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Illustrated Dhammapada SAYINGS OF THE BUDDHA

By Ven. Weragoda Sarada Maha Thero This version is minimal text (only verses with translation) with matching thumbnails of graphics and audio (mp3)

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O K LIB R A R

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Treasury of Truth
At right is an example of the 'audio' icon for playing audio files of Pali Chanting by the Author this display example is deliberately not working. Click on the 'audio' icon inside this PDF to hear the author chanting the verses in Pali. It is likely that Windows Media Player will open to play the MP3 sound files, which can be started / stopped again.

Illustrated Dhammapada
with audio files of chanting (in MP3 format) recorded by the author

For Free Distribution Only

ISBN: 9810049382

An Audio Introduction to the Dhammapada

About the Author

After clicking on the button below, there will be a slight pause before the audio is heard.

The author chants the verses in Pali

Ms. Margaret Rajarethnam provides the English translation of the Pali chanting.

Venerable Weragoda Srada Mah Thero, the author of Treasury of Truth (Illustrated Dhammapada) was born in Sri Lanka in 1941. He was ordained a Buddhist monk in 1953, when he was just 12. He graduated from the Vidyodaya University of Ceylon (now Sri Jayawardenepura University, Sri Lanka) in 1964. Proficient in Pli, Sanskrit, Sinhala and Buddhism, he was the Principal of Indurupathvila University College from 1965 to 1967 and also of Suddharmrama University College from 1967 to 1969. Starting his mission of service to International Buddhism and to the spread of the Buddha-word worldwide, Ven. Srada Mah Thero left Sri Lanka for Penang, Malaysia in 1969. There, he was Principal of the Mahindarama Sunday Pli School until 1979. In 1979, he came over to Singapore and founded The Singapore Buddhist Meditation Centre. Currently too he is the Chief Resident Monk of the Centre. One of the Founders of American Sri Lanka Buddhist Association, Ven. Sarada Thero is still the Director of that Association.

Ven. Srada Mah Thero is the Founder-President of Japan-Sri Lanka Buddhist Centre. He is currently the General-Secretary of that Association. He is the Chief Incumbent Monk of the Jayanthi Viharaya, Weragoda, Sri Lanka. The most outstanding service Ven. Srada Mah Thero renders to the Teaching of the Buddha is the publication of books on Buddhism. About a million copies of Buddhist works published by him, have been distributed free, worldwide. To date, he has published 68 books, of which six have been authored by him. These titles are: Why Fear Death?, The Buddha Word, Meditation on Loving Kindness, Buddhist Way of Meditation, Buddhism for Beginners and Life of the Buddha in Pictures. The last title has proved the most popular of his books so far. His magnum opus is the monumental Treasury of Truth, a translation of Dhammapada adorned with 423 especially commissioned paintings illustrating each of the 423 verses in Dhammapada.

All parts of this book may be reproduced without written permission. This book is not to be sold; and is only for free distribution. First edition November 1993.

isbn: 9810049382
This sacred gift comes with the compliments of The Corporate Body Of The Buddhda Educational Foundation 3F, 11F, 55, Hang Chow S. Rd. Sec 1, Taipei, Taiwan ROC.

Chanting Table of Contents

Introduction - About author & Audio Chants

Chapter 1

Yamaka Vagga
Chapter 2

Twin Verses Heedfulness Mind Flowers Fools The Wise The Saints Thousands Evil Punishment Old Age Self

Appamda Vagga
Chapter 3

Citta Vagga
Chapter 4

Puppha Vagga
Chapter 5

Bla Vagga
Chapter 6

Paita Vagga
Chapter 7

Arahanta Vagga
Chapter 8

Sahassa Vagga
Chapter 9

Ppa Vagga
Chapter 10

Daa Vagga
Chapter 11

Jar Vagga
Chapter 12

Atta Vagga

Chapter 13

Loka Vagga
Chapter 14

World The Buddha Happiness Affection Anger Impurities

Buddha Vagga
Chapter 15

Sukha Vagga
Chapter 16

Piya Vagga
Chapter 17

Kodha Vagga
Chapter 18

Mala Vagga
Chapter 19

Dhammaha Vagga Established in Dhamma

Chapter 20

Magga Vagga
Chapter 21

The Path Miscellaneous Hell The Great Craving The Monk The Brhmaa

Pakiaka Vagga
Chapter 22

Niraya Vagga
Chapter 23

Nga Vagga
Chapter 24

Tah Vagga
Chapter 25

Bhikkhu Vagga
Chapter 26

Brhmaa Vagga

Man who achieved a great victory

One of the first scholars to begin the work of translating the Pali Literature into English, was the son of a well-known clergyman. His object in undertaking the work was to prove the superiority of Christianity over Buddhism. He failed in this task but he achieved a greater victory than he expected. He became a Buddhist. We must never forget the happy chance which prompted him to undertake this work and thereby make the precious Dhamma available to thousands in the West. The name of this great scholar was Dr. Rhys Davids.
Ven. A. Mahinda, Blueprint of Happiness

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The Pali Alphabet Pronunciation of Letters

a i u e e o o k g c j as " " " " " " " " " " " " " " u a i i u u e a o o k g ng ch j in " " " " " " " " " " " " " " but art pin machine put rule ten fate hot note key get ring rich jug p b m y r l v s h l as " " " " " " " " " " " " " " gn t d n p b m y r l v s h l ng in " " " " " " " " " " " " " " Signor not hid hint lip rib him yard rat sell vile sit hut felt sing

The vowels e and o are always long, except when followed by a double consonant, e.g., ettha, oa. [But, to make reading the Pali text easier, long e and
long o are indicated thus: e and o. We adopted this non-conventional method, to make for easier reading.
{However these non-standard Pali character/spelling features are ommitted from this PDF/CD-Rom edition. P.J.T.}]

There is no difference between the pronunciation of n and . The former never stands at the end, but is always followed by a consonant of its group. The dentals and are pronounced with the tip of the tongue placed against the front upper teeth. The aspirates kh, gh, h, h, th, dh, ph, bh are pronounced with h sound immediately following, as in blockhead, pighead, cathead, loghead, etc. where the h in each is combined with the preceding consonant in pronunciation.

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Acknowledgement
In the religious literature of the world that pre-eminently represents mans continued urge towards the spiritual, The Dhammapada occupies a place of high distinction. Its sacred contents have unceasingly influenced human thought, holding aloft the torch of knowledge to light the path of men in their quest for truth and inner solace. In the current global context, The Dhammapada has evolved into the stature of an outstanding treasure of the common human heritage, transcending manmade borders and boundaries and rising above limitations imposed by time. The Dhammapada, in short, is among the handful of gems of sacred literature esteemed by people all over the globe, irrespective of cleavages of creed, faith and variegated religious professions. The primary purpose of the present English rendering of The Dhammapada, under the title The Treasury of Truth is to take the word of the Buddha further afield, in a verbal and visual idiom that will have greater appeal to the modern mind. The eternal wisdom embodied in the verses of The Dhammapada holds within it the potential to bring tranquility to men and women troubled by the stresses and conflicts of life as it is being lived by a good majority of the people in todays world of disharmony and distress. In spite of the deeply felt need of the contemporary world, to yearn for peace, solace and tranquility, the word of the Buddha has not generally been presented in a frequency that throbs to the rhythm of the modern mind-set.

The rationale of the present translation, therefore, is to bring The Dhammapada closer to generations who are being brought up right round the globe on a staple fare of visual messages emanating in multiple colour, from the worlds visual primary media both of electronic and print categories. In consequence, The Treasury of Truth has, as its most prominent core feature a series of 423 specially commissioned illustrations, at the rate of one per stanza in The Dhammapada. This veritable gallery of Dhammapada illustrations is the creation of artist P. Wickramanayaka, a well-known Sri Lankan professional. He was assisted by artist K. Wi-Jayakeerthi. The illustrations bear witness to the wisdom encapsulated in the Chinese proverb, One picture is worth ten thousand words. An illustration occupies the left-hand side page of the book. On the opposing page the original story, out of which the verses stem, is recounted. To reinforce the impressions created by the illustration and the verbal narration, ample exegetical material is added. In the section entitled Explanatory Translation, the Pli stanzas are given in their proseorder. The Pli words are explained and a translation of each verse is presented in an easily assimilable style. Over and above all these, there is a commentary. In this segment of the book, words, phrases, concepts and expressions that need further elucidation are accommodated. The structure of the total work is determined wholly and totally by our perception of the need to make the word of the Buddha lucidly and clearly available to all users of this translation of the Dhammapada. With this in mind, we have provided a caption for each illustration which sums up clearly and viv-

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idly the content of each verse, while providing a guide to the understanding of the significance of the illustration relating to the verse. On the illustration page we have a transliteration of the Pli stanza in Roman characters. The diacritical marks indicate the proper pronunciation of the Pli words in the stanza. Right in front of the transliteration we have a poetic English rendering of the significance of the Pli verse. This English version has been produced by Buddhist Bhikkhu Ven. Khantipalo and Sister Susanna. Together, all these elements make it a unique work, that will ensure the enlightened Dhammapada-understanding not only of the contemporary world, but also of generations to come. The over-riding and consistent measure of this noble publishing endeavour has invariably been the quality and quantum of understanding it will engender in the reader. Each segment of the work is calculated to bring about an escalation of the readers awareness of what the Buddha said. In effect, the total work strives to approach as close as is possible to the concept the Buddha originally communicated through these timeless stanzas. It may even sound clich to aver that a monumental work of this scope and magnitude could be anything other than the result of sustained team-work. As the author of this publication, I must record here that I have had the unmitigated good fortune of being blessed by the continued availability of a dedicated team of sponsors, assistants, supporters and co-workers. Pages of the work were sponsored by devotees and well-wishers. Their names appear at the bottom of

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the pages. I offer my blessings to all those sponsors and trust that like sponsorship will be forthcoming in the future as well. I deem it my initial duty to extend my grateful thanks to a team within the Dhammapada team. This team is made up of Mr. Sito Woon Chee and his wife Ms. Ang Lian Swee. The latter is known to the Dhammapada team by the name St. They displayed an admirable capacity for sustained effort which was maintained without fluctuations. Their sense of dedication and commitment continued without any relaxation. This two-person team is my best hope for the success of the future projects we will undertake. I must record my cordial thanks to Mr. Edwin Ariyadasa of Sri Lanka who edited this work. He was associated with this Dhammapada project from its early pioneering steps to its final stage of completion. As author, I consider it my duty and privilege to register my deep-felt gratitude to a prestigious team of scholars who provided invaluable editorial support at various levels of this Dhammapada publication. Ven. Dr Dhammavihari Thero of Sri Lanka provided directions which contributed vastly towards the escalation of the quality of this work. A special word of thanks is due to Ven. Madawela Punnaji Maha Thero whose observations, comments and interpretations infused wholesome new thinking to the work. The erudition and the vast patience of Ven. Hawovita Deepananda Thero illuminated the editorial work of this book, with his quiet and restrained scholarship. We have drawn lavishly upon his deep erudition and vast experience. Professor David Blundell, presently of Taiwan, assessed the work with a keen critical

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eye. The appealing typographical presence of this work owes substantially to Professor Blundell who went to work undaunted by the relentless imperative of time. Armed with rare enthusiasm and impressive learning, Mr. Lim Bock Chwee and Mrs. Keerthi Mendis scrutinized the final draft of the work. They have my grateful thanks. It is a formidable task, indeed, to attempt to offer my thanks and gratitude to all those who, at one time or another, assisted me in this work in a variety of ways. Upali Ananda Peiris spent strenuous hours initiating the computer utilization for this work. As the work progressed Mr. Ong Hua Siong shouldered the responsibility of providing computer support. Mr. J.A. Sirisena was associated with this aspect of the Dhammapada work. I cannot help but mention with a poignant sense of gratitude, the devotion displayed by Ms. Jade Wong (Metta), Ms. Diamond Wong Swee Leng (Mudita), Ms. Annie Cheok Seok Lay (Karuna), Ms. Tan Kim Chan (Mrs. Loh) and Ms. Tan Gim Hong (Mrs. Yeo). They all gave of their best towards the success of this publication. It is quite appropriate that I should take this opportunity to record my grateful thanks to Mr. Ee Fook Choy who has always been a tower of strength to me personally and to the sbmc in general. His assistance is readily and unfailingly made available to me on all occasions in all my efforts to propagate the word of the Buddha. I extend an identical sense of gratitude to Mr. Upul Rodrigo and Mr. Daya Satarasinghe whose deep concern for the success of our project can, in no way, go unrecorded.

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The persons who assisted me in this project are numerous. It is not at all a practicable task to adequately list them all here however much I wished to do so. While thanking them profusely, I must make it quite clear that I alone am responsible for any errors that may appear in this work. Before I conclude I deem it my duty to record my grateful thanks to a few special persons; my first English teacher Mrs. K.S. Wijenayake who taught me the English alphabet, Mr. Piyaratna Hewabattage, the outstanding graphic art expert of Sri Lanka, Ven. H. Kondanna, Ven. K. Somananda, Mr. Dennis Wang Khee Pong, Mr. & Mrs. Ang Chee Soon, and Miss. Chandra Dasanayaka whose dynamic support enlivened the total project. And also Mr. Sumith Meegama, Miss. Nanda Dharmalata, and Ven. V. Nanda. My thanks are also due to Mr. Saman Siriwardene, Mr. Nandana and Mrs. Kumudini Hewabattage, members of the Heritage House. They collectively determined, by and large, the typographic personality of this noble publication. I am happy to share with all, the sense of profound joy I experience in being able to present this Treasury of Perennial Transcendental Wisdom to the world. May this work prove a constant companion to all, guiding them along the path of righteousness and virtue towards the ultimate goal of Total Bliss.

Ven. Weragoda Sarada Maha Thero author Chief Monk, sbmc, Singapore 27th November, 1993 xv

Late Ven. Paita Yatalamatte Vgjiraana Maha Nayaka Thero, Incumbent of Jayanthi Vihara, Weragoda, Meetiyagoda my Venerable Teacher is the sole source and inspiration of the service I render to the world by spreading the word of the Buddha worldwide through my publication programme spanning so far a period of more than 25 years. With undiminished gratitude I transfer all the merit I have acquired by pursuing these meritorious activities to the ever-living memory of my late Teacher.

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Dedication

In a world, largely bewildered and rendered very much helpless by Mans seemingly unceasing unkindness to Man, the well-springs of love, compassion and affection have begun to dry up into a weak trickle in almost every theatre of human existence. This unprecedented anthology of the Buddhas Word, in text and copious illustration is dedicated to humanity, with the unswerving aim of guiding its destiny towards an Era of Peace, Harmony and wholesome Co-existence.

Ven. Weragoda Sarada Thero author 27th November, 1993 xvii

Introduction
By Ven. Balangoda Ananda Maitreya Maha Nayaka Thero

The Eternal Truth revealed by the Exalted Buddha, could be summed up under the four headings: Dukkha (unsatisfactoriness), its cause, the cessation of Dukkha and the way thereto. The Exalted Buddha expounded the Doctrine of these four Great Truths, illustrating and communicating it to suit the mentality of his hearers of wide ranging backgrounds. All his teachings have been grouped into three collections or three Baskets (Tripitakas). The three Pitakas are Vinaya, Abhidhamma and Sutta. The present work, Dhammapada, is the second book of the Minor Collection (Khuddakgama) of the Sutta Pitaka (The Basket of Discourses). It consists of 423 stanzas arranged in 26 Vaggas or Chapters. By reading Dhammapada, one could learn the fundamentals of the Buddhist way of life. It leads its reader not only to a happy and useful life here and hereafter but also to the achievement of lifes purpose Summum Bonum the Goal Supreme. Mr. Albert J. Edmonds author of one of the best English translations of Dhammapada says: If ever an immortal classic was produced upon the continent of Asia it is the Dhammapada. In the western world, the Dhammapada was first translated into Latin by Prof. Fausball of Copenhagen. The first English translation was by Prof. Max Muller. Since then many English versions have appeared.

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Of all these translations, the present version entitled Treasury of Truth has several claims to uniqueness. It is in this version that all of the 423 stanzas have been illustrated. Each of the 423 stanzas has its own especially commissioned illustration. The author of this work Ven. Weragoda Sarada Maha Thero, is widely known for his efforts to spread the word of the Buddha worldwide. Ven. Sarada a Buddhist Bhikkhu of indefatigable zeal has brought out 69 publications on Buddhist themes, to his credit. His recent work Life of the Buddha in Pictures has acquired worldwide acclaim. The present work is a monumental publication. The structure of the Treasury of Truth, is highly impressive. Here, each stanza is transliterated in Roman characters. The prose order of Pali stanzas is given and the significance of the Pali words is conveyed. The original story out of which a given stanza stems is also narrated. Popular translations, exegetical material and a commentary are provided to guide the user. I have the greatest pleasure in describing this work as a great contribution to the world literature of Buddhism and related issues. Not only the contemporary world but even generations to come will profit from this work. Ven. Weragoda Sarada Maha Thero deserves praise and the highest recognition of all for this monumental contribution to human culture.

Ven. Balangoda Ananda Maitreya Maha Nayaka Thero

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Foreword
by Ven. Dr. Kirinde Dhammananda Maha Nayaka Thero Chief Prelate Malaysia (Ph.D., D.Litt.)

I find myself in a specially privileged position to recognize fully and completely, the magnititude of the undertaking of Ven. Weragoda Sarada Maha Thero Chief Incumbent of the Buddhist Mediation Centre, Singapore who is the author of The Treasury of Truth translation of The Dhammapada. Objectively viewed, the current translation of the Dhammapada, authored by Ven. W. Sarada Maha Thero, is way ahead of all the other renderings of this great work, for several very important reasons. The Treasury of Truth, marks the first-ever occasion when all of the 423 stanzas have been illustrated with pictures especially commissioned for this work. This series of illustrations will have particular appeal to the youthful readers of our day as they are keenly attuned to visual communication. Viewed this way, the present translation of Dhammapada will invariably provide a wholesome sense of direction to those bewildered generations of our time, leading them in the path to higher moral and spiritual achievements. The present work lends itself readily to an in-depth study of this religious classic of mankind, to the great delight of both the scholar and the student.

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Ven. Weragoda Sarada Maha Thero the individual behind this outstanding gift to the world of religion and culture, is a remarkable person endowed with exceptional talents. Spreading the word of the Buddha abroad is his avowed lifes mission. The global success of his Buddhist publications is further enhanced by Treasury of Truth, which, to my mind, is his climactic work to date. He has 68 Buddhist books to his credit, and he continues to pursue his publication programme with ever accelerating vigour, for the greater happiness and the greater wellbeing of the masses (bahujanahitya, bahujanasukhya). My earnest wish is the author of this work, Ven. W. Sarada Maha Thero, may be blessed with long life and sound health enabling him to spread the word of the Buddha far and wide. May the Treasury of Truth be a beacon light guiding the path of todays generations and of the generations to come.

Ven. Dr. Kirinde Dhammananda Maha Nayaka Thero

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Klma Sutta
Ala Hi Vo Klm Kankhitu Ala Vicikicchitu, Kankhanye Ca Pana Vo hne Vicikicch Uppann, Etha Tumhe Klm M Anussavena, M Paramparya, M Itikirya, M Pitaka Sampadnena, M Takkahetu, M Naya Hetu, M kra Parivitakkena, M Dihi Nijjhnakkhantiy, M Bhabharpatya, M Samao No Garti. Yad Tumhe Klm, Attanva Jneyytha, Ime Dhamm Akusal, Ime Dhamm Svajj, Ime Dhamm Vi Garahit, Ime Dhamm Samatt Samdinn Ahitya Dukkhya Savattantti: Atha Tumhe Klm Pajaheyytha.

Buddha
(Anguttara Nikaya, Vol 1, 188 193 P .T.S. Ed.)

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Klma Sutta
Do not believe in anything (simply) because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe in anything because it is spoken and rumoured by many. Do not believe in anything (simply) because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all then accept it and live up to it.

Buddha
(Anguttara Nikaya, Vol 1,188 193 P .T.S. Ed.)

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Chapter 1

Yamaka Vagga

Twin Verses

Suffering pursues the evil-doer, as the cart-wheel the hoof of the draught ox.

1. Manopubbagam dhamm manose manomay manas ce paduhena bhsati v karoti v tato na dukkhamanveti cakkava vahato pada (1:1)

Mind precedes all knowables, minds their chief, mind-made are they. if with a corrupted mind one should either speak or act dukkha follows caused by that, as does the wheel the oxs hoof.

Happiness follows the doer of good, as the shadow that leaves not the person.

2. Manopubbagam dhamm manose manomay manas ce pasannena bhsati v karoti v tato na sukhamanveti chyva anapyin (1:2)

Mind precedes all knowables, minds their chief, mind-made are they. if with a clear, a confident mind one should either speak or act happiness follows caused by that, as ones shadow neer departing.

The hatred of those who mull over the wrong done to them keeps on growing.

3. Akkocchi ma, avadhi ma ajini ma ahsi me ye ta upanayhant veram tesa na sammati (1:3)

Who bear within them enmity: He has abused and beaten me, defeated me and plundered me, hate is not allayed for them.

Those who do not mull over the harm done to them are appeased.

4. Akkocchi ma avadhi ma ajini ma ahsi me ye ta na upanayhanti vera tespasammati. (1:4)

Who bear within no enmity: He has abused and beaten me, defeated me and plundered me, hate is quite allayed for them.

Hatred never conquers hatred. Only non-hatred conquers hatred.

5. Na hi verena verni sammantdha kudcana averena ca sammanti esa dhammo sanantano. (1:5)

Never here by enmity are those with enmity allayed, they are allayed by amity, this is a timeless Truth.

Some know not that life ends in death. Thought of death prevents quarrelling.

6. Pare ca na vijnati mayamettha yammase ye ca tattha viknanti tato sammanti medhag. (1:6)

Still others do not understand that we must perish in this world, those who understand this, their quarrels are allayed.

Death overpowers the sensuous, undisciplined and gluttonous like the wind a weak tree.

7. Subhnupassi viharantam indriyesu asavuta bhojanahi amattau kusta hinavriya ta ve pasahati mro vto rukkhava dubbala (1:7)

One who beauty contemplates, whose faculties are unrestrained, in food no moderation knows, is languid, who is indolent: that one does Mra overthrow as wind a tree of little strength.

Death overpowers not the steadfast thinker just as the wind does not tremble a firm rock.

8. Asubhnupassi viharanta indriyesu susavuta bhojanahi ca mattau saddha raddha vriya tave nappasahati mro vto selava pabbata (1:8)

One who foulness contemplates, whose faculties are well-restrained, in food does moderation know, is full of faith, whos diligent: that one no Mra overthrows, as wind does not a rocky mount.

Those who are tainted, unrestrained and devoid of truthfulness do not deserve the robe.

9. Anikkasvo ksva yo vattha paridahessati apeto damasaccena no so ksvamarahati (1:9)

One who wears the stainless robe whos yet not free from stain, without restraint and truthfulness for the stainless robes unfit.

The taintless and firm in conduct, restrained and truthful, are worthy of the stained robe.

10. Yo ca vatakasvassa slesu susamhito upeto damasaccena sa ve ksvamarahati (1:10)

But one who is self-cleansed of stain, in moral conduct firmly set, having restraint and truthfulness is fit for the stainless robe.

Those who view the unreal as real and the real as unreal reach not unto the real, misled as they

11. Asre sramatino sre c sradassino te sra ndhigacchanti micch sakappagocar (1:11)

Conceiving the real in unreality while seeing unreal the truly real, roaming fields of thought ill-formed: never they at the real arrive.

Viewing the real as real, the unreal as unreal, they being correctly guided, reach the real.

12. Sra ca srato atv asra ca asrato te sra adhigacchanti samm sankappa gocar (1:12)

That which is real they know as real, that unreal, to be unreal; roaming fields of thought well-formed they at the real arrive.

Lust pierces the undeveloped and uncultured mind like rain the ill-thatched roof.

13. Yathgra ducchanna vuh samativijjhati eva abhvita citta rgo samativijjhati (1:13)

Even as rain does penetrate a house thats badly thatched, likewise lust does penetrate the mind uncultivated.

Lust pierces not the developed and cultured mind as rain does not the well-thatched roof.

14. Yath gra succhanna vuh na samativijjhati eva subhvita citta rgo na samativijjhati. (1:14)

As rain does never penetrate a house that is well-thatched, so lust does never penetrate the mind well-cultivated.

Seeing ones own impure action the evil doer grieves and is vexed here and hereafter.

15. Idha socati pecca socati ppakr ubhayattha socati so socati so vihaati disv kammakiliham attano (1:15)

Here one grieves, one grieves hereafter, in both wise does the evil-doer grieve; one grieves and is afflicted, ones own base kammas seeing.

Seeing the purity of ones own action the doer of good continues to rejoice in both worlds.

16. Idha modati pecca modati katapuo ubhayattha modati so modati so pamodati disv kammavisuddhimattano (1:16)

Here one joys, one joys hereafter, in both wise does the merit-maker joy; one joys and one rejoices, ones own pure kammas seeing.

The evil doer suffers here and hereafter and more so when he is born in realms of woe.

