Teachings in Verse 1: Yamakavaggo: Paired Verses Verse 001 The mind foreruns all evil states. The mind’s their chief, their formative condition. In speaking or acting with a mind that’s defiled, Then suffering, like a cartwheel, follows surely behind. Verse 002 The mind foreruns all blessed states. The mind’s their chief, their formative condition. If one speaks or acts with an undefiled mind, Then happiness, like a shadow, follows surely behind. Verse 003 ‘He insulted me.’ ‘Assaulted me.’ ‘Vanquished me.’ ‘Robbed me.’ For anyone nursing such thoughts, Their vengefulness doesn’t cease. Verse 004 ‘He insulted me.’ ‘Assaulted me.’ ‘Vanquished me.’ ‘Robbed me.’ For anyone not nursing such thoughts, Their vengefulness ceases. Verse 005 Unfriendly deeds don’t cease through vengeance. They cease through non-vengeance. This is a timeless truth.
the ever-present possibility of death. For those who understand it, their quarrels cease. Verse 007 One who abides contemplating the loveliness of the female form, Whose sense faculties are unrestrained from grasping, Who is immoderate in the use of food, And is lazy and not energetic in the practice: Māra crushes him As wind crushes a weak tree. Verse 008 One who abides contemplating the unloveliness of the body, Whose sense faculties are well-restrained from grasping through the practice of mindfulness, Who is moderate in the use of food, Who has faith in the perfection of the Perfect One’s enlightenment, Who is energetically applied to the practice: Māra doesn’t crush him, As wind doesn’t crush a mountain of rock. Verse 009 A monk who’s full of defilements Who wears the ochre robe, Who lacks restraint and integrity, Is unworthy of the robe. Verse 010 A monk who’s free of defilements, Who’s established in good conduct Who’s blessed with restraint and integrity, Is worthy of the ochre robe. Verse 011 Those who cultivate wrong thoughts, And apply themselves to unskilful objects of meditation, Regard the essence of the religious life as peripheral, And consider as peripheral its very essence: They will never realize its essence.
the religious life, Its essence, and conclusion. (M.1.197). Verse 012 Those who cultivate right thoughts, And apply themselves to skilful objects of meditation, Regard the essence of the religious life as its essence, And consider as peripheral what is peripheral: They will realize its essence. Verse 013 As rain seeps into a poorly roofed house: So, attachment seeps into an undeveloped mind. Verse 014 As rain doesn’t seep into a well-roofed house, So, attachment doesn’t seep into a well-developed mind. Verse 015 In this life they grieve. And next life they grieve. Evil doers grieve in both. They grieve and are troubled, Recalling their own immoral conduct. Verse 016 In this life they’re pleased. And next life they’re pleased. The meritorious are pleased in both. They’re delighted, extremely delighted, Recalling the purity of their own conduct. Verse 017 Here he’s tormented; hereafter tormented; The doer of evil’s in both ways tormented.
arising in hell. Verse 018 Here he rejoices; hereafter rejoices; The maker of merit in both ways rejoices. “I have made merit,” he greatly rejoices He further rejoices in heaven as well. Verse 019 If a monk much recites the scriptures, but does not act accordingly, He is negligent in the practice. He’s like a cowherd counting other’s cattle. He has no share in the life of asceticism. Verse 020 Though a monk little recites the scriptures; If he practises in accordance with the teaching; If he abandons attachment, hatred, and deluded perception; If he possesses right knowledge of things according to reality; If his mind is liberated from spiritual defilement; Not grasping anything in either this world or the world beyond: He is fully involved in the life of asceticism. 2: Appamādavaggo: Verses on Diligence Verse 021 Diligence is the path to the Deathless. Negligence is the pathway to death. Those diligent in the practice go beyond death. Whilst the negligent are as if already dead. Verse 022 The wise, seeing this special quality of diligence, rejoice in it, Taking delight in the Noble One’s sphere of practice.
constantly and resolutely applied to the practice, They reach Nibbāna, Unsurpassed safety from the danger of bondage to individual existence. Verse 024 One who is energetically applied to the practice, Who is mindful, Pure in conduct, Practising the teachings as a matter of vital concern, Who is restrained in conduct, Living righteously, Diligent in the practice: His glory grows. Verse 025 Through exertion, Dligence in the practice, Restraint in conduct, And inward taming: A sage should make an Island for himself Which the flood of suffering does not overwhelm. Verse 026 Fools are negligent in the practice. The wise foster diligence as their greatest wealth. Verse 027 Don’t be negligent in the practice. Don’t get involved with sensuous delight. The diligent, meditative person attains happiness supreme. Verse 028 The sage expels negligence in the practice through diligence, Then having mounted the palace of wisdom, Free of grief he ponders the grieving world. The sage ponders fools like one standing on a mountain ponders those standing on the land below.
one of great wisdom, Spiritually awake amongst sleepers, Forges ahead, Leaving the others behind, Like a thoroughbred paired against jades. Verse 030 Through diligence in the practice Sakka attained supremacy amongst the devas. Thus, Buddhas ever praise diligence. And negligence they ever criticise. Verse 031 A bhikkhu who in diligence takes delight And who in negligence sees danger, Advances like a fire, Burning up ties to individual existence, weak and strong. Verse 032 A bhikkhu who takes delight in diligence Who in negligence sees danger, Is incapable of falling away from skilful factors. He is close to Nibbāna. 3: Cittavaggo: Verses on the Mind Verse 033 Like a fletcher straightens an arrow, The sage straightens up his unsteady, fluttery mind, Which is hard to supervise, hard to restrain. Verse 034 Like a fish removed from its watery abode and thrown onto dry land, The mind fights and struggles, trying to escape Māra’s dominion.
is unruly, flighty, darting where it wishes. A mind that is tamed brings happiness. Verse 036 The mind is Very hard to discern, Very subtle, Darting where it wishes. The sage should guard it with mindfulness. A mind guarded with mindfulness brings happiness. Verse 037 The mind: Travelling far, Wandering alone, Incorporeal, Hides in the inner recesses of the heart. Those who restrain it will be delivered from Māra’s bond: The thinking in personal terms that binds one to renewed states of individual existence. Verse 038 For one whose mind is unestablished in mindfulness, Who doesn’t understand the teachings, Whose faith in the perfection of the Perfect One’s enlightenment is unsteady: His wisdom is not perfected. Verse 039 For one who is free of lust and hatred, Who has abandoned both merit and evil, Who is devoted to wakefulness: There’s no danger of spiritual defilement. Verse 040 Knowing this human body is fragile like a clay pot, Make the mind powerful like a city,
guarding the victory, remain free of attachment. Verse 041 Not long, indeed, till it will rest, this body here, beneath the clod, Discarded, void of consciousness, like a useless block of wood. Verse 042 Whatever the harm an ill-wisher might do, If your mind’s ill-directed much worse can it do. Verse 043 Even one’s parents or kinsmen can’t do What a mind well-directed could accomplish for you. 4: Pupphavaggo: Verses on Flowers Verse 044 Who will investigate this world of beings with its devas, This wretched world of death? Who will gather up the well-taught words of the teachings Like an expert choosing flowers? Verse 045 The disciple in training will investigate this world of beings with its devas, This wretched world of death. The disciple in training will gather up the well-taught words of the teachings Like an expert choosing flowers. Verse 046 Knowing that this wretched human body is without substantial reality like a lump of froth, Realising its mirage-like nature, Having destroyed Māra’s sensuous flower-tipped arrows, You’ll leave the sight of the King of Death.
asleep, So death carries off with it spiritually asleep The man busy gathering the flowers of pleasure, Whose mind is attached to sensuous pleasure. Verse 048 Those busy gathering the flowers of pleasure, With minds attached to sensuous pleasure, Truly insatiable in sensuous pleasure, The Destroyer brings under his control. Verse 049 As a bee takes honey without harming the colour or fragrance of a flower, Likewise, a sage walks on almsround without harming the villagers’ faith or well-being. Verse 050 Don’t scrutinise others’ wrongdoings. Don’t scrutinise others’ deeds and omissions. Just scrutinise your own deeds and omissions. Verse 051 As a beautiful flower might be colourful but odourless, Likewise uninspiring are the well-spoken words Of one who doesn’t put them into practice. Verse 052 As a beautiful flower might be colourful and fragrant, Likewise inspiring are the well-spoken words Of one who puts them into practice. Verse 053 Just as one can make many a garland from a heap of flowers, Lkewise much good should be done by one born a mortal.
