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KHUDDAKA NIKAYA
DHAM
DAW
Dep^tment for the Promotion and
propagation of the Sasana,
Yangon Myanmar.
Sasana: 2536
1993 Myanmar Era : 1354
Suttanta Pitaka
KHUDDAKA NDCAYA
Translated
by
DAW MYA TIN, M.A.
Department for the Promotion and
Propagation of the Sasana,
Yangon Myanmar.
Sasana: 2536.
1993 Myanmar Era : 1354
by
e Promotion and
i\ iqe uepanjpenr^ioKane promotion
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Printed in the Union of Myanmar
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Namo tassa bhagavato arahato sammfisambuddhassa
Veneration to the Exalted One, the
Homage-Worthy, the Perfectly
Self-Enlightened
The Buddha is an Arahat and he is worthy of the
highest veneiation. All beings including deva* and
Brahmas venerate the Buddha because the Buddha is
the Supreme One, who has extinguished all defilements,
who has become perfectly self-enlightened through
realization of the Four Noble Trulhs, and who is
endowed with the six great qualities of glory, namely,
lssariya (supremacy), Dhamma (Knowledge of the Path
to NibbSna), Yasa (fame and following), Siri (noble
splendour of appearance), Kdhia (power of accomplish¬
ment) and Payatta (diligent mindfulness).
PREFACE
Dhammapada is one of the best known books of the Pitaka It
is a collection of the teachings of the Buddha expressed in clear pithy
verses. These verses were culled from various discourses given by the
Buddha in the course of forty-five years, as he travelled in the valley of
the Ganges (Gangs) and the sub-mountain tract of the Himalayas.
There are four hundred and twenty-three verses in the Dhammapada
Each verse contains a truth (dhamma), an exhortation, a piece of
advice. Dhammapada verses are often quoted by many in many
countries and the book has been translated into many languages.
“The Dhammapada - Verses & Stories” was translated by
Daw Mya Tin and first published in 1986 by the Myanmar Pitaka
Association, now incorporated into the Department for the Promotion
and Propagation of the Sasana(D P PS) The book, in itsoriginal form
has two parts In the first part are the translations of verses from the
Dhammapada and in the second part are the abridgements of stories
from the Dhammapada Commentary The D P.P S. is now reprinting
the first part, the section on the Dhammapada Verses, as a separate
book in a smaller size, to make it accessible to a wider circle of readers
May the Buddha’s Teaching
Shine Forth Like the Radiant Sun.
The Editorial Committee
Translation Section
The Department for the Promotion and
Propagation of the Sasanfl
Preface to the First Edition of the Original Book
“The Dhammapada Stories & Verses”
Dhammapada is one of the best known books of the Pitaka It
is a collection of the teachings of the Buddha expressed in clear, pithy
verses. These verses were culled from various discourses given by the
Buddha in the course of forty-five years of his teaching, as he travelled
in the valley of the Ganges (Gariga) and the sub-mountain tract of the
Himalayas. 'These verses are often terse, witty and convincing.
Whenever similes are used, they are those that are easily understood
even by a child, e g., the cart's wheel, a man's shadow, a deep pool,
flowers. Through these verses, the Buddha exhorts one to achieve that
greatest of all conquests, the conquest of self; to escape from the evils
of passion, hatred and ignorance; and to strive hard to attain freedom
from craving and freedom from the round of rebirths. Each verse
contains a truth (dhamma), an exhortation, a piece of advice.
Dhammapada verses are often quoted by many in many countries
of the world and the book has been translated into many languages. One
of the earliest translations into English was made by Max Muller in
1870. Other translations that followed are those by F. L. Woodward in
1921, by Wagismara and Saunders in 1920, and by A.L. Edmunds
(Hymns ofthe Faith) in 1902. Ofthe recent translations, that by Narada
MahJthera is the most widely known. Dr. Walpola Rahula also has
translated some selected verses from the Dhammapada and has given
them at the end of his book "What the Buddha T aught," revised edition.
The Chinese translated the Dhammapada from Sanskrit. The Chinese
version of the Dhammapada was translated into English by Samuel Beal
(Texts from the Buddhist Canon known as Dhammapada) in 1878.
*
In Burma, translations have been made into Burmese, mostly in
prose, some with paraphrases, explanations and abridgements of
stories relating to the verses. In recent years, some books on
Dhammapada with both Burmese and English translations, together
with Pali verses, have also been published
The Dhammapada is the second book of the Khuddaka Nikaya
of the Suttanta Pitaka, consisting of four hundred and twenty-three
verses in twenty-six chapters arranged under various heads In the
Dhammapada are enshrined the basic tenets of the Buddha’s Teaching
Verse (21) which begins with" Appamado amatapadam" meaning
“Mindfulness is the way to Nibbana, the Deathless,” is a very important
and significant verse. Mindfulness is the most important element in
Tranquillity and Insight Meditation. The last exhortation of the Buddha
just before he passed away was also to be mindful and to endeavour
diligently (to complete the task of attaining freedom from the round of
rebirths through Magga and Phala) It is generally accepted that it was
on account of this verse on mindfulness that the Emperor Asoka of
India and King Anawrahta of Burma became converts to Buddhism.
Both kings had helped greatly in the propagation of Buddhism in their
respective countries.
In verse (29) the Buddha has coupled his call for mindfulness with
a sense of urgency. The verse runs: “Mindful amongst the negligent,
highly vigilant amongst the drowsy, the wise man advances like a race¬
horse, leaving the jade behind.”
Verses (1) and (2) illustrate the immutable law of Kamma, under
which every deed, good or bad, comes back to the doer. Here, the
Buddha emphasizes the importance of mind in all our actions and
speaks of the inevitable consequences of our deeds, words and
thoughts.
Verses (153) and (154) are expressions of sublime and intense joy
uttered by the Buddha at the very moment of his Enlightenment. These
two verses give us a graphic account ofthe culmination of the Buddha’s
search for Truth. They tell us about the Buddha finding the ‘house¬
builder,’ Craving, the cause of repeated births in Samsara. Having rid
of Craving, for him no more houses (khandhas)’shall be built by
Craving, and there will be no more rebirths.
Verses (277), (278) and (279) are also important as they tell us
about the impermanent, unsatisfactory and the non-self nature of all
conditioned things. It is very important that one should perceive the
true nature of all conditioned things land become weary of the
khandhas, for this is the Path to Purity.
Then the Buddha shows us the Path leading to the liberation from
round of rebirths, i.e., the Path with eight constituents (Atthangiko
Maggo) in Verse (273). Further, the Buddha exhorts us to make our
own effort in Verse (276) saying, “You yourselves should make the
effort, the TathSgatas only show the way." Verse (183) gives us the
teaching of the Buddhas. It says, “Do no evil, cultivate merit, purify
one's mind; this is the teaching of the Buddhas.”
In Verse (24) the Buddha shows us the way to success in life,
thus; “ If a person is energetic, mindful, pure in thought, word and deed,
if he does everything with care and consideration, restrains his senses,
earns his living according to the Dhamma and is not unheedful, then,
the fame and fortune of that mindful person increase.”
These are some of the examples of the gems to be found in the
Dhammapada. Dhammapada is, indeed, a philosopher, guide and
friend to all.
- This translation of verses is from Pali into English. The Paji text
used is the Dhammapada Pali approved by the Sixth International
Buddhist Synod. We have tried to make the translation as close to the
text as possible, but sometimes if is very difficult, if not impossible, to
find an English word that would exactly correspond to a Pali word. For
example, we cannot yet find a single English word that can convey the
real meaning of the word “dukkha” used in the exposition of the Four
Noble Truths. In this translation, wherever the term “dukkha” carries
the same meaning as it'does in *he Four Noble Truths, it is left
untranslated, but only explained.
When there is any doubt in the interpretation of the dhamma
concept of the verses or when the literal meaning is vague or unintel¬
ligible, we have referred to the Commentary (in Pali) and the Burmese
translation of the Commentary by the Nyaunglebin Sayadaw, a very
learned thera. On many occasions we have also consulted the teachers
of the Dhamma (dhamm&cariyas) for elucidation of perplexing words
and sentences.^
In addition we have also consulted Burmese translations of the
Dhammapada, especially the translation by the Union Buddha SSsana
Council, the translation by the SangajS Sayadaw (1805-1876), a
leading maha thera in the time of King Mindon and King Thibaw, and
also the translation by Sayadaw U Thittila, an OvSdacariya mahS thera
of the Burma Pitaka Association. The book by the SaAgaja Sayadaw
also includes paraphrases and abridgements of the Dhammapada
stories.
Dhammapada Stories
Summaries of the Dhammapada stories are given in the second
part of the book as it is generally believed that the Dhammapada
Commentary written by Buddha-ghosa (5th. century A.D.) is a great
help towards a better understanding of the Dhammapada. Three
hundred and five stories are included in the Commentary. Most of the
incidents mentioned in the stories took place during the life-time of the
Buddha. In some stories, some facts about some past existences were
also retold.
In writing summaries of stories we have not tried to translate the
Commentary. We have simply culled the facts of the stories and have
rewritten them briefly. A translation of the verses is given at the end
of each story.
It only remains for me now to express my deep and sincere
gratitude to the members of the Editorial Committee, Burma Pitaka
Association, for having meticulously gone through the script; to
Sayagyi DhammScariya U Aung Moe and to U Thein Maung, editor,
Burma Pitaka Association, for helping in the translation of the verses.
May the reader find the Path to Purity.
20th April, 1984.
Daw Mya Tin
EDITORIAL COMMITTEE
Translation Section
The Department for the Promotion and
Propagation of the Sasana
Chairman U Shwe Mra, B.A I C S. Retd
Former Special Adviser,
Public Administration Division, E.S.A ,
United Nations Secretariat.
Members U Myint Too, B.Sc., B.L.
Barrister-at-law,
President, All Myanmar Buddhist
Association.
U Nyun, B.A., I.C.S. Retd.,
Former Executive Secretary,
United Nations Economic Commission
for the Asia and The Far East;
Vice-President,
World Fellowship of Buddhists.
Daw Mya Tin, M.A.,
Former Head of Geography
Department,
Institute of Education, Yangon.
Doctrinal Consultant U Kyaw Htut,
Dhammacariya; Former Editor-in-chief
ofthe Board for Myanmar translation of
the Six Synod P5li Texts.
Editors U Myo Min, M.A., B.L.,
Former Professor of English,
Yangon University.
UTinU, B.A., B.L.
U Tin Nwe, B.Sc.
CONTENTS
Chapter I
The Pairs (Yamaka?agga)
(1) Cakkhupalatthera Vatihu
(2) Matthakundali Vatthu
(3) Tissatthera Vatthu
(4) Ka|ayakkninl Vatthu
(5) Kosambaka Vatthu
(6) Mahaka)aithera Vatthu
(7) Devadatta Vatthu
(8) Sariputtatthera Vatthu
(9) Nandatthera Vatthu
(in) Cundasukarika Vatthu
(11) Dhammika-upSsaka Vatthu
(12) Devadatta Vatthu ,
(13) SumanadevFVatthu
(14) Dvesahayakabhikkhu Vatthu ...
Chapter II Mindfulness (Appamadavagga)
(1) SamSvatl Vatthu ... 9
(2) Kumbhaghosakasetthi Vatthu ... 11
(3) Cujapanthaka Vatthu ... 11
(4) BSIanakkhattasahehuHha Vatthu 11
(5) Mabakassapatthera Vatthu ... 12
(6) Dvesahayakabhikkhu Vatthu ... 12
(7) Magha Vatthu ... 13
(8) Annatarabhikkhu Vatthu ... 13
(9) NigamavSsitissatthera Vatthu ... 13
Chapter III The Mind (Cittavagga)
(1) Meghiyatthera Vatthu ... 14
(2) Annatarabhikkhu Vatthu ... 14
(3) Ukkanthitabhikkhu Vatthu ... 15
(4) Sariighankkhitatthera Vatthu ... 15
(5) Cittahatthatthera Vatthu ... 15
(6) Paficasatabhikkhu Vatthu ... 16
(7) Putiga:tatissatth.ua Vatthu ... 17
(8) Nandagopalaka Vatthu ... 17
(9) Soreyya Vatthu ... 17
Contents
Chapter IV Flowers (Pupphavagga)
(1) Pancasatabhikkhu Vatthu ... 18
(2) Maricikammajthanika bhikkhu
VaUhu ... 19
(3) VitatQbha Vatthu ... 19
(41 Patipujikakumftri Vatthu ... 20
(5) Macchariyakosiyasetthi Vatthu ... 20
(6) Paveyya Ajivaka Vatthu ... 20
(7) Chattapani Upasaka Vatthu ... 20
(8) Visakha Vatthu ... 21
(9) Annndattherapanha Vatthu ... 21
(10) Mahakassapatthera Vatthu ... 22
(11) Godhikattheraparinibbana Vatthu 22
(12) Garahadinr.a Vatthu ... 22
Chapter V The Fool (Balavagga)
(1) Afinatarapurisa Vatthu
(2) Mahakassapa Saddhiviharika
Vatthu
(3) Anandasetthi Vatthu
(4) Ganthibhedakacora Vatthu
(5) Udayitthera Vatthu
(6) Timsnpavevyakabhikkhu Vatthu
(7) Suppabuddliakutthi Vatthu
(8) Kassaka Vatthu
(9) Stmanamalakara Vatthu
(10) UppalavannaUhcri Vatthu
(11) Jambukatthera Vatthu
(12) Ahipeia Vatthu
(13) Sa(thikutapeta Vatthu
(14) Cittaaahapati Vatthu
(15) Vanavasitissasaniatjcra Vatthu ...
Chapter VI The Wise (Panditavagga)
(1) Radhatthera Vatthu
(2) Assajipunobbasuka Vatthu
(3) Channatthera Vatthu
(4) Mah5kappinatthera Vatthu
(5) Pandilasamaneia Vatthu
(6) Lakundakabhaddiyatthera Vatthu
(7) Kapamata Vatthu
(8) Pancassatabhikkhu Vatthu
(9) Dhammikatthera Vatthu
24
24
24
25
25
25
25
26
26
26
26
27
27
27
28
\
29
29
29
to
30
30
30
31
31
Contents
Page
(10) Dhammassavana Vatthu ... 31
(11) Pancasata Aganlukabhikkhu
Vatthu ... 32
Chapter VII The Arahat ( Arahantavagga )
(1) Jivakapanha Vatthu ... 34
(2) Mahakassapatihera Vatthu ... 34
(3) Belafthasisatthera Vatthu ... 35
(4) Anuruddhattheja Vatthu ... 35
(5) Mahakaccayanatthera Vatthu ... 36
(6) Sariputtatlhera Vatthu ... 36
(7) Ko sara bivasit i ssat t herasSma nera
Vatthu ' ... 36
(8) Sariputtatthera Vatthu ... 37
(9) Khadiravaniyarevatatthera Vatthu 37
(10) Annatara Itthi Vatthu ... 37
• •I
Chapter VIII The Thousand ( Sahassavagga )
(1) Tambada{hika Coraghataka Vatthu
(2) Bahiyac'aiuciriya Vatthu
(3) Kundalakesitheri Vatthu
(4) Anathapucchakabiahmaga Vatthu
(5) Sariputtattheiassa Matula
Brahmana Vatthu
(6) Sariputtatiherassa Bhagineyya
Vatthu
(7) Sarlpultattherassa Sah&yaka
_ Brahmana Vatthu
(8) AyuvatJdhanakumara Vatthu ...
(9) Samkiccasamaneia Vatthu
(10) KMnu Kontfafinatthera Vatthu...
(11) Sappadasattheta Vatthu
(12) Patacaiatlieri Vatthu
(13) Kisagotami Vatthu
(14) Bahuputtikattheri Vatthu
38
38
38
39
39
39
40
40
40
41
41
41
42
42
Chapter IX Evil ( Papavagga )
(1) Cujekasataka Vatthu ... 43
(2) Seyyasakatthera Vatthu ... 43
(3) LSjadevadhita Vatthu ... 43
(4) Anaihapi?dikase!thi Vatthu ... 43
(5) Asaiifiataparikkhara Vatthu ... 44
(6) Bijaiapadakaselthi Vatthu ... 44
Contents
Page
(7) MahSdhanavanija Vatthu ... 45
(8) Kukkutamittanessada Vatthu ... 45
(9) Kokasunakhaluddaka Vatthu ... 45
(10) Mapikarakulupaka Tissatthera
Vatthu ... 46
(11) Tayojana Vatthu ... <46
(12) Suppabuddhasakya Vatthu ... v 46
a
Chapter X Punishment (Dantjavagga)
(1) & (2) Chabbaggiya Bhikkhu
Vatthu ... 47
(3) Sambahula ICumaraka Vatthu ... 47
(4) Kcndadhanatthf.-ra Vatthu ... 48
(5) Uposathika Idhinam Vatlhu ... 48
(6) Aiagar^peta Vatthu ... 48
(7) Maha Mogealianatthera Vatthu 49
(8) Bahubhandika Bhikkhu Vatthu... 49
(9) Samati Mai amatta Vatthu ... 50
(10) Pilotikatissatthera Vatthu ... 50
(11) Sukhasamapcra Vatthu ... 51
Chapter XI Age : ng (Jaravagga)
(1) Visakhava Sahayikanam Vatthu 52
(2) S.rima Vatthu ... 52
(3) Uttarfitheri Vatthu ... 52
(4) Sambrhula Adhimanikabhikkhu
Vatthu ... 53
(5) JanapadakalyanI RupanandStheri
Vatthu ... 53
(6) Malhkadsvl Vatthu ... 53
(7) Lajudayi Thera Vatthu ... 53
(8) UdSna Vatlhu ... 54
(9) Mahadhanaset(hiputta Vatthu ... 54
Chapter XII Self (Attavagga)
(1) Bodhirajc-kumara Vatthu ... 56
(2) Upanandasakyaputtatthera Vatthu 56
3) PadhSnikatissatthera Vatthu ... 56
4) Kumarakassapam§tuttheri Vatthu 57
(5) Mahakala UpSsaka Vatthu ... 57
(6) Devadatta Vatthu ... 57
(7) Saraghdbhedaparisakkana Vatthu 57
(8) Kalatthera Vatthu ... 58
• M
Contents
Pip
(9) Cujakala Up&saka Vatthu ... 58
(10) Attadatthatthera Vatthu ... 58
Chapter XIII ^The World (Lokavagga)
1) t)aharabhikkhu Vattha
2) Suddhodana Vatthu
(3) Pancasatavipassakabhikkhu
Vatthu
(4) Abhayarajakum&ra Vatthu
(5) Sammajjanatthera Vatthu
(6) Ahgulimalatthera Vatthu
(7) Pesakaradhita Vatthu
(8) Timsabhikkhu Vatthu
(9) Cincamanavika Vatthu
(10) Asadisadana Vatthu
(11) Anathapintfikaputtaktla Vatthu
• • #
•••
•M
59
59
60
60
60
61
61
61
62
62
62
Chapter XIV The Buddha (Buddhavagga)
(1) Maradhltara Vatthu ... 63
(2) Devorohana Vatthu ... 64
(3) Erakapattanagardja Vatthu ... 64
(4) Anandattherapanha Vatthu ... 64
(5) Anabhira'abh kkhu Vatthu ... 65
(6) Aggidutabrahmapa Vatthu ... 65
(7) Anandattterapanha Vatthu ... 66
f8) Sambahulabhikkhu Vatthu ... 67
(9) Kassapadasabalassa
Suvaflnacetiya Vatthu ... 67
Chapter XV Happiness (Snkhavagga)
(1) ftatikalahavupasamana Vatthu... 68
(2) Mara Vatthu ... 68
(3) Kosalarafino Parftjaya Vatthu ... 69
(4) AnnatarakuladarikS Vatthu ... 69
?5) Eka Upasaka Vatthu ... 69
(6) Pasenadikosala Vatthu ... 70
(7) Tissatthera Vatthu ... 70
(8) Sakka Vatthu ... 70
Chapter XVI Affection (Plyavagga)
(1) Tayojanapabbajiia Vatthu ... 72
(2) Annatarakuiumbika^Vatthu ... 72
Conleuls
Page
(3) Visakha Vatthu ... 73
(4) Licchavi Vatthu ... 73
(5) AnitthigandhakumSra Vatthu ... 73
(6) Aniiatarabrahmana Vatthu ... 73
(7) PancasatadSraka Vatthu ... 74
(8) Eka Anagainitthora Vatthu ... 74
(9) Nandiya Vatthu ... 74
Chapter XVII Anger (Kodhavagga)
(1) Rohinikhattiyakanna Vatthu ... 75
(2) Anfiatarabhikkhu Vatthu ... 75
(3) Uttar a Upasika Vatthu ... 75
(4) Malianioggallanapafiha Vatthu... 76
(5) Buddhapitubrahmana Vatthu ... 76
(6) Punpada.i Vatthu ... ' -76
(7) Atula Upasaka Vatthu ... 77
(8) Chabbaggiya Vatthu ... 78
Chapter XVIII Impurities (Malavagga)
(!) GoghStakaputta Vatthu ... 79
(2) Annatarabrahmana Vatthu ... 80
(3) Tissatthera Vatthu ... 80
(4) La|udayi Vatthu ... 80
(5) Ann ita r akulaputta Vatthu ... 80
(6) Cujasaiiohikkbu Vatthu ... 81
(7) Pane a Upasaka Vatthu ... 81
(8) Tissadahara Vatthu ... 82
(9) Panca Upasaka Vatthu ... 82
(10) Mondakasetfhi Vatthu ... 83
(11) Ujjhanasannitthera Vatthu ... 83
(12) SuohaJJaparibbajaka Vatthu ... 83
Chapter XIX The Just or the Righteous
(Dhammal(havagga)
(1) VinicchayamahSmatta Vatthu ... 85
(2) Chabbaggiya Vatthu ... 85
(3) Ekudanakhinasava Vatthu ... 85
(4) Lakun<)akabhaddiyatthera Vatthu 86
(5) Saii.hahulabhikkhu Vatthu ... 86
(6) Hatthaka Vatthu ... 87
(7) Aftnatarabrahmapa Vatthu ... 87
<8) Titthiya Vatthu ... 88
Contents ( xix)
Page
(9) Balisika Vatthu ... 88
(10) Sambahulasiladisampannabhikkhu
Vatthu ... 88
Chapter XX The Path (Maggavagga)
(1) Pa ncas at a bhikkhu Vatthu ... 90
(2) , (3) and (4) Aniccalakkhapa,
Dukkhalakkhana & Anattalakkhapa
Vatthu ... 91
(5) Padhanakaramikatissatthera
Vatthu ... 92
(6) Sukarapeta Vatthu ... 92
(7) Potthilatthera Vatthu ... 92
(8) Pancamahallakabhikkhu Vatthu 93
(9) Suvapnakaratthera Vatthu ... 93
(10) Mahadhanavapija Vatthu ... 93
(11) Kisagotami Vatthu ... 94
(12) Pajacara Vatthu ... 94
Chapter XXI Miscellaneous (Pakipnakavagga)
(1) Attanopubbakamma Vatthu ... 95
(2) Kukkutapdakhadika Vatthu ... 95
(3) BhaddiySnarh Bhikkhflnam Vatthu 95
(4) Lakundaka Bhaddjya Vatthu ... 96
(5) Darusakatikaputta Vatthu ... 96
(6) Vajjiputtakabhikkhu Vatthu ... 98
(7) Cittagahapati Vatthu ... 98
(8) COlasubhadda Vatthu ... 98
(9) EkavihSritthera Vatthu ... 99
Chapter XXII The Chapter on Niraya
(Nirayavagga)
(1) Sundarlparibb5jik5 Vatthu ... 100
(2) Duccaritaphalapijita Vatthu ... 100
(3) Vaggumudatiriya Bhikkhu Vatthu 100
(4) KhemakaseUhiputta Vatthu ... 101
(5) Dubbacabhikkhu Vatthu ... 101
(6) Issapakata Itthi Vatthu ... 102
(7) Sarabahulabhikkhu Vatthu ... 102
(8) Nigantha Vatthu ... 103
(9) Titthiyasavaka Vatthu ... 103
, DP, P. W
Content!
Pag#
Chapter XXIII The Elephant (Nagavagga)
(1) Attadanta Vatthu ... 104
(2) Hatthacariyapubbaka Bhikkhu
Vatthu ... 104
(3) Pari jin na Brahmanaputta
Vatthu ... 105
(4) Pasenadikosala Vatthu ... 105
(5) Sanusamapera Vatthu ... 105
(6) Paveyyakahatthi Vatthu ... 105
(7) Sambahulabhikkhu Vatthu ... 106
(8) Mara Vatthu ... 106
Chapter XXIV Craving (Taitfiatagga)
(1) Kapilamaccha Vatthu ... 108
(2) Sukarapotika Vatthu ... 109
(3) Vibbhantabhikkhu Vatthu ... 110
(4) Bandhanagara Vatthu ... 110
(5) KhemStheri Vatthu ... Ill
(6) Uggasena Vatthu ... Ill
(7) Culadhanuggaha Patujita Vatthu 111
(8) Mara Vatthu ... 112
(9) UpakSjivaka Vatthu ... 113
(10) Sakkapanha Vatthu ... 113
(11) Aputtakasetthi Vatthu ... 113
(12) Ahkura Vatthu ... 114
Chapter XXV The Bhikkhu (Bhikkhuvagga)
(1) Paficabhikkhu Vatthu ... 115
(2) Hamsaghatakabhikkhu Vatthu 115
(31 Kokalika Vatthu ... 115
(4) Dhammar&mattbera Vatthu ... 116
(5) Vipakkhasevaka Bhikkhu Vatthu 116
(6) Pancaggadayaka Brahmana
Vatthu ... 117
(7) Sambahulabhikkhu Vatthu ... 117
(81 Pancasatabhikkhu Vatthu ... 119
(9) Santakayatthera Vatthu ... 120
(10) Nangalakulatthera Vatthu ... 120
(11) Vakkalitthera Vatthu ... 120
(12) Sumanasanaapera Vatthu ' ... 121
Content!
(:r:dJ
Page
Chapter XXVI Brahmapa or Arahat
(Brahmanavagga)
(1) Pasadabahulabrahmapa Vatthu... 122
(21 Samtahulabhikkhu Vatthu ... 122
(31 Mara Vatthu ... 122
(4) AnnatarabrShmapa Vatthu ... '23
(5) Anandatthera Vatthu ... 123
(6) Annatarabrahmana Pabbajita
Vatthu ... 123
(7) SSriputtatthera Vatthu ... 124
(8) MahapajSpatigotaml Vatthu ... 124
(9) Sftriputtatthera Vatthu ... 124
(10) Jatilabr&hmapa Vatthu ... 125
(11) Kuhakabrahmapa Vatthu ... 125
(12) Kisagotami Vatthu ... 125
(13) Eka BrShmapa Vatthu ... 126
(14) Ugpasenasetthiputta Vatthu ... 126
(15) Dve Brahmapa Vatthu ... 126
(16) Akkosakabhfiradvaja Vatthu ... 127
(17) Siriputtatthera Vatthu ... 127
(18) Uppalavappa Theri Vatthu ... 127
(19) Anfiatarabrahmapa Vatthu ... 128
(20) Kheraabhikkhunl Vatthu ... 128
(21) PabbhSiavflsitissatthera Vatthu... 128
(22) Anfiatarabhikkhu Vatthu ... 129
(23) Samaneranam Vatthu ... 129
(24) Mahapamhakatthera Vatthu ... 129
(25) Pilindavacchatthera Vatthu ... 130
(26) Aonataratihera Vatthu ... 130
(27) S3riputtatthera Vatthu ... 130
(28) Mahamoggalianatthera Vatthu ... 130
(29) Revatatthera Vatthu ... 131
(30) CandSbhatthera Vatthu ... 131
(31) Slvalitthera Vatthu ... 131
(32) Sundarasamuddatthera Vatthu ... 1?2
(33) Jatilaltheru Va*thu ... 132
(34) Jotikatthera Vatthu ... 132
(35) Nataputtakatthera Vatthu ... 132
(36) Nataputtakatthera Vatthu ' ... 133
(37) Vahgisatthera Vaithu ... 133
(38) DhammadinnS Theri Vatthu ... 133
(39) AngulirnSIatthera Vatthu ... 134
(40) DevahitabrShmapa Vatthu ... 134
KHUDDAKA NIKAYA
The Dhammapada
(Path of the Buddha's Teaching)
Nairo Tassa Bhagavato Arahato Sammasambuddliassa.
