4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → KN‍ → Dhp 🔝 Dhp-a‍

Dhammapada has 26 chapters (vaggo) and 423 verses

Dhp ^..1.. - Yamaka-vaggo: pairs : 1-20
Dhp ^..2.. - Appamāda-vaggo: assiduity: 21-32
Dhp ^..3.. - Citta-vaggo: mind: 33-43
Dhp ^..4.. - Puppha-vaggo: flowers: 44-59
Dhp ^..5.. - Bāla-vaggo: Fool: 60-75
Dhp ^..6.. - Paṇḍita-vaggo: Pundit [wise person]: 76-89
Dhp ^..7.. - Arahanta-vaggo: Perfected-one: 90-99
Dhp ^..8.. - Sahassa-vaggo: one-thousand: 100-115
Dhp ^..9.. - Pāpa-vaggo: evil: 116-128
Dhp ^..10.. - Daṇḍa-vaggo: violence: 129-145
Dhp ^..11.. - Jarā-vaggo: old age: 146-156
Dhp ^..12.. - Atta-vaggo: self: 157-166
Dhp ^..13.. - Loka-vaggo: world: 167-178
Dhp ^..14.. - Buddha-vaggo: The Awakened One: 179-196
Dhp ^..15.. - Sukha-vaggo: pleasure: 197-208
Dhp ^..16.. - Piya-vaggo: beloved: 209-220
Dhp ^..17.. - Kodha-vaggo: anger: 221-234
Dhp ^..18.. - Mala-vaggo: impurity: 235-255
Dhp ^..19.. - Dhammaṭṭha-vaggo: the just: 256-272
Dhp ^..20.. - Magga-vaggo: The Path: 273-289
Dhp ^..21.. - Pakiṇṇaka-vaggo: miscellaneous: 290-305
Dhp ^..22.. - Niraya-vaggo: hell: 306-319
Dhp ^..23.. - Nāga-vaggo: elephant: 320-333
Dhp ^..24.. - Taṇhā-vaggo: craving: 334-359
Dhp ^..25.. - Bhikkhu-vaggo: monk: 360-382
Dhp ^..26.. - Brāhmaṇa-vaggo: holy man: 383-423
Dhp ⁹⁹⁹ – Bookmarks of interest

Dhp all 423 verses

Dhp ^..1.. - Yamaka-vaggo: pairs : 1-20
Dhp ¹ - (mind precedes Dharma, dukkha follows impure mind)
Dhp ² - (mind precedes Dharma, sukha follows pure mind)
Dhp ³ - (holding grudge doesn’t end hatred)
Dhp ⁴ - (not holding grudge stills hatred)
Dhp ⁵ – (hatred ended with non-hatred)
Dhp ⁶ – (death settles quarrels)
Dhp ⁷ – (Māra overpowers gluttons)
Dhp ⁸ – (Māra can’t overpower asubha meditator)
Dhp ⁹ – (monk unworthy of robe)
Dhp ¹⁰ – (monk worthy of robe)
Dhp ¹¹ – (mistaking unessential for essential)
Dhp ¹² – (knowing essential)
Dhp ¹³ – (rain enters leaky roof like passion the mind)
Dhp ¹⁴ – (rain doesn’t enter solid roof)
Dhp ¹⁵ – (evil doer regrets this life and next)
Dhp ¹⁶ – (good doer rejoices this life and next)
Dhp ¹⁷ – (evil doer burns this life and next)
Dhp ¹⁸ – (good doer delights this life and next)
Dhp ¹⁹ – (reciting but not following Dharma like counting others cows)
Dhp ²⁰ – (reciting little but putting Dharma into practice participates in holy life)
Dhp ^..2.. - Appamāda-vaggo: assiduity: 21-32
Dhp ²¹ – (assiduity is the path to deathless)
Dhp ²² – (understanding assiduity the wise exult)
Dhp ²³ - (jhāna all the time leads to nirvana)
Dhp ²⁴ – (glory of the assiduous)
Dhp ²⁵ – (assiduously make an island that can withstand flood)
Dhp ²⁶ – (fools are negligent, wise treat assiduity as treasure)
Dhp ²⁷ - (negligent contrast with assiduous jhāna meditator)
Dhp ²⁸ – (wise on mountain beholds fools below)
Dhp ²⁹ – (wide awake among the sleepy)
Dhp ³⁰ – (by assiduity Maghavā become overlord of gods)
Dhp ³¹ – (assiduity consumes negligence like advancing fire)
Dhp ³² – (delight in assiduity and fear negligence, one can’t decline)
Dhp ^..3.. - Citta-vaggo: mind: 33-43
Dhp ³³ – (wise straighten mind as arrow maker the arrow)
Dhp ³⁴ – (mind flounders like fish pulled from sea)
Dhp ³⁵ – (mind is flighty, should tame it)
Dhp ³⁶ – (mind is subtle, hard to see, should tame it)
Dhp ³⁷ – (mind travels far, hides in cave)
Dhp ³⁸ – (unsteady unconfident mind does not reach wisdom)
Dhp ³⁹ – (given up good and evil, wakeful, no fear)
Dhp ⁴⁰ - (attack Māra with the sword of wisdom)
Dhp ⁴¹ – (body soon lifeless like useless log)
Dhp ⁴² – (wrongly directed mind does more harm to yourself than your worst enemy ever could)
Dhp ⁴³ – (rightly directed mind does more good for yourself than your parents)
Dhp ^..4.. - Puppha-vaggo: flowers: 44-59
Dhp ⁴⁴ – (who will understand Dharma word ↔ like flower expert)
Dhp ⁴⁵ – (a trainee/sekha will understand Dharma word)
Dhp ⁴⁶ – (body like foam, mirage, keep Māra from blossoming)
Dhp ⁴⁷ – (gathering flowers while death floods entire village)
Dhp ⁴⁸ – (terminator ends man gathering flowers)
Dhp ⁴⁹ – (monk goes for alms in village ↔ bees gently extract nectar without damaging flower)
Dhp ⁵⁰ – (find flaws in yourself not others)
Dhp ⁵¹ – (all talk no walk ↔ colorful flower with no fragrance)
Dhp ⁵² – (he walks the talk ↔ colorful flower is also fragrant)
Dhp ⁵³ – (person doing skillful things ↔ heap of flowers make many garlands)
Dhp ⁵⁴ – (fragrance of virtuous person overpowers wind ↔ unlike flower’s)
Dhp ⁵⁵ – (fragrance of virtue superior to any flower’s)
Dhp ⁵⁶ – (unlike flowers, fragrance of virtuous ones even reaches the Gods)
Dhp ⁵⁷ - (Māra can’t find path of those virtuous, assiduous, fully accomplished ones)
Dhp ⁵⁸ – (fragrant lotus may grow out of garbage heap)
Dhp ⁵⁹ – (like that, disciple of Buddha may blossom among ordinary people)
Dhp ^..5.. - Bāla-vaggo: Fool: 60-75
Dhp ⁶⁰ – (not understanding True Dharma, fool has long trip in saṁsāra)
Dhp ⁶¹ - (if no one equal or better, wander alone)
Dhp ⁶² – (self is not yours, let alone sons and wealth)
Dhp ⁶³ – (a fool who knows they’re a fool is wise to an extent)
Dhp ⁶⁴ – (fool attending wise man whole life ↔ spoon doesn’t know taste of soup)
Dhp ⁶⁵ – (clever person attending the wise even a short time ↔ tongue knows flavor of soup)
Dhp ⁶⁶ – (fools make karma of bitter fruit, are own worst enemy)
Dhp ⁶⁷ – (not good to do bad karma with effects that linger long and make you weep)
Dhp ⁶⁸ - (good to do good karma with effects that linger long and make you cheer)
Dhp ⁶⁹ – (fool thinks evil is sweet until karma ripens)
Dhp ⁷⁰ – (fool eating for months using blade of grass as spoon)
Dhp ⁷¹ – (although evil may not ripen quickly, result will follow fool like fire smothered with ash)
Dhp ⁷² – (fool gaining fame will ruin whatever good they have)
Dhp ⁷³ – (fools desire respect from monasteries and lay community)
Dhp ⁷⁴ – (fools seeking reputation their greed and pride grow)
Dhp ⁷⁵ – (Buddha’s monk chooses nirvana over worldly gains)
Dhp ^..6.. - Paṇḍita-vaggo: Pundit [wise person]: 76-89
Dhp ⁷⁶ – (one who sees your faults is a guide to treasure)
Dhp ⁷⁷ – (liked by good people, disliked by bad)
Dhp ⁷⁸ – (associate with good men, not bad)
Dhp ⁷⁹ – (wise person drinks Dharma sleeps in jhāna pleasure)
Dhp ⁸⁰ – (craftsman craft, wise men tame themselves)
Dhp ⁸¹ – (rock unperturbed by storm ↔ wise by blame and praise)
Dhp ⁸² – (deep lake pure and unmuddy ↔ wise hear Dharma and purify themselves)
Dhp ⁸³ – (good people renounce all, don’t hint for desires)
Dhp ⁸⁴ – (never wish for success by non-Dharmic means)
Dhp ⁸⁵ – (few cross far shore, most run around near shore)
Dhp ⁸⁶ – (practice Dharma according to Dharma to cross over death’s realm)
Dhp ⁸⁷ – (difficult to enjoy judicious-seclusion)
Dhp ⁸⁸ – (cleaning the mind more pleasurable than sensual pleasures)
Dhp ⁸⁹ – (awakening factors, luminous mind, nirvana)
Dhp ^..7.. - Arahanta-vaggo: Perfected-one: 90-99
Dhp ⁹⁰ – (journey end, no ties, no fever)
Dhp ⁹¹ – (like swan from marsh that’s gone)
Dhp ⁹² - (suññato animitto ↔ hard to trace path of birds in sky)
Dhp ⁹³ – (track hard to trace, like birds in sky)
Dhp ⁹⁴ – (serene faculties like tamed horses, envied by gods)
Dhp ⁹⁵ – (undisturbed like earth, lake clear of mud)
Dhp ⁹⁶ – (peaceful, free, right knowing)
Dhp ⁹⁷ – (beyond faith, severed links, supreme person)
Dhp ⁹⁸ – (wherever arahants live becomes delightful place)
Dhp ⁹⁹ – (arahants delight in wilderness, wordlings don’t)
Dhp ^..8.. - Sahassa-vaggo: one-thousand: 100-115
Dhp ¹⁰⁰ – (one meaningful saying better than 1000 useless ones)
Dhp ¹⁰¹ – (single meaningful verse better than 1000...)
Dhp ¹⁰² – (single meaningful Dharma verse better than 1000...)
Dhp ¹⁰³ – (conquering oneself better than conquering one million in batte)
Dhp ¹⁰⁴ – (better to conquer oneself and live restrained)
Dhp ¹⁰⁵ – (no god or māra can overturn one’s victory over self)
Dhp ¹⁰⁶ – (honoring worthy one for a moment better than 100 years of sacrifice offerings)
Dhp ¹⁰⁷ – (honoring worthy one for a moment better than 100 years of fire sacrifice)
Dhp ¹⁰⁸ – (merit of bowing to worthy one better than one year of material offerings)
Dhp ¹⁰⁹ – (4 blessings for always bowing to and revering elders)
Dhp ¹¹⁰ - (single day with jhāna and virtue better than 100 years without)
Dhp ¹¹¹ - (single day with jhāna and discernment better than 100 years without)
Dhp ¹¹² – (single day vigorous better than living 100 years of laziness)
Dhp ¹¹³ – (a single day seeing rise and fall better than 100 years without)
Dhp ¹¹⁴ – (single day seeing deathless better than 100 years without)
Dhp ¹¹⁵ – (single day seeing supreme Dharma better than 100 years without)
Dhp ^..9.. - Pāpa-vaggo: evil: 116-128
Dhp ¹¹⁶ – (if slow to do good, mind delights in evil)
Dhp ¹¹⁷ – (if you do bad, don’t repeat)
Dhp ¹¹⁸ – (if you do good, do repeat)
Dhp ¹¹⁹ – (bad deeds may seem good until it ripens)
Dhp ¹²⁰ – (good deeds may seem bad until they ripen)
Dhp ¹²¹ – (evil accumulates like pot of water falling drop by drop)
Dhp ¹²² – (good accumulates like pot of water falling drop by drop)
Dhp ¹²³ – (avoid evil as you would dangerous road or drinking poison)
Dhp ¹²⁴ – (a hand with no wound can carry poison)
Dhp ¹²⁵ – (doing wrong to good man will backfire like throwing dust against wind)
Dhp ¹²⁶ – (hell, heaven, womb, nirvana)
Dhp ¹²⁷ – (no where in world to hide from evil deeds)
Dhp ¹²⁸ – (no where in world to hide from death)
Dhp ^..10.. - Daṇḍa-vaggo: violence: 129-145
Dhp ¹²⁹ – (treat all like oneself, all fear death)
Dhp ¹³⁰ - (treat all like oneself, all love life)
Dhp ¹³¹ – (if you harm others you won’t find happiness after death)
Dhp ¹³² – (if you don’t harm others you will find happiness after death)
Dhp ¹³³ – (harsh speech can lead to violent retaliation)
Dhp ¹³⁴ – (still like broken gong ↔ nirvana)
Dhp ¹³⁵ – (cowherd using rod to herd cows ↔ old age herds us to rebirth)
Dhp ¹³⁶ – (fool doesn’t understand bad actions ↔ burnt by fire)
Dhp ¹³⁷ – (violence towards non-violent leads to 10 bad states)
Dhp ¹³⁸ – (bad states #1-5)
Dhp ¹³⁹ – (bad states #6-9)
Dhp ¹⁴⁰ – (bad state #10 house on fire)
Dhp ¹⁴¹ – (austerities don’t cleanse doubtful person)
Dhp ¹⁴² – (well dressed not doing austerities are brahman ascetics if conduct pure)
Dhp ¹⁴³ – (avoid blame ↔ horse avoid whip)
Dhp ¹⁴⁴ – (tamed horse ↔ 5 indriya with some extra factors)
Dhp ¹⁴⁵ – (craftsmen craft ↔ the good tame themselves)
Dhp ^..11.. - Jarā-vaggo: old age: 146-156
Dhp ¹⁴⁶ – (should you be having fun when everything is burning?)
Dhp ¹⁴⁷ – (body of sores ↔ fancy puppet)
Dhp ¹⁴⁸ – (body frail, life ends in death)
Dhp ¹⁴⁹ – (your bones like ↔ discarded gourds in autumn)
Dhp ¹⁵⁰ – (city built of bones)
Dhp ¹⁵¹ - (body gets old, Dharma doesn’t get old)
Dhp ¹⁵² – (low person ages like ox, flesh grows not wisdom)
Dhp ¹⁵³ – (Buddha reborn in samsara searching for house builder)
Dhp ¹⁵⁴ - (Buddha thwarts house builder for good)
Dhp ¹⁵⁵ – (cranes with obsessive jhāna level focus on food)
Dhp ¹⁵⁶ – (like spent arrows ↔ regretting past)
Dhp ^..12.. - Atta-vaggo: self: 157-166
Dhp ¹⁵⁷ – (remain alert in one of 3 watches of night)
Dhp ¹⁵⁸ - (wise avoid corruption by taming themselves before teaching)
Dhp ¹⁵⁹ – (do as one teaches before teaching)
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Dhp ^..13.. - Loka-vaggo: world: 167-178
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Dhp ^..14.. - Buddha-vaggo: The Awakened One: 179-196
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Dhp ¹⁸¹ - (gods envious of Buddhas engaged in jhāna)
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Dhp ¹⁸⁴ - patient-endurance is the highest austerity
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Dhp ^..15.. - Sukha-vaggo: pleasure: 197-208
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Dhp ^..16.. - Piya-vaggo: beloved: 209-220
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Dhp ^..17.. - Kodha-vaggo: anger: 221-234
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Dhp ^..18.. - Mala-vaggo: impurity: 235-255
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Dhp ^..19.. - Dhammaṭṭha-vaggo: the just: 256-272
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Dhp ^..20.. - Magga-vaggo: The Path: 273-289
Dhp ²⁷³ - (supreme: 4nt, 8aam, Virāga, Buddha)
Dhp ²⁷⁴ - (this is the only path, for purification of vision)
Dhp ²⁷⁵ - (removing thorn with wisdom)
Dhp ²⁷⁶ - (Buddha points way but you have to work, jhāna meditators freed from Māra)
Dhp ²⁷⁷ - (impermanence → nibbida regarding dukkha)
Dhp ²⁷⁸ - (all co-activities are dukkha → nibbida)
Dhp ²⁷⁹ - (all dharmas are not-self → nibbida)
Dhp ²⁸⁰ - (young, lazy, slothful)
Dhp ²⁸¹ - (purify 3 types of action, bodily, verbal, mental)
Dhp ²⁸² - (yoga leads to wisdom)
Dhp ²⁸³ - (having cut forest not tree)
Dhp ²⁸⁴ - (underbrush of desire of man for woman)
Dhp ²⁸⁵ - (cut off affection like hand plucking lotus)
Dhp ²⁸⁶ - (rainy season, winter, summer, not seeing death)
Dhp ²⁸⁷ - (flood carry away sleepy villiage)
Dhp ²⁸⁸ - (no relative can save you from death)
Dhp ²⁸⁹ - (seeing death, clear path to nirvana)
Dhp ^..21.. - Pakiṇṇaka-vaggo: miscellaneous: 290-305
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Dhp ^..22.. - Niraya-vaggo: hell: 306-319
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Dhp ^..23.. - Nāga-vaggo: elephant: 320-333
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Dhp ^..24.. - Taṇhā-vaggo: craving: 334-359
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Dhp ^..25.. - Bhikkhu-vaggo: monk: 360-382
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Dhp ³⁷¹ – (not doing jhāna is negligent)
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Dhp ^..26.. - Brāhmaṇa-vaggo: holy man: 383-423
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Dhp ³⁸⁶ - (sitting in jhāna, dustless, arahant)
Dhp ³⁸⁷ - (warrior shines in armor and jhāna)
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Dhp ⁹⁹⁹ – Bookmarks of interest

KN Dhp: Khuddaka Nikāya, dhammapada-pāḷi,

..1.. - Yamaka-vaggo: pairs : 1-20

(cst4)

(derived from Ven. Buddharakkhita and Sujato trans.)

1 - (mind precedes Dharma, dukkha follows impure mind)

🔗📝

♦ mano-pubbaṅgamā dhammā,	Mind precedes dharma [which are raw mental sensory data to the mind, or fully formed concepts like the Buddha's Dharma].
mano-seṭṭhā mano-mayā.	Mind is their chief; they are all mind-made.
♦ manasā ce pa-duṭṭhena,	If the mind contains anger or any impurity
bhāsati vā karoti vā.	when it speaks or acts,
♦ tato naṃ dukkham-anveti,	then pain-&-suffering follows him,
cakkaṃva vahato padaṃ.	like the wheel that-follows the foot of the ox.

FLIPT

♦ mano-pubbaṅgamā dhammā,	Mind-precedes (all) dharmas.
mano-seṭṭhā mano-mayā.	Mind-(is their)-chief; (they are all) mind-made.
♦ manasā ce pa-duṭṭhena,	(the) mind, if, with-impurity,
bhāsati vā karoti vā.	speaks or acts **,
♦ tato naṃ dukkham-anveti,	then *** suffering-follows (him),
cakkaṃva vahato padaṃ.	(like the) wheel that-follows (the) foot (of the ox).

2 - (mind precedes Dharma, sukha follows pure mind)

♦ mano-pubbaṅgamā dhammā,	Mind precedes dharma [which are raw mental sensory data to the mind, or fully formed concepts like the Buddha's Dharma].
mano-seṭṭhā mano-mayā.	Mind is their chief; they are all mind-made.
♦ manasā ce pasannena,	If the mind is pure when it
bhāsati vā karoti vā.	speaks or acts,
♦ tato naṃ sukham-anveti,	then pleasure follows him,
chāyāva an-apāyinī.	like his shadow never-departing.

FLIPT

♦ mano-pubbaṅgamā dhammā,	Mind-precedes (all) dharmas.
mano-seṭṭhā mano-mayā.	Mind-(is their)-chief; (they are all) mind-made.
♦ manasā ce pa-duṭṭhena,	(the) mind, if, with-impurity,
bhāsati vā karoti vā.	speaks or acts **,
♦ tato naṃ dukkham-anveti,	then *** suffering-follows (him),
cakkaṃva vahato padaṃ.	(like the) wheel that-follows (the) foot (of the ox).

3 - (holding grudge doesn’t end hatred)

♦ akkocchi maṃ avadhi maṃ,	“He abused me, he struck me,
ajini maṃ ahāsi me.	he overpowered me, he robbed me.”
♦ ye ca taṃ upanayhanti,	Those who harbor such thoughts
veraṃ tesaṃ na sammati.	do not still their hatred.

4 - (not holding grudge stills hatred)

♦ akkocchi maṃ avadhi maṃ,	“He abused me, he struck me,
ajini maṃ ahāsi me.	he overpowered me, he robbed me.”
♦ ye ca taṃ nupanayhanti,	Those who do not harbor such thoughts
veraṃ tesūpasammati.	still their hatred.