17. Idha tappati pecca tappati ppakr ubhayattha tappati ppa me katanti tappati

Here one burns, one burns hereafter, in both wise does the evil-doer burn; Evil Ive done, remorsefully one burns, and

bhiyyo tappati duggati gato (1:17) more one burns passed to realms of woe.

The doer of good is happy here and hereafter and happier when born in a blissful state.

18. Idha nandati, pecca nandati katapuo, ubhayattha nandati pua me katan ti nandati

Here ones glad, ones glad hereafter in both wise is the merit-maker glad; Merit Ive made, serenely one is glad, and

bhiyyo nandati suggati gato (1:18) more ones glad passed to blissful states.

Reciting Dhamma, without practice of it, is fruitless like a cowherds count of anothers cattle.

19. Bahupi ce sahita bhsamno na takkaro hoti naro pamatto gopova gavo gaaya paresa na bhgav smaassa hoti (1:19)

Though many sacred texts he chant the heedless mans no practicer, as cowherd counting others kine in samanaship he has no share.

Practice of Dhamma, with less of recital, totally unattached, qualifies one for recluseship.

20. Appa pi ce sahita bhsamno dhammassa hoti anudhammacr rg ca dosa ca pahya moha sammappajno suvimuttacitto anupdiyno idha va hura v sa bhgava smaassa hoti (1:20)
Though few the sacred texts he chant in Dhamma does practice run, clear of delusion, lust and hate, wisdom perfected, with heart well-freed,

Chapter 2 Appamda Vagga Heedfulness

Heedfulness and diligence are the way to Nibbna. The heedless are like unto the dead.

21. Appamdo amatapada pamdo maccuno pada appamatt na myanti ye pamatt yath mat. (2:1)
Heedfulness is the Deathless path, heedlessness, the path to death. Those who are heedful do not die, heedless ones are like the dead.

The wise, delighting in the way of the Noble Ones, rejoice in heedfulness.

22. Eta visesato atv appamdamhi pait appamde pamodanti ariyna gocare rat. (2:2)
The wise then, recognising this as the distinction of heedfulness, pleased with the spheres of Noble Ones, in heedfulness rejoice.

The steady and constant meditator wins the supreme security and bliss of Nibbna.

23. te jhyino statik nicca dalhaparakkam phusanti dhr nibba yogakkhema anuttara. (2:3)
They meditate persistently, constantly they firmly strive, the steadfast to Nibbna reach, the Unexcelled Secure from bonds.

Mindful and striving, pure, restrained and righteous, man advances to fame and prosperity.

24. Uhnavato satimato sucikammassa nisammakrino saatassa ca dhammajvino

Assiduous and mindful, pure kamma making, considerate, restrained, by Dhamma heedful living,

appamattassa yasobhivahati (2:4) for one such spreads renown.

Striving, diligent and restrained, let every wise man make for himself an unassailable island.

25. Uhnen appamdena saamena damena ca dpa kayirtha medhv ya ogho nbhikrati. (2:5)

By energy and heedfulness, by taming and by self-control, the one whos wise should make an isle no flood can overwhelm.

While the ignorant are heedless, the wise guard heedfulness like a valued treasure.

26.

Pamdamanuyujanti bl dummedhino jan appamdaca medhv dhana sehava rakkhati. (2:6)

Foolish folk of little wit in heedlessness indulge, the one whos wise guards heedfulness kin to the greatest wealth.

Delight not in sensuality or heedlessness. Diligently contemplative, one wins immense bliss.

27. M pamdamanuyujetha m kmaratisanthava appamatto hi jhyanto pappoti vipula sukha (2:7)

Dont indulge in heedlessness! Dont come near to sexual joys! The heedful and contemplative attains abundant bliss.

The wise and the worthy, griefless and diligent, ascend high to view the grieving folk below.

28.

Pamda appamdena yad nudati paito papsdamaruyha asoko sokini paja pabbatahova bhummahe dhro ble avekkhati. (2:8)

When one whos wise does drive away heedlessness by heedfulness, having ascended wisdoms tower steadfast, one surveys the fools, griefless, views the grieving folk, as mountaineer does those below.

Diligent and awake, the wise outrun the heedless, like a swift horse a weak one.

29. Appamatto pamattesu suttesu bahujgaro abalassava sghasso hitv yti sumedaso (2:9)

Among the heedless, heedful, among the sleepy, wide awake. As the swift horse outruns a hack so one of good wisdom wins.

Heedfulness made Magha the king of devas. Heedfulness is forever praised.

30. Appamdena Maghav devna sehata gato appamda pasasanti pamdo garahito sad. (2:10)

Heedfulness is always praised, heedlessness is ever blamed. By heedfulness did Magha go to lordship of the gods.

Like a burning fire, the heedful monk moves forward, destroying all bonds big and small.

31. Appamdarato bhikkh pamde bhayadassi v saojana au thla aha agg va gacchati. (2:11)

The bhikkhu liking heedfulness, seeing fear in heedlessness, advances as a conflagration burning fetters great and small.

The monk who delights in heedfulness never fails to win the Deathless.

32. Appamdarato bhikkhu pamde bhayadassi v abhabbo parihya nibbasseva santike. (2:12)

The bhikkhu liking heedfulness, seeing fear in heedlessness, never will he fall away, near is he to Nibbna.

Chapter 3 Citta Vagga Mind

Like the fletcher the arrow the wise one straightens the fickle mind.

33. Phandana capala citta durakkha dunnivraya uju karoti medhvi usukrova tejana. (3:1)

Mind agitated, wavering, hard to guard and hard to check, one of wisdom renders straight as arrow-maker with a shaft.

Like a fish out of its watery abode, this mind trembles at having to abandon Mras realm.

34. Vrijova thale khitto okamokata ubbhato pariphandatida citta mradheyya pahtave. (3:2)

As fish from watery home is drawn and cast upon the land, even so flounders this mind while Mras Realm abandoning.

It is well indeed restraining this fleeting, wandering mind. Such restraint brings happiness.

35.

Dunniggahassa lahuno yatthakmaniptino cittassa damatho sdhu citta danta sukhvaha. (3:3)

The mind is very hard to check and swift, it falls on what it wants. The training of the mind is good, a mind so tamed brings happiness.

The subtle and secretive mind, when well guarded, will yield happiness.

36. Sududdasa sunipua yatthakmaniptina citta rakkhetha medhv citta gutta sukhvaha. (3:4)

The mind is very hard to see and fine, it falls on what it wants. One whos wise should guard the mind, a guarded mind brings happiness.

Restraining the wandering, bodiless, cave-dwelling mind, one is freed from deaths shackle.

37.

Dragama ekacara asarra guhsaya ye citta saamessanti mokkhanti Mrabandhan. (3:5)

Drifting far, straying all alone, formless, recumbent in a cave. They will be free from Mras bonds who do restrain this mind.

A fickle mind, a shallow faith and ignorance of Dhamma lead not one to total wisdom.

38. Anavahitacittassa saddhamma avijnato pariplavapasdassa pa na paripurati. (3:6)

One of unsteady mind, who doesnt know True Dhamma, who is of wavering confidence wisdom fails to win.

A vigilant, lustless, hateless mind which transcends good and evil, knows no fear.

39. Anavassuta cittassa ananvhatacetaso puapp pahnassa natthi jgarato bhaya. (3:7)

One of unflooded mind, a mind that is not battered, abandoning evil, merit too, no fear for One Awake.

Win over the forces of evil with wisdom, fortifying your mind as a guarded city.

40. Kumbhpama kyamima viditv nagarpama cittaida thapetv yodhetha Mra payudhena jitaca rakkhe anivesano siy. (3:8)

Having known this urn-like body, made firm this mind as fortress town, with wisdom-weapon one fights Mra while guarding booty, unattached.

Soon this body will lie lifeless, bereft of consciousness, like a worthless log of burnt wood.

41.

Acira vataya kyo pahavi adhisessati chuddho apetavio nirattha va kaligara. (3:9)

Not long alas, and it will lie this body, here upon the earth. Discarded, void of consciousness, useless as a rotten log.

A misdirected, misguided mind does to a person far greater harm than a bitter enemy.

42.

Diso disa ya ta kayir ver v pana verina micchpaihita citta ppiyo na tato kare. (3:10)

Whatever foe may do to foe, or haters those they hate the ill-directed mind indeed can do one greater harm.

A well-directed mind does to a person far greater good than ones parents or ones kinsmen.

43.

Na ta mt pit kayir ae vpi ca tak sammpaihita citta seyyaso na tato kare. (3:11)

What ones mother, what ones father, whatever other kin may do, the well-directed mind indeed can do one greater good.

Chapter 4 Puppha Vagga Flowers

Who will comprehend this well-taught Dhamma as a garland-maker selects his flowers?

44. Ko ima pahavi vijessati yamalokaca ima sadevaka? Ko dhammapada sudesita kusalo puppham iva pacessati? (4:1)

Who will comprehend this earth, the world of Yama, and the gods? Who discern the well-taught Dhamma as one whos skilled selects a flower?

Like a garland-maker, a Learner on the Path will comprehend this well-taught Dhamma.

45. sekho pahavi vijessati Yamalokaca ima sadevaka sekho dhammapada sudesita

One Trained will comprehend this earth, the world of Yama, and the gods, One Trained discern the well-taught Dhamma

kusalo pupphamiva pacessati. (4:2) as one whos skilled selects a flower.

Viewing this body as foam and a mirage, one avoids the shafts of death and goes beyond him.

46. Phepama kyamima viditv marcidhamma abhisambudhno chetvna mrassa papupphakni adassana maccurjassa gacche. (4:3)

Having known this froth-like body and wakening to its mirage-nature, smashing Mras flowered shafts unseen beyond the Death-king go.

As a flood sweeps away a sleeping village, death carries away the heedlessly sensuous.

47.

Pupphni heva pacinanta bysattamanasa nara sutta gma mahoghova maccu dya gacchati. (4:4)

For one who has a clinging mind and gathers only pleasure-flowers, Death does seize and carry away as great flood a sleeping village.

Death grabs the pursuer of sensual pleasures at will before reaching the point of satiety.

48.

Pupphni heva pacinanta bysattamanasa nara atitta yeva kmesu antako kurute vasa. (4:5)

For one of desires insatiate who gathers only pleasure-flowers, for one who has a clinging mind Death the sovereign overpowers.

The mendicant must sojourn the village for his needs gently like a bee on a flower.

49.

Yath pi bhamaro puppha vaagandha ahehaya paleti rasamdya eva gme mun care. (4:6)

Just as a bee in a flower harming neither hue nor scent gathers nectar, flies away, so in towns a Wise One fares.

Consider only your own commissions and omissions and not those of others.

50.

Na paresa vilomni na paresa katkata attano va avekkheyya katni akatni ca. (4:7)

Not others opposition nor what they did or failed to do, but in oneself should be sought things done, things left undone.

Mere sweet words which one never practises, are like flowers without fragrance.

51. Yathpi rucira puppha vaavanta agandhaka eva subhsit vc aphal hoti akubbato. (4:8)

Just as a gorgeous blossom brilliant but unscented, so fruitless the well-spoken words of one who does not act.

Sweet words which are put into practice are like flowers, beautiful, colourful and fragrant.

52. Yathpi rucira puppha vaavanta sagandhaka eva subhsit vc saphal hoti sakubbato. (4:9)

Just as a gorgeous blossom brilliant and sweet-scented, so fruitful the well-spoken words of one who acts as well.

All mortals must do plentiful good deeds like making garlands out of a mass of flowers.

53. Yathpi puppharsimh kayir mlgue bah eva jtena maccena kattabba kusala bahu. (4:10)

As from a mass of flowers many a garland may be made, so by one born mortal should many good deeds be done.

Scent of flower or sandal goes not against the wind. But fragrance of virtue blows everywhere.

54. Na pupphagandho paivtameti na candana tagaramallik v sataca gandho paivtameti

The fragrance of flowers drifts with the wind as sandalwood, jasmine or lavender. The fragrance of virtue oersweeps the wind,

sabb dis sappuriso pavti. (4:11) all pervasive is virtue of the good.

Of all fragrances like that of sandal, lavender and jasmine, fragrance of virtue is supreme.

55.

Candana tagara vpi uppala atha vassik etesa gandhajtna slagandho anuttaro. (4:12)

Sandalwood or lavender, lotus or the jasmine great, of these many fragrances virtues fragrance is supreme.

The fragrance of the virtuous wafts even among the gods. All others fall short of that.

56. Appamatto aya gandho yya tagaracandan yo ca slavata gandho vti devesu uttamo. (4:13)

Faint is this fragrance of lavender and sandalwood, but fragrance of the virtuous soars sublime amongst the gods.

Of the diligent and the virtuous totally freed through wisdom, death never tracks the path.

57. Tesa sampannaslna appamdavihrina sammada vimuttna Mro magga na vindati. (4:14)

Of those with perfect virtue who dwell in heedfulness, freed by Final Knowledge: Mra cannot know their path.

Just as a fragrant and lovely lotus may blossom forth out of a garbage-heap on the roadside

58. Yath sakradhnasmi ujjhitasmi mahpathe paduma tattha jyetha sucigandha manorama. (4:15)

As beside the highroad where rubbish in a pit is flung there flourishes the lotus bloom fragrant and the minds delight.

Likewise in this worldly mess, the disciple outshines the blinded worldlings by his wisdom.

59. Eva sakrabhtesu andhabhte puthujjane atirocati paya Sammsambuddhasvako. (4:16)

So among rubbish-beings, common humans blind become, the Perfect Buddhas pupil Outshines with wisdom bright.

Chapter 5 Bla Vagga Fools

To the sleepless, night is long; to the weary, the league; to the ignorant the cycle of existence.

60.

Dgh jgarato ratti dgha santassa yojana dgho blna sasro saddhamma avijnata. (5:1)

Long is the night for the sleepless, long the league for the weary one, sasras way is long for fools who know not Dhamma True.

If one finds no equal or superior for company, a solitary career is commendable.

61. Carace ndhigaccheyya seyya sadisamattano ekacariya daha kayir natthi bale sahyat. (5:2)

If a wayfarer fails to find one better or one equal, steadfast he should fare alone for with a fools no fellowship.

The unwise man prides over his children and his wealth. But he has not even himself.

62. Putt matthi dhanamatthi iti blo vihaati att hi attano natthi kuto putt kuto dhana? (5:3)

Sons have I, wealth have I, thus the fool is fretful. He himself is not his own, how then are sons, how wealth?

An unwise man who knows hes a fool is a wise man thereby. Knowing it not hes truly a fool.

63. Yo blo maati blya paito vpi tena so blo ca paitamn sa ve bloti vuccati. (5:4)

Conceiving so his foolishness the fool is thereby wise, while fool is called that fool conceited that hes wise.

The unwise misses the Dhamma though close to the wise, like a spoon misses flavour of food.

64. Yvajvam pi ce blo paita payirupsati na so dhamma vijnti dabb sparasa yath. (5:5)

Though all through life the fool might wait upon the wise, no more the Dhamma can he sense than spoon the taste of soup.

The wise speedily gathers the Dhamma from the wise like the tongue the flavour of food.

65. Muhuttamapi ce vi paita payirupsati khippa dhamma vijnti jivh sparasa yath. (5:6)

Though briefly one intelligent might wait upon the wise, quickly Dhamma he can sense as tongue the taste of soup.

The unwise committing crimes of evil consequences live as enemies to themselves.

66. Caranti bl dummedh amitteneva attan karont ppaka kamma ya hoti kaukapphala. (5:7)

Fools of feeble wisdom fare enemies to themselves, making evil kamma which is of bitter fruit.

That action which is likely to make one repent later, is not good action at all.

67. Na ta kamma kata sdhu ya katv anutappati yassa assumukho roda vipka paisevati. (5:8)

That kammas not well-made from which there is remorse, of which one senses the result with weeping and a tear-stained face.

Deeds whose results one faces with glee, without remorse, are good deeds indeed.

68. Taca kamma kata sdhu ya katv nnutappati yassa patito sumano vipka paisevati. (5:9)

But well-made is that kamma which done brings no remorse, of which one senses the result with glad mind and with joy.

The unwise thinks evil deeds are sweet till they ripen not. As they ripen hes plunged in grief.

69. Madhuva maati blo yva ppa na paccati yad ca paccat ppa atha blo dukkha nigacchati. (5:10)

When evil kammas immature the fool thinks it is honeyed, but when the evil has matured then to the fool comes dukkha.

Senseless austerities of reduced eating are not worth a fragment of grasping the Dhamma.

70. Mse mse kusaggena blo bhujetha bhojana na so sakhatadhammna kala agghati soasi. (5:11)

Month after month with bladey-grass tip the fool may take his food; hes not worth the slightest bit of one who Dhamma knows.

Results of evil acts ripen not as swiftly as curdling milk. They smoulder like sparks under ash.

71. Na hi ppa kata kamma sajju khrava muccati ahanta blamanveti

As milk, is evil kamma done, so slowly does it sour. Smouldering does it follow the fool

bhasmacchannova pvako. (5:12) like fire with ashes covered.

Learning of the unwise leads to his destruction. Blasting his goodness it ruins him totally.

72. Yvadeva anatthya atta blassa jyati hanti blassa sukkasa muddhamassa viptaya. (5:13)

Truly to his detriment skill is born to the fool; ruined is his better nature and scattered are his wits.

Unwisely he wishes for undeserved honour, privileges, and attention in the midst of laymen.

73. Asata bhvanamiccheyya Purekkhraca bhikkhusu vsesu ca issariya puj parakulesu ca. (5:14)

For position a fool may wish: among the bhikkhus precedence, in monasteries authority, from other families honour.

As the untutored disciple claims for recognition by monk and layman, his pride increases.

74. Mam eva kata maantu gihi pabbajit ubho Mameva ativas assu kicckiccesu kismici Iti blassa sakappo icch mno ca vahati. (5:15)

Both monks and laymen, let them think This was done by me, whatever the works, both great and small, let them depend on me. Such the intention of a fool, swollen his greed and conceit.

The true disciple should know the path to worldly gain as one and that to Nibbna as another.

75. A hi lbhpanis a nibbnagmin evameta abhiya bhikkhu Buddhassa svako sakkra nbhinandeyya vivekamanubrhaye. (5:16)

One is the way to worldly gain, another to Nibbna goes. Clearly comprehending this the bhikkhu, Buddhas follower should wallow not in proffered gifts, surrendering instead to solitude.

Chapter 6 Paita Vagga The Wise

Associate with wise persons who like treasure-revealers show your faults constructively. Should one a man of wisdom meet who points out faults and gives reproof, who lays a hidden treasure bare, with such a sage should one consort. Consorting so is one enriched and never in decline.

76.

Nidhinava pavattra ya passe vajjadassina niggayha vdi medhvi tdisa bhakamnassa seyyo hoti na ppiyo. (6:1)

Advice of wise persons pleases the virtuous and displeases the evil ones.

77.

Ovadeyynusseyya, asabbh ca nivraye, sata hi so piyo hoti, asata hoti appiyo. (6:2)

Let him exhort, let him instruct, and check one from abasement. Dear indeed is he to the true, not dear is he to the false.

Associate not with the wicked and the evil. Seek the company of noble and virtuous friends.

78.

Na bhaje ppake mitte na bhaje purisdhame bhajetha mitte kalye bhajetha purisuttame. (6:3)

Dont go around with evil friends, with rogues do not consort. Spend your time with noble friends, with worthy ones consort.

A Dhamma-lover dwells in peace and comfort, delighting in the noble teachings.

79.

Dhammapti sukha seti vippasannena cetas ariyappavedite dhamme sad ramati paito. (6:4)

Happy is he who Dhamma drinks with heart thats clear and cool. One so wise eer delights in Dhamma declared by the Noble.

The wise discipline themselves as irrigators water, fletchers arrows, and carpenters wood.

80. Udaka hi nayanti nettik usukar namayanti tejana dru namayanti tacchak attna damayanti pait. (6:5)

Irrigators govern waters, fletchers fashion shafts, as joiners shape their timber those who are wise tame themselves.

Both in praise and blame the wise are unshaken like the rock in the wind.

81.

Selo yath ekaghano vtena na samrati eva nindpasassu na samijanti pait. (6:6)

Just as a mighty boulder stirs not with the wind, so the wise are never moved either by praise or blame.

The Buddhas teaching makes the wise tranquil like a fathomless lake still and clear.

82. Yathpi rahado gambhro vippasanno anvilo eva dhammni sutvna vippasdanti pait. (6:7)

Even as a fathomless lake, a lake so calm and clear, so dhammas having heard serene the wise become.

The wise are not elated or depressed by happiness or by pain. The wise do renounce all.

83. Sabbattha ve sappuris cajanti na kmakm lapayanti santo sukhena phuh atha v dukhena

Everything the good renounce, the peaceful chatter not of fond delights, and whether touched by pleasure or pain

na uccvacam pait dassayanti. (6:8) nor joy nor woe in the wise is seen.

The wise will never do any wrong for the sake of any gain whatsoever.

84. Na attahetu na parassa hetu na puttamicche na dhana na raha

Neither for ones own, nor for anothers sake one should wish for children, wealth, estate,

na iccheyya adhammena samiddhim attano nor success desire by means unjust, sa slav paav dhammiko siy. (6:9)
thus virtuous and wise, righteous one would be.

Only a few cross over to the further shore. Others run helplessly along the near shore.

85. Appak te manussesu ye jan pragmino athya itar paj tramevnudhvati. (6:10)

Among folk they are few who go to the Further Shore, most among humanity scurry on this hither shore.

Those who practise Dhamma and whose action is right will cross to Nibbna, the Deathless.

86. Ye ca kho sammadakkhte dhamme dhammnuvattino te jan pramessanti macchdheyya suduttara. (6:11)

But they who practise Dhamma according to Dhamma well-told, from Deaths Dominion hard to leave theyll cross to the Further Shore.

Abandon unwholesome views, become homeless and wisely strive for Nibbna.

87.

Kaha dhamma vippahya sukka bhvetha paito ok anoka gamma viveke yattha drama. (6:12)

Abandoning the Dhammas dark the wise should cultivate the bright, having from home to homeless gone in solitude unsettling.

The wise person purifies himself, being non-attached, desireless and by forsaking pleasures.

88. Tatrbhiratimiccheyya hitv kme akicano pariyodapeyya attna cittaklesehi paito. (6:13)

Let them desire that rare delight, renouncing pleasures, owning nought, those wise ones should cleanse themselves from all defilements of the mind.

Practice of the seven factors and non-attachment ensure Nibbna.

89. Yesa sambodhiagesu samm citta subhvita dnapainissagge anupdya ye rat khsav jutmanto te loke parinibbut. (6:14)

Those who come to Wakening with mind full-cultivated, delight, no longer clinging, in relinquishing attachment: they, without pollution, radiant, in this world have reached Nibbna.

Chapter 7 Arahanta Vagga The Saints

Journeyed, sorrowless, freed from bonds, one suffers no torment of passions here.

90.

Gataddhino visokassa vippamuttassa sabbadhi sabbaganthappahnassa pariho na vijjati. (7:1)

With journey finished and sorrowless, from everything completely free, for one whos loosened all the ties passions fever is not found.

Mindfully delighting in no abode, they move from home to homeless like departing swans.

91.

Uyyujanti satmanto na nikete ramanti te hasva pallala hitv okamoka jahanti te. (7:2)

Mindful Ones exert themselves, in no abode do they delight, as swans abandoning their lake home after home they leave behind.

The path of the liberated cannot be traced like the course of birds in the sky. For those who dont accumulate, who well reflect upon their food, they have as range the nameless and the void of perfect freedom too. As birds that wing through space, hard to trace their going.

92. Yesa sannicayo natthi ye paritabhojan suato animitto ca vimokkho yassa gocaro gati tesa durannay. (7:3)

Path of the passionless, unattached to food, is untraceable like the course of birds in the air.

93. Yasssav parikkh hre ca anissito suato animitto ca vimokkho yassa gocaro kseva sakuntna

For whom pollutions are destroyed, not attached to any food, he has as range the nameless and the void of perfect freedom too. As birds that wing through space,

pada tassa durannaya. (7:4) hard to trace his going.

He whose senses are guarded like trained horses, is pure and humble, is adored even by gods.

94. Yassindriyni samatha gatni ass yath srathin sudant pahamnassa ansavassa devpi tassa pihayanti tdino. (7:5)

Whose faculties are pacified as steeds by charioteer well-tamed, with pride abandoned, unpolluted, to even devas this Ones dear.

Peaceful like the earth and pure like a lake the Arahant runs no more in Sasra.

95. Pahavsamo no virujjhati indakhlpamo tdi subbato rahadova apetkaddamo

Like earth is one who is well-behaved, secure and not resentful, as city-post, as filth-free lake,

sasr na bhavanti tdino. (7:6) no wanderings-on for One Whos Thus.

Tranquil in mind, in speech, and action is he who is totally freed through perfect wisdom.

96.

Santa tassa mana hoti sant vc ca kamma ca sammada vimmuttassa upasantassa tdino. (7:7)

Peaceful his mind and peaceful his speech, and action too, perfect in knowledge of freedom, One Thus is of utmost peace.

No more believer, a knower of his goal, a relentless demolisher of all that interferes.

97.

