purify a man who is not free of doubts. 141
Even if richly dressed, when a man behaves even-mindedly and is at peace, restrained and established in the right way, chaste and renouncing violence to all forms of life, then he is a brahmin, he is a holy man, he is a bhikkhu (true Buddhist monk). 142
Where is that man in the world who is so restrained by shame that he avoids laziness like a thoroughbred horse avoids the whip? 143
Like a thoroughbred horse touched by the whip, be strenuous and determined. Then you will be able to rid yourself of this great suffering by means of faith, morality, energetic behaviour, stillness of mind and reflection on the teaching, after you have become full of wisdom, good habits and recollection. 144
Navies channel water, fletchers fashion arrows, and carpenters work on wood, but the good disciple themselves. 145
What is this laughter, what is this delight, forever burning (with desires) as you are? Enveloped in darkness as you are, will you not look for a lamp? 146
Look at the decorated puppet, a mass of wounds and of composite parts, full of disease and always in need of attention. It has no enduring stability. 147
This body is worn out with age, a nest of diseases and falling apart. The mass of corruption disintegrates, and death is the end of life. 148
When these grey bones are cast aside like gourds in autumn, what pleasure will there be in looking at them? 149
It is a city built of bones, and daubed with flesh and blood, in which old age and death, pride and hypocrisy are the inhabitants. 150
Even kings' splendid carriages wear out, and the body is certain bound to grow old, but the Truth found by the saints is not subject to aging. That is what the saints themselves proclaim. 151
An ignorant man ages like an ox. His flesh may increase, but not his understanding. 152
I have passed in ignorance through a cycle of many rebirths, seeking the builder of the house. Continuous rebirth is a painful thing. But now, housebuilder, I have found you out. You will not build me a house again. All your rafters are broken, your ridge-pole shattered. My mind is free from active thought, and has made an end of craving. 153, 154
Those who have not lived the holy life, and have not acquired wealth in their youth, grow old like withered cranes beside a fishless pool. 155
Those who have not lived the holy life, and have not acquired wealth in their youth, lie like spent arrows, grieving for times past. 156
Knowing that one is dear to oneself, one should guard oneself well. For one out of the three watches of the night a wise man should keep watch. 157
First he should establish himself in what is right. Then if he teaches others, the wise man will not be corrupted. 158
If one would only apply to oneself what one teaches others, when one was well disciplined oneself one could train others. It is oneself who is hard to train. 159
One is one's own guardian. What other guardian could one have? With oneself well disciplined one obtains a rare guardian indeed. 160
The evil he has done himself and which had its origin and being in himself breaks a fool, like a diamond breaks a precious stone. 161
A man of great immorality is like a creeper, suffocating the tree it is on. He does to himself just what an enemy would wish him. 162
Things which are wrong and to one's own disadvantage are easily enough done, while what is both good and advantageous is extremely hard to do. 163
The fool, who out of attachment to a wrong view speaks ill of the religion of the enlightened and noble ones who live according to truth, brings forth fruit to his own downfall, like the offspring of the bamboo. 164
By oneself one does evil. By oneself one is defiled. By oneself one abstains from evil. By oneself one is purified. Purity and impurity are personal matters. No one can purify someone else. 165
One should not neglect one's own welfare for that of someone else, however great. When one has understood what one's own welfare really consists of, one should apply oneself to that welfare. 166
Don't practice an ignoble way of life, don't indulge in a careless attitude. Don't follow a wrong view, and don't be attached to the world. 167
Wake up and don't be careless, but lead a life of well-doing. He who follows righteousness lives happily in this world and the next. 168
Lead a life of righteousness, and not a life of wrong-doing. He who follows righteousness lives happily in this world and the next. 169
Look on the world as a bubble, look on it as a mirage. The King of Death never finds him who views the world like that. 170
Come, look at the world as a gilded royal carriage, in which fools get bogged down, while men of understanding have no attachment to it. 171
Even if previously careless, when a man later stops being careless, he illuminates the world, like the moon breaking away from a cloud. 172
When a man's bad deeds are covered over by good ones, he illuminates the world, like the moon breaking away from a cloud. 173
Blinded indeed is this world. Few are those who see the truth. Like a bird breaking out of the net, few are those who go to heaven. 174
Wild swans take the path of the sun. Men with powers travel through space, but the wise step right out of the world, by conquering Mara and his host. 175
When a man has already violated one rule, when he is a liar and rejects the idea of a future world, there is no evil he is not capable of. 176
Miserly people certainly do not go to heaven. Fools for sure do not praise generosity, but the wise man who takes pleasure in giving is thereby happy hereafter. 177
Better than being sole king of the whole earth, better than going to heaven or sovereignty over the whole universe is the fruit of becoming a stream-winner. 178
By Jack Cornfield