.. Chapter I
The Pairs (Yamakavagga)
I. (1) Cakkhupalatthcra Vatthu
Verse 1
1. Manopubbangama dhamma*
manosetiha manomaya
manasa ce padutthena 2
bhasaii va karoti va
ta*o nam dukkhamameti
cakkamva vahato padarii.
1. All mental phenomena have mind as their fore¬
runner; they have mind as their chief; they arc mind-
-made. If one speaks or acts with an evil mind, ‘dukkha’ 3
follows him just as the wheel follows the hoof-print
of the ox that draws the cart.
1. manopubbangama dliamma: All mental phenimma have Mind as
their forerunner in the sense that Mind is the most dominant, and
it is the cause of the other three mental phenomena, namely.
Feeling (vedana), Perception (saftna) and Mental Formations or
Mental Concomitants (sorikharah These three have Mind or Con¬
sciousness (vififtfuu) as their forerunner, because although they
arise simultaneously with Mind »hey cannot arise if Mind docs
not arise. (The Commentary)
2. manasa ce paduf(hena (Verse 1) and manasa ce pasannena (Verse 2):
Manasa here means intention or volition (cetana); volition leads
one to the performance of volitional actions, both good and
evil. This volition and the resultant actions constitute kamma;
and kamma always follows one to produce results. Cakkhupala’s
blindness (Verse 1) was the consequence of liis having acted with
an evil intention in a previous existence and Ma^hakundall’s happy
existence in Tdvatirma celestial world (Verse 2) was the result of
his mental devotion (nunopasada) to the Buddha.
3. dukkha: In this context, dukkhz meins suflf;ring, or physical or
mental pain, misfortune, .unsatisfactoriness, evil consequences, etc.,
and rebirth in the lower planes of existence or in the lower strata
of human society if born in the human world.
cp, p. I
2 Dhammapada
I. (2) Ma^hak jn^ali Vatt iu
Verse 2
2. Manopubbarigama dhatnma
manose?(ha manomaya
manasa ce pasannena
bhasati va karoti va
lato narii sukha'manvcti
chayava anapayini.
2. All mental phenomena have mind as their fore¬
runner; they have mind as their chief; they are mind-made.
If oni speaks or acts with a pure mind, happiness (sukha)
follows him like a shadow that never leaves him.
I. (3) Tissatthera Vatthu
Verses 3 and 4
3. Akkocchi mam avadhi mam
ajini mam ahasi me
ye ca tarn upanayhanti
verarii tesarii na sammati.
4. Akkocchi marit avadhi mam
ajini mam ahasi me
ye ca tarn nupanayhanti
verarh tesupasammati.
3. “He abused me, he ill-troatcd me, he got the
better of me, he stole my belongings;”... the enmity of
those harbouring such thoughts cannot be appeased.
4. ‘‘He abused me, he ill-treated me, he got the
better of me, he stole my belongings;”... the enmity of
those not harbouring such thoughts can be appeased.
1. sukhirh/suk’na: ia this context, happiness, s j tisfacto riness, fortune,
etc., aui rebirth in the three upper plants of hippy existence.
The Pairs (Yamakavagga)
I. (4) Kahyakkhiii Vatthu
Verse 5
5. Nil hi verena vcrani
sammantJdha kudacanam
avcrena ca sammanii
esa dhammo sanantano 1 .
5. Haired is, indeed, never appcised by hatred in
this world. It is appeased only by loving-kindness.
This is an Ancient Law.
I. (5) Kosambaka Vatthu
Verse 6
6. Pare ca na vijananti 2
mayamettha yamamase 3
ye ca tat ilia vijananti 4
tato sammanii medhaga.
6. People, other than the wise, do not realize, “We
in this world must all die," (and not realizing it continue
their quarrels). The wise realize it and thereby their
quarrels cease.
1. cm dhammo sanantano; This is the same as “pordoako dhammo/'
the doctrine followed by the Buddha and his disciples. The exhor¬
tation is not to return hatred for hatred but to conquer it by
loving-kindness (absence of hatred).
i
2. pare ca na rijauanti: ‘Pare* means 'others'; in this context, peop Y o
other than the wisj. These people do not realize that they must
die, and behave as if they were never going to die and keep on
quarrelling. Therefore, they are sometimes referred to as the
ignorant or the foolish, or those who are not worthy of love and
respect.
we here must die
mayamettha yamamase: lit., -- .
this world, must die; or all men are mortal.
meaning we, of
4. ye ca taftha vijftnanthin the case of those who understand, mean¬
ing tho wise. The wise understand (or realize) thut all men art
mortal.
4 Dhammapada
«
I. (6) Mahakajatthera Vatthu
Verses 7 and 8
7. Subhanupassim viharantarh
indriyesu asamvutarh
bhojanamhi camattannurh
kusitam hinaviriyam
tarn ve pasahaii Maro 1
vato rukkharhva dubbalari).
8. Asubhanu passim viharantarh
indriyesu susamvutam
bhojanamhi ca mattannum
saddham 2 araddhaviriyam
tarn ve nappasahati Maro
vato selarrna pabbatam.
7. He who keeps his mind on pleasant objects, who is
uncontrolled in his senses,immoderate in his food, and is
lazy and lacking in energy, will certainly be overwhelmed
by Mara 1 , just as stormy winds uproot a weak tree.
8. He who keeps his mind on the impurities (of the
body), who is well-controlled in his senses, and is full
of faith and energy, will certainly be not overwhelmed
by Mara, just as stormy winds cannot shake a mountain
of rock.
1. M5ro/Mara: in this context kilesaroara, the defilements hindering
the realization of Nibbana.
2. saddharfi/saddha : AccorJing to the Commentary,
(a) unwavering (unshakablo) faith in the Buddha, the Dhamma
(the Doctrine) and the Sarhgha (tho Buddhist Religious Order)
and
(b) faith or belief in kamma (action) and its rosults
5
The Pain (Yamakavagga)
I. (7) Devadatta Vatthu
Verses 9 and 10
9. Anikkasavo kasavarh 1
yo vattham paridahissati
apeto damasaccena
na so kasavamarahati.
10. Yo ca vantakasav’assa 2
silesu susamahito
upeto damasaccena
sa ve kasavamarahati.
9. He who is not free from taints of moral defilements
(kilesas) and yet dons the yellow robe, who lacks
restraint and (speaks not the) truth, is unworthy of
the yellow robe.
10. He who has discarded all moral defilements
(kilesas), who is established in moral precepts, is endowed
with restraint and (speaks the) truth, is indeed worthy
of the yellow robe.
I. (8) Sariputtatthera Vatthu
Verses 11 and 12
11. Asare 3 saramatino
sare 4 casaradassino
te sararii 5 nadhigacchanti
micchasankappagocara.
1. kasavam or kasataiii vattham: the yellow or reddish
yellow robe donned by members of the Buddhist Religious
Order. There is a play on words in the above stanzas;
* anikkasavo* fmeaning, not free from faults of moral
defilements and therefore, stained; and kasavarii, the yellow
robe, dyed sombre in some astringent juice and is therefore
stained.
2. vantakasav'assa: lit., has vomited all moral defilements; it
means, has discarded all moral defilements through the four
Path Knowledge ( Magga ft ana).
3. asare: lit., essencoless; according to the Commentary,
wrong view, i. e., untruth.
4. sare: lit., essence; according to the Commentary, right
view, i.e., truth.
5. sararii: Truth—According to the Commentary, essence of the
Dhamma. The essence of the Dharnma comprises sila
( moral precepts or morality), samadhi (concentration),
panfta ( knowledge), vimutti (liberation), vimutti-nanadas-
sana ( Knowledge of and Insight into liberation) paramattha
( ultimate truth ) and Nibbana.
Dhsmmipada
12. SSrafica s&rato fiatvS
asfirafica asarato
te saram adhigacchanti
sammSsarikappagocarS.
11. They take untruth for truth; they take truth for
untruth: such peisons can never arrive at the trmh, for
they hold wrong views.
12. They take truth for truth; they take untruth for
untruth; such persons arrive at the truth, for they hold
right views.
I. (9) Nandatthera Vatthu
Verses 13 and 14
13. Yatha agararh ducchannam
vutthi samativijjhati
evam abhaviiam cittam
r5go samativijjhati.
14. Yatha agaram suchannam
vutthi na samativijjhati
evam subhavitam cittam
rago na samativijjhati.
13. Just as rain penetrates a badjy-roofed house, so
also, passion (raga) penetra’es a mind not cultivated in
Tranquillity an I Insight Development (Samatha and
Vipassana).
14 Just as rain cannot penetrate a well-roofed heme,
so also, pas-ion (raga) cannot penetrate a mind well-
-cultivated in Tranquillity and Insight Development
(Samatha and Vipassana).
I. (10) Cundasukarika Vatthu
Verse 15
15. Idha socati pecca socati
papakari ubhayaltha socati
so socati so vihannati
disva kammakilitthamatiano.
15. Here he grieves, lereafter he grieves; the evil-doer
grieves in both existences. He grieves and he suffers
anguish when he sees the depravity of his own deeds
Tho Pairs (Yamakavagga) 7
I. (11) Dhammika-upasaka Vatthu
Verse 16
16. Idha modati pecca moda*i
katapunno ubhayattha modati
so modati so pamodati
disva kammavisuddhimattano.
16. Here he rejoices, hereafter he rejoices;one who
performs meritorious deeds rejoices in both existences.
He rejoices and greatly rejoices when he sees the purity
of his own deeds.
I. (12) Devadatta Vatthu
Verse 17
17. Idha tappati pecca tappati
papakari ubhayattha tappati
paparii me katanti tappati
bhiyyo tappati duggatiiii 1 gato.
17. Here he is tormented, hereafter he is tormented;
the evil-doer is tormented in both existences. He is
tormented, and he laments: “Evil have I done/’ He is
even more tormented when he is reborn in one of the
lower worlds tapaya).
I. (13) Sumanadevi Vatthu
Verse 18
18. Idha nandati pecca nandati
katapunno ubhayattha nandati
K unnarii mo katanti nandati
hiyyo nandati suggalim 2 gato.
18. Here he is happy, hereafter ho is happy; one who
performs meritorious deeds is happy in both existences.
Happily ho exclaims: “I have done meritorious deeds.”
Me is happier still when he is reborn in a higher world
(suggati).
1. duKKuliih/dugtittli: unhappy dost innl ions, the four lower worlds
(upaya). In the case of DevadaUa, uvl- i mraya, tho lowest nirnya,
(place of torment).
2. suggailib/stiggaU: happy existence.
8 Dhammapada
I. (14) Dvesahayakabhikkhu Vatthu
Verses 19 and 20
19. Bahumpi ce samhita bhasamano
na takkaro hoti naro pamatto
gopova gavo ganayam paresam
na bhagava samannassa hoti.
20. Appampi ce samhita bhasamano
dhammassa hoti anudhammacari
ragahea dosanca pahaya mohatii
saramappajano suvimuttacitto 1
anupadiyano idha va huram va
sa bhagava samannassa hoti. 2
19. Though he recites much the Sacred Texts (Tipi(a-
ka), but is negligent and does not practise according to
the Dhamma, like a cowherd who counts the cattle of
others, he has no share in the benefits of the life of a
bhikkhu (i.e., Magga phala).
20. Though h; recites only a little of the Sacred Texts
(Tipitaka), but practises according to the Dhamma,
eradicating passion, ill will and ignoiance, clearly com¬
prehending the Dhamma, his mind freed from moral
defilements and no longer clinging to this world or to
the next, he shares the benefits of the life of a bhikkhu
(i.e., Magga-phalaj.
End of Chapter One: the Pairs.
1. suvimuttacitto: Mind freed fiom moral defilements; this has been
achieved thro.udi perfect practice and clear comprehension of
the Dhamma.
2. m bbigavi slmaASissi hoti: lit., shares the benefits of tho life
of a samuna (a boi'<klu). According to ihc Commentary, in this
context, u means "Sit ires the tonofits of Mai’ga.phaia.”
Mindfulness (AppamSdavagga)
Chapter II
Mindfulness (Appamadavagga)
II. (1) Saraavati Vatthu
Verses 21, 22 and 23
21. AppamSdo 1 amatapadam 2
pamado maccuno padam 7
apparaattS na mlyanti 4
ye pamattS yatha mat a. 5
22. Evara visesato natvS
appamadamhi pand'tS
appamade pamodanti
ariySnam gocare rata. 6
23. Te jhSyino 7 sStatikS
niccarh dajhaparakkama
phusanti dlilra nibbSnam 8
yogakkhemam 9 anuttaram.
*
21. Mindfulness is the way to the Deathless (NibbSna),'
unmindfulness is the way to Death. Those who are mindful
do not die; those who are not mindful are as if already
dead.
22. Fully comprehe nding this, the wise, who are
mindful, rejoice in being mindful and find delight in
the domain of the Noble Ones (ariyas).
23. The wiso,,constantly cultivating Tranquillity and
Insight Devolopajent Practice, being ever mindful and
steadfastly striving, realize NibbSna: NibbSna, which is
free from the bonds of yoga; NibbSna, the Incompara¬
ble!
1. appaaida: According to the Commcntar*-, it embraces all the
meanings of the words of the Buddha in the 1 ipi|aka,-and
therefore appamfldu i$ to be interpreted as being ever miAdftil
Dhammapada
in doing meritorious deeds; to be in line with the Buddha’s
Teaching in Mah3satipat{hana Sutta, “ appamado amatapadam,"
in particular, is to be interpreted as “Cultivation of Insight
Development Practice is the way to Nibbana.”
2. araita: lit., n> death / deathless; it does not mean eternal life
or immortality. The Commentary says: “Amata means Nibbana.
It is true that Nibbana is called *7\mata”as there is no ageing
(old age) and death because there is no birth.”
3. pamido miccaio pad am : lit., unmindfulness is the way to Death,
According to the Commentary one who is unmindful cannot be
liberated from rebirth; when reborn, one must grow old and die;
so unmindfulncss is the cause of Death.
4. appamatta na miyanti: Those who are mindful do not die. It
does not mean ihat they do not grow old or die. According to
the Commentary, the mindful develop mindful signs (i.e.,cultivate
Insight Development Practice); they soon realize Magca-Phala
(i e. t Nibbana) and arc no longer subject to rebirths. Therefore,
whether they are, in fact, alive or dead, they are considered
not to die.
5. ye pama<ta yatha ma*a: as if dead. According to the Commen¬
tary, those who arc not mindful are like the dead; because
they never think of giving in charity, or keep ng the moral
precepts, etc., and in ihe case of Miikkhus, because they do
not fulfil their duties to their teachers and preceptors, nor do
they cultivate Tranquillity and Insight Development Practice.
6. ariyanam gocarc rata: lit., “finds delight in the domain of the
ariyas.” According to the Commentary the domain of the
ariyas consists of the Thirty-seven I‘'actors of Enlightenment
(Bodhipikkhiyu) and the nine Transccndentals, viz., the four
Maggas, the four Phalas, an J Nibbana.
7. Jhayino: those cultivaung Tranquillity and Insight Development
Practice.
8. pbusantl dboi nibbanarh: ihc wise realize Nibbana. Lit., phusatl
means, to touch, to reach. According to the Commentary, the
realization takes place through contact or experience, which
maybe either through Insight (Mnpga-fiana) or through Fruition
(Phala). In this context, contact by way if Fruition is meant.
9. yogakkhemarb • an attribute '«f Nibbana. lit., it means free or
secure from the four bonds which bind people to the round of
rebirths. The four bonis of yoga arc: sen c pleasure* (kun a),
existence (bbava), wrong belief (dilthi), and ignorance of the Four
Noble Truths (avijja).
Mlndfulnw* (Appamfldavapga)
II. (2) Kumbhaghosak«sej(bi Vattba
Verse 24
24. UtttiSnavato satimato
sucikammassa nisammakSrino
safifiatassa dhammajlvino
appamattassa yaso bhiva^hati.
24. If a person is energetic, mindful, pure in his
thought, word and deed, and if he does everything
with care and consideration, restrains his senses, earns
his living according to the Law (Dhamma), and, is not
unheedful, then, the fame and fortune cf that mindful
person steadily increase.
II. (3) Culapanthaka Vatthu
Verse 25
25. UHbanena' ppamadena
samyamena dairena ca
dipam kayiratha nredhasl 1
yam ogho 2 nabhikirati.
25. Through diligence, mindfulr.ess, discipline (with
regard to moral precepts) and control of his senses,
let the man of wisdom make (of himself) an island
which no flood can overwhelm.
*
II. (4) Balanakkfattasangkuttha Vatthu
Verses 26 and 27
26. Pamadamanuyunjanti
bala dummedhir.o jana 3
appamadafica medha\i
dhanam sctlhainva rakkhati.
1. dipam kayiratha mcdhavi= island -f- make -I- the wise, meaning
let the man of wisdom make an island. The ‘island’, in this context,
stands for arahUship. Arahatship is here likened to an island
because it enables one to escape front the stormy waters of
Samsara (round of rebirths).
2. ogho: flood or torrent. It is used metaphoiically of evils or
passions which overwhelm humanity.
3. bala duoimeihino jana: the foolish and the ignorant. The foolish
mentioned in the story were the hooligans who were given up to
wild revelry and disorder during the Balanakkhatta festival. They
were not mindful of others or of the consequence for themselves
in this world and the next.
Dhammapada
27. M3 pam§damanuyufijetha
ma kimaratisanthavam
appamatto hi jhayanto
pappoti vipulam sukham.
26. The foolish and the ignorant give themselves
over to negligence; whereas the wise treasure mind¬
fulness as a precious jewel.
27. Therefore, one should not be negligent, nor be
addicted to sensual pleasures; for he who is established in
mindfulness, through cultivation of Tranquillity and
Insight Development Practice, experiences supreme
happiness (i.e., realizes Nibbana).
II. ^5) Mahakassapatthera Vatthu
Verse 28
28. Pamadam appamadena
yada nudati .pandito
pannapasadatmruyha
asoko sokinirh pajaiii
pabbutatthovu bhCiinauhc
dhiro' bale 1 2 avekkhati.
28. The wise one dispels negligence by means of mind¬
fulness; he ascends the tower of wisdom and being free
from sorrow looks at the sorrowing beings. Just as one
on the mountain top looks at those on the plain below,
so also, the wise one (the arahat) looks at the foolish
'and the ignorant (worldlings).
, II. (6) Dvesahayakabbikkhu Vatthu
Verse 29
29. Appamatto pamattesu
suttesu bahujagaro
abalassamva sighasso
hitva yaii sumcdhaso 3 .
29. Mindful amongst the negligent, highly vigilant
amongst the drowsy, the man of wisdom advances like a
race-horse, leaving the jade behind.
1. dbiro: the wise on-;; in this context, t!u araliut.
2. bale: the foolish; in this c intext, the worldings.
3. sumcdhaso: the wise one: the wise one advances steadily until
he realizes M.igsa, Plula and Nihbana. leaving the negligent on«s
behind in the round of rebirths (samsara).
Mindfulness (Appamadavagga)
13
II. (7) Magha Vatthu
Verse 30
€
30. Appamadena 1 magha va
devanaiii setthatam gato
appamadarh pasamsanti
pamado garahito sada.
30. Through mindfulness (in doing meritorious
deeds) Magha became king of the devas. Mindfulness is
always praised, but negligence is always blamed.
II. (8) Ahnatarabhikkhu Vatthu
Verse 31
31. Appamadarato bhikkhu 2
pamade bhayadassi 3 va
samyojanam anum thulam
daham aggiva gacchati.
31. A bhikkhu who takes delight in mindfulness and
secs danger in negligence advances like fire, burning up
all fetters, great and small.
II. (9) Nigaraavas'tissatthera Vatthu
Verse 32
32. Appamadarato bhikkhu
pamade bhayadassi vfi
abhabbo parihanaya 4
nibbanasseva santike.
32. A bhikkhu who takes delight in mindfulness and
sees danger in negligence cannot fall away; he is, indeed,
very close to Nibbana,
End of Chapter Two: Mindfulness.
1 1 1 " ~ ■ __r “ — '
1. appamidena: through mindfulness; i. c., mindfulness in doing
meritorious dewis. In the above story, Magha, the young man
from Macala village, by cleaning and clearing land and making
roads was reborn as Indra or Sakka, king of the devas. (The
devas arc celestial beings.)
2. appamidarato bhikkhu : a bhikkhu who takes delight in mindftil*
ness, i. e„ in the practice of Tranquillity and Insight Development.
3. pamide bhayadassi: seeing danger in negligence, i. e„ negligence
which would lead to continued cxistcnc in the round of rebirths
(sarhsara).
4. abhabbo parihiniya: Unable to fall away; here it means, unable
to fall away from the practice of Tranquillity and Insight Deve¬
lopment and tho benefits thereof i. o., Magga and Phala. (The
Commentary)
14
Dhummapada
Chapter III
The Mind (Cittavagga)
III. (1) Meghiyatthera Vatthu
Verses 33 and 34
33. Phandanarii capalaiii cittarii
durakkham 1 dunnivarayarh 2
ujum karoti 3 mcdhavl
usukarova tcjanarh.
34. Varijova lhale khitto
okamokata ubbhato
jSariphandatidam cittara
maradhcyyam pahatave.
33. The mind is excitable and unsteady; it is difficult
to control and to restrain. The wise one trains his
mind to be upright as a fletcher straightens an arrow.
. - 34 A S a fish quivers when taken out of its watery
home and thrown on to dry ground, so does the mind
quiver when it is taken out of the sensual world to
escape from the realm of Mara (i. c., kilesa vatta, round
of moral defilements).
III. (2) Aiihatarabhikkhu Vatthu
Verse 35
35. Dunniggahassa lahuno
yatthakamanipatino 4
cittassa damatho sadhu
cittam dantam sukhavaharii 5 .
35. The mind is difficult to control; swiftly and
lightly, it moves and lands wherever it pleases. It is
good to tame the mind, for a well-tamed mind brings
happiness.
1. durakkham : difficult to keep the mind fixed on a single object
when meditating.
2. dunnivarayum : dilTi juU to restrain the mini from drifting towards
sensual pleasures.
3. ujuiii karoti: straightens:
(a) the lletcher straightens the arrow,
(b) thj wise man trams his sensu >us, unruly mind by means of
Tranquillity and Insight Development Practice (Samalha and
Vipassan2). (The Commentary)
4. yaUbakaminlpitine: m wing about whomever it pleases,
landing on any aciisu object without any cont rol.
JL Mikbflvabatb : brings happiness, fortune satisfaction etc.,
aai also, Maggai, PhaUs and Nibbana. (The Commentary)
The Mind (Ctttavagga)
III. (3) Ukkapthitabblkkhu Vatthu
Verse 36
36. Sududdasarh sunipunaro
yatthakamanipatinarh
cittam rakkeiha mcdhSvi
cittarh guitam sukhavaham.
ft
36. The mind is very difficult to see, very delicate
and subtle; it moves and lands wherever it pleases.
The wise one should guard his mind, for a guarded
mind brings happiness.
111. (4) Samgharakkbitatthera Vatthu
Verse 37
37. Durahgamam ekacaram*
asariram guhasayam 2
ye'ciitam samyamissanti
mokkhanti inarabandhan3.
37. The mind wanders far and moves about alone;
it is non-material; it lies in the cave (chamber of the
heart). Those who control their mind will be free from
the bonds of Mara.
III. (5) Cittahatthatthera Vatthu
Verses 38 and 39
38. Anavat(hitacittassa
saddhammam avijanato
pariplavapasadassa
panfia na paripurati.
1. ekacaram: walking alone, moves about alone. It means
conceiving one thought at a tin.e, i.e., one thought arises
only when another ceases.
2. guhasayam: lit. , lying or sleeping in a cave; mind lies and
arises continually In the cave / chamber of the heart
(hadayavatthu), the seat of consciousness.
16
Dhammapada
39. Anavassutacittassa
ananvahatacctaso
punnapapapahinassa 1
natthi jSgarato 2 bhayam.
38. If a man’s mind is unsteady, if he is ignorant
of the true Dhamma, and if his faith is wavering, then
his knowledge will never be perfect.
39. If a man's mind is free from passion, if he is
free from ill will, if he has abandoned both good and
evil, and if he is vigilant, for such a man there is no
danger.
III. (6) Pancasatabhikkhu Vatthu
Verse 40
40. KumbhQpamam kayamimam viditva
nagarupamam cittamidam thapelva
yodhetha mararii pannavudhena
jitanca rakkhe anivesano siya 3 .
40. Knowing that this body is (fragile) like an
earthen jar, making one's mind secure like a fortified
. town, one should fight Mara with the weapon of know¬
ledge. ( After defeating Mara ) one should still continue
to guard one's mind, and feel no attachment to that
which has been ga ; ned (i.e., jhaua ecstasy and serenity
gained through meditation).
1. punnapapapahinassa: one w.io his abandoned both good and
evil: i.e., an aralut. An arahit docs nit commit any
morally good or morally bid volitional action; all his
actions are non-kamma-producing.
2. jagarato: o.ie who is awake or vigilant, i.e., an arahat.
Wnether aw»ke or asleep, an arahat is regirded as vigilant
as the moral qualities, viz, faith, diligence, mindfulness,
concentration and wisdom, are ever present in him.
3. anivesano siya: not to b; attached; in this context not to
be attached to jhl-u eestasy and serenity gained through
meditation, but to proceed further with Insight meditation
practices until the attainment of arahutship. (The Commen¬
tary )
The Mind (Cittavagga) 11
III. (7) Putigattatissatthera Vatthu
•*
Verse 41
41. Acirarii vata’ yam kayo
pathavirh adhisessati
chuddho apetavinnano
niratthamva kalingararh.
41. Before long, alas this body, deprived of con¬
sciousness, will lie on the earth, discarded like a useless
log-
111. (8) Nandagopaiaka Vatthu
Verse 42
42. Diso* disam yarn tam kayira
verl va pana verinarh
micchapanihitam cittam
pipiyo nam tato kare.
42. A thief may harm a thief; an enemy may harm
an enemy; but a wrongly directed mind can do
oneself far greater harm. 2
III. (9) Soreyya Vatthu
Verse 43
43. Na tam mata pita kayira
anne vapi ca riataka
sararaapaijihitarh cittam
seyyaso 3 nam tato kare.
43. Not a mother, nor a father, nor any other
relative can do more for the well-being of one than a
rightly-directed mind can.
End of* Chapter Three: The Mind
1. diso : lit., an enemy; a thief in this context. (The Commentary)
2. According to the Commentary, the mind, wrongly set on the
ten-fold evil path, will cause ruin and destruction not only in
this life, but also, even in a hundred thousand future
existences in Apflya.