Assaddho akata ca sandhicchedo ca yo naro hatvakso vantso sa ve uttamaporiso. (7:8)

With no beliefs, the Unmade known, with fetters finally severed, with kammas cut and cravings shed, attained to humanitys heights.

The abode of Arahats whether in village, valley, forest, hill or dale is indeed delightful.

98.

Gme v yadi vrae ninne v yad v thale yatthrahanto viharanti ta bhmi rmaeyyaka. (7:9)

Whether in town or woods, whether in vale, on hill. wherever dwell the Arahants so pleasing there the earth.

Forests where no commoners delight, are a delight to those who seek no sensual pleasures.

99.

Ramayni arani yattha na ramat jano vtarg ramissanti na te kmagavesino. (7:10)

Delightful are the forests where folk do not delight, there the Passionless delight, theyre not pleasure-seekers.

Chapter 8 Sahassa Vagga Thousands

One meaningful word which leads to calm is better than a thousand empty ones.

100. Sahassamapi ce vc anatthapadasahit eka atthapada seyyo ya sutv upasammati. (8:1)

Though a thousand speeches be composed of meaningless lines, better the single meaningful line one hears, then comes to calm.

One meaningful stanza which leads to calm is better than a thousand empty ones.

101. Sahassamapi ce gth anatthapadasahit eka gthpada seyyo ya sutv upasammati. (8:8)

Though a thousand verses be composed of meaningless lines, better the single line of verse one hears, then comes to calm.

One single dhamma word which leads to calm is better than uttering a thousand empty ones.

102. Yo ce gthsata bhse anatthapadasahit eka dhammapada seyyo ya sutv upasammati. (8:3)

Though one a hundred verses chant composed of meaningless lines, better the single Dhamma-line one hears, then comes to calm.

Conquest of oneself excels the victory over a thousand others in battle.

103. Yo sahassa sahassena sagme mnuse jine eka ca jeyyamattna sa ve sagmajuttamo. (8:4)

Though thousand times a thousand in battle one may conquer, yet should one conquer just oneself one is the greatest conqueror.

Win oneself, not other common folk. Tis victory supreme. With a self ever restrained

104. Att have jita seyyo y cya itar paj attadantassa posassa nicca saatacrino. (8:5)

Greater the conquest of oneself than subjugating others, that one whos always well-restrained, that one whos tamed of self

Such victory of a man should irreversible be by Mra or Brahma or any of the gods.

105. Neva devo na gandhabbo na Mro saha Brahmun jita apajita kayir tathrpassa jantuno. (8:6)

Neither deva nor minstrel divine, nor Mra together with Brahma, can overthrow the victory of such a one as this.

Even a moments homage to a self-cultured person excels worship of a hundred years.

106. Mse mse sahassena yo yajetha sata sama eka ca bhvitattna muhuttam api pjaye s yeva pjan seyyo ya ce vassasata huta. (8:7)

Month by month for a hundred years a thousand one might sacrifice, but if for only a moment one might honour the self-developed, such honour then were better by far than a century of sacrifice.

Adoring one who has developed himself excels fire-worship of a hundred years.

107. yo ce vassasata jantu aggi paricare vane eka ca bhvitattna muhuttam api pjaye s yeva pjan seyyo ya ce vassasata huta. (8:8)

One might tend for a hundred years the forests sacred fire, but if for only a moment one might honour the self-developed, such honour then were better by far than a century of sacrifice.

Acts of worship and prayer for a year never equal a fourth of homage to the worthy.

108. Ya ki ci yiha va huta va loke savacchara yajetha puapekho sabbapi ta na catubhgameti abhivdan ujjugatesu seyyo. (8:9)

Whatever one who merit seeks should for a year make sacrifice, all comes not to a quarter part of honouring the Noble.

Respectful behaviour towards elders confers long life, beauty, joy and strength.

109. Abhivdanaslissa nicca vahpacyino cattro dhamm vahanti yu vao sukha bala. (8:10)

For one of respectful nature who ever the elders honours, long life and beauty, joy and strength, these qualities increase.

Virtuous and wise life of a single day outweighs a hundred years of sinful unbridled life.

110. Yo ca vassasata jve dusslo asamhito ekha jvita seyyo slavantassa jhyino. (8:11)

Though one should live a hundred years foolish, uncontrolled, yet better is life for a single day moral and meditative.

A days life of a wise meditator is greater than a hundred years of an immoral fool.

111. yo ca vassasatam jve duppao asamhito ekha jvita seyyo pavantassa jhyino. (8:12)

Though one should live a hundred years foolish, uncontrolled, yet better is life for a single day wise and meditative.

One days life of a man of effort is greater than a hundred years of a sluggard.

112. Yo ca vassasata jve kusto hnavriyo ekha jvita seyyo

Though one should live a hundred years lazy, of little effort, yet better is life for a single day

viriyam rabhato daha. (8:13) strongly making effort.

A days life seeing the dawn and demise of things excels a hundred years of life without it.

113. Yo ca vassasata jve apassa udayabbaya ekha jvita seyyo passato udayabbaya. (8:14)

Though one should live a hundred years not seeing rise and fall, yet better is life for a single day seeing rise and fall.

A days life seeing the deathless is greater than a hundred years without seeing it.

114. Yo ca vassasata jve apassa amata pada ekha jvita seyyo passato amata pada. (8:15)

Though one should live a hundred years not seeing the Deathless State, yet better is life for a single day seeing Deathlessness.

A days life seeing the supreme dhamma is greater than a hundred years without seeing it.

115. Yo ca vassasata jve apassa dhammamuttama ekha jvita seyyo

Though one should live a hundred years not seeing Dhamma Supreme, yet better is life for a single day

passato dhammamuttama. (8:16) seeing Dhamma Supreme.

Chapter 9 Ppa Vagga Evil

Hasten to cultivate goodness. Restrain the mind from vice. Delay diverts the mind to evil.

116. Abhittaretha kalye pp citta nivraye dandha hi karoto pua ppasmi ramat mano. (9:1)

Make haste towards the good and check the mind from evil. The one whos slow to merit make delights the mind in evil.

Never repeat an act of evil. Never more incline that way. Evil amassed leads to unhappiness.

117. Ppa ce puriso kayir na ta kayir punappuna na tamhi chanda kayirtha dukkho ppassa uccayo. (9:2)

If one should some evil do then do it not again, again. Do not wish for it anew for evil grows to dukkha.

Repeat your acts of goodness. Delight therein. Goodness amassed brings happiness.

118. Pua ce puriso kayir kayirtheta punappuna tamhi chanda kayirtha sukho puassa uccayo. (9:3)

If one should some merit make do it then again, again. One should wish for it anew for merit grows to joy.

Even evil is seen as goodness till it ripens not. But when it ripens its evil is seen.

119. Ppopi passati bhadra yva ppa na paccati yad ca paccati ppa atha ppo ppni passati. (9:4)

As long as evil ripens not even the evil one goodness knows, but when the evil ripens then that person evil knows.

The doer of acts of goodness appreciates his own only when good results begin to appear.

120. Bhadropi passati ppa yva bhadra na paccati yad ca paccati bhadra

As long as goodness ripens not even the good one evil knows, but when the goodness ripens

atha bhadro bhadrni passati. (9:5) then that person knows the good.

Ignore not the effects of evil. Even bit by bit they gather like water drops in a pot.

121. Mvamaetha ppassa Na ma ta gamissati udabindu niptena udakumbhopi prati prati blo ppassa thokathokampi cina. (9:6)

Think lightly not of evil, It will not come to me, for by the falling of water drops a water jar is filled. The fool with evil fills himself, he soaks up little by little.

Underrate not goodness. Even little acts of goodness total up like a pot filling drop by drop. Think lightly not of goodness, It will not come to me, for by the falling of water drops a water jar is filled. The sage with goodness fills himself, he soaks up little by little.

122. Mvamaetha puassa na ma ta gamissati udabindu niptena udakumbho pi prati thokathokam pi cina. (9:7)

Shun evil ways like a wealthy merchant with little escort shunning a bandit-infested road.

123. Vijova bhaya magga appasattho mahaddhano visa jivitukmova ppni parivajjaye. (9:8)

As merchant on a perilous path, great wealth having but little guard, as life-loving man with poison so with evils heedful be.

With no evil deeds no evil effects indeed. A woundless hand safely carries any poison.

124. Pimhi ce vano nssa hareyya pin visa nbbaam visamanveti natthi ppa akubbato. (9:9)

If in the hands no wound poison one may bear. A woundless one is poisoned not, non-doers have no evil.

Whatever evil act is done against a virtuous person its evil will boomerang on the doer.

125. Yo appaduhassa narassa dussati suddhassa posassa anagaassa tameva bla pacceti ppa

Who offends the inoffensive, the innocent and blameless one, upon that fool does evil fall

sukhumo rajo paivtava khitto. (9:10) as fine dust flung against the wind.

Evil-doers get reborn in hell, and to heavens the virtuous go. The undefiled in Nibbna end.

126. Gabbha eke uppajjanti niraya ppakammino sagga sugatino yanti parinibbanti ansav. (9:11)

Some find birth within a womb, evil-doers quicken in hell, good-farers to the heavens go, the Unpolluted wholly cool.

An evil doer has no escape from his bad actions wherever he tries to hide.

127. Na antalikkhe na samuddamajjhe na pabbatna vivara pavissa na vijjati so jagatippadeso

Neither in sky nor surrounded by sea, nor by dwelling in a mountain cave, nowhere is found that place on earth

yatthaito muceyya ppakamm. (9:12) where ones from evil kamma free.

Wherever a person may hide in the sky, or sea or mountain, there is no escape from Death.

128. Na antalikkhe na samuddhamajjhe na pabbatna vivara pavissa na vijjati so jagatippadeso yatthahitam nappasahetha maccu. (9:13)

Neither in sky nor surrounded by sea, nor by dwelling in a mountain cave, nowhere is found that place on earth where ones by death not overcome.

Chapter 10 Daa Vagga Punishment

All dread death and physical harassment. Taking oneself as the example, kill not, hurt not.

129. Sabbe tasanti daassa sabbe bhyanti maccuno attna upama katv na haneyya na ghtaye. (10:1)

All tremble at force, of death are all afraid. Likening others to oneself kill not nor cause to kill.

Life is dear to all. Taking oneself as the example, kill not, hurt not.

130. Sabbe tasanti daassa sabbesa jvita piya attna upama katv na haneyya na ghtaye. (10:2)

All tremble at force, dear is life to all. Likening others to oneself kill not nor cause to kill.

Harassing others in quest of ones own happiness, one gains not happiness hereafter.

131. Sukhakmni bhtni yo daena vihisati attano sukhamesno pecca so na labhate sukha. (10:3)

Whoever harms with force those desiring happiness, as seeker after happiness one gains no future joy.

Harassing not others, those who seek happiness gain their own happiness hereafter.

132. Sukhakmni bhtni yo daena na hisati attano sukhamesno pecca so labhate sukha. (10:4)

Whoever doesnt harm with force those desiring happiness, as seeker after happiness one then gains future joy.

Use no harsh words. It is painful. More harsh words will follow with retaliatory action.

133. Mvoca pharusa kaci vutt paivadeyyuta dukkh hi srambhakath

Speak not harshly to other folk, speaking so, they may retort. Dukkha indeed is quarrelsome speech

paida phuseyyuta. (10:5) and force for force may hurt you.

Let one hold ones peace like a cracked gong. In this silence one is already in Nibbna.

134. Sace neresi attna kaso upahato yath esa pattosi nibbna srambho te na vijjati. (10:6)

If like a broken gong never you reverbrate, quarrellings not part of you, that Nibbnas reached.

A cowherd goads cattle to pasture. Decay and death all beings to their end.

135. Yath daena goplo gvo pceti gocara eva jar ca macc ca yu pcenti pina. (10:7)

As with force the cowherds drive their cattle out to graze, like this decay and death drive out the life from beings all.

Evil doer who is unmindful of consequences suffers consequently because of his own deeds.

136. Atha ppni kammni kara blo na bujjhati sehi kammehi dummedho aggidahova tappati. (10:8)

When the fool does evil deeds their end he does not know, such kamma burns the one unwise as one whos scorched by fire.

He who maliciously offends the inoffensive soon falls into one of ten woeful states.

137. yo daena adaesu appaduhesu dussati dasannam aatara hna khippameva nigacchati. (10:9)

Whoever forces the forceless or offends the inoffensive, speedily comes indeed to one of these ten states:

Evil doer comes to suffer acute pain, break up of body and disease and derangement of mind.

138. Vedana pharusa jni sarrassa ca bhedana garuka vpi bdha

Sharp pain or deprivation, or injury to the body, or to a serious disease,

cittakkhepa va ppue. (10:10) derangement of the mind;

Evil doer comes to suffer rejection by kings, serious accusations, loss of wealth and kinsmen.

139. Rjato v upassagga abbhakkhna va druna parikkhaya va tna bhognava pabhagura. (10:11)

Troubled by the government, or else false accusation, or by the loss of relatives, destruction of ones wealth;

Fire burns down the dwellings of the evil doer. Such a man gets born in hell after death.

140. Atha vassa agrni aggi ahati pvako kyassa bhed duppao niraya sopapajjati. (10:12)

Or ones houses burn in raging conflagration, at the bodys end, in hell arises that unwise one.

Nudity nor fasting, nor diverse penances will cleanse a mortal who is steeped in doubt.

141. Na naggacariy na jat na pak nnsak thailasyik v rajo ca jalla ukkuikappadhna sodhenti macca avitiakakha. (10:13)

Not going naked, nor matted hair, nor filth, nor fasting, not sleeping on bare earth, no penance on heels, nor sweat nor grime can purify a mortal still overcome by doubt.

The celibate whos restrained and is full of love for the entire world is indeed a true bhikkhu.

142. Alakato cepi sama careyya santo danto niyato brahmacr sabbesu bhtesu nidhya daa

Even though adorned, if living at peace calm, tamed, established in the holy life, for beings all laying force aside:

so brhmao so samao sa bhikkhu. (10:14) one pure, one peaceful, a bhikkhu is he.

Man deterred by a sense of shame is apprehensive of censure like a good horse of the whip.

143. Hirnisedho puriso koci lokasmi vijjati yo ninda appabodhati asso bhadro kasmiva. (10:15)

Where in the world is found one restrained by shame, awakened out of sleep as splendid horse with whip?

Do ye discipline and restrain yourselves like a noble steed at whip-lash.

144. Asso yath bhadro kasniviho tpino savegino bhavtha saddhya slena ca vriyena ca samdhin dhammavinicchayena ca sampannavijjcara patissat

As splendid horse touched with whip, be ardent, deeply moved, by faith and virtue, effort too, by meditation, Dhammas search, by knowledge, kindness, mindfulness:

pahassatha dukkhamidaanappaka. (10:16) abandon dukkha limitless!

The morally good ones discipline themselves like irrigators the water, fletchers the arrow

145. Udaka hi nayanti nettik usukr namayanti tejana dru namayanti tacchak

Irrigators govern waters, fletchers fashion shafts, as joiners shape their timber

attna damayanti subbat. (10:17) those of good conduct tame themselves.

Chapter 11 Jar Vagga Old Age

For ever ablaze, what laughter, what joy? Trapped in darkness, seek ye not a light?

146. Ko nu hso kimnando nicca pajjalite sati? Andhakrena onaddh padpa na gavessatha? (11:1)

Why this laughter, why this joy, when its ever blazing? shrouded all about by gloom wont you look for light?

See this decked out body, much thought of. But truly sore within. Its never ever steady.

147. Passa cittakata bimba arukya samussita tura bahusakappa yassa natthi dhuva hiti. (11:2)

See this body beautiful a mass of sores, a congeries, much considered but miserable where nothings stable, nothing persists.

This body fragile, the ideal nesting place for disease. Life necessarily ends in death.

148. Parijia ida rpa roganiha pabhagura bhijjati ptisandeho maraanta hi jvita. (11:3)

All decrepit is this body, diseases nest and frail; this foul mass is broken up for life does end in death.

Seeing bleached human bones lying all around, how could there be delight in sensuality.

149. Ynimni apatthni alpneva srade kpotakni ahni tni disvna k rati? (11:4)

These dove-hued bones scattered in Fall, like long white gourds, what joy in seeing them?

A citadel of bones, flesh and blood plastered; home of decay, death, hypocrisy and pride.

150. Ahna nagara kata masalohitalepana yattha jar ca maccu ca mno makkho ca ohito. (11:5)

This citys made of bones plastered with flesh and blood, within are stored decay and death, besmearing and conceit.

Decorated royal coaches perish. Even so our bodies. the revered true Dhamma thrives.

151. Jranti ve rjarath sucitt Atho sarrapi jara upeti sataca dhammo na jara upeti

Even rich royal chariots rot, the body too does rot, decay, but undecayings Dhamma of the Good

santo have sabbhi pavedayanti. (11:6) who to the good declare.

The unwise man of little learning ages like the bull. His flesh does grow. Not his wisdom.

152. Appassutya puriso balivaddova jrati masni tassa vahanti

Just as the ox grows old so this man of little learning: his fleshiness increases,

pa tassa na vahati. (11:7) his wisdom doesnt grow.

Long in Sasra, the house-builder I sought. Never did I find. Births recurrence is painful.

153. Anekajti sasra sandhvissa anibbisa gahakraka gavesanto dukkh jti punappuna. (11:8)

Through many of sasras births I hastened seeking, finding not the builder of this house: pain is birth again, again.

House-builder, you are shattered. You shall build no more. My minds gone beyond craving.

154. Gahakraka! dihosi puna geha na khasi sabb te phsuk bhagg gahaka visakhita visakhragata citta tahna khayamajjhag. (11:9)

O builder of this house youre seen, you shall not build a house again, all your beams have given away, rafters of the ridge decayed, mind to the Unconditioned gone, exhaustion of craving has it reached.

Youth wasted. Spiritual life not lived. Now an old stork broods by a fishless lake.

155. Acaritv brahmacariya aladdh yobbane dhana jiakocva jhyanti khamaccheva pallale. (11:10)

Who have not led the holy life nor riches won while young, they linger on as aged cranes around a fished-out pond.

Youth wasted. Spiritual life not lived. Now a mere spent arrow perishing in the forest.

156. Acaritv brahmacariya aladdh yobbane dhana senti cptikhva purni anutthuna. (11:11)

Who have not led the holy life nor riches won while young, they languish on, worn-out bows, sighing for the past.

Chapter 12 Atta Vagga Self

One who loves himself should guard himself. A wise man checks at least once every night.

157. Attna ce piya ja rakkheyya na surakkhita tia aatara yma paijaggeyya paito. (12:1)

If one holds oneself as dear, protected, one protects oneself. One whos wise should be aware through all the watches three.

First do the right thing yourself. Then instruct others. Ones own purity a wise man treasures.

158. Attnameva pahama patrpe nivesaye athaamanusseyya na kilisseyya paito. (12:2)

One should first establish oneself in what is proper. One may then teach others, and wise, one is not blamed.

If one himself does exactly as one instructs, then with a well-tamed self one tames others.

159. Attna ce tath kayir yathaamanussati sudanto vata dammetha att hi kira duddamo. (12:3)

As one teaches others so should one do oneself. Well-tamed, one may others tame, oneself to tame is hard.

Be ye your own protector. Who else is? With a well-tamed self ones found a rare protector.

160. Att hi attano ntho ko hi ntho paro siy attanva sudantena ntha labhati dullabha. (12:4)

Oneself is refuge of oneself, who else indeed could refuge be? By good training of oneself one gains a refuge hard to gain.

A diamond being itself a stone, cuts stones. Likewise, self-wrought evil assails the fool.

161. Attanva kata ppa attaja attasambhava abhimanthati dummedha vajira vasmamaya mai. (12:5)

By oneself is evil done, its born of self and self-produced. Evil grinds the unwise one as diamond does the hardest gem.

Corrupt behaviour is suicidal, self-ruinous like the strangling Mluva creeper on a Sla tree.

162. Yassa accantadusslya mluv slamiv otata karoti so tathattna yath na icchat diso. (12:6)

He whose conducts very bad like oak-tree choked by ivy, so he does towards himself what enemies would wish.

Calamitous, self-ruinous things are easy to do. Beneficial and worthy are most difficult to do.

163. Sukarni asdhni attano ahitni ca ya ve hita ca sdhu ca ta ve paramadukkara. (12:7)

Easy is whats bad to do whats harmful to oneself. But what is good, of benefit, is very hard to do.

The fools scant respect for the words of the wise invariably spells disaster for him.

164. Yo ssana arahata ariyna dhammajivina paikkosati dummedho dihi nissya ppika phalni kahakasseva attaghaya phallati. (12:8)

Whatever man unwise relies on evil view and so condemns the Teaching of the Arahants, or Noble Ones who Dhamma live, he, as a bamboo fruiting, fruits to self-destruction.

Self-wrought evil defies the doer. In evil undone ones truly pure. None redeems another.

165. Attanva kata ppa attan sakilissati attan akata ppa attanva visujjhati Suddhi asuddhi paccatta na aa visodhaye. (12:9)

By oneself is evil done, by oneself defiled, by oneself its left undone, by self alone one purified. Purity, impurity on oneself depend, no one can purify another.

With the highest altruism damage not ones welfare. Pursue your goal with wisdom.

166. Attadattha paratthena bahunpi na hpaye attadattha abhiya sadatthapasuto siy. (12:10)

Let none neglect their good for others good however great. Know well oneselfs own good and to that good attend.

Chapter 13 Loka Vagga World

No depraved vision, no heedlessness, and no low pursuits for worldly gains.

167. Hna dhamma na seveyya pamdena na savase micchdihi na seveyya na siy lokavahano. (13:1)

Do not follow base desires, nor live with heedlessness, do not follow wrong beliefs to grow in worldly ways.

Diligently active, live the Dhamma to perfection. Such life gives happiness here and hereafter.

168. Uttihe nappamajjeyya dhamma sucarita care dhammacri sukha seti asmi loke paramhi ca. (13:2)

Rouse yourself, be diligent, in Dhamma faring well. Who dwells in Dhammas happy in this birth and the next.

Live dhamma to perfection, not half-heartedly. Dhamma-life ensures happiness everywhere.

169. Dhamma care sucarita na ta duccarita care dhammacri sukha seeti asmi loke paramhi ca. (13:3)

Fare in Dhamma coursing well, in evil courses do not fare. Who dwells in Dhammas happy in this birth and the next.

With correct vision of life one slips out of Deaths grip.

170. Yath bubbulaka passe yath passe marcika eva loka avekkhanta maccurj na passati. (13:4)

Just as a bubble may be seen, just as a faint mirage, so should the world be viewed that the Death-king sees one not.

The world looks a gaily decked royal chariot. But the wise sink not therein.

171. Etha passathima loka citta rjarathpama yattha bl visdanti natthi sago vijnata. (13:5)

Come, look upon this world like to a rich, royal chariot wherein fools lounge at ease but alert ones linger not.

Mistakes corrected makes one to shine like the moon beaming out of a bank of clouds.

172. Yo ca pubbe pamajjitv pacch so nappamajjati so ima loka pabhseti

Whoso was heedless formerly but later lives with heedfulness illuminates all this world

abbh muttova candim. (13:6) as moon when free from clouds.

Who so by the power of ones virtues reduces ones evil done, he beams like the moon

173. Yassa ppa kata kamma kusalena pithyati so ima loka pabhseti

Who by wholesome kamma covers up the evil done illumines all this world

abbh muttova candim. (13:7) as moon when free from clouds.

Of this blind world only a handful escapes like birds escaping from a net.

174. Andhabhto aya loko tanukettha vipassati sakunto jlamuttova appo saggya gacchati. (13:8)

This world is blind-become few are here who see within as few the birds break free from net so those who go to heavens.

Like geese in flight, the wise steadily move away from the world.

175. Hasdiccapathe yanti kse yanti iddhiy nyanti dhr lokamh jetv mra savhii. (13:9)

Swans upon the suns path fly, the powerful through space, conquering Mra and his host away from the world the wise are led.

There is no crime that a doubting, shameless liar cannot commit.

176. Eka dhamma attassa musvdissa jantuno vitiaparalokassa natthi ppa akriya. (13:10)

For one who falsely speaks, who disregards the Dhamma, who other lives denies: no evil this one will not do.

The miserly indeed never praise giving and never make their way to heaven.

177. Na ve kadariy devaloka vajanti bl have nappasasanti dna dhro ca dna anumodamno

To heavenly realms the mean dont fare, fools magnanimity neer acclaim, but the one of wisdom rejoices at giving

teneva so hoti sukh parattha. (13:11) and happy will be in future lives.

Being a stream-winner is a far greater achievement than a journey to heaven.

178. Pathavy ekarajjena saggassa gamanena v sabbalokdhipaccena sotpattiphala vara. (13:12)

Than oer the earth sole sovereignty, than going unto heaven, than lordship over all the worlds: better the Stream-winners Fruit.

Chapter 14 Buddha Vagga The Buddha

The triumph of Buddhahood is infallible, irreversible and unassailable.

179. Yassa jita nvajyati jitamassa no yti koci loke ta Buddha anantagocara

That Buddha traceless of infinite range whose victory none may eer undo, whose vanquished follow to no world,

apada kena padena nessatha? (14:1) then by which track will you trace him?