5 – (hatred ended with non-hatred)

♦ na hi verena verāni,	Hatred is never appeased
sammantīdha kudācanaṃ.	by hatred in this world.
♦ averena ca sammanti,	By non-hatred alone is hatred appeased.
esa dhammo sanantano.	This is a law eternal.

6 – (death settles quarrels)

♦ pare ca na vijānanti,	There are those who do not realize
mayamettha yamāmase.	that one day we all must die.
♦ ye ca tattha vijānanti,	But those who do realize this
tato sammanti medhagā.	settle their quarrels.

7 – (Māra overpowers gluttons)

♦ subhānupassiṃ viharantaṃ,	Just as a storm throws down a weak tree,
indriyesu asaṃvutaṃ.	so does Mara overpower the man
♦ bhojanamhi cāmattaññuṃ,	who lives for the pursuit of pleasures,
kusītaṃ hīnavīriyaṃ.	who is uncontrolled in his senses,
♦ taṃ ve pasahati māro,	immoderate in eating,
vāto rukkhaṃva dubbalaṃ.	indolent, and dissipated.

8 – (Māra can’t overpower asubha meditator)

♦ asubhānupassiṃ viharantaṃ,	Just as a storm cannot prevail
indriyesu susaṃvutaṃ.	against a rocky mountain,
♦ bhojanamhi ca mattaññuṃ,	so Mara can never overpower the man
saddhaṃ āraddhavīriyaṃ.	who lives meditating on the impurities,
♦ taṃ ve nappasahati māro,	who is controlled in his senses,
vāto selaṃva pabbataṃ.	moderate in eating, and filled with faith and earnest effort.

9 – (monk unworthy of robe)

♦ anikkasāvo kāsāvaṃ,	Whoever being depraved,
yo vatthaṃ paridahissati.	devoid of self-control and truthfulness,
♦ apeto damasaccena,	should don the monk’s yellow robe,
na so kāsāvamarahati.	he surely is not worthy of the robe.

10 – (monk worthy of robe)

♦ yo ca vantakasāvassa,	But whoever is purged of depravity,
sīlesu susamāhito.	well-established in virtues
♦ upeto damasaccena,	and filled with self-control and truthfulness,
sa ve kāsāvamarahati.	he indeed is worthy of the yellow robe.

11 – (mistaking unessential for essential)

♦ asāre sāramatino,	Those who mistake the unessential to be essential
sāre cāsāradassino.	and the essential to be unessential,
♦ te sāraṃ nādhigacchanti,	dwelling in wrong thoughts,
micchāsaṅkappagocarā.	never arrive at the essential.

12 – (knowing essential)

♦ sārañca sārato ñatvā,	Those who know the essential to be essential
asārañca asārato.	and the unessential to be unessential,
♦ te sāraṃ adhigacchanti,	dwelling in right thoughts,
sammāsaṅkappagocarā.	do arrive at the essential.

13 – (rain enters leaky roof like passion the mind)

♦ yathā agāraṃ ducchannaṃ,	Just as rain breaks through
vuṭṭhī samativijjhati.	an ill-thatched house,
♦ evaṃ abhāvitaṃ cittaṃ,	so passion penetrates
rāgo samativijjhati.	an undeveloped mind.

14 – (rain doesn’t enter solid roof)

♦ yathā agāraṃ suchannaṃ,	Just as rain does not break through
vuṭṭhī na samativijjhati.	a well-thatched house,
♦ evaṃ subhāvitaṃ cittaṃ,	so passion never penetrates
rāgo na samativijjhati.	a well-developed mind.

15 – (evil doer regrets this life and next)

♦ idha socati pecca socati,	The evil-doer grieves here and hereafter;
pāpakārī ubhayattha socati.	he grieves in both the worlds.
♦ so socati so vihaññati,	He laments and is afflicted,
disvā kammakiliṭṭhamattano.	recollecting his own impure deeds.

16 – (good doer rejoices this life and next)

♦ idha modati pecca modati,	The doer of good rejoices here and hereafter;
katapuñño ubhayattha modati.	he rejoices in both the worlds.
♦ so modati so pamodati,	He rejoices and exults,
disvā kammavisuddhimattano.	recollecting his own pure deeds.

17 – (evil doer burns this life and next)

♦ idha tappati pecca tappati,	The evil-doer suffers here and hereafter;
pāpakārī ubhayattha tappati.	he suffers in both the worlds.
♦ “pāpaṃ me katan”ti tappati,	The thought, “Evil have I done,” torments him,
bhiyyo tappati duggatiṃ gato.	and he suffers even more when gone to realms of woe.

18 – (good doer delights this life and next)

♦ idha nandati pecca nandati,	The doer of good delights here and hereafter;
katapuñño ubhayattha nandati.	he delights in both the worlds.
♦ “puññaṃ me katan”ti nandati,	The thought, “Good have I done,” delights him,
bhiyyo nandati suggatiṃ gato.	and he delights even more when gone to realms of bliss.

19 – (reciting but not following Dharma like counting others cows)

♦ bahumpi ce saṃhita bhāsamāno,	Much though he recites the sacred texts,
na takkaro hoti naro pamatto.	but acts not accordingly,
♦ gopova gāvo gaṇayaṃ paresaṃ,	that negligent man is like a cowherd who only counts the cows of others—
na bhāgavā sāmaññassa hoti.	he does not partake of the blessings of the holy life.

20 – (reciting little but putting Dharma into practice participates in holy life)

♦ appampi ce saṃhita bhāsamāno,	Little though he recites the sacred texts,
dhammassa hoti anudhammacārī.	but puts the Dharma into practice,
♦ rāgañca dosañca pahāya mohaṃ,	forsaking lust, hatred, and delusion,
sammappajāno suvimuttacitto.	with true wisdom and emancipated mind,
♦ anupādiyāno idha vā huraṃ vā,	clinging to nothing of this or any other world—
sa bhāgavā sāmaññassa hoti.	he indeed partakes of the blessings of a holy life.

(end of chapter)

♦ yamaka-vaggo paṭhamo niṭṭhito.	chapter on pairs, the first, is finished.
∴

..2.. - Appamāda-vaggo: assiduity: 21-32

21 – (assiduity is the path to deathless)

♦ appamādo amatapadaṃ,	assiduity is the path to the Deathless.
pamādo maccuno padaṃ.	negligence is the path to death.
♦ appamattā na mīyanti,	The assiduous die not.
ye pamattā yathā matā.	The negligent are as if dead already.

22 – (understanding assiduity the wise exult)

♦ evaṃ visesato ñatvā,	Clearly understanding
appamādamhi paṇḍitā.	this excellence of assiduity,
♦ appamāde pamodanti,	the wise exult therein
ariyānaṃ gocare ratā.	and enjoy the resort of the Noble Ones.

23 - (jhāna all the time leads to nirvana)

♦ te jhāyino sātatikā,	Those who do jhāna all the time,
niccaṃ daḷha-parakkamā.	constant and firm in their effort,
♦ phusanti dhīrā nibbānaṃ,	those wise ones reach nirvana,
Yoga-k-khemaṃ an-uttaraṃ.	the un-surpassed release from all bonds.

24 – (glory of the assiduous)

♦ uṭṭhānavato satīmato,	Ever grows the glory of him who is energetic,
sucikammassa nisammakārino.	mindful and pure in conduct,
♦ saññatassa dhammajīvino,	discerning and self-controlled,
appamattassa yasobhivaḍḍhati.	righteous and assiduous.

25 – (assiduously make an island that can withstand flood)

♦ uṭṭhānenappamādena,	By effort and assiduity,
saṃyamena damena ca.	discipline and self-mastery,
♦ dīpaṃ kayirātha medhāvī,	let the wise one make for himself an island
yaṃ ogho nābhikīrati.	which no flood can overwhelm.

26 – (fools are negligent, wise treat assiduity as treasure)

♦ pamādam-anuyuñjanti,	The foolish and ignorant
bālā dummedhino janā.	indulge in negligence,
♦ appamādañca medhāvī,	but the wise one keeps his assiduity
dhanaṃ seṭṭhaṃva rakkhati.	as his best treasure.

27 - (negligent contrast with assiduous jhāna meditator)

♦ mā pamādam-anuyuñjetha,	Don’t devote yourself to negligence,
mā kāma-rati-santhavaṃ .	don’t delight in sexual intimacy and sensual pleasures.
♦ appamatto hi jhāyanto,	for the assiduous jhāna meditator
pappoti vipulaṃ sukhaṃ.	certainly will attain abundant pleasure.

28 – (wise on mountain beholds fools below)

♦ pamādaṃ appamādena,	When the astute dispel negligence
yadā nudati paṇḍito.	by means of assiduity,
♦ paññāpāsādamāruyha,	ascending the palace of wisdom,
asoko sokiniṃ pajaṃ.	sorrowless, they behold this generation of sorrow,
♦ pabbataṭṭhova bhūmaṭṭhe,	as a wise man on a mountain-top
dhīro bāle avekkhati.	beholds the fools below.

29 – (wide awake among the sleepy)

♦ appamatto pamattesu,	assiduous among the negligent,
suttesu bahujāgaro.	wide-awake among the sleepy,
♦ abalassaṃva sīghasso,	a true sage leaves them behind,
hitvā yāti sumedhaso.	like a swift horse passing a feeble.

30 – (by assiduity Maghavā become overlord of gods)

♦ appamādena maghavā,	by means of assiduity did maghavā
devānaṃ seṭṭhataṃ gato.	become the overlord of the gods.
♦ appamādaṃ pasaṃsanti,	assiduity is ever praised,
pamādo garahito sadā.	and negligence ever despised.

31 – (assiduity consumes negligence like advancing fire)

♦ appamāda-rato bhikkhu,	The monk who delights in assiduity
pamāde bhayadassi vā.	and looks with fear at negligence
♦ saṃyojanaṃ aṇuṃ thūlaṃ,	advances like fire burning
ḍahaṃ aggīva gacchati.	all fetters, small and large.

32 – (delight in assiduity and fear negligence, one can’t decline)

♦ appamādarato bhikkhu,	The monk who delights in assiduity
pamāde bhayadassi vā.	and looks with fear at negligence -
♦ abhabbo parihānāya,	such a one can’t decline,
nibbānasseva santike.	He is close to Nibbana.

(end of chapter)

♦ appamāda-vaggo dutiyo niṭṭhito.

chapter on assiduity, the second, is finished.

..3.. - Citta-vaggo: mind: 33-43

33 – (wise straighten mind as arrow maker the arrow)

♦ phandanaṃ capalaṃ cittaṃ,	The mind quivers and shakes,
dūrakkhaṃ dunnivārayaṃ.	hard to guard, hard to curb.
♦ ujuṃ karoti medhāvī,	The discerning straighten it out,
usukārova tejanaṃ.	like a fletcher straightens an arrow.

34 – (mind flounders like fish pulled from sea)

♦ vārijova thale khitto,	Like a fish pulled from the sea
okamokataubbhato.	and cast upon the shore,
♦ pariphandatidaṃ cittaṃ,	this mind flounders about,
māradheyyaṃ pahātave.	trying to throw off Māra’s sway.

35 – (mind is flighty, should tame it)

♦ dun-niggahassa lahuno,	Hard to hold back, flighty,
Yattha-kāmanipātino.	alighting where it will;
♦ cittassa damatho sādhu,	it’s good to tame the mind;
cittaṃ dantaṃ sukhāvahaṃ.	a tamed mind leads to bliss.

36 – (mind is subtle, hard to see, should tame it)

♦ sududdasaṃ sunipuṇaṃ,	So hard to see, so subtle,
yatthakāmanipātinaṃ.	alighting where it will;
♦ cittaṃ rakkhetha medhāvī,	the discerning protect the mind,
cittaṃ guttaṃ sukhāvahaṃ.	a guarded mind leads to bliss.

37 – (mind travels far, hides in cave)

♦ dūraṅgamaṃ ekacaraṃ,	The mind travels far, wandering alone;
asarīraṃ guhāsayaṃ.	incorporeal, it hides in a cave.
♦ ye cittaṃ saṃyamessanti,	Those who will restrain the mind
mokkhanti mārabandhanā.	are freed from Māra’s bonds.

38 – (unsteady unconfident mind does not reach wisdom)

♦ anavaṭṭhita-cittassa,	Those of unsteady mind,
saddhammaṃ avijānato.	who don’t understand the true Dharma,
♦ pariplava-pasādassa,	and whose confidence wavers,
paññā na paripūrati.	do not perfect their wisdom.

39 – (given up good and evil, wakeful, no fear)

♦ anavassuta-cittassa,	One whose mind is uncorrupted,
Ananvāhata-cetaso.	whose heart is undamaged,
♦ puñña-pāpa-pahīnassa,	who’s given up the meritorious and evil,
natthi jāgarato bhayaṃ.	wakeful, has nothing to fear.

40 - (attack Māra with the sword of wisdom)

♦ kumbhū-’pamaṃ kāyam-imaṃ viditvā,	Knowing this body breaks like a pot,
nagarū-’pamaṃ cittam-idaṃ ṭhapetvā.	and fortifying the mind like a citadel,
♦ yodhetha māraṃ paññ’-āvudhena,	attack Māra [, the Evil one,] with the sword of wisdom,
jitañca rakkhe anivesano siyā.	guard your conquest, and never settle.

41 – (body soon lifeless like useless log)

♦ aciraṃ vatayaṃ kāyo,	All too soon this body
pathaviṃ adhisessati.	will lie upon the earth,
♦ chuddho apeta-viññāṇo,	bereft of consciousness,
niratthaṃva kaliṅgaraṃ.	tossed aside like a useless log.

42 – (wrongly directed mind does more harm to yourself than your worst enemy ever could)

♦ diso disaṃ yaṃ taṃ kayirā,	Whatever an enemy would wish upon their enemy,
verī vā pana verinaṃ.	Whatever revenge extracted by the vengeful,
♦ micchā-paṇihitaṃ cittaṃ,	A wrongly directed mind
pāpiyo naṃ tato kare.	would do you more harm than that.

43 – (rightly directed mind does more good for yourself than your parents)

♦ na taṃ mātā pitā kayirā,	Whatever [good] your mother and father could do for you,
aññe vāpi ca ñātakā.	or any other relative,
♦ sammā-paṇihitaṃ cittaṃ,	A rightly directed mind
seyyaso naṃ tato kare.	does even more than that.

(end of chapter)

♦ citta-vaggo tatiyo niṭṭhito.

chapter on mind, the third, is finished.

..4.. - Puppha-vaggo: flowers: 44-59

44 – (who will understand Dharma word ↔ like flower expert)

♦ ko imaṃ pathaviṃ vicessati,	Who shall explore this land,
yama-lokañca imaṃ sa-devakaṃ.	and the Yama realm with its gods?
♦ ko dhamma-padaṃ su-desitaṃ,	Who shall examine the well-taught word of Dharma,
kusalo pupphamiva pacessati .	as an expert examines a flower?

45 – (a trainee/sekha will understand Dharma word)

♦ sekho pathaviṃ vicessati,	A trainee shall explore this land,
yamalokañca imaṃ sadevakaṃ.	and the Yama realm with its gods.
♦ sekho dhammapadaṃ sudesitaṃ,	A trainee shall examine the well-taught word of Dharma,
kusalo pupphamiva pacessati.	as an expert examines a flower.

46 – (body like foam, mirage, keep Māra from blossoming)

♦ pheṇūpamaṃ kāyam-imaṃ viditvā,	Knowing this body’s like foam,
marīci-dhammaṃ abhisam-budhāno.	realizing it’s all just a mirage,
♦ chetvāna mārassa papupphakāni,	and cutting off Māra’s blossoming,
adassanaṃ maccurājassa gacche.	vanish from the the King of Death’s sight.

47 – (gathering flowers while death floods entire village)

♦ pupphāni heva pacinantaṃ,	as he gathers flowers,
byāsattamanasaṃ naraṃ.	his mind caught up in them,
♦ suttaṃ gāmaṃ mah-oghova,	a mighty flood sweeps off a sleeping village,
maccu ādāya gacchati.	death steals away a man

48 – (terminator ends man gathering flowers)

♦ pupphāni heva pacinantaṃ,	as he gathers flowers,
byāsattamanasaṃ naraṃ.	his mind caught up in them,
♦ atittaññeva kāmesu,	He who has not had his fill of pleasures,
antako kurute vasaṃ.	The terminator gains control of the man

49 – (monk goes for alms in village ↔ bees gently extract nectar without damaging flower)

♦ yathāpi bhamaro pupphaṃ,	Just as a bee [interacts with the] flower
Vaṇṇa-gandham-aheṭhayaṃ .	doing no damage to the flower’s beauty and fragrance;
♦ paleti rasam-ādāya,	[the way in which the bee] takes the nectar and moves on,
evaṃ gāme munī care.	that’s how a sage should walk in the village.

50 – (find flaws in yourself not others)

♦ na paresaṃ vilomāni,	Don’t find fault with others,
na paresaṃ katā-(a)kataṃ.	with what they’ve done or left undone.
♦ attanova avekkheyya,	You should only watch yourself,
katāni a-katāni ca.	what you’ve done or left undone.

51 – (all talk no walk ↔ colorful flower with no fragrance)

♦ yathāpi ruciraṃ pupphaṃ,	Just like a glorious flower
vaṇṇavantaṃ a-gandhakaṃ.	that’s colorful but lacks fragrance;
♦ evaṃ su-bhāsitā vācā,	eloquent speech
a-phalā hoti akubbato.	is fruitless [for one who] does not act on it.

52 – (he walks the talk ↔ colorful flower is also fragrant)

♦ yathāpi ruciraṃ pupphaṃ,	Just like a glorious flower
vaṇṇavantaṃ sugandhakaṃ .	that’s both colorful and fragrant,
♦ evaṃ subhāsitā vācā,	eloquent speech
Sa-phalā hoti kubbato .	is fruitful for one who acts on it.

53 – (person doing skillful things ↔ heap of flowers make many garlands)

♦ yathāpi puppharāsimhā,	Just as one would create many garlands
kayirā mālāguṇe bahū.	from a heap of flowers,
♦ evaṃ jātena maccena,	when a person has come to be born,
kattabbaṃ kusalaṃ bahuṃ.	they should do many skillful things.

54 – (fragrance of virtuous person overpowers wind ↔ unlike flower’s)

♦ na puppha-gandho paṭi-vātameti,	The fragrance of flowers doesn’t spread upwind,
na candanaṃ tagaramallikā .	nor sandalwood, pinwheel, or jasmine;
♦ satañca gandho paṭi-vātameti,	but the fragrance of the good spreads upwind;
sabbā disā sap-puriso pa-vāyati.	a good person’s virtue spreads in every direction.

55 – (fragrance of virtue superior to any flower’s)

♦ candanaṃ tagaraṃ vāpi,	Among all the fragrances—
uppalaṃ atha vassikī.	sandalwood or pinwheel
♦ etesaṃ gandha-jātānaṃ,	or lotus or jasmine—
Sīla-gandho anuttaro.	the fragrance of virtue is supreme.

56 – (unlike flowers, fragrance of virtuous ones even reaches the Gods)

♦ appamatto ayaṃ gandho,	Faint is the fragrance
yvāyaṃ tagaracandanaṃ .	of sandal or pinwheel;
♦ yo ca sīlavataṃ gandho,	but the fragrance of the virtuous
vāti devesu uttamo.	floats to the highest gods.

57 - (Māra can’t find path of those virtuous, assiduous, fully accomplished ones)

♦ tesaṃ sampanna-sīlānaṃ,	For those accomplished in ethics,
Appamāda-vihārinaṃ.	living assiduously,
♦ sammad-aññā vimuttānaṃ,	freed through the highest knowledge,
māro maggaṃ na vindati.	Māra cannot find their path.

58 – (fragrant lotus may grow out of garbage heap)

♦ yathā saṅkāra-ṭhānasmiṃ,	From a forsaken heap
ujjhitasmiṃ mahā-pathe.	discarded on the highway,
♦ padumaṃ tattha jāyetha,	a lotus might blossom,
Suci-gandhaṃ mano-ramaṃ.	fragrant and delightful.

59 – (like that, disciple of Buddha may blossom among ordinary people)

♦ evaṃ saṅkāra-bhūtesu,	So too, among the forsaken,
Andha-bhūte puthujjane.	the blind ordinary folk,
♦ atirocati paññāya,	They who outshines with their wisdom
Sammā-sam-buddha-sāvako.	a disciple of the perfect Buddha.

(end of chapter)

♦ puppha-vaggo catuttho niṭṭhito.

chapter on flowers, the fourth, is finished.

..5.. - Bāla-vaggo: Fool: 60-75

60 – (not understanding True Dharma, fool has long trip in saṁsāra)

♦ dīghā jāgarato ratti,	Long is the night for the wakeful;
dīghaṃ santassa yojanaṃ.	long is the league for the weary;
♦ dīgho bālānaṃ saṃsāro,	long transmigrate the fools
saddhammaṃ avijānataṃ.	who don’t understand the true Dharma.

61 - (if no one equal or better, wander alone)

♦ carañce nādhigaccheyya,	If while wandering you find no partner
seyyaṃ sadisamattano.	equal or better than yourself,
♦ ekacariyaṃ daḷhaṃ kayirā,	then firmly resolve to wander alone—
natthi bāle sahāyatā.	there’s no fellowship with fools.