3. seyyaso: still better; here it means much better service; because
it (the rightly-directed mind) can lead one to the well-being of
a man and of a deva and even to the realization of Nibbina*
DP, F 2
18
Dhammapada
Chapier IV
Flower* (Pupphivagga)
IV. (1) Pancasatabhikkhu Vattbu
Verses 44 and 45
44. Ko imam pathavim vicessati
yamalokanca imam sadevakarh
ko dhammapadarh sudesitarn 1
kusalo pupphamiva pacessaii.
45. Sekhc? pathavim yicessati
yamalokanca imam sadevakam
sekho dhammapadarh sudesitarn
kusalo pupphamiva pacessati.
44. Who shall examine this earth (i. e., this body),
the world of Yama (i. e., the four apayas) and the world
of man together with the world ef devus? Who shall
examine the well-taught Path of Virtue (Dhammapada)
as an expert florist picks and chooses flowers?
45. The Ariya Sekha shall examine this earth (i.c.,
the body), the world of Yama (i. e. ( the four apayas)
and the world of man together with the world of devas.
The Ariya Sekha shall examine the well-taught Path of
Virtue (Dhammapada) as an expert florist pick* and
chooses flowers.
1. dhammapadarh sudesitarh: the ^ell-taught Path of Virtue; here
it means the thirty-seven Factors of Enlightenment (Bodhipak-
khiya Dhamma).
2. sekbo/ftekhapuggala: one who is practising the Dhamma, and
has entered the Path, but has not yet become an arahat. The
term is applied to the first seven ariyapuggalas, the eighth or
arahat being asekha
Flowers (Pupphavagga)
IV. (2) Marlcikammatthlnika bhikkha Vattha
Verse 46
46. Phenupamam 1 kSyamimam viditva
marlcidhammam 2 abhisambudhflro
chetvana mfirassa papupphakfini 1
adassanam maccurijassa gacchc 4 .
46. One who know.; that this body is impermanent
like froth, and comprehends that it is insubstantial as
a mirage, will cut the flowers of Mara (i. e., the three
kinds of vatta or rounds), and pass out of sight of the
King of Death.
IV. (3) Vitafubha Vatthu
Verse 47
47. Pupphani heva pacinantam
byasattamanasam naram
suttam gamam mahoghova
maccu ad&ya gacchati.
47. Like one who picks and chooses flowers, a
man who has his mind attached to sensual pleasures is
carried away by Death, just as a great flood sweeps
away a sleeping village.
1. pbepupamam: like froth; it means that this body is perishable
and impermanent like froth.
2. maricidhammam: lit., mirage +• nature; nature of a mirage
i. e., insubstantial like a mirage.
3. mfirassa papupphakini: flowers or flower-tipped arrows of
MSra.- These flowers or arrows of Mara represent the tivatprii
or the three kinda of va((arii (rounds), viz., kilesava{(am ( the
round of moral defilements), t ammavattam (the round of
volitional action) and vjpika va({arh (the round of resultant
effects!. According to the Commentary, this chain or round
is broken when cut by the sword of ariya magga nana.
4. adassanam maccurajassa gacche: In this conteit, out of sight
of the King of Death means the realization of Nibbana.
Dhammtptda
IV. (4) Patipujikakumiri Vatthu
Verse 48
48 Pupphiini heva pacinantarh
byasattanianasarh nararh
atiltaniicva kdmesu
antako k»'rute vasam.
48. Like one who picks and chooses flowers, a man
who has his mind attached to sensual pleasures and is
insatiate in them is overpowered by Death.
IV. (5) Macchariyakosiyasetfhi Vatthu
Verse 49
49. Yathapi bhimaro pupphaiii
vapnagandhamaheihayam
paleti rasamadaya
evam game muni care.
49. As the bee collects nectar and flics away with¬
out damaging the flower or its co’our or its scent, so
also, let the bhikkhu dwell and act in the village
(withput affecting the faith and generosity or the wealth
of the villagers).
IV. (6) Paveyya ajivaka Vatthu
Verse 50
5Q. Na paresarh vilomani
na paresarii katakatam
aitanova avekkheyya
katani akatani ca.
50. One should not consider the faults of otheis,
nor their doing or not doing good or bad deeds. One
should only consider whether one has done or not done
good or bad deeds.
i
IV. (7) Chattapani upasaka Vatthu
Verses 51 and 52
51. Yathapi rucirarh puppham
vannavamam agandhakarh
evam subhasita vaca
aphala hoti akubbato.
n
...... , 7 P*-o«n.v.,H „ U1 |
* ’ 'iDf S2v..„
Flowery (Pypp^vayagga)
52. ^tfalpi'Ylitira)h*psppham
■varniavafrtam-sagaridhateun.
evam subhasita vSca
saphata hoti kubbato.
ft
51. Just as a beautiful flower, lackittg in scent,
cannot give the wearer the benefit of its scent, so also,
the well-preached words of the Buddha cannot benefit
one who does not practise the Dhamma.
52. Just as a flower, beautiful as well as fragrant,
will give the wearer the benefit of its scent, so also,
the well-preached words of the Buddha will benefit one
who practises the Dhamma.
IV. (8) Visakha Vatthu
Verse 53
53. Yathapi puppharasimha
kayira malagune bahu
evam jatena maccena
kattabbam kusalarh bahum 1 .
53. As from a collection of flowers many a garland
can be made by an expert florist, so also, much good
can be done (with wealth, out of faith and generosity,)
by one subject to birth and death.
IV. (9) Anandattherapanha Vatthu
Verses 54 and 55
54. Na pupphagandho pafivatameti
na candanarh tagara mallika va
satanca gandho pativatameti
sabba disa sappuriso 2 pavayati.
55. Cadanarh tagararii vapi
uppalam atha vassikl
etesarh gandhajatanam
silagandho anuttaro.
54. The scent of flowers cannot go against the
wind; nor the scent of sandalwood, nor of rhododendron
*
1. kattabbam kusalam bahum: much good may be done. According
to the QjmmeDtary. it means many deeds of merit should be done
with wealth, out of faith and generosity.
2. ?appuriso/sappurisa: good and pious people; virtuous persons.
The virtuous are the Noble Ones (the ariyas) and the virtuous
worldlings (kalyima puthujiana). i-
1 I l>nartmmt for th* fromoti
'\ s ^ %%
Dhammapida
(tagara), nor of jasmin (mallikft 1 ); only the reputation
of good people can go against tho wind. The reputation
of the virtuous ones (sappurisa) is wafted abroad in
all directions.
55 There are the scents of sandalwood, rhododen¬
dron, lotus and jasmin (vassikS 2 ); but the scent of virtue
surpisscs all scents.
IV. (10) Mahikassapatthcra Vatthu
Verse 56
56. Appamatto ayarij gandho
yayarii tagaracandani
yo ca silavatam gandho
vJti devesu uttamo.
56. The scants of rhododendron and of sandalwood
arc very faint; but the scent (reputation) of the
virtuous is the s'roagest; it spreads even to the abodes
of the devas.
TV. (11) Godhikattheraparnibbana Vatthu
Verse 57
Tesam sampannasilanam
appamadaviharinarh
simmadanfia vimutfanam
Maio maggam na vindeti.
57. Mara cannot find the path taken by those
who are endowed with virtue, "ho live mindfully, and
have been freed from moral defilements by Right
Knowledge. 3
IV. (12) Garah dinns Vatthu
Verses 58 and 59
58. Yatba sank&radhanasroim
ujjhitasm rh mahapathe
padumam taitha jayetha
sucig.tndharh manoiamarh.
J.
2
mallika: Arabian jasmin,
vassiki: Spanish jasmin.
T
3. Arahats having cradicitcd moral defilements are no longer subject
to rcb rths; s.' Mara, for all his power, cannot find out where
such arahats go after death. (The Commentary)
Flowers (Pupphavagga)
23
59. Evarii sankSrabhatesu 1
andhabhute puthujjane 2
atirocati panfiSya
sammasambuddhasavako.
58, 59. As a sweet smelling and beautiful lotus
flower may grow upon a heap of rubbish thrown on
the highway, so also, out of the rubbish heap of
beings may appear a ‘disciple of the Buddha, who
with his wisdom shines forth far above the blind
(ignorant) worldlings.
End of Chapter Four : Flowers.
1. saAklrsbhatesu: rubbish heap of beings.
4
2. aodlubhfitc puthujjaoe: blind wortilings. Tho worldlings are
like the blind beeiuse they are lucking in knowledge.
24
Dhammapada
Chapter V
The Fcol (Balavagga) 1
V. (1) Anfiatarapurisa Vatthu
Verse 60
60. Digha jagarato ratti
digham santassa yojanarh 2
digho balana sarhsaro
saddhammam avijanatam.
60. Long is the night tc one who is wakeful; long
is (the journey of) one yojana to ihe tiaveller who is
tired; long is sarhsara (round of rebirths) to the fool
who is ignorant of the true Dhamraa (the Teaching of
the Buddha).
V. (2) Mahak^ssapa saddhiviharika Vatthu
Verse 61
61. Carance nadhigaecheyya
seyyarh sadisamattano
ekacariyam dajharh kayira
natthi bale sahayata.
61. If a person seeking a companion cannot find
one who is better than or equal to him, let him
resolutely go on alone; there can be no companion¬
ship with a fool.
V. (3) Anandaseffhi Vatthu
Vtrse 62
62. Putta 3 ma’tthi dhanarh ma’ tthi
iti balo vihannati
atta hi aftano natthi
kuto putta kuto dhanarh.
62. "I have sons, T have wealth”; with this (feeling
of attachment) the fool is afflicted. Indeed, he himself
is not his own, how can s.-ns and wealth be his?
1. BaUvagga: Chapter on the Fool.
BSIa is the opposite of pap<Jita; it means those who are
ignorant, stupid and mentally dull. They cannot think or act
right.
2. yofeoajfe/yojans: a measure of length, about twelve miles,
3. pvftA; sons, also means both son and daughter,
The Fool (BSlavagga) 23
V. (4) Ganjhibhedakacora Vatthu
Verse 63
63. Yo bfilo mafinati bSlyam
panditovapi tena so
balo ca pan^itamanl
sa ve baloti vuccati.
63. The fool who knows that he is a fool can
for that reason be a wise man; but the fool who
thinks that he is wise is, indeed, called a fool.
V. (5) Udayitthera Vatthu
Verse 64
64. YSvajlvampi ce bSlo
panditam payirupasati
na so dhammam vijanati
dabbi suparasarh yatha.
64. A fool, even though he is associated with a
wise man all his life, does not understand the Dhamma,
just as a ladle does not know the taste of soup.
V. (6) Timsapaveyyakabhikkhu Vatthu
Verse 65
65. Muhuttamapi ce vinnu
panditam payirupSsati
khippam dhammam vijanati
jivha suparasam yatha.
65. An intelligent man, even though he is associated
with a wise man only for a moment, quickly under¬
stands the Dhamma, just as the tongue knows the
taste of soup.
V. (7) Suppabuddhakul|hi Vatthu
Verse 66
66. Caranti b5la dummedhS
amitteneva attana
karonta papakam kammam
yam hoti katukapphalam.
66. With themselves as their own enemies, fools
lacking in intelligence move about doing evil deeds,
which bear bitter fruits.‘nol-.-v
26
Dhammapada
V. (8) Kassaka Vatthu
Verse 67
67. Na tarn kammarh katarh sAdhu
yam katva anutappati
yassa assumukho rodarh
vipakam patisevati.
67. That deed is not well done if one has to repent
for having done it. and if, with a tearful face, one has
to weep as a result of that deed.
V. (9) Sumanamalakara Vatthu
Verse 68
68. Taiica kammam katam sadhu
yam katva nanutappati
yassa patito sumano
vipakam patisevati.
68. That deed is well done if one has not to repent
for having done it, and if one is delighted and happy
with the result of thr-t deed.
V. (10) Uppalavannattheri Vatthu
Verse 69
69. Madhumva mannati balo
yava paparh na paccati
yada ca paccati papam
atha dukkharh nigacchati.
69. As long as the evil deed does not bear fruit,
the fool thinks it is sweet like honey; but when his evil
deed does bear fruit, the fool suffers for it.
V. (11) Jambukatthera Vatthu
Verse 70
70. Mase mAse kusaggena
balo bhunjeyya bhojanam
na so sankhStadhamminam
kalarh agghati sojasim.
70. Even though, month after month, the fool (living
in austerity) takes his food sparingly with the tip of a
grass -blade, he is not worth even one-sixteenth part
of those who have comprehended the Truth (i.e., ariyas)
Verse 71
Tht Fool (Baltvagga)
V. (12) Ahipeta Vatthu
27
71. Na hi papaih katam kamraam
sajju khlramva muccati
tjabantam balamanveti
bhasmacchannova pSvako.
71. An evil deed does not immediately bear fruit,
just as the newly-drawn milk dots not curdle at once;
but it follows the fool, burning him like live coal
covered with ashes.
V. (13) Satlhikufapeta Vatthu
Verse 72
72. Y&vadeva anatthaya
nattarn balassa jayati
hanti balassa sukkamsam 1
muddhamassa 2 vipatayam.
72. The skill of a fool can only harm hintf^
destroys his merit and his wisdom (lit., it severs his head).
V. (14) Cittagahapati Vatthu
Verses 73 and 74
73. Asantam bhavanamiccheyya
purekkharanca bhikkhusu
5vasesu ca issariyam
pujam parakulesu 3 ca.
74. Mameva kata mannantu
gihi 4 pabbajita ubho
mumevativasa assu
kiccakiccesu kismici
iti balassa sankappo
iccha mano ca vaddhati.
73. The foolish bhikkhu desires piaise for qualities
he does not have, piecedence among biiikkhus, authority
1. sukkam<a: Mikka+amsa: sukka means white, bright, pure or
good; amsa means portion. According to the Commentary,
sukkamsa means merit.
2. muddha: head, top, summit. According to the Commentary,
it means knowledge.
3. parakulesu: those outside the family; (para — outside or
others).
4. gihi: short form for gahapati, householder.
Dhammapada
28
in the monasteries) and veneration from those unrelated
to him.
74. “Let both laymen and bhikkhus think that
things are done because of me; let them obey me in
all matters, great and small.” Such being the thoughts
of the fool, his greed and his pride grow.
V. (15) Vanavisitissasamanera Vatthu
Verse 75
75. Anna hi labhupanisa
ann5 nibbSnagaminl
evametam abhinnSya
bhikkhu Buddhassa savako
sakkaram nabhinandeyya
vivekamanubruhaye 1 .
75. Indeed, the path that leads to worldly gain is
one, and the Path that leads to Nibbana is another.
Fully comprehending this, the bhikkhu, the disciple of
the Buddha, should not take delight in worldly gain
and honour, but devote himself to solitude, detachment
and the realization of Nibbana.
End of Chapter Fivd: Tho Fool.
I. fivekanumibrijhaye = (vivekarh + anubruhaye).
▼fvekm: solitary seclusion. According to the Commentary, the
three kinds of vivekas are kayaviveka (seclusion of the body
or solitude^: cittaviveka (detachment of the mind from human
passions) anu upadhiviveka (Nibbana).
The Wise (Paotjitavagga)
Chapter VI
The Wise (Papgitavagga)
VI. (1) Radhattheia Vatthu
Verse 76
76. Nidhinarhva pavattararf)
yam passe vajjadassinam
niggayhavadim medhavim
tadisam parujitam bhaje
tSdisarh bhajamanassa
seyyo hoti na pflpiyo.
76. One should follow a man of wisdom who re¬
bukes one for one’s faults, as one would follow a guide
to some buried treasure. To one who follows such a
wise man, it will be an advantage and not a disadvan¬
tage.
VI. ( 2 ) Assajipunabbasuka Vatthu
Verse 77
77. Ovadeyya’nusaseyya 1
asabbha ca nivaraye
satam hi so piyo hoti
asatam hoti appiyo.
77. The man of wisdom should admonish others; he
should give advice and should prevent others from doing
wrong; such a man is held dear by the good; he is dis¬
liked only by the bad.
VI. (3) Channatthera Vatthu
Verse 78
78. Na bhaje papake mitte
na bhaje purisadhame
bhajetha mitte kalyane
bhajetha purisuttame.
78. One should not associate with bad friendc,
nor with the vile. One should associate with good
friends, and with those who are noble.
1. anusaseyya: to give advice in advance; also to give advice
repeatedly.
30 Dhamtttapada
VI. (4) Mahlkappinatthera Vatthu
Verse 79
79. Dhammapiti sukham seti
vippasannena cetasa
anyappavedite dhamme
sada ramati pa^ujito.
79. He who drinks in the Dhamma lives happily
with a serene mind; the wise man always takes delight
in the Dhamma (Bodhipakkhiya Dhamma) expounded
by the Noble Ones (ariyas).
VI. (5) Pan<Jitasamanera Vatthu
Verse 80
80. Udakam hi nayanti nettika
usukara namayanti 1 tejanam
darum namayanti tacchaka
attanarii damayanti pandita.
80. Farmers (lit., makers of irrieation canals)
channel the water; fletchcrs straighten the arrows;
carpenters work the timber; the wise tame themselves.
VI. (6) Lakundakabhaddiyatthe^a Vatthu
Verse 81
81. Se'o yatha ekaghano
vatena na samirati
evara nindSpasarhsasu
na saminjanti pandita.
81. As a mountain of rock is unshaken by wind,
so also, the wise are unperturbed by blame or by praise.
VI. (7) Kanamata Vatthu
Verse 82
82. Yathapi rahado gambhlro
vippasanno anavilo
evarh dhammani sutvSna
vippasidanti pandita.
82. Like a lake which is deep, cleir and calm, the
wise after listening to the Teaching (Dhamma) become
serene.
1. namayanti: to bend, to incline a person’s heart or will. In the
case of fletchers, to make the arrows straight; in the case of
carpenters, to make the timber into things that people want, by
cutting, sawi.-g and planing.
The Wise (Pan<Jitavagga) 3l
VI. (8) Paicasatabhikkhu Vatthu
Verse 83
83. Sabbattha ve sappurisa cajanti
na kamakama lapayanti santo
sukhena phuttha atha va dukhena
na uccavacarii pandita dassayanti.
4b
83. Indeed, the virtuous give up all (i.e., attach¬
ment to the five fchandhas, etc.); the virtuous (lit., the
tranquil) do not talk with sensual desire; when faced
with joy or s>rrow, the wise do not show elation or
depression.
VI. (9) Dhammikatthera Vatthu
Verse 84
84. Na attahetu na parassa, hetu
na puttamicche na dhanam na raUham
na iccheyya adhammena samiddhimattano
sa silava pannava dhammiko siya.
84. For his own sake or for the sake of others
he does no evil; nor does he wish for sons and daughters
or for wealth or for a kingdom by doing evil; nor does
he wish for success by unfair means: such a one is
indeed virtuous, wise and just.
VI. (10) Dhammassavana Vatthu
Verses 85 and 86
85. Appaka te manussesu
ye jana pSragamino
athayam itara paja
tlramevanudhavati'.
86. Ye ca kho sammadakkhate
dhamme dhammanuvattino
te jana paramessanti 2
maccudheyyam 3 suduttaram.
1. tlramevanudhavati; tlrarfi + eva + anudhSvati: shore-(-only this+run
up and down: according to the Commentary ‘only this shore* in
this context means sakkayadiqhi (ego belief).
2. paramessanti: p§ram -(- essanti: the other shore + will reach. The
other or opposite shore is metaphorically used for Nibb8na.
I »
accudheyyarii: the realm of Daith (or sams&ra, round of rebirths.)
32
Dliammapada
85. Few among men reach the other shore (Nibbana);
all the others only run up and down on this shore.
86. But those who practise according to the well-
-expounded Dhamma will reach the other shore(Nibbana),
having passed the realm *of Death (i. e., samsara), very
difficult as it is to cross.
VI. (11) Pancasata Agantukabhikkhu Vatthu
Verses 87, 88 and 89
87. Kanharh dhammam vippahaya
sukkam bhavetha pandito
oka anokainagamma 1
viveke 2 yattha duramarh.
88. Tatrabhiratimiccheyya
hitva kame akincano 3
pariyodapeyya attanam
cittaklesehi 4 pandito.
89. Yesam sambodhiyahgesu 5
samma cittam subhavitam
adanapatinissagge
anupadaya ye rata
khlnasava 6 jutimanto7
te loke pariribbula.8
87. 88. The man of wisdom, leaving the home of
craving and having Nibbana as his goal, should give up
daik. evil ways and cultivate pure, good ones. He
should seek great delight in solitude, detachment and
Nibbana, which an ordinary man finds so difficult to
enjoy. He should also give up sensual pleasures, and
clinging to nothing, should cleanse himself of all
impurities of the mind.
89. Those, with mind well-developed in the Seven
Factors of Enlightenment (bojjhanga), and who have rid
themselves of all craving, rejoice in their abandonment
of attachment. Such men, with all moral intoxicants
eradicated, and powerful with the light of Arahatta
Maggafiapa have realized Nibbana in this world (i. e. (
with khandha aggregates remaining).
1. oka anokainagamma : lit., having gone from home to the homeless.
In this context interpreted as leaving the seat of craving and
having Nibbana as a goal.
The Wise (Pan^itavagga)
33
2. viveke: vlveka; solitude, detachment, Nibbana.
3. aklicano: lit., having nothing; clinging to nothing. (The
term kifleana may include any of the kilesas or defilement*
such as passion, ill wilt, ignorance, etc; it also means
clinging or attachment to the world.)
4. cittaklesehi: citta kilesa: impurities of the mind.
5. sambodhiyartgesu: sambojjhaAga: the Factors of Enlightenment
or requisites for attaining Magga Insight.
6. khiqasava: one in whom human passions are extinguished;
an arahat.
7. jutimanta: one endowed with the power of Arahatta Maggafi5qa #
8. te loke parlnibbuta: the realization of Nibbfina in the realm
of the five aggregates (khandhas), or in other words, ifc this
world. But according to the Commeqtary. in this context,
both Sa-upddisesa and Anupadisesa Nibbana are meant.
Sa-upSdisesa or Kilesa Nibbana is Nibbana with groups of
existence or khandhas remaining; it is realized by an arahat
on the attainment of a^ahatship. Anupadisesa or Khandha
Nibbana is Nibbana without groups of existence or khandhas
remaining. It takes place on the death of an arahat.
End of Chapter Six: The Wise.
P. 3
Dhammapada
Chapter VII
The Arahat ( Arahantavagga )
VII. fl) Jivakapahba Vatthu
Verse 90
90. Gataddhino 1 visokassa
vippamuttassa sabbadhi
sabbaganthappahlnassa 2
parijaho na vijjati.
90. For him (an arahat) whose journey is ended,
who is free from sorrow and from all(e.g.,khandha aggre¬
gates), who has destroyed all fetters, there is no more
distress.
VII. (2) Mahakassapatthera Vatthu
Verse 91
91. Uyyunjanti satimanto
na nikete ramanti te
hamsava pallalam hitva
okamokam jahanti’tj.
91. The mindful strive diligently (in the Tranquillity
and Insight Development Practice); they take no delight
in the home f (Le , in the life of sensual pleasures); like
swans (hamsa) that forsake the muddy pool, they
abandon all homelife (i.e., all craving).
1. gataddhino: the journey is ended. Here * the journey’ meant
round of rebirths ( samsiira ).
2- sabbaganthappahinassa: one who has destroyed all fetters.
Heie ‘fetters’ means greed, ill will, and wrong view.
The ArafuU (Arahadtavagga)
VII. (3) Belatthasisatthera Vatthu
35
Verse 92
92. Yesarii sannicayo 1 natthi
ye parihfiatabhojafift 2
sunnato 3 animitto 4 ca
vimokkho 5 yesam gocaro
Sk§seva sakuntanara
gati lesam durannaya 6 .
92. Arahats do not hoard (anything); when taking
food they reflect well over it (i.e., in accordance with
the three parinnSs). They have as their object liberation
from existence, i.e., Nibbfina which is Void and
Signless. Their destination, like the course of birds in
the air, cannot be traced.
VII. (4) Anuruddhatthera Vatthu
Verse 93
93. Yassasava parikkhinS
ahare ca anissito
sunnato animitto ca
vimokkho yassa gocaro
akaseva sakunianam
padam tassa durannayam.
93. The arahat is free from moral intoxicants (Ssavas);
he is not attached to food. He has as his object liberation
from existence, i.e., Nibbana which is Void and Signless.
His path, like that of birds in the air, cannot be traced.
1. sannicayo: hoarding. According to the Commentary, it means
accumulating either kamma and its effects or any of the four
requisites.
2. parinnatabbojana: to take food according to the three parihdas.
According to the Commentary, there are three parihfi&s that the
bhikkhu should have concerning food, viz., (a) ftoaparirifid,
knowing the exact nature of the food being taken, (b) tlranapa-
riftitf, being convinced of the vileness of material food, and
(c) pahinaparirtnd, rejection of all pleasure in eating.
3. siiAftata: the Void. According to the Commentary, it means void
of craving. It is an epithet of Nibbana.
4. animittam: the Signless. According to the Commentary, it
means no sign of craving, ill will and ignorance. It is also an
epithet of Nibbana.
5 vimokkho: liberation from existence; Nibbana.
6. gati tesarix durannaya: their destination cannot be traced because
arahats have eradicated ciaving and are no more subject to
rebirths.
34 Dhamtnapada
VII. (5) Mahaktccayanatthera Vatthu
Verse 94
94. Yassindriyfini samathangatani
assa yathfl sarathina sudantS
pahlnamSnassa anSsavassa
devfipi tassa pihayanti tadino 1 .
94. The arahat whose sense-faculties are calm like
horses well-tamed by the charioteer, who is free from pride
and moral intoxicants — such an arahat is held dear
even by the devas.
VII. (6) Sariputtatthera Vatthu
Verse 95
95. Pathavisamo no virujjhati
indakhilupamo tadi subbato
rahadova apetakaddamo 2
samsara na bhavanti tadino.
95. Like the earth, the arahat is patient and i? not
provoked to respond in anger; like the door-post he is
firm; he is unperturbed by the ups and downs of life;
he is serene and pure like a lake fret from mud.
For such an arahat there will be no more rebirth.
VII. (7) Kosambivasitissattherasamapera Vatthu
Verse 96
96. Santarh tassa manam hoti
santa vaca ca kamma ca
sammadanna vimuttassa
upasantassa tadino.
96. An arahat is calm in his mind, calm in his
speech, and also in his deed; truly knowing the
Dhamma, such an arahat is free from moral defilements
and is unperturbed by the ups and downs of life.
1. tadino: one who is calm and tranquil or unperturbed by the ups
and downs of life (Lokadhamma).
2. apetakaddamo: free from mud. The lake water being free from
mud is unpolluted; the arahat being free from defilements is
also serene and pure*
The Arahat (Arahantavagga)
VII. ^8) Sariputtattbera Vatthu
Verse 97
97. Assaddho akatannu ca
sandhicchedo ca yo naro
hatfivakaso vantaso 1
sa ve uttamaporiso.
97. He who is not credulous, who has realized the
Unconditioned (Nibbana), who has cut off the links of the
round of rebirths, who has destroyed all consequences
of good and bad deeds, who has discarded all craving,
is indeed the noblest of all men (i.e., an arahat).
VII. (9) Khadiravaniyarevatatthera Vatthu
Verse 98
98. Game vS yadi varanne
ninne va yadi va thale
yattha arahanto viharanti
tarn bhumiramapeyyakam.