In Buddhahood is all craving routed. There is neither trapping nor being trapped.

180. Yassa jlin visattik tah natthi kunici netave ta Buddha anantagocara

That Buddha traceless of infinite range in whoms no entangling craving and no ensnaring not anywhere leading,

apada kena padena nessatha? (14:2) then by which track will you trace him?

Buddhas who opt for renunciation and contemplative life are beloved even of the gods.

181. Ye jhnapasut dhr nekkhammpasame rat devpi tesa pihayanti sambuddhna satmata. (14:3)

Eer intent on concentration, joyful in peace of letting go, mindful, wise, the perfect Buddhas, to even devas they are dear.

Human life is hard and rare. So is Buddha and dhamma rare.

182. Kiccho manussapailbho kiccha maccnajvita kiccha saddhammasavaa kiccho Buddhna uppdo. (14:4)

Human birth is hard to gain, hard for mortals is their life, to come to Dhamma True is hard, rare the Buddhas arising.

Refrain from all evil. Practise virtue. Cleanse the mind. This is the teaching of the Buddhas.

183. Sabbappassa akaraa kusalassa upasampad sacittapariyodapana eta Buddhnassana. (14:5)

Every evil never doing and in wholesomeness increasing and ones heart well-purifying: this is the Buddhas Teaching.

Forbearance is the highest religiousness. A true recluse never harms another.

184. Khant parama tapo titikkh nibba parama vadanti Buddh na hi pabbajito parpaghti

Patience is the austerity supreme, Nibbanas supreme the Buddhas say. One who irks or others harm

samao hoti para vihehayanto. (14:6) is not ordained or monk become.

Abstemious in food, zealous in quest, disciplined, inoffensive one fulfils the Buddhas wish.

185. Anpavdo anpaghto ptimokkhe ca savaro mattaut ca bhattasmi panthaca sayansana adhicitte ca yogo eta Buddhnassana. (14:7)

Not reviling, neither harming, restrained to limit freedoms ways, knowing reason in ones food, dwelling far in solitude, and striving in the mind sublime: this is the Buddhas Teaching.

They are unsatiated even with a rain of gold and equally so with sensual indulgence.

186. Na kahpaa vassena titti kmesu vijjati appassd dukh km iti viya paito. (14:8)

Not by a rain of golden coins is found desires saiety, desires are dukkha, of little joy, thus a wise one understands.

True disciples of the Buddha yearn not even for heavenly pleasures.

187. Api dibbesu kmesu rati so ndhigacchati tahakkhayarato hoti

Even with pleasures heavenly that one finds no delight, the perfect Buddhas pupil

sammsambuddhasvako. (14:9) delights in cravings end.

Men in fear seek refuge in rocks, forests, groves, trees and shrines.

188. Bahu ve saraa yanti pabbatni vanni ca rma rukkha cetyni manuss bhayatajjit. (14:10)

Many a refuge do they seek on hills, in woods, to sacred trees, to monasteries and shrines they go, folk by fear tormented.

This is no assuring refuge. This is no way to total release.

189. Neta kho saraa khema neta saraam uttama neta saraam gamma sabbadukkh pamuccati. (14:11)

Such refuge isnt secure, such refuge isnt supreme. From all dukkha ones not free unto that refuge gone.

Accepting refuge of Buddha, Dhamma, Sangha and truly grasping the Four Noble Truths.

190. Yo ca Buddha ca Dhamma ca Sangha ca saraa gato cattri ariyasaccni sammappaya passati. (14:12)

But going for refuge to Buddha, to Dhamma and the Sangha too, one sees with perfect wisdom the tetrad of the Noble Truths:

Suffering, the arising, the cessation and the Eightfold Path

191. Dukkha dukkhasamuppda dukkhassa ca atikkama ariya cahagika magga dukkhpasamagmina. (14:13)

Dukkha, its causal arising, the overcoming of dukkha, and the Eight-fold Path thats Noble leading to dukkhas allaying.

These form the refuge supreme. By these, the release from all grief and pain.

192. eta kho saraa khema eta saraam uttama eta saraam gamma sabbadukkh pamuccati. (14:14

Such refuge is secure, such refuge is supreme. From all dukkha one is free unto that refuge gone.

The birth of that rare virtuous man leads all else to blissful happiness.

193. Dullabho purisjao na so sabbattha jyati yattha so jyati dhro ta kula sukhamedhati. (14:15)

Hard to find the pure and noble who isnt born just anywhere, wherever one so wise is born that family thrives happily.

The Buddhas birth, Dhammas proclamation, Sanghas concord are all equally blissful.

194. Sukho Buddhna uppdo sukh saddhammadesan sukh saghassa smaggi samaggna tapo sukho. (14:16)

Blessed is the birth of Buddhas, blest True Dhammas Teaching, blest the Sanghas harmony and blessed is their striving.

He who knows the worthy, the Buddha or his disciples, whove transcended all grief

195. Pjrahe pjayato Buddhe yadi va svake papaca samatikkante tia sokapariddave. (14:17)

Who venerates the venerable the Buddhas or their hearkeners whove overcome the manifold, grief and lamentation left,

Who adores those who are tranquil and fearless, his merit gathered is incalculable.

196. Te tdise pjayato nibbute akutobhaye na sakk pua sakhtu im ettamiti kena ci. (14:18)

They who are Thus, venerable, cool and free from every fear no one is able to calculate their merit as just-so-much.

Chapter 15 Sukha Vagga Happiness

For those who harbour no enmity it is blissful to live even among enemies.

197. Susukha vata jvma verinesu averino verinesu manussesu viharma averino. (15:1)

We the unhating live happily midst the haters, among the hating humans from hatred dwell we free.

It is comfort indeed to live among the diseased for those with feelings of good health.

198. Susukha vata jvma turesu antur turesu manussesu viharma antur. (15:2)

We who are healthy live happily midst the unhealthy, among unhealthy humans from ill-health dwell we free.

Unagitated we live in comfort in the midst of highly agitated worldlings.

199. Susukha vata jvma ussukesu anussuk ussukesu manussesu viharma anussuk. (15:3)

We the unfrenzied live happily midst the frenzied, among the frenzied humans from frenzy dwell we free.

Possessionless we live in great happiness. Sustained by joy are we like heavenly beings.

200. Suskha vata jvma yesa no natthi kicana ptibhakkh bhavissma dev bhassar yath. (15:4)

We for whom theres nought live indeed so happily, joy-sustained well be like replendent gods.

Victory begets enmity. Vanquished lies in grief. Beyond both these lies bliss of equanimity.

201. Jaya vera pasavati dukkha seti parjito upasanto sukha seti hitv jayaparjaya. (15:5)

Victory gives rise to hate, those defeated lie in pain, happily rest the Peaceful surrendering victory-defeat.

No fire like passions, no loss like wrath, no misery like this self. Nibbnas bliss supreme.

202. Natthi rgasamo aggi natthi dosasamo kali natthi khandhasam dukkh natthi santipara sukha. (15:6)

Theres no fire like lust, no evil like aversion, no dukkha like the aggregates, no higher bliss than Peace.

Hungers the severest ailment. Samsaric lifes an utter dismay. Beyond these is Nibbna bliss.

203. Jighacch param rog sankhr param dukh eta atv yathbhta nibbna parama sukha. (15:7)

Hunger is the greatest ill, the greatest dukkha conditionless, knowing this really as it is: Nibbna bliss supreme.

Good health is the best gain. Contentment is the best wealth. In Nibbna, the highest bliss.

204. rogyaparam lbh santuhparama dhana visssaparam t nibba parama sukha. (15:8)

Healths the greatest gain, contentment, best of wealth, trustings best of kin, Nibbna bliss supreme.

Through sweetness of solitude and joy of tranquility, via the Dhamma, to innocence and quiet.

205. Pavivekarasa pitv rasa upasamassa ca niddaro hoti nipppo dhammaptirasa piba. (15:9)

Having drunk of solitude and tasted Peace Sublime, free from sorrow, evil-free, one drinks of Dhammas joy.

Being with worthy ones is constant happiness. Avoid the fool for perpetual peace.

206. Shu dassanamariyna sannivso sad sukho adassanena blna niccameva sukh siy. (15:10)

So fairs the sight of Noble Ones, ever good their company, by relating not to fools ever happy one may be.

In the company of fools one ever suffers. The wise, like kinsmen, are a pleasure source.

207. Blasagatacr hi dghamaddhna socati dukkho blehi savso amitteneva sabbad dhro ca sukhasavso tnava samgamo. (15:11)

Who moves among fools company must truly grieve for long, for ill the company of fools as ever that of foes, but weals a wise ones company as meetings of ones folk.

Like the moon, the starry way, do ye associate the wise who are steady and sound.

208. Tasm hi: Dhra ca paa ca bahussuta ca dhorayhasla vatavantam riya ta tdisa sappurisa sumedha bhajetha nakkhattapathava candim. (15:12)

Thus go with the steadfast, wise well-versed, firm of virtue, practice-pure, Ennobled Such, whos sound, sincere, as moon in wake of the Milky Way.

Chapter 16 Piya Vagga Affection

With no application and misapplication, the pleasure-seeker envies the zealous one.

209. Ayoge yujam attna yogasmi ca ayojaya attha hitv piyagghi pihetattnuyogina. (16:1)

One makes an effort where nones due with nothing done where efforts due, one grasps the dear, gives up the Quest envying those who exert themselves.

Not seeing dear ones is painful, so is seeing the disliked. Make no contact with both.

210. M piyehi samgachi appiyehi kudcana piyna adassana dukka appiyna ca dassana. (16:2)

Dont consort with dear ones at any time, nor those not dear, tis dukkha not to see the dear, tis dukkha seeing those not dear.

Reject thoughts of likes and dislikes. Freed of bonds, suffer ye no pain of separation.

211. Tasm piya na kayirtha piypyo hi ppako ganth tesa na vijjanti yesa natthi piyppiya. (16:3)

Others then do not make dear for hards the parting from them. For whom there is no dear, undear in them no bonds are found.

From endearment, grief and fear arise. No endearment, no grief or fear.

212. Piyato jyat soko piyato jyat bhaya piyato vippamuttassa natthi soko, kuto bhaya? (16:4)

From endearment grief is born, from endearment fear, one who is endearment-free has no grief how fear?

From affection, grief and fear arise. No affection, no grief or fear.

213. Pemato jyat soko pemato jyat bhaya pemato vippamuttassa natthi soko, kuto bhaya? (16:5)

From affection grief is born, from affection fear, one who is affection-free has no grief how fear?

From attachment, grief and fear arise. No attachment, no grief or fear.

214. Ratiy jyat soko Ratiy jyat bhaya Ratiy vippamuttassa natthi soko, kuto bhaya? (16:6)

From lustfulness arises grief, from lustfulness springs fear, one wholly free of lustfulness has no grief how fear?

From lust, grief and fear arise. To the lust-less, no grief or fear.

215. Kmato jyat soko Kmato jyat bhaya Kmato vippamuttassa natthi soko, kuto bhaya? (16:7)

From attachment grief is born, from attachment fear, one who is attachment-free has no grief how fear?

From craving, grief and fear arise. No craving, no grief or fear.

216. Tahya jyat soko tahya jyat bhaya tahya vippamuttassa natthi soko, kuto bhaya?. (16:8)

Out of craving grief is born, out of craving fear, one fully freed of craving has no grief how fear?

Perfect in virtue and insight and mindful of ones obligations. Such a one is liked by people.

217. Sladassanasampanna dhammaha saccavedina attano kamma kubbna ta jano kurute piya. (16:9)

Perfect in virtue and insight, firm in Dhamma, knower of Truth, dear to the peoples such a one who does what should be done.

Keenly on Nibbana bent, from worldly pleasures freed. He is said to be upstream bound.

218. Chandajto anakkhte manas ca phuo siy kmesu ca appaibaddhacitto uddhasototi vuccati. (16:10)

One with a wish for the Undeclared, with mind so well-pervaded, a mind not bound in pleasures of sense, an upstream-goers called.

Doers of merit are received in heaven as long-absentees are welcomed by kinsmen.

219. Cirappavsi purisa durato sotthimgata timitt suhajj ca abhinandanti sgata. (16:11)

One whos long away from home returns in safety from afar, then friends, well-wishers, kinsmen too are overjoyed at his return.

Effects of good living welcome the doer hereafter, like kinsmen a relative returning home.

220. Tatheva katapuampi asm lok para gata puni paigahanti piya tiva gata. (16:12)

In the same way, with merit done when from this world to another gone those merits then receive one there as relatives a dear one come.

Chapter 17 Kodha Vagga Anger

Shun pride, shun anger, get beyond all fetters. You shall then suffer no pain of mind.

221. Kodha jahe vippajaheyya mna saajana sabbamatikkameyya ta nmarpasmi asajjamna

Anger and pride should one forsake, all fetters cast aside, dukkhas none where no desire,

akicana nnupatanti dukkha. (17:1) no binding to body or mind.

He who restrains an emerging anger pilots himself with perfect command.

222. Yo ve uppatita kodha ratha bhanta va dhraye tamaha srathi brmi rasmiggho itaro jano. (17:2)

Who checks arising anger as with chariot away, that one I call a charioteer, others merely grip the reins.

Conquer anger with love, evil with good, greed with charity and falsehood with truth.

223. Akkodhena jine kodha asdhu sdhun jine jine kadariya dnena saccena alikavdina. (17:3)

Anger conquer by amity, evil conquer with good, by giving conquer the miserly, with truth the speakers of falsity.

In speech be true, feel no anger. Give even out of a little when asked. This is the godly way.

224. Sacca bhae na kujjheyya dajjppasmipi ycito etehi thi hnehi gacche devna santike. (17:4)

Speak truth and be not angry, from little give to one who asks, by these conditions three to go unto the prescence of the gods.

With constant restraint in body and harmless, to deathless Nibbnas grieflessness they go.

225. Ahisak ye munayo nicca kyena savut te yanti accuta hna yattha gantv na socare. (17:5)

Those sages inoffensive in body eer restrained go unto the Deathless State where gone they grieve no more.

For ever vigilant, seeking training day and night, Nibbna-seekers are freed of defiling traits.

226. Sad jgaramnna ahorattnusikkhina nibba adhimuttna attha gacchanti sav. (17:6)

For the ever-vigilant who train by day and night upon Nibbna eer intent pollutions fade away.

The silent, the talkative, the modest in speech, are all blamed. Not one is spared.

227. Porameta atula neta ajjatanmiva nindanti tuhimsna nindanti bahubhina mitbhinampi nindanti natthi loke anindito. (17:7)

An ancient saying, Atula, not only said today They are blamed who silent sit, who often speak they too are blamed, and blamed are they of measured speech theres none in the world unblamed.

There never was and will never be one who is totally blamed or praised.

228. Na chu naca bhavissati na cetarahi vijjhati ekanta nindito poso ekanta v pasasito. (17:8)

There never was, therell never be nor now is ever found a person blamed perpetually or one whos wholly praised.

With scrutiny, the wise praise those of flawless character endowed with virtue and wisdom.

229. Yace viu pasasanti anuvicca suve suve acchiddavutti medhvi paslasamhita. (17:9)

But those who are intelligent praise one of flawless conduct, sage, in wisdom and virtue well-composed, having observed him day by day.

Even devas and Brhma praise one of such sterling qualities. None could ever censure him.

230. Nekkha jambonadasseva ko ta ninditum arahati dev pi ta pasasanti Brhmupi pasasito. (17:10)

Whos to blame that one so fine as gem from Jambu stream? Even the devas that one praise, by Brhma too is praised.

Shun misconduct indeed. Live a life of perfect bodily conduct.

231. Kyappakopa rakkheyya kyena savuto siy kyaduccarita hitv kyena sucarita care. (17:11)

Rough action one should guard against, be with the body well-restrained, bad bodily conduct having shed train oneself in good.

Shun misconduct in speech. Live a life of perfect restraint in speech.

232. Vacpakopa rakkheyya vcya savuto siy vacduccarita hitv vcya sucarita care. (17:12)

Rough speaking one should guard against, be in speaking well-restrained, bad verbal conduct having shed train oneself in good.

Shun misconduct in thought. Live a life of perfect mental restraint.

233. Manopakopa rakkheyya manas savuto siy manoduccarita hitv manas sucarita care. (17:13)

Rough thinking one should guard against, be in thinking well-restrained, bad mental conduct having shed train oneself in good.

Those restrained in thought, word and deed, they are the true perfectly trained.

234. Kyena savut dhr atho vcya savut manas savut dhr te ve suparisavut. (17:14)

Restrained in body are the wise, in speech as well they are restrained, likewise are they restrained in mind, theyre perfectly restrained.

Chapter 18 Mala Vagga Impurities

Unprepared for death, thou art, like a withering leaf. Empty-handed, to depart.

235. Paupalsovadnisi yamapurispi ca ta upahit uyyogamukhe ca tihasi ptheyyampi ca te na vijjati. (18:1)

Now a withered leaf you are and now Deaths men draw near, now you stand at the parting gates but wayward you have none.

Be wise and strive in earnest. An island for yourself, make. To the riyan place you shall go.

236. So Karohi dpam attano khippa vyama padito bhava niddhantamalo anagao dibba ariyabhmi ehisi. (18:2)

Make an island of yourself, quickly strive and wise become, freed from stain and passionless to go to the pure Abodes.

At lifes end, at deaths door you strive. With nothing for the way and no stop in between.

237. Upantavayocadnisi sampaytosi Yamassa santike vsopi ca te natthi antar ptheyyampi ca te na vijjati. (18:3)

Even now the end draws near, to the presence of death youve fared, along the paths no place for rest and waybred you have none.

Quick and wise, an island to yourself make. Stainless, free from death and decay.

238. So Karohi dpamattano khippa vyama paito bhava niddhantamalo anagano na puna jtijara upehisi. (18:4)

Make an island of yourself, quickly strive and wise become, freed from stain and passionless youll not return, take flesh, decay.

Gradually, and bit by bit, remove your rusty rot like a silversmith.

239. Anupubbena medhvi thokathoka khae khae kammro rajatasseva niddhame malamattano. (18:5)

Little by little, time after time, successively then let the sage blow away all blemishes just as a smith with silver.

Rust born of iron eats it up. So does evil deeds the man who transgresses.

240. Ayasva mala samuhita taduhya tameva khdati eva atidhonacrina

As rust arisen out of iron itself that iron eats away, so kammas done beyond whats wise

sakakammni nayanti duggati. (18:6) lead to a state of woe.

No-revision destroys learning. Lethargy ruins family life. Apathy a danger to ones beauty.

241. Asajjhyamal mant anuhnamal ghar mala vaassa kosajja pamdo rakkhato mala. (18:7)

For oral tradition, non-recitation, in household life, non-exertion, the fair of form when slovenly, a sentrys sloth: all blemishes.

Inchastitys a womans ruin. Miserliness is so to a giver. Evil ways a ruin here and hereafter.

242. Malitthiy duccarita macchera dadato mala mal ve ppak dhamm asmi loke paramhi ca. (18:8)

In woman, conduct culpable, with givers, avariciousness, all blemishes these evil things in this world or the next.

Ignorance is the worst of stains. Discarding it, O Bhikkhs, be ye all stainless.

243. Tato mal malatara avijja parama mala eta mala pahatvna nimmal hotha bhikkhavo. (18:9)

More basic than these blemishes is ignorance, the worst of all. Abandoning this blemish then, be free of blemish, monks!

Shamelessly like a crow a man easily lives. In his arrogance, avarice and ambition he stinks.

244. Sujva ahirikena kkasrena dhasin pakkhandin pagabbhena sakilihena jvita. (18:10)

Easy the life for a shameless one who bold and forward as a crow, is slanderer and braggart too: this ones completely stained.

Guarded by shame, tis difficult living, being care-free and pure in ones ways.

245. Hirmat ca dujjva nicca sucigavesin alnenappagabbhena suddhjvena passat. (18:11)

But hard the life of a modest one who always seeks for purity, whos cheerful though no braggart, clean-living and discerning.

He destroys life, in theft he indulges. A liar and adulterer, he is.

246. Yo pa atipteti musvda ca bhsati loke adinna diyati paradra ca gacchati. (18:12)

In the world who life destroys, who words of falsity speaks, who takes what is not freely given or to anothers partner goes.

and living in drunkeness steeped, ends up here in calamitous ruin.

247. Surmerayapna ca yo naro anuyujati idh eva eso lokasmi mla khaati attano. (18:13)

Or has distilled, fermented drinks: Who with abandon follows these extirpates the roots of self even here in this very world.

Know ye that evil ways are hard to restrain. Let no greed or evil ways ever drag you to pain.

248. Eva bho purisa jnhi ppadhamm asaat m ta lobho adhammo ca cira dukkhya randhayu. (18:14)

Therefore friend remember this; Hard to restrain are evil acts, dont let greed and wickedness down drag you long in dukkha.

Jealous of others receipt of gifts made in faith, tranquility of mind one will never attain.

249. Dadti ve yathsaddha yath pasdana jano tattha yo maku bhavati paresa pnabhojane na so div v ratti v samdhi adhigacchati. (18:15)

People give as they have faith, as they are bright with joyfulness. Whos troubled over gifts received, the food and drink that others get, neither in daytime nor by night will come to a collected mind.

Whoever totally eliminates the aforesaid envy his mind will be tranquil by day and night.

250. Yassa ceta samucchinna mlaghacca samhata sa ve div v ratti v samdhi adhigacchati. (18:16)

But who has severed envys mind, uprooted it, destroyed entire, indeed in daytime and by night will come to a collected mind.

Lust the fiercest fire; hate the tightest grip, delusion the worst trap, craving the worst flood.

251. Natthi rgasamo aggi natthi dosasamo gaho natthi mohasama jla natthi tahsam nad. (18:17)

There is no fire like lust, nought seizes like aversion, unequalled is delusions net, no rivers like to craving.

Easy to detect are others faults. Ones own one hides like a crafty gambler his losing die.

252. Sudassa vajja aesa attano pana duddasa paresa hi so vajjni oputi yathbhusa attano pana chdeti kaliva kitav saho. (18:18)

Others faults are easy to see yet hard it is to see ones own, and so one winnows just like chaff the faults of other people, while hiding away those of ones own as crafty cheat the losing throw.

Detecting and protesting over others faults, one never rids ones own. Far from release is he.

253. Paravajjnupassissa nicca ujjhnasaino sav tassa vahanti r so savakkhay. (18:19)

Whos always seeing others faults, taking offence, censorious, pollutions spread for such a one whos far from their exhaustion.

The skies are free of foot-prints. While worldlings tarry, the liberated brook no delay.

254. kse pada natthi samao natthi bhire papacbhirat paj nippapac Tathgat. (18:20)

In skies above there is no path, no peaceful ones without, in manifoldness do folk delight, Tathagatas are manifold-free.

Skies are free of foot-prints. Conditioned things never eternal. Buddhas know no agitation.

255. kase pada natthi samao natthi bhire sakhr sassat natthi natthi Buddhnamijita. (18:21)

In skies above there is no path, no peaceful ones without, nothing conditioned ever lasts, no Buddhas ever shaken.

Chapter 19 Dhammaha Vagga Established in Dhamma

An upholder of justice judges not in haste. The wise judge with care the right from wrong.

256. Na tena hoti dhammaho yenattha sahas naye yo ca attha anattha ca ubho niccheyya paito. (19:1)

Whoever judges hastily does Dhamma not uphold, a wise one should investigate truth and untruth both.

Cautious and just, with fairness he leads. Guarded by Dhamma, Dhamma-dweller hes called.

257. Ashasena dhammena samena nayat pare dhammassa gutto medhv dhammahoti pavuccati. (19:2)

Who others guide impartially with carefulness, with Dhamma, that wise one Dhamma guards, a Dhamma-holders called.

Profuse in words, ones not thereby wise. Secure, loving and dauntless, wise he truly is.

258. Na tena paito hoti yvat bahu bhsati khem aver abhayo paitoti pavuccati. (19:3)

Just because articulate ones not thereby wise, hateless, fearless and secure, a wise one thus is called.

By extent of speech, ones no true Dhamma-liver. Alert in its practice, hes the true liver.

259. Na tvat dhammadharo yvat bahu bhsati yo ca appampi sutvna dhamma kyena passati sa ve dhammadharo hoti yo dhamma nappamajjati. (19:4)

Just because articulate ones not skilled in Dhamma; but one whos heard even little and Dhamma in the body sees, that one is skilled indeed, not heedless of the Dhamma.

Grey hairs alone make no senior. Merely ripe in years, empty-in-age he is called.

260. Na tena thero hoti yenassa palita siro paripakko vayo tassa moghajioti vuccati. (19:5)

A man is not an Elder though his head be grey, hes just fully ripe in years, aged-in-vain hes called.

Stainless, endowed with truth, virtue, love and restraint, such a steadfast one true Elder is.

261. Yamhi sacca ca dhammo ca ahis saamo damo sa ve vantamalo dhro thero iti pavuccati. (19:6)

In whom is truth and Dhamma too, harmlessness, restraint, control, hes steadfast, rid of blemishes, an Elder he is called.