62 – (self is not yours, let alone sons and wealth)

♦ puttā matthi dhanammatthi,	“Sons are mine, wealth is mine”—
iti bālo vihaññati.	thus the fool frets.
♦ attā hi attano natthi,	But you can’t even call your self your own,
kuto puttā kuto dhanaṃ.	let alone your sons or wealth.

63 – (a fool who knows they’re a fool is wise to an extent)

♦ yo bālo maññati bālyaṃ,	The fool who thinks they’re a fool
paṇḍito vāpi tena so.	is wise at least to that extent.
♦ bālo ca paṇḍitamānī,	But the true fool is said to be one
sa ve “bālo”ti vuccati.	who imagines that they are wise.

64 – (fool attending wise man whole life ↔ spoon doesn’t know taste of soup)

♦ yāva-jīvampi ce bālo,	Though all his life a fool
paṇḍitaṃ payirupāsati.	attends to a wise man,
♦ na so dhammaṃ vijānāti,	he no more comprehends the Dharma
dabbī sūpa-rasaṃ yathā.	than a spoon tastes the flavor of the soup.

65 – (clever person attending the wise even a short time ↔ tongue knows flavor of soup)

♦ muhuttamapi ce viññū,	Though only for a moment a discerning person
paṇḍitaṃ payirupāsati.	attends to a wise man,
♦ khippaṃ dhammaṃ vijānāti,	quickly he comprehends the Dharma,
jivhā sūparasaṃ yathā.	just as the tongue tastes the flavor of the soup.

66 – (fools make karma of bitter fruit, are own worst enemy)

♦ caranti bālā dummedhā,	Witless fools behave
A-mitteneva attanā.	like their own worst enemies,
♦ karontā pāpakaṃ kammaṃ,	doing wicked deeds
yaṃ hoti kaṭuka-p-phalaṃ.	that ripen as bitter fruit.

67 – (not good to do bad karma with effects that linger long and make you weep)

♦ na taṃ kammaṃ kataṃ sādhu,	It’s not good to do a deed
yaṃ katvā anutappati.	that plagues you later on,
♦ yassa assumukho rodaṃ,	for which you weep and wail,
vipākaṃ paṭisevati.	as its effect stays with you.

68 - (good to do good karma with effects that linger long and make you cheer)

♦ tañca kammaṃ kataṃ sādhu,	It is good to do a deed
yaṃ katvā nānutappati.	that doesn’t plague you later on,
♦ yassa patīto sumano,	that gladdens and cheers,
vipākaṃ paṭisevati.	as its effect stays with you.

69 – (fool thinks evil is sweet until karma ripens)

♦ madhuvā maññati bālo,	The fool imagines that evil is sweet,
yāva pāpaṃ na paccati.	so long as it has not yet ripened.
♦ yadā ca paccati pāpaṃ,	But as soon as that evil ripens,
bālo dukkhaṃ nigacchati.	they fall into suffering.

70 – (fool eating for months using blade of grass as spoon)

♦ māse māse kusaggena,	Month after month using the tip of a blade of grass [as a spoon],
bālo bhuñjeyya bhojanaṃ.	a fool may eat his food.
♦ na so saṅkhāta-dhammānaṃ,	[but compared to] those who have comprehended the Dharma,
kalaṃ agghati soḷasiṃ.	he is not worth a sixteenth[, a small fraction] of them.

71 – (although evil may not ripen quickly, result will follow fool like fire smothered with ash)

♦ na hi pāpaṃ kataṃ kammaṃ,	For a wicked deed that has been done
sajju khīraṃva muccati.	does not spoil quickly like milk.
♦ ḍahantaṃ bālam-anveti,	Smoldering, it follows the fool,
bhasmacchannova pāvako.	like a fire smothered over with ash.

72 – (fool gaining fame will ruin whatever good they have)

♦ yāvadeva anatthāya,	To his own ruin
ñattaṃ bālassa jāyati.	the fool gains fame,
♦ hanti bālassa sukkaṃsaṃ,	It ruins Whatever good features they have
muddhamassa vipātayaṃ.	and blows their head into bits.

73 – (fools desire respect from monasteries and lay community)

♦ asantaṃ bhāvana-miccheyya,	They’d seek the esteem that they lack,
purekkhārañca bhikkhusu.	and status among the monks;
♦ āvāsesu ca issariyaṃ,	authority over monasteries,
pūjā parakulesu ca.	and honor among other families.

74 – (fools seeking reputation their greed and pride grow)

♦ mameva kata maññantu,	“Let both layfolk and renunciants think
gihīpabbajitā ubho.	the work was done by me alone.
♦ mamevātivasā assu,	In anything at all that’s to be done,
kiccākiccesu kismici.	let them fall under my sway alone.”
♦ iti bālassa saṅkappo,	So thinks the fool,
icchā māno ca vaḍḍhati.	their greed and pride only growing.

75 – (Buddha’s monk chooses nirvana over worldly gains)

♦ aññā hi lābhūpanisā,	One is the quest for worldly gain,
aññā nibbānagāminī.	and quite another is the path to Nirvana.
♦ evametaṃ abhiññāya,	Clearly understanding this,
bhikkhu buddhassa sāvako.	a monk who is the Buddha’s disciple
♦ sakkāraṃ nābhinandeyya,	would never delight in honors,
vivekam-anubrūhaye.	but rather would foster judicious-seclusion.

(end of chapter)

♦ bāla-vaggo pañcamo niṭṭhito.

chapter on fools, the fifth, is finished.

..6.. - Paṇḍita-vaggo: Pundit [wise person]: 76-89

76 – (one who sees your faults is a guide to treasure)

♦ nidhīnaṃva pavattāraṃ,	a guide to a hidden treasure
yaṃ passe vajjadassinaṃ.	Is one who sees your faults
♦ niggayhavādiṃ medhāviṃ,	An astute person who corrects you when you need it -
tādisaṃ paṇḍitaṃ bhaje.	Stay close to one so wise
♦ tādisaṃ bhajamānassa,	Sticking close to such an impartial person,
seyyo hoti na pāpiyo.	things get better, not worse.

77 – (liked by good people, disliked by bad)

♦ ovadeyyā-(a)nusāseyya,	Advise and instruct;
asabbhā ca nivāraye.	curb wickedness:
♦ satañhi so piyo hoti,	for you shall be liked by the good,
asataṃ hoti appiyo.	and disliked by the bad.

78 – (associate with good men, not bad)

♦ na bhaje pāpake mitte,	Don’t mix with bad friends,
na bhaje purisādhame.	don’t mix with the worst of men.
♦ bhajetha mitte kalyāṇe,	Mix with spiritual friends,
bhajetha purisuttame.	mix with the best of men.

79 – (wise person drinks Dharma sleeps in jhāna pleasure)

♦ dhamma-pīti sukhaṃ seti,	He who drinks the Dharma [and is enraptured by that] sleeps in pleasure,
vippasannena cetasā.	with pure and confident mind.
♦ ariya-p-pavedite dhamme,	Regarding he Dharma proclaimed by the Noble one, [the Buddha,]
sadā ramati paṇḍito.	a wise pundit always delights in that.

80 – (craftsman craft, wise men tame themselves)

♦ udakañhi nayanti nettikā,	While irrigators guide water,
usukārā namayanti tejanaṃ.	fletchers straighten arrows,
♦ dāruṃ namayanti tacchakā,	and carpenters carve timber,
attānaṃ damayanti paṇḍitā.	the wise pundits tame themselves.

81 – (rock unperturbed by storm ↔ wise by blame and praise)

♦ selo yathā eka-ghano,	Just as a rock that is [a solid] single-mass
vātena na samīrati.	Is not shaken by the storm,
♦ evaṃ nindā-pasaṃsāsu,	so too blame and praise
na samiñjanti paṇḍitā.	do not perturb the wise pundits.

82 – (deep lake pure and unmuddy ↔ wise hear Dharma and purify themselves)

♦ yathāpi rahado gambhīro,	Like a deep lake,
vippasanno anāvilo.	clear and unclouded,
♦ evaṃ dhammāni sutvāna,	so too on hearing the Dharma
vippasīdanti paṇḍitā.	the wise pundits purify themselves.

83 – (good people renounce all, don’t hint for desires)

♦ sabbattha ve sappurisā cajanti,	Good people give up everything,
na kāma-kāmā lapayanti santo.	they don’t cajole for the things they desire.
♦ sukhena phuṭṭhā atha vā dukhena,	Though touched by sadness or happiness,
na uccāvacaṃ paṇḍitā dassayanti.	the wise pundits appear neither depressed nor elated.

84 – (never wish for success by non-Dharmic means)

♦ na atta-hetu na parassa hetu,	Not for your own sake or that of another
na puttam-icche na dhanaṃ na raṭṭhaṃ.	desiring children, wealth, or nation,
♦ na iccheyya a-dhammena samiddhim-attano,	Never wish for success by non-Dharmic [unjust] means,
sa sīlavā paññavā dhammiko siyā.	rather, be virtuous, wise, and act [justly] in accordance with Dharma.

85 – (few cross far shore, most run around near shore)

♦ appakā te manussesu,	Few among men are those
ye janā pāra-gāmino.	who cross to the farther shore.
♦ athāyaṃ itarā pajā,	The rest, the bulk of men,
Tīra-mevānu-dhāvati.	only run up and down the hither bank.

86 – (practice Dharma according to Dharma to cross over death’s realm)

♦ ye ca kho samma-d-akkhāte,	But those who practice the rightly-expounded
dhamme dhammā-(a)nuvattino.	Dharma in accordance with the Dharma
♦ te janā pāramessanti,	Those people will cross over
maccu-dheyyaṃ sudut-taraṃ.	Death’s domain which is so hard to cross.

87 – (difficult to enjoy judicious-seclusion)

♦ kaṇhaṃ dhammaṃ vip-pahāya,	Abandoning Dark Evil Dharmas,
sukkaṃ bhāvetha paṇḍito.	let the wise pundit develop the Bright [Dharmas].
♦ okā an-okam-āgamma,	Having gone from home to homelessness
viveke yattha dū-ramaṃ.	for the judicious-seclusion which is difficult to enjoy.

88 – (cleaning the mind more pleasurable than sensual pleasures)

♦ tatr-ābhi-ratim-iccheyya,	find delight there,
hitvā kāme akiñcano.	having left behind sensual pleasures.
♦ pariyodapeyya attānaṃ,	A wise pundit would cleanse themselves
Citta-klesehi paṇḍito.	of mental corruptions.

89 – (awakening factors, luminous mind, nirvana)

♦ yesaṃ sam-bodhiy-aṅgesu,	regarding the awakening factors;
sammā cittaṃ su-bhāvitaṃ.	Those whose minds are rightly developed with them,
♦ ādāna-paṭinissagge,	who, letting go of attachments,
anupādāya ye ratā.	delight in not grasping:
♦ khīṇ-āsavā jutimanto,	with asinine-inclinations destroyed, luminous [mind],
te loke pari-nibbutā.	they in this world have realized nirvana.

(end of chapter)

♦ paṇḍita-vaggo chaṭṭho niṭṭhito.

(the) pundit chapter, 6th, (is) finished.

..7.. - Arahanta-vaggo: Perfected-one: 90-99

90 – (journey end, no ties, no fever)

♦ gat’-addhino vi-sokassa,	At journey’s end, rid of sorrow;
vip-pa-muttassa sabbadhi.	everywhere free,
♦ sabba-gantha-p-pahīnassa,	all ties given up,
pariḷāho na vijjati.	no fever is found in them.

91 – (like swan from marsh that’s gone)

♦ uyyuñjanti satīmanto,	Those rememberful [of Dharma] apply themselves;
na nikete ramanti te.	they delight in no abode.
♦ haṃsāva pallalaṃ hitvā,	Like a swan from the marsh that’s gone,
okamokaṃ jahanti te.	they leave behind home after home.

92 - (suññato animitto ↔ hard to trace path of birds in sky)

♦ yesaṃ sannicayo natthi,	Those with nothing stored up,
ye pariññāta-bhojanā.	who have fully understood [the purpose of] their food,
♦ suññato animitto ca,	[have the meditative attainments of the] signless and emptiness
vimokkho yesaṃ gocaro.	as their liberation and domain.
♦ ākāse va sakuntānaṃ,	like birds in the sky,
gati tesaṃ durannayā.	their path is hard to trace.

93 – (track hard to trace, like birds in sky)

♦ yass’-āsavā parik-khīṇā,	One whose asinine-inclinations have been fully-destroyed;
āhāre ca anissito.	who’s not attached to food;
♦ suññato animitto ca,	[have the meditative attainments of the] signless and emptiness
vimokkho yassa gocaro.	as their liberation and domain.
♦ ākāse va sakuntānaṃ,	like birds in the sky,
padaṃ tassa durannayaṃ.	their track is hard to trace.

94 – (serene faculties like tamed horses, envied by gods)

♦ yass’-indriyāni samathaṅgatāni,	Whose faculties have become serene,
assā yathā sārathinā sudantā.	like horses tamed by a charioteer,
♦ pahīna-mānassa an-āsavassa,	who has abandoned conceit and is without asinine-inclinations;
devāpi tassa pihayanti tādino.	the poised one is envied by even the gods.

95 – (undisturbed like earth, lake clear of mud)

♦ pathavi-samo no virujjhati,	Undisturbed like the earth,
indakhilupamo tādi subbato.	true to their vows, steady as a post,
♦ rahadova apetakaddamo,	like a lake clear of mud;
saṃsārā na bhavanti tādino.	such a one does not transmigrate.

96 – (peaceful, free, right knowing)

♦ santaṃ tassa manaṃ hoti,	Their mind is peaceful,
santā vācā ca kamma ca.	peaceful are their speech and deeds.
♦ sammadaññā vimuttassa,	rightly freed through enlightenment,
upasantassa tādino.	Such a one is at peace,

97 – (beyond faith, severed links, supreme person)

	(anandajoti trans.)
♦ as-saddho akataññū ca,	The person who is beyond mere faith, who knows that which is unmade,
Sandhi-c-chedo ca yo naro.	who has cut off rebirth-linking,
♦ hatā-(a)vakāso vantāso,	who has destroyed the occasion, who has thrown out hope and desire,
sa ve uttama-poriso.	is surely the person supreme.

98 – (wherever arahants live becomes delightful place)

♦ gāme vā yadi vāraññe,	Whether in village or wilderness,
ninne vā yadi vā thale.	in a valley or the uplands,
♦ yattha arahanto viharanti,	wherever the perfected ones live
taṃ bhūmirāmaṇeyyakaṃ.	is a delightful place.

99 – (arahants delight in wilderness, wordlings don’t)

♦ ramaṇīyāni araññāni,	Delightful are the wildernesses
yattha na ramatī jano.	where no people delight.
♦ vīta-rāgā ramissanti,	Those free of greed will delight there,
na te kāma-gavesino.	not those who seek sensual pleasures.

(end of chapter)

♦ arahanta-vaggo sattamo niṭṭhito.

chapter on arahants, the sixth, is finished.

..8.. - Sahassa-vaggo: one-thousand: 100-115

100 – (one meaningful saying better than 1000 useless ones)

♦ sahassamapi ce vācā,	Better than a thousand
anatthapadasaṃhitā.	meaningless sayings
♦ ekaṃ atthapadaṃ seyyo,	is a single meaningful saying,
yaṃ sutvā upasammati.	hearing which brings you peace.

101 – (single meaningful verse better than 1000...)

♦ sahassamapi ce gāthā,	Better than a thousand
anatthapadasaṃhitā.	meaningless verses
♦ ekaṃ gāthāpadaṃ seyyo,	is a single meaningful verse,
yaṃ sutvā upasammati.	hearing which brings you peace.

102 – (single meaningful Dharma verse better than 1000...)

♦ yo ca gāthā sataṃ bhāse,	Better than reciting
anatthapadasaṃhitā .	a hundred meaningless verses
♦ ekaṃ dhammapadaṃ seyyo,	is a single saying of Dhamma,
yaṃ sutvā upasammati.	hearing which brings you peace.

103 – (conquering oneself better than conquering one million in batte)

♦ yo sahassaṃ sahassena,	Though one may conquer a thousand times a thousand
saṅgāme mānuse jine.	men in battle,
♦ ekañca jeyyamattānaṃ,	yet he indeed is the noblest victor
sa ve saṅgāmajuttamo.	who conquers himself.

104 – (better to conquer oneself and live restrained)

♦ attā have jitaṃ seyyo,	It is surely better to conquer oneself
yā cāyaṃ itarā pajā.	than all those other folk.
♦ atta-dantassa posassa,	When a person has tamed themselves,
niccaṃ saññata-cārino.	always living restrained,

105 – (no god or māra can overturn one’s victory over self)

♦ neva devo na gandhabbo,	no god nor fairy,
na māro saha brahmunā.	nor Māra nor Brahmā,
♦ jitaṃ apajitaṃ kayirā,	can undo the victory
tathārūpassa jantuno.	of such a one.

106 – (honoring worthy one for a moment better than 100 years of sacrifice offerings)

♦ māse māse sahassena,	Rather than a thousand-fold sacrifice,
yo yajetha sataṃ samaṃ.	every month for a hundred years,
♦ ekañca bhāvitattānaṃ,	it’s better to honor for a single moment
muhuttamapi pūjaye.	one who has developed themselves.
♦ sāyeva pūjanā seyyo,	That offering is better
yañce vassasataṃ hutaṃ.	than the hundred year sacrifice.

107 – (honoring worthy one for a moment better than 100 years of fire sacrifice)

♦ yo ca vassasataṃ jantu,	Rather than serve the sacred flame
aggiṃ paricare vane.	in the forest for a hundred years,
♦ ekañca bhāvitattānaṃ,	it’s better to honor for a single moment
muhuttamapi pūjaye.	one who has developed themselves.
♦ sāyeva pūjanā seyyo,	That offering is better
yañce vassasataṃ hutaṃ.	than the hundred year sacrifice.

108 – (merit of bowing to worthy one better than one year of material offerings)

♦ yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke,	Whatever sacrifice or offering in the world
saṃvaccharaṃ yajetha puñña-pekkho.	a seeker of merit may make for a year,
♦ sabbampi taṃ na catubhāgameti,	none of it is worth a quarter
abhivādanā ujjugatesu seyyo.	of bowing to the upright.

109 – (4 blessings for always bowing to and revering elders)

♦ abhivādana-sīlissa,	For one in the habit of bowing,
niccaṃ vuḍḍhā-(a)pacāyino .	always honoring the elders,
♦ cattāro dhammā vaḍḍhanti,	four dharmas grow:
āyu vaṇṇo sukhaṃ balaṃ.	lifespan, beauty, happiness, and strength.

110 - (single day with jhāna and virtue better than 100 years without)

♦ yo ca vassa-sataṃ jīve,	(rather than) live one hundred years
du-s-sīlo a-samāhito.	with corrupt virtue and without undistractible-lucidity
♦ ekāhaṃ jīvitaṃ seyyo,	it is better to live a single day
sīlavantassa jhāyino.	with virtue and jhāna.

111 - (single day with jhāna and discernment better than 100 years without)

♦ yo ca vassa-sataṃ jīve,	(rather than) live one hundred years
du-p-pañño a-samāhito.	with corrupt discernment and without undistractible-lucidity
♦ ekāhaṃ jīvitaṃ seyyo,	it is better to live a single day
paññavantassa jhāyino.	with discernment and jhāna.

112 – (single day vigorous better than living 100 years of laziness)

♦ yo ca vassasataṃ jīve,	(rather than) live one hundred years
kusīto hīna-vīriyo.	As someone lazy with inferior-vigor,
♦ ekāhaṃ jīvitaṃ seyyo,	it is better to live a single day
vīriyam-ārabhato daḷhaṃ.	with vigor aroused and strong.

113 – (a single day seeing rise and fall better than 100 years without)

♦ yo ca vassasataṃ jīve,	(rather than) live one hundred years
A-passaṃ udayabbayaṃ.	not seeing rise and fall,
♦ ekāhaṃ jīvitaṃ seyyo,	it is better to live a single day
passato udayabbayaṃ.	seeing rise and fall.

114 – (single day seeing deathless better than 100 years without)

♦ yo ca vassasataṃ jīve,	(rather than) live one hundred years
A-passaṃ amataṃ padaṃ.	not seeing death-less state,
♦ ekāhaṃ jīvitaṃ seyyo,	it is better to live a single day
passato amataṃ padaṃ.	seeing the death-less state.

115 – (single day seeing supreme Dharma better than 100 years without)

♦ yo ca vassasataṃ jīve,	(rather than) live one hundred years
a-passaṃ dhammam-uttamaṃ.	not seeing the supreme Dharma,
♦ ekāhaṃ jīvitaṃ seyyo,	it is better to live a single day
passato dhammam-uttamaṃ.	not seeing the supreme Dharma,

(end of chapter)

♦ sahassa-vaggo aṭṭhamo niṭṭhito.

chapter on thousands, the eighth, is finished.

..9.. - Pāpa-vaggo: evil: 116-128

116 – (if slow to do good, mind delights in evil)

♦ abhittharetha kalyāṇe,	Rush to do good,
pāpā cittaṃ nivāraye.	shield your mind from evil;
♦ dandhañhi karoto puññaṃ,	for when you’re slow to do good,
pāpasmiṃ ramatī mano.	your mind delights in wickedness.