98. In a village or in a forest, in a valley or on
a hill, wherever the arahats dwell, that place is delight¬
ful.
VII. (10) Annatara itthi Vatthu
Verse 99
99. Ramaruyani arannani
yattha na ramatl jano
vitaraga ramissanti
na te kamagavesino.
99. Forests are delightful, but the worldlings find
no delight in them; only those who are free from
passion will find delight in them, for they do not seek
sensual pleasures.
• >
End of Chapter Seven: The Arahat.
1. vantfso: one who his discarded all craving (lit., ono who
has vomited all craving).
38 Dhammapada
Chapter VIII
The Thousands (Sahassavagga)
VIII. (1) Tambadathika Coraghataka Vatthu
Verse 100
100 Sahassamapi ce vnca
anatthapadasamhita
ekam atthapadam seyyo
yam sutva upasammati.
100. Better than a thousand words that are senseless
and unconnected with the realization of Nibbana, is a
single word of sense, if on hearing it one'is calmed.
VIII. (2> Bahiyadaruciriya Vatthu
Verse 101
101. Sahassamapi ce gatha
a natthapad asa rhhita
ekarii gathapadam seyyo
yam sutva upasammati.
101. Better than a thousand verses that are senseless
and unconnected with the realization of Nibbana, is a
single verse, if on hearing it one is calmed.
VIII. ’(3) Kundalakesitheri Vatthu
Verses 102 and 103
102. Yo ca gatha satam bhSse
anatthapadasamhita
ekaih Dhammapadam seyyo
yam sutva upasammati.
103. Yo sahassam sahassena
sangame manuse jine
ekanca jeyyamattanam
sa ve sahgamajuttamo.
102. Better than the recitation of a hundred verses
that arc senseless and unconnected with the realization
of Nibbana, is the recitation of a single word of the
Teaching (Dhamma). if on hearing it one is calmed.
103. A man may conquer a million men in battle
but one who conquers himself is, indeed, the greatest
of conquerors.
The Thousands (Sahossavagga)
39
VIII. (4) Aaatthapucchakabrabmana Vatthu
Verses 104 and 105
104. Atta have jitarb seyyo
ya cayarh itara paj5
attadantassa posassa
niccam sannatacarino.
105. Neva devo na gandhabbo
na Mdro saha BrahraunS
jitam apajitarh kayira
tatharupassa jantuno.
104, 105. It is betjer indeed, to conquer oneself
than to conquer others. Neither a dcva, nor a gandhabba,
nor Mara together with Brahma can turn into defeat
the victory of the man who controls himself.
VIII. (5) Sariputtattherassa Matula Brahmana Vatthu
Verse 106
106. Mase mase sahassena 1
yo vajetha satam samam
ekanca bhSvitattanam
muhuttamapi pujaye
sa yeva pujana seyyo
yance vassasatam hutarii.
106. Month after month for a hundred years, one
may make offerings (to ordinary people) to the value
of a thousand kahapanas; yet if, only for a moment,
one pays homage to a bhikkhu who has practised
Insight Development, this homage is, indeed, better than
a hundred years of making offerings (to ordinary people).
VIII. (6) Sariputtattherassa bhagineyya Vatthu
Verse 107
107. Yo ca vassasatam jantu
aggirh paricare vane
ekanca bhavitattanarn
muhuttamapi pujaye
sa ye/a pujana seyyo
yance vassasatarii hutarh.
1. sahassa: one thousand; in this context, one thousand
kah5panas. A kahaparu coin can be in copper, silver or gold.
46 Dhammapadi
107. For a hundred years, a man may tend the
sacred fire in the forest; yet if. only for a moment, one
pays homage to a bhikkhu who has practised Insight
Development, this homage is, indeed, better than a
hundred years of making sacrifices (in fire-worship).
VIII. (7) Sariputtattherassa sahayaka brahmana Vatthu
Verse 108
108. Yamkinci yittham va hutam va loke
samvaccharam yajetha punnapekkho
sabbampi tarn na catubhagameti
abhivSdana ujjugatesu seyyo.
108. In this world, one may make sacrificial offerings,
great and small, all the year round, in order to gain
merit; all these offerings are not worth a quarter of the
merit gained by worshipping the Noble Ones (ariyas)
who walk the right path.
VIII (8) Ayuvad^hanakumara Vatthu
Verse 1C9
109. Abhivadanasilissa
niccarh vuddhapacayino
cattaro dhamma v^ddhanti
* •
ayu vanno sukharh balam.
109. For one who always respects and honours those
who are older and more virtuous, four benefits, viz.,
longevity, beauty, happiness and strength, will increase.
VIII (9) Samkiccasamanera Vatthu
Verse 110
110. Yo ca vassasatam jive
dussilo asamahito
ekaharh jivitam seyyo
silavanta^sa jhayino.
110. Better than a hundred years in the life of an
immoral person who has no control over his senses,
is a day in the life of a viituous person who cultivates
Tranquillity and Insight Development Practice.
The Thousands (Sahassavagga)
VIII. (10) KhStyu Kon<Jaflflatthera Vattha
Verse 111
111. Yo ca vassasatarh jive
duppafifio asamahito
ekSnam jivitam seyyo
pannavantassa jhSyino.
111. Better than a hundred years in the life of an
ignorant person, who has no control over his senses,
is a day in the life of a wise man who cultivates Tran¬
quillity and Insight Development Practice.
VIII. (11) Sappadasatthera Vattbu
Verse 112
112. Yo ca vassasatam jive
kusito 1 hinavfriyo
ekaham jivitam seyyo
vlriyamarabhato dajham.
112. Better than a hundred years in the life of a
person who is idle and inactive, is a day in the life of
one who makes a zealous and strenuous effort (in Tran¬
quillity and Insight Development Practice).
VIII. (12) Patacaratheri Vatthu
Verse 113
113. Yo ca vassasatam jive
apassam udayabbayam 2
ekaham jivitam seyyo
passato udayabbayam.
113. Better than a hundred years in the life of a
person who does not perceive the arising and the
dissolving of the five aggregates (khandhas), is a day
in the life of one who perceives the 'arising and the
dissolving of the five aggregates.
1. kusito: an idle person; according to the Commentary, an idle
person is one who passes h»s tirtie only in evil thoughts.
2. udayabbayam: the arising and the dissolving of the five
aggregates (khandhas). Udayabbayanana is the knowledge
acquired through Insight Development Practice, indicating the
impermanent characteristics of the five aggregates.
42
Dhammapada
VIII. (13) KisagotamI Vatthu
Verse 114
114. Yo ca vassasatarh jive
apassam amatam padam
ekaharh jivitam seyyo
passato amatam padam.
114. Better than a hundred years in the life of a
person who does not perceive the Deathless (Nibbana),
is a day in the life of one who perceives the Deathless
(Nibbana).
VIII. (14) Bahuputtikattheri Vatthu
Verse 115
115. Yo ca vassasatarh jive
apassam dhammamuttamarh 1
ekaharh jivitam seyyo
passato dhammamuttamam.
115. Better than a hundred years in the life of a
person who does not comprehend the Noble Dhamma
(Dhammamuttamarh), is a day in the life of one who
comprehends the Noble Dhamma.
End of Chapter Eight: The Thousands.
1. dharmnimutumarb : the Noble Dhamma or the Highest Dhamma
(the Nine Transcendental?).
The Nine Transcendents are: four Maggas, four Phalas and
Nibbana.
Evil (Papavdgga)
43
Chapter IX
Evil (Papavagga)
IX. (1) Culekasataka Vatthu
' ' • I
Verse 116
116. Abhittharetha kalyane
papa cittam nivaraye
dandham hi karoto punfiam
papasmim ramati mano.
116. One should make haste in doing good deeds;
one should restrain one’s mind from evil; for the mind
of one who is slow in doing good tends to take delight
in doing evil.
IX. (2) Seyyasakatthera Vatthu
Verse 117
117. Papance puriso kayira
na nam kayira punappunam
na tamhi chandam kayiratha
dukkho papassa uccayo.
117. If a man does evil, he should not do it again
and again; he should not take delight in it; the accumu¬
lation of evil leads to dukkha.
IX. (3) Lajadevadbita Vatthu
Verse 118
118. Punfiance puriso kayira
kayira nam punappunam
tamhi chandam kayiratha
sukho punnassa uccayo.
118. If a man does what is good, he should doait
agtin and again; he should take delight in it; the accu¬
mulation of merit leads to' happiness.
IX. (4) An athapigd'kasetthi Vatthu
Verses 119 and 120
119. Papopi passati bhadram
yava paparh na paccati
yada ca paccati papam
atha papo papam passaii.
Dhammapada
119. Even an evil person may still find happiness so
long as his evil deed does not bear fruit; but when his
evil deed does bear fruit he will meet with evil conse¬
quences.
120. Bhadropi passati paparh
yava bhadram na paccati
yada ca paccati bhadram
atha bhadro bhadrani passati.
120. Even a good person may still meet with suf¬
fering so long as his good deed does not bear fruit; but
when it does bear fruit he will enjoy the benefits of his
good deed.
IX. (5) Asannataparikkhara Vatthu
Verse 121
121. MSvamannetha papassa
na mandam agamissati
udabindunipatena
udakumbhopi purati
balo purati papassa
thokam thokampi acinam.
121. One should not think lightly of doing evil, ima¬
gining “A little will not affect me’'; just as a water-jar
is filled up by falling drops of rain, so also, the fool is
filled up with evil, by accumulating it little by little.
IX (6) Bijalapadakaseffhi Vatthu
Verse 122
122. Mavamannetha punnassa
na mandam agamissati
udabi ndunjpatena
udakumbhopi purati
dhlro purati punnassa
thokam thokampi acinam.
122. One should not think lightly of doing good,
imagining‘‘A little will not affect me"; just as a water-jar
is filled up by falling drops of rain, so also, the wise one
is filled up with merit, by accumulating it little by little.
Evil (P&pavagga) 43
IX. (7) Mahadhanavapija Vattho
Verse 123
123. Vftnijova bhayam maggam
appasattho mahaddhano
visam jtvitukfimova
pfipani parivajjaye.
123. Just as a wealthy merchant with few attendants
avoids a dangerous road, just as one who desires to go
on living avoids poison, so also, one should avoid evil.
IX. [ 8 ) Kukkujamittanesada Vattbu
Verse 124
124. PSpimhi ce vapo nassa
hareyya pSnina visam
nabbanam visamaDVeti
natthi papam akubbato.
124. If there is no wound on the hand, one may
handle poison; poison does not affect one who has no
wound; there can be no evil for one who has no evil
intention.
IX. (9) Kokasuaakhaluddaka Vatthu
Verse 125
125. Yo appadutthassa narassa 1 dussati
suddhassa posassa 1 anangapassa
tameva balarh pacceti papam
sukhumo rajo pativatarhva khitto.
125. If one wrongs a person who should not be
wronged, one who is pure and is free from moral
defilements viz., an arahat, the evil falls back upon that
fool, like fine dust thrown against the wind.
1. Darassa/posassa: an arahat.
DhaimbapaJa
IX. (10) Manikarakulupaka Tissatthera Vatthn
Verse 126
126. Gabbharaeke uppajjanii 1
nirayam papakammino
saggam sugdtino yanii
parinibbanti anasava. 2
126. Some are reborn as human beings, the wicked
are reborn in a place of continuous torment (niraya),
the righteous go to the deva world, and those who are
free from moral intoxicants (viz., the arahats) realize
Nibbana.
IX. (11) Tayojana Vatthu
Verse 127
127. Na antalikkhe na samuddamajjhe
na pabbdtanam vivararh pavissa
na vijjati so jagatippadeso
yatthatihito mucceyya papakamma.
127. Not in the sky, nor in the middle of the ocean,
nor in the cave of a mountain, nor anywhere else, is
there a place, where one may escape from the consequences
of an evil deed.
IX. 02) Suppabuddhasakya Vatthu
Verse 128
128. Na an:a!ikkhe na samuddamajjhc-
na pabbatanam vivaram pavissa
na vijjati so jagatippadeso
yatthatthitarh nappisahcyya maccu.
128. Not in the sky, nor in the middle of the
ocean, nor in the cave of a mountain, nor anywhere
else, is there a place where one cannot be oppressed
by Death.
End of Chapter Nine: Evil.
1. GthWniiekc appajjanti: lit., so.n: enter the womb; in thi3
context, “tome are reborn as human beings.’*
2. anasav*: free from moral intoxicants or passions (avas) i.e.,
they have become ktiiijasava or anasava or arahats.
Punishment (Dan^avagga) 47
Chapter X
Punishment (Dantfavagga)
X. (1) and (2) Chabbaggiya Bhikkhu Vatthu
Verses 129 and 130
129. Sabbe tasanti dandassa
sabbe bhayanti maccuno
at'anam upamam katva
na haneyya na ghataye.
130. Sabbe tasanti dapdassa
sabbesam jivitam piyam
attSnam upamam katva
na haneyya na ghat a ye.
129. All are afraid of the stick, all fear death.
Putting oneself in another's place, one should not beat
or kill others.
130. All aie afraid of the stick, all hold their lives
dear. Putting oneself in another's place, one should not
beat or kill others.
X. (3) Sambahula Kumiraka Vaithu
Verses 131 and 132
131. Sukhakamani bhutani
yo dandcna vihirhsati
attano sukhamesano
pecca so na labhate sukham.
132. SukhakSmani bhutani
yo dandena na himsati
attano sukhamesano
pecca so labhate sukham.
131. He who seeks his own happiness by oppression
others who also desire to have happiness will not find
happiness in his next existence.
132. He who seeks his own happiness by not
oppressing others who also desire to have happiness
wifi find happiness in his next existence.
4& Dhammapada
X. (4) Konijadhanatthera Vattbu
Verses 133 and 134
133. Mavoca pharusam kafici
vutla pativadeyyu tarn
dukkha hi sarambhakatha 1
pafidanda phuseyyu tarn.
134. Sace neresi attanam
kamso upahato yatha
esa pattosi nibbanam
sarambho te na vijjati.
133. Do not speak harshly to anyone; those who
are thus spoken to will retort. Malicious talk is indeed
the cause of trouble (dukkha) and retribution will come
to you.
134. If you can keep yourself calm and quiet, like
a broken gong which is no longer resonant, you are
sure to realize Nibbana; there will be no harshness in you.
X. (5) Uposathika Itthiradi Vatthu
Verse 135
i
135. Yatha dandena gopalo
gavo pajeti gocarara
evam jarfi ca maccu ca
ayurh pajenti paninam.
135. As with a stick the cowherd drives his cattle
to the pasture, so also. Aging and Death drive the
life of beings.
X. (6) Ajagarapeta Vatthu
Verse 136
136. Atha papini kamm3ni
karam b51o na bujjhati
sehi kammehi dummedho
aagida<Whova tappati.
136. A fool while doing evil deeds does not know
them as being evil; but that fool suffers for his evil deeds
like one who is burnt by fire.
M M
dnuaWukatU
meant talk bell
Punishment (Dai.ujavagga)
49
X. (7) Maha Moggallanatthera Vattbu
Verses 137,138,139 and 140
137. Yo dandena adundesu
appadutthesu dussati
dasannamannatararh thanam
khippameva nigacchati.
138. Vedanam pharusam janirh
sarirassa va bhcdanarh
garukarh vapi abadham
cittakkheparh va papune.
139. Rajato va upasaggam
abbhakkhanarh va darunam
parikkhayam va nalinam
bhoganarh va pabhanguram.
140. Atha vassa agarani
aggi dahali pavako
kayassa bheda duppafino
nirayam so papajjati.
137. He who does harm with weapons to those who
are harmless and should not be harmed will soon come
to any of these ten evil consequences:
138 to 140. He will be subject to severe pain, or
impoverishment, or injury to the body (e.g., loss of
limbs), or serious illness (e.g.. leprosy), or lunacy, or
misfortunes following the wrath of the king, or wrong¬
ful and serious accusations, or loss of relatives, or
destruction of wealth, or the burning down of his houses
by fire or by lightning. After the dissolution of his
body, the fool will be reborn in the plane of continuous
suffering (niraya).
X. (8) Bahubhan^ika Bhikkhu Vatthu
Verse 141
141, Na naggacariya na jala na panka
nanasaka thandilasayika va
rajojallarh ukkutikappadh&nam
sodhenti maccarh avitinnakahkham.
141. Not going naked, nor having matted hair, nor
earing oneself with mud, nor fasting, nor sleeping on
DP, F. 4
Dhammapada
50
bare ground, nor covering oneself with dust, nor striving
by squatting can purify a being, who has not yet
overcome doubt.
X. (9) Santati Mahamatta Vatthu
Verse 142
142. Alankato cepi samam careyya
santo danto niyato brahmacari
sabbesu bhfltesu nidhaya dandam
so brahmano so samano sa bhikkhu. 1
142. Though he is gaily decked, if he is calm, free
from moral defilements, and has his senses controlled,
if he is established in Magga Insight, if he is pure and
has laid aside enmity (lit., weapons) towards all beings,
he indeed is a brahraana, a sjmana, and a bhikkhu.
X. (10) Pilotikatissatthera Vatthu
Verses 143 and 144
143. Hirinisedho puriso
koci lokasmi viijati
yo niddarh apabodheti
asso bhadro kasamiva.
144. Asso yatha bhadro kasanivittho
atapino samve’gino bhavatha
saddhaya silena ca viriyena ca
samadhina dhammavinicchayena 2 ca
sampannavijjacarana patissata
jahissatha dukkhamidarii anappakara.
143. Rare in this world is the kind of person who
out of a sense of shame restrains from doing evil and
keeps himself awake like a good horse that gives no
cause to be whipped.
According to the Commentary, in this context, brahmana,
samara, and bhikkhu are all arahats^
2. dhammavinicchayena: ( dlu.n.md-vinicchaya ) — discernment
of the Dhamma or Law. It is explained by the Commen¬
tary as karanrif.arai.ia jananam, i.e., knowing right and wrong
causes of things.
Punishment (Dantjavagga)
St
144. Like a good horse stirred at a touch of the
whip, be diligent and get alarmed by endless round of
rebirths (i.e., sarhsara). By faith, morality, effort, con¬
centration, and discernment of the Dhamma, be endowed
with knowledge and practice of morality and with
mindfulness, leave this immeasurable dukkha (of samsara)
behind.
X- (11) Sukhasamaijera Vatthu
Verse 145
145. Udakam hi nayanti nettika
usuk&ra namayanti tejanarh
datum namayanti tacchaka
attanam damayanti subbata.
*
145. Farmers (lit., makers of irrigation canals) channel
the water; fle tellers straighten the arrows; carpenters
work the timber; the wise tame themselves.
End of Chapter Ten: Punishment.
Dhammapada
Chapter XI
Aging (J»ra?agga)
XI. (1) VisikhSya SahSyikana
Vatthu
Verae 146
146. Ko nu haso kimanando
niccarii pajjalite* sati
andhakarena 1 2 onaddha
padipam 3 na gavcsatha.
146. Why is there laughter? Why is there joy
although (the world) is always burning? Shrouded in
darkness why not seek the light ?
XI. (2) Sirima Vatthu
Verse 147
147. Passa cittakatam bimbam
arukayam samussitarh
aturam bahusankappam 4
yassa natthi dhuvam tbiti.
147. Look at this dressed up body, a mass of
sores, supported (by bones), sickly, a subject of many
thoughts (of sensual desire). Indeed, that body is neither
permanent nor enduring.
XI. (3; Uttaratheri Vatthu
Verse 148
148. Parijinqamidam rupam
roganilara pabhanfeuram
bhijjati putisandeho
maranantam hi jivitam.
148. This body is worn out with age, it is the seat
of sickness, it is subject to decay. This putrid body
disintegrates; life, indeed, ends in death.
1. pajjalite: burning; in this context, it means burning with
fires of passion, etc, (The Commentary)
2. andhakarena: darkness; in this context, ignorance of the Four
Noble Truths. (The Commentary)
3. padipam: light; in this context, wisdom. (The Commentary)
4. bahusankappaih : the body, which is the subject of many
thoughts of sensual desire and admiration.
53
Aging (JarSvagca)
XI. (4) Sambahula Adhiraanikabhikkhu Vatthu
Verse 149
149. Yanimani apatthsini
alabuneva sSrade
kapotakani atthlni
tani disvSna ka rati.
149. Like gourds thrown away in autumn are these
dove-grey bones; what pleasure is therein seeing them?
XI. (5) Janapadakalyani Rupanandatheri Vatthu
Verse 150
150. Atthlnarh nagaram katam
mamsalohitalepanam
yattha jara ca maccu ca
m3no makkho ca ohito.
150. This body (lit., the city) is built up with
bones which are covered with flesh and blood; within
this dwell (lit., are deposited) decay and death, pride
and detraction (of others' virtues and reputation).
XI. (6) Mallikadevi Vatthu
Verse 151
151. Jlranti ve rHjarathS sucitta
atho sarirampi jaram upeti
satanca dhammo 1 na jaram upeti
santo have sabbhi pavedayanti.
\
151. The much ornamented royal carriages do wear
out, the body also grows old, but the Dhamma* of the
Virtuous does not decay. Thus, indeed, say the Virtuous
among themselves.
XI. (7) Lajuday! Thera Vatthu
Verse 152
152. AppassutSyam puriso
balIba<Wova jirati
mamsani tassa va^hanti
patina tassa na varjdhati.
152. This man of little learning grows old like an
ox.; only his flesh grows but not his wisdom.
1. dharorao/dlumraa: The nine Transccndentals, viz., the four
Maggas, tha fojr Pbilas ani Nibbaaa. (TUo Coraraoutary)
Dhammapada
54
XI. (8) Udana Vatthu
Verses 153 and 154 1
153. Anekaj5tisa*saram
sandhavissam anibbisam
gahakaram gavesanto 2
dukkhd jati punappunam 3
154. Gahak5raka difthosi 4
puna gehara na kahasi 5
sabbfi te phasuka bhagga 6
gahakfltam visankbatam 7
visahkh5ragatarh citfam 8
U^binam khayamajjhaga. 9
153. I, who have been seeking the builder of this
house (body), failing to attain Enlightenment (Bodhinana
or Sabbafinuta nana) which would enable me to find
him, have wandered through innumerable births in
samsara. To be born again and again is, indeed, dukkha!
154. Oh housebuilder! You are seen, you shall
build no house (for me) again. All your rafters are
broken, your roof-tree is destroyed. My mind has
reached the Unconditioned (i.e., Nibbana); the end of
craving (Arahatta Phala) has been attained.
XI. (9) Mahadhanasetthiputta Vatthu
Verses 155 and 156.
155. Acaritva brabmacariyam
aladdha yobbane dhanam
jinnakoncava jhayanti
khlnamaccheva pallale.
156. Acaritva brahmacariyam
aladdha yobbane dhanam
senti capatikhiijava
puranani anutthunam.
155. They, who in youth have neither led the Life of
Purity, nor have acquired wealth, waste away in dejec¬
tion like decrepit herons on a drying pond deplete of fish.
156. fhey, who in youth have neither led the Life
of Purity, nor have acquired wealth, lie helplessly like
arrows that have lost momentum, moaning and sighing
after the past.
1. Footnotes to Verses 1S3 ■N 154: Those two verses are expres¬
sions of intense and subtime joy the Buddha felt at the
Aging (Jartvagga)
55
vary moment of his attainment of Enlightenment; as such,
they are replete with a wealth of sublime meaning and deep
feeling.
2. gahakiraih gavesanto: lit., “I who have tried to find the builder
of the house’*. The house is the body, the builder is Craving
(Taph&). The meaning of Verse (153) as given in the Com¬
mentary is as follows!
1 who have been seeking the builder of this house, knowing
that he could be seen only with a certain wisdom, have been
trying tq attain such wisdom (Bod hi Uqi) ever since DfpaA-
kara Buddha prophesied that I would, one day, become a
Buddha like him. But failing to attain Bodhi fiSqa, I have
wandered through this course of hundreds of thousands of
existences in the endless round of rebirths.
3. dukkba jati punappunam: To be born again and again is duk»
kha. This is the reason for trying to find the builder of
this house, the Carpenter Craving.
Birth which comes together with aging, disease and
death is dukkha; that is why I have been incessantly looking
for the Housebuilder Craving.
4. difthosi: You are seen: I have seen you now that I have
attained Enlightenment or Bodhi Sana, the all comprehend¬
ing wisdom, with my own Insight.
5. puna gehaih na kabasf: No house shall be built again: You
shall not build another house (for me) in this round of
rebirths.
6. sabba te phasuka bhagga: All your rafters are broken! I
have destroyed all the remaining defilements.
7. gabakufam visaftkhatarh: The roof-tree has been destroyed!
I have dispelled ignorance.
8. visaftkhiragataih cittaih: lit., my mind has reached the Un¬
conditioned; having Nibbana as its object, my mind has
realized NibbSna.
9. taphanarii khayamajjhaga: The end of craving has been
attained: I have attained Arahatta Fruition.
End of Chapter Eleven! Aging.
56 Dhamm«ptdt
Chapter XII
Self (Attaragga)
XII. (1) Bodhirajakomrara Vatthu
Verse 157
157. Attanafice piyam janfiS
rakkheyya nam surakkhitam
tinparh anSataram yamam 1
patijaggeyya pandito.
157. If one knows that one is dear to oneself, one
should protect oneself welt. During any of the three
watches (of life) the wise man should be on guard
(against evil).
XII. (2) Upanandasakyaputtatthera Vatthu
Verse 158
158. Attanameva pa (ha mam
patirupe nivesaye
athaniiamanusaseyya
na kilisseyya pandito.
158. One should first establish oneself in what is
proper; then only one should teach others. A wise man
should not incur reproach.
XII. (3)?adhlnikatissattbera Vatthu
Verse 159
159. Attanance tatha kayira
yathannamanusdsati
sudantu vata dametha
atta hi kira duddamo.
159. One should act as one teaches others; only
with oneself thoroughly-tamed should one tame others.
To tame oneself is, indeed, difficult.
1. yaraarii: A night is dividei im> three watches. Accofdiog to
the Cornmentiry, the watches in this context are the three
stages in Man's life, viz., childhood, youth and old age.
Self (Attavagga)
XII. (4) KumSrakassapamatuttberl Vatthu
Verse 160
160. AttS> hi attano nfitho
ko hi natho paro siyfl
attanA hi suaantena
natham labhati dullabham.
160. One indeed is one's own refuge; how can others
be a refuge to one? With oneself thoroughly tamed, one
can attain a refuge (i.e., Arahatta Phala), which is so
difficult to attain.
XII. (5) Mahikala Upasaka Vattbu
Verse 161
161. Attana hi katarh pApam
attajarh attasambhavam
abbimatthati dummedham
vajiramva'sraamayam maniih.
161. The evil done by oneself, arising in oneself,
and caused by oneself, destroys the foolish one, just as
a diamond grinds the rock from which it is formed.
XII. (6) Deyadatta Vatthu
Verse 162
162. Yassa accantadussilyam
maluva ^salaraivotthatam
karoti so tatha’ttanam
yatha nam icchat! diso.
162. As the creeper (maluva) strangles the sal tree,
so also, a really immoral person (overwhelmed by
Craving) does to himself just what his. enemy wishes
him to do.
XII. (7) Samghabhedaparisakkana Vatthu
Verse 163
163. Sukarani asadbuni
attano ahitani ca
yam ve hitanca sadhufica
tam ve paramadukkaram.
163. It is easy to do things that are bad and unbeneficia 1
to oneself, but it is, indeed, most difficult to do things
that are beneficial and good.
