The Dhammapada, complete text

1Intention is the leader of things; intention is first, they’re made by intention. If with corrupt intent you speak or act, suffering follows you, like a wheel, the ox’s foot.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce paduṭṭhena, bhāsati vā karoti vā; Tato naṁ dukkhamanveti, cakkaṁva vahato padaṁ.

2Intention is the leader of things; intention is first, they’re made by intention. If with pure intent you speak or act, happiness follows you like a shadow that never leaves.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce pasannena, bhāsati vā karoti vā; Tato naṁ sukhamanveti, chāyāva anapāyinī.

3“They abused me, they hit me! They beat me, they robbed me!” For those who bear such a grudge, hatred is never laid to rest.

Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me; Ye ca taṁ upanayhanti, veraṁ tesaṁ na sammati.

4“They abused me, they hit me! They beat me, they robbed me!” For those who bear no such grudge, hatred is laid to rest.

Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me; Ye ca taṁ nupanayhanti, veraṁ tesūpasammati.

5For never is hatred laid to rest by hate, it’s laid to rest by love: this is an ancient teaching.

Na hi verena verāni, sammantīdha kudācanaṁ; Averena ca sammanti, esa dhammo sanantano.

6When others do not understand, let us, who do understand this, restrain ourselves in this regard; for that is how conflicts are laid to rest.

Pare ca na vijānanti, mayamettha yamāmase; Ye ca tattha vijānanti, tato sammanti medhagā.

7Those who contemplate the beautiful, their faculties unrestrained, immoderate in eating, lazy, lacking energy: Māra strikes them down like the wind, a feeble tree.

Subhānupassiṁ viharantaṁ, indriyesu asaṁvutaṁ; Bhojanamhi cāmattaññuṁ, kusītaṁ hīnavīriyaṁ; Taṁ ve pasahati māro, vāto rukkhaṁva dubbalaṁ.

8Those who contemplate the ugly, their faculties well-restrained, eating in moderation, faithful and energetic: Māra cannot strike them down, like the wind, a rocky mountain.

Asubhānupassiṁ viharantaṁ, Indriyesu susaṁvutaṁ; Bhojanamhi ca mattaññuṁ, Saddhaṁ āraddhavīriyaṁ; Taṁ ve nappasahati māro, Vāto selaṁva pabbataṁ.

9One who, not free of stains themselves, would wear the robe stained in ocher, bereft of self-control and truth: they are not worthy of the ocher robe.

Anikkasāvo kāsāvaṁ, yo vatthaṁ paridahissati; Apeto damasaccena, na so kāsāvamarahati.

10One who’s purged all their stains, steady in ethics, possessed of self-control and of truth, they are truly worthy of the ocher robe.

Yo ca vantakasāvassa, sīlesu susamāhito; Upeto damasaccena, sa ve kāsāvamarahati.

11Thinking the inessential is essential, seeing the essential as inessential; they don’t realize the essential, for wrong thoughts are their habitat.

Asāre sāramatino, sāre cāsāradassino; Te sāraṁ nādhigacchanti, micchāsaṅkappagocarā.

12Having known the essential as essential, and the inessential as inessential; they realize the essential, for right thoughts are their habitat.

Sārañca sārato ñatvā, asārañca asārato; Te sāraṁ adhigacchanti, sammāsaṅkappagocarā.

13Just as rain seeps into a poorly roofed house, lust seeps into an undeveloped mind.

Yathā agāraṁ ducchannaṁ, vuṭṭhī samativijjhati; Evaṁ abhāvitaṁ cittaṁ, rāgo samativijjhati.

14Just as rain doesn’t seep into a well roofed house, lust doesn’t seep into a well developed mind.

Yathā agāraṁ suchannaṁ, vuṭṭhī na samativijjhati; Evaṁ subhāvitaṁ cittaṁ, rāgo na samativijjhati.

15Here they grieve, hereafter they grieve, an evildoer grieves in both places. They grieve and fret, seeing their own corrupt deeds.

Idha socati pecca socati, Pāpakārī ubhayattha socati; So socati so vihaññati, Disvā kammakiliṭṭhamattano.

16Here they rejoice, hereafter they rejoice, one who does good rejoices in both places. They rejoice and celebrate, seeing their own pure deeds.

Idha modati pecca modati, Katapuñño ubhayattha modati; So modati so pamodati, Disvā kammavisuddhimattano.

17Here they’re tormented, <j>hereafter they’re tormented, an evildoer is tormented in both places. They’re tormented <j>thinking of bad things they’ve done; when gone to a bad place, <j>they’re tormented all the more.

Idha tappati pecca tappati, Pāpakārī ubhayattha tappati; “Pāpaṁ me katan”ti tappati, Bhiyyo tappati duggatiṁ gato.

18Here they delight, hereafter they delight, one who does good delights in both places. They delight thinking of good things they’ve done; when gone to a good place, they delight all the more.

Idha nandati pecca nandati, Katapuñño ubhayattha nandati; “Puññaṁ me katan”ti nandati, Bhiyyo nandati suggatiṁ gato.

19Much though they may recite scripture, if a negligent person does not apply them, then, like a cowherd who counts the cattle of others, they miss out on the blessings of the ascetic life.

Bahumpi ce saṁhita bhāsamāno, Na takkaro hoti naro pamatto; Gopova gāvo gaṇayaṁ paresaṁ, Na bhāgavā sāmaññassa hoti.

20Little though they may recite scripture, if they live in line with the teaching, having given up greed, hate, and delusion, with deep understanding and heart well freed, not grasping to this life or the next, they share in the blessings of the ascetic life.

Appampi ce saṁhita bhāsamāno, Dhammassa hoti anudhammacārī; Rāgañca dosañca pahāya mohaṁ, Sammappajāno suvimuttacitto; Anupādiyāno idha vā huraṁ vā, Sa bhāgavā sāmaññassa hoti. Yamakavaggo paṭhamo.

21Heedfulness is the state free of death; heedlessness is the state of death. The heedful do not die, while the heedless are like the dead.

Appamādo amatapadaṁ, pamādo maccuno padaṁ; Appamattā na mīyanti, ye pamattā yathā matā.

22Understanding this distinction when it comes to heedfulness, the astute rejoice in heedfulness, happy in the noble ones’ domain.

Evaṁ visesato ñatvā, appamādamhi paṇḍitā; Appamāde pamodanti, ariyānaṁ gocare ratā.

23They who regularly meditate, always staunchly vigorous; the attentive realize extinguishment, the supreme sanctuary from the yoke.

Te jhāyino sātatikā, niccaṁ daḷhaparakkamā; Phusanti dhīrā nibbānaṁ, yogakkhemaṁ anuttaraṁ.

24For the hard-working and mindful, pure of deed and attentive, restrained, living righteously, and diligent, their reputation only grows.

Uṭṭhānavato satīmato, Sucikammassa nisammakārino; Saññatassa dhammajīvino, Appamattassa yasobhivaḍḍhati.

25By hard work and diligence, by restraint and by self-control, a smart person would build an island that the floods cannot overflow.

Uṭṭhānenappamādena, saṁyamena damena ca; Dīpaṁ kayirātha medhāvī, yaṁ ogho nābhikīrati.

26Fools and simpletons devote themselves to negligence. But the wise protect diligence as their best treasure.

Pamādamanuyuñjanti, bālā dummedhino janā; Appamādañca medhāvī, dhanaṁ seṭṭhaṁva rakkhati.

27Don’t devote yourself to negligence, or delight in erotic intimacy. For if you’re diligent and meditate, you’ll attain abundant happiness.

Mā pamādamanuyuñjetha, mā kāmaratisanthavaṁ; Appamatto hi jhāyanto, pappoti vipulaṁ sukhaṁ.

28When the astute dispel negligence by means of diligence, ascending the palace of wisdom, sorrowless, they behold this generation of sorrow, as an attentive one on a mountain top beholds the fools below.

Pamādaṁ appamādena, yadā nudati paṇḍito; Paññāpāsādamāruyha, asoko sokiniṁ pajaṁ; Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhati.

29Heedful among the heedless, wide awake while others sleep— a true sage leaves them behind, like a swift horse passing a feeble.

Appamatto pamattesu, suttesu bahujāgaro; Abalassaṁva sīghasso, hitvā yāti sumedhaso.

30Maghavā became chief of the gods by means of diligence. People praise diligence, while negligence is always deplored.

Appamādena maghavā, devānaṁ seṭṭhataṁ gato; Appamādaṁ pasaṁsanti, pamādo garahito sadā.

31A mendicant who loves diligence, seeing fear in negligence— advances like fire, burning up fetters big and small.

Appamādarato bhikkhu, pamāde bhayadassi vā; Saṁyojanaṁ aṇuṁ thūlaṁ, ḍahaṁ aggīva gacchati.

32A mendicant who loves diligence, seeing fear in negligence— such a one can’t decline, and has drawn near to extinguishment.

Appamādarato bhikkhu, pamāde bhayadassi vā; Abhabbo parihānāya, nibbānasseva santike. Appamādavaggo dutiyo.

33The mind quivers and quakes, hard to guard, hard to curb. The discerning straighten it out, like a fletcher an arrow.

Phandanaṁ capalaṁ cittaṁ, dūrakkhaṁ dunnivārayaṁ; Ujuṁ karoti medhāvī, usukārova tejanaṁ.

34Like a fish pulled from the sea and cast upon the shore, this mind flounders about, trying to throw off Māra’s dominion.

Vārijova thale khitto, okamokataubbhato; Pariphandatidaṁ cittaṁ, māradheyyaṁ pahātave.

35Hard to hold back, flighty, alighting where it will; it’s good to tame the mind; a tamed mind leads to bliss.

Dunniggahassa lahuno, yatthakāmanipātino; Cittassa damatho sādhu, cittaṁ dantaṁ sukhāvahaṁ.

36So hard to see, so subtle, alighting where it will; the discerning protect the mind, a guarded mind leads to bliss.

Sududdasaṁ sunipuṇaṁ, yatthakāmanipātinaṁ; Cittaṁ rakkhetha medhāvī, cittaṁ guttaṁ sukhāvahaṁ.

37The mind travels far, wandering alone; incorporeal, it lies hidden in the heart. Those who will restrain the mind are freed from Māra’s bonds.

Dūraṅgamaṁ ekacaraṁ, asarīraṁ guhāsayaṁ; Ye cittaṁ saṁyamissanti, mokkhanti mārabandhanā.

38Those of unsteady mind, who don’t understand the true teaching, and whose confidence wavers, do not perfect their wisdom.

Anavaṭṭhitacittassa, saddhammaṁ avijānato; Pariplavapasādassa, paññā na paripūrati.

39One whose mind is not festering, whose heart is undamaged, who’s given up right and wrong, alert, has nothing to fear.

Anavassutacittassa, ananvāhatacetaso; Puññapāpapahīnassa, natthi jāgarato bhayaṁ.

40Knowing this body breaks like a pot, and fortifying the mind like a citadel, attack Māra with the sword of wisdom, guard your conquest, and never settle.

Kumbhūpamaṁ kāyamimaṁ viditvā, Nagarūpamaṁ cittamidaṁ ṭhapetvā; Yodhetha māraṁ paññāvudhena, Jitañca rakkhe anivesano siyā.

41All too soon this body will lie upon the earth, bereft of consciousness, tossed aside like a worthless log.

Aciraṁ vatayaṁ kāyo, pathaviṁ adhisessati; Chuddho apetaviññāṇo, niratthaṁva kaliṅgaraṁ.

42A wrongly directed mind would do you more harm than a hater to the hated, or an enemy to their foe.

Diso disaṁ yaṁ taṁ kayirā, verī vā pana verinaṁ; Micchāpaṇihitaṁ cittaṁ, pāpiyo naṁ tato kare.

43A rightly directed mind would do you more good than your mother or father or any other relative.

Na taṁ mātā pitā kayirā, aññe vāpi ca ñātakā; Sammāpaṇihitaṁ cittaṁ, seyyaso naṁ tato kare. Cittavaggo tatiyo.

44Who bestirs this earth, and the Yama realm with its gods? Who sets out the well-taught word of truth, as an expert a flower?

Ko imaṁ pathaviṁ vicessati, Yamalokañca imaṁ sadevakaṁ; Ko dhammapadaṁ sudesitaṁ, Kusalo pupphamiva pacessati.

45A trainee bestirs this earth, and the Yama realm with its gods. A trainee sets out the well-taught word of truth, as an expert a flower.

Sekho pathaviṁ vicessati, Yamalokañca imaṁ sadevakaṁ; Sekho dhammapadaṁ sudesitaṁ, Kusalo pupphamiva pacessati.

46Knowing this body’s like foam, realizing it’s all just a mirage, and cutting off Māra’s blossoming, vanish from the King of Death.

Pheṇūpamaṁ kāyamimaṁ viditvā, Marīcidhammaṁ abhisambudhāno; Chetvāna mārassa papupphakāni, Adassanaṁ maccurājassa gacche.

47As a mighty flood sweeps off a sleeping village, death steals away a man even as he gathers flowers, his mind caught up in them.

Pupphāni heva pacinantaṁ, byāsattamanasaṁ naraṁ; Suttaṁ gāmaṁ mahoghova, maccu ādāya gacchati.

48The terminator gains control of the man who has not had his fill of pleasures, even as he gathers flowers, his mind caught up in them.

Pupphāni heva pacinantaṁ, byāsattamanasaṁ naraṁ; Atittaññeva kāmesu, antako kurute vasaṁ.

49A bee takes the nectar and moves on, doing no damage to the flower’s beauty and fragrance; and that’s how a sage should walk in the village.

Yathāpi bhamaro pupphaṁ, vaṇṇagandhamaheṭhayaṁ; Paleti rasamādāya, evaṁ gāme munī care.

50Don’t find fault with others, with what they’ve done or left undone. You should only watch yourself, what you’ve done or left undone.

Na paresaṁ vilomāni, na paresaṁ katākataṁ; Attanova avekkheyya, katāni akatāni ca.

51Just like a glorious flower that’s colorful but lacks fragrance; eloquent speech is fruitless for one who does not act on it.

Yathāpi ruciraṁ pupphaṁ, vaṇṇavantaṁ agandhakaṁ; Evaṁ subhāsitā vācā, aphalā hoti akubbato.

52Just like a glorious flower that’s both colorful and fragrant, eloquent speech is fruitful for one who acts on it.

Yathāpi ruciraṁ pupphaṁ, Vaṇṇavantaṁ sagandhakaṁ; Evaṁ subhāsitā vācā, Saphalā hoti kubbato.

53Just as one would create many garlands from a heap of flowers, when a person has come to be born, they should do many skillful things.

Yathāpi puppharāsimhā, kayirā mālāguṇe bahū; Evaṁ jātena maccena, kattabbaṁ kusalaṁ bahuṁ.

54The fragrance of flowers doesn’t spread upwind, nor sandalwood, pinwheel, or jasmine; but the fragrance of the good spreads upwind; a true person’s virtue spreads in every direction.