117 – (if you do bad, don’t repeat)

♦ pāpañce puriso kayirā,	If you do something bad,
na naṃ kayirā punap-punaṃ.	don’t do it again and again,
♦ na tamhi chandaṃ kayirātha,	don’t set your heart on it,
dukkho pāpassa uccayo.	for piling up evil is suffering.

118 – (if you do good, do repeat)

♦ puññañce puriso kayirā,	If you do something good,
kayirā naṃ punap-punaṃ.	do it again and again,
♦ tamhi chandaṃ kayirātha,	set your heart on it,
sukho puññassa uccayo.	for piling up goodness is joyful.

119 – (bad deeds may seem good until it ripens)

♦ pāpopi passati bhadraṃ,	Even the wicked see good things,
yāva pāpaṃ na paccati.	so long as their wickedness has not ripened.
♦ yadā ca paccati pāpaṃ,	But as soon as that wickedness ripens,
atha pāpo pāpāni passati.	then the wicked see wicked things.

120 – (good deeds may seem bad until they ripen)

♦ bhadropi passati pāpaṃ,	Even the good see wicked things,
yāva bhadraṃ na paccati.	so long as their goodness has not ripened.
♦ yadā ca paccati bhadraṃ,	But as soon as that goodness ripens,
atha bhadro bhadrāni passati.	then the good see good things.

121 – (evil accumulates like pot of water falling drop by drop)

♦ māva-maññetha pāpassa,	Think not lightly of evil,
na mantaṃ āgamissati.	that it won’t come back to you.
♦ udabindunipātena,	falling drop by drop
udakumbhopi pūrati.	The pot is filled with water
♦ bālo pūrati pāpassa,	the fool is filled with wickedness
thokaṃ thokampi ācinaṃ.	piled up bit by bit.

122 – (good accumulates like pot of water falling drop by drop)

♦ māvamaññetha puññassa,	Think not lightly of goodness,
na mantaṃ āgamissati.	that it won’t come back to you.
♦ udabindunipātena,	falling drop by drop
udakumbhopi pūrati.	The pot is filled with water
♦ dhīro pūrati puññassa,	the sage is filled with goodness
thokaṃ thokampi ācinaṃ.	piled up bit by bit.

123 – (avoid evil as you would dangerous road or drinking poison)

♦ vāṇijova bhayaṃ maggaṃ,	as a merchant would avoid a dangerous road
Appa-sattho mahad-dhano.	with his small caravan and rich cargo,
♦ visaṃ jīvitu-kāmova,	or one who loves life would avoid drinking poison.
pāpāni parivajjaye.	Avoid wickedness,

124 – (a hand with no wound can carry poison)

♦ pāṇimhi ce vaṇo nāssa,	If on the hand there is no wound,
hareyya pāṇinā visaṃ.	one may carry even poison in it.
♦ nābbaṇaṃ visamanveti,	for poison does not infect without a wound;
natthi pāpaṃ a-kubbato.	nothing bad happens unless you do bad.

125 – (doing wrong to good man will backfire like throwing dust against wind)

♦ yo ap-paduṭṭhassa narassa dussati,	Whoever wrongs a man who has done no wrong,
suddhassa posassa anaṅgaṇassa.	a pure man who has not a blemish,
♦ tameva bālaṃ pacceti pāpaṃ,	the evil backfires on the fool,
sukhumo rajo paṭivātaṃva khitto.	like fine dust thrown upwind.

126 – (hell, heaven, womb, nirvana)

♦ gabbham-eke uppajjanti,	Some are born in a womb;
nirayaṃ pāpa-kammino.	evil-doers go to hell;
♦ saggaṃ sugatino yanti,	the virtuous go to heaven;
parinibbanti an-āsavā.	those with no-asinine-inclinations become fully nirvana’d.

127 – (no where in world to hide from evil deeds)

♦ na antalikkhe na samuddamajjhe,	Not in the sky, nor mid-ocean,
na pabbatānaṃ vivaraṃ pavissa .	nor hiding in a mountain cleft;
♦ na vijjatī so jagatippadeso,	you’ll find no place in the world
yatthaṭṭhito mucceyya pāpa-kammā.	to escape your wicked deeds.

128 – (no where in world to hide from death)

♦ na antalikkhe na samuddamajjhe,	Not in the sky, nor mid-ocean,
na pabbatānaṃ vivaraṃ pavissa.	nor hiding in a mountain cleft;
♦ na vijjatī so jagatippadeso,	you’ll find no place in the world
yatthaṭṭhitaṃ nappasaheyya maccu.	where you won’t be vanquished by death.

(end of chapter)

♦ pāpa-vaggo navamo niṭṭhito.

chapter on evil, the ninth, is finished.

..10.. - Daṇḍa-vaggo: violence: 129-145

129 – (treat all like oneself, all fear death)

♦ sabbe tasanti daṇḍassa,	All tremble at the rod,
sabbe bhāyanti maccuno.	all fear death.
♦ attānaṃ upamaṃ katvā,	Treating others like oneself,
na haneyya na ghātaye.	neither kill nor incite to kill.

130 - (treat all like oneself, all love life)

♦ sabbe tasanti daṇḍassa,	All tremble at the rod,
sabbesaṃ jīvitaṃ piyaṃ.	all love life.
♦ attānaṃ upamaṃ katvā,	Treating others like oneself,
na haneyya na ghātaye.	neither kill nor incite to kill.

131 – (if you harm others you won’t find happiness after death)

♦ sukha-kāmāni bhūtāni,	Creatures love happiness,
yo daṇḍena vihiṃsati.	so if you harm them with a stick
♦ attano sukham-esāno,	in search of your own happiness,
pecca so na labhate sukhaṃ.	after death you won’t find happiness.

132 – (if you don’t harm others you will find happiness after death)

♦ sukhakāmāni bhūtāni,	Creatures love happiness,
yo daṇḍena na hiṃsati.	so if you don’t hurt them with a stick
♦ attano sukhamesāno,	in search of your own happiness,
pecca so labhate sukhaṃ.	after death you will find happiness.

133 – (harsh speech can lead to violent retaliation)

♦ māvoca pharusaṃ kañci,	Don’t speak harshly,
vuttā paṭi-vadeyyu taṃ .	they may speak harshly back.
♦ dukkhā hi sārambha-kathā,	For aggressive speech is painful,
Paṭi-daṇḍā phuseyyu taṃ .	and the rod may spring back on you.

134 – (still like broken gong ↔ nirvana)

♦ sace neresi attānaṃ,	If you still yourself
kaṃso upahato yathā.	like a broken gong,
♦ esa pattosi nibbānaṃ,	you’re nirvana’d
sārambho te na vijjati.	and conflict-free.

135 – (cowherd using rod to herd cows ↔ old age herds us to rebirth)

♦ yathā daṇḍena gopālo,	As a cowherd with the rod
gāvo pājeti gocaraṃ.	drives the cows to pasture,
♦ evaṃ jarā ca maccu ca,	so too old age and death
āyuṃ pājenti pāṇinaṃ.	drive life from living beings.

136 – (fool doesn’t understand bad actions ↔ burnt by fire)

♦ atha pāpāni kammāni,	after evil deeds
karaṃ bālo na bujjhati.	are done, the fool doesn’t understand.
♦ sehi kammehi dum-medho,	But because of those deeds, that dullard
aggidaḍḍhova tappati.	is tormented as if burnt by fire.

137 – (violence towards non-violent leads to 10 bad states)

♦ yo daṇḍena a-daṇḍesu,	For those who do violence towards the non-violent,
ap-pa-duṭṭhesu dussati.	and offends those who are non-offensive,
♦ dasannamaññataraṃ ṭhānaṃ,	into one of ten bad states
khippameva nigacchati.	they swiftly fall into:

138 – (bad states #1-5)

♦ vedanaṃ pharusaṃ jāniṃ,	harsh pain; loss;
sarīrassa ca bhedanaṃ .	the breakup of the body;
♦ garukaṃ vāpi ābādhaṃ,	serious illness;
cittakkhepañca pāpuṇe.	mental distress;

139 – (bad states #6-9)

♦ rājato vā upasaggaṃ,	hazards from rulers;
abbhakkhānañca dāruṇaṃ.	vicious slander;
♦ parikkhayañca ñātīnaṃ,	loss of kin;
bhogānañca pabhaṅguraṃ .	destruction of wealth;

140 – (bad state #10 house on fire)

♦ atha vāssa agārāni,	or else their home
aggi ḍahati pāvako.	is consumed by fire.
♦ kāyassa bhedā dup-pañño,	When their body breaks up, that witless person
nirayaṃ sopapajjati .	is reborn in hell.

141 – (austerities don’t cleanse doubtful person)

♦ na naggacariyā na jaṭā na paṅkā,	Not nakedness, nor matted hair, nor mud,
nānāsakā thaṇḍila-sāyikā vā.	nor fasting, nor lying on bare ground,
♦ rajojallaṃ ukkuṭika-p-padhānaṃ,	nor wearing dust and dirt, or squatting on the heels,
sodhenti maccaṃ a-vitiṇṇa-kaṅkhaṃ.	will cleanse a mortal not free of doubt.

142 – (well dressed not doing austerities are brahman ascetics if conduct pure)

♦ alaṅkato cepi samaṃ careyya,	Dressed-up they may be, but if they live well—
santo danto niyato brahmacārī.	peaceful, tamed, committed to the spiritual path,
♦ sabbesu bhūtesu nidhāya daṇḍaṃ,	having laid aside violence towards all creatures—
so brāhmaṇo so samaṇo sa bhikkhu.	they are a brahmin, an ascetic, a mendicant.

143 – (avoid blame ↔ horse avoid whip)

♦ hirī-nisedho puriso,	Can a person constrained by conscience
koci lokasmi vijjati.	be found in the world?
♦ yo niddaṃ apabodheti,	Who shies away from blame,
asso bhadro kasāmiva.	like a fine horse from the whip?

144 – (tamed horse ↔ 5 indriya with some extra factors)

♦ asso yathā bhadro kasā-niviṭṭho,	Like a fine horse under the whip,
ātāpino saṃvegino bhavātha.	be ardent and full of urgency.
♦ saddhāya sīlena ca vīriyena ca,	With earned-trust, ethics, and vigor,
samādhinā dhamma-vinicchayena ca.	Undistractible-lucidity, and investigation of Dharma,
♦ sampanna-vijjā-caraṇā patis-satā,	accomplished in knowledge and conduct, remembering [and applying Dharma],
jahissatha dukkhamidaṃ anappakaṃ.	give up this vast suffering.

145 – (craftsmen craft ↔ the good tame themselves)

♦ udakañhi nayanti nettikā,	While irrigators guide water,
usukārā namayanti tejanaṃ.	fletchers shape arrows,
♦ dāruṃ namayanti tacchakā,	and carpenters carve timber—
attānaṃ damayanti subbatā.	those true to their vows tame themselves.

(end of chapter)

♦ daṇḍa-vaggo dasamo niṭṭhito.

chapter on violence, the tenth, is finshed.

..11.. - Jarā-vaggo: old age: 146-156

146 – (should you be having fun when everything is burning?)

♦ ko nu hāso kim-ānando,	What is joy, what is laughter,
niccaṃ pajjalite sati.	when the flames are ever burning?
♦ andha-kārena onaddhā,	Shrouded by darkness,
padīpaṃ na gavesatha.	would you not seek a light?

147 – (body of sores ↔ fancy puppet)

♦ passa cittakataṃ bimbaṃ,	See this fancy puppet,
arukāyaṃ samussitaṃ.	a body built of sores,
♦ āturaṃ bahu-saṅkappaṃ,	diseased, obsessed over,
yassa natthi dhuvaṃ ṭhiti.	in which nothing lasts at all.

148 – (body frail, life ends in death)

♦ pari-jiṇṇam-idaṃ rūpaṃ,	This body is decrepit and frail,
roga-nīḷaṃ pa-bhaṅguraṃ.	a nest of disease.
♦ bhijjati pūti-sandeho,	This foul carcass falls apart,
Maraṇ-antañhi jīvitaṃ.	for life ends only in death.

149 – (your bones like ↔ discarded gourds in autumn)

♦ yān’-imāni apatthāni,	whichever of these discarded
alābūneva sārade.	dried gourds in the autumn—
♦ kāpotakāni aṭṭhīni,	[your] dove-grey bones [are like that]—
tāni disvāna kā rati.	what joy is there in such a sight?

150 – (city built of bones)

♦ aṭṭhīnaṃ nagaraṃ kataṃ,	In this city built of bones,
maṃsa-lohita-lepanaṃ.	plastered with flesh and blood,
♦ yattha jarā ca maccu ca,	old age and death are stashed away,
māno makkho ca ohito.	along with conceit and contempt.

151 - (body gets old, Dharma doesn’t get old)

♦ jīranti ve rāja-rathā sucittā,	Fancy chariots of kings wear out,
atho sarīrampi jaraṃ upeti.	and even this body gets old.
♦ satañca dhammo na jaraṃ upeti,	But the Dharma of the good never gets old;
santo have sabbhi pavedayanti.	so the true and the good proclaim.

152 – (low person ages like ox, flesh grows not wisdom)

♦ appa-s-sutāyaṃ puriso,	A person of little learning
balibaddhova jīrati.	ages like an ox—
♦ maṃsāni tassa vaḍḍhanti,	their flesh grows,
paññā tassa na vaḍḍhati.	but not their wisdom.

153 – (Buddha reborn in samsara searching for house builder)

♦ aneka-jāti-saṃsāraṃ,	Through many a birth in samsara
San-dhāvissaṃ anibbisaṃ.	have I wandered in vain,
♦ gaha-kāraṃ gavesanto,	seeking the builder of this house (of life).
dukkhā jāti puna-p-punaṃ.	Repeated birth is indeed suffering!

154 - (Buddha thwarts house builder for good)

♦ gaha-kāraka diṭṭhosi,	I’ve seen you, house-builder!
puna gehaṃ na kāhasi.	You won’t build a house again!
♦ sabbā te phāsukā bhaggā,	Your rafters are all broken,
gaha-kūṭaṃ vi-saṅkhataṃ.	your roof-peak is demolished.
♦ vi-saṅkhāra-gataṃ cittaṃ,	My mind, set on demolition,
taṇhānaṃ khayam-ajjhagā.	has reached the end of craving.

155 – (cranes with obsessive jhāna level focus on food)

♦ acaritvā brahmacariyaṃ,	Those who in youth have not led the holy life,
a-laddhā yobbane dhanaṃ.	or have failed to acquire wealth,
♦ jiṇṇa-koñcāva jhāyanti,	obsessively [search for food] like old cranes
Khīṇa-maccheva pallale.	in the pond without fish.

156 – (like spent arrows ↔ regretting past)

♦ a-caritvā brahma-cariyaṃ,	When young they spurned the spiritual path
a-laddhā yobbane dhanaṃ.	and failed to earn any wealth.
♦ senti cāp-āti-khīṇāva,	Now they lie like spent arrows,
purāṇāni anutthunaṃ.	bemoaning over things past.

(end of chapter)

♦ jarāvaggo ekādasamo niṭṭhito.

..12.. - Atta-vaggo: self: 157-166

157 – (remain alert in one of 3 watches of night)

♦ attānañce piyaṃ jaññā,	If you’d only love yourself,
rakkheyya naṃ su-rakkhitaṃ.	you’d look after yourself right well.
♦ tiṇṇaṃ aññataraṃ yāmaṃ,	In one of the night’s three watches,
Paṭi-jaggeyya paṇḍito.	an astute person would remain alert.

158 - (wise avoid corruption by taming themselves before teaching)

♦ attānameva paṭhamaṃ,	by grounding themselves first of all
patirūpe nivesaye.	in what is suitable,
♦ athaññamanusāseyya,	and only then instructing others,
na kilisseyya paṇḍito.	The astute would avoid being corrupted

159 – (do as one teaches before teaching)

♦ attānaṃ ce tathā kayirā,	If one so acts
Yath-āññam-anu-sāsati.	as one instructs,
♦ su-danto vata dametha,	the well-tamed would tame others,
attā hi kira du-d-damo.	for the self is hard to tame, they say.

160 -

♦ attā hi attano nātho,	One truly is the protector of oneself;
ko hi nātho paro siyā.	who else could the protector be?
♦ attanā hi sudantena,	With oneself fully controlled,
nāthaṃ labhati dullabhaṃ.	one gains a mastery that is hard to gain.

161 -

♦ attanā hi kataṃ pāpaṃ,	The evil a witless man does by himself,
attajaṃ attasambhavaṃ.	born of himself and produced by himself,
♦ abhimatthati dummedhaṃ,	grinds him as a
vajiraṃ vasmamayaṃ maṇiṃ.	diamond grinds a hard gem.

162 -

♦ yassa accantadussīlyaṃ,	Just as a single creeper strangles
māluvā sālamivotthataṃ.	the tree on which it grows,
♦ karoti so tathattānaṃ,	even so, a man who is exceedingly depraved
yathā naṃ icchatī diso.	harms himself as only an enemy might wish.

163 -

♦ sukarāni asādhūni,	Easy to do are things
attano ahitāni ca.	that are bad and harmful to oneself.
♦ yaṃ ve hitañca sādhuñca,	But exceedingly difficult to do are things
taṃ ve paramadukkaraṃ.	that are good and beneficial.

164 -

♦ yo sāsanaṃ arahataṃ,	Whoever, on account of perverted views,
ariyānaṃ dhammajīvinaṃ.	scorns the Dharma of the Perfected Ones,
♦ paṭikkosati dummedho,	the Noble and Righteous Ones—
diṭṭhiṃ nissāya pāpikaṃ.	that fool,
♦ phalāni kaṭṭhakasseva,	like the bamboo,
attaghātāya phallati.	produces fruits only for self destruction.

165 -

♦ attanā hi kataṃ pāpaṃ,	By oneself is evil done;
attanā saṃkilissati.	by oneself is one defiled.
♦ attanā akataṃ pāpaṃ,	By oneself is evil left undone;
attanāva visujjhati.	by oneself is one made pure.
♦ suddhī asuddhi paccattaṃ,	Purity and impurity depend on oneself;
nāñño aññaṃ visodhaye.	no one can purify another.

166 -

♦ attadatthaṃ paratthena,	Let one not neglect one’s own welfare for the sake of another,
bahunāpi na hāpaye.	however great.
♦ attadatthamabhiññāya,	Clearly understanding one’s own welfare,
sadatthapasuto siyā.	let one be intent upon the good.

(end of chapter)

♦ attavaggo dvādasamo niṭṭhito.

..13.. - Loka-vaggo: world: 167-178

167 -

♦ hīnaṃ dhammaṃ na seveyya,	Follow not the vulgar way;
pamādena na saṃvase.	live not in negligence;
♦ micchādiṭṭhiṃ na seveyya,	hold not false views;
na siyā lokavaḍḍhano.	linger not long in worldly existence.

168 -

♦ uttiṭṭhe nappamajjeyya,	Arise! Do not be negligent!
dhammaṃ sucaritaṃ care.	Lead a righteous life.
♦ dhammacārī sukhaṃ seti,	The righteous live happily
asmiṃ loke paramhi ca.	both in this world and the next.

169 -

♦ dhammaṃ care sucaritaṃ,	Lead a righteous life;
na naṃ duccaritaṃ care.	lead not a base life.
♦ dhammacārī sukhaṃ seti,	The righteous live happily
asmiṃ loke paramhi ca.	both in this world and the next.

170 -

♦ yathā pubbuḷakaṃ passe,	One who looks upon the world
yathā passe marīcikaṃ.	as a bubble and a mirage,
♦ evaṃ lokaṃ avekkhantaṃ,	him the King of Death sees not.
maccurājā na passati.

171 -

♦ etha passathimaṃ lokaṃ,	Come! Behold this world,
cittaṃ rājarathūpamaṃ.	which is like a decorated royal chariot.
♦ yattha bālā visīdanti,	Here fools flounder,
natthi saṅgo vijānataṃ.	but the wise have no attachment to it.

172 -

♦ yo ca pubbe pamajjitvā,	He who having been negligent
pacchā so nappamajjati.	is negligent no more,
♦ somaṃ lokaṃ pabhāseti,	illuminates this world
abbhā muttova candimā.	like the moon freed from clouds.

173 -

♦ yassa pāpaṃ kataṃ kammaṃ,	He, who by good deeds
kusalena pidhīyati .	covers the evil he has done,
♦ somaṃ lokaṃ pabhāseti,	illuminates this world
abbhā muttova candimā.	like the moon freed from clouds.

174 -

♦ andhabhūto ayaṃ loko,	Blind is the world;
tanukettha vipassati.	here only a few possess insight.
♦ sakuṇo jālamuttova,	Only a few, like birds escaping from the net,
appo saggāya gacchati.	go to realms of bliss.

175 -

♦ haṃsādiccapathe yanti,	Swans fly on the path of the sun;
ākāse yanti iddhiyā.	men pass through the air by psychic powers;
♦ nīyanti dhīrā lokamhā,	the wise are led away from the world a
jetvā māraṃ savāhiniṃ .	fter vanquishing Mara and his host.

176 -

♦ ekaṃ dhammaṃ atītassa,	For a liar who has violated
musāvādissa jantuno.	the one law (of truthfulness)
♦ vitiṇṇaparalokassa,	who holds in scorn the hereafter,
natthi pāpaṃ akāriyaṃ.	there is no evil that he cannot do.