only downwind. But the fragrance of virtue goes also upwind. All quarters are filled with the fragrance of virtue. Verse 055 Of the perfumes of sandalwood, lotus, and jasmine: The perfume of virtue is supreme. Verse 056 Insignificant is the fragrance of tagara or sandalwood. The fragrance of virtue is better, Reaching even the devas. Verse 057 Māra finds not the path at death, Of those who are perfect in virtue, Those diligent in the practice, Who, through knowledge of things according to reality, Are liberated from spiritual defilement. Verse 058-059 As upon a rubbish heap beside the road Might grow a fragrant and charming lotus. Likewise, a disciple of the Awakened One Living amongst blind, common men, Shines forth due to his wisdom. 5: Bālavaggo: Verses on Fools Verse 060 Long is the night for the sleepless. Long is a league for the weary. Long is the round of birth and death For the fool ignorant of the teachings.
find one’s better or equal, One should resolutely live the religious life by oneself. There is no companionship with fools. Verse 062 ‘I have sons. I have savings: Thus the fool is racked by craving. Even he is not his own, How much less his sons and savings. Verse 063 If a fool admits his folly, He’s a sage on that account. But fools who think they’re truly wise. Then fools is what they’re rightly called. Verse 064 Even if a fool lives with a sage his whole life He’ll never know the nature of reality, Like a spoon never knows the taste of soup. Verse 065 If a wise man associates with a sage for even a moment, He’ll quickly know the nature of reality, Like the tongue knows the taste of soup. Verse 066 Fools live with themselves as their own worst enemy Doing evil deeds which have a bitter fruit. Verse 067 That deed’s not good if one later regrets it, Experiencing its fruit with tears on one’s face.
it, If, pleased and happy, one receives its fruit. Verse 069 A fool thinks evil’s sweet as honey Whilst it bears no fruit. But when it bears its fruit, Then the fool encounters suffering. Verse 070 Though month after month a fool, mortifying himself, lifts his food with a blade of grass, He’s worth not a sixteenth part of the person who has mastered the practice. Verse 071 Evil deeds don’t bear results the same day, like the curdling of milk. They follow the fool, gradually burning him like fire covered in ashes. Verse 072 Knowledge given a fool will only harm him, Destroying his bright moral nature, And splitting his head. Verse 073 Fools want respect for non-existent good qualities, Wanting precedence amongst the bhikkhus, Authority in the monasteries, And to be the sole recipient of honour and gifts, Even when visiting other monks’ families. Verse 074 ‘Let householders and those gone forth into the ascetic life understand that whatever was achieved was achieved by me alone.’ ‘In respect of their various duties, let the monks be under my sole control.’ Such are the thoughts of a fool. His desires and conceit grow.
the path to Nibbāna. The Buddha’s disciple who understands this, should not delight in worldly honour, But should cultivate seclusion from sensuous pleasures and unskilful factors instead. 6: Paṇḍitavaggo: Verses on the Wise Verse 076-077 If one finds a seer of faults, a sage who speaks rebukingly, One should associate with a sage like this, as if he were a revealer of hidden treasure. For in associating with such a person one becomes better not worse. Let him advise and instruct, preventing what’s improper. He’s beloved to the good, and unbeloved to the bad. Verse 078 Don’t associate with evil friends and spiritually inferior men. Associate with virtuous friends and with the best of men. Verse 079 One who imbibes the teachings Sleeps soundly with a serene mind. A sage ever delights In the teachings explained by the Noble Ones. Verse 080 Irrigators channel water. Fletchers straighten arrows. Carpenters shape wood. The wise tame themselves. Verse 081 The wise are as unruffled by praise and blame As a rock is unruffled by wind.
sage becomes serene like a deep, limpid lake. Verse 083 Spiritually accomplished people Abandon attachment to everything. Good people Don’t speak out of desire for sensuous pleasure. Touched by pleasure or pain The wise show neither elation nor dejection. Verse 084 Not for yourself or the sake of another Should you yearn for a son, or for wealth, or an empire. Nor should you yearn for unrighteous success. Just strive to be virtuous, wise, and righteous. Verse 085 Few men go to the Far Shore. Most run up and down the Near Shore. Verse 086 When the teachings are explained rightly, Those who practise accordingly, Cross over the realm of death, so difficult to cross. Verse 087 A sage gone forth into the ascetic life, Having abandoned dark factors, Should develop bright factors, Practising in seclusion, which is so hard to enjoy. Verse 088 The sage, Free of luxurious possessions and of sensuous pleasure, In physical seclusion should seek delight. And should cleanse himself of spiritual defilements.
Free of grasping, who delight in abandoning attachment: Those glorious ones, with spiritual defilements destroyed, They in the world have realised Nibbāna. 7: Arahantavaggo: Verses on Arahants Verse 090 In one who is done with the round of rebirth, Who is free of grief, Free from individual existence, Who has abandoned spiritual shackles, No anguish is to be found. Verse 091 The mindful exert themselves. They take no delight in permanent abodes. They abandon one home after another Like geese leaving a lake. Verse 092 Those for whom there is no accumulating of merit or evil, Who have profoundly understood the nature of food, Whose sphere of practice is the state of refined awareness That is void of the perception of personal qualities And that is focused upon the unabiding phenomena, Perceiving the passing away of originated phenomena: Their destination is as mysterious as that of the birds in the sky. Verse 093 Those people whose spiritual defilements are destroyed, Who are not attached to the basic conditions for existence, Whose sphere of practice is the state of refined awareness That is void of the perception of personal qualities And that is focused upon the unabiding phenomena, Perceiving the passing away of originated phenomena.
in the sky. Verse 094 One whose spiritual faculties are calmed like well-tamed horses, Who has abandoned self-centredness And is free of spiritual defilement: Even the devas envy one of such good qualities. Verse 095 Those possessed of noble practices Are as untroubled as earth And as unmoved as a locking-post In respect of worldly conditions. Being as free of defilement as a crystal-clear lake, Their cycling through samsara is no more. Verse 096 For one of good qualities Who is liberated from spiritual defilement through complete knowledge of things according to reality, And who is inwardly at peace: His acts of mind, speech, and body are peaceful. Verse 097 Meaning: One who is not credulous, Who knows the Uncreated, Who has severed the links to the round of rebirth, Who has destroyed the opportunity for rebirth, Who’s rid of expectations regarding both this world and the next, He's the highest human, indeed. Double meaning: One who has no faith in the perfection of the Perfect One’s enlightenment, Who is ungrateful, A housebreaker, Who has destroyed the opportunity to have his doubts answered, An eater of vomit, He is of extreme audacity, indeed.
low ground, Wherever an arahant dwells, That place is delightful. Verse 099 Forests are delightful where people don’t throng. Those rid of attachment such places adore, For they are not seeking for sensuous pleasure. 8: Sahassavaggo: Verses on the Thousands Verse 100 Better than a thousand sayings unconducive to spiritual well-being, Is one meaningful saying which leads to inward peace. Verse 101 Better than a thousand verses unconducive to spiritual well-being, Is a single word of a verse, which leads to inward peace. Verse 102 Though one recites a hundred verses unconducive to spiritual well-being, Better is one word of the teachings, which leads to inward peace. Verse 103 Though in battle one might conquer a million men, He who conquers just one person, himself, Is victorious in the greatest of battles. Verse 104-105 The conquest of oneself is better than the conquest of others. For a man who has tamed himself and is restrained in conduct, No deva, gandhabba, māra, or brahmā can turn into defeat such a victory.