Jealous, selfish, deceitful, he is no virtuous man tho fluent in speech and handsome in form.

262. Na vkkaranamattena vaapokkharatya v sdhurupo naro hoti issuk macchar saho. (19:7)

Not by eloquence alone or by lovely countenance is a person beautiful if jealous, boastful, mean.

With evil routed out in toto, possessed of wisdom and void of stains, wholesome is he called.

263. Yassa ceta samucchinna mlaghacca samhata ssa vantadoso medhvi sshurpoti vuccati. (19:8)

But beautiful is called that one in whom these are completely shed, uprooted, utterly destroyed, a wise one purged of hate.

Full of lies, greed and desire, he can truly be no monk, parading only his shaven head.

264. Na muakena samao abbato alika bhaa icchlobhasampanno samao ki bhavissati? (19:9)

By shaven head no samaa if with deceit, no discipline. Engrossed in greed and selfishness how shall he be a samaa?

Battling all evils, both great and small, through his conquest of evil is he a samaa called.

265. Yo ca sameti ppni anu thulni sabbaso samitatt hi ppna samaoti pavuccati. (19:10)

All evils altogether he subdues both fine and gross. Having subdued all evil he indeed is called a Samaa.

By mere begging of food, one is no bhikkhu. Nor by adopting any commoners way.

266. Na tena bhikkhu hoti yvat bhikkhate pare vissa dhamma samdya bhikkhu hoti na tvat. (19:11)

Though one begs from others by this alones no bhikkhu. Not just by this a bhikkhu but from all Dhamma doing.

Beyond good and evil, noble in conduct, loving and discerning he lives, the true monk.

267. Yodha puaca ppaca bhetv brahmacariyav sankhya loke carati sa ve bhikkhti vuccati. (19:12)

Who both good and evil deeds has gone beyond with holy life, having discerned the world he fares and Bhikkhu he is called.

Not by mere silence, a sage. Its one with wisdom, weighing with scales for good.

268. Na monena mun hoti mharpo aviddasu yo ca tulava paggayha varamdya paito. (19:13)

By silence one is not a sage if confused and foolish, but one whos wise, as if with scales weighs, adopts whats good.

The sage totally rejects all evil. He weighs up both worlds. So he is called a sage.

269. Ppni parivajjeti sa mun tena so mun yo munti ubho loke mun tena pavuccati. (19:14)

Shunning evils utterly one is a sage, by that a sage. Whoever both worlds knows for that ones called a Sage.

Killing makes a man ignoble. Non-violence towards all beings confers nobility on man.

270. Na tena ariyo hoti yena pni hisati ahis sabbapna ariyoti pavuccati. (19:15)

By harming living beings one is not a Noble man, by lack of harm to all that live one is called a Noble One.

Not by rites or rituals, nor by profound learning, not by meditative calm nor by life in solitude.

271. Na slabbatamattena bhusaccena v puna athav samdhilbhena vivicca ssayanena v. (19:16)

Not by vows and rituals or again by learning much or by meditative calm or by life in solitude.

has a monk the bliss of his recluse life, with Nibbnic goal still unreached.

272. Phusmi nekkhammasukha aputhujjanasevita bhikkhu visssampdi appatto savakkhaya. (19:17)

Should you, O bhikkhu, be content, Ive touched the bliss of letting go not enjoyed by common folk, though youve not gained pollutions end.

Chapter 20 Magga Vagga The Path

Best among ways the Noble Path, Ariyan Truths among truths. The Seer among beings.

273. Maggnahagiko seho saccna caturo pad virgo seho dhammna dipadnaca cakkhum. (20:1)

Of paths the Eight-fold is the best, of truths the statements four, the passionless of teachings best, of humankind the Seer.

This way and none other for purified vision. Enter thereupon and defy all evil.

274. Esova maggo natthao dassanassa visuddhiy etamhi tumhe paipajjatha mrasseta pamohaa. (20:2)

This is the path, no others there for purity of insight, enter then upon this path bemusing Mra utterly.

Treading this path you shall terminate all suffering. Realising the way, Ive made it known.

275. Etamhi tumhe paipann dukkhassanta karissatha akkheto ve may maggo aya sallasanthana. (20:3)

Entered then upon this path youll make an end of dukkha. Freed in knowledge from sufferings stings the Paths proclaimed by me.

Do ye strive yourselves. Buddhas only teach the way. Tread the path and be ye released.

276. Tumhehi kicca tappa akkhtro Tathgat paipann pamokkhanti jhyino Mrabandhan. (20:4)

Buddhas just proclaim the Path but youre the ones to strive. Contemplatives who tread the Path are freed from Mras bonds.

All conditioned things are transient. Disillusionment through this knowledge leads to release.

277. Sabbe sakhr aniccti yad paya passati atha nibbindati dukkhe esa maggo visuddhiy. (20:5)

When with wisdom one discerns transience of conditioned things one wearily from dukkha turns treading the path to purity.

All conditioned things are sorrow-fraught. This knowledge clears your path

278. Sabbe sakhr dukkhti yad paya passati atha nibbindati dukkhe esa maggo visuddhiy. (20:6)

When with wisdom one discerns the dukkha of conditioned things one wearily from dukkha turns treading the path to purity.

All things are without self. This disillusionment leads to the path

279. Sabbe dhamm anattti yad paya passati atha nibbindati dukkhe esa maggo visuddhiy. (20:7)

When with wisdom one discerns all knowables are not a self one wearily from dukkha turns treading the path to purity.

Unenterprising, youthful but lazy, irresolute and weak, fail in their way to wisdom.

280. Uhnaklamhi anuhahno yuv bal lasiya upeto sasanna sakappamano kusto paya magga alaso na vindati. (20:8)

Though time to strive, not striving, while young and strong yet indolent, weak-minded and irresolute: one finds not wisdoms way.

Enter the Path revealed to you by the sages. Restrain yourselves in body, mind and speech.

281. Vcnurakkh manas susavuto kyena ca akusalana kayir ete tayo kammapathe visodhaye

In speech ever watchful with mind well-restrained never with the body do unwholesomeness. So should one purify these three kamma-paths

rdhaye magga isippavedita. (20:9) winning to the Way made known by the Seers.

From energetic application springs wisdom. Enter upon the way for its increase.

282. Yog ve jyat bhri ayog bhrisakhayo eta dvedh patha atv bhavya vibhavya ca tathattna niveseyya yath bhri pavahati. (20:10)

From endeavour wisdom springs, lacking effort wisdom wanes: having known this two-fold path either to progress or decline so should one exhort oneself that wisdom may increase.

Cut down the forest, no single tree. Tis the forest that begets fear. Be ye freed of that.

283. Vana chindatha m rukkha vanato jyati bhaya chetv vanaca vanatha ca nibban hotha bhikkhavo. (20:11)

The wood cut down but not a tree since its from wood that fear is born. Having cut wood and woodedness O bhikkhs be without a wood.

As long as mans passion for woman remains uncut, the minds held in bondage.

284. Yva hi vanatho na chijjati aumattopi narassa nrisu paibaddhamanova tvo so vaccho khrapakova mtari. (20:12)

As long indeed as woodedness of man to woman is not cut so long in bondage is ones mind as milch-calf to the mother cow.

Cut off passions, like breaking a lily with ones hand. Pursue the path of peace to Nibbna.

285. Ucchinda sinehamattano kumuda sradikava pin santimaggameva brhaya nibba sugatena desita. (20:13)

Cut off affection for oneself as hand a lily in the Fall. Cultivate this peaceful path, Nibbna by the Buddha taught.

The unwise plans for the future from season to season, oblivious to dangers which inhere.

286. Idha vassa vassissmi idha hemantagimhisu iti blo vicinteti antarya na bujjhati. (20:14)

Here shall I spend the Rains, here the Winter, here the Summer. Thus speculates the fool, the danger he knows not.

Man dotes on children and wealth. But death sweeps him like a flood a sleeping village.

287. Ta puttapasusammatta bysattamanasa nara sutta gma mahoghova maccu dya gacchati. (20:15)

For one who has a clinging mind and finds delight in babes and herds Death does seize and carry away as great flood a sleeping village.

When death comes, neither parents, nor children nor kinsmen can protect one.

288. Na santi putt tya na pit napi bandhav antakendhipannassa natthi tsu tat. (20:16)

No sons are there for shelter nor father nor related folk, one by the Death-king seized upon in kin no shelter finds.

Knowing the truth of this, the virtuous and wise should soon clear the path to Nibbna.

289. Etamatthavasa atv paito slasavuto nibbnagamana magga khippameva visodhaye. (20:17)

Having understood this fact the wise by virtue well-restrained swiftly then should clear the path leading to Nibbna.

Chapter 21 Pakiaka Vagga Miscellaneous

Viewing the possibility of greater happiness, the wise should give up the lesser ones.

290. Matt sukhapariccg passe ce vipula sukha caje mattsukha dhro sampassa vipula sukha. (21:1)

If one should see great happiness in giving up small happiness one wise the lesser would renounce the greater full-discerning.

Who so causes pain to others and expects happiness, will not be freed from tangles of enmity.

291. Paradukkhpadnena attano sukham icchati verasasaggasasaho ver so na parimuccati. (21:2)

Who so for self wants happiness by causing others pain, entangled in angers tangles ones from anger never free.

Defilements increase in them who do what is not to be done and neglect what should be done.

292. Ya hi kicca tadapaviddha akicca pana kayirati unnana pamattna tesa vahanti sav. (21:3)

What should be done is left undone and done is what should not be done, ever the pollutions grow of those ones proud and heedless.

Constantly contemplative on the body, mindful and alert, they wear off their defilements.

Yesa ca susamraddh 293. nicca kyagat sati akicca te na sevanti kicce staccakrino satna sampajnna attha gacchanti sav. (21:4)

But those who always practise well bodily mindfulness, do never what should not be done and ever do what should be done, for mindful ones, the full-aware, pollutions fade away.

All failings destroyed, vision put right, and senses truly controlled, hes the wholly perfect man.

294. Mtara pitara hantv rjno dve ca khattiye raha snucara hantv angho yti brhmao (21:5)

Ones mother and father having slain and then two warrior kings, a realm as well its treasurer, one goes immune, a Brahmin True.

Ridding mind-hindrances with scepticism as the fifth hes thoroughly perfect man.

295. Mtara pitara hantv rjno dve ca sotthiye veyyagghapacama hantv angho yti brhmao. (21:6)

Ones mother and father having slain and then two learned kings, as well the fifth, a tiger fierce, one goes immune, a Brahmin True.

Mindful of the Buddha, day and night, his disciples rise with a full awakening.

296. Suppabuddha pabujjhanti sad Gotamasvak yesa div ca ratto ca nicca Buddhagat sati. (21:7)

Well awakened, theyre awake ever the Buddhas pupils who constantly by day, by night are mindful of the Buddha.

Mindful of the Dhamma, day and night, his disciples rise with a full awakening.

297. Suppabuddha pabujjhanti sad Gotamasvak yesa div ca ratto ca nicca Dhammagat sati. (21:8)

Well awakened, theyre awake ever the Buddhas pupils who constantly by day, by night are mindful of the Dhamma.

Mindful of the Sangha, day and night, his disciples rise with a full awakening.

298. Suppabuddha pabuhhhanti sad Gotamasvak yesa div ca ratto ca nicca Saghagat sati. (21:9)

Well awakened, theyre awake ever the Buddhas pupils who constantly by day, by night are mindful of the Sangha.

Mindful of the body, day and night, his disciples rise with a full awakening.

299. Suppabuddha pabujjhanti sad Gotamasvak yesa div ca ratto ca nicca kyagat sati. (21:10)

Well awakened, theyre awake ever the Buddhas pupils who constantly by day, by night are mindful of the body.

Delighting in harmlessness, day and night, his disciples rise with a full awakening.

300. Suppabuddha pabujjhanti sad Gotamasvak yesa div ca ratto ca ahimsya rato mano. (21:11)

Well awakened, theyre awake ever the Buddhas pupils who constantly by day, by night in harmlessness delight.

With a mind delighting in self-culture, day and night, his disciples rise with full awakening.

301. Suppabuddha pabujjhanti sad Gotamasvak yesa div ca ratto ca bhvanya rato mano. (21:12)

Well awakened, theyre awake ever the Buddhas pupils who constantly by day, by night in meditation take delight.

To renounce and delight therein are difficult. Home is painful too. Let not pain hunt you.

302. Duppabbajja durabhirama durvs ghar dukh dukkhosamnasavso dukkhnupatitaddhagu tasm na caddhagu siy na ca dukkhnupatito siy. (21:13)

Hards the going forth, hard to delight in it, hards the household life and dukkha is it too, Dukkhas to dwell with those dissimilar and dukkha befalls the wanderer. Be therefore not a wanderer, not one whom dukkha befalls.

The confident and virtuous, with wealth and fame, they are praised wherever they go.

303. Saddho slena sampanno yasobhogasamappito ya ya padesa bhajati tattha tattheva pjito. (21:14)

Whos full of faith and virtue, of substance, high repute, is honoured everywhere, wherever that one goes.

The virtuous are visible from afar. The unworthy, like arrows at night, arent seen tho near.

304. Dure santo paksenti Himavantova pabbato asantettha na dissanti rattikhitt yath sar. (21:15)

Afar the true are manifest like Himlayan range, yet even here the false arent seen, theyre arrows shot by night.

Taming oneself, alone everywhere, one should ever delight in the woods.

305. Eksana ekaseyya eko caram atandito eko damaya attna vanante ramito siy. (21:16)

Alone one sits, alone one lies, alone one walks unweariedly, in solitude one tames oneself so in the woods will one delight.

Chapter 22 Niraya Vagga Hell

He who asserts whats not true and he who denies whats true, both suffer equally in hell.

306. Abhtavdi niraya upeti yo vpi katv na karom iti cha ubhopi te pecca sam bhavanti nihnakamm manuj parattha. (22:1)

With one denying truth there goes to hell that one who having done says I did not. Both of them in making kammas base are equal after death.

Many who don the dyed robe, undisciplined and of sinful ways, thereby get reborn in hell.

307. Ksvakah bahavo ppadhamm asaat pp ppehi kammehi niraya te upapajjare. (22:2)

Many who wear the yellow robe are unrestrained in evil things, these evil ones by evil deeds in hell do they arise.

Better for an undisciplined sinful monk to swallow hot iron balls than thrive on public alms.

308. Seyyo ayoguo bhutto tattho aggisikhupamo yace bhujeyya dusslo rahapia asaato. (22:3)

Better to eat a ball of iron glowing as flame of fire than one should eat the countrys alms immoral and unrestrained.

Adulterer gathers demerit and lies uneasy. Suffering censure here he faces pain in hell.

309. Cattri hnni naro pamatto pajjati paradrpasev apualbha na nikmaseyya ninda tatya niraya catuttha. (22:4)

Four things befall that heedless one sleeping with one whos wed: demerit gained but not good sleep, third is blame while fourth is hell.

To the adulter, tis limited pleasure and punishments dread. A sin he should totally shun.

310. Apualbho ca gat ca ppik bhtassa bhtya rat ca thokik rj ca daa garuka paeti

Demerits gained and evil birth, scared man and woman brief their joy, the king decrees a heavy doom:

tasm naro paradra na seve. (22:5) so none should sleep with one whos wed.

Ill-lived recluseship to hell-fire leads like kusa grass that cuts when wrongly grasped.

311. Kuso yath duggahito hattham evnukantati smaa dupparmaha nirayypakahati. (22:6)

As blady grass when wrongly grasped the hand does lacerate so a mishandled monastic life drags one off to hell.

Slack in deeds, foul in ways and unreliable in the holy-life. These never lead to great results.

312. Ya kici sithila kamma sakilihaca ya vata sakassara brahmacariya na ta hoti mahapphala. (22:7)

Whatever of kammas slack, whatever of vows corrupt, a faltering in the holy life never brings ample fruit.

In whats to be done, resolute ye be. Slackness truly degrades.

313. Kayir ce kayirtheta daham eta parakkame sithilo hi paribbjo bhiyyo kirate raja. (22:8)

If theres aught that should be done let it be done then steadily, in truth a slack monastic life all the more stirs up the dust.

Evil is better undone. It does torment the doer. Good deeds done never to torments lead.

314. Akata dukkata seyyo pacch tappati dukkaa kata ca sukata seyyo ya katv nnutappati. (22:9)

Better an evil deed not done for misdeed later on torments. Better done is deed thats good, which done, does not torment.

Guard oneself like a border town, against evils onslaught. Neglect here leads one to ruin.

315. Nagara yath paccanta gutta santarabhira eva gopetha attna khao ve m upaccag khatit hi socanti nirayahi samappit. (22:10)

Even as a border town guarded within and without, so should you protect yourselves. Do not let this moment pass for when this moments gone they grieve sending themselves to hell.

Those ashamed of what is not shameful, and unashamed of the shameful are all hell-bound.

316. Alajjitye lajjanti lajjitye na lajjare micchdihisamdn satt gacchanti duggati. (22:11)

They are ashamed where shame is not but where is shame are not ashamed, so by embracing evil views beings go to an evil birth.

Those fearing what they should not, fearing not what they should are destined for birth in hell.

317. Abhaye bhayadassino bhaye cbhayadassino micchdihisamdn satt gacchanti duggati. (22:12)

They are afraid where there is not but where is fear are unafraid, so by embracing evil views beings go to an evil birth.

Seeing faults in the faultless and none in the faults, those misled are to pain destined.

318. Avajje vajjadassino vajje cvajjadassino micchdihisamdn satt gacchanti duggati. (22:13)

Faults they see where fault is not but where is fault they see it not, so by embracing evil views beings go to an evil birth.

Knowing wrong as wrong and right as right, those well-guided ones are in heaven born.

319. Vajja ca vajjato atv avajja ca avajjato sammdihisamdn satt gacchanti suggati. (22:14)

A fault they understand as such, they know as well where fault is not, so by embracing righteous views being go to a happy birth.

Chapter 23 Nga Vagga The Great

As an elephant in battle endures arrows, abuse I endure. But many folks lack that strength.

320. Aha ngova sagme cpto patita sara ativkya titikkhissa dusslo hi bahujjano. (23:1)

Many folk are ill-behaved but I shall endure abuse as an elephant on the battlefield arrows shot from a bow.

The trained is led to pageant. Him the king mounts. Who endures abuse is best among men.

321. Danta nayanti samiti danta rjbhirhati danto seho manussesu yo tivkya titikkhati. (23:2)

The tusker tamed they lead in crowds, the king he mounts the tamed, noblest of humans are the tamed who can endure abuse.

Trained horses and tuskers are excellent. The self-disciplined excels them all.

322. Vara assatar dant jny ca sindhav kujar ca mahng attadanto tato vara. (23:3)

Excellent are mules when tamed and thoroughbreds from Sindh, noble the elephants of state, better still one tamed of self.

With a true discipline one gets to that ungone region of Nibbna, and not by any other means.

323. Nahi etehi ynehi gaccheyya agata disa yathttan sudantena danto dantena gacchati. (23:4)

Surely not on mounts like these one goes the Unfrequented Way as one by self well-tamed is tamed and by the taming goes.

The elephant in rut, hardly restrainable, eats not in captivity, remembering its forest life.

324. Dhanaplako nma kujaro kaukappabhedano dunnivrayo baddho kabala na bhujati

Hard to check the tusker Dhanaplaka, in rut with temples running pungently, bound, een a morsel hell not eat

sumarati ngavanassa kujaro. (23:5) for he recalls the elephant-forest longingly.

The stupid, slothful and greedy ones, like hogs fattened on swill, repeat births.

325. Middh yad hoti mahagghaso ca A sluggard stupid, steeped in gluttony, niddyit samparivattasy mahvarhova nivpapuho punappuna. (23:6)
whos sleep-engrossed, who wallows as he lies, like a great porker stuffed, engorged with swill, comes ever and again into a womb.

Like a mahout an elephant in rut, I should today mindfully restrain my free roving mind.

326. Ida pure cittamacr crika yenicchaka yatthakma yathsukha Tadajjaha niggahessmi yoniso

Formerly this wandering mind wandered where it wished, where whim, where pleasure led. Wisely this day will I restrain it

hatthippabhinna viya akusaggaho. (23:7) as trainer with hook an elephant in rut.

Like an elephant sunk in mud, elevate yourselves out of the evil way, diligent and mindful.

327. Appamdarat hotha sacittam anurakkhatha dugg uddharath attna pake satthova kujaro. (23:8)

Do you delight in heedfulness and guard your own minds well! Draw yourselves from the evil way as would elephant sunk in slough.

If you can get a wise, blameless companion, keep his company joyfully, overcoming all troubles.

328. Sace labhetha nipaka sahya saddhi cara sdhuvihridhra abhibhuyya sabbni parissayni careyya tenattamano satm. (23:9)

If for practice one finds a friend prudent, well-behaved and wise, mindful, joyful, live with him all troubles overcoming.

In the absence of a fitting companion, lead a solitary life like a king in exile.

329. No ce labhetha nipaka sahya saddhi cara sdhuvhridhra rjva raha vijita pahya

If for practice one finds not friend prudent, well-behaved and wise, like king be leaving conquered land,

eko care mtagaraeva ngo. (23:10) fare as lone elephant in the wilds.

Lonely, easy life, like a lordly elephant in the forest, avoiding evil, is better than evil company.

330. Ekassa carita seyyo natthi ble sahyat eko care na ca ppn kayir

Better it is to live alone for with a fools no fellowship, no evils do, be free of care,

appossukko mtagaraeva ngo. (23:11) fare as lone elephant in the wilds.

Pleasant are friends in need, and goodness at lifes end. Ending of dukkha is equally so.

331. Atthamhi jtamhi sukh sahy tuh sukkh y itartarena pua sukha jvitasakhayamhi sabbassa dukkhassa sukha paha. (23:12)

Blest to have friends when ones in need, blest contentment with whatever is, blessed is merit when lifes at an end, abandoning all dukkha is blessedness.

Tis lovely caring for ones mother and father. So it is to minister to ascetics and brahmins.

332. Sukh matteyyat loke atho petteyyat sukh sukh smaat loke

Respect for ones mother brings happiness here as well as respect for ones father. Here happiness comes from respecting the monks

atho brahmaat sukh. (23:13) and those of virtue excellent.

Pleasant to be virtuous all ones life. Faith, wisdom and shunning evil are equally good.

333. Sukha yva jar sla sukh saddh patihit sukho paya pailbho ppna akaraa sukha. (23:14)

Blest is virtue till lifes end and blest the faith standing firm, blest the attainment of wisdom and blest the non-doing of evils.

Chapter 24 Tah Vagga Craving

Craving born of heedlessness plunges man from birth to birth like a monkeys leap for fruit.

334. Manujassa pamattacrino tah vahati mluv viya so plavati hurhura

As creeping ivy craving grows in one living carelessly. Like this, one leaps from life to life

phalam icchava vanasmi vnaro. (24:1) as ape in the forest seeking fruit.

Whomsoever craving overpowers, his griefs proliferate like Birana grass after rain.

335. Ya es sahat jammi tah loke visattik sok tassa pavahanti abhivahava braa. (24:2)

Whomsoever in the world this wretched clinging craving routs for such a one do sorrows grow as grass well-soaked with rain.

Who so rids himself of craving, sorrows totally fall off him like water-drops from a lotus leaf.

336. Yo ceta sahate jammi taha loke duraccaya sok tamh papatanti udabindva pokkhar. (24:3)

But whoever in the world routs wretched craving hard to quell, from such a one do sorrows fall like water drops from lotus leaf.

Root out craving like Birana grass for its fragrant root. Let not death repeatedly shatter you.

337. Ta vo vadmi bhadda vo. yvantettha samgat tahya mla khaatha usratthova braa m vo naava sotova mro bhaji punappuna (24:4)

Prosperity to you, I say, to all assembled here! When needing grasss fragrant root so craving extirpate. Dont let Mra break you again, again as a torrent a reed!

With its roots intact, a felled tree grows again. With craving within, pain does ever arise.

338. Yathpi mle anupaddave dahe chinnopi rukkho punareva rhati evampi tahnusaye anhate

As tree though felled shoots up again if its roots are safe and firm so this dukkha grows again

nibbattat dukkham ida punappuna. (24:5) while latent cravings removed.

Caught in alluring lustful thoughts, misjudging people are swept away by the flood of craving.

339. Yassa chattisat sot manpassava bhus vh vahanti duddihi sakapp rganissit. (24:6)

For whom the six and thirty streams so forceful flow to seemings sweet floods of thought that spring from lust sweep off such wrong viewholder.

Alluring thoughts nurture craving. Seeing it sprouted, with wisdom cut it at the root.

340. Savanti sabbadh sot lat ubbhijja tihati ta ca disv lata jta mla paya chindatha. (24:7)

Everywhere these streams are swirling, up-bursting creepers rooted firm. Seeing the craving-creeper there with wisdom cut its root!

Bound to delights and endearments pleasure-seekers are invariable victims of birth and decay.

341. Saritni sinehitni ca somanassni bhavanti jantuno te stasit sukheino te ve jtijarpag nar. (24:8)

To beings there are pleasures streaming sticky with desire, steeped in comfort, happiness seeking, such ones do come to birth, decay.