177 -

♦ na ve kadariyā devalokaṃ vajanti,	Truly, misers fare not to heavenly realms;
bālā have nappasaṃsanti dānaṃ.	nor, indeed, do fools praise generosity.
♦ dhīro ca dānaṃ anumodamāno,	But the wise man rejoices in giving,
teneva so hoti sukhī parattha.	and by that alone does he become happy hereafter.

178 -

♦ pathabyā ekarajjena,	Better than sole sovereignty over the earth,
saggassa gamanena vā.	better than going to heaven,
♦ sabbalokādhipaccena,	better even than lordship over all the worlds
sotāpattiphalaṃ varaṃ.	is the supramundane Fruition of Stream Entrance.

(end of chapter)

♦ lokavaggo terasamo niṭṭhito.

..14.. - Buddha-vaggo: The Awakened One: 179-196

179 -

♦ yassa jitaṃ nāvajīyati,	By what track can you trace that
jitaṃ yassa no yāti koci loke.	trackless Buddha of limitless range,
♦ taṃ buddhamanantagocaraṃ,	whose victory nothing can undo,
apadaṃ kena padena nessatha.	whom none of the vanquished defilements can ever pursue?

180 -

♦ yassa jālinī visattikā,	By what track can you trace
taṇhā natthi kuhiñci netave.	that trackless Buddha of limitless range,
♦ taṃ buddhamanantagocaraṃ,	in whom exists no longer,
apadaṃ kena padena nessatha.	the entangling and embroiling craving that perpetuates becoming?

181 - (gods envious of Buddhas engaged in jhāna)

♦ ye jhāna-pasutā dhīrā,	Those wise ones who are engaged-in-jhāna
Nekkhamm-ūpasame ratā.	and relish peace and renunciation,
♦ devāpi tesaṃ pihayanti,	even the gods are envious of them,
Sam-buddhānaṃ satīmataṃ.	the buddhas who remember [and actualize the Dharma].

182 -

♦ kiccho manussapaṭilābho,	Hard is it to be born a man;
kicchaṃ maccāna jīvitaṃ.	hard is the life of mortals.
♦ kicchaṃ saddhammassavanaṃ,	Hard is it to gain the opportunity of hearing the Sublime Truth,
kiccho buddhānamuppādo.	and hard to encounter is the arising of the Buddhas.

183 – (do good, no evil, clean mind)

♦ sabba-pāpassa a-karaṇaṃ,	To avoid all evil,
kusalassa upasampadā .	to cultivate good,
♦ sa-citta-pariyodapanaṃ,	and to cleanse one’s mind—
etaṃ buddhāna sāsanaṃ.	this is the teaching of the Buddhas.

184 - (patient-endurance is the highest austerity)

♦ khantī paramaṃ tapo titikkhā,	patient-endurance is the highest austerity.
nibbānaṃ paramaṃ vadanti buddhā.	“Nibbana is supreme,” say the Buddhas.
♦ na hi pabbajito parūpaghātī,	He is not a true monk who harms another,
na samaṇo hoti paraṃ viheṭhayanto.	nor a true renunciate who oppresses others.

185 -

♦ anūpavādo anūpaghāto,	Not despising, not harming,
pātimokkhe ca saṃvaro.	restraint according to the code of monastic discipline,
♦ mattaññutā ca bhattasmiṃ,	moderation in food,
pantañca sayanāsanaṃ.	dwelling in solitude,
♦ adhicitte ca āyogo,	devotion to meditation—
etaṃ buddhāna sāsanaṃ.	this is the Dharma of the Buddhas.

186 -

♦ na kahāpaṇavassena,	There is no satisfying sensual desires,
titti kāmesu vijjati.	even with the rain of gold coins.
♦ appassādā dukhā kāmā,	For sensual pleasures give little satisfaction and much pain.
iti viññāya paṇḍito.

187 -

♦ api dibbesu kāmesu,	Having understood this,
ratiṃ so nādhigacchati.	the wise man finds no delight even in heavenly pleasures.
♦ taṇhakkhayarato hoti,	The disciple of the Supreme Buddha delights in the destruction of craving.
sammāsambuddhasāvako.

188 -

♦ bahuṃ ve saraṇaṃ yanti,	Driven only by fear,
pabbatāni vanāni ca.	do men go for refuge to many places—to hills,
♦ ārāmarukkhacetyāni,	woods, groves,
manussā bhayatajjitā.	trees and shrines.

189 -

♦ netaṃ kho saraṇaṃ khemaṃ,	Such, indeed, is no safe refuge;
netaṃ saraṇamuttamaṃ.	such is not the refuge supreme.
♦ netaṃ saraṇamāgamma,	Not by resorting to such a refuge
sabbadukkhā pamuccati.	is one released from all suffering.

190 -

♦ yo ca buddhañca dhammañca,	He who has gone for refuge
saṅghañca saraṇaṃ gato.	to the Buddha, the Dharma and his Order,
♦ cattāri ariyasaccāni,	penetrates with transcendental wisdom the Four Noble Truths—
sammappaññāya passati.

191 -

♦ dukkhaṃ dukkhasamuppādaṃ,	suffering,
dukkhassa ca atikkamaṃ.	the cause of suffering,
♦ ariyaṃ caṭṭhaṅgikaṃ maggaṃ,	the cessation of suffering,
dukkhūpasamagāminaṃ.	and the Noble Eightfold Path leading to the cessation of suffering.

192 -

♦ etaṃ kho saraṇaṃ khemaṃ,	This indeed is the safe refuge,
etaṃ saraṇamuttamaṃ.	this the refuge supreme.
♦ etaṃ saraṇamāgamma,	Having gone to such a refuge,
sabbadukkhā pamuccati.	one is released from all suffering.

193 -

♦ dullabho purisājañño,	Hard to find is the thoroughbred man (the Buddha);
na so sabbattha jāyati.	he is not born everywhere.
♦ yattha so jāyati dhīro,	Where such a wise man is born,
taṃ kulaṃ sukhamedhati.	that clan thrives happily.

194 -

♦ sukho buddhānamuppādo,	Blessed is the birth of the Buddhas;
sukhā saddhammadesanā.	blessed is the enunciation of the sacred Dharma;
♦ sukhā saṅghassa sāmaggī,	blessed is the harmony in the Order,
samaggānaṃ tapo sukho.	and blessed is the spiritual pursuit of the united truth-seeker.

195 -

♦ pūjārahe pūjayato,	He who reveres those worthy of reverence,
buddhe yadi va sāvake.	the Buddhas and their disciples,
♦ papañcasamatikkante,	who have transcended all obstacles and passed beyond the reach of sorrow and lamentation—
tiṇṇasokapariddave.

196 -

♦ te tādise pūjayato,	he who reveres such peaceful and fearless ones,
nibbute akutobhaye.	his merit none can compute by any measure.
♦ na sakkā puññaṃ saṅkhātuṃ,
imettamapi kenaci.

(end of chapter)

♦ buddhavaggo cuddasamo niṭṭhito.

..15.. - Sukha-vaggo: pleasure: 197-208

197 -

♦ susukhaṃ vata jīvāma,	Happy indeed we live,
verinesu averino.	friendly amidst the hostile.
♦ verinesu manussesu,	Amidst hostile men we dwell
viharāma averino.	free from hatred.

198 -

♦ susukhaṃ vata jīvāma,	Happy indeed we live,
āturesu anāturā.	friendly amidst the afflicted (by craving).
♦ āturesu manussesu,	Amidst afflicted men
viharāma anāturā.	we dwell free from affliction.

199 -

♦ susukhaṃ vata jīvāma,	Happy indeed we live,
ussukesu anussukā.	free from avarice amidst the avaricious.
♦ ussukesu manassesu,	Amidst the avaricious men
viharāma anussukā.	we dwell free from avarice.

200 -

♦ susukhaṃ vata jīvāma,	Happy indeed we live,
yesaṃ no natthi kiñcanaṃ.	we who possess nothing.
♦ pītibhakkhā bhavissāma,	Feeders on joy we shall be,
devā ābhassarā yathā.	like the Radiant Gods.

201 -

♦ jayaṃ veraṃ pasavati,	Victory begets enmity;
dukkhaṃ seti parājito.	the defeated dwell in pain.
♦ upasanto sukhaṃ seti,	Happily the peaceful live,
hitvā jayaparājayaṃ.	discarding both victory and defeat.

202 -

♦ natthi rāgasamo aggi,	There is no fire like lust
natthi dosasamo kali.	and no crime like hatred.
♦ natthi khandhasamā dukkhā,	There is no ill like the aggregates (of existence)
natthi santiparaṃ sukhaṃ.	and no bliss higher than the peace (of Nibbana).

203 -

♦ jighacchāparamā rogā,	Hunger is the worst disease,
saṅkhāraparamā dukhā.	conditioned things the worst suffering.
♦ etaṃ ñatvā yathābhūtaṃ,	Knowing this as it really is,
nibbānaṃ paramaṃ sukhaṃ.	the wise realize Nibbana, the highest bliss.

204 -

♦ ārogyaparamā lābhā,	Health is the most precious gain and
santuṭṭhiparamaṃ dhanaṃ.	contentment the greatest wealth.
♦ vissāsaparamā ñāti,	A trustworthy person is the best kinsman,
nibbānaṃ paramaṃ sukhaṃ.	Nibbana the highest bliss.

205 -

♦ pavivekarasaṃ pitvā,	Having savored the taste of solitude and peace (of Nibbana),
rasaṃ upasamassa ca.	pain-free and stainless he becomes,
♦ niddaro hoti nippāpo,	drinking deep the taste of
dhammapītirasaṃ pivaṃ.	the bliss of the Truth.

206 -

♦ sāhu dassanamariyānaṃ,	Good is it to see the Noble Ones;
sannivāso sadā sukho.	to live with them is ever blissful.
♦ adassanena bālānaṃ,	One will always be happy
niccameva sukhī siyā.	by not encountering fools.

207 -

♦ bālasaṅgatacārī hi,	Indeed, he who moves in the company of fools grieves for longing.
dīghamaddhāna socati.	Association with fools is ever painful,
♦ dukkho bālehi saṃvāso,	like partnership with an enemy.
amitteneva sabbadā.	But association with the wise is happy,
♦ dhīro ca sukhasaṃvāso,	like meeting one’s own kinsmen.
ñātīnaṃva samāgamo.

208 -

♦ tasmā hi —	Therefore, follow the Noble One,
♦ dhīrañca paññañca bahussutañca,	who is steadfast, wise, learned,
dhorayhasīlaṃ vatavantamariyaṃ.	dutiful and devout.
♦ taṃ tādisaṃ sappurisaṃ sumedhaṃ,	One should follow only such a man,
bhajetha nakkhattapathaṃva candimā .	who is truly good and discerning,

(end of chapter)

	even as the moon follows the path of the stars.
♦ sukhavaggo pannarasamo niṭṭhito.

..16.. - Piya-vaggo: beloved: 209-220

209 -

♦ ayoge yuñjamattānaṃ,	Giving himself to things to be shunned and not exerting where exertion is needed,
yogasmiñca ayojayaṃ.	a seeker after pleasures,
♦ atthaṃ hitvā piyaggāhī,	having given up his true welfare,
pihetattānuyoginaṃ.	envies those intent upon theirs.

210 -

♦ mā piyehi samāgañchi,	Seek no intimacy with the beloved and also not with the unloved,
appiyehi kudācanaṃ.	for not to see the beloved and to see the unloved,
♦ piyānaṃ adassanaṃ dukkhaṃ,	both are painful.
appiyānañca dassanaṃ.

211 -

♦ tasmā piyaṃ na kayirātha,	Therefore hold nothing dear,
piyāpāyo hi pāpako.	for separation from the dear is painful.
♦ ganthā tesaṃ na vijjanti,	There are no bonds for those who have nothing beloved or unloved.
yesaṃ natthi piyāppiyaṃ.

212 -

♦ piyato jāyatī soko,	From endearment springs grief,
piyato jāyatī bhayaṃ.	from endearment springs fear.
♦ piyato vippamuttassa,	For one who is wholly free from endearment there is no grief,
natthi soko kuto bhayaṃ.	whence then fear?

213 -

♦ pemato jāyatī soko,	From affection springs grief,
pemato jāyatī bhayaṃ.	from affection springs fear.
♦ pemato vippamuttassa,	For one who is wholly free from affection there is no grief,
natthi soko kuto bhayaṃ.	whence then fear?

214 -

♦ ratiyā jāyatī soko,	From attachment springs grief,
ratiyā jāyatī bhayaṃ.	from attachment springs fear.
♦ ratiyā vippamuttassa,	For one who is wholly free from attachment there is no grief,
natthi soko kuto bhayaṃ.	whence then fear?

215 -

♦ kāmato jāyatī soko,	From lust springs grief,
kāmato jāyatī bhayaṃ.	from lust springs fear.
♦ kāmato vippamuttassa,	For one who is wholly free from craving there is no grief; whence then fear?
natthi soko kuto bhayaṃ.

216 -

♦ taṇhāya jāyatī soko,	From craving springs grief,
taṇhāya jāyatī bhayaṃ.	from craving springs fear.
♦ taṇhāya vippamuttassa,	For one who is wholly free from craving there is no grief; whence then fear?
natthi soko kuto bhayaṃ.

217 -

♦ sīladassanasampannaṃ,	People hold dear him who embodies virtue and insight,
dhammaṭṭhaṃ saccavedinaṃ.	who is principled,
♦ attano kamma kubbānaṃ,	has realized the truth,
taṃ jano kurute piyaṃ.	and who himself does what he ought to be doing.

218 -

♦ chandajāto anakkhāte,	One who is intent upon the Ineffable (Nibbana),
manasā ca phuṭo siyā.	dwells with mind inspired (by supramundane wisdom),
♦ kāmesu ca appaṭibaddhacitto,	and is no more bound by sense pleasures—such a man is called “One Bound Upstream.”
uddhaṃsototi vuccati.

219 -

♦ cirappavāsiṃ purisaṃ,	When,after a long absence,
dūrato sotthimāgataṃ.	a man safely returns from afar,
♦ ñātimittā suhajjā ca,	his relatives,
abhinandanti āgataṃ.	friends and well-wishers welcome him home on arrival.

220 -

♦ tatheva katapuññampi,	As kinsmen welcome a dear one on arrival,
asmā lokā paraṃ gataṃ.	even so his own good deeds will welcome the doer of good who has gone from this world to the next.
♦ puññāni paṭigaṇhanti,
piyaṃ ñātīva āgataṃ.

(end of chapter)

♦ piyavaggo soḷasamo niṭṭhito.

..17.. - Kodha-vaggo: anger: 221-234

221 -

♦ kodhaṃ jahe vippajaheyya mānaṃ,	One should give up anger,
saṃyojanaṃ sabbamatikkameyya.	renounce pride,
♦ taṃ nāmarūpasmimasajjamānaṃ,	and overcome all fetters.
akiñcanaṃ nānupatanti dukkhā.	Suffering never befalls him who clings not to mind and body and is detached.

222 -

♦ yo ve uppatitaṃ kodhaṃ,	He who checks rising anger
rathaṃ bhantaṃva vāraye .	as a charioteer checks a rolling chariot,
♦ tamahaṃ sārathiṃ brūmi,	him I call a true charioteer.
rasmiggāho itaro jano.	Others only hold the reins.

223 -

♦ akkodhena jine kodhaṃ,	Overcome the angry by non-anger;
asādhuṃ sādhunā jine.	overcome the wicked by goodness;
♦ jine kadariyaṃ dānena,	overcome the miser by generosity;
saccenālikavādinaṃ.	overcome the liar by truth.

224 -

♦ saccaṃ bhaṇe na kujjheyya,	Speak the truth;
dajjā appampi yācito.	yield not to anger;
♦ etehi tīhi ṭhānehi,	when asked, give even if you only have a little.
gacche devāna santike.	By these three means can one reach the presence of the gods.

225 -

♦ ahiṃsakā ye munayo,	Those sages who are inoffensive and ever restrained in body,
niccaṃ kāyena saṃvutā.	go to the Deathless State,
♦ te yanti accutaṃ ṭhānaṃ,	where, having gone,
yattha gantvā na socare.	they grieve no more.

226 -

♦ sadā jāgaramānānaṃ,	Those who are ever vigilant,
ahorattānusikkhinaṃ.	who discipline themselves day and night,
♦ nibbānaṃ adhimuttānaṃ,	and are ever intent upon Nibbana—
atthaṃ gacchanti āsavā.	their defilements fade away.

227 -

♦ porāṇametaṃ atula,	O Atula! Indeed,
netaṃ ajjatanāmiva.	this is an ancient practice,
♦ nindanti tuṇhimāsīnaṃ,	not one only of today:
nindanti bahubhāṇinaṃ.	they blame those who remain silent,
♦ mitabhāṇimpi nindanti,	they blame those who speak much,
natthi loke anindito.	they blame those who speak in moderation.
	There is none in the world who is not blamed.

228 -

♦ na cāhu na ca bhavissati,	There never was,
na cetarahi vijjati.	there never will be,
♦ ekantaṃ nindito poso,	nor is there now,
ekantaṃ vā pasaṃsito.	a person who is wholly blamed or wholly praised.

229 -

♦ yaṃ ce viññū pasaṃsanti,	But the man whom the wise praise,
anuvicca suve suve.	after observing him day after day,
♦ acchiddavuttiṃ medhāviṃ,	is one of flawless character,
paññāsīlasamāhitaṃ.	wise, and endowed with knowledge and virtue.

230 -

♦ nikkhaṃ jambonadasseva,	Who can blame such a one,
ko taṃ ninditumarahati.	as worthy as a coin of refined gold?
♦ devāpi naṃ pasaṃsanti,	Even the gods praise him;
brahmunāpi pasaṃsito.	by Brahma, too, is he praised.

231 -

♦ kāyappakopaṃ rakkheyya,	Let a man guard himself against irritability in bodily action;
kāyena saṃvuto siyā.	let him be controlled in deed.
♦ kāyaduccaritaṃ hitvā,	Abandoning bodily misconduct,
kāyena sucaritaṃ care.	let him practice good conduct in deed.

232 -

♦ vacīpakopaṃ rakkheyya,	Let a man guard himself against irritability in speech;
vācāya saṃvuto siyā.	let him be controlled in speech.
♦ vacīduccaritaṃ hitvā,	Abandoning verbal misconduct,
vācāya sucaritaṃ care.	let him practice good conduct in speech.

233 -

♦ manopakopaṃ rakkheyya,	Let a man guard himself against irritability in thought;
manasā saṃvuto siyā.	let him be controlled in mind.
♦ manoduccaritaṃ hitvā,	Abandoning mental misconduct,
manasā sucaritaṃ care.	let him practice good conduct in thought.

234 -

♦ kāyena saṃvutā dhīrā,	The wise are controlled in bodily action,
atho vācāya saṃvutā.	controlled in speech
♦ manasā saṃvutā dhīrā,	and controlled in thought.
te ve suparisaṃvutā.	They are truly well-controlled.

(end of chapter)

♦ kodhavaggo sattarasamo niṭṭhito.

..18.. - Mala-vaggo: impurity: 235-255

235 -

♦ paṇḍupalāsova dānisi,	Like a withered leaf are you now;
yamapurisāpi ca te upaṭṭhitā.	death’s messengers await you.
♦ uyyogamukhe ca tiṭṭhasi,	You stand on the eve of your departure,
pātheyyampi ca te na vijjati.	yet you have made no provision for your journey!

236 -

♦ so karohi dīpamattano,	Make an island for yourself!
khippaṃ vāyama paṇḍito bhava.	Strive hard and become wise!
♦ niddhantamalo anaṅgaṇo,	Rid of impurities and cleansed of stain,
dibbaṃ ariyabhūmiṃ upehisi .	you shall enter the celestial abode of the Noble Ones.

237 -

♦ upanītavayo ca dānisi,	Your life has come to an end now;
sampayātosi yamassa santike.	You are setting forth into the presence of Yama, the king of death.
♦ vāso te natthi antarā,	No resting place is there for you on the way,
pātheyyampi ca te na vijjati.	yet you have made no provision for the journey!

238 -

♦ so karohi dīpamattano,	Make an island unto yourself!
khippaṃ vāyama paṇḍito bhava.	Strive hard and become wise!
♦ niddhantamalo anaṅgaṇo,	Rid of impurities and cleansed of stain,
na punaṃ jātijaraṃ upehisi.	you shall not come again to birth and decay.

239 -

♦ anupubbena medhāvī,	One by one,
thokaṃ thokaṃ khaṇe khaṇe.	little by little, moment by moment,
♦ kammāro rajatasseva,	a wise man should remove his own impurities,
niddhame malamattano.	as a smith removes his dross from silver.

240 -

♦ ayasāva malaṃ samuṭṭhitaṃ,	Just as rust arising from iron
tatuṭṭhāya tameva khādati.	eats away the base from which it arises,
♦ evaṃ atidhonacārinaṃ,	even so, their own deeds
sāni kammāni nayanti duggatiṃ.	lead transgressors to states of woe.

241 -

♦ asajjhāyamalā mantā,	Non-repetition is the bane of scriptures;
anuṭṭhānamalā gharā.	neglect is the bane of a home;
♦ malaṃ vaṇṇassa kosajjaṃ,	slovenliness is the bane of personal appearance,
pamādo rakkhato malaṃ.	and negligence is the bane of a guard.

