What Does

the Buddha
Really
Teach?
Dhammapada

A collection of Gautama Buddha’s verses

Translated into English from the Sinhala Translation

By Venerable Kiribathgoda Gnanananda Thera

A Mahamegha Publication
Table of Contents
1. YAMAKA VAGGA: PAIRS.......................................................................................................................................................... 3
2. APPAMĀ DA VAGGA: DILIGENCE......................................................................................................................................... 3
3. CITTA VAGGA: THE MIND...................................................................................................................................................... 4
4. PUPPHA VAGGA: FLOWERS................................................................................................................................................... 4
5. BĀ LA VAGGA: THE FOOL........................................................................................................................................................ 5
6. PAṆ Ḍ ITA VAGGA: THE WISE................................................................................................................................................. 6
7. ARAHANTA VAGGA: THE LIBERATED ONE.................................................................................................................... 6
8. SAHASSA VAGGA: THE THOUSANDS................................................................................................................................. 7
9. PĀ PA VAGGA: EVIL.................................................................................................................................................................... 8
10. DAṆ Ḍ A VAGGA: VIOLENCE................................................................................................................................................. 8
11. JARĀ VAGGA: OLD AGE......................................................................................................................................................... 9
12. ATTA VAGGA: ONESELF........................................................................................................................................................ 9
13. LOKA VAGGA: THE WORLD.............................................................................................................................................. 10
14. BUDDHA VAGGA: THE BUDDHA.................................................................................................................................... 10
15. SUKHA VAGGA: HAPPINESS............................................................................................................................................. 11
16. PIYA VAGGA: THE DEAR.................................................................................................................................................... 11
17. KODHA VAGGA: ANGER..................................................................................................................................................... 12
18. MALA VAGGA: STAIN.......................................................................................................................................................... 12
19. DHAMMAṬ Ṭ HA VAGGA: ON DHAMMA........................................................................................................................ 13
20. MAGGA VAGGA: THE PATH............................................................................................................................................... 14
21. PAKIṆ Ṇ AKA VAGGA: MISCELLANEOUS...................................................................................................................... 14
22. NIRAYA VAGGA: HELL......................................................................................................................................................... 15
23. NĀ GA VAGGA: THE KING ELEPHANT.......................................................................................................................... 16
24. TAṆ HĀ VAGGA: CRAVING................................................................................................................................................. 16
25. BHIKKHU VAGGA: THE MONK........................................................................................................................................ 17
26. BRĀ HMAṆ A VAGGA: THE TRUE BRĀ HMIN............................................................................................................... 18

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1. YAMAKA VAGGA: PAIRS cial things, such as developing virtue, concentra-
tion, and wisdom, to be beneficial. They also know
1. All actions in this life are preceded by mind. the unbeneficial things to be unbeneficial. That is
Mind is their chief. They are made by mind. If one why they reach the most beneficial, Nibbāna.
speaks or acts with an impure mind, suffering fol-
13. Just as rain breaks through a poorly roofed
lows one like the wagon wheel that follows the foot
house, lust penetrates the mind that has not been
of the ox.
developed by calming and insight meditations.
2. All actions in this life are preceded by mind.
14. Just as rain does not break through a well
Mind is their chief. They are made by mind. If one
roofed house, lust never penetrates the mind that
speaks or acts with a pure mind, happiness follows
has been well developed by calming and insight
one like one’s never-departing shadow.
meditations.
3. “He abused me, he attacked me, he defeated me,
15. The evil-doer grieves in this life and in the next.
and he robbed me.” Those who harbour such
He grieves in both worlds. He laments and is af-
thoughts will never end their hatred.
flicted, seeing his own defiled actions.
4. “He abused me, he attacked me, he defeated me,
16. The maker of merit rejoices in this life and in
and he robbed me.” Those who do not harbour
the next. He rejoices in both worlds. He rejoices
such thoughts will end their hatred.
and is delighted, seeing his own pure actions.
5. Hatred never ends through hatred; by non-ha-
17. The evil-doer feels regret in this life and in the
tred alone does it end. This is an eternal law in this
next. He feels regret in both worlds. He is regretful
world.
knowing, “I have done evil.” He is more regretful
6. The people who quarrel do not realize that one once he is reborn in the plane of misery.
day through these quarrels they will die, but those
18. The maker of merits is delighted in this life and
who do realize this fact settle their quarrels.
in the next. He is delighted in both worlds. He is
7. Whoever lives focused on pleasant things, with delighted in knowing, “I have made merit.” He is
their sense faculties unguarded, immoderate in delighted even more once he is reborn in heaven.
eating, lazy and sluggish, will be overpowered by
19. Even though the negligent person preaches
Māra, just as a storm throws down a weak tree.
much Dhamma to others, he does not practice ac-
8. Whoever lives focused on the unpleasant nature cordingly. He is like a cowherd who only counts
of things, with their sense faculties guarded, mod- the cows of others. He does not attain the stages of
erate in eating, faithful and diligent, will not be enlightenment as a monk.
overpowered by Māra, just as a storm cannot shake
20. Even if the person practicing Dhamma preaches
a rocky mountain.
little to others, he lives according to the Dhamma.
9. Whoever is defiled, devoid of self-control and With developed knowledge and a well-freed mind,
truthfulness and yet wears the monk’s robe is he abandons passion, hatred, and delusion. Not
surely not worthy of the robe. clinging to anything in this world or the next, he
10. Whoever has removed defilements, is well es- attains the stages of enlightenment as a monk.
tablished in virtue, and is filled with self-control
and truthfulness is indeed worthy of the robe. 2. APPAMĀDA VAGGA: DILIGENCE
11. In this world, there are unbeneficial things.
21. The one who develops virtue, concentration,
Some people mistake these unbeneficial things to
and wisdom diligently reaches the deathless, Nib-
be beneficial. They also mistake the beneficial
bāna. The negligent, one who is intoxicated by
things, such as developing virtue, concentration,
sense pleasures, repeatedly dies. The diligent
and wisdom, to be unbeneficial. They are en-
Dhamma practitioner goes beyond death. The neg-
veloped in wrong thoughts. They never reach what
ligent are as if already dead.
is beneficial.
22. The diligent, wise Dhamma practitioner clearly
12. Based on right view, some people always think
understands the difference between diligence and
right thoughts. These wise people know the benefi-
negligence. Delighting in the dwelling of the noble
3
ones which is the thirty-seven aids to enlighten- 3. CITTA VAGGA: THE MIND
ment, they rejoice in diligence.
33. The mind is so fickle and agitated. It is very dif-
23. Wise, energetic disciples of the Buddha medi-
ficult to protect and very challenging to guard
tate frequently. Working hard, they practice the
from evil. The wise person straightens his mind as
Dhamma, giving it top priority. They experience
an arrow maker straightens an arrow shaft.
the incomparable freedom from bondage, Nibbāna.
34. Like a fish that is pulled out of the water and
24. The wise person is energetic, mindful, pure in
thrown on the dry ground thrashes about and
conduct, considerate in action, self-restrained, and
quivers, the mind thrashes about from thought to
righteous. That diligent person’s glory grows day
thought. That is why one should try to escape from
by day.
the realm of Māra.
25. The wise disciple of the Buddha practices the
35. The mind is so difficult to subdue. It is unreli-
Dhamma energetically, diligently, with self-re-
able. It seizes whatever it desires. Good indeed, it is
straint, and with self-control. He makes for himself
to tame such a mind. A tamed mind brings happi-
the island called Nibbāna, which no flood can over-
ness.
whelm.
36. It is so difficult to detect the true nature of the
26. Unwise, foolish people indulge in sense plea-
mind. The mind is extremely subtle and seizes
sures. They are caught up in negligence. But the
whatever it desires. A guarded mind brings happi-
wise protect diligence as their best treasure.
ness.
27. [Unwise, foolish people waste their life cele-
37. The mind dwells in the cave of the heart. It is
brating auspicious times.] Do not give yourself to
without a body and wanders far and alone. Those
negligence; do not become intoxicated with sense
who restrain this mind will be freed from Māra’s
pleasures. Do not indulge in sense pleasures. If you
bonds.
meditate diligently you can attain great happiness.
38. If one’s mind is not firm in the Dhamma prac-
28. The wise disciple of the Buddha drives away
tice, if he does not know true Dhamma, and if his
negligence with diligence. Ascending from the
faith wavers, his wisdom never matures.
palace of wisdom, freed from sorrow, this sage
looks at sorrowing people. It is like someone stand- 39. Because the mind of the energetic meditator is
ing on a mountain observing those on the ground not soaked by lust, nor afflicted by hate—and be-
below. cause he has gone beyond both merit and demerit
—there is no fear in him at all.
29. The wise sage is diligent among the negligent.
He is awake and meditates when others sleep. He 40. Realizing that this body is as fragile as a clay
advances like a swift horse leaving the weak one pot, guarding the mind like a well-guarded city,
behind. one should battle Māra with the sword of wisdom.
Then, one should protect what has been won, and
30. Sakka, the leader of gods, collected lots of merit
never find a resting place in this journey of re-
diligently when he was in the human world as the
births.
youth Magha. That is how he became the greatest
of the gods. Diligence is always praised by Buddhas, 41. This body indeed will not last long. Once the
and negligence is always despised. consciousness is released from the body, it will be
cast aside and lie on the ground, like a useless log.
31. The monk who delights in diligence and fears
negligence reaches Nibbāna, destroying all bonds, 42. Whatever harm an enemy does to an enemy or
large and small, like a fire burning everything in its a hater to a hater, a wrongly directed mind does
path. greater harm to oneself.
32. The monk who delights in diligence and fears 43. Neither mother, nor father, nor any other rela-
negligence is incapable of losing wholesome quali- tive can help one establish one’s mind on the
ties. He is close to Nibbāna. Dhamma. One becomes a great person due to one’s
well directed mind.