Dhammapada
XII. (8) Kalatthera Vattha
Vera 164
164. Yo sSsanam arahatatfa
ariyfinam dhammajlvinad
pajikkosati dummedho
dittWm nissaya papikam
phalSni kafthakasseva
attaghitSya phallati.
164. The foolish man who, on account of his wrong
view*, scorns the teaching of the homage-worthy Noble
Ones (Ariyas) who live according to the Dhamma, is
like the bamboo which bears fruit for its own destruction.
XII. (9) Cufakala Upasaka Vattha
Verse 165
165. Attana hi katam pSpam
attana sarhkilissati
attanfl akatam paparn
attanSva visujjkati
suddhi' asuddhi paccattam
nanno anfiam visodhaye.
165. By oneself indeed is evil done and by oneself
is one defiled; by oneself is evil not done and by oneself
is one purified. Purity and impurity depend entirely
on oneself; no one can purify another.
XII. (10) Attadatthatthera Vattha
Verse 166
166. Attadattham 1 paratthena
bahunapi na hapaye
attadatthamabhinnaya
sadatthapasuto siyS.
166. For the sake of another’s benefit, howtor gnat
it may be, do not neglect one's own (moral) beaofit
Clearly perceiving one’s own benefit one should make
every effort to attain it.
End of Chapter Twelve: Self.
1. Attadatthaifa: one’s own benefit. According to the Commentary,
in this context, one's own benefit means Magga. Pha la and
Nibbana. (N.B. The above was uttered by the Buddha in
connection with Insight Meditation*)
The World (Lokavagga)
39
Chapter XIII
The World (Loka?Rgga)
XIII. (1) Daharabhikkhu Vattha
Verse 167
167. HInam dhammarii na seveyya
pamadena na saihvase
micchaditthirh na seveyya
na siya lokavatfdhano.
167. Do not follow ignoble ways, do not live in
negligenoe, do not embrace wrong views, do not be the
one to prolong samsara (lit., the world 1 ).
Xril. (2) Suddhodana Vattha
Verses 168 and 169
168. UttiUhe nappamajjjeyya
dhammam sucaritam 2 care
dhammacarl sukham seti
asmim loke paramhi ca.
169. Dhammam care sucaritam
na nam duccaritam 3 care
dhammacarl sukham seti
asmim loke paramhi ca.
168. Do not neglect the duty of going on alms-round;
observe proper practice (in going on alms-round). One
who observes proper practice lives happily both in this
world and in the next.
169. Observe proper practice (in going on alms-round);
do not observe improper practice. One who observes
proper practice lives happily both in this world and in
the next.
1. t>ie world: Loka: it means the five khandhas, the continuity
of which in the round of existences (saihsdra) is prolonged
by the above three factors.
■
2. dhamnuuh sncaritaih: proper practice. The Commentary taya
that here proper practice means stopping for alms-food at one
house after another in the course of the alms-round except where
it is not proper to go (such as a courtesan’s house).
3. na nari> dnecariuuh: improper practice. Hero it means not
observing the abbve rules.
60 Dhammapada
XIII. (3) Pancasatavipassakabhikkhu Vatthu
Verse 170
170. Yatha pubbujakam passe
yatha passe maricikam
evam lokam avekkhantam 1
maccuraja na passati.
170. If a man looks at the world (i.e., the five khan-
dhas), in the same way as one looks at a bubble or a
mirage, the King of Death will not find him.
XIII. (4) Abhayarajakumara Vatthu
Verse 171
171. Etha passathimam lokam
cittam rajarathfipamarh
yattha b&la visidanti
natthi saiigo vijanatam.
171. Come, look at this world fi.e., the five khandhas)*
which is like an ornamented royal carriage. Fools flounder
in this world of the khandhas, but the wise are not
attached to it.
XIII. (5) Sam'majjanattbera Vatthu
Verse 172
172. Yo ca pubbe pamajjitva
paccha so nappamaijati
so’mam lokarh pabhaseti
abbha muttova candima.
172. He who has been formerly unmindful, but is
mindful later on, lights up the world (with the light of
Magga Insight) as does the moon freed from clouds.
I. eraifa lokam avekkhantam: one who looks at tho world in the
same way, i.e., look s at the world as bein^ impermanent as a
bubble and as non-material as a mirage.
Tuc World (Lokavagga) 61
XIII. (6) Angulimalatthera Vatthu
Verse 173
173. Yassa papam katam kammarn
kusalena 1 pidhiyati
so'mam lokam pabhaseti
abbhfi n.utlova candima.
173. He who overwhelms with good the evil that he
has done lights up this world ( with the light of Magga
Insight ), as does the moon freed from clouds.
XIII. (7) Pesakaradhita Vatthu
Verse 174
174. Andhabhuto a yam loko
tanuke’ttha vipassati
sakuno jalamuttova
appo saggaya gacchati.
174. Blind are the people of this world; only a few
in this world see clearly (with Insight). Just as only a
few birds escape from the net, so also, only a few get
to the world of the devas, (and Nibbana).
XIII. (8) Timsabhikkhu Vatthu
Verse 175
175. Hamsa’ diccapathe yanti
akase yanti iddhiya
nlyanti dhira lokamha
jetva maram savahinim.
175. Swans travel in the sky; those with supernormal
powers travel through space; the wise, having conquered
Mara together with his army, go out of this world
(i.e., realize Nibbana).
1. kusalena: with good deed; the good In this context means
Arahatta Magga, the fourth and final Path knowledge. ( The
Commentary)
62 DUainrtiapafla
XIII. (9) Cincamapaviki Vattha
Verse 176
176. Ekam dhammam atitassa
musivddissa jantuno
vitipnaparalokassa
natttii paparh akSriyam.
176. For one who transgresses the Truth, and is given
to lying, and who is unconcerned with the life hereafter,
there is no evil that he dare not do.
XIII. (10) Asadisadana Vattha
Verse 177
177. Na ve kadariyd devalokam vajanti
bala have nappasamsanti danam
dhlro ca danam anumodamSno
teneva so hoti sukhi parattha.
177. Indeed, misers do not go to the abode of the devas;
fools do not praise charity: but the wise rejoice in
charity and so gain happiness in the life hereafter.
XIII. (11) Anathapip^ikaputtakala Vatthu
Verse 178
178. PathabyH ekarajjena
saggassa gamanena vfl
sabbalokidhipaccena
sotapattiphalarfa varaih.
178. Far better than sovereignty over the earth, or
far better than going to the abodes of the devas, or
far better than ruling supreme over the entire universe,
is (the attainment of ) Sotapatti Fruition.
End of Chapter Thirteen: The World.
The Buddha (Buddhavagga) 63
Chapter XIV
The Buddha (Buddhavagga)
XIV. (1) MSradhitara Vattho
Verses 179 and 180
179. Yassajitam navajiyati 1 ,
jitam yam no’yfiti koci loke*
taih buddhamanantagocaram 3
apadam 4 kena padena nessatha.
180. Yassa jaiini visattiki
tapha natthi kuhinci netave
tarn buddhamanantagocaram
apadam kena padena nessatha 3 .
179. The Buddha, whose conquest (of moral defile¬
ments) is complete, in whom there cannot arise any
further defilements in this world,-that Buddha cf infinite
range of wisdom, who is trackless, by what track will
you lead him?
180. The Buddha, in whom there is no craving,
i which like a net would bring him back to any existence
(in samsSra),— that Buddha of infinite range of wisdom,
who is trackless, by what track will you lead him?
1. Jitarfa ndvajiyati; ‘the conquest is complete* means there Is
do need for further conquests as there are no more moral
defilements to be conquered.
2. Jitaih yassa no’yati koci loke: lit., whose conquered defilements
cannot be followed by any further defilements in this world.
#
3. soantagocaratfc: The range of wisdom of the Buddha is infinite
by reason of his omniscience, Sabbafifiuta flflpa. (The Com¬
mentary)
4. apadaih: lit., ‘trackless’. The Buddha, being free from condi¬
tions of rebirth, such as craving, clinging, passion, etc., his
track or passage through aams&ra has come to an end. (The Com.)
{The same idea is conveyed in verses 92 and 93 which express
the idea that the arahat passes away, leaving no more trace of
existence than a bir 1 leaves its passage through the air.]
5. kena padena nessatha: lit., by what track will yon lead him?
ii means he cannot ba lured by any te.nptatim whatsoever.
64
Dhammapada
XIV. (2) Devorohana Vatthu
Verse 181
181. Yejhanapasuta dhira
nekkhammupasame rata
devapi tcsam pihayanti
sambuddhanarii satimatam.
181. The wise who practise jhana concentration and
Insight Meditation take delight in the peace of liberation
from sensual pleasures and moral defilements. Such wise
and mindful ones, who truly comprehend the Four Noble
Truths (i.e., arahats and Buddhas), are held dear also
by the devas.
XIV. (3) Erakapattanagaraja Vatthu
Verse 182
182. Kiccho manussapatilabho
kiccham maccana jivitam
kiccham saddhammassavanam
kiccho buddhanamuppado.
182. Hard to gain is birth as man; hard is the life
of mortals; hard to get is the opportunity of hearing
the Ariya Dhamma (Teaching of the Buddhas); hard it
is for a Buddha to appear.
XIV. (4) Anandattherapanha Vatthu
Verses 183,184 and 185
183. Sabbapapassa akaranam
kusalassa upasampada
sacittapariyodapana m
etam buddhana s5sanam.
184. Khanti paramam tapo titikkhS
nibbanam paramam vadanti buddhi
na hi pabbajito parupaghatl
na samano hoti param vihelhayanto.
185. Anupavado anupaghato
patimokkhe ca samvaro
mattannuta ca bhattasmim
pantanca sayanSsanam
adhicitte ca ayogo
etath buddh5na s&sanam
The Buddha (Buddhwagga)
183. Not to do evil, to cultivate merit, to purify
one’s mind — this is the Teaching of the Buddhas.
184. The best moral practi e is patience and forbear¬
ance; “Nibbana is Supreme”, said the Buddhas. A bhikkhu
does not harm others; one who harms others is not
a bhikkhu.
185. Not to revile, not to do any harm, to practise
restraint according to the Fundamental Instructions for
the bhikkhus, to be moderate in taking food, to dwell
in a secluded place, to devote oneself to higher concen¬
tration — this is the Teaching of the Buddhas.
XIV. (5) Anab’iiratabhikkhu Vatthu
Verses 186 and 187
186. Na kahapanavassena
titti kamesu vijjati
appassada dukha kama
iti vinnaya pafldito.
187. Api dibbesu kamesu
ratirh so nadhigacchati
tanhakkhayarato hoti
sammasambuddhasavako
186, 187. Not by a shower of coins can sensual
desires be satiated; sensual desires give little pleasure
and are fraught with evil consequences (oukkha). Know¬
ing this, the wise man, who is the disciple of the Buddha,
does not find delight even in the pleasures of the devas,
but rejoices in the cessation of craving (Nibbana).
XIV. (6) Aggidattabrahmana Vatthu
Verses 188, 189, 190, 191 and 192
188. Bahum ve saranarh yanti
pabbatani vanani ca
arSmarukkhacetyani
manussa bhayatajjita.
189. Nctam kho saranam khemam
netam saranamuttamarh
netarh saranamagamma
sabbadukkha pamuccati.
op, f. 5
Dhammapada
190. Yo ca buddhanca dhammafica
samghanca saranam gato
cattari ariyasaccani
sammappannaya passati.
191. Dukkham dukkhasamuppadam
dukkhassa ca atikkamam
ariyam catthangikam maggam
duickhupasamagaminam.
192. Etam kho saranam khemam
etam saraijamuttamam
etam saranamagamma
sabbadukkha pamuccati.
188. When threatened with danger, men go to many
a refuge,— to mountains and forests, to parks and
gardens, and to sacred trees.
189. But such a refuge is not a safe refuge, not
the best refuge. One is not liberated from all evil
consequences of existence (dukkha) for having come to
such a refuge.
190. 191. One who takes refuge in the Buddha,
the Dhamma and the Samgha, sees with Magga Insight
the Four Noble Truths, viz., Dukkha, the Cause of
Dukkha, the Cessation of Dukkha, and the Noble Path
of Eight Constituents which leads to the Cessation of
Dukkha.
192. This, 1 indeed, is the safe refuge; this is the
best refuge. Having come to this refuge, one is liberated
from all dukkha.
XIV. (7) Anandattherapanha Vatthu
Verse 193
193. Dullabho purisajanno 2
na so sabbattha jayati -
yattha so jayati dhiro
tam kularh sukhamedhati. 3
193. It is hard to find the noblest of men; he is
not born everywhere nor in every clan. To whatever
clan such a wise man is born, that clan prospers.
1. This: Here refers to the refuge in the Three Geras (Buddha,
Dhamma and Samgha)
2. purisajanno: According to the Commentary, a Buddha is
intended.
3. sukhamedhati: lit., attains happiness or thrives in happiness.
The Buldha (BuddhavaggS)
XIV. (8) Sarabahn’abhikkhu Vatthu
61
Verse 194
194. Sukho buddhanamuppado
sukha saddhammadesana
sukha samghassa samagg!
samagganara tapo sukho.
194. Happy is the arising of a Buddha; happy is
the exposition of the Ariya Dhamma; happy is the
harmony amongst the Samgha; happy is the practice
of those in harmony.
XIV. (9) Kassapadasabalassa Suvannacetiya Vattha
Verses 195 and 196
195. pujarahe pGjayato
buddhe yadi va savake
papancasamatikkante 1
tinnasokapariddave.
196. Te tadise pujayato
nibbute akutobhaye
na sakka puniiam sankhatum
iraettamapi kenaci.
195 Ho pays homage to those who are worthy of
veneration, whether they are the Buddhas or their dis¬
ciples who have overcome obstacles (to Insight Develop¬
ment) and have rid themselves of sorrow and lamenta¬
tion.
196. The merit gained by such a person who pavs
homage to those who have been freed from moral do-
filements and have nothing to fear, cannot be measured
by anyone, as this much or that much.
Bnd of Chapter Fourteen: The Buddha.
1. papaleaaanatlkkante: lit., who hire got rid of craving, pride
and wrong view, factor* lengthening tathsfira.
Dhammapada
68
Chapter XV
Happiness (Sukha?agga't
XV. (1) Sfatikalahavupasamana Vatthu
Verses 197,198 and 199
197. Susukham vata jivama
verinesu averino
verinesu manussesu
viharama averino.
198. Susukham vata jivama
aturesu 1 anatura
aturesu manussesu
viharama anatura.
199. Susukham vatd jivama
ussukesu anussuka
ussukesu manussesu
viharama anussuka.
197. Indeed we live very happily, not hating any¬
one among those who hate; among men who hate we
live without hating anyone.
198. Indeed we live very happily, in good health
among the ailing; among men who are ailing we live
in good health.
199. Indeed we live very happily, not striving (for
sensual pleasures) among those who strive (for them);
among those who strive (for them) we live without
striving.
XV. (2) Mara Vatthu
Verse 200
200. Susukham vata jivama
yesam no natthi kincanam 2
pitibhakkha bhavissama
deva abhassaru 3 yatha.
1. ituresu/itura: ailing or ailment; moral ailment ii meant here.
2. natthi kiiicaurii: without any anxiety; here it means without
greed, ill will and ignorance (rdga, dosa and moha).
3. devi ibha«Mri: Abhamra brahmas are the radiant brahm|s of
the abode of the second RQpavacara Jhint Brahm&Joka.
Happiness (Sukhavagga) 69
200. Indeed we live very happily, without any anxiety
fi.e., without greed, ill will and ignorance); like the
Abhassara brahmSs we shall live on delightful satisfaction
(plti) as our food.
w
XV. (3) Kosalarafino Parajaya Vatthu
Verse 201
201. Jayam veram pasavati
dukkham seti parajito
upasanto 1 'sukham seti
hitvi jayaparSjayarh.
201. Conquest begets enmity; the conquered live in
misery; the peaceful live happily having renounced
conquest and defeat.
XV. (4) Annatarakuladarika Vatthu
Verse 202
202. Natthi ragasamo aggi
natthi dosasamo kali
natthi khandhasama dukkha
natthi santiparam sukham.
202. There is no fire like passion; there is no evil
like hatred; there is no ill like (the burden of) kbandhas;
there is no bliss that surpasses the Perfect Peace tf.e.,
Nibbana).
XV. (5) Eka Upasaka Vatthu
Verse 203
203. Jighacchaparama roga
sankharaparama dukha
etam natva yathabhutam
nibbanarh paramarh sukham.
203. Hunger is the greatest ailment, khandhas 2 are
the greatest ill. The wise, knowing them as they really
are, realize Nibbana, the greatest bliss.
1. upasanto: the peaceful: one who has extinguished the fire of
• moral defilements.
2. Both saAkhara and khandhas are used to denote the five
aggregates.
Dhammapada
XV. (6) Paseotdikosahi Vattfao
Verse 204
204. ArogyaparamS I5bh3
santuUhiparamarh dhanaih
vissasaparam^ 1 fi3ti
nibbannrh paramarh sukham.
204. Health is the greates
greatest wealth, a trusted fi
Nibb&na is the greatest bliss.
XV. (7) Tissatthera Vatthu
Verse 205
205. Pavivekarasaih pitvi
rasam upasamassa ca
niddaro hoti nippapo
dhammapltirasam pivarh.
205. Having had the taste of solitude and the taste
of Perfect Peac; of Nibbana, one who drinks in tho
joy of the essence of the Dhamma is free from fear
and evil.
XV. (8) Sakka Vatthu
Verses 206, 207 and 208
206. S&hu dassanamariyiinam
sannivaso sada sukho
adassanena balanam
niccameva sukhi siya.
207. Balasangatacari hi
dighamaddhSna socati
dukkho baiehi saraviso
amitteneva sabbada
dhiro ca sukhasarhvaso
na’.inarhva samSgamo.
208. TasmS hi
dhiranca panfianca bahussutafica
dhorayhasilarh vatavantamariyam
tarn tadisam sappurisam sumedham
bhajetha nakkhattapatharava candimj.
1. vksisaparama: vissSsa 4-pararnS: vissisa here means trust; ajso
interpreted as intimacy.
Happiness (Sukhavagga)
71
206. It is good to see the Noble Ones (ariyas); to
live with them is always a pleasure; not seeing fools
is also always a pleasure.
207. He who walks in the company of fools has to
grieve for a long time. Association with fools is ever
painful, as living with an enemy; association with the
wise is a pleasure, as living with relatives.
208. Therefore, one should follow a resolute, intel¬
ligent, learned, persevering and dutiful ariya; follow
such a virtuous and wise man, as the moon follows
the path of the stars.
End of Chapter Fifteen] Happiness.
72
Dhiraraapada
Chapter XVI
Affection (Piyavagga)
XVI. (1) TayojanapabbajitaVattnu
Verses 209,210 and 211
209. Ayoge yunja'mattanam
yogasminca ayojayarh
attham hitva piyaggahi
piheta’ttanuyoginam.
210. Ma piyehi samagaiichi
appiyehi kudacanam
piyanam adassanarh dukkham
appiyarianca dassanaro.
211. Tasma piyam na kayiratha
piyapayo hi papako
gantha tesam na vijjanti
yesarii natthi piyappiyam.
209. He who does what should not be done and
fails to do what should be done, who forsakes the
noble aim of life (i.e.. Morality, Concentration and
Insight) and grasps at sensual pleasure, covets the
benefits gained by those who exert themselves (in
meditation).
210. Do not associate with those who are dear,
and never with those who are not dear to you; not
seeing the dear ones is painful, and seeing those who
are not dear to you is also painful.
211. Therefore, one should hold nothing dear;
separation from the loved ones is painful; there are no
fetters for those "ho do not love or hate.
XVI. (2) Annatarakutu
II
bika Vatthu
Verse 212
212. Pivato jayati soko
piyato jayati bhayarh
piyato vippamuttassa
natthi soko kuto bhayarn.
212. Affection begets sorrow, affection begets fear.
For him who is free from affection there is no sorrow;
how can there be fear for him?
Affection (Piyavagga)
XVI. (3) Visakba Vatthu
73
Verse 213
213. Pemato jayati soko
pemato jayati bhayam
pemato vippamuttassa
natthi soko kuto bhayam.
213. Endearment begets sorrow, endearment begets
fear. For him who is free from endearment there is no
sorrow; how can there be fear for him?
XVI. (4) Licchavi Vatthu
Verse 214
214. Ratiya jayati soko
ratiya jayati bhayam
ratiya vippamuttassa
natthi soko kuto bhayam.
214. Attachment (to sensual pleasures) begets sorrow,
attachment begets fear. For him who is free from,
attachment there is no sorrow; how can there be
fear for him?
XVI. (5) Anitthigandhakumara Vatthu
Verse 215
21*. Kamato jayati soko
kamato jayati bhayam
kamato vippamuttassa
natthi soko kuto bhayaih.
215. Lust begets sorrow, lust begets fear. For him
who is free from lust there is no sorrow; how can
there be fear for him?
XVI. (6) Annatarabrahraana Vatthu
Verse 216
216. Tarihaya japati soko
tanhSya jayati bhayam
taphaya vippamuttassa
natthi soko kuto bhayam.
216. Craving begets sorrow, craving begets fear. For
him who is free from craving there is no sorrow; how
can there be fear for him?
74
Dhammapada
XVI. (7) Paocasatadaraka Vatthu
Verse 217
217. Siladassanasampannam
dhammattham saccavedinam
attano kamraa kubb§nam
tam jano kurute piyam.
217. He who is endowed with Virtue and Insight,
who is established in the Dhamma, who has realized the.
Truth and performs his own duties, is loved by all men.
XVI. (8) Eka Anagamitthera Vatthu
Verse 218
218. Chandajato anakkhSte
manasa ca phu{o siya
kamesu ca appafibaddhacitto
"uddhamsoto’' 1 ti vuccati.
218. He \yho has developed a desire for the Ineffable
(i‘ 0 ., Nibbana), whose mind reaches the same and is no
longer attached to the sensual world (kSmaloka), is
called one who is bound upstream (uddhamsoto).
XVI. (9) Nandiya Vatthu
Verses 219 and 220
219. Cirappavasim purisam
dflrato sotthimagatam
natimitta suhajja ca
abhinandanti agatam.
220. Tatheva katapunfiampi
asmS loka param gatarii
punnani patiganhanti
piyarii natlva 3gatam.
219. A man who has lone been absent and has
returned home safely from a distance is welcomed with
joy by relatives, friends and well-wishers on his return.
220. In the same way, his good deeds will receive
him who has done good when he goes Irom this world
to the other, as relatives receive a dear one on his return.
End of Chapter Sixteen: Affection,
I. oddhaifaioto: one who is going upstream, i.o., one who is bound
for tho”Pure Abodes”, (Suddhdvgsa Brariroaloka). The reference
Is to the an&gflnK or ae**rtturnor v who is born in the AvJhfl Suddhfi-
vfiia and from there passes upwards till he reaches the Akaniftha
Suddhavata, the bigbeit of the five Pure Abodes.(Tbe CommetWy)-
Anger (Kodhavagga)
75
Chapter XVII
Anger (Kodhavagga)
XVII. (1) Rohinikl attiyikanna Vatthu
Verse 221
221. Kodham jahe vippajaheyya mfinam
samyojanam 1 sabbamatikkameyya
tam namarupasmimasajjamanarh
ak’ncanam 2 nanupatanti dukkha.
221. Give up anger, abandon conceit, overcome all
fetters. IHs of life (dukkha) do not befall one who
does not cling to mind and body and is free from moral
defilements.
XVII. (2) Annatarabhikkhu Vatthu
Verse 222
222. Yo ve uppatitam kodham
ratham bhantamva varaye
tamaham sarathim brumi
rasmiggaho itaro jano.
222. H e w h° restrains his rising anger as a skilful
charioteer checks a speeding chariot,—him I call a true
charioteer; other charioteers only hold the reins.
XVII. (3) Uttara Upasika Vatthu
Verse 223
223. Akkodhena jine kodham
asadhurri sadhuna jine
jine kadariyarh danena
saccena’ likavadinam.
223. Conquer the angry one by not getting angry
(i.e., by loving-kindness); conquer 1 the wicked by
good nets; conquer the stingy by generosity, and the liar
by speaking the trbth.
1. samyojanam: a fetter. There are ten fetters of human passion
which b ; nd man to the round of rebirths; these are cast off
at different stages of Magga Insight.
2. akincanarfa: free from k ftcana: the three kincana are passion,
ill will and ignorance.
76
Dhammapada
XVH. (4) Mahamoggallanapahha Vatthu
Verse 224
224. Saccam bhane na kujjheyya
dajja appampi yacito
etehi tihi thinehi
gacche devana santike.
224. One should speak [the truth, one^ should not
yield to anger, one should give when asked even if it
is only a little. By means of these three, one may go
to the world of the devas.
XVII. (5) Buddhapitubrahraana Vatthu
Verse 225
225. Ahimsaka ye munayo
niccam kayena samvuta
te yanti accutarh* thanam
yattha gantva na socare.
225. The arahats, who do not harm others and are
always restrained in their actions, go io the deathless
Nibbana. where there is no sorrow.
XVII. (6) Punnadasi Vatthu
Verse 226
226 Sada jagaramananarh
ahorattanusikkhinarh
nibban; rh adhimuttanarh
attham gacchanti asava.
226. In those who are ever vigilant, who by day and
by night train themselves in the three sikkhas (i.e., sila,
samaihi and oanna). and who have their mind directed
towards Nibbana, moral intoxicants become extinct.
1. iecutarii: changeless; deathless. It does not mean immortality.
77
Anger (Kodhavagga)
XVII. (7) Atula Upasaka Vatthu
Verses 227 , 228, 229 and 230
227. Poranametam Atula
net am ajjatanamiva
nindanti tuphimasinaih
nindanti bahubhaninam
mitabhanimpi nindanti
natthi loke anindito.
228. Na cahu na ca bhavissati
na cetarahi vinati
ekantam nindito poso
ekantam va pasariisito.
229. Yam ce vinnti pasariisanti
anuvicca suve suve
acchiddavuttim rredhavim
pannasllasamahitam.
230. Nikkham jambonadasseva 1
ko taiii ninditumarahati
devapi nam pasariisanti
brahmunapi pasaxmito.
227. It is not new, O Atula! It has always been
done from ancient times. They blame one who is silent,
they blame one who speaks much, and they blame one
who speaks little. There is no one in this world who is
not blamed.
228. There never has been, there never will be, nor
is there now, anyone who is always blamed or always
praised.
229, 230. If the wise praise him day after day,
knowing him to be truly faultless, wise and endowed
with knowledge and virtue, who would blame him, who
is like a nikkha of pure gold? The devas praise him;
he is praised even by the great Brahmi.
1. «ikk sA janboMduMva: like a nikkha of jambonada gold.
Jambonada gold which comes from Jambu river is the finest
gold. A nikkha can be a weight-unit of gold, an ornament or a
oob.
78
Dhnmmapada
XVIII. (8) Chabbaggiya Vattha
Verses 231,232,233 30(1 234
231. Kavappakoparh rakkheyya
kayena samvuto siya
kayaduccaritam hitva
kayena sucaritarh care,
232. Vacipakopam rakkheyya
vacaya samvuto siya
vaciduccaritam hitva
vacaya sucaritarh care,
233. Manopakoparh rakkheyya
manasa samvuto siya
manoduccaritarh hitva
manasa sucaritarh care.
234. Kavena samvuta dhira
atho vacaya samvuta
manasa samvuta dhira
te ve suparisamvuta.