Worldly beings who are enmeshed in craving, like trapped hare, come to grief again and again.

342. Tasiya purakkhat paj parisappanti sasova bandhito saojanasagasattak

Who follow craving are assailed, they tremble as the hare ensnared, held fast by fetters and by bonds

dukkham upenti punappuna cirya. (24:9) so long they come to dukkha again.

Worldlings are trapped in their craving like a hare. Let a release-seeker his craving quell.

343. Tasiya purakkhat paj parisappanti sasova bandhito tasm tasia vinodaye

Who follow craving are assailed, they tremble as the hare ensnared, so let a bhikkhu craving quell

bhikkhu kakh virgamattano. (24:10) whose aim is passionlessness.

He who greedless to greed flies back, behold him as flying from freedom to bondage again.

344. Yo nibbanatho vandhimutto vanamutto vanameva dhvati ta puggalameva passatha

Who without woodness inclines to the wood, free in the wood to woodness returns. Do now regard that person well

mutto bandhanameva dhvati. (24:11) who free returns to fetters.

Fetters of iron, etc., are not reckoned as strong as desire for wife, children and worldly goods.

345. Na ta daha bandhanamhu dhr yadyasa druja babbaja ca srattaratt maikualesu puttesu dresu ca y apekkh. (24:12)

Neither of iron nor wood nor hemp is bond so strong, proclaim the wise, as passions yearn for sons, for wives, for gems and ornaments.

Wise go forth, rejecting without a murmur the worldly pleasures, a lower but a tenacious bond.

346. Eta daha bandhanamhu dhr ohrina sithila duppamuca etampi chetvna paribbajanti

That bond is strong, proclaim the wise, down-dragging, pliable, hard to loose. This passion severed, they wander forth

anapekkhino kmasukha pahya. (24:13) forsaking sensual pleasures.

The wise cast away all dukkha, severing their lustful ties like a spider caught in its own web.

347. Ye rgarattnupatanti sota saya kata makkaakova jla etampi chetvna vajanti dhr

Ensnared in passion back they fall as spider on a self-spun web. This passion severed, wander the wise

anapekkhino sabbadukkha pahya. (24:14) forsaking dukkha all.

Mind released everywhere, ones beyond birth and decay, having terminated lifes journeying.

348. Muca pure muca pacchato majjhe muca bhavassa prag sabbattha vimuttamnaso na puna jtijara upehisi. (24:15)

Let go before, let go the after, let go the middle, beyond becoming. With mind released in every way youll come no more to birth, decay.

With lust intense, on beauty dwelling, crushed by ones thoughts, craving productively grows.

349. Vitakkapamathitassa jantuno tibbargassa subhnupassino bhiyyo tah pavahati

For one whos crushed by thinking much excessive lust from beautys sight, for that one craving grows the more,

esa kho daha karoti bandhana. (24:16) that one makes strong the bonds.

To chop off Maras bonds one must dwell on unwholesomeness and guard ones thoughts.

350. Vitakkpasame ca yo rato asubha bhvayati sad sato esa kho vyantikhiti

But who delights in calming thoughts develops foulness mindfully, that one indeed will make an End,

esa checchati Mrabandhana. (24:17) will sever Maras bonds.

Without trembling, craving or blemishes, with ones end reached, this is the last bodily form.

351. Nihangato asantsi vtataho anagano acchindi bhavasallni antimoya samussayo. (24:18)

One whos fearless, reached the End, of craving and of blemish free, who has becomings thorn plucked out, has this, a final body.

In this final body now freed of craving and grasping, he is the great being who is greatly wise.

352. Vtataho andno niruttipadakovido akkharna sannipta ja pubbparni ca sa ve antimasrro

One of clinging-craving free, whos skilled in ways of chanting, knowing the wording-sequence, of what precedes and follows, possessed of final body,

mahpao mahpurisoti vuccati. (24:19) one greatly wise, Great Person is called.

All-conquering, all-knowing, detached from all, self-liberated, I am now my own Teacher.

353. Sabbbhibh sabbavidhamasmi sabbesu dhammesu anpalitto sabbajaho tahakkhaye vimutto

Beyond all being, wise to all, unsoiled by dhammas all am I, left all and freed by cravings end,

saya abhiya kamuddiseyya? (24:20) by self Ive known, whom teacher call?

Dhamma is supreme as gift, flavour or delight. Extinction of craving triumphs over all ills.

354. Sabbadna dhammadna jinti sabbarasa dhammaraso jinti sabbarati dhammarat jinti tahakkhayo sabbadukkha jinti. (24:21)

Gift of Dhamma surpasses all gifts, the Dhamma, its taste all other tastes beats, delight in the Dhamma bests other delights, destruction of craving conquers all ill.

Wealth hunts down a fool. Greedy for wealth, the fool ruins himself as if he were a stranger.

355. Hananti bhog dummedha no ca pragavesino bhogatahya dummedho hanti aeva attana. (24:22)

Riches ruin a foolish one but not one seeking the Further Shore, craving for wealth a foolish one is ruined as if ruining others.

Weeds plague fields. Lust destroys men. Giving to the lust-less yields high returns.

356. Tiadosni khettni rgados aya paj tasm hi vtargesu dinna hoti mahapphala. (24:23)

Weeds are a fault of fields, lusts a human fault, thus offerings to the lustless bear abundant fruit.

Weeds plague fields. Hatred destroys men. Offering to hateless yields fruit.

357. Tiadosni khettni dosados aya paj tasm hi vtadosesu dinna hoti mahapphala. (24:24)

Weeds are a fault of fields, hates a human fault, hence offerings to the hateless bear abundant fruit.

Weeds plague fields. Ignorance destroys men. Giving to the ignorance-free is fruitful.

358. Tiadosni khettni mohados aya paj tasm hi vtamohesu dinna hoti mahapphala. (24:25)

Weeds are a fault of fields, delusion, humans fault, so gifts to the undeluded bear abundant fruit.

Weeds plague fields. Desire plagues men. Giving to desire-less is fruitful.

359. Tiadosni khettni icchdos aya paj tasm hi vigaticchesu dinna hoti mahapphala. (24:26)

Weeds are a fault of fields, desires a human fault, so gifts to the desireless bear abundant fruit.

Chapter 25 Bhikkhu Vagga The Monk

Restraint in eye, ear, nose and tongue is good. It yields good results.

360. Cakkhun savaro sdhu sdhu sotena savaro ghnena savaro sdhu sdhu jivhya savaro. (25:1)

Right is restraint in the eye, restraint in the ear is right, right is restraint in the nose, restraint in the tongue is right.

Restraint in deed, in speech, in mind is good. Restrained fully, the monk ends suffering.

361. Kyena savaro sdhu sdhu vcya savaro manas savaro sdhu sdhu sabbattha savaro sabbattha savuto bhikkhu sabbadukkh pamuccati. (25:2)

Right is restraint in the body, restraint in speech is right, right is restraint in the mind, everywhere restraint is right. The bhikkhu everywhere restrained is from all dukkha free.

Restrained in limb and speech, totally composed with inward delight. He is called a bhikkhu.

362. Hatthasaato pdasato vcya saato saatuttamo ajjhattarato samhito

With hands controlled and feet controlled, in speech as well as head controlled, delighting in inward collectedness

eko santusito tamhu bhikkhu. (25:3) alone, content, a bhikkhus called.

Guarded in speech, with no conceit, the monk expounds with sweetness the Dhamma in full.

363. Yo mukhasaato bhikkhu mantabh anuddhato attha dhamma ca dpeti madhura tassa bhsita. (25:4)

Whatever bhikkhu tongue-controlled speaks wisely and who is not proud, who theory and practice can expound, sweet as honey is his speech.

Delighting in, pondering over and abiding by the Dhamma, such bhikkhu shall not degenerate.

364. Dhammrmo dhammarato dhamma anuvicintaya dhamma anussara bhikkhu saddhamm na parihyati. (25:5)

The bhikkhu who in Dhamma dwells, in Dhamma delighting and pondering, remembering the Dhamma he does not decline from Dhamma true.

Disdain not ones receipts nor envy others. An envious bhikkhu reaches no tranquil mind.

365. Salbha ntimaeyya nesa pihaya care aesa pihaya bhikkhu samdhi ndhigacchati. (25:6)

He should not disdain his gains nor life of others envious, the bhikkhu who is envious does not attain collectedness.

The monk who belittles not even the little he gets, gods praise him as being pure and alert.

366. Appalbhopi ce bhikkhu salbha ntimaati ta ve dev pasasanti suddhjvi atandita. (25:7)

Disdaining not his gains, though little he receives, pure of life and keen that bhikkhu devas praise.

He truly is the monk who thinks not as I and mine, and grieves not for what truly exists not.

367. Sabbaso nmarpasmi yassa natthi mamyita asat ca na socati sa ve bhikkhti vuccati. (25:8)

For whom there is no making mine towards all name and form, who does not grieve for what is not, hes truly bhikkhu called.

Dwelling in love with delight in the Buddhas word, a bhikkhu gets his bliss where conditions cease.

368. Mettvihr yo bhikkhu pasanno Buddhassane adhigacche pada santa sakhrpasama sukha. (25:9)

The bhikkhu in kindness abiding, bright in the Buddhas Teaching can come to the Place of Peace, the bliss of conditionedness ceased.

Bail thy boat, O monk. Emptied, it will swiftly move. Lustless and hateless in Nibbna be.

369. Sica bhikkhu ima nva sitt te lahumessati chetv rga ca dosa ca tato nibbnamehisi. (25:10)

O bhikkhu bail this boat, when emptied it will swiftly go. Having severed lust and hate thus to Nibbna youll go.

Cut five-fold fetters, in their opposites train. Then he is called Crossed-the-Flood monk.

370. Paca chinde paca jahe paca cuttari bhvaye paca sagtigo bhikkhu oghatioti vuccati. (25:11)

Five cut off and five forsake, a further five then cultivate, a bhikkhu from five fetters free is called a Forder of the flood.

Meditate, O monk, and brook no delay. Let no lust baffle you. Groan not as you face the fire.

371. Jhya bhikkhu M ca pamdo m te kmague bhamassu citta m lohagua gi pamatto

Meditate bhikkhu! Dont be heedless! Dont let pleasures whirl the mind! Heedless, do not gulp a glob of iron!

m kandi dukkham idanti ayhamno. (25:12) Bewail not when burning, This is dukkha!

Unwise can meditate not. Meditating not, in wisdom fail. Wise and meditative reach thy goal.

372. Natthi jhna apaassa pa natthi ajhyato yamhi jhna ca pa ca sa ve nibbnasantike. (25:13)

No concentration wisdom lacks, no wisdom concentration lacks, in whom are both these qualities near to Nibbna is that one.

In solitude with a tranquil mind, a monk who grasps the Dhamma will have bliss supreme.

373. Sugra pavihassa santacittassa bhikkhuno amnus rat hoti samm dhamma vipassato. (25:14)

The bhikkhu gone to a lonely place who is of peaceful heart in-sees Dhamma rightly, knows all-surpassing joy.

As one becomes aware of the rise and fall of the aggregates, one gets the joy of deathlessness.

374. Yato yato sammasati khandhna udayabbaya labhati ptipmojja amata ta vijnata. (25:15)

Whenever one reflects on aggregates arise and fall one rapture gains and joy. Tis Deathlessness for Those-who-know.

Sense-restraint, Ptimokkha discipline and noble friends: tis where the wise bhikkhu begins.

375. Tatrya di bhavati idha paassa bhikkhuno indriyagutt santuh ptimokkhe ca savaro mitte bhajassu kalye suddhjve atandite. (25:16)

Heres indeed the starting-point for the bhikkhu who is wise, sense-controlled, contented too, restrained to limit freedom ways, in company of noble friends whore pure of life and keen.

Convivial and courteous, a good disciple becomes extremely joyous and his suffering ends.

376. Paisanthravutyassa crakusalo siy tato pmojjabahulo dukkhassanta karissati. (25:17)

One should be hospitable and skilled in good behaviour, thereby greatly joyful come to dukkhas end.

Like a jasmine creeper its faded flowers, so ye bhikkhus, give up your lust and aversion.

377. Vassik viya pupphni maddavni pamucati eva rga ca dosa ca vippamucetha bhikkhavo. (25:18)

Just as the jasmine sheds its shrivelled flowers all, O bhikkhus so should you lust, aversion shed.

Physically restrained, gently tranquilled, rid of allurements, truly-pacified is the bhikkhu called.

378. Santakyo santavco santav susamhito vantalokmiso bhikkhu upasantoti vuccati. (25:19)

That bhikkhu calmed of body, speech, calmed and well-composed of mind, who world-enjoyments has renounced, one calmed indeed is truly called.

Exhort yourself, month after month, live mindfully and self-guarded. Youll indeed be happy.

379. Attan codayattna paimse attam attan so attagutto satim sukha bhikkhu vihhisi. (25:20)

By yourself exhort yourself! By yourself restrain yourself! So mindful and self-guarded too, happily, bhikkhu, will you live.

You lead yourself, you guide your way. Control your own self like a merchant his good horse.

380. Att hi attano ntho att hi attano gati tasm saamayattna assa bhadrava vijo. (25:21)

Oneself is refuge of oneself and one is haven for oneself, therefore one should check oneself as merchant with a splendid horse.

A joyous bhikkhu who delights in the Buddhas way soon reaches the Samsras blissful end.

381. Pmojjabahulo bhikkhu pasanno Buddhassane adhigacche pada santa sakhrpasama sukha. (25:22)

The bhikkhu full of joy and faith, bright in the Buddhas Teaching can come to the Place of Peace, the bliss of conditionedness ceased.

The tender bhikkhu on the Buddhas way, illumines this world like the moon out of the clouds.

382. Yo have daharo bhikkhu yujati buddhassane so ima loka pabhseti abbh muttova candim. (25:23)

Surely that youthful bhikkhu who strives in the Buddhas Teaching illumines all this world as moon when freed from clouds.

Chapter 26 Brhmaa Vagga The Brhmaa

Cut off the stream. Reject sensuality. Conditionality ended, be ye in Nibbna.

383. Chinda sota parakkamma kme panuda brhmaa sakhrna khaya atv akatasi brhmaa. (26:1)

O brahmin, strive and cleave the stream, desires of sense discard, knowing conditioned things decay be Knower-of-the-Uncreate.

When in two things ones gone to the end, that knowledge rids him of all that binds him.

384. Yad dvayesu dhammesu prag hoti brhmao athassa sabbe sayog attha gacchanti jnato. (26:2)

When by the twofold Dhamma a Brahmins gone beyond all the bonds of One-who-Knows have wholly disappeared.

For whom a far or near exist not, with no anguish or entanglement, him a true brahmin I call.

385. Yassa pra apra v prpra na vijjati vtaddara visayutta tamaha brmi brhmaa. (26:3)

For whom is found no near or far, for whoms no near and far, free of fear and fetter-free, that one I call a Brahmin True.

Sitting meditative, dust free, duties done and highest goal reached, him a true brahmin I call.

386. Jhyi virajamsna katakicca ansava uttamattha anuppatta

Seated stainless, concentrated, whos work is done, whos free of taint, having attained the highest aim,

tamaha brmi brhmaa. (26:4) that one I call a Brahmin True.

Sun and moon, a warrior in armour, an ardent sage. Above all these Buddhas radiance glows.

387. Div tapati dicco ratti bhti candim sannaddho khattiyo tapati jhy tapati brhmao atha sabba ahoratti Buddho tapati tejas. (26:5)

The sun is bright by day, the moon enlights the night, armoured shines the warrior, contemplative the Brahmin True. But all the day and night-time too resplendent does the Buddha shine.

Evil barred, a brahmin; by steady life, a monk; rid of stains, a hermit one truly is.

388. Bhitappoti brhmao samacariy samaoti vuccati pabbjayattano mala tasm pabbajitoti vuccati. (26:6)

By barring-out badness a brahmin ones called and one is a monk by conduct serene, banishing blemishes out of oneself therefore ones known as one whos left home.

Strike not a brahmin, nor latter violently react. Shame on the former, the latter much worse.

389. Na brhmaassa pahareyya nssa mucetha brhmao dh brhmaassa hantra tato dh yassa mucati. (26:7)

One should not a Brahmin beat nor for that would He react. Shame! Who would a Brahmin beat, more shame for any should they react.

Eschew things dear. Tis triumph for a monk. Abstain from violence. Tis pain at its end.

390. Na brhmaassetadakici seyyo yad nisedho manaso piyehi yato yato hisamno nivattati

For brahmin no small benefit when minds aloof from what is dear. As much he turns away from harm

tato tato sammatieva dukkha. (26:8) so much indeed does dukkha die.

With no evil done through thought, word or deed, one guarded therein, a true brahmin he is.

391. Yassa kyena vcya manas natthi dukkata savuta thi hnehi tamaha brmi brhmaa. (26:9)

In whom is no wrong-doing by body, speech or mind, in these three ways restrained, that one I call a Brahmin True.

Him who teaches the true Buddha word one should honour, as does a brahmin the sacred fire.

392. Yamh dhamma vijneyya sammsambuddhadesita sakkacca ta namasseyya aggihuttava brhmao. (26:10)

From whom one knows the Dhamma by Perfect Buddha taught devoutly one should honour them as brahmin sacred fire.

Tis not matted hair nor birth nor family, but truth and Dhamma which make a brahmin true.

393. Na jahi na gottena na jacc hoti brhmao yamhi sacca ca dhammo ca so suc so ca brhmao. (26:11)

By birth one is no brahmin, by family, austerity. In whom are truth and Dhamma too pure is he, a Brahmins he.

What of your matted hair and antelope-skin cloak? Foul within, only your outside you groom.

394. Ki te jahi dummedha! ki te ajinasiy abbhantara te gahaa bhira parimajjasi?. (26:12)

Dimwit! Whats the coiled hair for? For what your cloak of skins? Within you are acquisitive, you decorate without!

Lone meditator in the wilds, dusty-robe clad, lean and worn out, him the true Brhmin I call.

395. Pasukladhara jantu kisa dhamanisanthata eka vanasmi jhyanta tamaha brmi brhmaa. (26:13)

One enduring rag-robes, lean, with body oerspread by veins, lone in the woods who meditates, that one I call a Brhmin True.

He is no brahmin by mere lineage. Dispossessed, unattached, he is indeed the true brahmin.

396. Na cha brhmaa brmi yonija mattisambhava bhovdi nma so hoti sa ce hoti sakicano akicana andna tamaha brmi brhmaa. (26:14)

I call him not a brahmin though by womb-born mothers lineage, hes just supercilious if with sense of ownership, owning nothing and unattached: that one I call a Brahmin True.

He whos unfettered and craves no more and from bonds is freed, is the brahmin true.

397. Sabbasaojana chetv yo ve na paritassati sagtiga visayutta

Who fetters all has severed does tremble not at all, whos gone beyond all bonds, unyoked,

tamaha brmi brhmaa. (26:15) that one I call a Brahmin True.

All trappings discarded, cross-bar barrier lifted up, that enlightened one I call a true brahmin.

398. Chetv nandhi varatta ca sandma sahanukkama ukkhittapaigha buddha tamaha brmi brhmaa. (26:16)

When cutting strap and reins, the rope and bridle too, tipping the shaft, hes Waked, that one I call a Brahmin True.

Unaffected he bears up abuse and beating, backed by patience, him I call a true brahmin.

399. Akkosa vadhabandha ca aduho yo titikkhati khantbala balnka

Who angerless endures abuse, beating and imprisonment, with patiences power, an armed might:

tamaha brmi brhmaa. (26:17) that one I call a Brahmin True.

Angerless, virtuous and dutiful, whos now in his last birth, him I call a brahmin.

400. Akkodhana vatavanta slavanta anussuta danta antimasrra tamaha brmi brhmaa. (26:18)

Whos angerless and dutiful, of virtue full and free of lust, whos tamed, to final body come, that one I call a Brahmin True.

Not smeared with sensuality like water on a lotus leaf him I call a true brahmin.

401. Vri pokkharapatteva raggeriva ssapo yo na lippati kmesu tamaha brmi brhmaa. (26:19)

Like water on a lotus leaf, or mustard seed on needle point, whoso clings not to sensual things, that one I call a Brahmin True.

He who here itself sees the end of ones suffering, disburdened him I call a true brahmin.

402. yo dukkhassa pajnti idheva khayamattano, pannabhra visayutta

Whoso in this world comes to know cessation of all sorrow, laid down the burden, freed from bonds,

tamaha brmi brhmaa. (26:20) that one I call a Brahmin True.

Man of sound judgement whos reached his highest goal him I call a true brahmin.

403. Gambhrapaa medhvi maggmaggassa kovida uttamattha anuppatta

Whose knowledge is deep, whos wise, whos skilled in ways right and wrong, having attained the highest aim,

tam aha brmi brhmaa. (26:21) that one I call a Brahmin True.

Abstemious wanderer who keeps away both from monk and layman, him I call a true brahmin.

404. Asasaha gahahehi angrehi cbhaya anokasri appiccha tamaha brmi brhmaa. (26:22)

Aloof alike from laity and those gone forth to homelessness, who wanders with no home or wish, that one I call a Brahmin True.

Shunning the rod he neither harasses nor kills. Him I call a brahmin true.

405. Nidhya daa bhtesu tasesu thvaresu ca yo na hanti na ghteti

Who blows to beings has renounced to trembling ones, to bold, who causes not to kill nor kills

tamaha brmi brhmaa. (26:23) that one I call a Brahmin True.

Free from hostility, violence and passionate grasping one emerges a true brahmin.

406. Aviruddha viruddhesu attadaesu nibbuta sdnesu andna tam aha brmi brhmaa. (26:24)

Among the hostile, friendly, among the violent, cool, detached amidst the passionate, that one I call a Brahmin True.

Lust, hate and pride totally felled, like a mustard off a needle. Him I call a brahmin true.

407. Yassa rgo ca doso ca mno makkho ca ptito ssaporiva ragg

From whomever lust and hate, conceit, contempt have dropped away, as mustard seed from a needle point,

tam aha brmi brhmaa. (26:25) that one I call a Brahmin True.

Polite, instructive and honest in speech, he offends none. Him I call a brahmin true.

408. Akakkasa vipai gira sacca udraye yye nbhisaje kaci tamaha brmi brhmaa. (26:26)

Who utters speech instructive, true and gentle too, who gives offence to none, that one I call a Brahmin True.

He who takes nothing ungiven of another, great or small. Him I call a brahmin true.

409. Yodha dgha va rassa v au thla subhsubha loke adinna ndiyati tam aha brmi brhmaa. (26:27)

Who in the world will never take what is not given, long or short, the great or small, the fair or foul, that one I call a Brahmin True.

Not yearn for this world or the next, and liberated and longingless. Him I call a brahmin true.

410. s yassa na vijjanti asmi loke paramhi ca nirsaya visayutta

In whom there are no longings found in this world or the next, longingless and free from bonds,

tamaha brmi brhmaa. (26:28) that one I call a Brahmin True.

No clingings or doubts trouble him, deathless reached. Him I call a brahmin true.

411. Yasslay na vijjanti aya akathakath, amatogadha anuppatta

In whom is no dependence found, with Final Knowledge freed from doubt, whos plunged into the Deathless depths,

tam aha brmi brhmaa. (26:29) that one I call a Brahmin True.

Gone beyond grip of good and evil, sorrowless and pure. Him I call a brahmin true.

412. Yodha pua ca ppa ca ubho saga upaccag asoka viraja suddha

Here whos gone beyond both bonds to goodness and to evil too, is sorrowless, unsullied, pure,

tam aha brmi brhmaa. (26:30) that one I call a Brahmin True.

Like the moon without spots, tranquil and clear. His delight in life ended, a brahmin true.

413. Candava vimala suddha vippasanna anvila nandbhavaparikkha

Who, like the moon, unblemished, pure, is clear and limpid, and in whom delight in being is consumed,

tam aha brmi brhmaa. (26:31) that one I call a Brahmin True.

Of grasping and doubting totally freed, from Sasra to safety gone, him I call a brahmin true.

414. Yo ima palipatha dugga sasra mohamaccag tio pragato jhy anejo akathakath anupdya nibbuto tam aha brmi brhmaa. (26:32)

Whos overpassed this difficult path, delusions bond, the wandering-on, whos crossed beyond, contemplative, uncraving with no questioning doubt, that one I call a Brahmin True.

Rejecting pleasures, homeless he goes to life journeys end. Him, I call a brahmin true.

415. Yodha kme pahatvna angro paribbaje kmabhavaparikkha

Who has abandoned lusting here as homeless one renouncing all, with lust and being quite consumed,

tamaha brmi brhmaa. (26:33) that one I call a Brahmin True.

Rejecting craving, homeless he goes to life journeys end. Him, a true brahmin I call.

416. Yodha taha pahatvna angro paribbaje tahbhavaparikkha

Who has abandoned lusting here as homeless one renouncing all, with lust and being quite consumed,

tamaha brmi brhmaa. (26:34) that one I call a Brahmin True.

Rejects human ties, surpasses the heavenly too. Totally unbound, him I call a brahmin true.