4
4. PUPPHA VAGGA: FLOWERS grateful person does travel against the wind. The
scent of his virtues spreads in all directions.
44. Who will overcome this earth? Who will over-
55. Of all the fragrances—sandalwood, rosebay, wa-
come this plane of misery? Who will overcome this
ter lily, and jasmine—the fragrance of virtue is the
world with its gods? Who will realize well taught
sweetest.
words of Dhamma, as an expert garland maker se-
lects beautiful flowers? 56. Slight is the scent of rosebay or sandalwood,
but the scent of the virtuous is supreme, drifting
45. The trainee in the Dhamma path will overcome
even to heaven.
this earth. He will overcome the plane of misery.
He will overcome this world with its gods. The 57. The liberated ones are virtuous and practice the
trainee will realize the well taught words of Dhamma diligently. They are freed from suffering
Dhamma, as an expert garland maker selects beau- by the realization of the Noble Truths. Māra never
tiful flowers. finds the path by which they are liberated.
46. Understanding that this body is fragile like 58. In the roadside ditch, in a heap of rubbish,
foam, realizing life’s mirage-like nature, cutting off blooms a lotus, sweet smelling and pleasing to the
Māra’s flowers of defilements, go beyond the sight eyes.
of Māra! 59. In the same way, among the rubbish heap of
47. The person obsessed by sense pleasures chases unaware ordinary people, the disciple of the
after them as a garland maker searches for flowers. Supreme Buddha shines brightly with wisdom.
Māra carries away that person to the plane of mis-
ery like a great flood sweeps away a sleeping vil- 5. BĀLA VAGGA: THE FOOL
lage. 60. Night is long for one lying awake. Seven miles is
48. The person obsessed by sense pleasures chases long for one exhausted. The journey of rebirth is
after them as a garland maker searches for flowers. long for fools who do not realize the true Dhamma.
Although he has not fully satisfied himself with 61. You should find a friend who has better quali-
sense pleasures, Māra brings him under his con- ties than you or has equal qualities. If you do not
trol. find such a friend, with great determination, you
49. As a bee gathers nectar from the flower and should live alone. There is no friendship with fools.
flies away without harming the flower’s beauty or 62. The fool is occupied with worldly things saying,
its fragrance, just so the sage goes on his alms “I have children! I have wealth!” In reality, one’s
round in the village. self is not even one’s own. How then are children?
50. Do not consider what is false in what others say How then is wealth?
or what they have or have not done. Consider in- 63. The fool who knows his foolishness is wise to
stead what you have or have not done. that extent. But a fool who considers himself wise
51. A beautiful flower that is colourful but without is the one indeed to be called a fool.
fragrance is not perfect. In the same way, the well 64. Though a fool associates with a wise person for
spoken words of the Buddha become fruitless for his entire life, he never understands the Dhamma
the person who does not practice them. like the spoon that never tastes the flavour of soup.
52. A beautiful flower that is colourful and also fra- 65. Though a wise person associates with a wise
grant is perfect. In the same way, well spoken person only for a moment, he quickly realizes this
words of the Buddha become fruitful for the person Dhamma, like the tongue that tastes the flavour of
who practices them. the soup.
53. As an expert garland maker makes many gar- 66. Fools with no wisdom act as their own enemies.
lands from a heap of flowers, you who obtained the They live doing much evil. Eventually, their evil
human life should do many wholesome deeds. deeds will bear bitter fruit.
54. The scent of flowers does not go against the 67. No deed is good that one regrets having done.
wind. The scent of sandalwood, jasmine, and rose- No deed is good if the result is to be experienced
bay does not go against the wind. But the scent of a with weeping and a tear-streaked face.
5
68. A deed is good when one does not regret having 79. The wise person tranquilises his mind through
done it. A deed is good if the result is to be experi- the realization of Dhamma. He lives happily rejoic-
enced with joy and delight. ing in the Dhamma. He always delights in the true
69. As long as the results of evil deeds have not Dhamma taught by the noble ones.
ripened, the fool thinks doing evil is as sweet as 80. Irrigators guide water to wherever it is needed.
honey. But when the evil deeds ripen, then the fool Arrow makers shape arrows to fit to task. Carpen-
suffers greatly. ters fashion wood for the desired design. The wise
70. The foolish ascetic who eats food with the tip of tame themselves in the same way.
a blade of grass, month after month, is not worth a 81. As a solid mass of rock is not shaken by a storm,
sixtieth part of the lives of the liberated ones who so too the wise are not moved by praise or blame.
have realized the Dhamma. 82. As a deep lake that is clear and still, so too are
71. It is true that fresh milk curdles immediately, the wise, having listened to the true Dhamma.
but the result of one’s evil deed does not ripen im- 83. Noble people let go of desire for everything.
mediately. Rather, smoldering like fire covered by They do not speak deceptively in order to gain
ashes, the result of the evil deed follows the fool pleasures and desires. Touched by happiness or un-
looking for a chance to ripen. happiness, the wise show no elation or depression.
72. The knowledge gained by the fool leads to his 84. The wise person neither commits evil for his
own ruin. He destroys his remaining goodness en- own sake nor for the sake of others. He neither de-
tirely. Finally, he cuts off his own head, namely his sires children, nor wealth, nor kingdom unfaith-
own wisdom. fully. He does not desire any success by unrigh-
73. The foolish monk always desires to gain honour teous means. He is indeed virtuous, wise, and right-
from others. He seeks leadership over fellow eous.
monks. He is greedy for authority in the monaster- 85. Few, among humans, cross over the journey of
ies. He desires gifts and homage from household- rebirth to the farther shore called Nibbāna. The
ers. rest, the majority of people, only run about on this
74. The foolish monk thinks, “both householders shore.
and monks must seek advice only from me. In ev- 86. Those who act according to the perfectly taught
ery task, they must follow my instructions.” These Dhamma will reach Nibbāna, by crossing the realm
intentions only increase his evil wishes and pride. of Māra, which is difficult to cross.
75. The way to worldly gain, honour, fame, and 87. The wise person abandons unwholesome things
praise is one thing. The way to Nibbāna is another. and cultivates wholesome things. Then, abandon-
The monk, the disciple of the Buddha, clearly un- ing household life, that person becomes a monk or
derstands this distinction. Therefore, he does not a nun and enters the solitude, which is hardly en-
delight in honour. His top priority is living in seclu- joyed by ordinary people.
sion. 88. The wise person seeks delight in solitude, aban-
doning sense pleasures. Heading towards ultimate
6. PAṆḌITA VAGGA: THE WISE purification, he cleanses himself of the things that
76. When the wise person sees your faults, he defile the mind.
points them out and helps you to improve. It is as if 89. Liberated ones’ minds have reached full matu-
he guides you to a hidden treasure. Associate with rity in the enlightenment factors. Giving up all
such a wise person. As a result, only good will grasping, they delight in Nibbāna. Since they have
come, not bad. destroyed impurities, they glow with wisdom. They
77. A noble friend advises you, instructs you, and are the ones who attain ultimate freedom in this
restrains you from doing evil. Such a noble friend world.
is pleasing to grateful people but displeasing to the
ungrateful.