for a century, Then paid homage for a moment to one who had spiritually developed himself, That homage would be better than those sacrifices for a century. Verse 107 If a person worshipped fire in the forest for a century, Then paid homage for a moment to one who had spiritually developed himself, That homage would be better than that worship for a century. Verse 108 Whatever the many gifts or offerings that might be offered over the course of a year by one looking for merit They are worth a fraction of what is much better, namely: paying homage to those who are spiritually purified. Verse 109 For those who pay respect to and constantly honour those who are spiritually accomplished, four things increase: Their lifespan, good looks, happiness, and strength. Verse 110 Better than the life of a hundred years lived evilly and inwardly uncollected, Is the life of a single day lived virtuously and meditatively. Verse 111 Better than the life of a hundred years lived without inward collectedness and penetrative insight, Is the life of a single day blessed with penetrative insight, in one who is meditative. Verse 112 Better than the life of one who lives a hundred years lazy and sluggish in the practice, Is the life of a single day lived resolute and energetic in the practice. Verse 113 Better than the life of a hundred years lived not contemplating rise and fall, Is the life of a single day lived contemplating rise and fall.
not realising the Deathless, Is the life of a single day and realising the Deathless. Verse 115 Better than the life of a hundred years lived not understanding the supreme teachings, Is the life of a single day and understanding the supreme teachings. 9: Pāpavaggo: Verses on Evil Verse 116 Hurry to do good. Restrain your mind from evil. For one slow to do good, his mind delights in evil. Verse 117 If you do what’s evil, don’t repeat it. Don’t develop a taste for it. Accumulating evil is painful. Verse 118 If you do what’s good, repeat it. Develop a taste for it. Accumulating merit is pleasant. Verse 119 Even bad men have good fortune whilst their evil’s borne no fruit. When the evil bears its fruit, then the bad will meet with bad. Verse 120 Even good men have misfortune whilst their merit’s borne no fruit. When their merit bears its fruit, then the good will meet with good. Verse 121 Don’t trivialize evil conduct, Or think, ‘Its fruits won’t reach me.’
by little, is filled with evil. Verse 122 Don’t trivialize good conduct Or think, ‘Its fruits won’t reach me.’ A waterpot is filled drop by drop. A sage, little by little, is filled with merit. Verse 123 A wealthy merchant with a small convoy avoids a risky route. A man wanting to live avoids poison. Likewise, for safety’s sake, avoid evil. Verse 124 If a hand is unwounded, it can carry poison. Poison doesn’t affect the unwounded. Likewise, there’s no evil for one free of evil intentions. Verse 125 If a fool wrongs a man who is free of hatred, A pure person unblemished by spiritual defilement, The evil rebounds on that very fool, Like fine dust thrown against the wind. Verse 126 Some are reborn in a womb. Evildoers are reborn in hell. The righteous go to heaven. Those free of spiritual defilement pass away to Nibbāna-without-residue. Verse 127 Not in the heights of the sky, Or the depths of the ocean, Or concealed in a mountain cleft, Is there anywhere on earth one can escape the fruits of evil.
the depths of the ocean, Or concealed in a mountain cleft, Is there anywhere on earth one is not overcome by death. 10: Daṇḍavaggo: Verses on Violence Verse 129 All tremble at punishment. All fear death. Comparing oneself with others, Neither kill nor cause to be killed. Verse 130 All tremble at punishment. Life is dear to all. Comparing oneself with others, Neither kill nor cause to be killed. Verse 131 Whoever seeking pleasure, Canes those also seeking pleasure, Finds no pleasure in the hereafter. Verse 132 Whoever seeking pleasure, Doesn’t cane those seeking pleasure, Finds pleasure in the hereafter. Verse 133 Speak harshly to no one. Spoken to, they might speak back. Painful, your aggressive words. Words may strike you, tit for tat.
mind, Your mind is like a broken gong. Nibbāna have you realised. Your violent nature’s gone. Verse 135 Like herdsmen with sticks drive cows to pasture, Ageing and death torment the lives of living beings. Verse 136 In working evil, the fool does not realise there will be consequences. The fool will be roasted by his deeds, as if by fire. Verse 137-140 A person who attacks those free of violence and hatred, comes to one of ten states: Intense physical pain, Loss of property, Amputation of hands and feet, Physical illness, Mental derangement, Trouble from the king, Serious accusation, Loss of relatives, Loss of possessions, Or blazing fire burns down his home. And with his demise, the fool is reborn in hell. Verse 141 Neither wandering naked, Nor matted hair, Nor covering oneself with mud, Nor fasting, Nor lying on the bare ground, Nor the practice of uncleanliness, Nor practising in a squatting position: Will purify a mortal who has not overcome his unsureness about the excellence of the teachings.
in tranquillity, If he is peaceful, inwardly tamed, and assured of deliverance, Living the religious life having renounced violence towards all creatures: He is a Brahman. He is an ascetic. He is a bhikkhu. Verse 143 Is there anyone in the world who, restrained by shame, avoids criticism, like a good horse avoids the whip? Verse 144 Like a good horse touched by the whip, Be vigorously and earnestly applied to the practice. Then, through: Faith in the perfection of the Perfect One’s enlightenment, Virtue, Energy, Inward collectedness, And by: Examining the nature of reality, Being perfect in insightfulness into reality, Being perfect in conduct, Being mindful, You will abandon this not inconsiderable suffering. Verse 145 Irrigators channel water. Fletchers straighten arrows. Carpenters shape wood. Those with noble practices tame themselves. 11: Jarāvaggo: Verses on Old Age Verse 146 When the world is forever burning, Why the mirth? why the delight? Cloaked in inner darkness, Will you not seek for light?
orifices, A conglomerated mass, Full of ailments, An object of many greedy thoughts, In which there is neither endurance nor stability. Verse 148 Thoroughly worn out is this bodily form, A hotbed of illnesses. Easily damaged. A putrid mass. It soon breaks up. Truly, life ends in death. Verse 149 These wretched grey bones discarded like autumn gourd-shells: What is the pleasure in seeing them? Verse 150 This body is a city of bones, Plastered with flesh and blood, Old age and death hide within. And self-glory and denigration. Verse 151 Even the gaily coloured chariots of kings decay; And the body, too, reaches old age. But the teachings of the Good do not age. The Good make this known to the good. Verse 152 This man of little learning ages like an ox: His stoutness develops, his wisdom does not.
without respite, Looking for the housebuilder. Repeated birth is suffering. Verse 154 Meaning: But now you’re discovered, housebuilder. You’ll build no house, again. The rafters are broken. The roof is destroyed. My mind is free of originated phenomena. I’ve attained the destruction of craving. Implied meaning: But now you’re discovered, craving. You’ll build no body, again. My spiritual defilements are destroyed. Ignorance is destroyed. My mind is free of originated phenomena. I’ve attained the destruction of craving. Verse 155 Having neither lived the holy life nor, in their youth, made savings, They mope in their declining years like aged herons by a fished-out lake. Verse 156 Having neither lived the holy life nor, in their youth, made savings, They spend old age like discharged arrows, thinking on past pleasures. 12: Attavaggo: Verses on Caring for Oneself Verse 157 If you knew how beloved you are to yourself, You’d watch over yourself with great care. A sage should practise being wakeful In at least one of the three periods of the night.
thereafter. A sage should be free of defilements. Verse 159 Act in the way you tell others to train. With yourself being well-tamed they are easily trained. But taming oneself is not easy. Verse 160 You are your own Saviour. Who else could be your Saviour? With yourself well tamed you’ll find a Saviour hard to find. Verse 161 Evil done by the fool himself, born from himself, arisen from himself, Crushes him like a diamond crushes a hard gem. Verse 162 One whose conduct is extremely immoral behaves like a creeper strangling a tree: He does to himself what his enemy would like to do to him. Verse 163 To do what is bad and harmful to oneself, is easy. To do what is beneficial to oneself and good, is very difficult. Verse 164 The fool with evil dogmatic view, Who reviles the teachings of the arahants, the Noble Ones, those living righteously, Bears the fruit of his gains, honour, and renown to his own destruction. They are to him like the fruits of the bamboo, which destroy it. Verse 165 Evil is done by one’s very self. One is spiritually defiled by one’s very self. Evil is avoided by one’s very self. One is spiritually purified by one’s very self.