Na pupphagandho paṭivātameti, Na candanaṁ tagaramallikā vā; Satañca gandho paṭivātameti, Sabbā disā sappuriso pavāyati.

55Among all the fragrances— sandalwood or pinwheel or lotus or jasmine— the fragrance of virtue is supreme.

Candanaṁ tagaraṁ vāpi, uppalaṁ atha vassikī; Etesaṁ gandhajātānaṁ, sīlagandho anuttaro.

56Faint is the fragrance of sandal or pinwheel; but the fragrance of the virtuous floats to the highest gods.

Appamatto ayaṁ gandho, yāyaṁ tagaracandanī; Yo ca sīlavataṁ gandho, vāti devesu uttamo.

57For those accomplished in ethics, meditating diligently, freed through the highest knowledge, Māra cannot find their path.

Tesaṁ sampannasīlānaṁ, appamādavihārinaṁ; Sammadaññāvimuttānaṁ, māro maggaṁ na vindati.

58From a heap of trash discarded on the highway, a lotus might blossom, fragrant and delightful.

Yathā saṅkāradhānasmiṁ, ujjhitasmiṁ mahāpathe; Padumaṁ tattha jāyetha, sucigandhaṁ manoramaṁ.

59So too, among those thought of as trash, a disciple of the perfect Buddha outshines with their wisdom the blind ordinary folk.

Evaṁ saṅkārabhūtesu, andhabhūte puthujjane; Atirocati paññāya, sammāsambuddhasāvako. Pupphavaggo catuttho.

60Long is the night for the wakeful; long is the league for the weary; long transmigrate the fools who don’t understand the true teaching.

Dīghā jāgarato ratti, dīghaṁ santassa yojanaṁ; Dīgho bālāna saṁsāro, saddhammaṁ avijānataṁ.

61If while wandering you find no partner equal or better than yourself, then firmly resolve to wander alone— there’s no fellowship with fools.

Carañce nādhigaccheyya, Seyyaṁ sadisamattano; Ekacariyaṁ daḷhaṁ kayirā, Natthi bāle sahāyatā.

62“Sons are mine, wealth is mine”— thus the fool frets. For even your self is not your own, let alone your sons or wealth.

Puttā matthi dhanaṁ matthi, iti bālo vihaññati; Attā hi attano natthi, kuto puttā kuto dhanaṁ.

63The fool who thinks they’re a fool is wise at least to that extent. But the true fool is said to be one who imagines that they are wise.

Yo bālo maññati bālyaṁ, paṇḍito vāpi tena so; Bālo ca paṇḍitamānī, sa ve “bālo”ti vuccati.

64Though a fool attends to the wise even for the rest of their life, they still don’t understand the teaching, like a spoon the taste of the soup.

Yāvajīvampi ce bālo, paṇḍitaṁ payirupāsati; Na so dhammaṁ vijānāti, dabbī sūparasaṁ yathā.

65If a clever person attends to the wise even just for an hour or so, they swiftly understand the teaching, like a tongue the taste of the soup.

Muhuttamapi ce viññū, paṇḍitaṁ payirupāsati; Khippaṁ dhammaṁ vijānāti, jivhā sūparasaṁ yathā.

66Fools and simpletons behave like their own worst enemies, doing wicked deeds that ripen as bitter fruit.

Caranti bālā dummedhā, amitteneva attanā; Karontā pāpakaṁ kammaṁ, yaṁ hoti kaṭukapphalaṁ.

67It’s not good to do a deed that plagues you later on, for which you weep and wail, as its effect stays with you.

Na taṁ kammaṁ kataṁ sādhu, yaṁ katvā anutappati; Yassa assumukho rodaṁ, vipākaṁ paṭisevati.

68It is good to do a deed that doesn’t plague you later on, that gladdens and cheers, as its effect stays with you.

Tañca kammaṁ kataṁ sādhu, yaṁ katvā nānutappati; Yassa patīto sumano, vipākaṁ paṭisevati.

69The fool imagines that evil is sweet, so long as it has not yet ripened. But as soon as that evil ripens, they fall into suffering.

Madhuṁvā maññati bālo, yāva pāpaṁ na paccati; Yadā ca paccati pāpaṁ, atha dukkhaṁ nigacchati.

70Month after month a fool may eat food from a grass-blade’s tip; but they’ll never be worth a sixteenth part of one who has appraised the teaching.

Māse māse kusaggena, bālo bhuñjeyya bhojanaṁ; Na so saṅkhātadhammānaṁ, kalaṁ agghati soḷasiṁ.

71For a wicked deed that has been done does not curdle quickly like milk. Smoldering, it follows the fool, like a fire smothered over with ash.

Na hi pāpaṁ kataṁ kammaṁ, Sajjukhīraṁva muccati; Ḍahantaṁ bālamanveti, Bhasmacchannova pāvako.

72Whatever fame a fool may get, it only gives rise to harm. Whatever good features they have it ruins, and blows their head into bits.

Yāvadeva anatthāya, ñattaṁ bālassa jāyati; Hanti bālassa sukkaṁsaṁ, muddhamassa vipātayaṁ.

73They’d seek the esteem that they lack, and status among the mendicants; authority over monasteries, and honor among other families.

Asantaṁ bhāvanamiccheyya, Purekkhārañca bhikkhusu; Āvāsesu ca issariyaṁ, Pūjaṁ parakulesu ca.

74“Let both layfolk and renunciants think the work was done by me alone. In anything at all that’s to be done, let them fall under my sway alone.” So thinks the fool, their greed and pride only growing.

Mameva kata maññantu, gihī pabbajitā ubho; Mamevātivasā assu, kiccākiccesu kismici; Iti bālassa saṅkappo, icchā māno ca vaḍḍhati.

75For the means to profit and the path to quenching are two quite different things. A mendicant disciple of the Buddha, understanding what this really means, would never delight in honors, but rather would foster seclusion.

Aññā hi lābhūpanisā, aññā nibbānagāminī; Evametaṁ abhiññāya, bhikkhu buddhassa sāvako; Sakkāraṁ nābhinandeyya, vivekamanubrūhaye. Bālavaggo pañcamo.

76Regard one who sees your faults as a guide to a hidden treasure. Stay close to one so intelligent and astute who curbs you when you need it. Sticking close to such an impartial person, things get better, not worse.

Nidhīnaṁva pavattāraṁ, yaṁ passe vajjadassinaṁ; Niggayhavādiṁ medhāviṁ, tādisaṁ paṇḍitaṁ bhaje; Tādisaṁ bhajamānassa, seyyo hoti na pāpiyo.

77Advise and instruct; curb wickedness: for you shall be loved by the good, and disliked by the bad.

Ovadeyyānusāseyya, asabbhā ca nivāraye; Satañhi so piyo hoti, asataṁ hoti appiyo.

78Don’t mix with bad friends, nor with the worst of men. Mix with spiritual friends, and with the best of men.

Na bhaje pāpake mitte, na bhaje purisādhame; Bhajetha mitte kalyāṇe, bhajetha purisuttame.

79Through joy in the teaching you sleep at ease, with clear and confident heart. An astute person always delights in the teaching proclaimed by the Noble One.

Dhammapīti sukhaṁ seti, vippasannena cetasā; Ariyappavedite dhamme, sadā ramati paṇḍito.

80While irrigators guide water, fletchers bend arrows straight, and carpenters bend timber straight, the astute tame themselves.

Udakañhi nayanti nettikā, Usukārā namayanti tejanaṁ; Dāruṁ namayanti tacchakā, Attānaṁ damayanti paṇḍitā.

81As the wind cannot stir a solid mass of rock, so too blame and praise do not affect the wise.

Selo yathā ekaghano, vātena na samīrati; Evaṁ nindāpasaṁsāsu, na samiñjanti paṇḍitā.

82Like a deep lake, clear and unclouded, so clear are the astute when they hear the teachings.

Yathāpi rahado gambhīro, vippasanno anāvilo; Evaṁ dhammāni sutvāna, vippasīdanti paṇḍitā.

83True persons give up everything, they don’t cajole for the things they desire. Though touched by sadness or happiness, the astute appear neither depressed nor elated.

Sabbattha ve sappurisā cajanti, Na kāmakāmā lapayanti santo; Sukhena phuṭṭhā atha vā dukhena, Na uccāvacaṁ paṇḍitā dassayanti.

84Never wish for success by unjust means, for your own sake or that of another, desiring children, wealth, or nation; rather, be virtuous, wise, and just.

Na attahetu na parassa hetu, Na puttamicche na dhanaṁ na raṭṭhaṁ; Na iccheyya adhammena samiddhimattano, Sa sīlavā paññavā dhammiko siyā.

85Few are those among humans who cross to the far shore. The rest just run around on the near shore.

Appakā te manussesu, ye janā pāragāmino; Athāyaṁ itarā pajā, tīramevānudhāvati.

86When the teaching is well explained, the people who practice accordingly will cross over Death’s dominion so hard to pass.

Ye ca kho sammadakkhāte, dhamme dhammānuvattino; Te janā pāramessanti, maccudheyyaṁ suduttaraṁ.

87Rid of dark qualities, an astute person would develop the bright. Having left home for homelessness in seclusion, where joy is hard,

Kaṇhaṁ dhammaṁ vippahāya, Sukkaṁ bhāvetha paṇḍito; Okā anokamāgamma, Viveke yattha dūramaṁ.

88they’d long for satisfaction there. Forsaking sensual pleasures, owning nothing, an astute person would cleanse themselves of mental corruptions.

Tatrābhiratimiccheyya, hitvā kāme akiñcano; Pariyodapeyya attānaṁ, cittaklesehi paṇḍito.

89And those whose minds are rightly developed in the awakening factors; who, letting go of attachments, delight in not grasping: with defilements ended, brilliant, they are quenched in this world.

Yesaṁ sambodhiyaṅgesu, sammā cittaṁ subhāvitaṁ; Ādānapaṭinissagge, anupādāya ye ratā; Khīṇāsavā jutimanto, te loke parinibbutā. Paṇḍitavaggo chaṭṭho.

90At journey’s end, rid of sorrow; everywhere free, all ties given up, no fever is found in them.

Gataddhino visokassa, vippamuttassa sabbadhi; Sabbaganthappahīnassa, pariḷāho na vijjati.

91The mindful apply themselves; they delight in no abode. Like a swan gone from the marsh, they leave home after home behind.

Uyyuñjanti satīmanto, na nikete ramanti te; Haṁsāva pallalaṁ hitvā, okamokaṁ jahanti te.

92Those with nothing stored up, who have understood their food, whose domain is the liberation of the signless and the empty: their path is hard to trace, like birds in the sky.

Yesaṁ sannicayo natthi, ye pariññātabhojanā; Suññato animitto ca, vimokkho yesaṁ gocaro; Ākāseva sakuntānaṁ, gati tesaṁ durannayā.

93One whose defilements have ended; who’s not attached to food; whose domain is the liberation of the signless and the empty: their track is hard to trace, like birds in the sky.

Yassāsavā parikkhīṇā, āhāre ca anissito; Suññato animitto ca, vimokkho yassa gocaro; Ākāseva sakuntānaṁ, padaṁ tassa durannayaṁ.

94Whose faculties have become serene, like horses tamed by a charioteer, who has abandoned conceit and defilements; the unaffected one is envied by even the gods.

Yassindriyāni samathaṅgatāni, Assā yathā sārathinā sudantā; Pahīnamānassa anāsavassa, Devāpi tassa pihayanti tādino.

95Undisturbed like the earth, true to their vows, steady as Indra’s pillar, like a lake clear of mud; such a one does not transmigrate.

Pathavisamo no virujjhati, Indakhilupamo tādi subbato; Rahadova apetakaddamo, Saṁsārā na bhavanti tādino.

96Their mind is peaceful, peaceful are their speech and deeds. Such a one is at peace, rightly freed through enlightenment.

Santaṁ tassa manaṁ hoti, santā vācā ca kamma ca; Sammadaññāvimuttassa, upasantassa tādino.

97Lacking faith, a house-breaker, one who acknowledges nothing, purged of hope, they’ve wasted their chance: that is indeed the supreme person!

Assaddho akataññū ca, sandhicchedo ca yo naro; Hatāvakāso vantāso, sa ve uttamaporiso.

98Whether in village or wilderness, in a valley or the uplands, wherever the perfected ones live is a delightful place.

Gāme vā yadi vāraññe, Ninne vā yadi vā thale; Yattha arahanto viharanti, Taṁ bhūmirāmaṇeyyakaṁ.

99Delightful are the wildernesses where no people delight. Those free of greed will delight there, not those who seek sensual pleasures.

Ramaṇīyāni araññāni, yattha na ramatī jano; Vītarāgā ramissanti, na te kāmagavesino. Arahantavaggo sattamo.

100Better than a thousand meaningless sayings is a single meaningful saying, hearing which brings you peace.

Sahassamapi ce vācā, anatthapadasaṁhitā; Ekaṁ atthapadaṁ seyyo, yaṁ sutvā upasammati.

101Better than a thousand meaningless verses is a single meaningful verse, hearing which brings you peace.

Sahassamapi ce gāthā, anatthapadasaṁhitā; Ekaṁ gāthāpadaṁ seyyo, yaṁ sutvā upasammati.

102Better than reciting a hundred meaningless verses is a single saying of Dhamma, hearing which brings you peace.

Yo ca gāthā sataṁ bhāse, anatthapadasaṁhitā; Ekaṁ dhammapadaṁ seyyo, yaṁ sutvā upasammati.

103The supreme conqueror is not he who conquers a million men in battle, but he who conquers a single man: himself.

Yo sahassaṁ sahassena, saṅgāme mānuse jine; Ekañca jeyyamattānaṁ, sa ve saṅgāmajuttamo.

104It is surely better to conquer oneself than all those other folk. When a person has tamed themselves, always living restrained,

Attā have jitaṁ seyyo, yā cāyaṁ itarā pajā; Attadantassa posassa, niccaṁ saññatacārino.

105no god nor centaur, nor Māra nor divinity, can undo the victory of such a personage.

Neva devo na gandhabbo, na māro saha brahmunā; Jitaṁ apajitaṁ kayirā, tathārūpassa jantuno.

106Rather than a thousandfold sacrifice, every month for a full century, it’s better to honor for a single hour one who has developed themselves. That offering is better than the hundred year sacrifice.

Māse māse sahassena, yo yajetha sataṁ samaṁ; Ekañca bhāvitattānaṁ, muhuttamapi pūjaye; Sāyeva pūjanā seyyo, yañce vassasataṁ hutaṁ.

107Rather than serve the sacred flame in the forest for a hundred years, it’s better to honor for a single hour a personage who has developed themselves. That offering is better than the hundred year sacrifice.

Yo ca vassasataṁ jantu, aggiṁ paricare vane; Ekañca bhāvitattānaṁ, muhuttamapi pūjaye; Sāyeva pūjanā seyyo, yañce vassasataṁ hutaṁ.

108Whatever sacrifice or offering in the world a seeker of merit may make for a year, none of it is worth a quarter of bowing to the sincere.