6
7. ARAHANTA VAGGA: THE 99. Delightful are forests, where the sense plea-
sure-seekers do not delight. There, the liberated
LIBERATED ONE ones delight, for they seek no sense pleasures.
90. The liberated one has reached the end of the
journey of rebirths. He is freed of sorrow. He is lib- 8. SAHASSA VAGGA: THE THOUSANDS
erated in all ways. He is released from all bonds;
100. Better than a thousand unbeneficial words is
therefore, no fever of passion exists in him.
one beneficial word which, having been heard,
91. The liberated ones are well established in mind- brings peace.
fulness. They are always focused on the purity of
101. Better than a thousand unbeneficial verses is
their mind. They are not attached to anything. Like
one beneficial line of verse which, having been
swans flying from a lake, they abandon their
heard, brings peace.
dwelling places time after time and leave unat-
tached. 102. Better than reciting a hundred unbeneficial
verses is one line of Dhamma which, having been
92. The liberated ones do not store up material
heard, brings peace.
items. They have understood the real nature of the
food they consume. Their minds are focused on the 103. Greater than a person who conquers a thou-
meditative objects of emptiness, signlessness, and sand people in battle a thousand times is the per-
Nibbāna. Their path cannot be traced, like that of son who conquers himself in the battle of defile-
birds in the sky. ments.
93. The liberated ones have destroyed all impuri- 104. Certainly it is better to conquer oneself than
ties. They are unattached to food. Their minds are others. The person who tames himself and always
focused on the meditative objects of emptiness, restrains sense faculties wins the battle.
signlessness, and Nibbāna. Their steps cannot be 105. Neither a god, nor a divine musician, nor
traced, like that of birds in the sky. Māra, nor brahma, can turn into defeat the victory
94. The liberated ones’ sense faculties are well sub- of a person who has conquered himself.
dued like horses well trained by a charioteer. They 106. Better than a thousand ritual sacrifices offered
have abandoned conceit and are without impuri- every month for a hundred years is one moment’s
ties. Even the gods cherish such liberated ones who gift offered to a liberated one who has fully devel-
have unshaken minds. oped his mind.
95. The liberated one does not offend anyone. He is 107. Better than a hundred years in the forest tend-
not shaken by ups and downs like the great earth. ing a ritual fire is one moment’s gift offered to a
He is firm in virtue like a deep established stone liberated one who has fully developed his mind.
pillar. He is like a lake without mud. For such liber- 108. Whatever gift or offering a merit-seeker might
ated ones, there is no more wandering in the jour- perform in an entire year is not worth one-fourth
ney of rebirths. as much as worshipping the liberated ones.
96. The liberated one is calm in mind, calm in 109. For the person who worships virtuous people
speech, and calm in action. He is liberated through and always reveres and serves the elders, four
right understanding. Such a person is fully at things increase: long life, beauty, happiness, and
peace. power.
97. If someone has gone beyond faith and obtained 110. Better it is to live one day virtuous and medi-
personal experience, is not grateful to the five tative than to live a hundred years devoid of virtue
groups of clinging, has severed the links of the de- and stillness of mind.
pendent origination, has destroyed the potential 111. Better it is to live one day wise and meditative
for rebirth, and has thrown out all defilements, he than to live a hundred years devoid of wisdom and
truly is the most excellent of humans. stillness of mind.
98. Whether in a village, forest, valley, or on a hill, 112. Better it is to live one day energetic and reso-
wherever liberated ones dwell, delightful indeed, is lute than to live a hundred years lazy and sluggish.
that place.