417. Hitv mnusaka yoga dibba yoga upaccag sabbayogavisayutta tamaha brmi brhmaa. (26:35)

Abandoned all the human bonds and gone beyond the bonds of gods, unbound one is from every bond, that one I call a Brahmin True.

With likes and dislikes cast away, baseless he conquers this world. Him I call a brahmin true.

418. Hitv rati ca arati ca stibhta nirpadhi sabbalokbhibhu vra tamaha brmi brhmaa. (26:36)

Abandoned boredom and delight, become quite cool and assetless, a hero, All-worlds-Conqueror, that one I call a Brahmin True.

Knowing the rise and fall of beings, perfection he has reached. Him, I call a brahmin true.

419. Cuti yo vedi sattna upapatti ca sabbaso, asatta sugata Buddha

Who knows how clutching creatures die to reappear in many a mode, unclutching then, sublime, Awake,

tamaha brmi brmaa. (26:37) that one I call a Brahmin True.

Whose journeying none do ever know. That worthy and pure one, a true brahmin I call.

420. Yassa gati na jnanti dev gandhabbamnus khsava arahanta tamaha brmi brhmaa. (26:38)

Whose destination is unknown to humans, spirits or to gods, pollutions stayed, an Arahant, that one I call a Brahmin True.

Possessing none in time or place, grasping at none anywhere, him I call a brahmin true.

421. Yassa pure ca pacch ca majjhe ca natthi kicana akicana andna

That one whos free of everything thats past, thats present, yet to be, who nothing owns, whos unattached,

tamaha brmi brhmaa. (26:39) that one I call a Brahmin True.

Noble and excellent, with all battles won, clean and calm. Him, I call a brahmin true.

422. Usabha pavara vra mahesi vijitvina aneja nahtaka Buddha tam aha brmi brhmaa. (26:40)

One noble, most excellent, heroic too, great sage and one who conquers all, whos faultless, washed, one Awake, that one I call a Brahmin True.

Who knows past lives, bliss and woe, and ended thus his lifes run. Him, I call a brahmin true.

423. Pubbenivsa yo ved saggpyaca passati atho jtikkhaya patto abhi vosito muni sabbavositavosna tam aha brmi brhmaa. (26:41)

Who so does know of former lives and sees the states of bliss and woe and then whos reached the end of births, a sage supreme with wisdom keen, complete in all accomplishments, that one I call a Brahmin True.

About the Author

Venerable Weragoda Srada Mah Thero, the author of Treasury of Truth (Illustrated Dhammapada) was born in Sri Lanka in 1941. He was ordained a Buddhist monk in 1953, when he was just 12 years old. He graduated from the Vidyodaya University of Ceylon (now Sri Jayawardenepura University, Sri Lanka) in 1964. Procient

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in Pli, Sanskrit, Sinhala and Buddhism, he was the Principal of Indurupathvila University College from 1965 to 1967 and also of Suddharmrama University College from 1967 to 1969. Starting his mission of service to International Buddhism and to the spread of the Buddha-word worldwide, Ven. Srada Mah Thero left Sri Lanka for Penang, Malaysia in 1969. There, he was Principal of the Mahindarama Sunday Pli School until 1979. In 1979, he came over to Singapore and founded The Singapore Buddhist Meditation Centre. Currently too he is the Chief Resident Monk of the Centre. One of the Founders of American Sri Lanka Buddhist Association, Ven. Sarada Thero is still the Director of that Association. Ven. Srada Mah Thero is the Founder-President of JapanSri Lanka Buddhist Centre. He is currently the General-Secretary of that Association. He is the Chief Incumbent Monk of the Jayanthi Viharaya, Weragoda, Sri Lanka. The most outstanding service Ven. Srada Mah Thero renders to the Teaching of the Buddha is the publication of books on Buddhism. About a million copies of Buddhist works published by him, have been distributed free, worldwide. To date, he has published 68 books, of which six have been authored by him. These titles are: Why Fear Death?, The Buddha Word, Meditation on Loving Kindness, Buddhist Way of Meditation, Buddhism for Beginners and Life of the Buddha in Pictures. The last title has proved the most popular of his books so far. His magnum opus is the monumental Treasury of Truth, a translation of Dhammapada adorned with 423 especially commissioned paintings illustrating each of the 423 verses in Dhammapada.

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Numbered Illustration Captions

Verse No. Page No.

Yamaka Vagga Chapter 1 Twin Verses 20 verses

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. Suffering pursues the evil-doer, as the cart-wheel the hoof of the draught ox. ................................................... 58 Happiness follows the doer of good, as the shadow that leaves not the person. ................................................... 62 The hatred of those who mull over the wrong done to them keeps on growing. ................................................... 66 Those who do not mull over the harm done to them are appeased. ........................................................................... 70 Hatred never conquers hatred. Only non-hatred conquers hatred. ........................................................................ 73 Some know not that life ends in death. Thought of death prevents quarrelling. ................................................. 77 Death overpowers the sensuous, undisciplined and gluttonous like the wind a weak tree. ................................ 81 Death overpowers not the steadfast thinker just as the wind does not tremble a firm rock. ............................ 87 Those who are tainted, unrestrained and devoid of truthfulness do not deserve the robe. ............................... 89 The taintless and firm in conduct, restrained and truthful, are worthy of the stained robe. .......................... 94 Those who view the unreal as real and the real as unreal reach not unto the real, misled as they are. ..... 97 Viewing the real as real, the unreal as unreal, they being correctly guided, reach the real. ........................ 102 Lust pierces the undeveloped and uncultured mind like rain the ill-thatched roof. ......................................... 104 Lust pierces not the developed and cultured mind as rain does not the well-thatched roof. ......................... 109 Seeing ones own impure action the evil doer grieves and is vexed here and hereafter. ..................................... 111 Seeing the purity of ones own action the doer of good continues to rejoice in both worlds. .......................... 115 The evil doer suffers here and hereafter and more so when he is born in realms of woe. ................................. 119 The doer of good is happy here and hereafter and happier when born in a blissful state. ................................ 123 Reciting Dhamma, without practice of it, is fruitless like a cowherds count of anothers cattle. ................. 127 Practice of Dhamma, with less of recital, totally unattached, qualifies one for recluseship. ......................... 132

Appamda Vagga Chapter 2 Heedfulness 12 verses

21. 22. 23. 24. 25. Heedfulness and diligence are the way to Nibbna. The heedless are like unto the dead. ................................ 135 The wise, delighting in the way of the Noble Ones, rejoice in heedfulness. ............................................................. 141 The steady and constant meditator wins the supreme security and bliss of Nibbna. .......................................... 143 Mindful and striving, pure, restrained and righteous, man advances to fame and prosperity. ........................ 146 Striving, diligent and restrained, let every wise man make for himself an unassailable island. ..................... 150

26. 27. 28. 29. 30. 31. 32.

While the ignorant are heedless, the wise guard heedfulness like a valued treasure. ...................................... 154 Delight not in sensuality or heedlessness. Diligently contemplative, one wins immense bliss. ......................... 159 The wise and the worthy, griefless and diligent, ascend high to view the grieving folk below. ....................... 162 Diligent and awake, the wise outrun the heedless, like a swift horse a weak one. .............................................. 166 Heedfulness made Magha the king of devas. Heedfulness is forever praised. ........................................................ 170 Like a burning fire, the heedful monk moves forward, destroying all bonds big and small. ............................. 174 The monk who delights in heedfulness never fails to win the Deathless. .............................................................. 178

Citta Vagga Chapter 3 Mind 11 verses

33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. Like the fletcher the arrow the wise one straightens the fickle mind. .................................................................. 183 Like a fish out of its watery abode, this mind trembles at having to abandon Mras realm. ............................ 186 It is well indeed restraining this fleeting, wandering mind. Such restraint brings happiness. .......................... 190 The subtle and secretive mind, when well guarded, will yield happiness. ............................................................... 194 Restraining the wandering, bodiless, cave-dwelling mind, one is freed from deaths shackle. .......................... 198 A fickle mind, a shallow faith and ignorance of Dhamma lead not one to total wisdom. ............................... 202 A vigilant, lustless, hateless mind which transcends good and evil, knows no fear. ......................................... 207 Win over the forces of evil with wisdom, fortifying your mind as a guarded city. ............................................... 209 Soon this body will lie lifeless, bereft of consciousness, like a worthless log of burnt wood. ......................... 213 A misdirected, misguided mind does to a person far greater harm than a bitter enemy. ..................................... 217 A well-directed mind does to a person far greater good than ones parents or ones kinsmen. ........................ 220

Puppha Vagga Chapter 4 Flowers 16 verses

44. 45. 46. 47. 48. 49. 50. 51. 52. Who will comprehend this well-taught Dhamma as a garland-maker selects his flowers? ............................. 225 Like a garland-maker, a Learner on the Path will comprehend this well-taught Dhamma. ............................ 228 Viewing this body as foam and a mirage, one avoids the shafts of death and goes beyond him. ........................ 233 As a flood sweeps away a sleeping village, death carries away the heedlessly sensuous. .................................... 237 Death grabs the pursuer of sensual pleasures at will before reaching the point of satiety. ............................. 241 The mendicant must sojourn the village for his needs gently like a bee on a flower. ......................................... 245 Consider only your own commissions and omissions and not those of others. ...................................................... 249 Mere sweet words which one never practises, are like flowers without fragrance. ........................................... 253 Sweet words which are put into practice are like flowers, beautiful, colourful and fragrant. ..................... 257

53. 54. 55. 56. 57. 58. 59.

All mortals must do plentiful good deeds like making garlands out of a mass of flowers. ............................. 260 Scent of flower or sandal goes not against the wind. But fragrance of virtue blows everywhere. ............... 264 Of all fragrances like that of sandal, lavender and jasmine, fragrance of virtue is supreme. ........................ 267 The fragrance of the virtuous wafts even among the gods. All others fall short of that. .............................. 271 Of the diligent and the virtuous totally freed through wisdom, death never tracks the path. ...................... 275 Just as a fragrant and lovely lotus may blossom forth out of a garbage-heap on the roadside .................. 279 Likewise in this worldly mess, the disciple outshines the blinded worldlings by his wisdom. ............................. 283

Bla Vagga Chapter 5 Fools 16 verses

60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. To the sleepless, night is long; to the weary, the league; to the ignorant the cycle of existence. .................. 287 If one finds no equal or superior for company, a solitary career is commendable. ............................................... 291 The unwise man prides over his children and his wealth. But he has not even himself. ..................................... 295 An unwise man who knows hes a fool is a wise man thereby. Knowing it not hes truly a fool. ...................... 299 The unwise misses the Dhamma though close to the wise, like a spoon misses flavour of food. ........................ 303 The wise speedily gathers the Dhamma from the wise like the tongue the flavour of food. .............................. 308 The unwise committing crimes of evil consequences live as enemies to themselves. ............................................. 312 That action which is likely to make one repent later, is not good action at all. ................................................. 316 Deeds whose results one faces with glee, without remorse, are good deeds indeed. ............................................ 320 The unwise thinks evil deeds are sweet till they ripen not. As they ripen hes plunged in grief. ....................... 324 Senseless austerities of reduced eating are not worth a fragment of grasping the Dhamma. .......................... 328 Results of evil acts ripen not as swiftly as curdling milk. They smoulder like sparks under ash. .................... 332 Learning of the unwise leads to his destruction. Blasting his goodness it ruins him totally. .......................... 336 Unwisely he wishes for undeserved honour, privileges, and attention in the midst of laymen. ........................ 339 As the untutored disciple claims for recognition by monk and layman, his pride increases. ............................ 342 The true disciple should know the path to worldly gain as one and that to Nibbna as another. ................. 346

Paita Vagga Chapter 6 The Wise 14 verses

76. 77. 78. 79. Associate with wise persons who like treasure-revealers show your faults constructively. ............................ 351 Advice of wise persons pleases the virtuous and displeases the evil ones. ............................................................... 355 Associate not with the wicked and the evil. Seek the company of noble and virtuous friends. ....................... 359 A Dhamma-lover dwells in peace and comfort, delighting in the noble teachings. ............................................. 363

80. 81. 82. 83. 84. 85. 86. 87. 88. 89.

The wise discipline themselves as irrigators water, fletchers arrows, and carpenters wood. ........................... 367 Both in praise and blame the wise are unshaken like the rock in the wind. .......................................................... 371 The Buddhas teaching makes the wise tranquil like a fathomless lake still and clear. ................................... 375 The wise are not elated or depressed by happiness or by pain. The wise do renounce all. .................................... 379 The wise will never do any wrong for the sake of any gain whatsoever. ............................................................... 382 Only a few cross over to the further shore. Others run helplessly along the near shore. .............................. 385 Those who practise Dhamma and whose action is right will cross to Nibbna, the Deathless. ........................ 389 Abandon unwholesome views, become homeless and wisely strive for Nibbna. .................................................... 394 The wise person purifies himself, being non-attached, desireless and by forsaking pleasures. ............................ 397 Practice of the seven factors and non-attachment ensure Nibbna. ....................................................................... 399

Arahanta Vagga Chapter 7 The Saints 10 verses

90. 91. 92. 93. 94. 95. 96. 96. 98. 99. Journeyed, sorrowless, freed from bonds, one suffers no torment of passions here. ............................................ 406 Mindfully delighting in no abode, they move from home to homeless like departing swans. ............................. 410 The path of the liberated cannot be traced like the course of birds in the sky. .................................................... 414 Path of the passionless, unattached to food, is untraceable like the course of birds in the air. ...................... 418 He whose senses are guarded like trained horses, is pure and humble, is adored even by gods. ........................ 422 Peaceful like the earth and pure like a lake the Arahant runs no more in Sasra. ....................................... 426 Tranquil in mind, in speech, and action is he who is totally freed through perfect wisdom. ............................. 430 No more believer, a knower of his goal, a relentless demolisher of all that interferes. ................................... 434 The abode of Arahats whether in village, valley, forest, hill or dale is indeed delightful. ............................. 438 Forests where no commoners delight, are a delight to those who seek no sensual pleasures. .......................... 442

Sahassa Vagga Chapter 8 Thousands 16 verses

100. 101. 102. 103. 104. 105. 106. One meaningful word which leads to calm is better than a thousand empty ones. ............................................ 446 One meaningful stanza which leads to calm is better than a thousand empty ones. ......................................... 450 One single dhamma word which leads to calm is better than uttering a thousand empty ones. ..................... 454 Conquest of oneself excels the victory over a thousand others in battle. ............................................................ 458 Win oneself, not other common folk. Tis victory supreme. With a self ever restrained ................................. 462 Such victory of a man should irreversible be by Mra or Brahma or any of the gods. ...................................... 465 Even a moments homage to a self-cultured person excels worship of a hundred years. .................................... 469

107. 108. 109. 110. 111. 112. 113. 114. 115.

Adoring one who has developed himself excels fire-worship of a hundred years. ............................................... 472 Acts of worship and prayer for a year never equal a fourth of homage to the worthy. .................................... 475 Respectful behaviour towards elders confers long life, beauty, joy and strength. .............................................. 478 Virtuous and wise life of a single day outweighs a hundred years of sinful unbridled life. ............................. 482 A days life of a wise meditator is greater than a hundred years of an immoral fool. ....................................... 486 One days life of a man of effort is greater than a hundred years of a sluggard. ............................................... 490 A days life seeing the dawn and demise of things excels a hundred years of life without it. ........................... 494 A days life seeing the deathless is greater than a hundred years without seeing it. .......................................... 498 A days life seeing the supreme dhamma is greater than a hundred years without seeing it. ............................. 502

Ppa Vagga Chapter 9 Evil 13 verses

116. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. 128. Hasten to cultivate goodness. Restrain the mind from vice. Delay diverts the mind to evil. ........................... 506 Never repeat an act of evil. Never more incline that way. Evil amassed leads to unhappiness. ....................... 510 Repeat your acts of goodness. Delight therein. Goodness amassed brings happiness. .......................................... 514 Even evil is seen as goodness till it ripens not. But when it ripens its evil is seen. ................................................. 518 The doer of acts of goodness appreciates his own only when good results begin to appear. ............................. 523 Ignore not the effects of evil. Even bit by bit they gather like water drops in a pot. ........................................... 526 Underrate not goodness. Even little acts of goodness total up like a pot filling drop by drop. ...................... 530 Shun evil ways like a wealthy merchant with little escort shunning a bandit-infested road. ........................ 534 With no evil deeds no evil effects indeed. A woundless hand safely carries any poison. ................................... 538 Whatever evil act is done against a virtuous person its evil will boomerang on the doer. .............................. 542 Evil-doers get reborn in hell, and to heavens the virtuous go. The undefiled in Nibbna end. ........................ 545 An evil doer has no escape from his bad actions wherever he tries to hide. .......................................................... 549 Wherever a person may hide in the sky, or sea or mountain, there is no escape from Death. ............................. 553

Daa Vagga Chapter 10 Punishment 17 verses

129. 130. 131. 132. 133. All dread death and physical harassment. Taking oneself as the example, kill not, hurt not. ....................... 558 Life is dear to all. Taking oneself as the example, kill not, hurt not. ..................................................................... 562 Harassing others in quest of ones own happiness, one gains not happiness hereafter. ...................................... 566 Harassing not others, those who seek happiness gain their own happiness hereafter. ....................................... 569 Use no harsh words. It is painful. More harsh words will follow with retaliatory action. ............................. 574

134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144. 145.

Let one hold ones peace like a cracked gong. In this silence one is already in Nibbna. ................................... 578 A cowherd goads cattle to pasture. Decay and death all beings to their end. ..................................................... 582 Evil doer who is unmindful of consequences suffers consequently because of his own deeds. .......................... 586 He who maliciously offends the inoffensive soon falls into one of ten woeful states. ...................................... 590 Evil doer comes to suffer acute pain, break up of body and disease and derangement of mind. ........................ 594 Evil doer comes to suffer rejection by kings, serious accusations, loss of wealth and kinsmen. ....................... 598 Fire burns down the dwellings of the evil doer. Such a man gets born in hell after death. ............................. 601 Nudity nor fasting, nor diverse penances will cleanse a mortal who is steeped in doubt. .................................. 605 The celibate whos restrained and is full of love for the entire world is indeed a true bhikkhu. .................... 609 Man deterred by a sense of shame is apprehensive of censure like a good horse of the whip. ............................ 613 Do ye discipline and restrain yourselves like a noble steed at whip-lash. .............................................................. 617 The morally good ones discipline themselves like irrigators the water, fletchers the arrow ...................... 621

Jar Vagga Chapter 11 Old Age 11 verses

146. 147. 148. 149. 150. 151. 152. 153. 154. 155. 156. For ever ablaze, what laughter, what joy? Trapped in darkness, seek ye not a light? ......................................... 626 See this decked out body, much thought of. But truly sore within. Its never ever steady. ................................. 630 This body fragile, the ideal nesting place for disease. Life necessarily ends in death. ......................................... 634 Seeing bleached human bones lying all around, how could there be delight in sensuality. .............................. 638 A citadel of bones, flesh and blood plastered; home of decay, death, hypocrisy and pride. ............................... 642 Decorated royal coaches perish. Even so our bodies. the revered true Dhamma thrives. ................................... 646 The unwise man of little learning ages like the bull. His flesh does grow. Not his wisdom. ............................. 650 Long in Sasra, the house-builder I sought. Never did I find. Births recurrence is painful. ........................... 654 House-builder, you are shattered. You shall build no more. My minds gone beyond craving. ........................... 657 Youth wasted. Spiritual life not lived. Now an old stork broods by a fishless lake. ........................................... 660 Youth wasted. Spiritual life not lived. Now a mere spent arrow perishing in the forest. ................................... 662

Atta Vagga Chapter 12 10 verses

157. 158. 159. 160 One who loves himself should guard himself. A wise man checks at least once every night. ........................... 669 First do the right thing yourself. Then instruct others. Ones own purity a wise man treasures. ................... 673 If one himself does exactly as one instructs, then with a well-tamed self one tames others. ........................... 677 Be ye your own protector. Who else is? With a well-tamed self ones found a rare protector. ........................ 681

161. 162. 163. 164. 165. 166.

A diamond being itself a stone, cuts stones. Likewise, self-wrought evil assails the fool. ................................. 685 Corrupt behaviour is suicidal, self-ruinous like the strangling Mluva creeper on a Sla tree. ..................... 689 Calamitous, self-ruinous things are easy to do. Beneficial and worthy are most difficult to do. ................... 693 The fools scant respect for the words of the wise invariably spells disaster for him. ......................................... 697 Self-wrought evil defies the doer. In evil undone ones truly pure. None redeems another. ............................ 701 With the highest altruism damage not ones welfare. Pursue your goal with wisdom. ....................................... 705

Loka Vagga Chapter 13 World 12 verses

167. 168. 169. 170. 171. 172. 173. 174. 175. 176. 177. 178. No depraved vision, no heedlessness, and no low pursuits for worldly gains. ....................................................... 710 Diligently active, live the Dhamma to perfection. Such life gives happiness here and hereafter. .................. 714 Live dhamma to perfection, not half-heartedly. Dhamma-life ensures happiness everywhere. ........................ 718 With correct vision of life one slips out of Deaths grip. ............................................................................................. 722 The world looks a gaily decked royal chariot. But the wise sink not therein. ...................................................... 725 Mistakes corrected makes one to shine like the moon beaming out of a bank of clouds. .................................. 729 Who so by the power of ones virtues reduces ones evil done, he beams like the moon ................................... 733 Of this blind world only a handful escapes like birds escaping from a net. .......................................................... 737 Like geese in flight, the wise steadily move away from the world. ............................................................................. 741 There is no crime that a doubting, shameless liar cannot commit. ........................................................................... 745 The miserly indeed never praise giving and never make their way to heaven. ........................................................ 749 Being a stream-winner is a far greater achievement than a journey to heaven. .................................................. 753

Buddha Vagga Chapter 14 The Buddha 18 verses

179. 180. 181. 182. 183. 184. 185. 186. 187. The triumph of Buddhahood is infallible, irreversible and unassailable. ............................................................... 758 In Buddhahood is all craving routed. There is neither trapping nor being trapped. ........................................... 763 Buddhas who opt for renunciation and contemplative life are beloved even of the gods. ............................... 765 Human life is hard and rare. So is Buddha and dhamma rare. ................................................................................. 769 Refrain from all evil. Practise virtue. Cleanse the mind. This is the teaching of the Buddhas. ....................... 773 Forbearance is the highest religiousness. A true recluse never harms another. .................................................. 776 Abstemious in food, zealous in quest, disciplined, inoffensive one fulfils the Buddhas wish. ............................ 780 They are unsatiated even with a rain of gold and equally so with sensual indulgence. ................................... 785 True disciples of the Buddha yearn not even for heavenly pleasures. ..................................................................... 790

188. 189. 190. 191. 192. 193. 194. 195. 196.

Men in fear seek refuge in rocks, forests, groves, trees and shrines. ........................................................................ 793 This is no assuring refuge. This is no way to total release. ......................................................................................... 797 Accepting refuge of Buddha, Dhamma, Sangha and truly grasping the Four Noble Truths. ............................ 799 Suffering, the arising, the cessation and the Eightfold Path ................................................................................ 804 These form the refuge supreme. By these, the release from all grief and pain. ...................................................... 808 The birth of that rare virtuous man leads all else to blissful happiness. .............................................................. 811 The Buddhas birth, Dhammas proclamation, Sanghas concord are all equally blissful. ............................ 815 He who knows the worthy, the Buddha or his disciples, whove transcended all grief .................................. 818 Who adores those who are tranquil and fearless, his merit gathered is incalculable. ..................................... 822

Sukha Vagga Chapter 15 Happiness 12 verses

197. 198. 199. 200. 201. 202. 203. 204. 205. 206. 207. 208. For those who harbour no enmity it is blissful to live even among enemies. .......................................................... 827 It is comfort indeed to live among the diseased for those with feelings of good health. .................................. 831 Unagitated we live in comfort in the midst of highly agitated worldlings. ........................................................... 833 Possessionless we live in great happiness. Sustained by joy are we like heavenly beings. ..................................... 839 Victory begets enmity. Vanquished lies in grief. Beyond both these lies bliss of equanimity. ............................... 842 No fire like passions, no loss like wrath, no misery like this self. Nibbnas bliss supreme. .................................. 846 Hungers the severest ailment. Samsaric lifes an utter dismay. Beyond these is Nibbna bliss. ......................... 850 Good health is the best gain. Contentment is the best wealth. In Nibbna, the highest bliss. ........................... 854 Through sweetness of solitude and joy of tranquility, via the Dhamma, to innocence and quiet. ................. 858 Being with worthy ones is constant happiness. Avoid the fool for perpetual peace. ............................................ 863 In the company of fools one ever suffers. The wise, like kinsmen, are a pleasure source. ................................... 866 Like the moon, the starry way, do ye associate the wise who are steady and sound. ........................................... 869

Piya Vagga Chapter 16 Affection 12 verses

209. 210. 211. 212. 213. 214. With no application and misapplication, the pleasure-seeker envies the zealous one. ........................................ 877 Not seeing dear ones is painful, so is seeing the disliked. Make no contact with both. ....................................... 881 Reject thoughts of likes and dislikes. Freed of bonds, suffer ye no pain of separation. ....................................... 883 From endearment, grief and fear arise. No endearment, no grief or fear. ............................................................. 887 From affection, grief and fear arise. No affection, no grief or fear. ....................................................................... 891 From attachment, grief and fear arise. No attachment, no grief or fear. .............................................................. 896

215. 216. 217. 218. 219. 220.