Yaṁ kiñci yiṭṭhaṁ va hutaṁ va loke, Saṁvaccharaṁ yajetha puññapekkho; Sabbampi taṁ na catubhāgameti, Abhivādanā ujjugatesu seyyo.

109For one in the habit of bowing, always honoring the elders, four blessings grow: lifespan, beauty, happiness, and strength.

Abhivādanasīlissa, niccaṁ vuḍḍhāpacāyino; Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṁ balaṁ.

110Better to live a single day ethical and absorbed in meditation than to live a hundred years unethical and lacking immersion.

Yo ca vassasataṁ jīve, dussīlo asamāhito; Ekāhaṁ jīvitaṁ seyyo, sīlavantassa jhāyino.

111Better to live a single day wise and absorbed in meditation than to live a hundred years witless and lacking immersion.

Yo ca vassasataṁ jīve, duppañño asamāhito; Ekāhaṁ jīvitaṁ seyyo, paññavantassa jhāyino.

112Better to live a single day energetic and strong, than to live a hundred years lazy and lacking energy.

Yo ca vassasataṁ jīve, kusīto hīnavīriyo; Ekāhaṁ jīvitaṁ seyyo, vīriyamārabhato daḷhaṁ.

113Better to live a single day seeing rise and fall than to live a hundred years blind to rise and fall.

Yo ca vassasataṁ jīve, apassaṁ udayabbayaṁ; Ekāhaṁ jīvitaṁ seyyo, passato udayabbayaṁ.

114Better to live a single day seeing the state free of death than to live a hundred years blind to the state free of death.

Yo ca vassasataṁ jīve, apassaṁ amataṁ padaṁ; Ekāhaṁ jīvitaṁ seyyo, passato amataṁ padaṁ.

115Better to live a single day seeing the supreme teaching than to live a hundred years blind to the supreme teaching.

Yo ca vassasataṁ jīve, apassaṁ dhammamuttamaṁ; Ekāhaṁ jīvitaṁ seyyo, passato dhammamuttamaṁ. Sahassavaggo aṭṭhamo.

116Rush to do good, shield your mind from evil; for when you’re slow to do good, your thoughts delight in wickedness.

Abhittharetha kalyāṇe, pāpā cittaṁ nivāraye; Dandhañhi karoto puññaṁ, pāpasmiṁ ramatī mano.

117If you do something bad, don’t do it again and again, don’t set your heart on it, for piling up evil is suffering.

Pāpañce puriso kayirā, Na naṁ kayirā punappunaṁ; Na tamhi chandaṁ kayirātha, Dukkho pāpassa uccayo.

118If you do something good, do it again and again, set your heart on it, for piling up goodness is joyful.

Puññañce puriso kayirā, kayirā naṁ punappunaṁ; Tamhi chandaṁ kayirātha, sukho puññassa uccayo.

119Even the wicked see good things, so long as their wickedness has not ripened. But as soon as that wickedness ripens, then the wicked see wicked things.

Pāpopi passati bhadraṁ, Yāva pāpaṁ na paccati; Yadā ca paccati pāpaṁ, Atha pāpo pāpāni passati.

120Even the good see wicked things, so long as their goodness has not ripened. But as soon as that goodness ripens, then the good see good things.

Bhadropi passati pāpaṁ, Yāva bhadraṁ na paccati; Yadā ca paccati bhadraṁ, Atha bhadro bhadrāni passati.

121Think not lightly of evil, that it won’t come back to you. The pot is filled with water falling drop by drop; the fool is filled with wickedness piled up bit by bit.

Māvamaññetha pāpassa, na mantaṁ āgamissati; Udabindunipātena, udakumbhopi pūrati; Bālo pūrati pāpassa, thokaṁ thokampi ācinaṁ.

122Think not lightly of goodness, that it won’t come back to you. The pot is filled with water falling drop by drop; the attentive one is filled with goodness piled up bit by bit.

Māvamaññetha puññassa, na mandaṁ āgamissati; Udabindunipātena, udakumbhopi pūrati; Dhīro pūrati puññassa, thokaṁ thokampi ācinaṁ.

123Avoid wickedness, as a merchant with rich cargo and small escort would avoid a dangerous road, or one who loves life would avoid drinking poison.

Vāṇijova bhayaṁ maggaṁ, appasattho mahaddhano; Visaṁ jīvitukāmova, pāpāni parivajjaye.

124You can carry poison in your hand if it has no wound, for poison does not infect without a wound; nothing bad happens unless you do bad.

Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṁ; Nābbaṇaṁ visamanveti, natthi pāpaṁ akubbato.

125Whoever wrongs a man who has done no wrong, a pure man who has not a blemish, the evil backfires on the fool, like fine dust thrown upwind.

Yo appaduṭṭhassa narassa dussati, Suddhassa posassa anaṅgaṇassa; Tameva bālaṁ pacceti pāpaṁ, Sukhumo rajo paṭivātaṁva khitto.

126Some are born in a womb; evildoers go to hell; the virtuous go to heaven; the undefiled are fully extinguished.

Gabbhameke uppajjanti, nirayaṁ pāpakammino; Saggaṁ sugatino yanti, parinibbanti anāsavā.

127Not in midair, nor mid-ocean, nor hiding in a mountain cleft; you’ll find no place on the planet to escape your wicked deeds.

Na antalikkhe na samuddamajjhe, Na pabbatānaṁ vivaraṁ pavissa; Na vijjatī so jagatippadeso, Yatthaṭṭhito mucceyya pāpakammā.

128Not in midair, nor mid-ocean, nor hiding in a mountain cleft; you’ll find no place on the planet where you won’t be vanquished by death.

Na antalikkhe na samuddamajjhe, Na pabbatānaṁ vivaraṁ pavissa; Na vijjatī so jagatippadeso, Yatthaṭṭhitaṁ nappasaheyya maccu. Pāpavaggo navamo.

129All tremble at the rod, all fear death. Treating others like oneself, neither kill nor incite to kill.

Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno; Attānaṁ upamaṁ katvā, na haneyya na ghātaye.

130All tremble at the rod, all love life. Treating others like oneself, neither kill nor incite to kill.

Sabbe tasanti daṇḍassa, sabbesaṁ jīvitaṁ piyaṁ; Attānaṁ upamaṁ katvā, na haneyya na ghātaye.

131Creatures love happiness, so if you harm them with a stick in search of your own happiness, after death you won’t find happiness.

Sukhakāmāni bhūtāni, yo daṇḍena vihiṁsati; Attano sukhamesāno, pecca so na labhate sukhaṁ.

132Creatures love happiness, so if you don’t harm them with a stick in search of your own happiness, after death you will find happiness.

Sukhakāmāni bhūtāni, yo daṇḍena na hiṁsati; Attano sukhamesāno, pecca so labhate sukhaṁ.

133Don’t speak harshly, they may speak harshly back. For aggressive speech is painful, and the rod may spring back on you.

Māvoca pharusaṁ kañci, vuttā paṭivadeyyu taṁ; Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṁ.

134If you still yourself like a broken gong, you reach extinguishment and know no conflict.

Sace neresi attānaṁ, kaṁso upahato yathā; Esa pattosi nibbānaṁ, sārambho te na vijjati.

135As a cowherd drives the cows to pasture with the rod, so too old age and death drive life from living beings.

Yathā daṇḍena gopālo, gāvo pājeti gocaraṁ; Evaṁ jarā ca maccu ca, āyuṁ pājenti pāṇinaṁ.

136The fool does not understand the evil that they do. But because of those deeds, that simpleton is tormented as if burnt by fire.

Atha pāpāni kammāni, karaṁ bālo na bujjhati; Sehi kammehi dummedho, aggidaḍḍhova tappati.

137One who violently attacks the peaceful and the innocent swiftly falls to one of ten bad states:

Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati; Dasannamaññataraṁ ṭhānaṁ, khippameva nigacchati.

138harsh pain; loss; the breakup of the body; serious illness; mental distress;

Vedanaṁ pharusaṁ jāniṁ, sarīrassa va bhedanaṁ; Garukaṁ vāpi ābādhaṁ, cittakkhepaṁ va pāpuṇe.

139hazards from rulers; vicious slander; loss of kin; destruction of wealth;

Rājato vā upasaggaṁ, Abbhakkhānaṁ va dāruṇaṁ; Parikkhayaṁ va ñātīnaṁ, Bhogānaṁ va pabhaṅguraṁ.

140or else their home is consumed by fire. When their body breaks up, that witless person is reborn in hell.

Atha vāssa agārāni, aggi ḍahati pāvako; Kāyassa bhedā duppañño, nirayaṁ sopapajjati.

141Not nudity, nor matted hair, nor mud, nor fasting, nor lying on bare ground, nor wearing dust and dirt, or squatting on the heels, will cleanse a mortal not free of doubt.

Na naggacariyā na jaṭā na paṅkā, Nānāsakā thaṇḍilasāyikā vā; Rajojallaṁ ukkuṭikappadhānaṁ, Sodhenti maccaṁ avitiṇṇakaṅkhaṁ.

142Dressed up they may be, but if they live well— peaceful, tamed, committed to the spiritual path, having laid aside violence toward all creatures— they are a brahmin, an ascetic, a mendicant.

Alaṅkato cepi samaṁ careyya, Santo danto niyato brahmacārī; Sabbesu bhūtesu nidhāya daṇḍaṁ, So brāhmaṇo so samaṇo sa bhikkhu.

143Can a person constrained by conscience be found in the world? Who shies away from blame, like a fine horse from the whip?

Hirīnisedho puriso, koci lokasmi vijjati; Yo niddaṁ apabodheti, asso bhadro kasāmiva.

144Like a fine horse under the whip, be keen and full of urgency. With faith, ethics, and energy, immersion, and investigation of principles, accomplished in knowledge and conduct, mindful, give up this vast suffering.

Asso yathā bhadro kasāniviṭṭho, Ātāpino saṁvegino bhavātha; Saddhāya sīlena ca vīriyena ca, Samādhinā dhammavinicchayena ca; Sampannavijjācaraṇā patissatā, Jahissatha dukkhamidaṁ anappakaṁ.

145While irrigators guide water, fletchers bend arrows straight, and carpenters bend timber straight, those true to their vows tame themselves.

Udakañhi nayanti nettikā, Usukārā namayanti tejanaṁ; Dāruṁ namayanti tacchakā, Attānaṁ damayanti subbatā. Daṇḍavaggo dasamo.

146What is joy, what is laughter, when the flames are ever burning? Swathed in darkness, would you not seek a light?

Ko nu hāso kimānando, niccaṁ pajjalite sati; Andhakārena onaddhā, padīpaṁ na gavesatha.

147See this fancy puppet, a body built of sores, diseased, obsessed over, in which nothing lasts at all.

Passa cittakataṁ bimbaṁ, arukāyaṁ samussitaṁ; Āturaṁ bahusaṅkappaṁ, yassa natthi dhuvaṁ ṭhiti.

148This body is decrepit and frail, a nest of disease. This foul carcass falls apart, for life ends in death.

Parijiṇṇamidaṁ rūpaṁ, roganīḷaṁ pabhaṅguraṁ; Bhijjati pūtisandeho, maraṇantañhi jīvitaṁ.

149These dove-grey bones are tossed away like dried gourds in the autumn— what joy is there in such a sight?

Yānimāni apatthāni, alābūneva sārade; Kāpotakāni aṭṭhīni, tāni disvāna kā rati.

150In this city built of bones, plastered with flesh and blood, old age and death are stashed away, along with conceit and contempt.

Aṭṭhīnaṁ nagaraṁ kataṁ, maṁsalohitalepanaṁ; Yattha jarā ca maccu ca, māno makkho ca ohito.

151Fancy chariots of kings wear out, and even this body gets old. But the truth of the good never gets old— so the good proclaim to the good.

Jīranti ve rājarathā sucittā, Atho sarīrampi jaraṁ upeti; Satañca dhammo na jaraṁ upeti, Santo have sabbhi pavedayanti.

152A person of little learning ages like an ox— their flesh grows, but not their wisdom.

Appassutāyaṁ puriso, balībaddhova jīrati; Maṁsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.

153Transmigrating through countless rebirths, I’ve journeyed without reward, searching for the house-builder; painful is birth again and again.

Anekajātisaṁsāraṁ, sandhāvissaṁ anibbisaṁ; Gahakāraṁ gavesanto, dukkhā jāti punappunaṁ.

154I’ve seen you, house-builder! You won’t build a house again! Your rafters are all broken, your roof-peak demolished. The mind, set on demolition, has reached the end of cravings.

Gahakāraka diṭṭhosi, puna gehaṁ na kāhasi; Sabbā te phāsukā bhaggā, gahakūṭaṁ visaṅkhataṁ; Visaṅkhāragataṁ cittaṁ, taṇhānaṁ khayamajjhagā.

155When young they spurned the spiritual path and failed to earn any wealth. Now they brood like old cranes in a pond bereft of fish.

Acaritvā brahmacariyaṁ, aladdhā yobbane dhanaṁ; Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.

156When young they spurned the spiritual path and failed to earn any wealth. Now they lie like spent arrows, bemoaning over things past.

Acaritvā brahmacariyaṁ, aladdhā yobbane dhanaṁ; Senti cāpātikhīṇāva, purāṇāni anutthunaṁ. Jarāvaggo ekādasamo.

157If you knew your self as beloved, you’d look after it so well. In one of the night’s three watches, an astute person would remain alert.

Attānañce piyaṁ jaññā, rakkheyya naṁ surakkhitaṁ; Tiṇṇaṁ aññataraṁ yāmaṁ, paṭijaggeyya paṇḍito.

158The astute would avoid being corrupted by first grounding themselves in what is suitable, and then instructing others.

Attānameva paṭhamaṁ, patirūpe nivesaye; Athaññamanusāseyya, na kilisseyya paṇḍito.

159If one were to treat oneself as one instructs another, the well-tamed indeed would tame: for the self, it seems, is hard to tame.

Attānañce tathā kayirā, yathāññamanusāsati; Sudanto vata dametha, attā hi kira duddamo.

160One is indeed the lord of oneself, for who else would be one’s lord? By means of a well-tamed self, one gains a lord that’s rare indeed.

Attā hi attano nātho, ko hi nātho paro siyā; Attanā hi sudantena, nāthaṁ labhati dullabhaṁ.

161For the evil that is done by oneself, born and produced in oneself, grinds down a simpleton, as diamond grinds a lesser gem.

Attanā hi kataṁ pāpaṁ, Attajaṁ attasambhavaṁ; Abhimatthati dummedhaṁ, Vajiraṁvasmamayaṁ maṇiṁ.

162One choked by immorality, as a sal tree by a creeper, does to themselves what a foe only wishes.

Yassa accantadussilyaṁ, māluvā sālamivotthataṁ; Karoti so tathattānaṁ, yathā naṁ icchatī diso.

163It’s easy to do bad things harmful to oneself, but good things that are helpful are the hardest things to do.