7
113. Better it is to live one day seeing the arising 125. Like fine dust thrown against the wind, the re-
and passing of five groups of clinging than to live a sult of evil comes back to the fool who offends a
hundred years without ever seeing their arising harmless, pure, liberated one.
and passing. 126. Some are reborn in a womb. Evil doers are re-
114. Better it is to live one day experiencing Nib- born in hell. Merit-makers go to heaven. Those
bāna than to live a hundred years without ever ex- without impurities attain ultimate freedom at pass-
periencing Nibbāna. ing away.
115. Better it is to live one day realizing the 127. You will not find a place in the world—not in
Supreme Dhamma than to live a hundred years the sky, not in the middle of the ocean, not inside a
without ever realizing the Supreme Dhamma. mountain cave—where you can escape from the re-
sults of your evil deeds.
9. PĀPA VAGGA: EVIL 128. You will not find a place in the world—not in
116. Be quick to do meritorious deeds involving the sky, not in the middle of the ocean, not inside a
generosity, virtue, and meditation! Restrain your mountain cave— where death will not overtake
mind from evil! When one is slow to make merit you.
one’s mind delights in evil.
117. Having done something evil, do not repeat it;
10. DAṆḌA VAGGA: VIOLENCE
do not wish to do it again. Suffering is another 129. All beings tremble at violence. All beings fear
name for evil. death. Putting yourself in the place of another, do
118. Having done something meritorious, repeat it, not kill or influence others to kill.
wish for it. Happiness is another name for merit. 130. All beings tremble at violence. Life is dear to
119. Evil deeds seem to be sweet for the evil doer as all. Putting yourself in the place of another, do not
long as the evil has yet to ripen. But when the evil kill or influence others to kill.
ripens, the evil doer sees the painful results of his 131. If desiring happiness, one uses violence to
evil deeds. harm beings who also desire happiness, one will
120. Meritorious deeds seem to be bitter as long as not find happiness after death.
they have yet to ripen. But when the meritorious 132. If desiring happiness, one does not use vio-
deeds ripen, the merit-maker will see the pleasant lence to harm beings who also desire happiness,
results of his meritorious deeds. one will find happiness after death.
121. Do not think lightly of evil, saying, “It will not 133. Do not speak harshly to anyone. What you say
come back to me!” Drop by drop is the water pot will be said back to you. Aggressive speech is
filled. Likewise, the fool gathering it little by little painful, and retaliation will overtake you.
is filled with evil. 134. If, like a silenced broken metal bowl, you re-
122. Do not think lightly of merit, saying, “It will strain your speech and silence yourself, you have
not come back to me!” Drop by drop is the water approached Nibbāna. Then no hostility will be
pot filled. Likewise, the wise person gathering it lit- found in you.
tle by little is filled with merit. 135. As a cowherd drives cows to a meadow with a
123. A merchant with great wealth but with few stick, so does aging and death drive beings to the
employees avoids dangerous routes. The person end of their life.
who loves life avoids poison. So should you avoid 136. When the fool commits evil deeds, he does not
evil deeds. realise their seriousness. Eventually those people
124. A hand that has no wounds can carry any poi- lacking wisdom are scorched by the results of their
son. Without a wound, poison does not enter into own deeds, like someone burned by fire.
the body. In the same way, there are no evil conse- 137-140. Whoever uses violence to harm the non-
quences for one who does no evil. violent and compassionate liberated ones will soon
face one of ten miseries: intense physical pain, dis-
aster, bodily injury, insanity, serious illness, op-
8
pression from rulers, grave charges, loss of rela- 150. This body is like a city that is built of bones,
tives, wealth destroyed, or houses consumed by plastered with flesh and blood. It is surely subject
fire. With the breakup of the body, the foolish one to aging and death. It is this same body that be-
is reborn in hell. comes an object for conceit and ungratefulness.
141. No nakedness or matted hair, no stained teeth, 151. Even gorgeous royal chariots wear out, and in-
no fasting, no lying on the ground, no smearing deed this body too wears out. But the good quali-
oneself with ashes and dust, no sitting on the heels ties of noble people do not decay. Thus, calm sages
as austerities can purify the life of an ordinary per- teach this truth to the grateful people.
son who has not overcome doubt. 152. The person who lacks Dhamma knowledge
142. Even though he is well adorned, if he practices grows old like a bull. He grows only in flesh, but his
the Dhamma, is calm, is restrained in senses, is es- wisdom does not grow.
tablished well in the path of Nibbāna, is celibate, 153. Through many births, in this journey of mis-
and has given up violence towards all beings-he ery, I have wandered on and on, searching for the
truly is a Brāhmin, an ascetic, a monk. builder of this house of suffering. To be born again
143. Rarely found is the person in this world who is and again is indeed suffering!
restrained by shame of wrong doing. That person 154. Oh house-builder, you are seen! You will not
restrains himself by disliking blame as a thorough- build a house for me again. All the rafters are bro-
bred horse avoids the whip disliking punishment. ken into pieces and the ridgepole is shattered. My
144. The thoroughbred horse struck by the whip mind has reached the unconditioned. I have at-
becomes more alert. In the same way, you also tained the destruction of craving.
must become disenchanted with this journey of re- 155. Those who, in their youth, have not lived the
births. With faith, virtue, effort, and stillness of chaste life, practiced the Dhamma, or have failed to
mind you must practice the Dhamma diligently. acquire wealth are staring off into empty space like
You must make decisions only through insight. old cranes in a pond without fish.
Your realization must match your conduct. With 156. Foolish people, in their youth, do not live the
establishing mindfulness, destroy this great suffer- chaste life, nor do they practice the spiritual path.
ing. They do not even acquire wealth. They lie sighing
145. Irrigators guide water to wherever it is over the past like worn out arrows shot from a
needed. Arrow makers shape arrows to fit to task. bow.
Carpenters fashion wood for the desired design. In
the same way, the obedient ones tame themselves. 12. ATTA VAGGA: ONESELF
11. JARĀ VAGGA: OLD AGE 157. If one holds oneself dear, one should guard
oneself with care. Avoiding evil, the wise person
146. When this world is burning all over by the should watch over himself at least in one of these
flames of passion, hate, delusion, aging, sickness, three stages of life—childhood, adulthood, or old
death, sorrow, lamentation, pain, grief, and de- age.
spair, why this laughter? Why this joy? Surrounded 158. One should first establish oneself in good qual-
by the darkness of ignorance, why do you not ities; then only should one instruct others. Thus,
search for light? the wise person will not be stained.
147. Look at the true nature of this body! Though 160. Oneself, indeed, is one’s own protector. Who
decorated beautifully, this body is a skeleton plas- else could the protector be? With oneself well
tered by heaps of flesh. It is a series of illnesses. tamed, one can obtain the protection of Dhamma
Though ignorant people consider it with much ap- which is hard to obtain.
preciation, in this body there is nothing stable or
lasting. 161. The evil a foolish person does by himself, born
of himself, and produced by himself, grinds him as
149. These grey skulls are like dried gourds that lie the diamond which was produced by the gems
scattered about in autumn. Upon seeing them, how grinds similar types of gems.
can one seek delight in sense pleasures?
9
162. The plant vines with big leaves cover the sal 174. All beings in this world are blinded by the
tree on which it grows. As a result, eventually the darkness of ignorance. Only a few see the true na-
tree breaks down. In the same way, the person who ture. As only a few birds escape from the net of the
completely covers himself with his own corrupt bird hunter, few beings go to heaven.
conduct does to himself what an enemy wishes for 175. Swans fly in the sky. Liberated ones with psy-
him. chic powers travel through the air. Having con-
163. Easy to do are things that are bad and harmful quered Māra and his army, those wise sages are led
to oneself. However, it is very difficult to do things away from the world.
that are good and beneficial for oneself. 176. A liar who violates the one law of truthfulness,
164. The fool, relying on evil views, scorns the rejects the existence after death. Therefore, there
teaching of the liberated ones who live righteously. is no evil that he cannot do.
The fool produces fruit that destroys himself, like 177. Truly, misers never go to heaven. Fools, in-
the bamboo tree produces fruit bringing its own deed, never praise generosity. But the wise rejoice
destruction. in generosity, and so find happiness hereafter.
165. Through one’s own evil deeds one is defiled. 178. Better than sole dominance over the earth, go-
By avoiding evil deeds one is purified. Purity or im- ing to heaven, or lordship over all the worlds is the
purity entirely depends on oneself; no one can pu- fruit of stream entry.
rify another.
166. Do not lose your own welfare for the sake of 14. BUDDHA VAGGA: THE BUDDHA
others’ welfare. Clearly understand your own wel-
fare which is the attainment of enlightenment. 179. The Buddha’s victory over defilements cannot
Therefore, work hard to be a liberated one. be undone. Nothing in the world follows him to
challenge it. The Buddha’s field of knowledge is
limitless. Defilement-free is his path. By what track
13. LOKA VAGGA: THE WORLD can you trace such a trackless Buddha?
167. Do not chase after sense pleasures; they are in- 180. Craving is like a net; it wraps beings up in exis-
ferior in the world. Do not live with negligence. Do tence. That craving no longer exists in the Buddha.
not follow a wrong view. Do not prolong the jour- Therefore, there is no way that one can tempt the
ney of rebirths. Buddha towards existence. The Buddha’s field of
168. Do not be negligent! Rouse yourself! Practice knowledge is limitless. Defilement-free is his path.
the Dhamma, living a life of good conduct. The By what track can you trace such a trackless Bud-
Dhamma practitioner lives happily, both in this dha?
world and the next. 181. The Buddhas are wise and devoted to medita-
169. Practice the Dhamma, living a life of good con- tion and delight in the peace of renunciation. Such
duct. Do not live a life of bad conduct. The Dhamma mindful ones, The Buddhas, even the gods hold
practitioner lives happily, both in this world and dear.
the next. 182. It is difficult to be born as human. Difficult is
170. If one sees the world as a water bubble that is the life of beings. It is difficult to gain the opportu-
subject to destruction, and as a mirage that will nity to hear the true Dhamma. Rare is the appear-
soon disappear, one will not be seen by Māra. ance of Buddhas.
171. Come, look at the true nature of this world, 183. To avoid all evil, to cultivate wholesome quali-
which is like a decorated royal chariot. Fools floun- ties, and to cleanse one’s mind—this is the teaching
der in this world, but the wise have no attachment of the Buddhas.
to this world. 184. Patience is the highest virtue. The Buddhas
172. Whoever was negligent before but later does say that Nibbāna is supreme. One who destroys
no evil illuminates this world like the moon freed others is no monk; one who harms others is no
from clouds. monk.