231. Guard against evil deeds, control your body
Giving up evil deeds, cultivate good deeds.
232. Guard against evil speech, control your speech.
Giving up evil speech, cultivate good speech.
• I
233. Guard against evil thoughts, control your
ind. Giving up evil thoughts, cultivate good thoughts.
234. The wise are controlled in deed, they are
controlled in speech, they are controlled in thought.
Indeed, they are perfectly self-controlled.
Ead of Chapter Seventeen! A igor
Impurities (Malavagga) 70*
Chapter XVIII
Impurities (Malavagga)
XVIII. (1) Goghatakaputta Vatthu
Verses 235.236,237 and 238
235. Pandupalasova danisi
yamapurisapi ca te upa{thita
uyyogamukhe 1 ca titthasi
patheyyampi ca te na vijjati.
236. So karohi dipamattano
khipparh vayama pandito bhava
niddhantamalo anangano
dibbam ariyabhumim 2 upehisi.
237. Upanitavayo ca danisi
sampayatosi yamassa santikam
vaso te natthi antara
patheyyampi ca te na vijjati.
238. So karohi dipamattano
khipparh vayama pandito bhava
niddhantamalo anangano
na punam ja»ijaram upehisi.
235. You are now like a withered leaf; the messen¬
gers of death are near you; you are about to set out
on a long journey; (yet) you have no provisions (for the
journey).
236. Make a firm support for yourself; hasten to
strive hard; and be wise. Having removed impurities
and being free from moral defilements, you shall enter
the abodes of the ariyas (i.e., Suddhavasa brahma realm).
. ♦ #
*
237. Now you are of advanced age, you are going
to the presence of the King of Death and you cannot
stop on the way; (yet) you have no provisions (for the
journey).
238. Make a firm support for yourself; hasten to
strive hard and be wise. Having removed impurities
and being free from moral defilements, you will no
longer be subject to rebirth and decay.
1. uyyogaraukhe: lit., about to set out on a long journey, i.e., the
journey of sarhsara.
2. dibbaifa ariyabhumim: the celestial plane of the ariyas. The
reference is to the Suddhavasa brahma realm or the Pure
1 Abodes which are exclusively inhabited by the anagSmls (the
Never-Returners).
80 Dhammapada
XVIII. (2) Aftftatara brvhuapa Vatthu
Verse 239
239. Anupubbcna medhSvi
thokam thokam khano khane
• m
kammaro rajatasseva
niddharae malamattano.
239. By degrees. little by little, from moment to
moment, a wise man removes his own impurities (moral
defilements), as a smith removes the dross of silver or
gold.
XVIII. (3) Tissaithera Vatthn
Verse 240
240. Ayasava malam samutthiiara
tatutthaya tameva khadati
evam atidhonacarinarh*
sani kammani nayanti duggatim.
240. Just as rust is formed from iron, and corrodes
the iron fiom which it is formed, so also, his
own deeds lead the transgressor to a lower plane of
existence (duggati).
XVIII. (4) Lajudayi Vatthu
Verse 241
241. Asajjhayamala manta
anutthanamalS ghara
malam vannassa kosajjam
pamado rakkhato malam.
241. Non-recitation is the taint of learning; non-
-maintenance is the taint of houses; indolence is the
taint of beauty; unmindfulness is the taint of one who
keeps watch.
XVIII (5) Annatarakulaputta Vatthu
Verses 242 and 243
242. Malitthiya duccaritam
maccheram dadato malam
mala ve papaka dhammd
asmirh loke paramhi ca.
!. atidhonacarinam: transgressor: i.e.,onc who tra a stresses or
indulges too much in the use of ‘dhona’, the four requisites
of a bhi_»*hu.
Impurities (Mahivtgga)
81
243. Tato mala ma’ataram
avijja paranam malam
etam malam pahantvana
nimmala hotha bhikkhavo.
242. Sexual misconduct is the taint of a woman;
stinginess is the taint of a giver; evil ways are indeed
taints in this world as well as in the next.
243. A tiint worse than these is ignorance (of
the Truth), which is the greatest of taints. O Bhikkhus.
abandon this taint and be taintless.
XVIII. (6) CuJasaribMkkhu Vatthu
Verses 244 and 245
244. Sujivam ahirikena
kakasurena dharhsina
pakkhandina pagabbhena
samkilitlhena jivitam.
245. Hirimata c;i dujjivam
niccam sucigavesina
alinena' ppagabbhena
suddhSjivent passatS.
244. Life is easy for one who is shameless and bold as
a crow, who slanders others and is pretentious, aggressive
and corrupt.
245. Life is hard for one with a sense of shame, who
always seeks purity, who is free from attachment, who is
modest and who secs clearly what is proper livelihood.
XVIII. (7) Panca Upasaka Vatthu
Verses 246, 247 and 248
246. Yo panamatipSteti
musavadanca bhasati
loke adinnamadiyati
paradaranca gacchati.
247. Surumcrayapfuanca
yo naro anuyunjati
idhcva nteso lokasmim
mularh khanali attano.
op, r, 6
DhaVnn.ap'jda
248. Evarh bho purisa janahi
papadhamma asanfiata
’.na tarn iobho adhammo ca
cirarh dukkhaya randhayurh.
246, 247. He who destroys life, tells lies, takes
what is not given him, commits adultery, and takes
intoxicating drinks, digs up his own roots even in this
very life.
248. Know this, O man! Not restraining oneself is
evil; do not let greed and ill will subject’you to pro¬
longed misery.
X V IU. (8) Tissadaliara Vatthu
Verses 249 and 259
249. Dudati ve yathasaddharh
yathanasadanaih jano
tattha yo ca mahku bhavati
paresam panabhojane
na so diva va rattim va
simadhimadhigacchali.
250. Yassa cetarh samucchinnam
mulaghaccam samuhaiarh
s i ve diva va rauiiii va
samadhimadhigacchali.
249. People give according to their faith and their
devotion; one v.ho is displeased with others receiving
food and drink cannot attain concentration (samadhi)
by day or by night.
250. He, who has this feeling of displeasure cut ofl,
uprooted and removed, will surely attain concentration
samadhi) by day or by night.
XVIIf. (9) Paiica Upasaka Vatthu
Verse 251
251. Natthi ragasamo. agei
natthi dosasamo gaho
natthi mohasamam jalarh
natthi tanhusama nadi. 1
I. natthi tagbisami nadt: There is no river like craving. This is because
although a river can be full at times, craving can never be full, i.e.,
satiated.
Impuiitics (MalnVaggA)
83
251. There is no fire like passion, there is no grip
like ill will, there is no net like, ignorance, there i9 no
river like craving.
XVIII. (10) lYIcndakasetthi Vatthu
Verse 252
252. Sudassam vajjamannesarh
attano pana duddasarii
paresam hi so vajjani
opunati yatha bhusarh
attano pana chadeti
kalimva kitava safho
252. It is easy for one to see the faults of others, but
difficult to see one's own. That man broadcasts the faults
of others like winnowing chaif in the wind, but hides
his own faults as a crafty fowler covers himself.
XVlll. (11) Ujjsianasannitthera Vatthu
Verse 253
253. Paravajjanupassissa
niccam ujjhanasannino
asava tassa vaddhanti
• •
ara so asavakkhaya.
253. In one who constantly sees the faults of
others and is always disparaging them, moral intoxicants
(Ssavas) increase; he is far from extinction of moral
intoxicants (i. c„ he is far from attainment of arahatship).
XVIII. (12) Subhaddauaribbajaka Vatthu
Verses 254 and 255
254. Akaseva padam natthi
samuno natthi bahire
papancabhirata paja
nippapanca talhagata.
255. Akaseva padara natthi
samano natthi bahire
sankhara sassata natthi
natthi buddhunaminjitam.
1. sa(bo : a cheat, a gambler. According to the Commentary,
means a crafty fowler.
84
Dhammapada
254. In the sky there is no track; outside the
Buddha’s Teaching there is no ariya bhikkhu (samana).
All beings take delight in fetters (i. e., craving, pride
and wrong view) that prolong sarhsara; all the Buddhas
are free from these fetters.
255. In the sky there is no track; outside the
Buddha's Teaching there is no ariya bhikkhu (samana).
There is no conditioned thing that is permanent; all
the Buddhas are unperturbed (by craving, pride and
wrong view).
End of Chapter Eighteen: Impurities.
The Just or the Righteous (Dhammaffhavagga) 85
Chapter XIX
The Just or the Righteous (Dhamma^haTagga)
XIX. (1) Vinicchayamahamatta Vatthu
Verses 256 and 257
256. Na tena hoti dhammattho
yenattham sdhasS naye
yo ca attharh anatthanca
ubho niccheyya pandito.
257. Asahasena dhammena
samena nayat! pare-
dhammassa gutto medhavl
"dhammattho” ti pavuccati.
256. He is not just if he decides a case arbitrarily;
the wise man should decide after considering both what
is right and what is wrong.
257. The wise man who decides not arbitrarily, but
in accordance with the law is one who safeguards the
law; he is called 'one who abides by the law’ (dhammattho).
XIX. (2) Chabbaggiya Vatthu
Verse 258
258. Na tena pandito hoti
ySvata banu bhasati
icheml aver! abhayo
"pandito” ti pavuccati.
258. He is not a wise man just because he talks
much; only he who is peaceful, free from enmity, and
does no harm to others, is called ‘a wise man'.
XIX. (3) Ekudinakhipasava Vatthu
Verse 259
259. Na tfivatd dhammadharo
yivatS bahu bhSsati
yo ca appampi sutvana
dhammam kSyena passati
sa ve dhammadharo hoti
yo dhammarh nappamajjati.
259. He is not "one versed in the Dhamma” (Dhamma-
dhara) just because ho talks much. He who hears only
a little but comprehends the Dhamma, and is not
unmindful is, indeed, ‘‘one versed in the Dhamma".
86 Dhammapada
XIX. (4) Lakundakabhaddiyatthera Vatthu
Verges 260 and 261
260. Na tena thero so hoti
yenassa palitam siro
paripakko vayo tassa
"moghajinno” ti vuccati.
261. Yamhi saccanca dhammo ca
ahirhsa samyamo damo
sa ve vantamalo 1 dhiro
"thero” 2 iti pavuccati.
260. He is not a th:ra just because his head is
grey; he who is ripe only in years is called "one grown
old in vain.”
261. Only a wise man who comprehends the Four
Noble Truths and the Dhamma, who is harmless and
virtuous, who restrains his senses and has rid himself
of moral defilements is indeed called a thera.
XIX (5) Sambahulabhikkhu Vatthu
Verses 262 and 263
262. Na vakkaranamattena
vannapokkharataya va
sadhurupo naro hoti
issuki macchari satho.
263. Yassa cetam samucchinnam
mulaghaccam samuhatam
sa vantadoso medhavf
"sadhurupo” ti vuccati.
262. Not by fine talk, nor by good looks could one
be a good-hearted man, if he were envious, miserly and
crafty.
263. A wise man who has cut off, uprooted and
removed these and has rid himself of moral defilements
is, indeed, called a good-hearted man.
1. Ttatamalo: lit., has vomited impurities.
2. thero: an Eldor, i. e., a senior membsr of the Buddhist Ordor;
but often applied to bhikkhus in general.
The Just or the Righteous (Dhamma(|havagga) 87
XIX. (6) Hatthaka Vatthu
Verses 264 and 265
264. Na mundakena samano
• • •
abbato alikam bhaijarh
icchalobhasamapanno
samarto kim bnavissati.
265. Yo ca sameti papani
anumthulani sabbaso
samitatta hi papanam
"samano” ti pavuccati.
264. Not by a shaven head does a man become a
samana, if he lacks morality and austere practices, and
tells lies. How could he who is full of covetousness and
greed be a samana?
265. He who has totally subdued all evil, great and
small, is called a samaija because he has overcome all evil.
XIX. (7) Annatarabrahmana Vatthu
Vers s 266 and 267
266. Na tena bhikkhu so hoti
yavata bhikkhate 1 pare
vissam dhammam samadaya
bhikkhu hoti na tavata.
267. Yo’dha puhnanca papanca
bahetva brahmucariyava
sankhaya loke carati
sa ve “bhikkhu” ti vuccati.
266. He does not become a bhikkhu merely
because he stands at the door for alms. He cannot
become a bhikkhu because he acts according to a faith
which is not in conformity with the Dhamma.
267. In this world, he who lays aside both good
and evil, who leads the life of purity, and lives medi¬
tating on the khandha aggregates is, indeed, called a
bhjikkhu.
f
1. bhikkhate: lit-, begs.
88 Dhammapada
XIX. (8) Titthiya Vatthu
Verses 268 and 269
268. Na monena muni hoti
mujharupo aviddasu
yo ca tularhva paggayha
varania*daya pandiio.
269. Papani parivajjeti
sa muni tena so muni
yo munati ubho loke 2
'‘muni” tena pavuccati.
268 , 269. Not by silence does one become a
muni, if one is dull and ignorant. Like one holding a
pair of scales, the wise takes what is good and rejects
what is evil. For this reason he is a muni. He who
understands both internal and external aggregates is
also, for that reason, called a muni.
XIX. (9) Balisika Vatthu
Verse 270
270. Na tena ariyo hoti
yena panani himsali
ahirma sabbapan5nam
“ari.'o” ti pavuccati.
270. He who harms living beings is, for that reason,
not an ariya (a Noble One) ; he who does not harm any
living being is called an ariya 3 .
XIX. (10) Sambahulasiladisampannabhikkhu Vatthu
Verses 271 and 272
271. Na silabbatamattena
bShusaccena va pana
atha va samadhilabhena
vivitlasayanena v5.
1. vrrarii: the best, the go Hi, the noble. In this context, it means
morality (slla), concentration (samadhi) and knowledge (| ahflil),
etc (The Commentary )
2 . ubho Joke: lit., both worlds, meaning internal and external
aggregates, or one’s own aggregates as wall as those ol' others.
3. ariya: one who has realiieJ one of the four magmas,
The Just or the Righteous (Dhamraatthavagga) 89
272. Phu$5nii nckkhammasukham 1
aput hu jjanasevita m
bhikkhu vissSsamfipadi
appaftq. asavakkhayam.
271, 272. Not by, mere moral practice, nor by
much learning, nor by acquiring concentration, nor by
dwelling in seclusion, nor by assuring oneself “I enjoy
the bliss of AnagSmi Fruition that is not enjoyed by
common worldlings (puthujjanas) M should the bhikkhu
rest content witnout attaining the extinction of moral
intoxicants (asavas) [ i.e., without attaining arahatship ].
Ead of Chapter Nineteen: The Just or the Rightoous.
t. nekkhamauukbath: In this context, Anagamisukhtuh , i.e.,
Anagami Fruition, the fruition that follows the attainment ot
Anigami Magga,
Dhammapada
90
Chapter XX
The Path (Maggavagga)
XX. (1) PaScasatabhikkhu Vatthu
Verses 273, 274 and 275
273. Magganatihangiko 1 scttho
saccSnam caturo pada 2
virago settho dhammSnam 3
dvipadSnanca cakkhuma.
274. Eseva maggo natthanno
dassanassa visuddhiya
etanhi tumhe patipajjatha
marassetam pamohanam.
275. Etanhi tumhe pap’panna
dukkha ssant am karissatha
akkhato vo maya maggo
annaya sallakantanam.
276. Tumbehi kiccamatappam
akkhataro tathagata
patipanna pamokkhanti
jhayino marabandhana.
273. ' Of paths, the Path of Eight Constituents is the
noblest; of truths,the Four Noble Truths are the noblest;
of the dhammas, the absence of craving (i e., Nibbana)is
the noblest: of the two-legged beings, the All Seeing
Buddha is the noblest.
274. This is the only Path, and there is none other
for the purity of vision. Follow this Path; it will bewilder
Mara.
1. at (ha Agile o: Ariya Ajthangika Magna, or the Noble Path of
Eight Constituents. This is the Path pointed out by the Buddha
for liberation from the round of existences. The Eight Constituents
are: right view, right thinking, right speech, right action, right
living, right effort, right mindfulness and right concentration.
2. caturo padd: Catlari Ariyasuccani, or the Four Noble Truths.
These are the four Truths upon which the whole doctrine of
the Buddha is based. They arc: (a) the Noble Truth of Dukkha;
(b) the Noble Truth of the Cause of Dukkha, i.e., craving;
(c) the Noble Truth of the Cessation of Dukkha; and(d>the Noble
Truth of the Path leading to the Cessation of Dukkha. (N.B.
Dukkha, in this context, means the Ire aggregates of attachment
or PaftcupSdSnakkhandha).
3. dhanjmi: both conditioned and unconditioned things.
The Path (Maggatagga)
9!
275. Following this Path, you will make an end of
dukkha. Having myself known the Path which can lead
to the removal of the thorns of moral defilements, I have
shown you the Path.
276. You yourselves should make the effort; the
Tathagatas (Buddhas) can only show the way. Those
who practise the Tranquillity and Insight Meditation are
freed from the bond of Mara.
XX. (2), (3) and (4) Aniccalakkhana, Dukklialakkhana
and Anattalakkhana Vatthu
Verses 277, 278. and 279
277. "Sabbe sarikhara anicca" ti
yada pannaya* passati
atha nibbindati dukkhe
esa maggo visuddhiya.
278. “Sabbe sarikara dukkha” ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
279. “Sabbe dhamma anatta” ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.
277. “All conditioned phenomena are impermanent”;
when one sees this with Insight-wisdom, one becomes
weary of dukkha(i.e., the khandhas). This is the Path to
Purity.
278. “All conditioned phenomena are dukkha”;
when one sees this with Insight-wisdom, one becomes
weary of dukkha (i.e., the khandhas). This is the Path
to Purity.
279. “All phenomena (dhammas)are without Self”;
when one sees this with Insight-wisdom, one becomes
weary of dukkha (i.e.,the khandhas). This is the Path to
Purity.
1. p*982: Insight-wisdom (VipassanS pailrtit).
92 Dhammtpada
XX. (5) Padhanakammikatissatthera Vatthu
Verse 280
280. Uuhanakalamhi anutthahano
yuva ball alasiyam upeto
sarhsanna sahkappamano kusito
pannaya maggarh alaso na vindati.
280. The idler who does not strive when he should be
striving, who though young and strong is given to
idleness, whose thoughts are weak and wandering, will
not attain Magga Insight which can only be perceived
by wisdom.
XX. (6) Sukarapeta Vatthu
Verse 281
281. Vacanurakkh! manasa susamvuto
kayena ca nakusalam kayira
ete tayo kammapathe visodhaye
aradhaye magga’ misippaveditam.
281. One should be careful in speech, be well-restrained
in mind, and physically, too, one should do no evil.
One should purify these three courses of action and
accomplish the practice of the Path of Eight Constituents
made known by the Buddhas.
XX. (7) Potthilatthera Vatthu
Verse 282
282. Yoga ve jSyatl bhuri
ayoga bhurisankhayo
etarii dvedhapitham natva
bhav&ya vibhavaya ca
tatha'ttanum niveseyya
yatha bhuri pavaddhati.
282. Indeed, wisdom is born of meditation; without
meditation wisdom is lost. Knowing this twofold path
of gain and loss of wisdom, one should conduct oneself
so that wisdom may increase.
93
The I’aih (Maggavagga)
XX. (8) Pancamahallakabhikkhu Vatthu
Verses 283 and 284
283. Vanam chindatha ma rukkharii
vanato jayate bhuyarh
chetva vananca vanathanca
nibbana hotha bhikkhavo.
284. Yava hi vanatho na chijjati
anumattopi narassa narisu
patibaddhamanova tava so
vaccho khirapakova matari.
283. O Bhikkhus, cut down the forest of craving, not
the real tree; the forest of craving breeds danger (of
rebirth). Cut down the forest of craving as well as its
undergrowth and be free from craving.
284. So long as craving of man for woman is not
cut down and the slightest trace of it remains, so long
is his mind in bondage as the calf is bound to its mother.
XX. (9) Suvannakaratthera Vatthu
Verse 285
285. Ucchinda sinehamattano
kumudam saradikamva panina
santimaggumeva 1 bruhaya
Nibbanam sugatena desitam.
285. Cut off your craving as one plucks an autumn
lily with the hand. Nibbana has been expounded on by
the Buddha; cultivate that Path which leads to it.
XX. (10) Mahadbanavapija Vatthu
Verse 286
286. Idha vassarii vasissami
ldha hemantagimhisu
iti balo vicinreti
antarayam na bujjhati.
286. “Here will I live in the rainy season; here
will I live in the cold season and the hot season,” so
imagines the fool, not realizing the danger (of approach¬
ing death).
1. santimaggam: the Path that Jeuds to Nibbana, i.e., the Path
with Ei^ht Constituents*
94 Dhimnapada
XX. (11) Kisagotami Vatthu
Verse 287
287. Tam puttapasusammattam
byasattamanasam naram
suttam gamam mahoghova
maccu adaya gacchati.
287. The man who dotes on his children and his
herds of cattle, whose mind longs for and is attached
to sensual pleasures, is carried away by Death even as
a sleeping village is swept away by a great flood.
XX. (12) Patacira Vatthu
Verses 288 and 289
288. Na santi putta tanaya
na pita napi bandhava
antakena’ dhipannassa
natthi natisu tanata.
289. Etamatthavasam natva
pandito silasamvuto
nibbanagamanam maggam
khippameva visodhaye.
288. Not sons, nor piren's, nor close relatives can
protect one assailed by Death; indeed, neither kith nor
kin can give protection.
289. Knowing this, the wise man restrained by
morality should quickly clear (the obstacles to) the Path
leading to Nibbana.
End of Chapter Twenty t The Path.
Miscellaneous (Pakinnakitvaggu)
95
Chapier XXI
Misceliane)us (Pakinnakavagga)
XXI.(1) Atlanopubbakamma Vatthn
Verse 290
290. Matta sukhapariccaga
passece vipularh suKharh
caje mattasukham dhjro
sampassam vipulam sukham. 1
290. If by giving up small pleasures, great hap¬
piness is to be found, the wise should give up small
pleasures seeing (the prospect of) great happiness.
XXI. (2) Kukkufai.i^akhadika Vatthu
Verse 291
291. Paradukkhupadhanena
attano sukhamicchati
verasarhsaggasamsa Uho
vera so nu parimuccati.
291. He who seeks his own happiness by inflict¬
ing pain on others, being entangled by bonds of enmity,
cannot be free from enmity.
XXI. (3) Bhaddiyanam bhikkhunam Vatthu
Verses 292 and 293
292. Yam hi kiccam apaviddham
atciccarh pana kariyati
unnajanam pamattSnam
tesam vaddhanti asava.
293. Yesancu susaraaraddha
niccarii kayagata sati
a kiccam te na sevanti
kicce sataccak&rino
sat&narh sampajftnSnam
attham gacchantt asavS.
292, In thosi ,who leave undone what should
indeed be done but do what should not be done, who
are conceited and unmindful, moral intoxicants increase.
1. rlpiladt rtkiurii: Aooerding to tho Commentary, U omui
the bH*l of Njbbias.
96
Dhammaptda
293. In those who always make a good effort in
meditating on the body, who do not do what should
not be done but always do what should be done, who
are also mindful and endowed with clear comprehension,
moral intoxicants come to an end.
XXI. (4) Lakundaka Bhaddiya Vatthu
Verses 294 and 295
294. Matararh pitararh hantva
rajano dve ca khattiye
rattharii sanucaram hantva
anigho yati 1 brahmano.
295. Matararh pitaram hantva
rajano dve ca sotthiye
veyagghapancamam 2 hantva
anigho yati 1 brahmano.
294. Having killed mother (i . e.. Craving), father
(i. e., Conceit), and the two kings (i. e.. Eternity-belief
and Annihilation-belief), and having destroyed the king¬
dom (i. e., the sense bases and sense objects) together
with its revenue officer (i.e,,attachment), the brahmana
(i. e., thearahat) goes free from dukkha.
295. Having killed mother, father, the two brahmin
kings and having destroyed the hindrances of which the
fifth (i.e., doubt) is like a tiger-infested journey, the
brahmana (i.e., the arahat) goes free from dukkha.
XXI. (5) Darusakatikaputta Vatthu
Verses 296, 297, 298, 299, 300 and 301
296. Suppabuddham pabujjhanti
sada gotamasavaka
yesarh diva ca ratto ca
niccaiii Duddhagata sati.
297. Suppabuddham pabujjhanti
sada gotamasavaka
yesarh diva ca ratto ca
niccaiii dhammagata sati.
anigho yati; goes unharmed, i.e,, liberaioJ from the round of
rebirths (sarhsara).
veyagghapjincamara; veyaggha + paficamam, i.e., like a tiger-Mho
filth. There are live hindrances, nlvaraijas. The reference hero is
to the fifth hindrance, viz., doubt (virikicchd).
Miscellaneous (Pakinnakavagga) 91
298. Suppabuddham paoujjhacti
sada gotamasavaka
yesam diva ca rat to ca
niccam samghagata sati.
299. Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
niccam kayagata sati.
300. Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
ahiriisaya rato mano.
301. Suppabuddham pabujjhanti
sada gotamasavaka
yesam diva ca ratto ca
bhavanaya rato mano.
296. Fully alert and ever vigilant are Gotama
Buddha’s disciples, who by day and by night are always
mindful of the qualities ol the Buddha.
297. Fully alert and ever vigilant are Gotama
Buddha’s disciples, who by day and by night are always
mindful of the qualities of the Dhamma,
298. Fully alert and ever vigilant are Gotama Buddha's
disciples, who by day and by night are always mind¬
ful of the qualities of the Sarhgha.
299. Fully alert and ever vigilant are Gotama
Buddha’s disciples, who by day and by night are always
mindful of the component parts of the body.
300. Fully alert and ever vigilant are Gotama
Buddha’s disciples, whose mind by day and by night
always takes delight in being compassionate(lit.,harmless).
301. Fully alert and ever vigilant are Gotama
Buddha's disciples, whose mind by day and by night
always takes delight in the cultivation (of good-will
towards all).
dp, f. 7
Dhammapada
XXI. (6) Vajjiputtakabhikkhu Vattbu
Verse 302
302. Duppabbajjem durabhiramam
duravai'a ghara dukha
dukkho’ samanasamvaso
dukkhanupatitaddhagu
tasma na caddhagu siya
na ca dukkhanupatito siya.
302. It is hard to become a bhikkhu; it is hard
to be happy in the practice of a bhikkhu. The hard
life of a householder is painful; to live with those of
a different tempera nent is painful. A traveller in sarh-
siira is continually subject to dukkha; therefore, do not
be a traveller in samsara; do not be the one to be
subject to dukkha again and again.
XXI. (7) Cittagahapati Vattbu
Verse 303
303. Saddho silena sampanno
yasobhogasamappito
yam yam padesarh bhajati
tattha lattheva pujito.
303. He, who is full of faith and virtue, who also
possesses fame and fortune, is held in reve ence wherever
he goes.
XXI. (8) Cujasubhadda Vattbu
Verse 304
304. Dure santo pakasenti
hirnavantova pabbato
asantettha na dissanti
rattim khitta yatha sara.
304. Like the Himalayas, the good are visible even
from afar; like arrows shot in the night, the wicked are
not seen even hough they may be near.
Miscellaneous (Pakingalavagga)
XXI. (9) Ekavharitthera Vatthu
Verse 305
305. Ekasanam ekaseyyarfi
eko caramatandito
eko damayamattanam
vanante ramito siya.
305. He who sits alone, lies down alone, walks*
alone in diligent practice, and alone tames himself should
find delight in living in the forest.