purify another. Verse 166 One shouldn’t neglect one’s own spiritual well-being for the sake of others, however many of them. Fully understanding the importance of one’s own spiritual well-being, one should be intent upon it. 13: Lokavaggo: Verses on the World Verse 167 Don’t pursue sensuous pleasure. Don’t be negligent in the practice. Don’t embrace a wrong view of reality. Don’t prolong your time in samsara. COMMENT And what is right view of reality? There is merit in giving; a result of deeds; a world hereafter; duties to parents; spontaneously arisen beings; ascetics who proclaim the world hereafter having realised it through transcendent insight. Verse 168 Rouse yourself. Don’t be negligent in the practice. Practise the teachings well. One practising the teachings well sleeps soundly in this world and the next. Verse 169 Practise the teachings well. Don’t practise them badly. One practicing the teachings well sleeps soundly in this world and the next. Verse 170 See the world as a water bubble: see it as a mirage. Looking at the world like this, the King of Death won’t find you.
chariot. Here fools founder. But for those who understand the nature of reality, There’s no bondage to individual existence. Verse 172 He who was earlier negligent in the practice, And later was diligent, Illuminates the world like the moon freed from clouds. Verse 173 He whose evil is covered by what’s good Illuminates the world like the moon freed from clouds. Verse 174 Blind is this world: Few see the nature of reality. Few birds escape a net: Few beings go to heaven. Verse 175 Swans traverse the sky. Those who practise the paths to psychic power go through the air. The wise leave the world having conquered Māra and his elephant. Verse 176 A person who transgresses one principle, truthfulness, and speaks falsehood, Has thereby abandoned rebirth amongst humans and devas. There is nothing evil he could not do. Verse 177 The stingy don’t go the deva world. Fools don’t praise generosity. But the wise applaud generosity, And are happy in the hereafter.
heaven, Or lordship over the world, is the attainment of stream-entry. 14: Buddhavaggo: Verses on the Buddha Verse 179 He whose victory over the forces of evil cannot be undone, Whose conquered spiritual defilements do not persist anywhere in the world, That Buddha whose sphere of practice is unlimited, And whose stream of consciousness is untraceable, Along what path will you lead him? Verse 180 He for whom entangling and sticky craving no more exists to lead him anywhere, That Buddha whose sphere of practice is unlimited, And whose stream of consciousness is untraceable, Along what path will you lead him? Verse 181 Even the devas envy those who are enlightened and mindful, Who are intent on meditation, Who are wise, And who take delight in inward peace and the practice of temperance. Verse 182 Human existence is rarely attained. The life of mortals is difficult. The opportunity to hear the true teachings is rarely come by. The arising of Buddhas is rare. Verse 183 Refrain from all evil; Do what’s skilful; And purify the mind: This is the training system of the Buddhas.
is the supreme happiness, say the Buddhas. One who injures others has not really gone forth into the ascetic life. He is not really an ascetic who harms others. Verse 185 Don’t insult living beings. Don’t physically injure them. Be restrained within the constraints of the rules of discipline. Be moderate in the use of food. Associate with distant abodes which are secluded and free of noise. And apply yourself to the higher mental states. This is the training system of the Buddhas. Verse 186-187 Satisfaction is not found in sensuous pleasures, even in a rainfall of money. Knowing that sensuous pleasure offers little enjoyment and much suffering and vexation, The wise find no delight even in the prospect of divine sensuous pleasure. Disciples of the Perfectly Enlightened One take delight in the destruction of craving. Verse 188-189 Men threatened with danger resort to many a refuge, To sacred mountains, forests, monasteries, trees, and shrines. But these are not safe refuges. They are not the supreme refuge. Having reached these refuges, one is not released from suffering. Verse 190-192 If anyone goes for refuge to the Buddha, the Dhamma, and the Sangha, He sees the four noble truths according to reality with perfect penetrative insight, namely: Suffering, Origin of suffering, Transcendence of suffering, Noble eightfold path leading to the subsiding of suffering. This is a safe refuge. It is a supreme refuge. Having reached this refuge, one is released from all suffering.
find. He’s not born just anywhere. The family in which that sage is born prospers in happiness. Verse 194 Blessed is the arising of Buddhas. Blessed is the expounding of the true teachings. Blessed is concord in the Sangha. Of those in concord, blessed are their austerities. Verse 195-196 One who venerates those worthy of veneration, The Buddhas or their disciples Who have transcended entrenched “I am” perceptions, And overcome grief and lamentation: One venerating those of such good qualities, Who have realised Nibbāna, And who are free of fear from any quarter: The merit of such people is beyond estimation. 15: Sukhavaggo: Verses on True Happiness Verse 197 How happily we dwell, friendly amongst the unfriendly. Amongst unfriendly folk, we abide so friendly. Verse 198 How happily we dwell, unailing amongst the ailing. Amongst ailing folk, we abide unailing. Verse 199 How happily we dwell, unavid amongst the avid. Amidst avid folk, we abide unavid.
is nowhere anything at all. We will feed on rapture like the Ābhassarā devas. Verse 201 Victory yields unfriendliness. The defeated dwell in misery. The Peaceful live on happily Having quit defeat and victory. Verse 202 There’s no fire like lust. No misfortune like hatred. No suffering like the aggregates. No happiness like Peace. Verse 203 Hunger is the greatest illness. Conditions, the worst suffering. Knowing the truth of this, Nibbāna is the greatest happiness. Verse 204 Spiritual health’s the greatest gain. Contentment, the greatest wealth. Someone trustworthy, the best of kin. Nibbāna is happiness supreme. Verse 205 Having tasted the flavour of physical seclusion And the flavour of inward peace Having tasted the rapture of righteousness Then of evil and suffering, one is free. Verse 206-207 Good is the sight of the Noble disciples. Living with them is forever delightful.
fools will regret it forever. Living with fools is always unpleasant, like living with an enemy. But living with the wise is always a pleasure, like living with beloved relatives. Verse 208 Therefore: With those who are wise, discerning, learned, enduring, Who are perfect in noble observances and practices: One should associate with spiritually accomplished people like this, Like the moon associates with the stars of the zodiac. 16: Piyavaggo: Verses on what is Beloved Verse 209 One who does what should be avoided, And avoids what should be done, Who abandons what is conducive to spiritual welfare, And grasps what is sensually agreeable, He envies those who are properly applied to their own spiritual welfare. Verse 210 Don’t associate with either the beloved or the unbeloved. Seeing the unbeloved, and not seeing the beloved: both are painful. Verse 211 Therefore, hold nothing beloved. Separation from the beloved is wretched. There are no spiritual shackles For those with nothing beloved or unbeloved. Verse 212 From the beloved comes grief; from the beloved comes fear. For those free of attachment there’s neither grief nor fear.
comes fear. For those free of attachment there’s neither grief nor fear. Verse 214 From sensuous delight comes grief; from sensuous delight comes fear. For those free of sensuous delight there’s neither grief nor fear. Verse 215 From sensuous yearning comes grief; from sensuous yearning comes fear. For those free of sensuous yearning there’s neither grief nor fear. Verse 216 From craving comes grief; from craving comes fear. For those free of craving there’s neither grief nor fear. Verse 217 One perfect in virtue, With perfect vision of things according to reality, Who is established in righteousness, And who has understood the four noble truths And fulfills the three trainings: The lay folk love him. Verse 218 One eager to realise the Indescribable, Who suffuses the body with a pure and clean mind, Who is emotionally free of sensuous pleasures, Is ‘a person going upstream to Nibbāna.’ Verse 219-220 A man who has long been living abroad, who safely returns from afar, His friends and relatives applaud his return. Likewise, his merit receives a man when he goes to the world beyond, Like relatives receive a long-separated kinsman on his return.