10
185. Not disparaging others, not destroying lives, 198. Ah, so happily we live, without affliction
practicing restraint by the monastic rules, modera- among those afflicted by defilements. Among af-
tion in food, dwelling in far away secluded forest flicted people, we live without affliction.
monasteries, and devotion to meditation—this is 199. Ah, so happily we live, without agitation
the teaching of the Buddhas. among those agitated by the pursuit of sense plea-
186. Not even with a shower of gold coins would a sures. Among people who are agitated, we live
person find satisfaction in sense pleasures. They without agitation.
only give little gratification but much suffering. 200. Ah, so happily we live, we who have no defile-
The wise person understands this reality. ments. We shall feast on joy, as do the gods in the
187. The disciple of the fully enlightened Buddha Ābhassara brahma world.
finds no delight even in heavenly pleasures. He de- 201. Victory gives rise to hate; the defeated dwell
lights in the destruction of craving, Nibbāna. in pain. Giving up both victory and defeat, the sage
188. People threatened by fear go to many refuges: dwells happily.
to mountains, forests, parks, trees, and shrines. 202. There is no fire like lust, no crime like hate, no
189. Going for refuge to mountains, forest, parks, suffering like the five groups of clinging, and no
trees, and shrines is never a secure refuge; none of happiness higher than Nibbāna.
these is a supreme refuge. By going to such a 204. Good health is the most precious gain; and
refuge, one is not released from all suffering. happiness born from realisation of the truth is the
190. If one has gone for refuge to the Buddha, the greatest wealth. Trust is the greatest relative; Nib-
teaching of the Buddha, and the disciples of the bāna the highest happiness.
Buddha, he will realize with developed wisdom the 205. By tasting the flavour of solitude and drinking
Four Noble Truths. the flavour of the excellent peace, Nibbāna, the
192. Going for refuge to the Buddha, the teachings monk becomes free of distress and evil.
of the Buddha, and the disciples of the Buddha is 206. It is good to see the noble ones; their company
the secure refuge; this is the supreme refuge. By is always a delight. Free from the sight of fools, be-
going to this refuge, one is released from all suffer- ings will always be happy.
ing. 207. One who keeps company with fools will be sad
193. The birth of the best of men, the Buddha is for a long, long time. Living with fools is painful, as
very rare; such a person is not born everywhere. is living with enemies. Living with the wise is de-
Where such a wise hero is born, that entire clan lightful, like relatives gathered together.
flourishes in happiness. 208. Therefore, follow the noble ones, who are en-
194. To see the Buddhas is happiness. The hearing ergetic, wise, knowledgeable, committed to virtue,
of the true Dhamma is happiness. The harmony of and dutiful. One should follow such a grateful per-
the disciples of the Buddha is happiness. The dili- son who is truly wise, as the moon always dwells in
gent Dhamma practice of those in harmony is hap- the sky.
piness.
195-196. He who offers gifts to those worthy of of- 16. PIYA VAGGA: THE DEAR
ferings, the Buddha or his disciples who have tran-
scended obsessive thinking, passed beyond sorrow 209. Some people practice what they should not;
and lamentation. The merit of those who venerate they do not practice the greatest thing, the
such peaceful and fearless ones can never be calcu- Dhamma. Clinging to what is dear, they abandon
lated by any measure. what is beneficial, but later they envy those who
have succeeded in Dhamma practice.
15. SUKHA VAGGA: HAPPINESS 210. Do not get too attached, even to your loved
ones. Have no fellowship with disagreeable people.
197. Ah, so happily we live, without hate among Not seeing your loved ones is suffering; seeing the
those with hate. Among people who hate, we live disagreeable is also suffering.
without hate.

11
212. Longing gives rise to sorrow; longing gives rise ways focused on Nibbāna—their impurities fade
to fear. For someone released from longing, there away.
is no sorrow; so, from what would fear arise? 227. Ancient is this situation, oh Atula, it is not just
213. Affection gives rise to sorrow; affection gives true today: people criticize one sitting silently,
rise to fear. For someone released from affection, they criticize one speaking much, and they criti-
there is no sorrow; so, from what would fear arise? cize one speaking moderately. There is no one in
214. Desire gives rise to sorrow; desire gives rise to the world who is not criticized.
fear. For someone released from desire, there is no 228. No person can be found who has been, is, or
sorrow; so, from what would fear arise? will be only criticized or only praised.
215. Sense desire gives rise to sorrow; sense desire 229. When a wise person praises somebody, he does
gives rise to fear. For someone released from sense so after carefully observing that person’s flawless
desire, there is no sorrow; so, from what would fear character, wisdom, virtue, and stillness of mind.
arise? 231. Guard against anger erupting in your body; be
216. Craving gives rise to sorrow; craving gives rise restrained with your body. Abandoning bodily mis-
to fear. For someone released from craving, there conduct, practice good conduct with your body.
is no sorrow; so, from what would fear arise? 232. Guard against anger erupting in your speech;
217. If someone is virtuous, has insight into the be restrained with your speech. Abandoning verbal
Four Noble Truths, is established in the Dhamma, is misconduct, practice good conduct with your
truthful, and is endowed with righteous living— speech.
people hold that person dear. 233. Guard against anger erupting in your mind; be
219-220. Relatives, friends, and companions wel- restrained with your mind. Abandoning mental
come a long-absent person returning from abroad. misconduct, practice good conduct with your
Like wise in passing from this world to the next, mind.
the merit one has collected welcomes him. 234. The wise are restrained in body, restrained in
speech, and restrained in mind. They are fully re-
17. KODHA VAGGA: ANGER strained.
221. Give up anger, give up conceit, and overcome
all bonds of existence. There is no suffering for an 18. MALA VAGGA: STAIN
enlightened one who does not cling to mentality 235. Your life is now like a yellowed, withered leaf.
and materiality. The wardens of hell are standing by. You have
222. The one who keeps anger in check as it arises, reached death’s door of downfall. Yet, it seems that
as a charioteer controls a speeding chariot, him I you have made no merit as provision for your jour-
call a true charioteer. Others are merely rein-hold- ney!
ers. 236. Make an island for yourself. Be quick in mak-
223. Conquer anger with non-anger, conquer ing effort and become a wise person. Remove the
wickedness with goodness, conquer stinginess with stain of defilements and become undefiled. Enter
giving and conquer a liar with truth. the divine realm of the noble ones.
224. Speak the truth; do not get angry; and when 237. You are now at the end of your life. You are
asked, give even if you have only a little. By these headed to the presence of the King of Hell. You
three actions one can reach the presence of the have not got much time to live. Yet it seems that
gods. you have made no merit as provision for your jour-
225. The sages are harmless, they are ever re- ney!
strained in body, and they go to the deathless state, 238. Make an island for yourself. Be quick in mak-
Nibbāna, where having gone, they do not sorrow. ing effort and become a wise person. Remove stain
226. Those who practice the Dhamma constantly of defilements and become undefiled. You must
day and night, devoted to meditation, and are al- not come back again to this world of birth and de-
cay.

12
239. The wise person, gradually, bit by bit, moment 19. DHAMMAṬṬHA VAGGA: ON
by moment, must cleanse his mind of the stain of
defilements as a gold smith cleanses gold by re- DHAMMA
moving stains. 256. If a judge rules unfairly in a case he is not just.
240. As rust born from iron eats away the very iron The wise person makes decisions by properly in-
that formed it, so does the reckless behaviour of a vestigating both right and wrong.
monk lead him to the plain of misery. 257. He who does not judge a case unfairly, that
241. Oral teachings become stained when not re- wise person is protected by the Dhamma. He is
cited frequently, homes become stained by inactiv- called the one who is established in the Dhamma.
ity, laziness stains physical beauty, and negligence 258. One is not wise only because one speaks a lot.
stains the guardian. If one does not cause fear in others, is devoid of
242. Misbehaviour is a stain in a woman. Stinginess hate, and is fearless, one can truly be called a wise
is a stain in a giver. Stains, indeed, are all evil person.
things, both in this world and the next. 259. One is not an upholder of the Dhamma only
243. Ignorance is the greatest stain among all because he preaches a lot. Having heard even a lit-
stains. Having removed this stain, monks become tle, if one experiences the Dhamma personally and
stainless! is never negligent of the Dhamma practice, one is
245. Difficult is life for someone who has shame of indeed an upholder of the Dhamma.
wrongdoing, who is always searching for purity, in- 260. Grey hair does not make a monk an elder.
nocent, cautious, and values righteous living. Someone ripe only in age is called “an old fool”.
248. Good man, know this: evil destroys one’s re- 261. If there is truthfulness, Dhamma, harmless-
straint. Do not let greed and wickedness drag you ness, restraint, and self-control in a monk and if
to the plain of misery, where you will suffer for a that wise monk has purged himself of defilements,
long time. that monk is called an elder.
249. People give according to their faith and confi- 262. Not through sweet voice or by good looks
dent mind. This being the case, if one becomes dis- alone can one become a person of good character.
contented with the food and drink given by others, If one is jealous, selfish, and deceitful, one does not
one cannot attain stillness of mind, either by day become a person of good character.
or by night. 263. But with bad qualities cut off, uprooted, and
250. But if one discards this discontent by cutting it destroyed, one who is wise and has purged himself
out and uprooting it, one can attain stillness of of bad qualities is called one of good character.
mind, both by day and by night. 264. Not by shaven head does one become a monk.
251. There is no fire like lust, no trap like hate, no If one is devoid of virtue, untruthful, and filled
net like delusion, and no river like craving. with evil desires and greed, how could such a per-
252. It is easy to see the fault of others, but hard to son be a monk?
see one’s own. One sifts out the faults of others like 265. One who has, in every way, subdued all evil,
chaff but conceals one’s own as a crafty bird- small and great is, for that reason, called a monk.
hunter hides behind camouflage. 266. One is not a monk just because one lives on
253. If one focuses on other’s faults and constantly others’ alms. Nor does one become a monk by tak-
takes offense, one’s own impurities increase and ing on evil ways.
one is far from the destruction of impurities. 267. Whoever in the Buddha’s path sets aside both
255. Birds do not leave tracks in the sky. No monk merit and demerit, lives the chaste life, and goes
exists outside the Buddha’s path. No conditioned through the world with true knowledge is called a
things are eternal. No agitation exists for Buddhas. monk.
268. Not by observing silence does an ignorant fool
become a sage. The wise person selects what is