Sukarāni asādhūni, attano ahitāni ca; Yaṁ ve hitañca sādhuñca, taṁ ve paramadukkaraṁ.

164On account of wicked views— scorning the guidance of the perfected ones, the noble ones living righteously— the idiot begets their own self’s demise, like the bamboo bearing fruit.

Yo sāsanaṁ arahataṁ, ariyānaṁ dhammajīvinaṁ; Paṭikkosati dummedho, diṭṭhiṁ nissāya pāpikaṁ; Phalāni kaṭṭhakasseva, attaghātāya phallati.

165For it is by oneself that evil’s done, one is corrupted by oneself. It’s by oneself that evil’s not done, one is purified by oneself. Purity and impurity are personal matters, no one can purify another.

Attanā hi kataṁ pāpaṁ, attanā saṅkilissati; Attanā akataṁ pāpaṁ, attanāva visujjhati; Suddhī asuddhi paccattaṁ, nāñño aññaṁ visodhaye.

166Never neglect what is good for yourself for the sake of another, however great. Knowing well what is good for yourself, be intent upon your heart’s goal.

Attadatthaṁ paratthena, bahunāpi na hāpaye; Attadatthamabhiññāya, sadatthapasuto siyā. Attavaggo dvādasamo.

167Don’t resort to lowly things, don’t abide in negligence, don’t resort to wrong views, don’t perpetuate the world.

Hīnaṁ dhammaṁ na seveyya, pamādena na saṁvase; Micchādiṭṭhiṁ na seveyya, na siyā lokavaḍḍhano.

168Get up, don’t be heedless, live by principle, with good conduct. For one of good conduct sleeps at ease, in this world and the next.

Uttiṭṭhe nappamajjeyya, dhammaṁ sucaritaṁ care; Dhammacārī sukhaṁ seti, asmiṁ loke paramhi ca.

169Live by principle, with good conduct, don’t conduct yourself badly. For one of good conduct sleeps at ease, in this world and the next.

Dhammaṁ care sucaritaṁ, na naṁ duccaritaṁ care; Dhammacārī sukhaṁ seti, asmiṁ loke paramhi ca.

170Look upon the world as a bubble or a mirage, then the King of Death won’t see you.

Yathā pubbuḷakaṁ passe, yathā passe marīcikaṁ; Evaṁ lokaṁ avekkhantaṁ, maccurājā na passati.

171Come, see this world decked out like a fancy royal chariot. Here fools founder, but the discerning are not chained.

Etha passathimaṁ lokaṁ, cittaṁ rājarathūpamaṁ; Yattha bālā visīdanti, natthi saṅgo vijānataṁ.

172He who once was heedless, but turned to heedfulness, shines upon this world like the moon freed from clouds.

Yo ca pubbe pamajjitvā, pacchā so nappamajjati; Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.

173Someone whose bad deed is supplanted by the good, shines upon this world, like the moon freed from clouds.

Yassa pāpaṁ kataṁ kammaṁ, kusalena pidhīyati; Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.

174Blind is the world, few are those who clearly see. Only a handful go to heaven, like a bird freed from a net.

Andhabhūto ayaṁ loko, tanukettha vipassati; Sakuṇo jālamuttova, appo saggāya gacchati.

175Swans fly by the sun’s path, psychic sages fly through space. The attentive leave the world, having vanquished Māra with his legions.

Haṁsādiccapathe yanti, ākāse yanti iddhiyā; Nīyanti dhīrā lokamhā, jetvā māraṁ savāhiniṁ.

176When a personage, spurning the hereafter, transgresses in just one thing— lying— there is no evil they would not do.

Ekaṁ dhammaṁ atītassa, musāvādissa jantuno; Vitiṇṇaparalokassa, natthi pāpaṁ akāriyaṁ.

177The miserly don’t ascend to heaven, it takes a fool to not praise giving. The attentive celebrate giving, and so find happiness in the hereafter.

Na ve kadariyā devalokaṁ vajanti, Bālā have nappasaṁsanti dānaṁ; Dhīro ca dānaṁ anumodamāno, Teneva so hoti sukhī parattha.

178The fruit of stream-entry is better than being the one king of the earth, than going to heaven, than lordship over all the world.

Pathabyā ekarajjena, saggassa gamanena vā; Sabbalokādhipaccena, sotāpattiphalaṁ varaṁ. Lokavaggo terasamo.

179He whose victory may not be undone, a victory unrivaled in all the world; by what track would you trace that Buddha, who leaves no track in his infinite range?

Yassa jitaṁ nāvajīyati, Jitaṁ yassa noyāti koci loke; Taṁ buddhamanantagocaraṁ, Apadaṁ kena padena nessatha.

180Of craving, the weaver, the clinger, he has none: so where can he be traced? By what track would you trace that Buddha, who leaves no track in his infinite range?

Yassa jālinī visattikā, Taṇhā natthi kuhiñci netave; Taṁ buddhamanantagocaraṁ, Apadaṁ kena padena nessatha.

181The attentive intent on absorption, who love the peace of renunciation, the Buddhas, ever mindful, are envied by even the gods.

Ye jhānapasutā dhīrā, nekkhammūpasame ratā; Devāpi tesaṁ pihayanti, sambuddhānaṁ satīmataṁ.

182It’s hard to gain a human birth; the life of mortals is hard; it’s hard to hear the true teaching; the arising of Buddhas is hard.

Kiccho manussapaṭilābho, kicchaṁ maccāna jīvitaṁ; Kicchaṁ saddhammassavanaṁ, kiccho buddhānamuppādo.

183Not to do any evil; to embrace the good; to purify one’s mind: this is the instruction of the Buddhas.

Sabbapāpassa akaraṇaṁ, kusalassa upasampadā; Sacittapariyodapanaṁ, etaṁ buddhāna sāsanaṁ.

184Patient acceptance is the ultimate fervor. Extinguishment is the ultimate, say the Buddhas. No true renunciate injures another, nor does an ascetic hurt another.

Khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti buddhā; Na hi pabbajito parūpaghātī, Na samaṇo hoti paraṁ viheṭhayanto.

185Not speaking ill nor doing harm; restraint in the monastic code; moderation in eating; staying in remote lodgings; commitment to the higher mind— this is the instruction of the Buddhas.

Anūpavādo anūpaghāto, Pātimokkhe ca saṁvaro; Mattaññutā ca bhattasmiṁ, Pantañca sayanāsanaṁ; Adhicitte ca āyogo, Etaṁ buddhāna sāsanaṁ.

186Even if it were raining money, you’d not be sated in sensual pleasures. An astute person understands that sensual pleasures offer little gratification and much suffering.

Na kahāpaṇavassena, titti kāmesu vijjati; Appassādā dukhā kāmā, iti viññāya paṇḍito.

187Thus they find no delight even in celestial pleasures. A disciple of the fully awakened Buddha delights in the ending of craving.

Api dibbesu kāmesu, ratiṁ so nādhigacchati; Taṇhakkhayarato hoti, sammāsambuddhasāvako.

188So many go for refuge to mountains and forest groves, to shrines in tended parks; those people are driven by fear.

Bahuṁ ve saraṇaṁ yanti, pabbatāni vanāni ca; Ārāmarukkhacetyāni, manussā bhayatajjitā.

189But such refuge is no sanctuary, it is no supreme refuge. By going to that refuge, you’re not released from all suffering.

Netaṁ kho saraṇaṁ khemaṁ, netaṁ saraṇamuttamaṁ; Netaṁ saraṇamāgamma, sabbadukkhā pamuccati.

190One gone for refuge to the Buddha, to his teaching and to the Saṅgha, sees the four noble truths with right understanding:

Yo ca buddhañca dhammañca, saṅghañca saraṇaṁ gato; Cattāri ariyasaccāni, sammappaññāya passati.

191suffering, suffering’s origin, suffering’s transcendence, and the noble eightfold path that leads to the stilling of suffering.

Dukkhaṁ dukkhasamuppādaṁ, dukkhassa ca atikkamaṁ; Ariyaṁ caṭṭhaṅgikaṁ maggaṁ, dukkhūpasamagāminaṁ.

192Such refuge is a sanctuary, it is the supreme refuge. By going to that refuge, you’re released from all suffering.

Etaṁ kho saraṇaṁ khemaṁ, etaṁ saraṇamuttamaṁ; Etaṁ saraṇamāgamma, sabbadukkhā pamuccati.

193It’s hard to find a thoroughbred man: they’re not born just anywhere. A family where that attentive one is born prospers in happiness.

Dullabho purisājañño, na so sabbattha jāyati; Yattha so jāyati dhīro, taṁ kulaṁ sukhamedhati.

194Happy, the arising of Buddhas! Happy, the teaching of Dhamma! Happy is the harmony of the Saṅgha, and the striving of the harmonious is happy.

Sukho buddhānamuppādo, sukhā saddhammadesanā; Sukhā saṅghassa sāmaggī, samaggānaṁ tapo sukho.

195When a person venerates the worthy— the Buddha or his disciple, who have transcended proliferation, and have left behind grief and lamentation,

Pūjārahe pūjayato, buddhe yadi va sāvake; Papañcasamatikkante, tiṇṇasokapariddave.

196quenched, fearing nothing from any quarter— the merit of one venerating such as these, cannot be calculated by anyone, saying it is just this much.

Te tādise pūjayato, nibbute akutobhaye; Na sakkā puññaṁ saṅkhātuṁ, imettamapi kenaci. Buddhavaggo cuddasamo. Paṭhamabhāṇavāraṁ.

197Let us live so very happily, loving among the hostile. Among hostile humans, let us live with love.

Susukhaṁ vata jīvāma, verinesu averino; Verinesu manussesu, viharāma averino.

198Let us live so very happily, healthy among the ailing. Among ailing humans let us live healthily.

Susukhaṁ vata jīvāma, āturesu anāturā; Āturesu manussesu, viharāma anāturā.

199Let us live so very happily, content among the greedy. Among greedy humans, let us live content.

Susukhaṁ vata jīvāma, ussukesu anussukā; Ussukesu manussesu, viharāma anussukā.

200Let us live so very happily, we who have nothing. We shall feed on rapture, like the gods of sublime luminosity.

Susukhaṁ vata jīvāma, yesaṁ no natthi kiñcanaṁ; Pītibhakkhā bhavissāma, devā ābhassarā yathā.

201Victory breeds enmity; the defeated sleep badly. The peaceful sleep at ease, having left victory and defeat behind.

Jayaṁ veraṁ pasavati, dukkhaṁ seti parājito; Upasanto sukhaṁ seti, hitvā jayaparājayaṁ.

202There is no fire like greed, no crime like hate, no suffering like the aggregates, no bliss beyond peace.

Natthi rāgasamo aggi, Natthi dosasamo kali; Natthi khandhasamā dukkhā, Natthi santiparaṁ sukhaṁ.

203Hunger is the worst illness, conditions are the worst suffering. When one has known this as it is, extinguishment is the ultimate happiness.

Jighacchāparamā rogā, saṅkhāraparamā dukhā; Etaṁ ñatvā yathābhūtaṁ, nibbānaṁ paramaṁ sukhaṁ.

204Health is the ultimate blessing; contentment, the ultimate wealth; trust is the ultimate family; extinguishment, the ultimate happiness.

Ārogyaparamā lābhā, Santuṭṭhiparamaṁ dhanaṁ; Vissāsaparamā ñāti, Nibbānaṁ paramaṁ sukhaṁ.

205Having drunk the nectar of seclusion and the nectar of peace— free of stress, free of evil, drink the joyous nectar of truth.

Pavivekarasaṁ pitvā, rasaṁ upasamassa ca; Niddaro hoti nippāpo, dhammapītirasaṁ pivaṁ.

206It’s good to see the noble ones, staying with them is always good. Were you not to see fools, you’d always be happy.

Sāhu dassanamariyānaṁ, sannivāso sadā sukho; Adassanena bālānaṁ, niccameva sukhī siyā.

207For one who consorts with fools grieves long. Painful is living with fools, like being stuck with your enemy. Happy is living with an attentive one, like meeting with your kin.

Bālasaṅgatacārī hi, dīghamaddhāna socati; Dukkho bālehi saṁvāso, amitteneva sabbadā; Dhīro ca sukhasaṁvāso, ñātīnaṁva samāgamo.

208Therefore: An attentive one, wise and learned, a behemoth of virtue, true to their vows, noble: follow a true and intelligent person such as this, as the moon tracks the path of the stars.

Tasmā hi— Dhīrañca paññañca bahussutañca, Dhorayhasīlaṁ vatavantamariyaṁ; Taṁ tādisaṁ sappurisaṁ sumedhaṁ, Bhajetha nakkhattapathaṁva candimā. Sukhavaggo pannarasamo.

209Applying yourself where you ought not, neglecting what you should be doing, forgetting your goal, you cling to what you hold dear, jealous of those devoted to their heart’s goal.

Ayoge yuñjamattānaṁ, yogasmiñca ayojayaṁ; Atthaṁ hitvā piyaggāhī, pihetattānuyoginaṁ.

210Don’t ever get too close to those you like or dislike. For not seeing the liked is suffering, and so is seeing the disliked.

Mā piyehi samāgañchi, appiyehi kudācanaṁ; Piyānaṁ adassanaṁ dukkhaṁ, appiyānañca dassanaṁ.

211Therefore don’t hold anything dear, for it’s bad to lose those you love. No ties are found in they who hold nothing loved or loathed.

Tasmā piyaṁ na kayirātha, piyāpāyo hi pāpako; Ganthā tesaṁ na vijjanti, yesaṁ natthi piyāppiyaṁ.

212Sorrow springs from what we hold dear, fear springs from what we hold dear; one free from holding anything dear has no sorrow, let alone fear.

Piyato jāyatī soko, piyato jāyatī bhayaṁ; Piyato vippamuttassa, natthi soko kuto bhayaṁ.

213Sorrow springs from attachment, fear springs from attachment; one free from attachment has no sorrow, let alone fear.

Pemato jāyatī soko, pemato jāyatī bhayaṁ; Pemato vippamuttassa, natthi soko kuto bhayaṁ.

214Sorrow springs from relishing, fear springs from relishing; one free from relishing has no sorrow, let alone fear.

Ratiyā jāyatī soko, ratiyā jāyatī bhayaṁ; Ratiyā vippamuttassa, natthi soko kuto bhayaṁ.

215Sorrow springs from desire, fear springs from desire; one free from desire has no sorrow, let alone fear.

Kāmato jāyatī soko, kāmato jāyatī bhayaṁ; Kāmato vippamuttassa, natthi soko kuto bhayaṁ.

216Sorrow springs from craving, fear springs from craving; one free from craving has no sorrow, let alone fear.

Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṁ; Taṇhāya vippamuttassa, natthi soko kuto bhayaṁ.

217One accomplished in virtue and vision, firmly principled, and truthful, doing oneself what ought be done: that’s who the people love.

Sīladassanasampannaṁ, dhammaṭṭhaṁ saccavedinaṁ; Attano kamma kubbānaṁ, taṁ jano kurute piyaṁ.