Abandon conceit. Transcend the ties to individual existence. Miseries do not afflict one who is liberated from the perception of existence (with the reflection: ‘It does not exist’), And who does not adhere to mind-and-body. Verse 222 One who controls his rising anger, as if it were a chariot going astray, I call a charioteer. The others are merely rein holders. Verse 223 Conquer anger with good-temperedness. Conquer evil with virtue. Conquer stinginess with giving. Conquer falsehood with truth. Verse 224 Speak truthfully. Don’t get angry. Give if asked, even if there’s little to give. By these three practices you’ll reach the devas. Verse 225 Sages do no harm: They are ever restrained in bodily conduct. They go to the Unshakeable State Where, having gone, they do not grieve. Verse 226 Those devoting themselves to wakefulness, Training themselves night and day, Applying themselves to Nibbāna, Their defilements wither away.
today: They blame those sitting silently And those with much to say; And even blame the moderate speakers. No one here is left unblamed. Verse 228 There’s never been, nor will there be, nor does there even now exist A person who is never praised, or one who’s never criticised. Verse 229-230 He whom the wise praise, having examined him day after day, As being faultless in conduct, wise, well-established in penetrative insight and virtue: He’s like a golden ornament. Who would dare criticise him? Even the devas praise him. He is praised even by Brahmā. Verse 231 Avoid bodily misconduct. Restrain yourself in body. Having abandoned bad deeds, practise good deeds. Verse 232 Avoid verbal misconduct. Restrain yourself in speech. Having abandoned bad speech, practise good speech. Verse 233 Avoid mental misconduct. Restrain yourself in mind. Having abandoned bad thoughts, practise good thoughts. Verse 234 The wise are restrained in conduct of body, speech, and mind. Being thus restrained, they are well restrained, indeed.
like a withered leaf. And Yama’s men are standing near. You’re on the point of departure, Without provisions for the journey. Verse 236 Make an Island for yourself. Strive quickly. Be wise. With spiritual stains removed, Being spiritually unblemished, You’ll go to the heavenly land of the Noble Ones. Verse 237 The three periods of your life are at an end. You’ve come into the presence of death. There’s no resting place for you on the way, And you’ve no provisions for the journey. Verse 238 Make an Island for yourself. Strive quickly. Be wise. With spiritual stains removed, Being spiritually unblemished, You’ll come no more to birth and old age. Verse 239 The wise remove their spiritual stains gradually, Bit by bit, whenever there is an opportunity, Like a smith removes dross from silver.
has arisen, Likewise, their own deeds Lead those using the four requisites without proper reflectiveness to the plane of misery. Verse 241 Non-rehearsal is the problem of sacred texts. Non-maintainance is the problem of houses. Slovenliness is the problem of bodily beauty. Negligence is the problem of guards. Verse 242 Adultery is a stain in a woman. Stinginess is a stain in a benefactor. Evil factors are stains in this world and the world beyond. Verse 243 Greater than those stains, ignorance is the greatest stain. Having abandoned this stain, bhikkhus, be free of spiritual stains. Verse 244 For one who is unashamed of wrongdoing, Who is as bold as a crow, Brash, impudent, audacious, full of defilements, His life is easy. Verse 245 Life is difficult for one ashamed of wrongdoing, Who constantly seeks spiritual purity, Who is prudent, Unassuming, Of pure means of livelihood, And who sees the nature of reality. Verse 246-248 Whoever in the world Destroys living beings, Tells lies,
to the drinking of fermented liquor and spirits, He digs himself up by the roots. Thus, dear man, understand this: You are not restraining your evil habits. May greed and unrighteousness not lead you to long-lasting suffering. Verse 249-250 People give poor or excellent offerings according to their faith and inspiration. One who is troubled in this respect, about the food and drink offered to others, Neither day or night attains inward collectedness. For one in whom this envy is eradicated, destroyed, removed, root and all, He attains inward collectedness, day and night. Verse 251 There’s no fire like lust. No grip like hatred. No entanglement like deluded perception. No river like the stream of “I am” thoughts imbued with craving. Verse 252 Others’ faults are easily seen, but not one’s own. One winnows others’ faults like chaff, But hides one’s own like a crafty cheat hiding an unlucky throw at dice. Verse 253 One who is constantly observant of others’ faults, And constantly indignant, His spiritual defilements increase. He is far from the destruction of spiritual defilement. Verse 254 There’s no path through the sky. And no true ascetics outside the Noble Eightfold Path. Ordinary folk delight in “I am” perceptions. Perfect Ones are free of them.
true ascetics outside the Noble Eightfold Path; No originated phenomena that are eternal; And in Buddhas, no “I am” thoughts. 19: Dhammaṭṭhavaggo: Verses on Righteousness Verse 256-257 One is not righteous if one judges a matter hastily. One who is wise, having ascertained both the truth and falsehood of a matter, Judging others unhurriedly, righteously, and impartially, Is someone guarded by righteousness. He is wise. He is righteous. Verse 258 One is not wise by virtue of long speeches. One who has reached safety from the danger of bondage to individual existence, And who is unhating and fearless, is wise. Verse 259 One is not an expert in the teachings by virtue of long speeches. He who, after hearing just a little, realises the nature of reality with his very being, And is not negligent in the practice, is an expert in the teachings. Verse 260 One is not a senior bhikkhu because one’s hair is grey. If one’s just matured in age one’s called ‘matured in vain.’ Verse 261 One of truthfulness, righteousness, harmlessness, and inward taming, Is free of spiritual stains. He is wise. He is truly a senior bhikkhu.
Is someone truly excellent if they’re envious, stingy, and fraudulent. In one in whom these flaws are quelled, Destroyed, root and all, Then being free of spiritual flaws, They’re reckoned truly excellent. Verse 264 One is not an ascetic On account of a shaven head. One with ignoble practices, Who tells lies, And is full of desire and greed, How could he be an ascetic? Verse 265 One who completely quells the evil in himself, great and small, Because he’s quelled evil, he’s called an ascetic. Verse 266 One is only a bhikkhu through upholding the whole training, Not merely on account of going on almsround. Verse 267 He who lives the religious life having spurned both merit and evil, Who fares in the world with reflectiveness, is truly called a bhikkhu. Verse 268-269 He’s not a sage by virtue of silence If he is undiscerning of reality and ignorant. The sage who accepts what is morally better as if weighing it with scales, and avoids evil, He is a sage. He is a sage on account of that. He who knows both what to accept and what to reject in the world, Is called a sage on that account.
beings. But in not harming beings They’re reckoned truly noble. Verse 271-272 Bhikkhu, don’t rest content on account of your: Observances and practices, Great learning, Attainment of inward collectedness, Secluded abode, Or in thought, 'I enjoy the bliss not experienced by the common man,’ Until you have attained the destruction of spiritual defilements. 20: Maggavaggo: Verses on the Eightfold Path Verse 273 Best of paths: the eighfold path. Best of truths: the four noble truths. Best of phenomena: non-attachment. Best of men: the Seer. Verse 274 The eightfold path’s the only way To purify one’s vision. There is no other way. Apply yourself to it. It’s the bewilderment of Māra. Verse 275 Applying yourself to the eightfold path You’ll put an end to suffering. I taught this eightfold path to you Once I’d destroyed the arrow of craving.
you yourselves. Perfect Ones are merely path-proclaimers. Meditators who apply themselves to the eightfold path Will be delivered from Māra’s bond: The thinking in personal terms that binds one to renewed states of individual existence. Verse 277 Originated phenomena are unlasting. When one sees this according to reality with perfect penetrative insight, Then one is disillusioned with suffering. This is the path to purity. Verse 278 Originated phenomena are intrinsically unmanageable. When one sees this according to reality with perfect penetrative insight, Then one is disillusioned with suffering. This is the path to purity. Verse 279 All things are void of personal qualities. When one sees this according to reality with perfect penetrative insight, Then one is disillusioned with suffering. This is the path to purity. Verse 280 The idler at the time of exertion, Though young and able-bodied, Is slothful, sluggish, lazy, and indolent in the practice. Void of penetrative insight, he won’t find the path to spiritual purity. Verse 281 Guarding speech, restraining thoughts, avoiding unskillful conduct: Purifying deeds in these ways, One attains the Path proclaimed by the Seer.