13
good and avoids what is evil as if holding a balance- 281. Let a person be watchful in speech, well re-
scale. strained in mind, and not commit evil by the body.
269. Whoever avoids evil, weighs the internal Let him purify these three courses of action and
world and the external world with wisdom is, for fulfill the path taught by the sages.
that reason, called a sage. 282. Wisdom arises from calm and insight medita-
270. Though people call one noble, one who harms tion. Without meditation wisdom decays. Knowing
beings is not noble. One is called noble because one this two-way path for progress and decline, con-
is harmless to all beings. duct yourself on the path which grows wisdom.
271. Though you are dutiful, virtuous, knowledge- 283. Oh monks, cut down the trees of defilements,
able in the Dhamma, have attained stillness of the but not the trees in the forest. From the trees of
mind, and live in far-away forest monasteries, you defilements, fear is born. Having cut down both
should not think, through overestimation that you large and small trees of defilements be deforested
have completed the path. of defilements.
284. As long as the underbrush of desire, even the
20. MAGGA VAGGA: THE PATH slightest, of a man towards a woman is not cut
down, his mind is in bondage, like the suckling calf
273. Of all paths, the Noble Eight Fold Path is the to its mother.
best. Of all truths, the Four Noble Truth is the best.
Of all things, the passionless state, Nibbāna, is the 285. Cut off craving as one plucks with his hand an
best. Of all humans, the one with eyes of the autumn lotus. Cultivate only the path to excellent
Dhamma, Buddha, is the best. peace, Nibbāna, as taught by the Well Gone One,
the Buddha.
274. This is the only path for purifying one’s vision
of truth; there is no other. Follow it and you will 286. “Here I will live in the rainy season, here in
bewilder Māra. winter and summer”—thus thinks the fool. He does
not realize the danger that death might intervene.
275. By following the Noble Eight Fold Path you can
put an end to suffering. I have taught you this path 287. Some people live clinging to and intoxicated
which pulls out arrows of defilements. by children and wealth. Suddenly they are carried
away to death by Māra, as a great flood carries
276. You, yourself, must make a strong effort to at- away a sleeping village to the ocean.
tain Nibbāna. Buddhas only point the way. Those
who follow the path and those who meditate will 289. Realizing this truth, let the wise person re-
be freed from Māra’s bonds. strain himself with virtue. Let him quickly clear
the path to Nibbāna.
277. “All conditioned things are impermanent”—
when one sees this with wisdom, one gives up ad-
miration for suffering which is disguised as happi-
21. PAKIṆṆAKA VAGGA:
ness. This is the path to purification, Nibbāna. MISCELLANEOUS
278. “All conditioned things are suffering”— when 290. One who expects greater happiness must be
one sees this with wisdom, one gives up admiration able to give up lesser happiness. The wise person
for suffering which is disguised as happiness. This looking for the greater, Nibbāna, renounces the
is the path to purification, Nibbāna. lesser, sense pleasures.
279. “All things are not-self”—when one sees this 291. Those who seek their own happiness by caus-
with wisdom, one gives up admiration for suffering ing suffering for others are entangled with hate.
which is disguised as happiness. This is the path to They will never be free from hate.
purification, Nibbāna. 292. If someone rejects the Dhamma practice and
280. The inactive one who does not exert himself does, instead, what they should not, impurities in-
when he should, who though young and strong is crease for that conceited and negligent person.
full of laziness, with a mind full of vain thoughts— 293. If someone’s mind is constantly well estab-
such an indolent person does not find the path to lished with mindfulness of the body and does not
wisdom.

14
do what he should not do, impurities are destroyed foolish people are unseen, even close up, like ar-
for that mindful person with full awareness. rows shot in the night.
294. Having killed with wisdom, the mother called 305. One should live alone, one should sleep alone,
craving, the father called arrogance, the two war- and having tamed oneself alone without being lazy,
rior kings called eternalism and nihilism; and hav- one should live in the forest, delighting there.
ing destroyed the country called the internal and
external sense bases, together with its treasurer 22. NIRAYA VAGGA: HELL
called desire, the Brāhmin, free of suffering, goes
to Nibbāna. 306. The liar who accuses a good person goes to
hell; so does the one who, having done wrong, says,
295. Having killed, with wisdom, the mother called “I did not do it”. Both these people of base actions
craving, the father called arrogance, the two Brāh- become equal after death, by taking rebirth in hell.
min kings called eternalism and nihilism, the tiger
called the five hindrances, the Brāhmin—free of 307. There are many people wearing robes but with
suffering—goes to Nibbāna. no restraint and with evil behaviours. These
wicked people, because of their evil deeds, will be
296. Those disciples of Gotama Buddha, who day reborn in hell.
and night constantly practice the meditation on
the qualities of the Buddha, wake up happily every 308. It is better to swallow flaming red-hot iron
day. balls than to live as an immoral unrestrained monk
and eat the alms-food of the people.
297. Those disciples of Gotama Buddha, who day
and night constantly practice the meditation on 309. Four results come to the reckless man who en-
the qualities of the Dhamma, wake up happily ev- gages in sexual misconduct with another’s wife: ac-
ery day. cumulation of demerit, agitation, accusation, and
rebirth in hell.
298. Those disciples of Gotama Buddha, who day
and night constantly practice the meditation on 310. Evil is the rebirth of an evil-doer. Brief is the
the qualities of the community of noble monks, pleasure of the frightened man engaged with a
wake up happily every day. frightened woman. If caught, the king will impose
severe punishment. Therefore a man must not en-
299. Those disciples of Gotama Buddha, who day gage in sexual misconduct with another’s wife.
and night constantly practice mindfulness of the
body, wake up happily every day. 311. Just as kusa grass cuts the hand that wrongly
grasps it, so does the monk-life or the nun-life
300. Those disciples of Gotama Buddha, whose wrongly lived drag one to hell.
minds by day and night delight in harmlessness,
wake up happily every day. 312. Virtue practised in a loose way, the defiled
monk-life and nun-life, or a chaste life lived dubi-
301. Those disciples of Gotama Buddha, whose ously—none of these lead to much success in the
minds by day and night delight in calm and insight Buddha’s path.
meditation, wake up happily every day.
313. If any good quality is to be practised, let one
302. Becoming a monk is difficult—it is hard to en- do it again with strong effort. A careless monk-life
joy the monk life. Household life is also difficult—it or nun-life stirs up even more defilements.
is painful. Living with people who have different
opinions is suffering. Wandering in the journey of 314. Evil deeds are better left undone—evil deeds
rebirths is indeed suffering. Therefore, do not be a torment the doer later. Good deeds are better done
wanderer in saṁsāra; do not be a pursuer of suffer- —for, having done them, the doer has no regret
ing. later.
303. The lay disciple of the Buddha—endowed with 315. Just as a border city is well guarded inside and
faith, virtue, fame, and wealth—is respected wher- out, so too guard yourself from evil— do not let slip
ever he goes. this moment for spiritual practice. Those who let
this moment pass suffer after they have fallen into
304. Good people are seen from afar by the Buddha, hell.
like the Himalaya Mountain is visible from afar. But