242 -

♦ malitthiyā duccaritaṃ,	Unchastity is the taint in a woman;
maccheraṃ dadato malaṃ.	niggardliness is the taint in a giver.
♦ malā ve pāpakā dhammā,	Taints, indeed, are all evil things,
asmiṃ loke paramhi ca.	both in this world and the next.

243 -

♦ tato malā malataraṃ,	A worse taint than these is ignorance,
avijjā paramaṃ malaṃ.	the worst of all taints.
♦ etaṃ malaṃ pahantvāna,	Destroy this one taint and become taintless,
nimmalā hotha bhikkhavo.	O monks!

244 -

♦ sujīvaṃ ahirikena,	Easy is life for the shameless one
kākasūrena dhaṃsinā.	who is impudent as a crow,
♦ pakkhandinā pagabbhena,	is backbiting and forward,
saṃkiliṭṭhena jīvitaṃ.	arrogant and corrupt.

245 -

♦ hirīmatā ca dujjīvaṃ,	Difficult is life for the modest one who always seeks purity,
niccaṃ sucigavesinā.	is detached and unassuming,
♦ alīnenāppagabbhena,	clean in life,
suddhājīvena passatā.	and discerning.

246 -

♦ yo pāṇamatipāteti,	One who destroys life,
musāvādañca bhāsati.	utters lies,
♦ loke adinnamādiyati,	takes what is not given,
paradārañca gacchati.	goes to another man’s wife,

247 -

♦ surāmerayapānañca,	and is addicted to intoxicating drinks—
yo naro anuyuñjati.	such a man digs up his own root
♦ idhevameso lokasmiṃ,	even in this world.
mūlaṃ khaṇati attano.

248 -

♦ evaṃ bho purisa jānāhi,	Know this, O good man:
pāpadhammā asaññatā.	evil things are difficult to control.
♦ mā taṃ lobho adhammo ca,	Let not greed and wickedness
ciraṃ dukkhāya randhayuṃ.	drag you to protracted misery.

249 -

♦ dadāti ve yathāsaddhaṃ,	People give according to their faith or regard.
yathāpasādanaṃ jano.	If one becomes discontented with the food and drink given by others,
♦ tattha yo maṅku bhavati,	one does not attain undistractible-lucidity,
paresaṃ pānabhojane.	either by day or by night.
♦ na so divā vā rattiṃ vā,
samādhimadhigacchati.

250 -

♦ yassa cetaṃ samucchinnaṃ,	But he in who this (discontent) is fully destroyed,
mūlaghaccaṃ samūhataṃ.	uprooted and extinct,
♦ sa ve divā vā rattiṃ vā,	he attains undistractible-lucidity,
samādhimadhigacchati.	both by day and by night.

251 -

♦ natthi rāgasamo aggi,	There is no fire like lust;
natthi dosasamo gaho.	there is no grip like hatred;
♦ natthi mohasamaṃ jālaṃ,	there is no net like delusion;
natthi taṇhāsamā nadī.	there is no river like craving.

252 -

♦ su-dassaṃ vajjam-aññesaṃ,	Easily-seen (is the) fault-(of)-others,
attano pana du-d-dasaṃ.	{but} one-self’s [faults], difficult-to-see.
♦ paresaṃ hi so vajjāni,	Like chaff one winnows another’s faults,
opunāti yathā bhusaṃ.	but hides one’s own,
♦ attano pana chādeti,	even as a crafty fowler
kaliṃva kitavā saṭho.	hides behind sham branches.

253 -

♦ para-vajjānupassissa,	He who seeks another’s faults,
niccaṃ ujjhānasaññino.	who is ever censorious—
♦ āsavā tassa vaḍḍhanti,	his cankers grow.
ārā so āsava-k-khayā.	He is far from destruction of the cankers.

254 -

♦ ākāseva padaṃ natthi,	There is no track in the sky,
samaṇo natthi bāhire.	and no recluse outside (the Buddha’s dispensation).
♦ papañcābhiratā pajā,	Mankind delights in worldliness,
nippapañcā tathāgatā.	but the Buddhas are free from worldliness.

255 -

♦ ākāseva padaṃ natthi,	There is no track in the sky,
samaṇo natthi bāhire.	and no recluse outside (the Buddha’s dispensation).
♦ saṅkhārā sassatā natthi,	There are no conditioned things that are eternal,
natthi buddhānamiñjitaṃ.	and no instability in the Buddhas.

(end of chapter)

♦ malavaggo aṭṭhārasamo niṭṭhito.

..19.. - Dhammaṭṭha-vaggo: the just: 256-272

256 -

♦ na tena hoti dhammaṭṭho,	Not by passing arbitrary judgments
yenatthaṃ sāhasā naye.	does a man become just;
♦ yo ca atthaṃ anatthañca,	a wise man is he who investigates
ubho niccheyya paṇḍito.	both right and wrong.

257 -

♦ asāhasena dhammena,	He who does not judge others arbitrarily,
samena nayatī pare.	but passes judgment impartially according to the truth,
♦ dhammassa gutto medhāvī,	that sagacious man is
“dhammaṭṭho”ti pavuccati.	a guardian of law and is called just.

258 -

♦ na tena paṇḍito hoti,	One is not wise because one speaks much.
yāvatā bahu bhāsati.	He who is peaceable,
♦ khemī averī abhayo,	friendly and fearless
“paṇḍito”ti pavuccati.	is called wise.

259 -

♦ na tāvatā dhammadharo,	A man is not versed in Dhamma because he speaks much.
yāvatā bahu bhāsati.	He who,
♦ yo ca appampi sutvāna,	after hearing a little Dhamma,
dhammaṃ kāyena passati.	realizes its truth directly
♦ sa ve dhammadharo hoti,	and is not negligent of it,
yo dhammaṃ nappamajjati.	is truly versed in the Dhamma.

260 -

♦ na tena thero so hoti,	A monk is not an elder
yenassa palitaṃ siro.	because his head is gray.
♦ paripakko vayo tassa,	He is but ripe in age,
“moghajiṇṇo”ti vuccati.	and he is called one grown old in vain.

261 -

♦ yamhi saccañca dhammo ca,	One in whom there is truthfulness,
ahiṃsā saṃyamo damo.	virtue, inoffensiveness,
♦ sa ve vantamalo dhīro,	restraint and self-mastery,
“thero” iti pavuccati.	who is free from defilements and is wise—
	he is truly called an Elder.

262 -

♦ na vākkaraṇamattena,	Not by mere eloquence nor
vaṇṇapokkharatāya vā.	by beauty of form does a man become accomplished,
♦ sādhurūpo naro hoti,	if he is jealous,
issukī maccharī saṭho.	selfish and deceitful.

263 -

♦ yassa cetaṃ samucchinnaṃ,	But he in whom these are wholly destroyed,
mūlaghaccaṃ samūhataṃ.	uprooted and extinct,
♦ sa vantadoso medhāvī,	and who has cast out hatred—
“sādhurūpo”ti vuccati.	that wise man is truly accomplished.

264 -

♦ na muṇḍakena samaṇo,	Not by shaven head does a man
abbato alikaṃ bhaṇaṃ.	who is indisciplined and untruthful become a monk.
♦ icchālobhasamāpanno,	How can he who is full of
samaṇo kiṃ bhavissati.	desire and greed be a monk?

265 -

♦ yo ca sameti pāpāni,	He who wholly subdues evil
aṇuṃ thūlāni sabbaso.	both small and great is called a monk,
♦ samitattā hi pāpānaṃ,	because he has overcome all evil.
“samaṇo”ti pavuccati.

266 -

♦ na tena bhikkhu so hoti,	He is not a monk just because
yāvatā bhikkhate pare.	he lives on others’ alms.
♦ vissaṃ dhammaṃ samādāya,	Not by adopting outward form
bhikkhu hoti na tāvatā.	does one become a true monk.

267 -

♦ yodha puññañca pāpañca,	Whoever here (in the Dispensation) lives a holy life,
bāhetvā brahmacariyavā .	transcending both merit and demerit,
♦ saṅkhāya loke carati,	and walks with understanding in this world—
sa ve “bhikkhū”ti vuccati.	he is truly called a monk.

268 -

♦ na monena munī hoti,	Not by observing silence does one become a sage,
mūḷharūpo aviddasu.	if he be foolish and ignorant.
♦ yo ca tulaṃva paggayha,	But that man is wise who,
varamādāya paṇḍito.	as if holding a balance-scale accepts only the good.

269 -

♦ pāpāni parivajjeti,	The sage (thus) rejecting the evil,
sa munī tena so muni.	is truly a sage.
♦ yo munāti ubho loke,	Since he comprehends both (present and future) worlds,
“muni” tena pavuccati.	he is called a sage.

270 -

♦ na tena ariyo hoti,	He is not noble who injures living beings.
yena pāṇāni hiṃsati.	He is called noble because
♦ ahiṃsā sabbapāṇānaṃ,	he is harmless
“ariyo”ti pavuccati.	towards all living beings.

271 -

♦ na sīlabbatamattena,	Not by rules and observances,
bāhusaccena vā pana.	not even by much learning,
♦ atha vā samādhilābhena,	nor by gain of undistractible-lucidity,
vivittasayanena vā.	nor by a life of seclusion,

272 -

♦ phusāmi nekkhammasukhaṃ,	nor by thinking, “I enjoy the bliss of renunciation,
aputhujjanasevitaṃ.	which is not experienced by the worldling” should you,
♦ bhikkhu vissāsamāpādi,	O monks,
appatto āsavakkhayaṃ.	rest content,

(end of chapter)

	until the utter destruction of cankers (Arahantship) is reached.
♦ dhammaṭṭhavaggo ekūnavīsatimo niṭṭhito.

..20.. - Magga-vaggo: The Path: 273-289

273 - (supreme: 4nt, 8aam, Virāga, Buddha)

♦ maggān-aṭṭh-aṅgiko seṭṭho,	(Of all) paths,-(the)-Eight-fold [Path] (is) supreme;
saccānaṃ caturo padā.	(of all) truths (the) Four [Noble Truths] (are) {supreme};
♦ virāgo seṭṭho dhammānaṃ,	Dis-passion (is the) supreme Dharma:
Dvi-padānañca cakkhumā.	(among) two-footed [beings] (the) one-who-sees [, the Buddha] (is) supreme.

274 - (this is the only path, for purification of vision)

♦ ese-’va maggo n’atth-añño,	This-(is the)-only path; there-is-no-other,
dassanassa visuddhiyā.	(for) vision’s purification.
♦ etañ-hi tumhe paṭipajjatha,	Tread this path,
māras-setaṃ pa-mohanaṃ.	(and) Mara [the evil one] (will be) profoundly-mystified.

275 - (removing thorn with wisdom)

♦ etañhi tumhe paṭipannā,	Walking upon this path
dukkhassantaṃ karissatha.	you will make an end of suffering.
♦ akkhāto vo mayā maggo,	I have explained the path to you
aññāya salla-kantanaṃ .	for extracting the thorn with wisdom.

276 - (Buddha points way but you have to work, jhāna meditators freed from Māra)

♦ tumhehi kiccamātappaṃ,	You yourselves must strive;
akkhātāro tathāgatā.	the Buddhas only point the way.
♦ paṭipannā pamokkhanti,	Those Jhāna-meditators who tread the path
jhāyino māra-bandhanā.	are released from Mara’s-bonds.

277 - (impermanence → nibbida regarding dukkha)

♦ “sabbe saṅ-khārā a-niccā”ti,	“All co-activities-[and their products] (are) im-permanent”—
yadā paññāya passati.	when one sees this with wisdom,
♦ atha nibbindati dukkhe,	One becomes disenchanted with suffering.
esa maggo visuddhiyā.	This is the path to purification.

278 - (all co-activities are dukkha → nibbida)

♦ “sabbe saṅkhārā dukkhā”ti,	“All co-activities-[and their products] (are) suffering”—
yadā paññāya passati.	when one sees this with wisdom,
♦ atha nibbindati dukkhe,	One becomes disenchanted with suffering.
esa maggo visuddhiyā.	This is the path to purification.

279 - (all dharmas are not-self → nibbida)

♦ “sabbe dhammā an-attā”ti,	“All dharma-[phenomena] (are) not-self”—
yadā paññāya passati.	when one sees this with wisdom,
♦ atha nibbindati dukkhe,	One becomes disenchanted with suffering.
esa maggo visuddhiyā.	This is the path to purification.

280 - (young, lazy, slothful)

♦ uṭṭhānakālamhi anuṭṭhahāno,	The idler who does not exert himself when he should,
yuvā balī ālasiyaṃ upeto.	who though young and strong is full of sloth,
♦ saṃsannasaṅkappamano kusīto,	with a mind full of vain thoughts—
paññāya maggaṃ alaso na vindati.	such an indolent man does not find the path to wisdom.

281 - (purify 3 types of action, bodily, verbal, mental)

♦ vācānurakkhī manasā susaṃvuto,	Let a man be watchful of speech, well controlled in mind,
kāyena ca nākusalaṃ kayirā .	and not commit evil in bodily action.
♦ ete tayo kammapathe visodhaye,	Let him purify these three courses of action,
ārādhaye maggamisippaveditaṃ.	and win the path made known by the Great Sage.

282 - (yoga leads to wisdom)

♦ yogā ve jāyatī bhūri,	Wisdom springs from meditation;
A-yogā bhūrisaṅkhayo.	without-meditation wisdom wanes.
♦ etaṃ dvedhāpathaṃ ñatvā,	Having known these two paths
bhavāya vi-bhavāya ca.	of progress and decline,
♦ tathāttānaṃ niveseyya,	let a man so conduct himself
yathā bhūri pavaḍḍhati.	that his wisdom may increase.

283 - (having cut forest not tree)

♦ vanaṃ chindatha mā rukkhaṃ,	Cut down the forest (lust), but not the tree;
vanato jāyate bhayaṃ.	from the forest springs fear.
♦ chetvā vanañca vanathañca,	Having cut down the forest and the underbrush (desire),
Nib-banā hotha bhikkhavo.	be without-wood [of craving], O monks!

284 - (underbrush of desire of man for woman)

♦ yāva hi vanatho na chijjati,	For so long as the underbrush of desire,
aṇumattopi narassa nārisu.	even the most subtle,
♦ paṭibaddhamanova tāva so,	of a man towards a woman is not cut down,
vaccho khīrapakova mātari.	his mind is in bondage, like the sucking calf to its mother.

285 - (cut off affection like hand plucking lotus)

♦ ucchinda sinehamattano	Cut off your affection
kumudaṃ sāradikaṃva .	in the manner of a man who plucks with his hand an autumn lotus.
♦ santi-maggam-eva brūhaya,	Cultivate only the path to peace,
nibbānaṃ su-gatena desitaṃ.	Nirvana, (as the) well-gone [Buddha] taught.

286 - (rainy season, winter, summer, not seeing death)

♦ idha vassaṃ vasissāmi,	“Here shall I live during the rains,
idha hemantagimhisu.	here in winter and summer”—
♦ iti bālo vicinteti,	thus thinks the fool.
antarāyaṃ na bujjhati.	He does not realize the danger (that death might intervene).

287 - (flood carry away sleepy villiage)

♦ taṃ puttapasusammattaṃ,	As a great flood carries away a sleeping village,
byāsattamanasaṃ naraṃ.	so death seizes and carries away
♦ suttaṃ gāmaṃ mahoghova,	the man with a clinging mind,
maccu ādāya gacchati.	doting on his children and cattle.

288 - (no relative can save you from death)

♦ na santi puttā tāṇāya,	For him who is assailed by death
na pitā nāpi bandhavā.	there is no protection by kinsmen.
♦ antakenādhipannassa,	None there are to save him—no sons,
natthi ñātīsu tāṇatā.	nor father, nor relatives.

289 - (seeing death, clear path to nirvana)

♦ etamatthavasaṃ ñatvā,	Realizing this fact,
paṇḍito sīlasaṃvuto.	let the wise man,
♦ nibbānagamanaṃ maggaṃ,	restrained by morality,
khippameva visodhaye.	hasten to clear the path leading to Nibbana.

(end of chapter)

♦ maggavaggo vīsatimo niṭṭhito.

..21.. - Pakiṇṇaka-vaggo: miscellaneous: 290-305

290 -

♦ mattā-sukha-paric-cāgā,	If by renouncing a lesser happiness
passe ce vipulaṃ sukhaṃ.	one may realize a greater happiness,
♦ caje mattā-sukhaṃ dhīro,	let the wise man renounce the lesser,
sampassaṃ vipulaṃ sukhaṃ.	having regard for the greater.

291 -

♦ paradukkhūpadhānena,	Entangled by the bonds of hate,
attano sukhamicchati.	he who seeks his own happiness
♦ verasaṃsaggasaṃsaṭṭho,	by inflicting pain on others,
verā so na parimuccati.	is never delivered from hatred.

292 -

♦ yañhi kiccaṃ apaviddhaṃ,	The cankers only increase
akiccaṃ pana kayirati.	for those who are arrogant and negligent,
♦ unnaḷānaṃ pamattānaṃ,	who leave undone what should be done
tesaṃ vaḍḍhanti āsavā.	and do what should not be done.

293 -

♦ yesañca su-samāraddhā,	But for those who are well-applied
niccaṃ kāyagatā sati.	constantly (in) body-immersed remembering.
♦ a-kiccaṃ te na sevanti,	what-shouldn’t-be-done they don’t indugle in,
kicce sātaccakārino.	What-should-be-done (they) persevere in.
♦ satānaṃ sampajānānaṃ,	Rememberful & lucidly-discerning,
atthaṃ gacchanti āsavā.	Asinine-inclinations come to an end.

294 -

♦ mātaraṃ pitaraṃ hantvā,	Having slain mother (craving),
rājāno dve ca khattiye.	father (self-conceit),
♦ raṭṭhaṃ sānucaraṃ hantvā,	two warrior-kings (eternalism and nihilism),
anīgho yāti brāhmaṇo.	and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust),
	ungrieving goes the holy man.

295 -

♦ mātaraṃ pitaraṃ hantvā,	Having slain mother, father,
rājāno dve ca sotthiye.	two brahman kings (two extreme views),
♦ veyagghapañcamaṃ hantvā,	and a tiger as the fifth (the five mental hindrances),
anīgho yāti brāhmaṇo.	ungrieving goes the holy man.

296 -

♦ suppa-buddhaṃ pa-bujjhanti,	(to the) Buddha (they) awaken,
sadā gotama-sāvakā.	always, Gotama - [the Buddha’s] – disciples.
♦ yesaṃ divā ca ratto ca,	by day and by night,
niccaṃ buddha-gatā sati.	constantly {immersed-in} - Buddha remembrance.

297 -

♦ suppabuddhaṃ pabujjhanti,	(to the) Buddha (they) awaken,
sadā gotamasāvakā.	always, Gotama - [the Buddha’s] – disciples.
♦ yesaṃ divā ca ratto ca,	by day and by night,
niccaṃ dhamma-gatā sati.	constantly {immersed-in} – Dharma remembrance.

298 -

♦ suppabuddhaṃ pabujjhanti,	(to the) Buddha (they) awaken,
sadā gotamasāvakā.	always, Gotama - [the Buddha’s] – disciples.
♦ yesaṃ divā ca ratto ca,	by day and by night,
niccaṃ saṅgha-gatā sati.	constantly {immersed-in} – Sangha remembrance.

299 -

♦ suppabuddhaṃ pabujjhanti,	(to the) Buddha (they) awaken,
sadā gotamasāvakā.	always, Gotama - [the Buddha’s] – disciples.
♦ yesaṃ divā ca ratto ca,	by day and by night,
niccaṃ kāya-gatā sati.	constantly {immersed-in} – body remembrance.

300 -

♦ suppabuddhaṃ pabujjhanti,	(to the) Buddha (they) awaken,
sadā gotamasāvakā.	always, Gotama - [the Buddha’s] – disciples.
♦ yesaṃ divā ca ratto ca,	by day and by night,
a-hiṃsāya rato mano.	(in) non-harming {mentality} they-relish.

301 -

♦ suppabuddhaṃ pabujjhanti,	(to the) Buddha (they) awaken,
sadā gotamasāvakā.	always, Gotama - [the Buddha’s] – disciples.
♦ yesaṃ divā ca ratto ca,	by day and by night,
bhāvanāya rato mano.	(in) development [of Dharma] {mentality} they-relish.

302 -

♦ dup-pabbajjaṃ dur-abhi-ramaṃ,	Difficult is life as a monk;
durāvāsā gharā dukhā.	difficult is it to delight therein.
♦ dukkhosamānasaṃvāso,	Also difficult and sorrowful is the household life.
dukkhānupatitaddhagū.	Suffering comes from association with unequals; suffering comes from wandering in samsara.
♦ tasmā na caddhagū siyā,	Therefore,be not an aimless wanderer,
na ca dukkhānupatito siyā .	be not a pursuer of suffering.

303 -

♦ saddho sīlena sampanno,	He who is full of faith and virtue,
yasobhogasamappito.	and possesses good repute and wealth—
♦ yaṃ yaṃ padesaṃ bhajati,	he is respected everywhere,
tattha tattheva pūjito.	in whatever land he travels.

304 -

♦ dūre santo pakāsenti,	The good shine from afar,
himavantova pabbato.	like the Himalaya mountains.
♦ asantettha na dissanti,	But the wicked are unseen,
rattiṃ khittā yathā sarā.	like arrows shot in the night.