End of Chapter Twenty-One : Miscellaneous.
t. All these postures are connected with the cultivation of Insight
Development (The Commentary)
100 Dhanimapada
Chapter XXII
The Chapter on Niraya (Nirayavagga)
XXII. (1) Sundariparibbaiika Vatthu
Ver«>e 306
306. Abhutavadi nirayam upeti
yo vapi katva na karomi’ caha
ubhopi te pecca sama bhavanti
nihinakarama manuja parattha.
306. One who tells lies (about others) goes to niraya;
one who has done evil and says, *‘I did not do it," also
goes to niraya. Both of them being evil-doers, suffer
alike (in niraya) in their next existence.
XXII. (2) Duccaritaphalapijita Vatthu
Verse 307
307. Kasavakantha bahavo
papadhamma asannata
papa papehi kammehi
nirayam te upapajjare.
307. Many men wearing the yellow robe up to their
necks who have an evil disposition and are unrestrained
in thought, word and deed are reborn in niraya on
account of their evil deeds.
XXII. (3) Vagguraudatiriya Bhikkhu Vatthu
Verse 308
308. Seyyo ayogujo bhutlo
tatto aggisikhuparao
yafice bhunjeyya dussilo
ratfhapindamasanfiato.
308. It is better for one to eat a red-hot
iron burning like a flame than to eat alms-food
by the people, if one is without morality (sUa) and
Unrestrained in thought, word and deed.
lump of
l offered
The Chapter on Niraya (Nirayavagga)
XXII. (4) Khe
n
akasefthiputta Vatthu
Verses 309 and 310
309. Cattari thiinani naro pamatto
dpajjati paradarupasevl
apufinalabham na nikamaseyyarh
nindam tatiyam nirayam catuttham.
310. Apunnalabho ca gati ca papika
bhitassa bhftaya rati cathokika
raj3 ca dandam garukam paneti
tasma naro puradaram na seve.
309. Four misfortunes befall a man who is unmind¬
ful of right conduct and commits sexual misconduct
with another man’s wife: acquisition of demerit, disturbed
sleep, reproach, and suffering in niraya.
310. Thus, there is the acquisition of demerit, and
there is rebirth in the evil aoaya realms. The enjoy¬
ment of a scared man with a scared woman is short-
-lived, and the king also metes out severe punishment.
Therefore, a man should not commit sexual misconduct
with another man’s wife.
XXII. (5) Dubbacabhikkhu Vatthu
Verses 311, 312 and 313
311. K.uso yatha duggahito
hatthameva’ nukantati
samannam dupparamattham
nirayayu’ pakaddhati
312. Yam kinci sithilam kammarh
samkilitthafica yam vatarh
sahkassararh brahmacariyara
na tarn hoti mahapphalarb.
313. KayirS ce kayirathenam
dajhamenam parakkame
sithilo hi paribbajo
bhiyyo akirate rajaiii.
311. Just as kusa grass if badly held cuts that
very hand, so also, the ill-led life of a bhikkhu drags
that bhikkhu down to niraya.
102
Dhammapada
312. An act perfunctorily performed, or a practice
that is depraved, or a questionable conduct of a bhikkhu
is not of much benefit.
313. If there is anything to be done, do it well; do
it firmly and energetically; for the slack life of a bhikkhu
scatters much dust (of moral defilements).
XXII. (6) Issapakata Itthi Vatthu
Verse 314
314. Akatam dukkafam seyyo
paccha tappati dukkatam
Katanca sukatam seyyo
yam katvii nanutappati.
314. It is better not to do an evil deed; an evil
deed torments one later on. It is better to do a good
deed as one does not have to repent for having done it.
XXII (7) Sambahulabhikkhu Vatthu
Verse 315
315. Nagararh yatha paccantam
guttam santarabahiram
evarh gopetha attanam 1
khano vo ma upaccaga
khanatita hi socanti
nirajamhi samappiti.
315. As a border town is guarded both inside and
outside, so guard yourself. Let not the right moment
go by; for those who miss this moment come to
grief when they fall into niraya.
1. evarfi gopetha attinarfi: so guard yourself; i.e., to guard the
internal as well as the external senses. The six internal sensos (sense
bases) are eve, ear, nose, tongue, body and mind; the six external
senses (sense objects) are visible object, sound, odour, taste, touch
and idea.
The Chapter on Niraya (Nirayavagga) W&
XXII. (8) Nigarifha Vatthu
Verses 316 and 317
316. Alajjjitaye lajjanti
lajjitaye na lajjare
m icch.i di tjh i sa m 5d a n§
satta gacchanti duggatim.
317. Abhaye bhayadassino
bhaye cabhayadassino
micchadifthisamadana
satta gacchanti duggatim.
316. Those beings who are ashamed of what should
not be ashamed of, who are not ashamed of what
should be ashamed of, and who hold wrong views go
to a lower plane of existence (duggati).
317. Those beings who see danger in what is not
dangerous, who do not see danger in what is dangerous,
and who hold wrong views go to a lower plane of
existence (duggati).
XXII. (9) Titthiyasavaka Vatthu
Verses 318 and 319
318. Avajje vajjamatino
vajje cavajjadassino
micchaditthisamadana
satta gacchanti duggatim.
319. Vajjanca vajjato natva
avajjanca avajjato
sammaditthisamadana
satta gacchanti suggatim.
318. Beings who imagine wrong in what is not
wrong, who do not see wrong in what is wrong, and
who hold wrong view's go to a lower plane of existence
(duggati).
319. Beings who know what is wrong as wrong, who
know what is right as right, and who hold right views
go to a happy plane of existence (suggati).
End of Chapter Twenty-two: Niraya,
to 4 Dhammapada
Chapter XXIII
The Elephant (Nagavagga)
XXIII. (1) Attadanta Vattbu
Verses 320, 321 and 322
320. Aham nSgova sangSme
capato patitam saram
ativakyarh titikkhissam
dussllo hi bahujjano.
321. Dantam nayanti samitim
dantam raja’ bhiruhati
danto setfho manussesu
yo’ tivakyam titikkhati.
322. Varamassatara danta
ajaniya ca sindhava
kunjara ca mahanaga
attadanto tato varam.
320. As an elephant in battlefield withstands the
arrow shot from a bow, so shall I endure abuse. Indeed,
many people are without morality.
321. Only the trained (horses and elephants) are
led to gatherings of people; the king mounts only the
trained (horses and elephants). Noblest among men are
the tamed, who endure abuse.
322. Mules, thoroughbred horses, horses from Sindh,
and great elephants are noble only when they are
trained; but one who has tamed himself (through Magga
Insight) is far nobler.
XXIII. (2) Hatthacariyapubbaka Bbikkhu Vatthu
Verse 323
323. Na hi etehi yanehi
gaccheyya agatam disam
yatha’ ttana sudantena
danto dantena gacchati.
323. Indeed, not by any means of transport (such
as elephants and horses) can one go to the place one
has never been before (i.e., Nibbana); but by thoroughly
taming oneself, the tamed one 1 can get to that place
(i.e., Nibbana).
1. The tamed one: One, who having first controlled the senses, has
later developed Magga Insight. (The Commentary)
The Elephant (Nflgavagga) 105
XXIII. (3) Parijimja Brahmaijaputta Vatthu
Verse 324
324. Dhanapfilo ndma kunjaro
katukabhedano dunnivSrayo
baddho kabajam na bhunjati
sumarati n5gavanassa kunjaro.
324. The elephant called Dhanapala, in severe must
and uncontrollable, being in captivity, eats not a morsel,
yearning for his native forest (i.e., longing to look
after his parents).
XXIII. (4) Pasenadikosala Vatthu
Verse 325
325. Middhi yada hoti mahagghaso ca
niddayita samparivattasayi
mahavarahova nivapaputtho
punappunam gabbhamupeti mando.
325. The stupid one, who is lazy, gluttonous, and
drowsy, who just wallows like a well-fed pig. is subject
to repeated rebirths.
XXIII. (5) Sanusamanera Vatthu
Verse 326
326. Idarn pure cittamacari carikarh
yenicchakarh yatthakamam yathasukham
tadajjaharh niggahcssami yoniso
hatthippabhinnam viya ahkusaggaho.
326. In the past, this mind has wandered as it liked,
wherever it liked, at its own pleasure. Now I will
control my mind wisely, as a mahout with his goad
controls an elephant in must.
XXIII. (6) Paveyyakahatthi Vatthu
Verse 327
327. Appamadarata notha
sacittanianurakkhatha
dugga uddharaih* attanam
panke sannova kunjaro.
327. Take delight in mindfulness, guard your m«nd
well. As an elephant stuck in mire pulls itself out, so
also, pull yourself out of the mire of moral defilements.
Dharnmapada
XXIII. (7) Sambahulabhikkha Vattha
Verses 328, 329 and 330
328. Sace labhetha nipakarb sahayaifi
saddhim caram sSdhuvihari dhlrara
abhibhuyya sabbani parissaySni
careyya tena' ttamano satima.
329. No ce labhetha nipakam sahavairi
saddhim caram sadhuvihari ahlrarh
r5java rattham vijitam pahaya
eko care matanga’ ranneva nago.
330. Ekassa caritarh seyyo
natthi bale sahSyata
eko care na ca papani kayira
appossukko matanga’ ranneva nago.
328. If one finds a s'gacious friend, who is a vir¬
tuous and steadfast companion, one should live with him
joyfully and mindfully, overcoming all dangers.
329. If one cannot find a sagacious friend, who is a
virtuous and steadfast companion, one should live alone
like the king who gave up and left the country he had
won, and like the elephant Matanga roaming alone in
the forest.
330. It is better to live alone; there is no fellowship
with a fool. So one should live alone, do no evil, and
be carefree lik; the elephant Matanga roaming alone
in the forest.
XXIII. (8) Mara Vattha
Verses 331, 332 and 333
331. Atthamhi jatamhi sukha sahaya
tutthi sukha ya itarltarena
punnam sukh-iria jivitasankhayamhi
sabbassa dukkhassa sukharh pahanarn.
332. Sukha matteyyata loke
atho petteyyata sukha
sukha samannata loke
atho brahmannata sukha. '
333. Sukham yava jara sllarh
sukha saddha patitthita
sukho pannaya pafilabho
papanam akaranam sukham.
The Elephant (NSgavagga)
107
331. It is good to have friends when the need arises;
it is good to be content with anything that is available;
it is good to have merit when life is about to end: it
is good to be rid of all dukkha.
♦
332. In this world it is good to be dutiful to one’s
mother; also it is good to be dutiful to one’s father.
In this world also it is good to minister unto samaras 1 ;
also, it is good to ministe: unto brahmanas 2 .
333. It is good to have virtue till old age, it is good
to have unshakeable faith, it is good to gain wisdom,
it is good to do no evil.
End of Chapter Twenty-three: The Elephant,
1. aamapafti recluses.
2. brabmtpas: here means
( The Commentary )
Buddhas, paccekabuddbas or arahats.
Dhammapada
108
Chapter XXIV
Craving (Tanhavagga)
XXIV. (I) Kapilamaccha Vatthn
Verses 334, 335, 336 and 337
334. Manujassa pamattacarino
tanha vaddhati maluva viya
so plavati hura huram
phalamicchamva vanasmi vanaro.
335. Yam esa sahate jammi
tanha loke visattika
soka tassa pavacjdhan'i
abhivafthamva biranam.
336. Yo cetam sahate jammirh
tanham loke duraccayarh
soka tamha papatanti
uuabinduva pokkhara.
337. Tam vo vadami bhaddam vo
yavante’ ttha samagata
tanhaya mulam khanatha
usiratthova biranam
ma vo nalarava sotova
maro bhanji punappunam.
334. In a man who is unmindful craving grows
like a creepor. He runs from birth to birth, like a
monkey seeking fruits in the forest.
336. In this world, sorrow grows in one who is
ovorwhelmsd by this vile craving that clings to the
senses,just as(well-watered) birana grass grows luxuriantly.
336. In this world, sorrow falls away from one who
overcomes this vile craving that is difficult to get rid of,
just as water-drops fall away from a lotus leaf.
/
337. Therefore, I will deliver this worthy discourse
to all of you who have assembled here. Dig up the root
of craving just as one who wishes to have the fragrant
root digs up the blrapa grass. Do not let Mira destroy
you again and again, as the flood destroys the reed.
Cniving (Tankavagga)
109
XXIV. (2) Sukarapotika Vatthn
Verses 338,339,340,341,342 and 343
338. Yathapi mule anupaddave dajhe
chinnopi rukkho punareva ruhati
evampi tanhanusaye anuhate
nibbattati dukkhamidam punappunam.
339. Yassa chattimsati sota
manapasavana bhusa
maha vahanti duddit{him
sankappa raganissita.
340. Savanti sabbadhi sota
lata uppajja titthati
tanca disva latam jatarii
mulam pannaya chindatha.
341. Saritani sinehitani ca
somanassani bhavanti jantimo
te satasita sukhesino
te ve jatijarupaga nara.
342. Tasinaya purakkhata paja
parisappanti sasova bandhito
sarhyojanasangasattaka
duklchamupenti punappunam ciraya.
343. Tasinaya purakkhata paja
parisappanti sasova bandhito
tasma tasipam vinodaye
akankhanta viragamattano.
338. Just as a tree with roots undamaged and firm
grows again even though cut down, so also, if latent
craving is not rooted out, this dukkha (of birth, ageing
and death) arises again and again.
339. That man of wrong views, in whom the thirty-
-six streams (of craving) that flow towards pleasurable
objects are strong, is carried away by his many thoughts
connected with passion.
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M&gga
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its roots
Dhammapada
no
341. In beings, there flows happiness tint is smear¬
ed with craving; those beings attached to pleasure
and seeking pleasure are, indeed, subject to birth and
ageing.
342. People beset with craving are terrified like a
hare caught in a snare; held fast by fetters and bonds
they undergo dukkha (round of rebirths) again and
again, for a long time.
343. People beset with craving are terrified like a
hare caught in a snare. Therefore, one who wishes
to free himself from craving should eradicate craving.
XXIV. (3) Vibbhantabhikkhu Vatthu
Verse 344
344. Yo nibbanatho vanadhimutto
vanamutto vanameva dhfivati
tam puggalametha passatha
mutto bandhanameva dh&vati.
344. Having left the forest of desire (i.e., the life
of a householder), he takes to the forest of the practice
(i.e., the life of a bhikkhu); but when he is free from
the forest of desire he rushes back to that very forest.
Come, look at that man who having become free
rushes back into that very bondage.
XXIV. (4) Bandhanagara Vatthu
Verses 345 and 346
345. Na tam dal ham bandhanara&hu dhir&
yadayasam ddrujapabbajafica
sarattarattS mapikuQtjalesu
puttesu ddresu ca y£ apekkhS.
346. Gtam dajharfi bandhanamfihu dhlrfl
oharinaih sithilarfa duppamuficaih
etampi chetvina paribbajanti
anapekkhino kamasukham pahftya.
345. 346. The wise do not say that bonds made
of iron, of wood, and of hemp are strong bonds;
they say that only passionate attachment to and care
for gems and jewellery, children and wives are strong
bonds. These drag one .down (to lower planes of
Ill
Craving (Taphivagga)
existence) and although they seem yielding are difficult
to unfasten. The wise, cutting off this bond (of craving)
and resolutely giving up sensual pleasures, renounce
the world.
XXIV. (5) Khematheri Vatthu
Verse 347
347. Ye ragaratta'nupatanti sotarii
sayamkatam makkafakova jalam
etampi chetvSna vajanti dhlra
anapekkhino sabbadukkham pa hay a.
347. Beings who are infatuated with lust fall back
into the Stream of Craving they have generated, just as a
spider does in the veb it has spun. The wise, cutting off
tne bond of craving, walk on resolutely, leaving all ills
(dukkha) behind.
I
XXIV. (6) Uggasena Vatthu
Varse 348
348. Munca pure 1 mufica pacchato 2
majjhe 3 mu Bca bha vassa paragu 4
sabbattha vimuttamSnaso
na punam jatijaram upehisi.
348. Give up the past, give up the future, give up
the present. Having reached the end of existences, with
a mind freed from all (conditioned things), you will not
again undergo birth and decay.
XXIV. (7) Cujadhaouggaha Papgita Vatthu
Verses 349 and 350
349. Vitakkamathitassa jantuno
tibbarfigassa subbanupassino
bhiyyo tanha pavaddhati
esa kho dajham karoti bandhanam.
l # 2 t 3. pure, pacchato, majjhe: The reference is to attachment
to the past, future and present thandha aggregates.
4. btuvassa paragu: one who has gone to the other shore
or end of existences (i. e., Nibbana); an arahat.
112
Dhammapada
350. Vitakkupasame ca yo rato
asubham bhavayate sada sato
esa kho byanti kahiti
esa checchati mdrabandhanam.
349. In a man who is disturbed by (sensual)thoughts,
whose passions arc strong, and who keeps seeing objects
as being pleasant, craving grows more and moro.
Indeed, he makes his bondage strong.
350. A man who takes delight in calming (sensual)
thoughts, who is ever mindful, and meditates on the
impurity (of the body, etc.) will certainly get rid (of
craving); this man will cut the bond of Mara.
XXIV. (8) Mara Vatthu
Verses 351 and 352
351. Ni{thahgato asantasi
vitatanho anangano
acchindi bhavasallani
antimoyam samussayo.
352. Vitatanho anadano
niruttipadakovido 1
akkharanam sannipatam
janna pubbaparani ca
sa ve ‘‘antimasarjro
raahapanno mahapuriso” ti vuccati.
351. He who has attained arahatship is free from
fear, free from craving, and free from moral defilements.
He has cut off the thorns of existence (such as lust).
This is the last existence 2 (for him).
352. He who is free from, craving and from attach¬
ment, who is skilled in the knowledge of the significance
of terms, who knows the grouping of letters and their
sequence is indeed called “one who has lived his last, a
man of great wisdom, a great man”.
1. aimttipadakorido: skilled in niruttipapsambhida i.c. # skilled in the
knowledge of words.
2. lit,, body.
Craving (Tanh;\v.igga)
XXIV. (9) Upakajivaka Vatthu
113
Verse 353
353. Sabbabhibhu sabbaviduhamasmi
sabbesu dhammesu anupalitto
sabbanjaho tanhakkhayc vimutto
sayam abhinnaya kamuddiseyyam.
353. I have overcome all, I know all, I am detached
from all, I have given up all; I am liberated from moral
defilements having eradicated Craving (i.e., I have
attained arahatship). Having comprehended the Four
Noble Truths by myself, whom should I point out as
my teacher?
XXIV. (10) Sakkapanha Vatthu
Verse 354
354. Sabbadanam dhammadanarh jin^ti
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkharii jindti.
✓ ^
354. The gift of the Dhamma excels all gifts; the taste
of the Dhamma excels all tastes; delight in the Dhamma
excels all delights. The eradication of Craving (i.e„
attainment of arahatship) overcomes all ills (sarhsara
dukkha) 1 .
XXIV. (11) Aputtakasefthi Vatthu
Verse 355
355. Hananti bhoga dummedham
no ca paragavesino
bhogatanhaya dummedho
hanti anneva attanam.
355. Wealth destroys the foolish; but it cannot destroy
those who seek the other shore (i.e., Nibbana). By his
craving for wealth the fool destroys himself, as he would
destroy others.
1. The eradication of Craving leads to cessation of khandha
aggregates, which means the end of rebirths.
CP, F. 8
114
Dharamapada
XXIV. (12) Ankura Vattbu
Verses 356, 357, 358 and 359
356. Tipadosani khettani
ragadosa ayarh paja
tasma hi vitaragesu
dinnarii hoti mahapphalam.
357. Tinadosani khettani
dosadosa ayam paja
tasma hi vitadosesu
dinnarii hoti mahapphalam.
358. Tinadosani khettani
mohadosa ayam paja
tasma hi vitamohesu
dinnam hoti mahapphalam.
359. Tinadosani khettani
m
icchSdosa ayam paja
tasma hi vigaticchesu
dinnam hoti mahapphalam.
356. Weeds damage fields; lust spoils all beings.
Therefore, giving to those free from lust yields great
benefit.
357. Weeds damage fields; ill will spoils all beings.
Therefore, giving to those free from ill will yields great
benefit.
358. Weeds damage fields; ignorance spoils all
beings. Therefore, giving to those free from ignorance
yields great benefit.
359. Weeds damage fields; covetousness spoils all
beings. Therefore, giving to those free from covetousness
yields great benefit.
End of Chapter Twenty-four: Craving.
The Bhikkhu (Bhikkhuvagga) US
Chapter XXV
The Bhikkhu (Bhikkhuvagga)
XXV. (1) Pancabhikkhu Vatthu
Verses 360 and 361
360. Cakkhuna sa/hvaro sadhu
sadhu sotena samvaro
ghanena samvaro sadhu
sadhu jivhaya samvaro.
361. Kayena samvaro sadhu
sfidhu vacaya samvaro
manasa samvaro sadhu
sadhu sabbattha samvaro
sabbattha samvuto bhikkhu
sabbadukkha pamuccati.
360. Restraint in the eye is good, good is restraint
in the ear; restraint in the nose is good, good is res¬
traint in the tongue.
361. Restraint in body is good, good is restraint in
speech; restraint in mind is good, good is restraint in
all the senses. A bhikkhu restrained in all the senses
is freed from all ills (samsara dukkha).
XXV. (2) Hadnaghatakabhikkhu Vatthu
Verse 362
362. Hatthasamyato padasamyato
vacasarayato sarayatuttamo
ajjhattarato samahito
eko santusito tamahu bhikkhum.
362. He who controls his hand, controls his fool,
controls his speech, and has complete control of himself;
who finds delight in Insight Development Practice and
is calm; who stays alone and is contented;—him they
call a bhikkhu.
XXV. (3) KokSUka Vatthu
Verse 363
363. mukhasamyato bhikkhu
mantabh&Ql anuddhato
atthaih dhammaflca dlpeti
madhuram tassa bhisitaih.
116
Dtumnuipada
363. The bhikkhu who controls his mouth ( snocch ).
who speaks w s:ly wth his mind composed, who
explains the meaning and the text of the Dhamma;—
sweet arc the words of that bhikkhu.
XXV. (4) Dhammaramatthera Vatthu
Verse 364
364. Dlnmm«ir3mo dhammarato
dha:nm.ihi amivicintayain
dhammam anussaram bhikkhu
saddhamma'na parihayali.
364. rite bhikkhu. who abides in the Dhamma,
who delights in the Dhamma. who meditates on the
Dhamma. and is ever mindful of the Dhamma, does
not fall a wav from the Dhamma of the virtuous 1 .
m
XXV. (5/ Vipakkhascvaka Bhikkhu Vatthu
Verses 365 and 366
365. Salabium natimafifteyya
na' hnesarii pihayum care
annesam pihayam bhikkhu
samadhun nadhigacchati.
366. Appalabhopi ce bhikkhu
salabham natimannati
taiit ve dev a pasamsanti
suddhfijivim atandilam.
365. One should not despise what one has received
(by proper means), nor should one envy others their
gams. The bhikkhu who envies others cannot attain
concentration (samadhi).
366. Though he receives only a little, if a bhikkhu
does not dc»pise what he has received (by proper means),
the de\us will surely praise him who leads a pure life
and is not slothful.
I saddhamma: the Dhamma of the virtuous; i.c., the thirty-seven
f actors of Enlightenment (Bodhipakkhiya Dhamma; and the
nine Transcendental* (Lokuttara Dhamma;.
The Bhikkhu (Bhikkhuvagga) 117
XXV. (6) Pancaggadayaka Brahraaga Vatthu
Verse 367
367. Sabbaso namarupasmim
yassa natthi mamayitam
asata ca na socati
sa ve “bhikkhu” t; vuccati.
367. He who does not take the mind-and-body
aggregate (nama-rupa) as “I and mine”, and who does
not grieve over the dissolution (ot mind-and-body) is,
indeed, called a bhikkhu.
XXV. (7) Sambahulabhikkhu Vatthu
Verses 368 to 376
368. Mettavihari yo bhikkhu
pasanno buddhasasane
adhigacche padam santam
sankharupasamam sukham.
369. Sinea bhikkhu imam navam
sitta te lahumessati
chetva raganca dosanca
tato nibbanatpehisi.
370. Panca 1 chinde panca 2 jahe
panca 3 cuttari bhavaye
pancasahgatigo 4 bhikkhu
“oghatinno” ti vuccati.
1. The lower fire fetters (Orambblgiya samyojani) arc: ego
belief (sakkayaditthi); doubt (vicikkiccha); wrong views of
morality and practices (sllabbatapar&mSsa); sensual desiro
(kamaraga) and ill will (bvapada). These can be got rid of
by the first, second and third Maggas.
2 The upper fire fetters (Uddhambhagiya samyojina) are: craving
for fine material existences (rOpa rdga); craving for non-material
existences (arOpa raga); pride (raana); restlessness (uddhacca)
and ignorance (avijja). These five can be got rid of bv arahat-
ship.
3 The fire controlling faculties (Paficindriya) are: faith (saddhfl);
diligence (viriya); mindfulness (sati); concentration (sam&dhi)
and wisdom (pafifta).
4, The fire saigas are: passion ill will, ignorance, pride and
wrong views,
M8
DhamraapjuU
371. Jhiya bhikkhu m5 pamSdo
ml te kamagune ramessu cittarh
mi lohagujam gill pamatto
ma kandi “dukkhamidaa” ti dayhamino.
372. Natthi jh§nam apannassa
panfia na*thi ajhayato
yamhi jhananca pann§ ca
sa ve nibbSnasantike.
373. Sunnagaram pavitthassa
santacittassa bhikkhuno
aminusl rati hoti
sammS dhammam vipassato.
374. Yato yato sammasa’ti
khandhanarh udayabbayarh
labhati. pitip5mojjam
amatarh tarn vijanatarh.
375. Tatrayamadi bhavati
idha pannassa bhikkhuno
indriyagutti santutlhi
patimokkhe ca saravaro.
376. Mitte bhajassu kalyane
suddhSjtve atandite
pafisantharavutyassa
acarakusalo siya
tato pamojjabahulo 1
dukkhassantam karissati.
368. The bhikkhu, who lives exercising loving-
-kindnessand is devoted to the Teaching of the Buddha,
will realize NibbSna— the Tranquil, the Unconditioned,
the Blissful.
369. O Bhikkhu, bale out the water (of wrong
thoughts) from this boat (your body); when empty it
will sail swiftly; having cut off passion and ill will you
will realize NibbSna.
370. Cut off the five (the. lower five fetters); give
up the five (the upper five fetters); and develop the
five (controlling faculties). The bhikkhu who has freed
himself of the five bonds (passion, ill will, ignorance,
pride and wrong view) is called "One who has crossed
the flood (of samsara)”.
1. pimojjababolo: lit., much ioy; according to the Commentary,
in tbit context, frequently feeling joy.
The Bhikkha (BhikMiuvagga) H 9
371. O Bhikkhu, meditate, and do riot be unmind¬
ful; do not let your mind rejoice in sensual pleasures.
Do not be unmindful and swallow the (hot) lump of
iron ; as you bum (in niraya), do hot cry. “This, indeed,
is suffering”
372. There can be no concentration in one who
lacks wisdom; there can be no wisdom in one who
lacks concentration. He who has concentration as well
as wisdom is, indeed close to Nibbana.
373. The bhikkhu who goes into seclusion (to medi¬
tate), whose mind is tranquil, who clearly perceives the
Dhamma, experiences the joy which transcends that of
(ordinary) men.
ft
374. Every time he clearly comprehends the arising
and the perishing of the khandhas, he finds joy and
rapture. That, to the wise, is the way to Nibbana (the
Deathless).