15
316. No need to be ashamed of wearing clothes, but keeper controls with his stick an elephant in its
the Niganthas are ashamed of wearing cloth. One mating time.
should indeed be ashamed of nakedness, but the 327. Delight in diligence! Guard your mind well!
Niganthas are not ashamed of nakedness. Those Draw yourself out of this bog of defilements as an
who take up wrong view take rebirth in the plane elephant that has sunken in mud draws himself out
of misery. of the mud.
317. No need to be afraid of Nibbāna, but the Ni- 328. If you find an intelligent and grateful friend of
ganthas are afraid of Nibbāna. One should indeed good conduct, you should keep his company joy-
be afraid of holding wrong views. Those who take ously and mindfully overcoming all dangers.
up wrong views take rebirth in the plane of misery. 330. Better it is to live alone. There is no compan-
319. But knowing wrong teachings as wrong teach- ionship with evil friends. Live alone, at ease, doing
ings and the noble Dhamma as noble Dhamma, no evil like the king elephant Mātanga who left his
those who take up right views take rebirth in the herd and lived alone.
plane of bliss. 331. Happiness is having friends when need arises.
Happiness is contentment with just what one has.
23. NĀGA VAGGA: THE KING Happiness is merit at the end of one’s life. Happi-
ELEPHANT ness is the abandoning of all suffering.
320. As a king elephant in battle endures arrows 333. Happiness is virtue until life’s end; happiness
shot from bows all around, so I endure the verbal is well established faith in the Buddha; happiness is
abuse of others. Indeed, many people in this world the attainment of wisdom; and happiness is not do-
lack virtue. ing evil.
321. The well-tamed elephant is the one whom
people take into a crowd. The well-tamed elephant 24. TAṆHĀ VAGGA: CRAVING
is the one even the king mounts. Best among hu- 334. The craving of a person who lives negligently
mans is the tamed person who endures verbal spreads like a creeping vine. Like a monkey who
abuse. leaps from tree to tree in the forest seeking fruits,
322. Excellent are well-tamed mules, thoroughbred that person leaps from life to life, in this journey of
Sindhu horses, tusker elephants and king ele- misery.
phants. But even more excellent is the person who 335. Whoever is overcome by this miserable,
has tamed himself. wretched, and sticky craving, his sorrow grows like
323. Not by these vehicles, however, could one go rapidly growing grass after rain.
to that place not gone to, Nibbāna, as one who is 337. This I say to you: Good luck to all assembled
self-tamed goes by his own tamed and well-con- here! Dig up the root of craving like someone in
trolled mind. search of the fragrant root of the bīrana grass. Do
324. During mating time, the tusker elephant not let Māra crush you over and over again, as the
named Dhanapāla was uncontrollable. Tied down, flood crushes a bunch of bamboo trees on a bank of
he did not even eat, but he spent his time remem- the river.
bering only the forest where his mother elephant 338. Just as a tree, though cut down, grows again if
lived. He waited to attend on her needs showing its roots are strong and remain uncut, so does suf-
her the quality of gratefulness. fering sprout again and again until the tendency of
325. If a person is sluggish and gluttonous, sleeps craving in the mind is rooted out.
rolling around on a bed, he is like a fat, grain-fed 339. Thirty-six streams of craving flow through
pig. That fool comes to sleep in a womb again and pleasurable objects. The misguided person who is
again. entangled by this craving is carried away to hell by
326. Formerly, this mind wandered about where it the flood of lustful thoughts.
wished, as it liked, and as it pleased, but now, I will 340. The stream of craving flows through every
thoroughly master it with wisdom as an elephant sense base and the creeper of craving sprouts and

16
grows throughout your life. In seeing that the more. Indeed, they strengthen their bond of crav-
creeper has sprouted in you, cut off its roots with ing.
the sword of wisdom. 350. He who delights in subduing lustful thoughts,
341. When craving flows through objects, feelings who meditates on the impurities of the body and is
of pleasure arise in beings. They get attached to constantly mindful—it is he who will make an end
that pleasure and seek more enjoyment. Undoubt- of craving and will cut Māra’s bond.
edly, these people are bound to the journey of 351. The monk who has reached the end goal, Nib-
birth and old age. bāna, is fearless, free from craving, taintless, and
342. Surrounded by craving, these people run has plucked out the spikes called existence—for
around frightened like a trapped rabbit. Held by him, this is the last body.
fetters and bonds of defilements, they suffer re- 352. The monk who is free from craving and at-
peatedly over a long time. tachment, is skilled in teaching the true meanings
343. Surrounded by craving, these people run of the Dhamma, and knows the meaning of words
around frightened like a trapped rabbit. Therefore, and phrases,—he, indeed, is the bearer of his final
the monk who wishes for passion-free Nibbāna body. He is truly called the profoundly wise one,
should destroy his own craving. the great man.
344. There is a person who, turning away from the 353. I have conquered all unwholesome things. I
forest of defilements called household life, delights have realized everything. I am stained by nothing.
in the monk life. But after being freed from the for- Abandoning all, I am freed through the destruction
est of defilements called the household life, he runs of craving. Having thus, directly realized all by my-
back to it. Look at that person! Though freed, he self, whom shall I call my teacher?
runs back to that very bondage! 354. The gift of Dhamma surpasses all gifts. The
345-346. If a person was bound with chains made of taste of Dhamma surpasses all taste. The delight in
iron, shackles made of wood, and ropes made of Dhamma surpasses all delights. The destruction of
hemp grass, those bonds are not called strong cravings conquers all suffering.
bonds by the wise. Instead, the infatuation and 355. Wealth destroys those who lack in wisdom,
longing for jewels, ornaments, children, and wives but, those who seek Nibbāna are not destroyed like
—that, they say, is a far stronger bond, which pulls that. The foolish person is destroyed by his own
one downwards all the way to hell, and, though craving for wealth, as if he had made someone de-
seemingly loose, is hard to remove. This, too, the stroy him.
wise cut off. By abandoning sense pleasures, and 356. Weeds are the ruin of fields; passion is the ruin
without any longing, they become monks and of people. Therefore, what is offered to those free
nuns. of passion bears great fruit.
347. Those who are obsessed with passion and have 357. Weeds are the ruin of fields; hatred is the ruin
fallen into the flood of craving, are like a spider, of people. Therefore, what is offered to those free
caught in its own web. This, too, the wise cut off. In of hatred bears great fruit.
order to abandon all suffering, without any longing
for sense pleasures, wise people become monks 358. Weeds are the ruin of fields; delusion is the
and nuns. ruin of people. Therefore, what is offered to those
free of delusion bears great fruit.
348. Let go of regret over the past, let go of dream-
ing over the future, and let go of clinging to the 359. Weeds are the ruin of fields; desire is the ruin
present. Go beyond existence. With the mind liber- of people. Therefore, what is offered to those free
ated in every way, do not come again and again to of desire bears great fruit.
the world of birth and old age.
349. Some people are occupied with sensual
25. BHIKKHU VAGGA: THE MONK
thoughts. With a mind of strong lust, they focus on 360. Restraint of the eye is good. Good is restraint
what is pleasant. In them, craving grows more and of the ear. Restraint of the nose is good. Good is re-
straint of the tongue.