218One eager to realize the ineffable would be filled with awareness. Their mind not bound to pleasures of sense, they’re said to be heading upstream.

Chandajāto anakkhāte, Manasā ca phuṭo siyā; Kāmesu ca appaṭibaddhacitto, Uddhaṁsototi vuccati.

219When a man returns safely after a long time spent abroad, family, friends, and loved ones celebrate his return.

Cirappavāsiṁ purisaṁ, dūrato sotthimāgataṁ; Ñātimittā suhajjā ca, abhinandanti āgataṁ.

220Just so, when one who has done good goes from this world to the next, their good deeds receive them there, as family welcomes home one they love.

Tatheva katapuññampi, asmā lokā paraṁ gataṁ; Puññāni paṭigaṇhanti, piyaṁ ñātīva āgataṁ. Piyavaggo soḷasamo.

221Give up anger, get rid of conceit, and escape every fetter. Sufferings don’t befall one who has nothing, not clinging to name and form.

Kodhaṁ jahe vippajaheyya mānaṁ, Saṁyojanaṁ sabbamatikkameyya; Taṁ nāmarūpasmimasajjamānaṁ, Akiñcanaṁ nānupatanti dukkhā.

222When anger surges like a lurching chariot, keep it in check. That’s what I call a charioteer; others just hold the reins.

Yo ve uppatitaṁ kodhaṁ, rathaṁ bhantaṁva vāraye; Tamahaṁ sārathiṁ brūmi, rasmiggāho itaro jano.

223Defeat anger with kindness, villainy with virtue, stinginess with giving, and lies with truth.

Akkodhena jine kodhaṁ, asādhuṁ sādhunā jine; Jine kadariyaṁ dānena, saccenālikavādinaṁ.

224Speak the truth, do not be angry, and give when asked, if only a little. By these three means, you may enter the presence of the gods.

Saccaṁ bhaṇe na kujjheyya, dajjā appampi yācito; Etehi tīhi ṭhānehi, gacche devāna santike.

225Those harmless sages, always restrained in body, go to the state that does not pass, where there is no sorrow.

Ahiṁsakā ye munayo, niccaṁ kāyena saṁvutā; Te yanti accutaṁ ṭhānaṁ, yattha gantvā na socare.

226Always wakeful, practicing night and day, focused only on extinguishment, their defilements come to an end.

Sadā jāgaramānānaṁ, ahorattānusikkhinaṁ; Nibbānaṁ adhimuttānaṁ, atthaṁ gacchanti āsavā.

227It’s always been this way, Atula, it’s not just today. They blame you when you’re silent, they blame you when you speak a lot, and even when you speak just right: no one in the world escapes blame.

Porāṇametaṁ atula, netaṁ ajjatanāmiva; Nindanti tuṇhimāsīnaṁ, nindanti bahubhāṇinaṁ; Mitabhāṇimpi nindanti, natthi loke anindito.

228There never was, nor will be, nor is there today, someone who is wholly praised or wholly blamed.

Na cāhu na ca bhavissati, na cetarahi vijjati; Ekantaṁ nindito poso, ekantaṁ vā pasaṁsito.

229If, after watching them day in day out, discerning people praise that sage of impeccable conduct, endowed with ethics and wisdom;

Yañce viññū pasaṁsanti, anuvicca suve suve; Acchiddavuttiṁ medhāviṁ, paññāsīlasamāhitaṁ.

230like a pendant of Black Plum River gold, who is worthy to criticize them? Even the gods praise them, and by the Divinity, too, they’re praised.

Nikkhaṁ jambonadasseva, ko taṁ ninditumarahati; Devāpi naṁ pasaṁsanti, brahmunāpi pasaṁsito.

231Guard against ill-tempered deeds, be restrained in body. Giving up bad bodily conduct, conduct yourself well in body.

Kāyappakopaṁ rakkheyya, kāyena saṁvuto siyā; Kāyaduccaritaṁ hitvā, kāyena sucaritaṁ care.

232Guard against ill-tempered words, be restrained in speech. Giving up bad verbal conduct, conduct yourself well in speech.

Vacīpakopaṁ rakkheyya, vācāya saṁvuto siyā; Vacīduccaritaṁ hitvā, vācāya sucaritaṁ care.

233Guard against ill-tempered thoughts, be restrained in mind. Giving up bad mental conduct, conduct yourself well in mind.

Manopakopaṁ rakkheyya, manasā saṁvuto siyā; Manoduccaritaṁ hitvā, manasā sucaritaṁ care.

234An attentive one is restrained in body restrained also in speech, in thought, too, they are restrained: they are restrained in every way.

Kāyena saṁvutā dhīrā, atho vācāya saṁvutā; Manasā saṁvutā dhīrā, te ve suparisaṁvutā. Kodhavaggo sattarasamo.

235Today you’re like a withered leaf, Yama’s men await you. You stand at the departure gates, yet you have no supplies for the road.

Paṇḍupalāsova dānisi, Yamapurisāpi ca te upaṭṭhitā; Uyyogamukhe ca tiṭṭhasi, Pātheyyampi ca te na vijjati.

236Make an island of yourself! Swiftly strive, learn to be wise! Purged of stains, flawless, you’ll go to the heavenly realm of the noble ones.

So karohi dīpamattano, Khippaṁ vāyama paṇḍito bhava; Niddhantamalo anaṅgaṇo, Dibbaṁ ariyabhūmiṁ upehisi.

237You’ve journeyed the stages of life, and now you set out to meet Yama. Along the way there’s nowhere to stay, yet you have no supplies for the road.

Upanītavayo ca dānisi, Sampayātosi yamassa santikaṁ; Vāso te natthi antarā, Pātheyyampi ca te na vijjati.

238Make an island of yourself! Swiftly strive, learn to be wise! Purged of stains, flawless, you’ll not come again to rebirth and old age.

So karohi dīpamattano, Khippaṁ vāyama paṇḍito bhava; Niddhantamalo anaṅgaṇo, Na punaṁ jātijaraṁ upehisi.

239A smart person would purge their own stains gradually, bit by bit, moment by moment, like a smith smelting silver.

Anupubbena medhāvī, thokaṁ thokaṁ khaṇe khaṇe; Kammāro rajatasseva, niddhame malamattano.

240It is the rust born on the iron that eats away the place it arose. And so it is their own deeds that lead the overly-ascetic to a bad place.

Ayasāva malaṁ samuṭṭhitaṁ, Tatuṭṭhāya tameva khādati; Evaṁ atidhonacārinaṁ, Sāni kammāni nayanti duggatiṁ.

241Not rehearsing is the stain of hymns. The stain of houses is neglect. Laziness is the stain of beauty. A guard’s stain is negligence.

Asajjhāyamalā mantā, anuṭṭhānamalā gharā; Malaṁ vaṇṇassa kosajjaṁ, pamādo rakkhato malaṁ.

242Misconduct is a woman’s stain. A giver’s stain is stinginess. Bad qualities are a stain in this world and the next.

Malitthiyā duccaritaṁ, maccheraṁ dadato malaṁ; Malā ve pāpakā dhammā, asmiṁ loke paramhi ca.

243But a worse stain than these is ignorance, the worst stain of all. Having given up that stain, be without stains, mendicants!

Tato malā malataraṁ, avijjā paramaṁ malaṁ; Etaṁ malaṁ pahantvāna, nimmalā hotha bhikkhavo.

244Life is easy for the shameless. With all the rude courage of a crow, they live pushy, rude, and corrupt.

Sujīvaṁ ahirikena, kākasūrena dhaṁsinā; Pakkhandinā pagabbhena, saṅkiliṭṭhena jīvitaṁ.

245Life is hard for the conscientious, always seeking purity, neither clinging nor rude, pure of livelihood and discerning.

Hirīmatā ca dujjīvaṁ, niccaṁ sucigavesinā; Alīnenāppagabbhena, suddhājīvena passatā.

246Take anyone in this world who kills living creatures, speaks falsely, steals, commits adultery,

Yo pāṇamatipāteti, musāvādañca bhāsati; Loke adinnamādiyati, paradārañca gacchati.

247and indulges in drinking beer and wine. Right here they dig up the root of their own self.

Surāmerayapānañca, yo naro anuyuñjati; Idheva meso lokasmiṁ, mūlaṁ khaṇati attano.

248Know this, my man: they are unrestrained and wicked. Don’t let that greed and unrighteousness inflict pain on you for long.

Evaṁ bho purisa jānāhi, pāpadhammā asaññatā; Mā taṁ lobho adhammo ca, ciraṁ dukkhāya randhayuṁ.

249The people give according to their faith, according to their confidence. If you get upset over that, over others’ food and drink, you’ll not, by day or by night, become immersed in samādhi.

Dadāti ve yathāsaddhaṁ, yathāpasādanaṁ jano; Tattha yo ca maṅku bhavati, paresaṁ pānabhojane; Na so divā vā rattiṁ vā, samādhimadhigacchati.

250Those who have cut that out, dug it up at the root, eradicated it, they will, by day or by night, become immersed in samādhi.

Yassa cetaṁ samucchinnaṁ, mūlaghaccaṁ samūhataṁ; Sa ve divā vā rattiṁ vā, samādhimadhigacchati.

251There is no fire like greed, no crime like hate, no net like delusion, no river like craving.

Natthi rāgasamo aggi, natthi dosasamo gaho; Natthi mohasamaṁ jālaṁ, natthi taṇhāsamā nadī.

252It’s easy to see the faults of others, hard to see one’s own. For the faults of others are tossed high like hay, while one’s own are hidden, as a cheat hides a bad hand.

Sudassaṁ vajjamaññesaṁ, attano pana duddasaṁ; Paresaṁ hi so vajjāni, opunāti yathā bhusaṁ; Attano pana chādeti, kaliṁva kitavā saṭho.

253When you look for the flaws of others, always finding fault, your defilements only grow, you’re far from ending defilements.

Paravajjānupassissa, niccaṁ ujjhānasaññino; Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.

254In the atmosphere there is no track, there’s no true ascetic outside here. People enjoy proliferation, the Realized Ones are free of proliferation.

Ākāseva padaṁ natthi, samaṇo natthi bāhire; Papañcābhiratā pajā, nippapañcā tathāgatā.

255In the atmosphere there is no track, there’s no true ascetic outside here. No conditions last forever, the Awakened Ones are not shaken.

Ākāseva padaṁ natthi, samaṇo natthi bāhire; Saṅkhārā sassatā natthi, natthi buddhānamiñjitaṁ. Malavaggo aṭṭhārasamo.

256You don’t become just by passing hasty judgment. An astute person evaluates both what is pertinent and what is irrelevant.

Na tena hoti dhammaṭṭho, yenatthaṁ sāhasā naye; Yo ca atthaṁ anatthañca, ubho niccheyya paṇḍito.

257A wise one judges others without haste, justly and impartially; that guardian of the law is said to be just.

Asāhasena dhammena, samena nayatī pare; Dhammassa gutto medhāvī, “dhammaṭṭho”ti pavuccati.

258You’re not an astute scholar just because you speak a lot. One who is secure, free of enmity and fear, is said to be astute.

Na tena paṇḍito hoti, yāvatā bahu bhāsati; Khemī averī abhayo, “paṇḍito”ti pavuccati.

259You’re not one who has memorized the teaching just because you recite a lot. Someone who directly sees the teaching after hearing only a little is truly one who has memorized the teaching, for they can never forget it.

Na tāvatā dhammadharo, yāvatā bahu bhāsati; Yo ca appampi sutvāna, dhammaṁ kāyena passati; Sa ve dhammadharo hoti, yo dhammaṁ nappamajjati.

260You don’t become a senior by getting some grey hairs; for one ripe only in age, is said to have aged in vain.

Na tena thero so hoti, yenassa palitaṁ siro; Paripakko vayo tassa, “moghajiṇṇo”ti vuccati.

261One who is truthful and principled, harmless, restrained, and self-controlled, attentive, purged of stains, is said to be a senior.

Yamhi saccañca dhammo ca, ahiṁsā saṁyamo damo; Sa ve vantamalo dhīro, “thero” iti pavuccati.

262Not by mere enunciation, or a beautiful complexion does a person become holy, if they’re jealous, stingy, and devious.

Na vākkaraṇamattena, vaṇṇapokkharatāya vā; Sādhurūpo naro hoti, issukī maccharī saṭho.

263But if they’ve cut that out, dug it up at the root, eradicated it, that intelligent one, purged of vice, is said to be holy.

Yassa cetaṁ samucchinnaṁ, mūlaghaccaṁ samūhataṁ; Sa vantadoso medhāvī, “sādhurūpo”ti vuccati.

264A liar and breaker of vows is no ascetic just because they shave their head. How on earth can one be an ascetic who’s full of desire and greed?

Na muṇḍakena samaṇo, abbato alikaṁ bhaṇaṁ; Icchālobhasamāpanno, samaṇo kiṁ bhavissati.

265One who stops all wicked deeds, great and small, because of stopping wicked deeds is said to be an ascetic.

Yo ca sameti pāpāni, aṇuṁthūlāni sabbaso; Samitattā hi pāpānaṁ, “samaṇo”ti pavuccati.

266You don’t become a mendicant just by begging from others. One who has undertaken domestic duties has not yet become a mendicant.

Na tena bhikkhu so hoti, yāvatā bhikkhate pare; Vissaṁ dhammaṁ samādāya, bhikkhu hoti na tāvatā.

267But one living a spiritual life, who has banished both merit and evil, who wanders having appraised the world, is said to be a mendicant.

Yodha puññañca pāpañca, bāhetvā brahmacariyavā; Saṅkhāya loke carati, sa ve “bhikkhū”ti vuccati.

268You don’t become a sage by being sagelike, while still confused and ignorant. The astute one who holds the scales, taking only the best,

Na monena munī hoti, mūḷharūpo aviddasu; Yo ca tulaṁva paggayha, varamādāya paṇḍito.

269and shunning the bad— that is a sage, <j>and that is how one becomes a sage. One who sagely weighs both in the world, is thereby said to be a sage.

Pāpāni parivajjeti, sa munī tena so muni; Yo munāti ubho loke, “muni” tena pavuccati.

270You don’t become a noble one by harming living beings. One harmless toward all living beings is said to be a noble one.

Na tena ariyo hoti, yena pāṇāni hiṁsati; Ahiṁsā sabbapāṇānaṁ, “ariyo”ti pavuccati.

271Not by precepts and observances, nor by much learning, nor by meditative immersion, nor by living in seclusion,

Na sīlabbatamattena, bāhusaccena vā pana; Atha vā samādhilābhena, vivittasayanena vā.

272do I experience the bliss of renunciation not frequented by ordinary people. A mendicant cannot rest confident without attaining the end of defilements.

Phusāmi nekkhammasukhaṁ, aputhujjanasevitaṁ; Bhikkhu vissāsamāpādi, appatto āsavakkhayaṁ. Dhammaṭṭhavaggo ekūnavīsatimo.

273Of paths, the eightfold is the best; of truths, the four statements; dispassion is the best of things, and the Clear-eyed One is the best of humans.