From lust, grief and fear arise. To the lust-less, no grief or fear. ............................................................................ 900 From craving, grief and fear arise. No craving, no grief or fear. ............................................................................. 904 Perfect in virtue and insight and mindful of ones obligations. Such a one is liked by people. ......................... 908 Keenly on Nibbana bent, from worldly pleasures freed. He is said to be upstream bound. .................................. 912 Doers of merit are received in heaven as long-absentees are welcomed by kinsmen. ........................................... 916 Effects of good living welcome the doer hereafter, like kinsmen a relative returning home. ........................ 921

Kodha Vagga Chapter 17 Anger 14 verses

221. 222. 223. 224. 225. 226. 227. 228. 229. 230. 231. 232. 233. 234. Shun pride, shun anger, get beyond all fetters. You shall then suffer no pain of mind. .................................... 925 He who restrains an emerging anger pilots himself with perfect command. ......................................................... 929 Conquer anger with love, evil with good, greed with charity and falsehood with truth. ............................... 933 In speech be true, feel no anger. Give even out of a little when asked. This is the godly way. ........................... 937 With constant restraint in body and harmless, to deathless Nibbnas grieflessness they go. ........................ 941 For ever vigilant, seeking training day and night, Nibbna-seekers are freed of defiling traits. ..................... 945 The silent, the talkative, the modest in speech, are all blamed. Not one is spared. .............................................. 949 There never was and will never be one who is totally blamed or praised. .............................................................. 953 With scrutiny, the wise praise those of flawless character endowed with virtue and wisdom. ....................... 955 Even devas and Brhma praise one of such sterling qualities. None could ever censure him. .......................... 957 Shun misconduct indeed. Live a life of perfect bodily conduct. ................................................................................. 961 Shun misconduct in speech. Live a life of perfect restraint in speech. ..................................................................... 963 Shun misconduct in thought. Live a life of perfect mental restraint. ..................................................................... 965 Those restrained in thought, word and deed, they are the true perfectly trained. ............................................. 967

Mala Vagga Chapter 18 Impurities 21 verses

235. 236. 237. 238. 239. 240. 241. Unprepared for death, thou art, like a withering leaf. Empty-handed, to depart. ................................................ 976 Be wise and strive in earnest. An island for yourself, make. To the riyan place you shall go. ....................... 981 At lifes end, at deaths door you strive. With nothing for the way and no stop in between. ............................ 983 Quick and wise, an island to yourself make. Stainless, free from death and decay. ............................................ 985 Gradually, and bit by bit, remove your rusty rot like a silversmith. .......................................................................... 990 Rust born of iron eats it up. So does evil deeds the man who transgresses. ............................................................ 994 No-revision destroys learning. Lethargy ruins family life. Apathy a danger to ones beauty. .......................... 998

242. 243. 244. 245. 246. 247. 248. 249. 250. 251. 252. 253. 254. 255.

Inchastitys a womans ruin. Miserliness is so to a giver. Evil ways a ruin here and hereafter. ...................... 1002 Ignorance is the worst of stains. Discarding it, O Bhikkhs, be ye all stainless. ................................................ 1005 Shamelessly like a crow a man easily lives. In his arrogance, avarice and ambition he stinks. ...................... 1009 Guarded by shame, tis difficult living, being care-free and pure in ones ways. ................................................... 1012 He destroys life, in theft he indulges. A liar and adulterer, he is. ......................................................................... 1017 and living in drunkeness steeped, ends up here in calamitous ruin. .................................................................... 1020 Know ye that evil ways are hard to restrain. Let no greed or evil ways ever drag you to pain. ..................... 1024 Jealous of others receipt of gifts made in faith, tranquility of mind one will never attain. ......................... 1026 Whoever totally eliminates the aforesaid envy his mind will be tranquil by day and night. .......................... 1030 Lust the fiercest fire; hate the tightest grip, delusion the worst trap, craving the worst flood. ................... 1033 Easy to detect are others faults. Ones own one hides like a crafty gambler his losing die. .......................... 1037 Detecting and protesting over others faults, one never rids ones own. Far from release is he. ................... 1041 The skies are free of foot-prints. While worldlings tarry, the liberated brook no delay. ................................ 1045 Skies are free of foot-prints. Conditioned things never eternal. Buddhas know no agitation. ...................... 1049

Dhammaha Vagga Chapter 19 Established in Dhamma 17 verses

256. 257. 258. 259. 260. 261. 262. 263. 264. 265. 266. 267. 268. 269. 270. An upholder of justice judges not in haste. The wise judge with care the right from wrong. ......................... 1053 Cautious and just, with fairness he leads. Guarded by Dhamma, Dhamma-dweller hes called. ..................... 1056 Profuse in words, ones not thereby wise. Secure, loving and dauntless, wise he truly is. ................................ 1060 By extent of speech, ones no true Dhamma-liver. Alert in its practice, hes the true liver. ............................. 1064 Grey hairs alone make no senior. Merely ripe in years, empty-in-age he is called. .............................................. 1068 Stainless, endowed with truth, virtue, love and restraint, such a steadfast one true Elder is. ..................... 1071 Jealous, selfish, deceitful, he is no virtuous man tho fluent in speech and handsome in form. ..................... 1075 With evil routed out in toto, possessed of wisdom and void of stains, wholesome is he called. ...................... 1078 Full of lies, greed and desire, he can truly be no monk, parading only his shaven head. ................................. 1081 Battling all evils, both great and small, through his conquest of evil is he a samaa called. ..................... 1084 By mere begging of food, one is no bhikkhu. Nor by adopting any commoners way. ........................................... 1088 beyond good and evil, noble in conduct, loving and discerning he lives, the true monk. ................................ 1091 Not by mere silence, a sage. Its one with wisdom, weighing with scales for good. ............................................. 1096 The sage totally rejects all evil. He weighs up both worlds. So he is called a sage. .......................................... 1100 Killing makes a man ignoble. Non-violence towards all beings confers nobility on man. ............................... 1102

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271. 272.

Not by rites or rituals, nor by profound learning, not by meditative calm nor by life in solitude. ............... 1105 has a monk the bliss of his recluse life, with Nibbnic goal still unreached. .................................................. 1109

Magga Vagga Chapter 20 The Path 17 verses

273. 274. 275. 276. 277. 278. 279. 280. 281. 282. 283. 284. 285. 286. 287. 288. 289. Best among ways the Noble Path, Ariyan Truths among truths. The Seer among beings. ................................... 1114 This way and none other for purified vision. Enter thereupon and defy all evil. ............................................... 1117 Treading this path you shall terminate all suffering. Realising the way, Ive made it known. ......................... 1119 Do ye strive yourselves. Buddhas only teach the way. Tread the path and be ye released. ............................... 1123 All conditioned things are transient. Disillusionment through this knowledge leads to release. ............. 1127 All conditioned things are sorrow-fraught. This knowledge clears your path ............................................. 1129 All things are without self. This disillusionment leads to the path ................................................................... 1131 Unenterprising, youthful but lazy, irresolute and weak, fail in their way to wisdom. ..................................... 1137 Enter the Path revealed to you by the sages. Restrain yourselves in body, mind and speech. ........................... 1140 From energetic application springs wisdom. Enter upon the way for its increase. .............................................. 1144 Cut down the forest, no single tree. Tis the forest that begets fear. Be ye freed of that. ................................ 1148 As long as mans passion for woman remains uncut, the minds held in bondage. ............................................... 1152 Cut off passions, like breaking a lily with ones hand. Pursue the path of peace to Nibbna. .......................... 1155 The unwise plans for the future from season to season, oblivious to dangers which inhere. ......................... 1159 Man dotes on children and wealth. But death sweeps him like a flood a sleeping village. ............................ 1163 When death comes, neither parents, nor children nor kinsmen can protect one. ............................................... 1167 Knowing the truth of this, the virtuous and wise should soon clear the path to Nibbna. ............................ 1170

Pakiaka Vagga Chapter 21 Miscellaneous 16 verses

290. 291. 292. 293. 294. 295. 296. 297. Viewing the possibility of greater happiness, the wise should give up the lesser ones. ....................................... 1177 Who so causes pain to others and expects happiness, will not be freed from tangles of enmity. ..................... 1181 Defilements increase in them who do what is not to be done and neglect what should be done. ................. 1184 Constantly contemplative on the body, mindful and alert, they wear off their defilements. ........................ 1187 All failings destroyed, vision put right, and senses truly controlled, hes the wholly perfect man. ............. 1191 Ridding mind-hindrances with scepticism as the fifth hes thoroughly perfect man. .................................... 1194 Mindful of the Buddha, day and night, his disciples rise with a full awakening. ............................................... 1198 Mindful of the Dhamma, day and night, his disciples rise with a full awakening. ............................................. 1202

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298. 299. 300. 301. 302. 303. 304. 305.

Mindful of the Sangha, day and night, his disciples rise with a full awakening. ............................................... 1204 Mindful of the body, day and night, his disciples rise with a full awakening. ..................................................... 1206 Delighting in harmlessness, day and night, his disciples rise with a full awakening. ........................................ 1208 With a mind delighting in self-culture, day and night, his disciples rise with full awakening. ...................... 1213 To renounce and delight therein are difficult. Home is painful too. Let not pain hunt you. .......................... 1220 The confident and virtuous, with wealth and fame, they are praised wherever they go. ................................ 1223 The virtuous are visible from afar. The unworthy, like arrows at night, arent seen tho near. .................... 1227 Taming oneself, alone everywhere, one should ever delight in the woods. ......................................................... 1231

Niraya Vagga Chapter 22 Hell 14 verses

306. 307. 308. 309. 310. 311. 312. 313. 314. 315. 316. 317. 318. 319. He who asserts whats not true and he who denies whats true, both suffer equally in hell. ........................ 1235 Many who don the dyed robe, undisciplined and of sinful ways, thereby get reborn in hell. ......................... 1239 Better for an undisciplined sinful monk to swallow hot iron balls than thrive on public alms. .................. 1242 Adulterer gathers demerit and lies uneasy. Suffering censure here he faces pain in hell. .............................. 1245 To the adulter, tis limited pleasure and punishments dread. A sin he should totally shun. ......................... 1248 Ill-lived recluseship to hell-fire leads like kusa grass that cuts when wrongly grasped. .............................. 1252 Slack in deeds, foul in ways and unreliable in the holy-life. These never lead to great results. ................... 1256 In whats to be done, resolute ye be. Slackness truly degrades. ............................................................................... 1258 Evil is better undone. It does torment the doer. Good deeds done never to torments lead. ........................... 1263 Guard oneself like a border town, against evils onslaught. Neglect here leads one to ruin. ....................... 1266 Those ashamed of what is not shameful, and unashamed of the shameful are all hell-bound. .................... 1270 Those fearing what they should not, fearing not what they should are destined for birth in hell. ........... 1273 Seeing faults in the faultless and none in the faults, those misled are to pain destined. ................................. 1277 Knowing wrong as wrong and right as right, those well-guided ones are in heaven born. ............................ 1281

Nga Vagga Chapter 23 The Great 14 verses

320. 321. 322. 323. 324. As an elephant in battle endures arrows, abuse I endure. But many folks lack that strength. ..................... 1287 The trained is led to pageant. Him the king mounts. Who endures abuse is best among men. ........................... 1290 Trained horses and tuskers are excellent. The self-disciplined excels them all. ................................................ 1292 With a true discipline one gets to that ungone region of Nibbna, and not by any other means. ................. 1297 The elephant in rut, hardly restrainable, eats not in captivity, remembering its forest life. .......................... 1300

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325. 326. 327. 328. 329. 330. 331. 332. 333.

The stupid, slothful and greedy ones, like hogs fattened on swill, repeat births. .............................................. 1304 Like a mahout an elephant in rut, I should today mindfully restrain my free roving mind. ........................... 1308 Like an elephant sunk in mud, elevate yourselves out of the evil way, diligent and mindful. ......................... 1312 If you can get a wise, blameless companion, keep his company joyfully, overcoming all troubles. ................. 1315 In the absence of a fitting companion, lead a solitary life like a king in exile. ................................................... 1318 Lonely, easy life, like a lordly elephant in the forest, avoiding evil, is better than evil company. ................ 1321 Pleasant are friends in need, and goodness at lifes end. Ending of dukkha is equally so. .............................. 1325 Tis lovely caring for ones mother and father. So it is to minister to ascetics and brahmins. ....................... 1328 Pleasant to be virtuous all ones life. Faith, wisdom and shunning evil are equally good. ............................ 1331

Tah Vagga Chapter 24 Craving 26 verses

334. 335. 336. 337. 338. 339. 340. 341. 342. 343. 344. 345. 346. 347. 348. 349. 350. 351. 352. 353. Craving born of heedlessness plunges man from birth to birth like a monkeys leap for fruit. ....................... 1336 Whomsoever craving overpowers, his griefs proliferate like Birana grass after rain. ..................................... 1340 Who so rids himself of craving, sorrows totally fall off him like water-drops from a lotus leaf. ................ 1343 Root out craving like Birana grass for its fragrant root. Let not death repeatedly shatter you. ............... 1346 With its roots intact, a felled tree grows again. With craving within, pain does ever arise. .......................... 1349 Caught in alluring lustful thoughts, misjudging people are swept away by the flood of craving. ............... 1351 Alluring thoughts nurture craving. Seeing it sprouted, with wisdom cut it at the root. ................................ 1355 Bound to delights and endearments pleasure-seekers are invariable victims of birth and decay. ................. 1357 Worldly beings who are enmeshed in craving, like trapped hare, come to grief again and again. ................. 1359 Worldlings are trapped in their craving like a hare. Let a release-seeker his craving quell. ........................ 1361 He who greedless to greed flies back, behold him as flying from freedom to bondage again. ......................... 1371 Fetters of iron, etc., are not reckoned as strong as desire for wife, children and worldly goods. ................ 1374 Wise go forth, rejecting without a murmur the worldly pleasures, a lower but a tenacious bond. .............. 1378 The wise cast away all dukkha, severing their lustful ties like a spider caught in its own web. ..................... 1380 Mind released everywhere, ones beyond birth and decay, having terminated lifes journeying. .................... 1383 With lust intense, on beauty dwelling, crushed by ones thoughts, craving productively grows. .................. 1387 To chop off Maras bonds one must dwell on unwholesomeness and guard ones thoughts. .......................... 1391 Without trembling, craving or blemishes, with ones end reached, this is the last bodily form. ..................... 1394 In this final body now freed of craving and grasping, he is the great being who is greatly wise. .................. 1397 All-conquering, all-knowing, detached from all, self-liberated, I am now my own Teacher. ......................... 1401

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354. 355. 356. 357. 358. 359.

Dhamma is supreme as gift, flavour or delight. Extinction of craving triumphs over all ills. ....................... 1404 Wealth hunts down a fool. Greedy for wealth, the fool ruins himself as if he were a stranger. ................. 1407 Weeds plague fields. Lust destroys men. Giving to the lust-less yields high returns. ......................................... 1411 Weeds plague fields. Hatred destroys men. Offering to hateless yields fruit. ...................................................... 1414 Weeds plague fields. Ignorance destroys men. Giving to the ignorance-free is fruitful. ................................... 1416 Weeds plague fields. Desire plagues men. Giving to desire-less is fruitful. ............................................................ 1420

Bhikkhu Vagga Chapter 25 The Monk 23 verses

360. 361. 362. 363. 364. 365. 366. 367. 368. 369. 370. 371. 372. 373. 374. 375. 376. 377. 378. 379. 380. 381. 382. Restraint in eye, ear, nose and tongue is good. It yields good results. .................................................................. 1425 Restraint in deed, in speech, in mind is good. Restrained fully, the monk ends suffering. ................................ 1429 Restrained in limb and speech, totally composed with inward delight. He is called a bhikkhu. ..................... 1432 Guarded in speech, with no conceit, the monk expounds with sweetness the Dhamma in full. ....................... 1436 Delighting in, pondering over and abiding by the Dhamma, such bhikkhu shall not degenerate. ................. 1440 Disdain not ones receipts nor envy others. An envious bhikkhu reaches no tranquil mind. ......................... 1444 The monk who belittles not even the little he gets, gods praise him as being pure and alert. ........................ 1447 He truly is the monk who thinks not as I and mine, and grieves not for what truly exists not. .................... 1451 Dwelling in love with delight in the Buddhas word, a bhikkhu gets his bliss where conditions cease. ....... 1455 Bail thy boat, O monk. Emptied, it will swiftly move. Lustless and hateless in Nibbna be. .............................. 1457 Cut five-fold fetters, in their opposites train. Then he is called Crossed-the-Flood monk. ............................. 1459 Meditate, O monk, and brook no delay. Let no lust baffle you. Groan not as you face the fire. ..................... 1461 Unwise can meditate not. Meditating not, in wisdom fail. Wise and meditative reach thy goal. .................... 1463 In solitude with a tranquil mind, a monk who grasps the Dhamma will have bliss supreme. .......................... 1465 As one becomes aware of the rise and fall of the aggregates, one gets the joy of deathlessness. .................. 1469 Sense-restraint, Ptimokkha discipline and noble friends: tis where the wise bhikkhu begins. ....................... 1471 Convivial and courteous, a good disciple becomes extremely joyous and his suffering ends. ........................... 1474 Like a jasmine creeper its faded flowers, so ye bhikkhus, give up your lust and aversion. ................................. 1484 Physically restrained, gently tranquilled, rid of allurements, truly-pacified is the bhikkhu called. .......... 1488 Exhort yourself, month after month, live mindfully and self-guarded. Youll indeed be happy. ................... 1492 You lead yourself, you guide your way. Control your own self like a merchant his good horse. .................. 1496 A joyous bhikkhu who delights in the Buddhas way soon reaches the Samsras blissful end. ........................ 1498 The tender bhikkhu on the Buddhas way, illumines this world like the moon out of the clouds. ................. 1502

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Brahmaa Vagga Chapter 26 The Brahmaa 41 verses

383. 384. 385. 386. 387. 388. 389. 390. 391. 392. 393. 394. 395. 396. 397. 398. 399. 400. 401. 402. 403. 404. 405. 406. 407. 408. 409. 410. 411. 412. Cut off the stream. Reject sensuality. Conditionality ended, be ye in Nibbna. ................................................... 1507 When in two things ones gone to the end, that knowledge rids him of all that binds him. ............................ 1511 For whom a far or near exist not, with no anguish or entanglement, him a true brahmin I call. .................. 1516 Sitting meditative, dust free, duties done and highest goal reached, him a true brahmin I call. ................... 1519 Sun and moon, a warrior in armour, an ardent sage. Above all these Buddhas radiance glows. ................. 1522 Evil barred, a brahmin; by steady life, a monk; rid of stains, a hermit one truly is. ............................................ 1526 Strike not a brahmin, nor latter violently react. Shame on the former, the latter much worse. ................. 1530 Eschew things dear. Tis triumph for a monk. Abstain from violence. Tis pain at its end. ................................. 1534 With no evil done through thought, word or deed, one guarded therein, a true brahmin he is. ................... 1538 Him who teaches the true Buddha word one should honour, as does a brahmin the sacred fire. ................. 1542 Tis not matted hair nor birth nor family, but truth and Dhamma which make a brahmin true. ................... 1546 What of your matted hair and antelope-skin cloak? Foul within, only your outside you groom. ................. 1549 Lone meditator in the wilds, dusty-robe clad, lean and worn out, him the true Brhmin I call. .................. 1553 He is no brahmin by mere lineage. Dispossessed, unattached, he is indeed the true brahmin. ........................... 1556 He whos unfettered and craves no more and from bonds is freed, is the brahmin true. .................................. 1559 All trappings discarded, cross-bar barrier lifted up, that enlightened one I call a true brahmin. ............... 1562 Unaffected he bears up abuse and beating, backed by patience, him I call a true brahmin. ............................... 1565 Angerless, virtuous and dutiful, whos now in his last birth, him I call a brahmin. .......................................... 1569 Not smeared with sensuality like water on a lotus leaf him I call a true brahmin. ...................................... 1573 He who here itself sees the end of ones suffering, disburdened him I call a true brahmin. ......................... 1576 Man of sound judgement whos reached his highest goal him I call a true brahmin. ................................... 1580 Abstemious wanderer who keeps away both from monk and layman, him I call a true brahmin. .................... 1583 Shunning the rod he neither harasses nor kills. Him I call a brahmin true. ...................................................... 1587 Free from hostility, violence and passionate grasping one emerges a true brahmin. .......................................... 1590 Lust, hate and pride totally felled, like a mustard off a needle. Him I call a brahmin true. .......................... 1594 Polite, instructive and honest in speech, he offends none. Him I call a brahmin true. ..................................... 1598 He who takes nothing ungiven of another, great or small. Him I call a brahmin true. .................................. 1602 Not yearn for this world or the next, and liberated and longingless. Him I call a brahmin true. .............. 1606 No clingings or doubts trouble him, deathless reached. Him I call a brahmin true. .......................................... 1610 Gone beyond grip of good and evil, sorrowless and pure. Him I call a brahmin true. ....................................... 1613

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413. 414. 415. 416. 417. 418. 419. 420. 421. 422. 423.

Like the moon without spots, tranquil and clear. His delight in life ended, a brahmin true. ......................... 1616 Of grasping and doubting totally freed, from Sasra to safety gone, him I call a brahmin true. .............. 1620 Rejecting pleasures, homeless he goes to life journeys end. Him, I call a brahmin true. ................................... 1624 Rejecting craving, homeless he goes to life journeys end. Him, a true brahmin I call. ..................................... 1628 Rejects human ties, surpasses the heavenly too. Totally unbound, him I call a brahmin true. ....................... 1632 With likes and dislikes cast away, baseless he conquers this world. Him I call a brahmin true. .................... 1636 Knowing the rise and fall of beings, perfection he has reached. Him, I call a brahmin true. ......................... 1639 Whose journeying none do ever know. That worthy and pure one, a true brahmin I call. .............................. 1644 Possessing none in time or place, grasping at none anywhere, him I call a brahmin true. ............................... 1646 Noble and excellent, with all battles won, clean and calm. Him, I call a brahmin true. ............................... 1650 Who knows past lives, bliss and woe, and ended thus lifes run. Him, I call a brahmin true. ............................ 1655

All parts of this book may be reproduced without written permission. This book is not to be sold; and is only for free distribution. First edition November 1993, 10,000 copies.

isbn: 981 00 4938 2

This sacred gift comes with the compliments of The Corporate Body Of The Buddhda Educational Foundation 3F, 11F, 55, Hang Chow S. Rd. Sec 1, Taipei, Taiwan ROC.

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Treasury of Truth
Illustrated Dhammapada
Author:
Ven. Weragoda Sarada Maha Thero

Editor:
Mr. Edwin Ariyadasa

Editorial Assistants:
Ven. Kurunegoda Piyatissa Maha Thero (Usa) Ven. Hawovita Deepananda Mara Thero (Sri Lanka) Prof. David Blundell (Taiwan)

Illustrations:
Mr. P. Wickramanayaka

Advisory Board:
Ven. Dr. K. Sri Dhammananda Maha Nayaka Thero (Malaysia) Ven. Hikgoda Khemananda Maha Thero (USA) Ven. Walpola Piyananda Maha Thero (USA) Ven. Pannila Ananda Maha Thero (USA) Ven. Kadihare Somananda Thero (Singapore) Ven. Maduluwave Sobhita Maha Thero (Sri Lanka) Ven. Heenbunne Kondanna Thero (USA) Ven. Madawala Seelawimala Thero (USA) Ven. Banagala Upatissa Maha Nayaka Thero (Japan) Ven. Malimbada Mangala Thero (Japan) Ven. Ryugen Tanaka (Japan) Ven. Tiniyawala Palitha Thero (Sri Lanka) Ven. Punchihenayagama Siriniwasa Thero (Sri Lanka) Ven. Medagama Dhammananda (Sri Lanka) Ven. Siyambalagoda Ananda Thero (USA) Ven. Buddhasasanajotaka J. Osada (Japan) Ven. Eiyu Ishii (Japan) Ven. Sek Joy Ek (Singapore) Mr. Sam Samarasinghe (Malaysia) Mr. Ee Fook Choy (SBMC President) Mr. D. Satharasinghe (SBMC Vice President) Mr. Upul Rodrigo (SBMC Vice President) Ms. Tan Kim Chan (Secretary) Ms. Tan Gim Hong (Asst. Secretary) Mr. Chia Teck Siong Jeffrey (Hon. Treasurer) Mr. D.S. Weeranarayana (Hon. Asst. Treasurer) Mr. Than Myint (Committee Member) Mr. Dennis Wang Khee Pong (Committee Member) Ms. Wong Swee Leng Diamond (Committee Member) Ms. Wong Swee Nguk Jade (Committee Member) Ms. Lim Cheng Hua (Committee Member) Ms. Check Seok Lay Annie (Committee Member) Ms. Tan Seng Wah (Auditor) Ms. Wan Lai Wan (Auditor)

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