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361. Restraint of the body is good. Good is the re- 374. Whenever one sees with insight the arising
straint of speech. Restraint of the mind is good. and passing of the five groups of clinging, he is full
Good is restraint in all circumstances. The monk of joy and happiness. To the person who has real-
who restrains in every way is freed from all suffer- ized the truth, this joy is the sweetest taste.
ing. 375. These three factors form the bases for a monk
363. If a monk restrains his mouth, speaks insight- in contemplating the true nature of the five groups
fully, and is humble, he can illuminate the mean- of clinging: guarding the senses, contentment, and
ings and the Dhamma. Sweet is his speech. restraint according to the monastic rules.
364. The monk who dwells in the Dhamma, delights 376. Associate with noble friends who live purely
in the Dhamma, reflects on the Dhamma and recol- and energetically, be skillful in conduct and duties,
lects the Dhamma does not fall away from the true and engage in Dhamma discussion. Thus, full of joy,
Dhamma. make an end to this suffering.
365. A monk should not despise what he has re- 377. Just as the jasmine creeper sheds its withered
ceived from donors, nor envy the gains of others. flowers, so, oh monk, shed passion and hatred from
The monk who envies the gains of others does not your mind!
attain the stillness of mind. 378. The monk who is calm in body, calm in speech,
366. A monk who does not despise what he has re- peaceful, stilled in mind, and has rejected sense de-
ceived from donors, even though it be little, who is sire, he truly is called “the calm one.”
pure in livelihood and energetic, is praised even by 379. By oneself one must censure oneself and in-
the gods. vestigate oneself. Oh monk, guarding yourself and
367. He who has no notion of “mine” for mentality establishing mindfulness, live at ease.
and materiality, who does not sorrow on the ab- 380. Oneself, indeed, is one’s own protector. One
sence of them—he is truly called a monk. does, indeed, make one’s own destiny. Therefore,
368. The monk who dwells in loving-kindness and control yourself as the skilled merchant controls a
is deeply pleased with the Buddha’s path attains fine horse.
the destruction of formations, Nibbāna. 381. Due to Dhamma practise, the monk who is
369. Oh monk, from the boat of life, empty the wa- filled with joy and pleased with the Buddha’s path,
ter of inferior intentions! Emptied, it will sail attains peace, the destruction of formations, Nib-
lightly. Cutting off passion and hatred, you will bāna.
quickly go to Nibbāna. 382. Even a young monk engaged in the Buddha’s
370. Cut off the five lower bonds, abandon the five path illuminates this world like the moon freed
higher bonds, and cultivate the five spiritual facili- from clouds.
ties. The monk who has overcome the five bonds
called passion, hatred, delusion, conceits, and 26. BRĀHMAṆA VAGGA: THE TRUE
views is called “the one who has crossed the flood”.
BRĀHMIN
371. Oh monk, meditate! Do not be negligent! Do
not let your mind whirl about in sense pleasures! 383. Oh Brāhmin, dry up this river of craving! Oh
Negligent, gone to hell, do not swallow red-hot Brāhmin, dispel sense desire! Realizing the de-
iron balls, and then being burnt do not cry out, “Oh struction of all the conditioned things, oh Brāhmin,
this is painful!” become ungrateful to the five groups of clinging.
372. There is no singleness of mind for one without 384. When the Brāhmin has reached the full culmi-
wisdom. There is no wisdom for one without sin- nation of calm and insight meditations, all bonds
gleness of mind. He, who has both singleness of come to their end; realizing this truth, he becomes
mind and wisdom, indeed, is close to Nibbāna. liberated.
373. The monk who has entered an empty hut and 385. He for whom there is neither this shore called
has calmed his mind, who contemplates the true internal sense bases nor the other shore called the
nature of the five groups of clinging, in him there external sense bases, nor both shores, and he who
arises a delight that transcends all human delights.
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is released from defilements and free of distress, someone with defilements; therefore he is a vener-
him do I call true Brāhmin. able sir only by name. But he who is free from de-
386. He who meditates, freed of the stain of defile- filements and clinging —him do I call a Brāhmin.
ments, who has completed the path to Nibbāna, is 397. He, who, has cut off all bonds, does not trem-
free from impurities, and has reached the highest ble at all, and, who has overcome all ties of defile-
goal, liberation, him do I call a true Brāhmin. ments and is released from them—him do I call a
387. The sun shines by day, the moon glows at Brāhmin.
night. The warrior king shines in armour. A true 398. He who has cut off the rope called hatred, the
Brāhmin shines in meditation. But all day and all strong cord called craving, the great chain called
night, the Buddha shines in splendour. wrong views, and he who has lifted up and de-
388. Because he has discarded evil, he is called a stroyed the crossbar called ignorance and is en-
Brāhmin; because he is engaged in Dhamma and lightened—him do I call a Brāhmin.
pure conduct, he is called a monk; and because he 399. He who endures abuse, beating, and punish-
drives out his defilements, this person is called a ment without hating and who has patience as his
monk. power and as his mighty army—him do I call a
389. One should not strike the liberated one, the Brāhmin.
true Brāhmin. He does not show anger, which no 400. He who is free from anger, observant in
longer exists in him. Shame on the person who hits proper conduct and duties, virtuous, without crav-
the true Brāhmin and a greater shame on the per- ing, self-controlled, and bears his final body—him
son who shows anger! do I call a Brāhmin.
390. The quality of patience in a Brāhmin is not an 401. Like a slipping water drop on a lotus leaf or a
insignificant quality. The hateful person enjoys mustard seed falling off the point of a needle, he
hating. The liberated Brāhmin turns his mind away who is not attached to sense pleasures—him do I
from thoughts of harming. To the extent the call a Brāhmin.
thoughts of harming wears away, to that extent 402. He who realizes for himself that his suffering
does his suffering subside. will come to an end in this very life, who has laid
391. He who does no evil by body, speech, and aside the burden of defilements and is released
mind, and is restrained in these three ways—him from them—him do I call a Brāhmin.
do I call a Brāhmin. 403. He who has profound wisdom, who is ex-
392. Just as a Brāhmin worships a fire ritual, so tremely wise, skilled in distinguishing the right
does the grateful person respectfully worship his path and wrong path, and has reached the highest
teacher from whom he learnt the Dhamma that goal, liberation—him do I call a Brāhmin.
was taught by the fully enlightened Buddha. 404. He who does not mingle with householders,
393. Not by matted hair, nor by clan, and nor by monks and nuns, is without craving, and is with
birth does one become a Brāhmin. The one who re- few wishes—him do I call a Brāhmin.
alizes the Four Noble Truths, follows Dhamma, and 405. He who has given up violence towards beings
leads a pure life, is a true Brāhmin. both fearless and fearful, who neither kills nor in-
394. Oh one with little wisdom, what use is matted fluences others to kill—him do I call a Brāhmin.
hair? What use is an antelope skin robe? Within 406. He who is friendly among those who oppose, is
you is the tangle of defilements; only outside do peaceful among the violent, and does not cling
you groom. among those who cling—him do I call a Brāhmin.
395. The person who wears a robe made of dis- 407. He whose passion, hatred, conceit, and un-
carded rags, who is lean, with veins showing all gratefulness have fallen off from his mind like a
over the body, and who meditates alone in the for- mustard seed from the point of a needle—him do I
est—him do I call a Brāhmin. call a Brahman.
396. I do not call him a Brāhmin because he was
merely conceived into a Brāhmin mother’s womb
and was born from that Brāhmin mother. He is
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408. He who speaks gentle, beneficial, sweet, and has become a monk or a nun, and has destroyed
truthful words, who never makes others angry— craving and repeated existence—him do I call a
him do I call a Brāhmin. Brāhmin.
409. He who in this world does not steal anything, 417. He who, having given up human bondage, and
be it long or short, large or small, beautiful or not— having gone beyond heavenly bondage, is released
him do I call a Brāhmin. from all bondage—him do I call a Brāhmin.
410. He who has no desire for this world or the 418. He who, having given up liking for sense plea-
next and who is desire-free and has been released sures and disliking for meditation, has become
from defilements—him do I call a Brāhmin. cooled, without defilements, and is a true hero who
411. He who has no craving, who through perfect has conquered all the worlds—him do I call a Brāh-
realization is free from doubts, and has plunged min.
into the deathless, Nibbāna—him do I call a Brāh- 419. He who, in every way knows the passing away
min. and rebirth of beings, is totally detached from all
412. He who has transcended ties of both merit and existence, has gone on the path of Nibbāna, and is
demerit here in this life, and is sorrowless, taint- enlightened—him do I call a Brāhmin.
less, and pure—him do I call a Brāhmin. 420. He whose track no god, no angel, or no human
413. He who, like the full moon, is spotless and can trace, the liberated one whose impurities are
pure, extremely serene and still, and has destroyed destroyed—him do I call a Brāhmin.
craving for existence—him do I call a Brāhmin. 421. He who has no defilements with regard to the
414. He who has passed beyond the troublesome past, present and future, who is undefiled and
road of defilements, this difficult path, this journey clings to nothing—him do I call a Brāhmin.
of rebirths, this delusion; who has crossed over and 422. He who is like the best type of bull, the excel-
reached the other shore; who is a meditator, free lent, the great hero, the great sage, the conqueror
from craving, free from doubt, and clinging to of Māra’s army, free from craving, has cleansed de-
nothing; and who has become cooled—him do I call filements, and is enlightened—him do I call a Brāh-
a Brāhmin. min.
415. He who, having given up sense pleasures here, 423. He who remembers his former lives, who sees
has renounced the household life and has become a heaven and hell with his divine eye, who has at-
monk or a nun and has destroyed both cravings for tained the end of rebirth and attained the higher
sense pleasures and existence—him do I call a knowledges, and who has reached the full culmina-
Brāhmin. tion of spiritual excellence, Nibbāna—him do I call
416. He who, having given up craving for sense a Brāhmin.
pleasures here, has renounced the household life,

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