contemplation penetrative insight is destroyed. Recognising these divergent paths to the rise and fall of penetrative insight, Let a man so conduct himself that his penetrative insight increases. COMMENT A bhikkhu should properly contemplate things as being aniccaṃ dukkhaṃ anattā (S.3.167). Verse 283 Cut down craving, bhikkhus, not trees. From craving comes fear. Having cut down all forms of craving, Be free of craving. Verse 284 So long as the slightest craving of a man for a woman is not obliterated, So long is he emotionally bound to her, like a suckling calf to its mother. Verse 285 Destroy your love for yourself Like crushing an autumn lily with your hand. Develop the Path to Peace, As explained by the Sublime One, leading to Nibbāna. Verse 286 ‘I’ll dwell here for the rainy season. And there in winter and summer.’ Thus thinks the fool. He doesn’t realise the mortal danger he is in. Verse 287 As a flood carries off a whole village asleep, Likewise, death carries off with it spiritually asleep A man who’s besotted with children and cattle, And whose mind is attached to luxurious possessions.
is one’s father or other relatives. One facing death even amongst relatives, finds no such shelter there. The sage abiding within the constraints of the code of conduct, Knowing this quality of death, Should quickly purify the path leading to Nibbāna. 21: Pakiṇṇakavaggo: Miscellaneous Verses Verse 290 If by abandoning a slight happiness one finds abundant happiness, The wise would abandon the one for the sake of the other. Verse 291 One who finds pleasure in hurting others, In embroiling himself in unfriendliness, From unfriendliness will not be released. Verse 292 What should be done, he shuns. What should have been shunned, is done. Being frivolous, and negligent in the practice, His spiritual defilements increase. Verse 293 Those who are mindful regarding the body, Who shun what should be shunned, Who do what should be done, Mindful and fully aware, Their defilements are overcome. Verse 294 Meaning: Having slain his mother, His father, And two warrior kings,
fares on, rid of spiritual defilement. Implied meaning: Having destroyed craving, Self-centredness, Eternalist and annihilationist views, Having abandoned the twelve bases of sensation, Together with delight and attachment: The Brahman fares on, rid of spiritual defilement. Verse 295 Superficial meaning: Having slain His mother, His father, Two learned kings, As well as a tiger: The Brahman fares on, rid of spiritual defilement. Real meaning: Having destroyed Craving, Self-centredness, Eternalist and annihilationist views, As well as the five hindrances: The Brahman fares on, rid of spiritual defilement. Verse 296 Gotama’s disciples are always truly awake, Who day and night are constantly mindful of the sublime qualities of the Buddha. Verse 297 Gotama’s disciples are always truly awake, Who day and night are constantly mindful of the sublime qualities of the teachings. Verse 298 Gotama’s disciples are always truly awake, Who day and night are constantly mindful of the sublime qualities of the community of noble disciples.
and night are constantly mindful of the body. Verse 300 Gotama’s disciples are always truly awake, Who day and night constantly take delight in harmlessness. Verse 301 Gotama’s disciples are always truly awake, Who day and night, constantly take delight in spiritual development. Verse 302 Going forth into the ascetic life is difficult. It is hard to enjoy. The household life is likewise difficult and unpleasant. Living with people who are unmatched is unpleasant. Suffering befalls the one who travels the round of rebirth. Suffering does not befall one if one does not travel the round of rebirth. Verse 303 One with faith in the perfection of the Perfect One’s enlightenment, Who is perfect in virtue and is prestigous and wealthy, To whatever region he resorts, he is honoured everywhere. Verse 304 Good people shine forth from afar, Like the Himalaya mountains. Bad people are inconspicuous, Like arrows shot at night. Verse 305 Sitting alone, Sleeping alone, Living alone, Tirelessly applied to the practice, Taming one’s mind in solitude, One is delighted in the woods.
untruthfully ends up in hell, And also, he who having done something, denies he did it. Having passed on, Both these men of base conduct become equal in the hereafter. Verse 307 There are many with ochre robes around their necks Who are of an evil nature and are unrestrained in conduct. Being evil on account of evil deeds, they are reborn in hell. Verse 308 It is better that an evil man, unrestrained in conduct, Eats a red-hot iron ball aflame Than eats the country’s almsfood. Verse 309-310 The man negligent in the practice Who pursues another’s wife incurs four states: The accumulation of demerit; Insomnia; Criticism; Hell. There is also: The accumulation of demerit; An evil rebirth; And for the frightened man and woman a delight that is insignificant; And the king inflicts a serious penalty. Therefore, a man should not pursue another’s wife. Verse 311 Kusa grass wrongly grasped cuts the hand. The ascetic life wrongly handled drags one to hell.
noble practice is defiled; And whatever religious life is lived odiously: None are of any great fruit. Verse 313 If there is something to be done one should do it. One should resolutely apply oneself to the practice. The ascetic who is slackly applied to skilful factors All the more covers himself in spiritual defilement. Verse 314 A bad deed is best left undone: One later regrets it. A good deed is better done: One does not later regret it. Verse 315 Just as a border city is safeguarded within and without, Likewise, keep watch over yourself. May the rare opportunity to live the religious life not pass you by, Because those who miss the opportunity grieve when consigned to hell. Verse 316 Those ashamed of what’s morally good, Unashamed of what’s morally bad, Holding wrong views of reality, Are reborn in the planes of misery. Verse 317 Those afraid of what’s morally good, Unafraid of what’s morally bad, Holding wrong views of reality, Are reborn in the planes of misery.
morally bad, Holding wrong views of reality, Are reborn in the planes of misery. Verse 319 Those knowing what’s morally bad as bad, And knowing what’s morally good, Holding right views of reality, Are reborn in the realms of the deities. 23: Nāgavaggo: Verses on Elephants Verse 320 As elephants in battle must endure being struck with arrows, So must I endure abuse, because so many are depraved. Verse 321 They lead tamed elephants into assemblies. Kings mount elephants that are tamed. Likewise, people who are tamed, Who endure abuse, are the best of people. Verse 322 Mules are excellent when tamed; And so are thoroughbred horses from the Sindh country; So are Kuñjara elephants and the great Nāga elephants. But more excellent than these is the person who has spiritually tamed himself. Verse 323 Not by vehicles does one reach the Untravelled Land, That is reached by those who are spiritually well-tamed. Those who are well-tamed go there, Those who are tamed by the Tamed.
Being held captive he eats not a morsel. He is remembering his poor blind mother Having to fend for herself in the elephant forest. Verse 325 One who is sluggish, a big eater, A drowsy person rolling about in his sleep Like a fat hog nourished on fodder, He again and again ends up in a womb, the fool. Verse 326 Formerly this mind roamed Where it wanted. Where it liked. As it pleased. Now I shall control it properly, As a mahout controls an elephant in rut. Verse 327 Take delight in diligence in the practice. Supervise your mind with mindfulness. Rescue yourself from the difficult road of spiritual defilement, Like an elephant would, if sinking in mud. Verse 328 If one finds a mindful companion, Who’s virtuous and wise, Then, overcoming all adversities, mindful and full of joy, One should live the religious life with him. Verse 329 If one doesn’t find a mindful companion who is virtuous and wise, Then, like a king abandoning his conquered kingdom, One should live the religious life as solitarily as a Mātaṅga elephant in the forest.
no companionship with fools. One should live the religious life solitarily, doing no evil deeds. One should abide at ease, like a Mātaṅga elephant in the forest. Verse 331 Excellent are genuine friends in time of need. Excellent is contentment with what is paltry and easily gotten. Excellent is merit at the time of death. Excellent is the riddance of all suffering. Verse 332 Excellent in the world is reverence for one’s mother. Excellent is reverence for one’s father. Excellent in the world is reverence for ascetics. Excellent is reverence for Brahmans. Verse 333 Excellent is virtue maintained until old age. Excellent is unshakeable faith in the perfection of the Perfect One’s enlightenment. Excellent is the attainment of penetrative insight. Excellent is the non-doing of evil deeds. 24: Taṇhāvaggo: Verses on Craving Verse 334 The craving of a man who is negligent in the practice Grows like a māluvā creeper stretched through the woods. Such a man chases about here and there Like a forest monkey looking for fruit. Verse 335 Whoever this wretched and sticky craving overcomes, His griefs flourish like grass well rained upon.