305 -

♦ ek-āsanaṃ eka-seyyaṃ,	alone-(he)-sits, alone-(he)-sleeps,
eko caram-atandito.	alone-(he)-walks - & - [trains] strenuously.
♦ eko damayam-attānaṃ,	alone (he) tames-himself,
vanante ramito siyā.	(in the) wilderness, delight (he) will-find.

(end of chapter)

♦ pakiṇṇakavaggo ekavīsatimo niṭṭhito.

..22.. - Niraya-vaggo: hell: 306-319

306 -

♦ abhūtavādī nirayaṃ upeti,	The liar goes to the state of woe;
yo vāpi katvā na karomi cāha .	also he who, having done (wrong),
♦ ubhopi te pecca samā bhavanti,	says, “I did not do it.”
nihīnakammā manujā parattha.	Men of base actions both,
	on departing they share the same destiny in the other world.

307 -

♦ kāsāvakaṇṭhā bahavo,	There are many evil characters and
pāpadhammā asaññatā.	uncontrolled men wearing the saffron robe.
♦ pāpā pāpehi kammehi,	These wicked men will be born
nirayaṃ te upapajjare.	in states of woe because of their evil deeds.

308 -

♦ seyyo ayoguḷo bhutto,	It would be better to swallow a red-hot iron ball,
tatto aggisikhūpamo.	blazing like fire,
♦ yañce bhuñjeyya dussīlo,	than as an immoral and uncontrolled monk
raṭṭhapiṇḍamasaññato.	to eat the alms of the people.

309 -

♦ cattāri ṭhānāni naro pamatto,	Four misfortunes befall the reckless man who consorts with another’s wife:
āpajjati paradārūpasevī.	acquisition of demerit,
♦ apuññalābhaṃ na nikāmaseyyaṃ,	disturbed sleep,
nindaṃ tatīyaṃ nirayaṃ catutthaṃ.	ill-repute,
	and (rebirth in) states of woe.

310 -

♦ apuññalābho ca gatī ca pāpikā,	Such a man acquires demerit and an unhappy birth in the future.
bhītassa bhītāya ratī ca thokikā.	Brief is the pleasure of the frightened man and woman,
♦ rājā ca daṇḍaṃ garukaṃ paṇeti,	and the king imposes heavy punishment.
tasmā naro paradāraṃ na seve.	Hence, let no man consort with another’s wife.

311 -

♦ kuso yathā duggahito,	Just as kusa grass wrongly handled cuts the hand,
hatthamevānukantati.	even so, a recluse’s life wrongly lived
♦ sāmaññaṃ dupparāmaṭṭhaṃ,	drags one to states of woe.
nirayāyupakaḍḍhati.

312 -

♦ yaṃ kiñci sithilaṃ kammaṃ,	Any loose act,
saṃkiliṭṭhañca yaṃ vataṃ.	any corrupt observance,
♦ saṅkassaraṃ brahmacariyaṃ,	any life of questionable celibacy—
na taṃ hoti mahapphalaṃ.	none of these bear much fruit.

313 -

♦ kayirā ce kayirāthenaṃ,	If anything is to be done,
daḷhamenaṃ parakkame.	let one do it with sustained vigor.
♦ sithilo hi paribbājo,	A lax monastic life stirs up
bhiyyo ākirate rajaṃ.	the dust of passions all the more.

314 -

♦ akataṃ dukkaṭaṃ seyyo,	An evil deed is better left undone,
pacchā tappati dukkaṭaṃ.	for such a deed torments one afterwards.
♦ katañca sukataṃ seyyo,	But a good deed is better done,
yaṃ katvā nānutappati.	doing which one repents not later.

315 -

♦ nagaraṃ yathā paccantaṃ,	Just as a border city is closely guarded both within and without,
guttaṃ santarabāhiraṃ.	even so, guard yourself.
♦ evaṃ gopetha attānaṃ,	Do not let slip this opportunity (for spiritual growth).
khaṇo vo mā upaccagā.	For those who let slip this opportunity grieve indeed when consigned to hell.
♦ khaṇātītā hi socanti,
nirayamhi samappitā.

316 -

♦ alajjitāye lajjanti,	Those who are ashamed of what they should not be ashamed of,
lajjitāye na lajjare.	and are not ashamed of what they should be ashamed of—
♦ micchādiṭṭhisamādānā,	upholding false views,
sattā gacchanti duggatiṃ.	they go to states of woe.

317 -

♦ abhaye bhayadassino,	Those who see something to fear where there is nothing to fear,
bhaye cābhayadassino.	and see nothing to fear where there is something to fear—
♦ micchādiṭṭhisamādānā,	upholding false views,
sattā gacchanti duggatiṃ.	they go to states of woe.

318 -

♦ avajje vajjamatino,	Those who imagine evil where there is none,
vajje cāvajjadassino.	and do not see evil where it is—
♦ micchādiṭṭhisamādānā,	upholding false views,
sattā gacchanti duggatiṃ.	they go to states of woe.

319 -

♦ vajjañca vajjato ñatvā,	Those who discern the wrong as wrong
avajjañca avajjato.	and the right as right—
♦ sammādiṭṭhisamādānā,	upholding right views,
sattā gacchanti suggatiṃ.	they go to realms of bliss.

(end of chapter)

♦ nirayavaggo dvāvīsatimo niṭṭhito.

..23.. - Nāga-vaggo: elephant: 320-333

320 -

♦ ahaṃ nāgova saṅgāme,	As an elephant in the battlefield withstands arrows shot from bows all around,
cāpato patitaṃ saraṃ.	even so shall I endure abuse.
♦ ativākyaṃ titikkhissaṃ,	There are many,
dussīlo hi bahujjano.	indeed, who lack virtue.

321 -

♦ dantaṃ nayanti samitiṃ,	A tamed elephant is led into a crowd,
dantaṃ rājābhirūhati.	and the king mounts a tamed elephant.
♦ danto seṭṭho manussesu,	Best among men is
yotivākyaṃ titikkhati.	the subdued one who endures abuse.

322 -

♦ varamassatarā dantā,	Excellent are well-trained mules,
ājānīyā ca sindhavā.	thoroughbred Sindhu horses and noble tusker elephants.
♦ kuñjarā ca mahānāgā,	But better still is the man
attadanto tato varaṃ.	who has subdued himself.

323 -

♦ na hi etehi yānehi,	Not by these mounts,
gaccheyya agataṃ disaṃ.	however, would one go to the Untrodden Land (Nibbana),
♦ yathāttanā sudantena,	as one who is self-tamed goes by
danto dantena gacchati.	his own tamed and well-controlled mind.

324 -

♦ dhanapālo nāma kuñjaro,	Musty during rut,
kaṭukabhedano dunnivārayo.	the tusker named Dhanapalaka is uncontrollable.
♦ baddho kabaḷaṃ na bhuñjati,	Held in captivity,
sumarati nāgavanassa kuñjaro.	the tusker does not touch a morsel,
	but only longingly calls to mind the elephant forest.

325 -

♦ middhī yadā hoti mahagghaso ca,	When a man is sluggish and gluttonous,
niddāyitā samparivattasāyī.	sleeping and rolling around in bed
♦ mahāvarāhova nivāpapuṭṭho,	like a fat domestic pig,
punappunaṃ gabbhamupeti mando.	that sluggard undergoes rebirth again and again.

326 -

♦ idaṃ pure cittamacāri cārikaṃ,	Formerly this mind wandered about as it liked,
yenicchakaṃ yatthakāmaṃ yathāsukhaṃ.	where it wished and according to its pleasure,
♦ tadajjahaṃ niggahessāmi yoniso,	but now I shall thoroughly master it
hatthippabhinnaṃ viya aṅkusaggaho.	with wisdom as a mahout controls with his ankus an elephant in rut.

327 -

♦ appamādaratā hotha,	Delight in assiduity!
sacittamanurakkhatha.	Guard well your thoughts!
♦ duggā uddharathattānaṃ,	Draw yourself out of this bog of evil,
paṅke sannova kuñjaro.	even as an elephant draws himself out of the mud.

328 -

♦ sace labhetha nipakaṃ sahāyaṃ,	If for company you find a wise and prudent friend who leads a good life,
saddhiṃ caraṃ sādhuvihāridhīraṃ.	you should,
♦ abhibhuyya sabbāni parissayāni,	overcoming all impediments,
careyya tenattamano satīmā.	keep his company joyously and mindfully.

329 -

♦ no ce labhetha nipakaṃ sahāyaṃ,	If for company you cannot find a wise and prudent friend who leads a good life,
saddhiṃ caraṃ sādhuvihāridhīraṃ.	then, like a king who leaves behind a conquered kingdom,
♦ rājāva raṭṭhaṃ vijitaṃ pahāya,	or like a lone elephant in the elephant forest,
eko care mātaṅgaraññeva nāgo.	you should go your way alone.

330 -

♦ ekassa caritaṃ seyyo,	Better it is to live alone;
natthi bāle sahāyatā.	there is no fellowship with a fool.
♦ eko care na ca pāpāni kayirā,	Live alone and do no evil;
appossukko mātaṅgaraññeva nāgo.	be carefree like an elephant in the elephant forest.

331 -

♦ atthamhi jātamhi sukhā sahāyā,	Good are friends when need arises;
tuṭṭhī sukhā yā itarītarena.	good is contentment with just what one has;
♦ puññaṃ sukhaṃ jīvitasaṅkhayamhi,	good is merit when life is at an end,
sabbassa dukkhassa sukhaṃ pahānaṃ.	and good is the abandoning of all suffering (through Arahantship).

332 -

♦ sukhā matteyyatā loke,	In this world,
atho petteyyatā sukhā.	good it is to serve one’s mother,
♦ sukhā sāmaññatā loke,	good it is to serve one’s father,
atho brahmaññatā sukhā.	good it is to serve the monks,
	and good it is to serve the holy men.

333 -

♦ sukhaṃ yāva jarā sīlaṃ,	Good is virtue until life’s end,
sukhā saddhā patiṭṭhitā.	good is faith that is steadfast,
♦ sukho paññāya paṭilābho,	good is the acquisition of wisdom,
pāpānaṃ akaraṇaṃ sukhaṃ.	and good is the avoidance of evil.

(end of chapter)

♦ nāgavaggo tevīsatimo niṭṭhito.

..24.. - Taṇhā-vaggo: craving: 334-359

334 -

♦ manujassa pamattacārino,	The craving of one given to negligent living grows like a creeper.
taṇhā vaḍḍhati māluvā viya.	Like the monkey seeking fruits in the forest,
♦ so plavatī hurā huraṃ,	he leaps from life to life (tasting the fruit of his kamma).
phalamicchaṃva vanasmi vānaro.

335 -

♦ yaṃ esā sahate jammī,	Whoever is overcome by
taṇhā loke visattikā.	this wretched and sticky craving,
♦ sokā tassa pavaḍḍhanti,	his sorrows grow
abhivaṭṭhaṃva bīraṇaṃ.	like grass after the rains.

336 -

♦ yo cetaṃ sahate jammiṃ,	But whoever overcomes this wretched craving,
taṇhaṃ loke duraccayaṃ.	so difficult to overcome,
♦ sokā tamhā papatanti,	from him sorrows fall away
udabinduva pokkharā.	like water from a lotus leaf.

337 -

♦ taṃ vo vadāmi bhaddaṃ vo,	This I say to you: Good luck to all assembled here! Dig up the root of craving,
yāvantettha samāgatā.	like one in search of the fragrant root of the birana grass.
♦ taṇhāya mūlaṃ khaṇatha,	Let not Mara crush you again and again,
usīratthova bīraṇaṃ.	as a flood crushes a reed.
♦ mā vo naḷaṃva sotova,
māro bhañji punappunaṃ.

338 -

♦ yathāpi mūle anupaddave daḷhe,	Just as a tree,though cut down,
chinnopi rukkho punareva rūhati.	sprouts up again if its roots remain uncut and firm,
♦ evampi taṇhānusaye anūhate,	even so, until the craving that lies dormant is rooted out,
nibbattatī dukkhamidaṃ punappunaṃ.	suffering springs up again and again.

339 -

♦ yassa chattiṃsati sotā,	The misguided man in whom the thirty-six currents of craving
manāpasavanā bhusā.	strongly rush toward pleasurable objects,
♦ māhā vahanti duddiṭṭhiṃ,	is swept away by the flood
saṅkappā rāganissitā.	of his passionate thoughts.

340 -

♦ savanti sabbadhi sotā,	Everywhere these currents flow,
latā uppajja tiṭṭhati.	and the creeper (of craving) sprouts and grows.
♦ tañca disvā lataṃ jātaṃ,	Seeing that the creeper has sprung up,
mūlaṃ paññāya chindatha.	cut off its root with wisdom.

341 -

♦ saritāni sinehitāni ca,	Flowing in (from all objects) and watered by craving,
somanassāni bhavanti jantuno.	feelings of pleasure arise in beings.
♦ te sātasitā sukhesino,	Bent on pleasures and seeking enjoyment,
te ve jātijarūpagā narā.	these men fall prey to birth and decay.

342 -

♦ tasiṇāya purakkhatā pajā,	Beset by craving,
parisappanti sasova bandhito .	people run about like an entrapped hare.
♦ saṃyojanasaṅgasattakā,	Held fast by mental fetters,
dukkhamupenti punappunaṃ cirāya.	they come to suffering again and again for a long time.

343 -

♦ tasiṇāya purakkhatā pajā,	Beset by craving,
parisappanti sasova bandhito.	people run about like an entrapped hare.
♦ tasmā tasiṇaṃ vinodaye,	Therefore, one who yearns to be passion-free
ākaṅkhanta virāgamattano.	should destroy his own craving.

344 -

♦ yo nibbanatho vanādhimutto,	There is one who,
vanamutto vanameva dhāvati.	turning away from desire (for household life) takes to the life of the forest (i.e. Of a monk).
♦ taṃ puggalametha passatha,	But after being freed from the household,
mutto bandhanameva dhāvati.	he runs back to it.
	Behold that man! Though freed,
	he runs back to that very bondage!

345 -

♦ na taṃ daḷhaṃ bandhanamāhu dhīrā,	That is not a strong fetter, the wise say,
yadāyasaṃ dārujapabbajañca .	which is made of iron, wood or hemp.
♦ sārattarattā maṇikuṇḍalesu,	But the infatuation and longing for jewels and ornaments,
puttesu dāresu ca yā apekkhā.	children and wives—

346 -

♦ etaṃ daḷhaṃ bandhanamāhu dhīrā,	that, they say, is a far stronger fetter,
ohārinaṃ sithilaṃ duppamuñcaṃ.	which pulls one downward and,
♦ etampi chetvāna paribbajanti,	though seemingly loose, is hard to remove.
anapekkhino kāmasukhaṃ pahāya.	This, too, the wise cut off.
	Giving up sensual pleasure,
	and without any longing,
	they renounce the world.

347 -

♦ ye rāgarattānupatanti sotaṃ,	Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web.
sayaṃkataṃ makkaṭakova jālaṃ.	This, too, the wise cut off.
♦ etampi chetvāna vajanti dhīrā,	Without any longing,
anapekkhino sabbadukkhaṃ pahāya.	they abandon all suffering and renounce the world.

348 -

♦ muñca pure muñca pacchato,	Let go of the past, let go of the future,
majjhe muñca bhavassa pāragū.	let go of the present,
♦ sabbattha vimuttamānaso,	and cross over to the farther shore of existence.
na punaṃ jātijaraṃ upehisi.	With mind wholly liberated,
	you shall come no more to birth and death.

349 -

♦ vitakka-mathitassa jantuno,	(with) Thinking – disturbed (in a) person,
tibba-rāgassa subh-ānupassino.	(who is) acutely-passionate (and) {focused on contemplating}-attractiveness,
♦ bhiyyo taṇhā pavaḍḍhati,	Steadily (his) craving grows.
esa kho daḷhaṃ karoti bandhanaṃ.	ever so strong (he) makes (the) bondange.

350 -

♦ vitakk-ūpasame ca yo rato,	Thinking – subsiding for one who -relishes
a-subhaṃ bhāva-yate sadā sato.	{controlled-development of} - un-attractiveness [perception], always remembering [that Dharma instruction]—
♦ esa kho byanti kāhiti,	{he will be the bringer of} that very destruction,
esa checchati māra-bandhanaṃ.	that tearing-apart (of) Mara’s-bond.

351 -

♦ niṭṭhaṅgato asantāsī,	He who has reached the goal, is fearless,
vītataṇho anaṅgaṇo.	free from craving, passionless,
♦ acchindi bhavasallāni,	and has plucked out the thorns of existence—
antimoyaṃ samussayo.	for him this is the last body.

352 -

♦ vītataṇho anādāno,	He who is free from craving and attachment,
niruttipadakovido.	is perfect in uncovering the true meaning of the Dharma,
♦ akkharānaṃ sannipātaṃ,	and knows the arrangement of the sacred texts in correct sequence—
jaññā pubbāparāni ca.	he, indeed, is the bearer of his final body.
♦ sa ve “antimasārīro,	He is truly called the profoundly wise one,
mahāpañño mahāpuriso”ti vuccati.	the great man.

353 -

♦ sabbābhibhū sabbavidūhamasmi,	A victor am I over all, all have I known.
sabbesu dhammesu anūpalitto.	Yet unattached am I to all that is conquered and known.
♦ sabbañjaho taṇhakkhaye vimutto,	Abandoning all, I am freed through the destruction of craving.
sayaṃ abhiññāya kamuddiseyyaṃ.	Having thus directly comprehended all by myself, whom shall I call my teacher?

354 -

♦ sabbadānaṃ dhammadānaṃ jināti,	The gift of Dhamma excels all gifts;
sabbarasaṃ dhammaraso jināti.	the taste of the Dhamma excels all tastes;
♦ sabbaratiṃ dhammarati jināti,	the delight in Dhamma excels all delights.
taṇhakkhayo sabbadukkhaṃ jināti.	The Craving-Freed vanquishes all suffering.

355 -

♦ hananti bhogā dummedhaṃ,	Riches ruin only the foolish,
no ca pāragavesino.	not those in quest of the Beyond.
♦ bhogataṇhāya dummedho,	By craving for riches the witless man
hanti aññeva attanaṃ.	ruins himself as well as others.

356 -

♦ tiṇadosāni khettāni,	Weeds are the bane of fields,
rāgadosā ayaṃ pajā.	lust is the bane of mankind.
♦ tasmā hi vītarāgesu,	Therefore, what is offered to those
dinnaṃ hoti mahapphalaṃ.	free of lust yields abundant fruit.

357 -

♦ tiṇadosāni khettāni,	Weeds are the bane of fields,
dosadosā ayaṃ pajā.	hatred is the bane of mankind.
♦ tasmā hi vītadosesu,	Therefore, what is offered
dinnaṃ hoti mahapphalaṃ.	to those free of hatred yields abundant fruit.

358 -

♦ tiṇadosāni khettāni,	Weeds are the bane of fields,
mohadosā ayaṃ pajā.	delusion is the bane of mankind.
♦ tasmā hi vītamohesu,	Therefore, what is offered to those
dinnaṃ hoti mahapphalaṃ.	free of delusion yields abundant fruit.

359 -

♦ (tiṇadosāni khettāni,	Weeds are the bane of fields,
icchādosā ayaṃ pajā.	desire is the bane of mankind.
	Therefore, what is offered to those
♦ tasmā hi vigaticchesu, dinnaṃ hoti mahapphalaṃ.)	free of desire yields abundant fruit.
♦ tiṇadosāni khettāni,
taṇhādosā ayaṃ pajā.
♦ tasmā hi vītataṇhesu,
dinnaṃ hoti mahapphalaṃ.

(end of chapter)

♦ taṇhāvaggo catuvīsatimo niṭṭhito.

..25.. - Bhikkhu-vaggo: monk: 360-382

360 -

♦ cakkhunā saṃvaro sādhu,	Good is restraint over the eye;
sādhu sotena saṃvaro.	good is restraint over the ear;
♦ ghānena saṃvaro sādhu,	good is restraint over the nose;
sādhu jivhāya saṃvaro.	good is restraint over the tongue.

361 -

♦ kāyena saṃvaro sādhu,	Good is restraint in the body;
sādhu vācāya saṃvaro.	good is restraint in speech;
♦ manasā saṃvaro sādhu,	good is restraint in thought.
sādhu sabbattha saṃvaro.	Restraint everywhere is good.
♦ sabbattha saṃvuto bhikkhu,	The monk restrained in every way is freed from all suffering.
sabbadukkhā pamuccati.

362 -

♦ hatthasaṃyato pādasaṃyato,	He who has control over his hands,
vācāsaṃyato saṃyatuttamo.	feet and tongue; who is fully controlled,
♦ ajjhattarato samāhito,	delights in inward development, undistractible-&-lucid,
eko santusito tamāhu bhikkhuṃ.	keeps to himself and is contented—him do people call a monk.

363 -

♦ yo mukhasaṃyato bhikkhu,	That monk who has control over his tongue,
mantabhāṇī anuddhato.	is moderate in speech,
♦ atthaṃ dhammañca dīpeti,	unassuming and who explains the Dharma
madhuraṃ tassa bhāsitaṃ.	in both letter and spirit—whatever he says is pleasing.