Maggānaṭṭhaṅgiko seṭṭho, saccānaṁ caturo padā; Virāgo seṭṭho dhammānaṁ, dvipadānañca cakkhumā.

274<em>This</em> is the path, there is no other for the purification of vision. You all must practice this, it is the way to baffle Māra.

Eseva maggo natthañño, Dassanassa visuddhiyā; Etañhi tumhe paṭipajjatha, Mārassetaṁ pamohanaṁ.

275When you all are practicing this, you’ll make an end of suffering. I have explained the path to you for extracting the thorn with wisdom.

Etañhi tumhe paṭipannā, dukkhassantaṁ karissatha; Akkhāto vo mayā maggo, aññāya sallakantanaṁ.

276You yourselves must do the work, the Realized Ones just show the way. Meditators practicing absorption are released from Māra’s bonds.

Tumhehi kiccamātappaṁ, akkhātāro tathāgatā; Paṭipannā pamokkhanti, jhāyino mārabandhanā.

277All conditions are impermanent— when this is seen with wisdom, one grows disillusioned with suffering: this is the path to purity.

“Sabbe saṅkhārā aniccā”ti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.

278All conditions are suffering— when this is seen with wisdom, one grows disillusioned with suffering: this is the path to purity.

“Sabbe saṅkhārā dukkhā”ti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.

279All things are not-self— when this is seen with wisdom, one grows disillusioned with suffering: this is the path to purity.

“Sabbe dhammā anattā”ti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā.

280They don’t get going when it’s time to start; they’re young and strong, but given to sloth. Their mind depressed in sunken thought, lazy and slothful, they can’t discern the path.

Uṭṭhānakālamhi anuṭṭhahāno, Yuvā balī ālasiyaṁ upeto; Saṁsannasaṅkappamano kusīto, Paññāya maggaṁ alaso na vindati.

281Guarded in speech, restrained in mind, doing no unskillful bodily deed. Purify these three ways of performing deeds, and win the path known to seers.

Vācānurakkhī manasā susaṁvuto, Kāyena ca nākusalaṁ kayirā; Ete tayo kammapathe visodhaye, Ārādhaye maggamisippaveditaṁ.

282From meditation springs wisdom, without meditation, wisdom ends. Knowing these two paths— of progress and decline— you should conduct yourself so that wisdom grows.

Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo; Etaṁ dvedhāpathaṁ ñatvā, bhavāya vibhavāya ca; Tathāttānaṁ niveseyya, yathā bhūri pavaḍḍhati.

283Cut down the jungle, not just a tree; from the jungle springs fear. Having cut down jungle and snarl, be free of jungles, mendicants!

Vanaṁ chindatha mā rukkhaṁ, vanato jāyate bhayaṁ; Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.

284So long as the vine, no matter how small, that ties a man to women is not cut, his mind remains trapped, like a calf suckling its mother.

Yāva hi vanatho na chijjati, Aṇumattopi narassa nārisu; Paṭibaddhamanova tāva so, Vaccho khīrapakova mātari.

285Cut out affection for oneself, like plucking an autumn lotus. Foster only the path to peace, the extinguishment the Holy One taught.

Ucchinda sinehamattano, Kumudaṁ sāradikaṁva pāṇinā; Santimaggameva brūhaya, Nibbānaṁ sugatena desitaṁ.

286“Here I will stay for the rains; here for winter, here the summer”; thus the fool thinks, not realizing the danger.

Idha vassaṁ vasissāmi, idha hemantagimhisu; Iti bālo vicinteti, antarāyaṁ na bujjhati.

287As a mighty flood sweeps away a sleeping village, death steals away a man who dotes on children and cattle, his mind caught up in them.

Taṁ puttapasusammattaṁ, byāsattamanasaṁ naraṁ; Suttaṁ gāmaṁ mahoghova, maccu ādāya gacchati.

288Children provide you no shelter, nor does father, nor relatives. When you’re seized by the terminator, there’s no shelter in family.

Na santi puttā tāṇāya, na pitā nāpi bandhavā; Antakenādhipannassa, natthi ñātīsu tāṇatā.

289Knowing the reason for this, astute, and ethically restrained, one would quickly clear the path that leads to extinguishment.

Etamatthavasaṁ ñatvā, paṇḍito sīlasaṁvuto; Nibbānagamanaṁ maggaṁ, khippameva visodhaye. Maggavaggo vīsatimo.

290If by giving up material happiness one sees abundant happiness, the attentive would give up material happiness, seeing the abundant happiness.

Mattāsukhapariccāgā, passe ce vipulaṁ sukhaṁ; Caje mattāsukhaṁ dhīro, sampassaṁ vipulaṁ sukhaṁ.

291Seeking their own happiness by imposing suffering on others, intimate with enmity, they’re not freed from enmity.

Paradukkhūpadhānena, attano sukhamicchati; Verasaṁsaggasaṁsaṭṭho, verā so na parimuccati.

292They dump what should be done, and do what should not be done. For the insolent and the negligent, their defilements only grow.

Yañhi kiccaṁ apaviddhaṁ, akiccaṁ pana karīyati; Unnaḷānaṁ pamattānaṁ, tesaṁ vaḍḍhanti āsavā.

293Those that have properly undertaken constant mindfulness of the body, don’t cultivate what should not be done, but always do what should be done. Mindful and aware, their defilements come to an end.

Yesañca susamāraddhā, niccaṁ kāyagatā sati; Akiccaṁ te na sevanti, kicce sātaccakārino; Satānaṁ sampajānānaṁ, atthaṁ gacchanti āsavā.

294Having slain mother and father, and two aristocratic kings, and having wiped out <j>the kingdom with its tax collector, the brahmin walks on untroubled.

Mātaraṁ pitaraṁ hantvā, rājāno dve ca khattiye; Raṭṭhaṁ sānucaraṁ hantvā, anīgho yāti brāhmaṇo.

295Having slain mother and father, and two prosperous kings, and a tiger as the fifth, the brahmin walks on untroubled.

Mātaraṁ pitaraṁ hantvā, rājāno dve ca sotthiye; Veyagghapañcamaṁ hantvā, anīgho yāti brāhmaṇo.

296The disciples of Gotama always wake up refreshed, who day and night constantly recollect the Buddha.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā; Yesaṁ divā ca ratto ca, niccaṁ buddhagatā sati.

297The disciples of Gotama always wake up refreshed, who day and night constantly recollect the teaching.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā; Yesaṁ divā ca ratto ca, niccaṁ dhammagatā sati.

298The disciples of Gotama always wake up refreshed, who day and night constantly recollect the Saṅgha.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā; Yesaṁ divā ca ratto ca, niccaṁ saṅghagatā sati.

299The disciples of Gotama always wake up refreshed, who day and night are constantly mindful of the body.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā; Yesaṁ divā ca ratto ca, niccaṁ kāyagatā sati.

300The disciples of Gotama always wake up refreshed, whose minds day and night delight in harmlessness.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā; Yesaṁ divā ca ratto ca, ahiṁsāya rato mano.

301The disciples of Gotama always wake up refreshed, whose minds day and night delight in meditation.

Suppabuddhaṁ pabujjhanti, sadā gotamasāvakā; Yesaṁ divā ca ratto ca, bhāvanāya rato mano.

302Going forth is hard, it’s hard to be happy; life at home is hard too, and painful, it’s painful to stay when you’ve nothing in common. A traveler is a prey to pain, so don’t be a traveler, don’t be prey to pain.

Duppabbajjaṁ durabhiramaṁ, Durāvāsā gharā dukhā; Dukkhosamānasaṁvāso, Dukkhānupatitaddhagū; Tasmā na caddhagū siyā, Na ca dukkhānupatito siyā.

303One who is faithful, accomplished in ethics, blessed with fame and wealth, is honored in whatever place they frequent.

Saddho sīlena sampanno, yasobhogasamappito; Yaṁ yaṁ padesaṁ bhajati, tattha tattheva pūjito.

304The good shine from afar, like the Himalayan peaks, but the wicked are not seen, like arrows scattered in the night.

Dūre santo pakāsenti, himavantova pabbato; Asantettha na dissanti, rattiṁ khittā yathā sarā.

305Sitting alone, sleeping alone, tirelessly wandering alone; one who tames themselves alone would delight within a forest.

Ekāsanaṁ ekaseyyaṁ, eko caramatandito; Eko damayamattānaṁ, vanante ramito siyā. Pakiṇṇakavaggo ekavīsatimo.

306A liar goes to hell, as does one who denies what they did. Both are equal in the hereafter, those men of base deeds.

Abhūtavādī nirayaṁ upeti, Yo vāpi katvā na karomi cāha; Ubhopi te pecca samā bhavanti, Nihīnakammā manujā parattha.

307Many who wear a scrap of ocher cloth are unrestrained and wicked. Being wicked, they are reborn in hell due to their bad deeds.

Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā; Pāpā pāpehi kammehi, nirayaṁ te upapajjare.

308It’d be better for the immoral and unrestrained to eat an iron ball, scorching, like a burning flame, than to eat the nation’s alms.

Seyyo ayoguḷo bhutto, tatto aggisikhūpamo; Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato.

309Four things befall a heedless man who sleeps with another’s wife: wickedness, poor sleep, ill-repute, and rebirth in hell.

Cattāri ṭhānāni naro pamatto, Āpajjati paradārūpasevī; Apuññalābhaṁ na nikāmaseyyaṁ, Nindaṁ tatīyaṁ nirayaṁ catutthaṁ.

310He accrues wickedness and is reborn in a bad place, all so a frightened couple <j>may snatch a moment’s pleasure, for which rulers impose a heavy punishment. That’s why a man should not <j>sleep with another’s wife.

Apuññalābho ca gatī ca pāpikā, Bhītassa bhītāya ratī ca thokikā; Rājā ca daṇḍaṁ garukaṁ paṇeti, Tasmā naro paradāraṁ na seve.

311When kusa grass is wrongly grasped it only cuts the hand. So too, the ascetic life, when wrongly taken, drags you to hell.

Kuso yathā duggahito, hatthamevānukantati; Sāmaññaṁ dupparāmaṭṭhaṁ, nirayāyupakaḍḍhati.

312Any lax act, any corrupt observance, or suspicious spiritual life, is not very fruitful.

Yaṁ kiñci sithilaṁ kammaṁ, saṅkiliṭṭhañca yaṁ vataṁ; Saṅkassaraṁ brahmacariyaṁ, na taṁ hoti mahapphalaṁ.

313If one is to do what should be done, one should staunchly strive. For the life gone forth when laxly led just stirs up dust all the more.

Kayirā ce kayirāthenaṁ, daḷhamenaṁ parakkame; Sithilo hi paribbājo, bhiyyo ākirate rajaṁ.

314A bad deed is better left undone, for it will plague you later on. A good deed is better done, one that does not plague you.

Akataṁ dukkaṭaṁ seyyo, pacchā tappati dukkaṭaṁ; Katañca sukataṁ seyyo, yaṁ katvā nānutappati.

315As a frontier city is guarded inside and out, so you should ward yourselves— don’t let the moment pass you by. For if you miss your moment you’ll grieve when sent to hell.

Nagaraṁ yathā paccantaṁ, guttaṁ santarabāhiraṁ; Evaṁ gopetha attānaṁ, khaṇo vo mā upaccagā; Khaṇātītā hi socanti, nirayamhi samappitā.

316Unashamed of what is shameful, ashamed of what is not shameful; beings who uphold wrong view go to a bad place.

Alajjitāye lajjanti, lajjitāye na lajjare; Micchādiṭṭhisamādānā, sattā gacchanti duggatiṁ.

317Seeing danger where there is none, and blind to the actual danger, beings who uphold wrong view go to a bad place.

Abhaye bhayadassino, bhaye cābhayadassino; Micchādiṭṭhisamādānā, sattā gacchanti duggatiṁ.

318Seeing fault where there is none, and blind to the actual fault, beings who uphold wrong view go to a bad place.

Avajje vajjamatino, vajje cāvajjadassino; Micchādiṭṭhisamādānā, sattā gacchanti duggatiṁ.

319Knowing a fault as a fault and the faultless as faultless, beings who uphold right view go to a good place.

Vajjañca vajjato ñatvā, avajjañca avajjato; Sammādiṭṭhisamādānā, sattā gacchanti suggatiṁ. Nirayavaggo dvāvīsatimo.

320Like an elephant struck with arrows in battle, I shall endure abuse, for so many folk are badly behaved.

Ahaṁ nāgova saṅgāme, cāpato patitaṁ saraṁ; Ativākyaṁ titikkhissaṁ, dussīlo hi bahujjano.

321The well-tamed beast is the one led to the crowd; the tamed elephant’s the one the king mounts; the tamed person who endures abuse is the best of human beings.

Dantaṁ nayanti samitiṁ, dantaṁ rājābhirūhati; Danto seṭṭho manussesu, yotivākyaṁ titikkhati.

322Those who have tamed themselves are better than fine tamed mules, thoroughbreds from Sindh, or giant tuskers.

Varamassatarā dantā, ājānīyā ca sindhavā; Kuñjarā ca mahānāgā, attadanto tato varaṁ.

323For not on those mounts would you go to the untrodden place, whereas, with the help of one <j>whose self is well tamed, you go there, tamed by the tamed.

Na hi etehi yānehi, gaccheyya agataṁ disaṁ; Yathāttanā sudantena, danto dantena gacchati.

324The tusker named Dhanapāla is musky in rut, hard to control. Bound, he eats not a morsel, for he misses the elephant forest.

Dhanapālo nāma kuñjaro, Kaṭukabhedano dunnivārayo; Baddho kabaḷaṁ na bhuñjati, Sumarati nāgavanassa kuñjaro.

325One who gets drowsy from overeating, fond of sleep, rolling round the bed like a great hog stuffed with grain: that dullard returns to the womb again and again.

Middhī yadā hoti mahagghaso ca, Niddāyitā samparivattasāyī; Mahāvarāhova nivāpapuṭṭho, Punappunaṁ gabbhamupeti mando.

326In the past my mind wandered how it wished, where it liked, as it pleased. Now I’ll carefully guide it, as a trainer with a hook guides a rutting elephant.

Idaṁ pure cittamacāri cārikaṁ, Yenicchakaṁ yatthakāmaṁ yathāsukhaṁ; Tadajjahaṁ niggahessāmi yoniso, Hatthippabhinnaṁ viya aṅkusaggaho.

327Delight in diligence! Take good care of your mind! Pull yourself out of this pit, like an elephant sunk in a bog.

Appamādaratā hotha, sacittamanurakkhatha; Duggā uddharathattānaṁ, paṅke sannova kuñjaro.

328If you find an alert companion, an attentive friend to live happily together, then, overcoming all adversities, wander with them, joyful and mindful.

Sace labhetha nipakaṁ sahāyaṁ, Saddhiṁ caraṁ sādhuvihāridhīraṁ; Abhibhuyya sabbāni parissayāni, Careyya tenattamano satīmā.