overcome, His griefs fall away like waterdrops off a lotus. Verse 337 This I tell you, sirs, as many as are gathered here: Dig up the root of craving like one needing its sweet roots digs up bīraṇa grass. Let not Māra keep knocking you over like a swift stream knocking over a reed. Verse 338 Just as a tree that is felled grows back If its roots are left intact, undestroyed: Likewise, suffering arises again and again If the proclivity to craving is not eradicated. Verse 339 The man with wrong view of reality In whom “I am” thoughts bound up with attachment are strong, These “I am” thoughts will carry him away. Verse 340 Flowing everywhere are the streams of “I am” thoughts bound up with attachment. The burgeoning creeper of craving stands firm. Seeing the wretched creeper growing, Cut its root with penetrative insight. Verse 341 People experience fleeting and lustful joys. Whoever are attached to what is agreeable, Searching for what is pleasant, Those wretched men undergo birth and old age. Verse 342 People led on by craving scurry about like hunted hares. Attached by ties and bonds to individual existence, They end up with suffering again and again for a long time
hunted hares. Therefore, a bhikkhu wanting to develop non-attachment should dispel craving. Verse 344 Come, look at the man who, wanting to be free of craving, was intent upon life in the forest. Wanting to be free of craving he ran to the forest. But then freed in the forest from the bonds of lay life, He ran back to that same bondage. Verse 345-346 That bond is weak, say the wise, that is made of iron, wood, or rope. Passionate attachment to jewellery and earrings, And affection for children and wives, These are the strong bonds, say the wise. They drag one down to the plane of sub-human existence. It is difficult for those who are slackly applied to the practice to shake them off. Having destroyed them, those who are indifferent to sensuous pleasures, Having abandoned sensuous pleasure, fulfil the ideals of religious asceticism. Verse 347 Those who are passionately attached to sensuous pleasure and individual existence fall into “I am” thoughts, The streams of thought bound up with attachment that they have concocted themselves, Like a spider falls into a web of its own making. Having closed off the streams of “I am” thoughts with mindfulness and penetrative insight The wise fare on indifferent to sensuous pleasures, Having abandoned all suffering. Verse 348 Abandon the past. Abandon the future. Abandon the present. Having gone beyond individual existence, With a mind completely liberated from spiritual defilement, You wil come no more to birth and old age. Verse 349 For a person of distracted thoughts, Who is full of attachment
Such a person reinforces his bondage to individual existence. Verse 350 He who takes delight in the calming of thought And develops the meditation on the unloveliness of the body, Ever mindful, will put an end to craving for states of individual existence. He will destroy Māra’s bond: The thinking in personal terms that binds one to renewed states of individual existence. COMMENT: • Māra’s bond means thinking in personal terms: • By thinking in personal terms one is held captive by Māra. ☸ maññamāno kho bhikkhave baddho Mārassa (S.4.202). Verse 351 One who reaches perfection in this training system: Is free of fear, Free of craving, And unblemished by spiritual defilement. He has destroyed the suffering of individual existence. This is his last body. Verse 352 One who is free of craving, Free of grasping, Proficient in the use of conventional expressions and vocabulary: He knows the correct assemblage and orderly sequence of words. He bears his final body. He is one of great wisdom. He is called a Great Man. Verse 353 I have transcended everything. I have understood everything. I have abandoned everything. I cleave to nothing. I am liberated from spiritual defilement through the destruction of craving.
as my teacher? Verse 354 The gift of the teachings excels all gifts. The flavour of the teachings excels all flavours. Delight in the teachings excels all delights. The destruction of craving overcomes all suffering. Verse 355 Wealth destroys fools but not those seeking the Far Shore. In craving wealth, fools destroy themselves and others too. Verse 356 Weeds are the blemish of fields: attachment is the blemish of this people. Thus, whatever is given to those free of attachment is karmically very fruitful. Verse 357 Weeds are the blemish of fields: hatred’s the blemish of this people. Thus, whatever is given to those free of hatred is karmically very fruitful. Verse 358 Weeds are the blemish of fields: deluded perception’s the blemish of this people. Thus, whatever is given to those free of deluded perception is karmically very fruitful. Verse 359 Weeds are the blemish of fields: desire is the blemish of this people. Thus, whatever is given to those free of desire is karmically very fruitful. 25: Bhikkhuvaggo: Verses on Bhikkhus Verse 360 Restraint of the eye from grasping through the practice of mindfulness is good; Restraint of the ear from grasping through the practice of mindfulness is good; Restraint of the nose from grasping through the practice of mindfulness is good; Restraint of the tongue from grasping through the practice of mindfulness is good.
Restraint in all respects is good. A bhikkhu who is restrained in all respects is released from all suffering. Verse 362 One restrained in body, speech, and mind, Who finds inward delight, Who is inwardly collected, Unaccompanied by craving, And who is inwardly at peace, Is rightly called a bhikkhu. Verse 363 Whatever bhikkhu’s restrained in speech, Whose speech is pithy, Who is not vain about himself, Who explains the meaning and significance of the teachings, His speech is ambrosial. Verse 364 One who takes pleasure and delight in the teachings, Who contemplates and recollects the teachings, Does not fall away from the true teachings. Verse 365 One should not despise one’s own gains or envy the gains of others. A bhikkhu who envies others’ gains does not attain inward collectedness. Verse 366 If, though he receives but little, a bhikkhu does not despise his gains, Even the devas praise him, one of pure livelihood, one who is tirelessly applied to the practice. Verse 367 One for whom there is nothing in any way cherished in mind-and-body, And who does not grieve over:
does not exist: He is truly called a bhikkhu. Verse 368 The bhikkhu who abides in a state of unlimited metta, And has faith in the Buddha’s training system, Would attain to the state of Peace, The stilling of originated phenomena, Happiness supreme. Verse 369 Bail out wrong thoughts from this boat, bhikkhu. When bailed it will go more quickly for you. Having destroyed attachment and hatred, You will go to Nibbāna. Verse 370 Destroy the ties to the low plane of existence. Abandon the ties to the middle and high planes of existence. Develop the spiritual faculties. Having overcome the bonds to individual existence, The bhikkhu crosses the flood of suffering. Verse 371 Meditate, bhikkhu. Don’t be negligent in the practice. Don’t let your mind think about sensuous pleasure. Don’t, being negligent in the practice, swallow a red-hot iron ball. While you are burning don’t wail, ‘This is painful!’ Verse 372 There’s no jhāna for one without penetrative insight. There’s no penetrative insight for one who does not meditate. Whoever has jhāna together with penetrative insight, Is in the very presence of Nibbāna.
solitude And insightfully sees the nature of reality: He experiences superhuman delight. Verse 374 When one meditates upon the rise and fall of the five aggregates One becomes rapturous and glad. For those who understand the nature of reality, This leads to the Deathless. Verse 375 This is the basis of the training for a wise bhikkhu: Having sense portals guarded by mindfulness; Being content with what is paltry and easily gotten; And being restrained within the constraints of the rules of discipline. Verse 376 Associate with virtuous friends of pure livelihood who are tirelessly applied to the practice. Conduct yourself amicably. Be well behaved. Then, filled with gladness, You’ll put an end to suffering. Verse 377 Like jasmine sheds its withered flowers, So hatred and attachment, shed them, bhikkhus. Verse 378 The bhikkhu who is calm in body and speech, And tranquil and well-collected, Who has rejected the objects of worldly enjoyment, Is a bhikkhu who’s truly at peace.