364 -

♦ dhamm-ārāmo dhamma-rato,	The monk who abides in the Dhamma,
dhammaṃ anu-vicintayaṃ.	delights in the Dhamma,
♦ dhammaṃ anussaraṃ bhikkhu,	meditates on the Dhamma,
Sa-d-dhammā na parihāyati.	and bears the Dhamma well in mind—he does not fall away from the sublime Dhamma.

365 -

♦ salābhaṃ nātimaññeyya,	One should not despise what one has received,
nāññesaṃ pihayaṃ care.	nor envy the gains of others.
♦ aññesaṃ pihayaṃ bhikkhu,	The monk who envies the gains of others
samādhiṃ nādhigacchati.	does not attain undistractible-lucidity.

366 -

♦ appalābhopi ce bhikkhu,	A monk who does not despise what he has received,
salābhaṃ nātimaññati.	even though it be little,
♦ taṃ ve devā pasaṃsanti,	who is pure in livelihood and unremitting
suddhājīviṃ atanditaṃ.	in effort—him even the gods praise.

367 -

♦ sabbaso nāmarūpasmiṃ,	He who has no attachment whatsoever
yassa natthi mamāyitaṃ.	for the mind and body,
♦ asatā ca na socati,	who does not grieve for what he has not—
sa ve “bhikkhū”ti vuccati.	he is truly called a monk.

368 -

♦ mettāvihārī yo bhikkhu,	The monk who lives in friendly-kindness
pasanno buddhasāsane.	devoted to the teaching of the Buddha
♦ adhigacche padaṃ santaṃ,	attains the peace [of Nirvana],
saṅkhārūpasamaṃ sukhaṃ.	the pleasurable stilling of all co-activities.

369 -

♦ siñca bhikkhu imaṃ nāvaṃ,	Empty this boat,
sittā te lahumessati.	O monk! Emptied,
♦ chetvā rāgañca dosañca,	it will sail lightly.
tato nibbānamehisi.	Rid of lust and hatred,
	you shall reach Nibbana.

370 -

♦ pañca chinde pañca jahe,	Cut off the five,
pañca cuttari bhāvaye.	abandon the five,
♦ pañca saṅgātigo bhikkhu,	and cultivate the five.
“oghatiṇṇo”ti vuccati.	The monk who has overcome the five bonds is called one who has crossed the flood.

371 – (not doing jhāna is negligent)

♦ jhāya bhikkhu mā pamādo,	Do Jhāna, O monk! Do not be negligent.
mā te kāmaguṇe ramessu cittaṃ.	do not let your mind relish [the five] cords of sensual pleasure.
♦ mā lohaguḷaṃ gilī pamatto,	Don’t be negligent, swallow a red-hot iron ball,
mā kandi “dukkhamidan”ti ḍayhamāno.	lest you cry when burning, “O this is painful!”

372 - (need both jhāna and discernment for nirvana)

♦ n-atthi jhānaṃ a-paññassa,	There’s no jhāna for those without discernment,
paññā n-atthi a-jhāyato.	For those with no discernment there is no jhāna.
♦ yamhi jhānañca paññā ca,	Those who have both jhāna and discernment
sa ve nibbāna-santike.	are definitely close to nirvana.

373 -

♦ suññāgāraṃ paviṭṭhassa,	The monk who has retired to a solitary abode and calmed his mind,
santacittassa bhikkhuno.	who comprehends the Dhamma with insight,
♦ amānusī rati hoti,	in him there arises a delight that
sammā dhammaṃ vipassato.	transcends all human delights.

374 -

♦ yato yato sammasati,	Whenever he sees with insight
khandhānaṃ udayabbayaṃ.	the rise and fall of the aggregates,
♦ labhatī pītipāmojjaṃ,	he is full of joy and happiness.
amataṃ taṃ vijānataṃ.	To the discerning one this reflects the Deathless.

375 -

♦ tatrāyamādi bhavati,	Control of the senses, contentment,
idha paññassa bhikkhuno.	restraint according to the code of monastic discipline—
♦ indriyagutti santuṭṭhi,	these form the basis of holy life
pātimokkhe ca saṃvaro.	here for the wise monk.

376 -

♦ mitte bhajassu kalyāṇe,	Let him associate with friends who are noble,
suddhājīve atandite.	energetic, and pure in life,
♦ paṭisanthāravutyassa,	let him be cordial and refined in conduct.
ācārakusalo siyā.	Thus, full of joy,
♦ tato pāmojjabahulo,	he will make an end of suffering.
dukkhassantaṃ karissati.

377 -

♦ vassikā viya pupphāni,	Just as the jasmine creeper
maddavāni pamuñcati.	sheds its withered flowers,
♦ evaṃ rāgañca dosañca,	even so, O monks,
vippamuñcetha bhikkhavo.	should you totally shed lust and hatred!

378 -

♦ santakāyo santavāco,	The monk who is calm in body,
santavā susamāhito .	calm in speech, calm in thought,
♦ vantalokāmiso bhikkhu,	well-composed and who has spewn out worldliness—
“upasanto”ti vuccati.	he, truly, is called serene.

379 -

♦ attanā codayattānaṃ,	By oneself one must censure oneself
paṭimaṃsetha attanā .	and scrutinize oneself.
♦ so attagutto satimā,	The self-guarded and mindful monk
sukhaṃ bhikkhu vihāhisi.	will always live in happiness.

380 -

♦ attā hi attano nātho, (ko hi nātho paro siyā)	One is one’s own protector,
	one is one’s own refuge.
♦ attā hi attano gati.	Therefore,
♦ tasmā saṃyamamattānaṃ,	one should control oneself,
assaṃ bhadraṃva vāṇijo.	even as a trader controls a noble steed.

381 -

♦ pāmojjabahulo bhikkhu,	Full of joy,
pasanno buddhasāsane.	full of faith in the teaching of the Buddha,
♦ adhigacche padaṃ santaṃ,	the monk attains the Peaceful State,
saṅkhārūpasamaṃ sukhaṃ.	the bliss of cessation of conditioned things.

382 -

♦ yo have daharo bhikkhu,	That monk who while young
yuñjati buddhasāsane.	devotes himself to the teaching of the Buddha
♦ somaṃ lokaṃ pabhāseti,	illumines this world
abbhā muttova candimā.	like the moon freed from clouds.

(end of chapter)

♦ bhikkhuvaggo pañcavīsatimo niṭṭhito.

..26.. - Brāhmaṇa-vaggo: holy man: 383-423

383 -

♦ chinda sotaṃ parakkamma,	Exert yourself, O holy man!
kāme panuda brāhmaṇa.	Cut off the stream (of craving),
♦ saṅkhārānaṃ khayaṃ ñatvā,	and discard sense desires.
akataññūsi brāhmaṇa.	Knowing the destruction of all the conditioned things,
	become, O holy man, the knower of the Uncreated (Nibbana)!

384 -

♦ yadā dvayesu dhammesu,	When a holy man has reached
pāragū hoti brāhmaṇo.	the summit of two paths (meditative concentration and insight),
♦ athassa sabbe saṃyogā,	he knows the truth and
atthaṃ gacchanti jānato.	all his fetters fall away.

385 -

♦ yassa pāraṃ apāraṃ vā,	He for whom there is neither this shore nor the other shore,
pārāpāraṃ na vijjati.	nor yet both,
♦ vītaddaraṃ visaṃyuttaṃ,	he who is free of cares and is unfettered—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

386 - (sitting in jhāna, dustless, arahant)

♦ jhāyiṃ virajam-āsīnaṃ,	sitting in jhāna, dustless,
Kata-kiccam-an-āsavaṃ.	their task completed, without asinine-inclinations,
♦ uttam-attham-anuppattaṃ,	arrived at the highest goal:
tam-ahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

387 - (warrior shines in armor and jhāna)

♦ divā tapati ādicco,	The sun shines by day,
Rattim-ābhāti candimā.	the moon illuminates at night.
♦ sannaddho khattiyo tapati,	The warrior-noble shines in armor,
jhāyī tapati brāhmaṇo.	the holy man shines in jhāna.
♦ atha sabbam-ahorattiṃ,	But all day and all night
buddho tapati tejasā.	the Buddha shines with glory.

388 -

♦ bāhitapāpoti brāhmaṇo,	Because he has discarded evil,
samacariyā samaṇoti vuccati.	he is called a holy man.
♦ pabbājayamattano malaṃ,	Because he is serene in conduct, he is called a recluse.
tasmā “pabbajito”ti vuccati.	And because he has renounced his impurities,
	he is called a renunciate.

389 -

♦ na brāhmaṇassa pahareyya,	One should not strike a holy man,
nāssa muñcetha brāhmaṇo.	nor should a holy man, when struck,
♦ dhī brāhmaṇassa hantāraṃ,	give way to anger.
tato dhī yassa muñcati.	Shame on him who strikes a holy man,
	and more shame on him who gives way to anger.

390 -

♦ na brāhmaṇassetadakiñci seyyo,	Nothing is better for a holy man than when he holds his mind back from what is endearing.
yadā nisedho manaso piyehi.	To the extent the intent to harm wears away,
♦ yato yato hiṃsamano nivattati,	to that extent does suffering subside.
tato tato sammatimeva dukkhaṃ.

391 -

♦ yassa kāyena vācāya,	He who does no evil in deed,
manasā natthi dukkaṭaṃ.	word and thought,
♦ saṃvutaṃ tīhi ṭhānehi,	who is restrained in these three ways—him do I call a holy man.
tamahaṃ brūmi brāhmaṇaṃ.

392 -

♦ yamhā dhammaṃ vijāneyya,	Just as a brahman priest reveres his sacrificial fire,
sammāsambuddhadesitaṃ.	even so should one devoutly revere
♦ sakkaccaṃ taṃ namasseyya,	the person from whom one has learned the Dhamma
aggihuttaṃva brāhmaṇo.	taught by the Buddha.

393 -

♦ na jaṭāhi na gottena,	Not by matted hair,
na jaccā hoti brāhmaṇo.	nor by lineage,
♦ yamhi saccañca dhammo ca,	nor by birth does one become a holy man.
so sucī so ca brāhmaṇo.	But he in whom truth and righteousness exist—he is pure, he is a holy man.

394 -

♦ kiṃ te jaṭāhi dummedha,	What is the use of your matted hair,
kiṃ te ajinasāṭiyā.	O witless man? What of your garment of antelope’s hide?
♦ abbhantaraṃ te gahanaṃ,	Within you is the tangle (of passion);
bāhiraṃ parimajjasi.	only outwardly do you cleanse yourself.

395 - (brahman does jhāna alone in forest)

♦ paṃsukūladharaṃ jantuṃ,	That one who wears discarded clothes,
kisaṃ dhamanisanthataṃ.	who is lean with protruding veins,
♦ ekaṃ vanasmiṃ jhāyantaṃ,	who does-jhāna alone in the forest,
tamahaṃ brūmi brāhmaṇaṃ.	that one I say is a brahmin.

396 -

♦ na cāhaṃ brāhmaṇaṃ brūmi,	I do not call him a holy man because of his lineage or high-born mother.
yonijaṃ mattisambhavaṃ.	If he is full of impeding attachments,
♦ bhovādi nāma so hoti,	he is just a supercilious man.
sace hoti sakiñcano.	But who is free from impediments and clinging—him do I call a holy man.
♦ akiñcanaṃ anādānaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

397 -

♦ sabbasaṃyojanaṃ chetvā,	He who, having cut off all fetters,
yo ve na paritassati.	trembles no more,
♦ saṅgātigaṃ visaṃyuttaṃ,	who has overcome all attachments and is emancipated—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

398 -

♦ chetvā naddhiṃ varattañca,	He who has cut off the thong (of hatred),
sandānaṃ sahanukkamaṃ.	the band (of craving),
♦ ukkhittapalighaṃ buddhaṃ,	and the rope (of false views),
tamahaṃ brūmi brāhmaṇaṃ.	together with the appurtenances (latent evil tendencies),
	he who has removed the crossbar (of ignorance) and is enlightened—him do I call a holy man.

399 – (Real power is enduring verbal and physical abuse with khanti)

♦ akkosaṃ vadha-bandhañca,	Abuse, beating, and imprisonment.
aduṭṭho yo titikkhati.	Whoever tolerates that without hate,
♦ khantī-balaṃ balānīkaṃ,	with patient-endurance as their powerful army,
tamahaṃ brūmi brāhmaṇaṃ.	That is who I call a holy man.

400 -

♦ akkodhanaṃ vatavantaṃ,	He who is free from anger,
sīlavantaṃ anussadaṃ.	is devout, virtuous,
♦ dantaṃ antimasārīraṃ,	without craving,
tamahaṃ brūmi brāhmaṇaṃ.	self-subdued and bears his final body—him do I call a holy man.

401 -

♦ vāri pokkharapatteva,	Like water on a lotus leaf,
āraggeriva sāsapo.	or a mustard seed on the point of a needle,
♦ yo na limpati kāmesu,	he who does not cling to sensual pleasures—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

402 -

♦ yo dukkhassa pajānāti,	He who in this very life realizes
idheva khayamattano.	for himself the end of suffering,
♦ pannabhāraṃ visaṃyuttaṃ,	who has laid aside the burden and become
tamahaṃ brūmi brāhmaṇaṃ.	emancipated—him do I call a holy man.

403 -

♦ gambhīrapaññaṃ medhāviṃ,	He who has profound knowledge,
maggāmaggassa kovidaṃ.	who is wise,
♦ uttamatthamanuppattaṃ,	skilled in discerning the right or wrong path,
tamahaṃ brūmi brāhmaṇaṃ.	and has reached the highest goal—him do I call a holy man.

404 -

♦ asaṃsaṭṭhaṃ gahaṭṭhehi,	He who holds aloof from
anāgārehi cūbhayaṃ.	householders and ascetics alike,
♦ anokasārimappicchaṃ,	and wanders about with no fixed abode
tamahaṃ brūmi brāhmaṇaṃ.	and but few wants—him do I call a holy man.

405 -

♦ nidhāya daṇḍaṃ bhūtesu,	He who has renounced violence towards all living beings,
tasesu thāvaresu ca.	weak or strong,
♦ yo na hanti na ghāteti,	who neither kills nor causes others to kill—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

406 -

♦ aviruddhaṃ viruddhesu,	He who is friendly amidst the hostile,
attadaṇḍesu nibbutaṃ.	peaceful amidst the violent,
♦ sādānesu anādānaṃ,	and unattached amidst the attached—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

407 -

♦ yassa rāgo ca doso ca,	He whose lust and hatred,
māno makkho ca pātito.	pride and hypocrisy have fallen off
♦ sāsaporiva āraggā,	like a mustard seed from the point of a needle—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

408 -

♦ akakkasaṃ viññāpaniṃ,	He who utters gentle,
giraṃ saccamudīraye.	instructive and truthful words,
♦ yāya nābhisaje kañci,	who imprecates none—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

409 -

♦ yodha dīghaṃ va rassaṃ vā,	He who in this world takes nothing that is not given to him,
aṇuṃ thūlaṃ subhāsubhaṃ.	be it long or short,
♦ loke adinnaṃ nādiyati,	small or big,
tamahaṃ brūmi brāhmaṇaṃ.	good or bad—him do I call a holy man.

410 -

♦ āsā yassa na vijjanti,	He who wants nothing of
asmiṃ loke paramhi ca.	either this world or the next,
♦ nirāsāsaṃ visaṃyuttaṃ,	who is desire-free and emancipated—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

411 -

♦ yassālayā na vijjanti,	He who has no attachment,
aññāya akathaṃkathī.	who through perfect knowledge is
♦ amatogadhamanuppattaṃ,	free from doubts and has plunged into the Deathless—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

412 -

♦ yodha puññañca pāpañca,	He who in this world has transcended
ubho saṅgamupaccagā.	the ties of both merit and demerit,
♦ asokaṃ virajaṃ suddhaṃ,	who is sorrowless,
tamahaṃ brūmi brāhmaṇaṃ.	stainless and pure—him do I call a holy man.

413 -

♦ candaṃva vimalaṃ suddhaṃ,	He, who, like the moon,
vippasannamanāvilaṃ.	is spotless and pure,
♦ nandībhavaparikkhīṇaṃ,	serene and clear,
tamahaṃ brūmi brāhmaṇaṃ.	who has destroyed the delight in existence—
	him do I call a holy man.

414 - (arahant in jhāna, unperturbed, nirvana’d)

♦ yomaṃ palipathaṃ duggaṃ,	He who has crossed the difficult and dangerous path
saṃsāraṃ mohamaccagā.	through births and deaths and delusion,
♦ tiṇṇo pāragato jhāyī,	the jhāna-meditator who has crossed over to the further shore,
anejo akathaṃkathī.	unperturbed and free of doubt,
♦ anupādāya nibbuto,	unattached and [cooled down] in nirvana,
tamahaṃ brūmi brāhmaṇaṃ.	that one I say is a brahmin.

415 -

♦ yodha kāme pahantvāna,	He who, having abandoned sensual pleasures,
anāgāro paribbaje.	has renounced the household life and become a homeless one;
♦ kāmabhavaparikkhīṇaṃ,	has destroyed both sensual desire and continued existence—
tamahaṃ brūmi brāhmaṇaṃ .	him do I call a holy man.

416 -

♦ yodha taṇhaṃ pahantvāna,	He who, having abandoned craving,
anāgāro paribbaje.	has renounced the household life and become a homeless one,
♦ taṇhābhavaparikkhīṇaṃ,	has destroyed both craving and continued existence—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

417 -

♦ hitvā mānusakaṃ yogaṃ,	He who, casting off human bonds
dibbaṃ yogaṃ upaccagā.	and transcending heavenly ties,
♦ sabbayogavisaṃyuttaṃ,	is wholly delivered of all bondages—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

418 -

♦ hitvā ratiñca aratiñca,	He who, having cast off likes and dislikes,
sītibhūtaṃ nirūpadhiṃ.	has become tranquil,
♦ sabbalokābhibhuṃ vīraṃ,	is rid of the substrata of existence and like a hero has conquered all the worlds—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

419 -

♦ cutiṃ yo vedi sattānaṃ,	He who in every way knows
upapattiñca sabbaso.	the death and rebirth of all beings,
♦ asattaṃ sugataṃ buddhaṃ,	and is totally detached,
tamahaṃ brūmi brāhmaṇaṃ.	blessed and enlightened—him do I call a holy man.

420 -

♦ yassa gatiṃ na jānanti,	He whose track no gods,
devā gandhabbamānusā.	no angels, no humans trace,
♦ khīṇāsavaṃ arahantaṃ,	the arahant who has destroyed all cankers—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

421 -

♦ yassa pure ca pacchā ca,	He who clings to nothing of the past,
majjhe ca natthi kiñcanaṃ.	present and future,
♦ akiñcanaṃ anādānaṃ,	who has no attachment and holds on to nothing—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

422 -

♦ usabhaṃ pavaraṃ vīraṃ,	He, the Noble, the Excellent, the Heroic,
mahesiṃ vijitāvinaṃ.	the Great Sage, the Conqueror,
♦ anejaṃ nhātakaṃ buddhaṃ,	the Passionless, the Pure, the Enlightened one—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

423 -

♦ pubbenivāsaṃ yo vedi, saggāpāyañca passati,	He who knows his former births,
♦ atho jātikkhayaṃ patto,	who sees heaven and hell,
abhiññāvosito muni.	who has reached the end of births and attained to the perfection of insight,
♦ sabbavositavosānaṃ,	the sage who has reached the summit of spiritual excellence—
tamahaṃ brūmi brāhmaṇaṃ.	him do I call a holy man.

(end of chapter)

♦ brāhmaṇavaggo chabbīsatimo niṭṭhito.

(end of KN Dhp ⏹️)

999 – Bookmarks of interest

all Dhammapada verses on jhāna

Dhp: Warrior noble in shining armor ablaze with jhāna
http://notesonthedhamma.blogspot.com/2022/11/dhp-warrior-noble-in-shining-armor.html

Dhp ²³ (jhāna all the time leads to nirvana)
Dhp ²⁷ (negligent contrast with assiduous jhāna meditator)
Dhp ¹¹⁰ (single day with jhāna and virtue better than 100 years without)
Dhp ¹¹¹ (single day with jhāna and discernment better than 100 years without)
Dhp ¹⁵⁵ (obsessive jhāna level focus on food)
Dhp ¹⁸¹ (gods envious of Buddhas engaged in jhāna)
Dhp ²⁷⁶ (Buddha points way but you have to work, jhāna meditators freed from Māra)
Dhp ³⁷¹ (not doing jhāna is negligent)
Dhp ³⁷² (need both jhāna and discernment for nirvana)
Dhp ³⁸⁶ (sitting in jhāna, dustless, arahant)
Dhp ³⁸⁷ (warrior shines in armor and jhāna)
Dhp ³⁹⁵ (brahman does jhāna alone in forest)
Dhp ⁴¹⁴ (arahant in jhāna, unperturbed, nirvana’d)

hidden jhāna references

Dhp ⁷⁹ (vip-pasanna refers to second jhāna, pīti and sukha first 3 jhānas)

Dhp ⁸² (pasanna: deep lake pure and unmuddy ↔ wise hear Dharma and purify themselves)

closely related to jhāna

Dhp ⁴⁰ - (attack Māra with the sword of wisdom)
since Dhp ³⁷² there is no wisdom without jhāna, and no jhāna without discerment