329If you find no alert companion, no attentive friend to live happily together, then, like a king who flees his conquered realm, wander alone like a tusker in the wilds.

No ce labhetha nipakaṁ sahāyaṁ, Saddhiṁ caraṁ sādhuvihāridhīraṁ; Rājāva raṭṭhaṁ vijitaṁ pahāya, Eko care mātaṅgaraññeva nāgo.

330It’s better to wander alone, there’s no fellowship with fools. Wander alone and do no wrong, at ease like a tusker in the wilds.

Ekassa caritaṁ seyyo, Natthi bāle sahāyatā; Eko care na ca pāpāni kayirā, Appossukko mātaṅgaraññeva nāgo.

331A friend in need is a blessing; it’s a blessing to be content with whatever; good deeds are a blessing at the end of life, and giving up all suffering is a blessing.

Atthamhi jātamhi sukhā sahāyā, Tuṭṭhī sukhā yā itarītarena; Puññaṁ sukhaṁ jīvitasaṅkhayamhi, Sabbassa dukkhassa sukhaṁ pahānaṁ.

332In this world it’s a blessing to serve one’s mother and one’s father. And it’s a blessing also to serve ascetics and brahmins.

Sukhā matteyyatā loke, atho petteyyatā sukhā; Sukhā sāmaññatā loke, atho brahmaññatā sukhā.

333It’s a blessing to keep precepts until you grow old; a blessing to be grounded in faith; the getting of wisdom’s a blessing; and it’s a blessing to avoid doing wrong.

Sukhaṁ yāva jarā sīlaṁ, sukhā saddhā patiṭṭhitā; Sukho paññāya paṭilābho, pāpānaṁ akaraṇaṁ sukhaṁ. Nāgavaggo tevīsatimo.

334When a man lives heedlessly, craving grows in them like a camel’s foot creeper. They jump from one thing to the next, like a langur greedy for fruit in a forest grove.

Manujassa pamattacārino, Taṇhā vaḍḍhati māluvā viya; So plavatī hurā huraṁ, Phalamicchaṁva vanasmi vānaro.

335Whoever is beaten by this wretched craving, this attachment to the world, their sorrow grows, like grass in the rain.

Yaṁ esā sahate jammī, taṇhā loke visattikā; Sokā tassa pavaḍḍhanti, abhivaṭṭhaṁva bīraṇaṁ.

336But whoever prevails over this wretched craving, so hard to get over in the world, their sorrows fall from them, like a drop from a lotus-leaf.

Yo cetaṁ sahate jammiṁ, taṇhaṁ loke duraccayaṁ; Sokā tamhā papatanti, udabinduva pokkharā.

337I say this to you, good people, all those who have gathered here: dig up the root of craving, as you’d dig up grass in search of roots. Don’t let Māra break you again and again, like a stream breaking a reed.

Taṁ vo vadāmi bhaddaṁ vo, yāvantettha samāgatā; Taṇhāya mūlaṁ khaṇatha, usīratthova bīraṇaṁ; Mā vo naḷaṁva sotova, māro bhañji punappunaṁ.

338A tree grows back even when cut down, so long as its roots are strong and undamaged; suffering springs up again and again, so long as the tendency to craving is not pulled out.

Yathāpi mūle anupaddave daḷhe, Chinnopi rukkho punareva rūhati; Evampi taṇhānusaye anūhate, Nibbattatī dukkhamidaṁ punappunaṁ.

339A person of low views in whom the thirty-six streams that flow to pleasure are mighty, is swept away by lustful thoughts.

Yassa chattiṁsati sotā, manāpasavanā bhusā; Mahāvahanti duddiṭṭhiṁ, saṅkappā rāganissitā.

340The streams flow everywhere; a weed springs up and remains. Seeing this weed that has been born, cut the root with wisdom.

Savanti sabbadhi sotā, latā uppajja tiṭṭhati; Tañca disvā lataṁ jātaṁ, mūlaṁ paññāya chindatha.

341A personage’s joys flow from senses and cravings. Seekers of happiness, bent on pleasure, continue to be reborn and grow old.

Saritāni sinehitāni ca, Somanassāni bhavanti jantuno; Te sātasitā sukhesino, Te ve jātijarūpagā narā.

342People governed by thirst, crawl about like a trapped rabbit. Bound and fettered, for a long time they return to pain time and again.

Tasiṇāya purakkhatā pajā, Parisappanti sasova bandhito; Saṁyojanasaṅgasattakā, Dukkhamupenti punappunaṁ cirāya.

343People governed by thirst, crawl about like a trapped rabbit. That’s why one who longs for dispassion should dispel thirst.

Tasiṇāya purakkhatā pajā, Parisappanti sasova bandhito; Tasmā tasiṇaṁ vinodaye, Ākaṅkhanta virāgamattano.

344Unsnarled, they set out for the jungle, then they run right back to the jungle they left behind. Just look at this individual! Freed, they run to bondage.

Yo nibbanatho vanādhimutto, Vanamutto vanameva dhāvati; Taṁ puggalametha passatha, Mutto bandhanameva dhāvati.

345The attentive say that shackle is not strong that’s made of iron, wood, or knots. But obsession with jeweled earrings, concern for your partners and children:

Na taṁ daḷhaṁ bandhanamāhu dhīrā, Yadāyasaṁ dārujapabbajañca; Sārattarattā maṇikuṇḍalesu, Puttesu dāresu ca yā apekkhā.

346this, say the attentive, is a strong shackle dragging the indulgent down, hard to escape. Having cut this one too they go forth, unconcerned, having given up sensual pleasures.

Etaṁ daḷhaṁ bandhanamāhu dhīrā, Ohārinaṁ sithilaṁ duppamuñcaṁ; Etampi chetvāna paribbajanti, Anapekkhino kāmasukhaṁ pahāya.

347Besotted by lust they fall into the stream, like a spider caught in the web she wove. The attentive proceed, having cut this one too, unconcerned, having given up all suffering.

Ye rāgarattānupatanti sotaṁ, Sayaṅkataṁ makkaṭakova jālaṁ; Etampi chetvāna vajanti dhīrā, Anapekkhino sabbadukkhaṁ pahāya.

348Let go of the past, let go of the future, let go of the present, having gone beyond rebirth. With your heart freed in every respect, you’ll not come again to rebirth and old age.

Muñca pure muñca pacchato, Majjhe muñca bhavassa pāragū; Sabbattha vimuttamānaso, Na punaṁ jātijaraṁ upehisi.

349For a personage churned by thoughts, very lustful, focusing on beauty, their craving grows and grows, tying them with a stout bond.

Vitakkamathitassa jantuno, Tibbarāgassa subhānupassino; Bhiyyo taṇhā pavaḍḍhati, Esa kho daḷhaṁ karoti bandhanaṁ.

350But one who loves to calm their thoughts, developing perception of ugliness, ever mindful, will surely eliminate that craving, cutting off the bonds of Māra.

Vitakkūpasame ca yo rato, Asubhaṁ bhāvayate sadā sato; Esa kho byanti kāhiti, Esa checchati mārabandhanaṁ.

351One who is confident, unafraid, rid of craving, free of blemish, having struck down the arrows flying to future lives, this bag of bones is their last.

Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo; Acchindi bhavasallāni, antimoyaṁ samussayo.

352Rid of craving, free of grasping, expert in the definition of terms, knowing the correct structure and sequence of syllables, they are said to be one who bears their final body, one of great wisdom, a great person.

Vītataṇho anādāno, Niruttipadakovido; Akkharānaṁ sannipātaṁ, Jaññā pubbāparāni ca; Sa ve “antimasārīro, Mahāpañño mahāpuriso”ti vuccati.

353I am the vanquisher of all, the knower of all, unsullied in the midst of all things. I’ve given up all, freed in the ending of craving. Since I know for myself, whose follower should I be?

Sabbābhibhū sabbavidūhamasmi, Sabbesu dhammesu anūpalitto; Sabbañjaho taṇhakkhaye vimutto, Sayaṁ abhiññāya kamuddiseyyaṁ.

354The gift of the teaching surmounts all other gifts; the taste of the teaching surmounts all other tastes; the joy of the teaching surmounts all other joys; the ending of craving surmounts all suffering.

Sabbadānaṁ dhammadānaṁ jināti, Sabbarasaṁ dhammaraso jināti; Sabbaratiṁ dhammarati jināti, Taṇhakkhayo sabbadukkhaṁ jināti.

355Riches ruin a simpleton, but not a seeker of the far shore. From craving for wealth, a simpleton ruins themselves and others.

Hananti bhogā dummedhaṁ, no ca pāragavesino; Bhogataṇhāya dummedho, hanti aññeva attanaṁ.

356Weeds are the bane of crops, but greed is these folk’s bane. That’s why a gift to one rid of greed is so very fruitful.

Tiṇadosāni khettāni, rāgadosā ayaṁ pajā; Tasmā hi vītarāgesu, dinnaṁ hoti mahapphalaṁ.

357Weeds are the bane of crops, but hate is these folk’s bane. That’s why a gift to one rid of hate is so very fruitful.

Tiṇadosāni khettāni, dosadosā ayaṁ pajā; Tasmā hi vītadosesu, dinnaṁ hoti mahapphalaṁ.

358Weeds are the bane of crops, but delusion is these folk’s bane. That’s why a gift to one rid of delusion is so very fruitful.

Tiṇadosāni khettāni, mohadosā ayaṁ pajā; Tasmā hi vītamohesu, dinnaṁ hoti mahapphalaṁ.

359Weeds are the bane of crops, but desire is these folk’s bane. That’s why a gift to one rid of desire is so very fruitful.

Tiṇadosāni khettāni, icchādosā ayaṁ pajā; Tasmā hi vigaticchesu, dinnaṁ hoti mahapphalaṁ. Taṇhāvaggo catuvīsatimo.

360Restraint of the eye is good; good is restraint of the ear; restraint of the nose is good; good is restraint of the tongue.

Cakkhunā saṁvaro sādhu, sādhu sotena saṁvaro; Ghānena saṁvaro sādhu, sādhu jivhāya saṁvaro.

361Restraint of the body is good; good is restraint of speech; restraint of mind is good; everywhere, restraint is good. The mendicant restrained everywhere is released from all suffering.

Kāyena saṁvaro sādhu, sādhu vācāya saṁvaro; Manasā saṁvaro sādhu, sādhu sabbattha saṁvaro; Sabbattha saṁvuto bhikkhu, sabbadukkhā pamuccati.

362One restrained in hand and foot, and in speech, the supreme restraint; happy inside, serene, solitary, content, I call a mendicant.

Hatthasaṁyato pādasaṁyato, Vācāsaṁyato saṁyatuttamo; Ajjhattarato samāhito, Eko santusito tamāhu bhikkhuṁ.

363When a mendicant of restrained mouth, thoughtful in counsel, not restless, explains the text and its meaning, their words are sweet.

Yo mukhasaṁyato bhikkhu, mantabhāṇī anuddhato; Atthaṁ dhammañca dīpeti, madhuraṁ tassa bhāsitaṁ.

364Delighting in the teaching, enjoying the teaching, contemplating the teaching, a mendicant who recollects the teaching doesn’t fall away from the true teaching.

Dhammārāmo dhammarato, dhammaṁ anuvicintayaṁ; Dhammaṁ anussaraṁ bhikkhu, saddhammā na parihāyati.

365A well-off mendicant ought not look down on others, nor should they be envious. A mendicant who envies others does not achieve immersion.

Salābhaṁ nātimaññeyya, nāññesaṁ pihayaṁ care; Aññesaṁ pihayaṁ bhikkhu, samādhiṁ nādhigacchati.

366If a mendicant is poor in offerings, the well-to-do ought not look down on them. For the gods indeed praise them, who are tireless and pure of livelihood.

Appalābhopi ce bhikkhu, salābhaṁ nātimaññati; Taṁ ve devā pasaṁsanti, suddhājīviṁ atanditaṁ.

367One who has no sense of ownership in the whole realm of name and form, who does not grieve for that which is not, is said to be a mendicant.

Sabbaso nāmarūpasmiṁ, yassa natthi mamāyitaṁ; Asatā ca na socati, sa ve “bhikkhū”ti vuccati.

368A mendicant who meditates on love, devoted to the Buddha’s teaching, would realize the peaceful state, the blissful stilling of conditions.

Mettāvihārī yo bhikkhu, pasanno buddhasāsane; Adhigacche padaṁ santaṁ, saṅkhārūpasamaṁ sukhaṁ.

369Bail out this boat, mendicant! When bailed out it will float lightly. Having cut off desire and hate, you shall reach extinguishment.

Siñca bhikkhu imaṁ nāvaṁ, sittā te lahumessati; Chetvā rāgañca dosañca, tato nibbānamehisi.

370Five to cut, five to drop, and five more to develop. When a mendicant slips five chains they’re said to have crossed the flood.

Pañca chinde pañca jahe, pañca cuttari bhāvaye; Pañca saṅgātigo bhikkhu, “oghatiṇṇo”ti vuccati.

371Practice absorption, don’t be negligent! Don’t let the mind delight in the senses! Don’t heedlessly swallow a hot iron ball! And when it burns, don’t cry, “Oh, the pain!”

Jhāya bhikkhu mā pamādo, Mā te kāmaguṇe ramessu cittaṁ; Mā lohaguḷaṁ gilī pamatto, Mā kandi “dukkhamidan”ti dayhamāno.

372No absorption for one without wisdom, no wisdom for one without absorption. But one with absorption and wisdom— they have truly drawn near to extinguishment.

Natthi jhānaṁ apaññassa, paññā natthi ajhāyato; Yamhi jhānañca paññā ca, sa ve nibbānasantike.

373A mendicant who enters an empty hut with mind at peace finds a superhuman delight as they rightly discern the Dhamma.

Suññāgāraṁ paviṭṭhassa, santacittassa bhikkhuno; Amānusī rati hoti, sammā dhammaṁ vipassato.

374Whenever they are mindful of the rise and fall of the aggregates, they feel rapture and joy: that is freedom from death for one who knows.

Yato yato sammasati, khandhānaṁ udayabbayaṁ; Labhatī pītipāmojjaṁ, amataṁ taṁ vijānataṁ.

375This is the very start of the path for a wise mendicant here: guarding the senses, contentment, and restraint in the monastic code.

Tatrāyamādi bhavati, idha paññassa bhikkhuno; Indriyagutti santuṭṭhi, pātimokkhe ca saṁvaro.

376Mix with spiritual friends, who are tireless and pure of livelihood. Share what you have with others, being skillful in your conduct. And when you’re full of joy, you’ll make an end to suffering.

Mitte bhajassu kalyāṇe, suddhājīve atandite; Paṭisanthāravutyassa, ācārakusalo siyā; Tato pāmojjabahulo, dukkhassantaṁ karissati.

377As a jasmine sheds its withered flowers, O mendicants, shed greed and hate.

Vassikā viya pupphāni, maddavāni pamuñcati; Evaṁ rāgañca dosañca, vippamuñcetha bhikkhavo.