be mindful, bhikkhu. Then you’ll live happily. Verse 380 You are your own Saviour. You are the maker of your very destiny. Restrain yourself from unskill, As a horse merchant controls a noble thoroughbred. Verse 381 The bhikkhu filled with gladness, Who has faith in the Buddha’s training system, Will attain the state of Peace, The stilling of originated phenomena, Happiness supreme. Verse 382 The bhikkhu applied to the Buddha’s training system Illuminates this world like the moon freed from clouds. 26: Brāhmaṇavaggo: Verses on Brahmans Verse 383 Cut off your “I am” thoughts, The streams of thought bound up with attachment, Brahman. Resolutely apply yourself to the practice. Thrust aside sensuous pleasures. Knowing the destruction of originated phenomena according to reality, You’ll know the Uncreated. Verse 384 The Brahman, Gone beyond both birth and death, Has understood the nature of reality.
for whom The Far Shore, The Near Shore, The Far plus Near Shore Are not experienced, Who is free of suffering, Emancipated from individual existence: Is a Brahman, I say. COMMENT The Near Shore, personal identity, is not part of an arahant’s experience. The Far Shore, Nibbana, is not an experience at all. Verse 386 One who is meditative, Who sits alone in the woods, Who is spiritually undefiled, Who has done what needed to be done, Who is free of spiritual defilement, Who has attained the supreme goal: Is a Brahman, I say. Verse 387 The sun shines by day. The moon glows at night. The khattiya shines when clad in armour. Brahmans shine when rapt in jhana. But constantly, all day and night, The Buddha shines in glory. Verse 388 By banishing evil, he’s called a Brahman. By living virtuously, he’s called an ascetic. By driving spiritual stains from himself he’s called one gone forth into the ascetic life. COMMENT
pabbajito ti vuccati Verse 389 Never should one strike a Brahman. Brahmans struck, should not lash out. Shame on those who strike a Brahman! Shame on those who then lash out! Verse 390 There’s nothing better for a Brahman than for him to restrain his mind from things that are dear to him. The more he abandons what is dear, the more his sufferings subside. Verse 391 The one in whom there’s no wrongdoing by body, speech, or mind, The one restrained in these respects is what I call a Brahman. Verse 392 The person from whom you learned the teachings of the Perfectly Awakened One, Respectfully venerate him, like brahmans venerate sacred fire. Verse 393 Neither matted hair, nor clan, Nor birth make one a Brahman. In one in whom there’s truth and righteousness, He is pure, he’s a Brahman. Verse 394 Your matted hair, fool, what’s the use? Or garment made of antelope hide? Inside you lies a thicket of defilements. You’re merely polishing the surface.
rag-robes dressed, Meditating in the woods, Free of craving: Is a Brahman, I say. Verse 396 I don’t call someone a Brahman due to his being born from a particular womb, Or from having arisen from a particular mother. One who is attached to the perception of existence But still calls himself a Brahman, is simply a snob. But one who is liberated from the perception of existence (with the reflection: ‘It does not exist’), And is free of grasping: Is a Brahman, I say. Verse 397 One who has severed the ties to individual existence Who is free of agitation, Having overcome the bonds to individual existence, And who is emancipated from individual existence: Is a Brahman, I say. Verse 398 Meaning: Whoever has cut The strap, The thong, The cord, The bridle; And has lifted the barrier And is enlightened: Is a Brahman, I say. Implied meaning: Whoever has cut off Anger, Craving,
removed ignorance, And is enlightened: Is a Brahman, I say. Verse 399 He who, without hatred, Endures abuse, punishment, and imprisonment; Whose patience is his strength and powerful army: Is a Brahman, I say. Verse 400 One who is not ill-tempered, Who is perfect in noble observances and practices, Who is free of conceit, Inwardly tamed, And bears his final body: Is a Brahman, I say. Verse 401 Water doesn’t stick to a lotus leaf, Mustard seeds don’t stick to an arrow’s tip, One who, likewise, is not attached to sensuous pleasure: Is a Brahman, I say. Verse 402 He who discerns in himself the destruction of suffering, Whose burden of the five grasped aggregates is laid down, Who is emancipated from individual existence: Is a Brahman, I say. Verse 403 One of profound wisdom, Who is intelligent, Who knows what is the Path, and what is not, And who has attained the supreme goal:
aloof from householders and ascetics alike, Who, being free of attachment to the five aggregates, is ‘homeless’, And is of few needs: Is a Brahman, I say. Verse 405 Whoever has renounced violence towards creatures, whether timid or mettlesome, And who neither kills nor causes to kill: Is a Brahman, I say. Verse 406 One who is friendly amongst the hostile, Peaceable amongst the violent, Free of grasping amongst the grasping: Is a Brahman, I say. Verse 407 One whose Attachment, Hatred, Conceit, And denigration Have fallen away like mustard seeds from the tip of an arrow: Is a Brahman, I say. Verse 408 Whoever utters speech that is Gentle, Illluminating, True, Offensive to none: Is a Brahman, I say.
long or short; little or big; fair or foul: Is a Brahman, I say. Verse 410 One without expectations for anything in either this world or the next, Who is free of expectations And emancipated from individual existence: Is a Brahman, I say. Verse 411 He in whom no states of clinging are found, Who is free of uncertainty about the excellence of the teachings On account of his knowledge of things according to reality, And who has attained and realised the Deathless: Is a Brahman, I say. Verse 412 He who has transcended both merit and evil, And bondage to individual existence, Who is free of grief and spiritual defilement, And is spiritually pure: Is a Brahman, I say. Verse 413 One whose mind is as stainless as the moon, And is purified, serene, free of impurity; Whose delight in individual existence is destroyed: Is a Brahman, I say. Verse 414 One who has overcome greed, This obstacle to the development of good spiritual qualities, Who has negotiated the difficult road of spiritual defilement, Ended the round of birth and death, Destroyed deluded perception, Crossed to the Far Shore,
about the excellence of the teachings, And has realised Nibbāna through being without grasping: Is a Brahman, I say. Verse 415 The homeless one who has abandoned sensuous pleasure, Having fulfilled the ideals of religious asceticism, For whom individual existence in the sensuous plane of existence is destroyed: Is a Brahman, I say. Verse 416 The homeless one who has abandoned sensuous pleasure, Having fulfilled the ideals of religious asceticism, For whom craving and individual existence are destroyed: Is a Brahman, I say. Verse 417 One who has abandoned and transcended bondage to renewed states of human existence, And is emancipated from individual existence: Is a Brahman, I say. Verse 418 One who has abandoned sensuous delight And disgruntlement with the celibate life, Who is freed from inward distress, And free of attachment, Who has transcended the whole world of phenomena: Is a Brahman, I say. Verse 419 One who knows the death and rebirth of beings, Who is liberated from individual existence, Who is a Sublime One, A Buddha: Is a Brahman, I say.
nor humans know, Being an arahant with spiritual defilements destroyed: Is a Brahman, I say. Verse 421 A person for whom there is nowhere anything at all, In either the past, the future, or the present, Who is liberated from the perception of existence (with the reflection: ‘It does not exist’), And is free of grasping: Is a Brahman, I say. Verse 422 One who is a Great Being, A most excellent and victorious Hero, A great Seer, A Conqueror, Imperturbable, Spiritually cleansed of evil, unskilful factors And is enlightened: Is a Brahman, I say. Verse 423 One who knows his past lives, Who sees heaven and the plane of sub-human existence, Who has attained the destruction of birth, Who is a sage with supernormal attainments And with complete perfection of transcendent insight: Is a Brahman, I say. Introductory Notes Dhammapada in a Nutshell The Dhammapada’s advice is this: 1) Hell exists: avoid evil. 2) Heaven exists: be virtuous 3) Nibbāna exists: practise meditation.
wild: train it. 6) Meditation is difficult: be patient. 7) Buddhas are rare: don’t waste the opportunity. 8) Avoid evil friends: have noble friends 9) Mara is watching: free yourself of defilements. 10) Abandon self-centredness: contemplate the nature of reality. May the merit of publishing this work be shared with all beings. May all beings be free of all evil. May they be blessed with all good.
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