378Calm in body, calm in speech, peaceful and serene; a mendicant who’s spat out the world’s bait is said to be one at peace.

Santakāyo santavāco, santavā susamāhito; Vantalokāmiso bhikkhu, “upasanto”ti vuccati.

379Urge yourself on, reflect on yourself. A mendicant self-controlled and mindful will always dwell in happiness.

Attanā codayattānaṁ, paṭimaṁsetha attanā; So attagutto satimā, sukhaṁ bhikkhu vihāhisi.

380Self is indeed the lord of self, for who else would be one’s lord? Self is indeed the home of self, so restrain yourself, as a merchant his thoroughbred steed.

Attā hi attano nātho, ko hi nātho paro siyā; Attā hi attano gati, tasmā saṁyamamattānaṁ; Assaṁ bhadraṁva vāṇijo.

381A monk full of joy trusting in the Buddha’s teaching, would realize the peaceful state, the blissful stilling of conditions.

Pāmojjabahulo bhikkhu, pasanno buddhasāsane; Adhigacche padaṁ santaṁ, saṅkhārūpasamaṁ sukhaṁ.

382A young mendicant devoted to the Buddha’s teaching, shines upon this world, like the moon freed from clouds.

Yo have daharo bhikkhu, yuñjati buddhasāsane; Somaṁ lokaṁ pabhāseti, abbhā muttova candimā. Bhikkhuvaggo pañcavīsatimo.

383Cut the stream, striving! Cast aside sensual pleasures, brahmin. Knowing the ending of conditions, know the uncreated, brahmin.

Chinda sotaṁ parakkamma, kāme panuda brāhmaṇa; Saṅkhārānaṁ khayaṁ ñatvā, akataññūsi brāhmaṇa.

384When a brahmin has gone beyond dualistic phenomena, then they consciously make an end of all fetters.

Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo; Athassa sabbe saṁyogā, atthaṁ gacchanti jānato.

385One for whom there is no crossing over or crossing back, or crossing over and back; stress-free, detached, that’s who I declare a brahmin.

Yassa pāraṁ apāraṁ vā, pārāpāraṁ na vijjati; Vītaddaraṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.

386Absorbed, rid of hopes, their task completed, without defilements, arrived at the highest goal: that’s who I declare a brahmin.

Jhāyiṁ virajamāsīnaṁ, katakiccamanāsavaṁ; Uttamatthamanuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ.

387The sun blazes by day, the moon radiates at night, the aristocrat shines in armor, and the brahmin shines in absorption. But all day and all night, the Buddha blazes with glory.

Divā tapati ādicco, rattimābhāti candimā; Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo; Atha sabbamahorattiṁ, buddho tapati tejasā.

388A brahmin’s so-called <j>since they’ve banished evil, an ascetic’s so-called <j>since they live a serene life. One who has renounced all stains is said to be a “renunciant”.

Bāhitapāpoti brāhmaṇo, Samacariyā samaṇoti vuccati; Pabbājayamattano malaṁ, Tasmā “pabbajito”ti vuccati.

389One should never strike a brahmin, nor should a brahmin retaliate. Woe to the one who hurts a brahmin, and woe for the one who retaliates.

Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo; Dhī brāhmaṇassa hantāraṁ, tato dhī yassa muñcati.

390Nothing is better for a brahmin than to hold their mind back from attachment. From wherever a cruel wish recoils, right there suffering subsides.

Na brāhmaṇassetadakiñci seyyo, Yadā nisedho manaso piyehi; Yato yato hiṁsamano nivattati, Tato tato sammatimeva dukkhaṁ.

391Who does nothing wrong by body, speech or mind, restrained in these three respects, that’s who I declare a brahmin.

Yassa kāyena vācāya, manasā natthi dukkaṭaṁ; Saṁvutaṁ tīhi ṭhānehi, tamahaṁ brūmi brāhmaṇaṁ.

392You should graciously honor the one from whom you learn the Dhamma taught by the awakened Buddha, as a brahmin honors the sacred flame.

Yamhā dhammaṁ vijāneyya, sammāsambuddhadesitaṁ; Sakkaccaṁ taṁ namasseyya, aggihuttaṁva brāhmaṇo.

393Not by matted hair or family, or birth is one a brahmin. Those who are truthful and principled: they are pure, they are brahmins.

Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo; Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo.

394Why the matted hair, you simpleton, and why the skin of deer? The tangle is inside you, yet you polish up your outsides.

Kiṁ te jaṭāhi dummedha, kiṁ te ajinasāṭiyā; Abbhantaraṁ te gahanaṁ, bāhiraṁ parimajjasi.

395A personage who wears robes of rags, lean, their limbs showing veins, meditating alone in the forest, that’s who I declare a brahmin.

Paṁsukūladharaṁ jantuṁ, kisaṁ dhamanisanthataṁ; Ekaṁ vanasmiṁ jhāyantaṁ, tamahaṁ brūmi brāhmaṇaṁ.

396I don’t call someone a brahmin after the mother’s womb they’re born from. If they still have attachments, they’re just someone who says “worthy”. Having nothing, taking nothing: that’s who I declare a brahmin.

Na cāhaṁ brāhmaṇaṁ brūmi, yonijaṁ mattisambhavaṁ; Bhovādi nāma so hoti, sace hoti sakiñcano; Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.

397Having cut off all fetters they have no anxiety. They’ve slipped their chains and are detached: that’s who I declare a brahmin.

Sabbasaṁyojanaṁ chetvā, yo ve na paritassati; Saṅgātigaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.

398They’ve cut the strap and harness, the halter and bridle too, with cross-bar lifted, they’re awakened: that’s who I declare a brahmin.

Chetvā naddhiṁ varattañca, sandānaṁ sahanukkamaṁ; Ukkhittapalighaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.

399Abuse, killing, caging: they endure these without anger. Patience is their powerful army: that’s who I declare a brahmin.

Akkosaṁ vadhabandhañca, aduṭṭho yo titikkhati; Khantībalaṁ balānīkaṁ, tamahaṁ brūmi brāhmaṇaṁ.

400Not irritable or pretentious, dutiful in precepts and observances, tamed, bearing their final body: that’s who I declare a brahmin.

Akkodhanaṁ vatavantaṁ, sīlavantaṁ anussadaṁ; Dantaṁ antimasārīraṁ, tamahaṁ brūmi brāhmaṇaṁ.

401Like water from a lotus leaf, like a mustard seed off the point of a pin, sensual pleasures slip off them: that’s who I declare a brahmin.

Vāri pokkharapatteva, āraggeriva sāsapo; Yo na limpati kāmesu, tamahaṁ brūmi brāhmaṇaṁ.

402They understand for themselves the end of suffering in this life; with burden put down, detached: that’s who I declare a brahmin.

Yo dukkhassa pajānāti, idheva khayamattano; Pannabhāraṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.

403Deep in wisdom, intelligent, expert in the path and what is not the path; arrived at the highest goal: that’s who I declare a brahmin.

Gambhīrapaññaṁ medhāviṁ, maggāmaggassa kovidaṁ; Uttamatthamanuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ.

404Mixing with neither householders nor the homeless; a migrant with no bastion, few in wishes: that’s who I declare a brahmin.

Asaṁsaṭṭhaṁ gahaṭṭhehi, anāgārehi cūbhayaṁ; Anokasārimappicchaṁ, tamahaṁ brūmi brāhmaṇaṁ.

405They’ve laid aside violence against creatures firm and frail; not killing or making others kill: that’s who I declare a brahmin.

Nidhāya daṇḍaṁ bhūtesu, tasesu thāvaresu ca; Yo na hanti na ghāteti, tamahaṁ brūmi brāhmaṇaṁ.

406Not fighting among those who fight, quenched among those who have taken up arms, not grasping among those who grasp: that’s who I declare a brahmin.

Aviruddhaṁ viruddhesu, attadaṇḍesu nibbutaṁ; Sādānesu anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.

407They’ve discarded greed and hate, along with conceit and contempt, like a mustard seed off the point of a pin: that’s who I declare a brahmin.

Yassa rāgo ca doso ca, māno makkho ca pātito; Sāsaporiva āraggā, tamahaṁ brūmi brāhmaṇaṁ.

408The words they utter are polished, informative, and true, and don’t offend anyone: that’s who I declare a brahmin.

Akakkasaṁ viññāpaniṁ, giraṁ saccamudīraye; Yāya nābhisaje kañci, tamahaṁ brūmi brāhmaṇaṁ.

409They don’t steal anything in the world, long or short, tiny or huge, beautiful or ugly: that’s who I declare a brahmin.

Yodha dīghaṁ va rassaṁ vā, aṇuṁ thūlaṁ subhāsubhaṁ; Loke adinnaṁ nādiyati, tamahaṁ brūmi brāhmaṇaṁ.

410They have no hope in this world or the next; with no need for hope, detached: that’s who I declare a brahmin.

Āsā yassa na vijjanti, asmiṁ loke paramhi ca; Nirāsāsaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.

411They have no clinging, knowledge has freed them of indecision, they’ve arrived at the objective, freedom from death: that’s who I declare a brahmin.

Yassālayā na vijjanti, aññāya akathaṅkathī; Amatogadhamanuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ.

412They’ve escaped the chain of both good and bad deeds; sorrowless, stainless, pure: that’s who I declare a brahmin.

Yodha puññañca pāpañca, ubho saṅgamupaccagā; Asokaṁ virajaṁ suddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.

413Pure as the spotless moon, clear and unclouded, they’ve ended relish for rebirth: that’s who I declare a brahmin.

Candaṁva vimalaṁ suddhaṁ, vippasannamanāvilaṁ; Nandībhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.

414They’ve got past this grueling swamp of delusion, transmigration. Meditating in stillness, free of indecision, they have crossed over to the far shore. They’re quenched by not grasping: that’s who I declare a brahmin.

Yomaṁ palipathaṁ duggaṁ, saṁsāraṁ mohamaccagā; Tiṇṇo pāraṅgato jhāyī, anejo akathaṅkathī; Anupādāya nibbuto, tamahaṁ brūmi brāhmaṇaṁ.

415They’ve given up sensual pleasures, and have gone forth from lay life; they’ve ended rebirth in the sensual realm: that’s who I declare a brahmin.

Yodha kāme pahantvāna, anāgāro paribbaje; Kāmabhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.

416They’ve given up craving, and have gone forth from lay life; they’ve ended craving to be reborn: that’s who I declare a brahmin.

Yodha taṇhaṁ pahantvāna, anāgāro paribbaje; Taṇhābhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.

417They’ve thrown off the human yoke, and slipped out of the heavenly yoke; unyoked from all yokes: that’s who I declare a brahmin.

Hitvā mānusakaṁ yogaṁ, dibbaṁ yogaṁ upaccagā; Sabbayogavisaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.

418Giving up desire and discontent, they’re cooled and free of attachments; a hero, master of the whole world: that’s who I declare a brahmin.

Hitvā ratiñca aratiñca, sītibhūtaṁ nirūpadhiṁ; Sabbalokābhibhuṁ vīraṁ, tamahaṁ brūmi brāhmaṇaṁ.

419They know the passing away and rebirth of all beings; unattached, holy, awakened: that’s who I declare a brahmin.

Cutiṁ yo vedi sattānaṁ, upapattiñca sabbaso; Asattaṁ sugataṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.

420Gods, centaurs, and humans don’t know their destiny; the perfected ones with defilements ended: that’s who I declare a brahmin.

Yassa gatiṁ na jānanti, devā gandhabbamānusā; Khīṇāsavaṁ arahantaṁ, tamahaṁ brūmi brāhmaṇaṁ.

421They have nothing before or after, or even in between. Having nothing, taking nothing: that’s who I declare a brahmin.

Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṁ; Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.

422Captain of the herd, excellent hero, great seer and victor; unstirred, washed, awakened: that’s who I declare a brahmin.

Usabhaṁ pavaraṁ vīraṁ, mahesiṁ vijitāvinaṁ; Anejaṁ nhātakaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.

423One who knows their past lives, sees heaven and places of loss, and has attained the end of rebirth; a sage of perfect insight at the summit of spiritual perfection: that’s who I declare a brahmin. The Sayings of the Dhamma are complete.

Pubbenivāsaṁ yo vedi, saggāpāyañca passati; Atho jātikkhayaṁ patto, abhiññāvosito muni; Sabbavositavosānaṁ, tamahaṁ brūmi brāhmaṇaṁ. Brāhmaṇavaggo chabbīsatimo. Ettāvatā sabbapaṭhame yamakavagge cuddasa vatthūni, appamādavagge nava, cittavagge nava, pupphavagge dvādasa, bālavagge pannarasa, paṇḍitavagge ekādasa, arahantavagge dasa, sahassavagge cuddasa, pāpavagge dvādasa, daṇḍavagge ekādasa, jarāvagge nava, attavagge dasa, lokavagge ekādasa, buddhavagge nava, sukhavagge aṭṭha, piyavagge nava, kodhavagge aṭṭha, malavagge dvādasa, dhammaṭṭhavagge dasa, maggavagge dvādasa, pakiṇṇakavagge nava, nirayavagge nava, nāgavagge aṭṭha, taṇhāvagge dvādasa, bhikkhuvagge dvādasa, brāhmaṇavagge cattālīsāti pañcādhikāni tīṇi vatthusatāni. Satevīsacatussatā, catusaccavibhāvinā; Satattayañca vatthūnaṁ, pañcādhikaṁ samuṭṭhitāti. Dhammapade vaggānamuddānaṁ Yamakappamādo cittaṁ, pupphaṁ bālena paṇḍito; Arahanto sahassañca, pāpaṁ daṇḍena te dasa. Jarā attā ca loko ca, buddho sukhaṁ piyena ca; Kodho malañca dhammaṭṭho, maggavaggena vīsati. Pakiṇṇaṁ nirayo nāgo, taṇhā bhikkhu ca brāhmaṇo; Ete chabbīsati vaggā, desitādiccabandhunā. Gāthānamuddānaṁ Yamake vīsati gāthā, appamādamhi dvādasa; Ekādasa cittavagge, pupphavaggamhi soḷasa. Bāle ca soḷasa gāthā, paṇḍitamhi catuddasa; Arahante dasa gāthā, sahasse honti soḷasa. Terasa pāpavaggamhi, daṇḍamhi dasa satta ca; Ekādasa jarā vagge, attavaggamhi tā dasa. Dvādasa lokavaggamhi, buddhavaggamhi ṭhārasa; Sukhe ca piyavagge ca, gāthāyo honti dvādasa. Cuddasa kodhavaggamhi, malavaggekavīsati; Sattarasa ca dhammaṭṭhe, maggavagge sattarasa. Pakiṇṇe soḷasa gāthā, niraye nāge ca cuddasa; Chabbīsa taṇhāvaggamhi, tevīsa bhikkhuvaggikā. Ekatālīsagāthāyo, brāhmaṇe vaggamuttame; Gāthāsatāni cattāri, tevīsa ca punāpare; Dhammapade nipātamhi, desitādiccabandhunāti. Dhammapadapāḷi samattā.