375. For a wise bhikkhu in this Teaching, this is
the beginning (of the practice leading to Nibbana):
control of the senses, contentment, and restraint accord¬
ing to the Fundamental Precepts.
376. Associate with good friends, who are energetic
and whose livelihood is pure; let him be amiable and.
be correct in his conduct. Then, (frequently) feeling"
much joy he will make an end of dukkha (of the round
of rebirths).
XXV. (8) Paftcasatabhikkhu Vatthu
Verses 377
377. Vassika viya pupphani
maddavani pamuncati
evarh raganca dosanca
vippamuncetha bhikkhavo.
377. O Bhikkhus! As the jasmin (vassika) plant
sheds its withered flowers, so also, should you shed
passion and ill will.
120 Dhammapada
XXV. (9) Santakayattbera Vatthu
Verse 378
378. SantakSyo santav3co
santava susamfihito
vantalokaraiso bhikkhu
"upasanto” ti vuccati.
378. The bhikkhu who is calm in body, calm in
speech, calm in mind, who is well-composed and has
given up (lit., vomited) worldly pleasures, is called a
“Tranquil One.*'
XXV. (10) Nangalakulatthera Vatthu
Verses 379 and 380
379. Attana codayattanam
patimarhsetha attana
so attagutto satiraa
sukham bhikkhu vihahisi.
380. Atta hi attano natho
(ko hi natho paro siya) 1
atta hi attano gati
tasm3 samvamamattanam
assam bhadramva vanijo.
379. O Bhikkhu, by yourself exhort yourself, and
examine yourself; thus guarding yourself and being
mindful, you will live in peace.
380. One indeed is one’s own refuge, (how could
anyone else be one’s refuge?) 1 One indeed is one's own
haven; therefore, look after yourself as a horse dealer
looks after a thoroughbred.
XXV. (11) Vakkalitthera Vatthu
Verse 381
381. Pamojjabahulo bhikkhu
pasanno buddhasasane
adhigacche pad am santarh
sankharupasamam sukham.
381. The bhikkhu who frequently feels joy and is
devoted to the Teaching of the Buddha will realize
Nibhana-the Tranquil, the Unconditioned, the
Blissful.
*
1. Not found in some foreign versions.
The Bhikkhn (Bhikkhuvagga) 121
XXV. (12) S oman u imager a Vatthu
Verse 382
382. Yo have daharo bhikkhu
yufijati buddhasSsanc
so’ mam lokaih pabhaseti
abbha muttova candimS.
382. A bhikkhu who. though young, devotes himself
to the Teaching of the Buddha lights up the world, as
does the moon freed from a cloud.
End of Chapter Twenty-five: Tho Bhikkhu.
122
Dhammnpnda
Chapter XXVI
Brahmana or Arahat (Brahmanavagga)
XXVI. (l)Pasadabahulabrahmana Vatthu
Verse 383
383. Chinda sotarh parakkamma
karae panuda brahmana
sankharanam khayam natva
akatannusi brahmana.*
283. O Brahmana, cut off the stream f craving with
diligence, and abandon sense desires. O Brahmana
perceiving the cessation of the Conditioned, be an arahat
who realizes Nibbana, the Unconditioned.
XXVI. (2) Sambahulabhikkhu Vatthu
Verse 384
384. Yada dvayesu dhammesu
paragu hoti brahmano
athassa sabbe gamyoga
attham gacchanti janato.
384. When the brahmana is well-established in the
two dhammas (i.e., the practice of Tranquillity and
Insight Meditation), then, in that knowing one, all fetters
are destroyed.
XXVI. (3) Mara Vatthu
Verse 385
385. Yassa param aparam va
paraparam na vijjati
vltaddaram visarhyuttam
tamaharh brumi brahmanarh.
385. Him I call a brahmana, who has for him neither
this shore (i. e., the sense bases) nor the other shore
(i. e., the sense objects), and who is undistressed and
free from moral defilements. 1
1. “This shore’’ and ‘the other shore’ are used in the sense of
the internal and the external ayatanas. The internal ayatanusare
the sense bases, viz., the eye, the ear, the nose, the tongue, the
body and the mind; the external ayatanas arc the sense objects,
viz., visible object, sound, odour, taste, touch and mind-object.
For a true brahmana (i. e., arahat) there is neither 'this
shore’ nor ‘the other shore’; which means that the senses of
the arahat are calmed, and his passions extinguished.
BrShmaija or Arahat (BrffiTinanavngga) 123
XXVI. (4) Aflnatarabrahmana Vatthu
Verse 386
386. JhSyim viraja’ mSslnam
katakicca’ manasavam
uttamattha’ manuppattarh
tamaharh brumi brahmaparii.
386. Him I call a brahmana who dwells in seclusion
practising Tranquillity and Insight Meditation and is
tree from taints (of moral defilements), who has performed
his duties and is free from moral intoxicants (asavas)
and has reached the highest goal (arahatship).
•>
Verse 387
XXVI. (5) Anandatthera Vatthu
387. Diva tapati adicco
ratti* mabhati candima
sannaddho khattiyo tapati
jhayl tapati brahmano
atha sabbamahorattirh
buddho tapati tejasa.
387. By day shines the sun; by night shines the
moon; in regalia shines the king; in meditation shines
the arahat; but the Buddha in his glory shines at all
times, by day and by night.
XXVI. (6) Aiinatarabrahmana Pabbajita Vatthu
(Verse 388
388. BSShitapapoti biShmano
samacariya 1 "samano” ti vuccati
pabbajayamattano malarh
tasma "pabbajito 2 ” ti vuccati.
388. Because he has discarded evil he is called a
'brahmana’; because he lives calmly be is called a
‘samapa’; and because he gets rid of his impurities he
is called a ‘pabbajita.’
1. uuncariyi: lit., living calmly, i.c., practising for eradication of
'fi .moral defilements.
9 *
one who leaves the household life for the homeless
iwinSfe of a recluse; in Buddhism it means one who has given
up the impurities of the household life to become a bhikkhu.
124
Dksmmapads •W®"':' 1 '
XXVI. (7) Siriputtatthera Valtba
V<r«s 389 and 390
389. Na brahraagassa pahareyya
nissa muficetba brJhmapo
dhl brJhmanassa hantaram
tato dhi yassa muficati.
390. Na brahmapasse’ tadakinci seyyo
yadi nisedho manaso piychi
yato yato biihsamano nivattati
tato tato sammatimeva dukkhaih.
r •
389. One should not strike a brihmapa ; a brihmana
should not get angry with his assailant; it is shameful
to strike a brShmana; it is more shameful to get angry
with one’s assailant.
390. For a brahma pa there is no benefit at all
if he does not restrain from anger to which his mind
is prone. Inasmuch as the intention to harm is desisted,
to that extent dukkha ceases.
XXVI. (8) MahapajSpatigotami Vatthn
Verse 391
391. Yassa kiyena vficdva
manasa natthi dukkafcm
samvutam tihi thanehi
tamahara brOmi brahmapam.
391. Him I call a brahmana who does no evil in
deed or word or thought, who is restrained in these
three respects.
XXVI. (9) Siriputtsttbera Vatthu
Verse 392
392. YamhS dhamraam vijineyya
sammSsambuddhadesitam
sakkaccam tarn namasseyya
aggihuttamva brihmano.
392: If from somebody one should learn the Teach¬
ing of the Buddha, he should respectfully pay homage
to that teacher, as a brahmin worships the sacrificial
fire.
Bijhmanu or Arahil (ftruhmanavagga)
XXVI ({ 0) JafilabrShmana Vatthu
125
Verse 393
393. Na jafahi na gottena
na jaeca hoti brahma 90
yamhi saccanca 1 dhammo 2
so suci so ca brahmapo.
393. Not by wearing matted hair, nor by lineage,
nor by caste. does one become a, brahmuna; only he
who realizes the Truth and the D ham mu is pure; he is
a brahmapa.
XXVI. (If) Kuhakabrah
I I
ana Vatthu
Verse 394
394. Kim to jatiihi dummedha
kiiii le ajinysStiya
abbha ntaram tc' ~ft»Uha na rh
bahiram parimajjasi.
394. O fotSfish one! What is the use of your wearing
matted hair? What is the use of your wearing a garment
made of antelope skin? In you, there is a forest ( of
ntoial defilements); you clean yourself only externally.
XXVI. (12) Kisigotam! Vatthu
Verse 395
395. Pamsukuladharam jantuih
kisum dhamunisanthatam
ckarh yanusmim jhayantam
tamahaiii brumi bruhamanarh.
395.'' Him I call a brahmana, who wears robesumade
from rags ( picked tip from a dust heap), who is. lean
with veins standing out, who meditates alone in the
forest,
t. sacc*: the Four Noble Truths.
dhamma : the nine Tr.msecndentals, viz.,
the four Phulas and Nibbuna.
the four Maggas,
126
Dhammapada
XXVI. (13) Eka brahmana Vattbu
Verse 396
396. Na caham brahmapam brtimi
yonijam mattisambhavam
bhovadi 1 nama so hoti
sace hoti sakincano
akincanam anadanam
tamaham brumi brahmapam.
396. 1 do not call him a brahmana just because he is
born from the womb of a brahmana mother. He is
just a bhovadi brahmin if he is not free*’ from moral
defilements. Him I call a brahma pa, who is free from
moral defilements and attachment.
XXVI. (14) Uggasenasetthiputta Vatthu
Verse 397
397. Sabbasamyojanam chetva
yo ve na paritassati
sangatigam visarhyuttam
tamaham brumi brahamapam.
#
397. Him I call a brahmapa, who has cut off all
fetters and is fearless, who is beyond attachment and
is free from moral defilements.
XXVI. -(15) Dye brahmapa Vattha
Verse 398
398. Chetva naddhim varattafica
sandanam sahanukkamam
ukkhittapaligham buddham
tamaham brumi brabamapaih.
398, Him I call a brahmapa, who has cut the strap
(of ill will), the thong (of craving) and the cord (of
wrong views together with latent defilements), who has
lifted the bar that fastens the door (of ignorance), and
who knows the Truth.
1. ttoT&dli ‘Bho* it a familiar term of address used to inferlo.rt
and equals. The epithet ‘bhovadi*, therefore, implies arroganoe.
Brahmins usually addressed the Buddha at ‘Bho Ootamal*
The term 'bhovadi' is applied reproachfully by the Buddhists
to the brahmins.
Brahman a or Arahat (Brahmanavagga) 127
w •
XXVI. (16) AkkosakabhSradvaja Vatthu
Vem 399
399. Akkosam vadhabandhafica
adultbo yo titikkhati
khantibalarh balanikam
tamaham brumi brahmanam.
• •
1
399. Him I call a brahmapa, who, without anger,
endures abuse, beating and being bound, to whom the
strength of patience is like the strength of an army.
XXVI. (17) Sariputtatthera Vatthu
^erse 400
400. Akkodhanam vatavantam
silavantam anussadam
dantam antimasariram 1
tamaham brumi brahmanam.
400. Him 1 call a brahmapa, who is free from
anger, who practises austerity, who is virtuous and
free from craving, who is controlled in his senses and
for whom this body (i. e., existence) is the very last.
XXVI. (18) Uppalavanpa Theri Vatthu
Verse 401
401. Vari pokkharapatteva
araggeriva sasapo
yo na limpati k&mesu
tamaham brumi brahmanam.
'.»• ‘ ‘ •
401. Him I call a brahma na, who does not cling
to sensual pleasures, just as water does not cling to a
lotus leaf, or the mustard seed to the tip of an awl.
1. aotia&sirirarii: lit., one who has the last body. This is kis
last body because he will not be reborn; he is an arahat.
128 Dhammipada
XXVI. (19) A&AaMrabrihmapa Vatthu
Verse 402
402. Yo dukkhassa paja nati
idheva khayamattano
pannabharam visarhyuttaih
tamaham brOmi brahma paih.
402. Him I call a brahmana. who even in this
existence realizes the end of dukkha (i.e., NibbSna),
who has laid down the burden (of the khandhas), and
who is free from moral defilements..*
XXVi. (20) Khenubhlkkhunl Vatthu
Verse 403
403. Gambhirapannam medhSvira
maggimaggassa kovidam 1
uttamattha* manuppattaih
tamaham brOmi brJLhmapam.
403. Him I call a brahmapa, who is wise and is
f >rofound in his knowledge, who knows the right way
rom the wrong way, ana who has attained the highest
goal (i.e., arahatship).
XXVI. (21) Pabbharavasitissattbera Vatthu
Verse 404
404. Asamsaftham gahatthehi
anagarehi cObhayam
anokasfiri' mappiccham
tamaham brOmi brShmapam.
404. Him I call a brahmapa, who associates not
with the householder or with the homeless one, or with
both, who is free from sensual desire, and has few wants.
maggdraaggsasa koridarii: skilful in differentiating
from the wrong way, i.e., knowledge of what does
not lead to the realization of Nibbana.
12$
Brahma rw or Arahat (Brihm \navacga)
XXVI. (22) Annatarabhikkhu Valthu
Verse 405
405. Nidhaya dandarii thutesu 1
tascsu thavaresu 2 ca
yo na hanti na ghatcti
tamahath brumi brahmanam.
405. Him 1 call a biahmana, who has laid aside
the use of force towards all beings, the perturbed as
well as the unperturbed (i.c., the arahats), and who does
not kill or cause others to kill.
XXVI. (23) Samaneranam Vatthu
Verse 406
406. Aviruddham viruddhesu
attadandcsu nibbutarh
'sadancsu anadanam
tamaham brumi brahmanam.
I * •
t * 4
406. Him I call a brahmapa, who is not hostile to
those who arc hostile, who is peaceful ( i.e., has laid
aside the use of force) to those .with weapons, and who
is without attachment to objects of attachment.
XXVI. (24) Mahipanthakatthcra Vatthu
Verse 407
407. Yassa raco cadoso ca
mano rnakkho ca patilo
sasaporiva aragga
tamaham brumi brahmanam.
407. Him I call a brShmana, from whom passion, ill
will, pride and detraction have fallen off, like a mustard
seed from the tip of an awl.
1. attfciya dae^arfi bhitetu: has laid aside thj use of tho stick towards
all beings.
2. »*gft M tMwwc the perturbed and the unperturbed. The perturbed
~aro those who still nave craving and are therefore easily shaken.
The unperturbed are.those who have given up craving and arc
therefor* Arm and tranquil; they are tho arahats.
130
Dhainmapada
XXVI. (25) Pilindavacchatthera Vatthu
Verse 408
408. Akakkasarh vinnapanirh
girarh sacca’ mudiraye
yayu nabhisaje kanci
u maharii brumi brahmanam.
408. Him I call a brahmana, who speaks gentle. instruc- (
tivc and true words, and who does not ofTcnd anyone’
by speech.
XXVI. (26) Aniiataratthera Vatthu
Vtrse 409
409. Yo’dha digharii va rassam va
anurh thulam subhfuubharii
loke adinnarh nadivati
tamaham brumi brahmanam.
409. Him I call a brahmana. who, in this world,
takes nothing that is not given him, be it long ot short,
big or small, good or bad.
XXVI. (27) Sariputtatthera Vatthu
Verse 410
410. Asa yassa na vijjanti
asmim loke paramhi ca
nirasasarh visamyutiam
tamaham brumi brahmanam.
410. Him I call a brahmana, who has no desiro
either for this world or for the next, who is free from
craving and from moral defilements.
XXVI. (28) Mahamoggallauatthera Vatthu
Verse 411
411. Yassiil.iya na vijjanti
anfiaya akathamkathi
amatogadha’ manuppaltam
tumaharh brumi brahmanam.
411. Him I call a brahmana, who has no craving,
who through knowledge of the Four Noble Truths it froe
from doubt, and has realized Nibblna the Deathless.
Brahmana or Arahat (Briih vanavagga) l3l
u
XXVI. (29) Revatatthera Vatthu
Verse 412
412. Yo’dha punfinnca papanea
ubho sahea’mupaccaga
asokam virajarh suddharh
tamaham brumi brahmanam.
412. Him I call a brahmana, who, in this world,
has transcended both lies good and evil; who is sorrowless
and, being free firm the taints of moral defilements, is.
pure.
XXVI. (30) Candabhatthera Vatthu
Verse 413
413. Cundarhva vimalarh suddham
vippasannamanavilam
nandibhavaparikkhinam 1
tamaham brumi brahmanam.
413. Him I call a brahmana, who, like the moon (in
a cloudless sky), is pure, dear and serene, and in whom
craving for cxis'encc is extinct.
XXVI. (31) Sivalitthera Vatthu
Verse 414
414. Yo’marh palipalharh duggam
sarasaram nmihamaccaga
tinno parangato jhayi
anejo akatharhkathi
anupadaya nibbuio
tamaham brumi brahmanam.
414. Him 1 call a brahmana, who, having travers¬
ed this dangerous swamp (of passion), this difficult road
(of moral defilements), the ocean of life (samsara), and
the darkness of ignorance (moha), and having crossed
the fourfold Flood has reached the other shore (Nibbana),
who practises Tranquillity and Insight Meditation, who
is free from craving and from doubt, who clings to
nothing and remains in perfect peace.
1. naadlMttvaparikkbiparfi: one in whom craving Tor continued oxist-
encc, either in Ihecurrent sensual existence or ia a better and
higher plane of exiiunce in tho rnpa (fine material) or ardpq (non-
•material) brahma realm, it extinct.
1)2 Dhammapada
XXVI, (32) Sundarasamuddatthera Vatthu
Verse 415
415. Yo’dha kame pahantvana
anagaro paribbuje
kamabh^vaparikkhinarh
tamahanY brumi brahnpanara.
415,y Him I call a brahmana, who, in this world,
has given up sensual pleasures, and leaving the home-
-life has become a bhikkhu; who has eradicated
sensual desires and has come to the end of existence.
XXVI. (33) Jalilatthera Vatthu
XXVI. (34) Jotikatthera' Vatthu
Verse- 416
416. Yo’dha tanham pahantvana •
anagaro paribbaje
tanhabhavaparikkhinam
tam a ham brOmi brahmanam.
f. ’*
416. Him I call a brahmapa, who, in this world,
has given up craving, and leaving the home-life has
become a bhikkhu ; who has eradicated craving and
has come to the end of existence.
4
XXVI. (35) Nafaputtakattbera Vatthu
Verse 417
417. Hitvfi manusakam yogam
dibbam yogam upaccagS
sabbayogavisamyuttarii
tamaham brOmi brShma^iath.
♦
417. Him I call a brihmapa, who has given up
attachment to (sensual pleasures of) human life, has
transcended attachment to (sensual pleasures oQ deva
life and is completely free from all attachment.
Brahmana or Arah«t (Brihm*n«vagga) 133
XXVI. (36) Na{aputt«katthera Vatthu
Verae 418
418. Hitv3 ratirh ca aratirii ca
sltibhQtam nirupadhirh 1
sabbalokabhibhu m 2 vlrarti
tamaham brOmi brahmanam.
418. Him 1 call a brahmana, who has given up taking
delight (in sensual pleasures ) and not taking delight
(in solitude); who has attained perfect peace and is free
from moral defilements; who has overcome all the five
khandhas (lit., the world) and is diligent.
XXVI. (37) Vangisatthera Vatthu
Verses 419 and 420
419. Cutim yo vedi sattSnam
upapattinca sabbaso
asattarh sugatam buddham
tamaham brumi brahmanam.
420. Yassa gatim na jananti
deva gandhabbamanusa
khinasavam arahantam
tamaham brumi brahmaparii.
419. Him I call a brahmapa, who knows the death
and rebirth of beings in every detail, who is detached,
who follows the good practice and knows the Four
Noble Truths.
420. Him 1 call a brahmana, whose destination the
devas or gandhabb.is or me.i do not know, who has
eradicated moral intoxicants and is an arahat.
XXVI. (38) Dhammadinni Theri Vatthu
Verse 421
421. Yassa pure ca paccha ca
majjhe ca natthi kincanam
ak'ficanam anadiinarh
tamaham brumi brahmanam.
1. nlriipadkirfe: according to the Commentary, “nirOpadhith ti
mrGpakkiiesaih”, i.e. f free from substratum or free from moral
defilements ( kilesa ).
2. sftbMokibhiW»uth: lit., one who has conquered all the world,
i.e., one who has put in end to rebirths, or the arising of the
khandhas.
134
Dhimmapadt
421. Him I call a br&hmapa, who does not cling to
the past, future and present khandha aggregates and
who is free from moral defilements and attacnment.
XXVI. (39) Afigulimalatthera Vattha
Verse 422
422. Usabham pavaram vlraih
mahesim vijitavinam
anejam nhatakam 1 buddham
tamaham brurai brahmanam.
422. Him I call a brahmana, who is fearless like a
bull, who is noble and diligent, who is a seeker of
high moral virtues and a conqueror (of three Maras) 2 ,
who is free from craving, wno has been cleansed of
moral defilements and knows the Fcur Noble Truths.
XXVI. (40) Devahitabrabmaga Vattbu
Verse 423
423. Pubbenivasarh yo vedi
saggapayanca passati
atho jatikkhayam patto
abhinnavosito muni
sabbavositavosanarh
tamaham brumi brahmanam.
423. Him I call a brahmana, who knows past
existences, who se<s the celestial as well as the lower
worlds, who has reached the end of rebirths, who, with
Magga Insight, has become an arahat and has accom¬
plished all that is to be accomplished for the eradication
of moral defilements.
End of Chapter Twenty-six: The Brahmaqa.
The end of the Dhamir.apada Venes.
1. nhatakam: made clean (of moral, defilements ) ; an aJJusion
to the ceremonial bathing of the brahmin after finishing his
course cf sttdies.
2. three Maras: iroTai defilements (kilesamaia), dcaih (maraqa-
mara), the ev l one ( devaputiamara ),
INDEX TO FIRST LINES OF PAU
VERSES
[ Figures indicate
A |
Abhaye bhayadassino 317
Abhittharetha kalyanell6
Abhivadanaslli'sa 109
Abhutavadi nirayam
upeti 306
Acaritva brahma-
cariyarii 155,156
Acirarii vata'yam kayo 41
Aham nagova sahgame320
Ahimsaka ye munayo 225
Akakkasam
_ Vinnapanim 408
Akaseva padam
natthi 254,255
Akatam dukkatam
seyyo 314
Akkocchi mam avadhi
mam 3,4
Akkodhanam
vatavantarii 400
Akkodhena jine
kodham 223
Akkosam
vadhabandhanca 399
Alajjitaye lajjanti 316
Alaokato cepi samam
careyya 142
Anavassutacittassa 39
Anavatthitacittassa 38
Andhabhuto ayam
loko 174
Anekajatisamsaram 153
Anikkasavo kasavam 9
Anna hi Labhupanisa 75
Anupavado
anupaghito 185
Anupubbena medhavi 239
verse numbers ]
A
Api dibbesu kfimesu ' 187
Appaka te raanussesu 85
Appalabhopi ce
bhikkhu 366
Appamadarata hotha 327
Appamadarato
bhikkhu 31,32
Appamadena maghava 30
Appamado
amatapadam 21
Appamatto ayam
gandho 56
Appamatto pamattesu 29
Appampi ce
samhitabhasamano 20
Appassutayarh puriso 152
Apunnalabho Ca gati
_ ca papika 310
Arogyaparama labha 204
A^ahasena dhammena 257
Asajjhayamala manta 241
Asarhsattham
gahatthehi 404
Asantam
bhavanamiccheyya 73
Asare saramatino 11
Assaddho akatannu ca 97
Assa yassa na vjjjanti 410
Asso yatha bhadro
knsanivittho 144
Asubhanupassirh
viharantam 8
Atha papani kammani 136
At ha vassa agarani 140
Attadattham
paratthena 166
Atta have jitam seyyo 104
136
index
A
Att& hi att&Qo r
nStho 160,380
Attaoa codayatt&nam 379
Attana hi katam
pSparh 161,165
Attinaroeva
pathamarh 158
AttSnaSce piyarh ja&AA 157
Attinafic© tathS kayirS 159
Atthamhi jStamhi
sukhfi sahayfi
AUhinarh nagararh
kataih
Avajjc vajjamatino
Aviruddhaih
viruddhesu
Ayasiva malarii
samutthitam
Ayoge yuftja’mattJ-
nam
B
BihiUpIpoti
brShma po
Bahumpi ce samhi-
tabhSsamano
Bahum ve sarapam
yaati
BftlaaaAgatacftrl hi
Bhadropi passati
pipam
G
CakkhunS sariivaro
sidhu
Candaihva vimalam
sudd hath
Candanam tagararh
v&pi
Caraflce nidhigac-
cheyya
Caranti bftlft
dummedha
Cattiri thanaui naro
pamatto
331
150
318
406
240
209
388
19
188
207
120
360
413
55
61
66
309
C
ChandajSto anakkhtto 2 l 8
Chetva naddhim
■ varattaflca 398
Chinda sotaih
parakkamma 383
Cirappavftsiih puritafh219
Cutith yo vedi
sattAoadi • 4(9
D
.V
■V
Dadati ve yath&sad>
dharfi 249
Dantarh nayarti sadii-
tim 321
Dhanmaiii care fuca r » , A
taih
Dhammaplti sukhair
seti •••*''
Dhammar3mo
dhammarato
Dhanapilo nSma
kuftjaro
DighS jSgar&to ralti
Diso disam yam tat
kayirS
Divi tapati Sdicco
Dukkham duk-
khasamuppAdaih
Dullabho purisajaftilo‘193
Dunniggahassa lahuno 35
Duppabbajjam
durabhiramarh 302
DOradgamam ekacaraib 37
Dure santo pakasenti 304
E
E learn dhammam
atitassa 176
Eklsauam ekaaeyyarh 305
Ekasaa caritam seyyo 330
Eseva mag go
natthanno 274
Etam dajham
bandhanamahu dhlrft 346
364
324
60
42
387
191
GLOSSARY
(A)
Abfcaseera bnhni: The radiant brahmas of the abode
of the second RQp&vacara JhSoa
Brahma realm.
AhUAaaaa :> Philosophical exposition of the
' Dhamma.
Accantaih
Accntaih
AdAtti
a5t3i
Aggaairaka
Ahetfcayaifc
Am eta
AaifimT
Aaakkhato
AaSaari
Aaatta
Asdkakirena
: Excessive, veritable, truly, really.
: Deathless, i.e., Nibbdna.
: A traveller.
: A house, building, hall.
: Chief Disciple.
: Without damaging, without harming.
: Deathless, synonym for Nibbfina.
•: One who has attained A nigimi or
the third Masga.
: Too great to be described; ineffable;
an epithet of Nibblna.
: Free from Isavas (moral intoxicants).
: No soul; non-self; no substance.
: Darkness.
Anicca : Impermanence.
Anigbo : Free from harm.
Aalaaitta : The Signless, i.e., no sign of craving,
ill will and wrong view. It is an
epithet of NibbSna.
Anndhsmmaciri : One who acts in conformity with the
dhamma.
Anuloma : The order of arising.
AiMutodaaa : Expression of appreciation or ap-
g roval.
uprerne, incomparable, bighesj,
Apatti : Violation of disciplinary rules for
bhikkhus; an offence.
Apatti, Sadighidlsesa: Offences which require penance and
suspension from the Order.
Apiya : Miserable existences, the four Lower
Worlds.
Appamida : Mindfulness, beedfulness, vigilance.
Appicchati : Contentment, frugality.
Arahat : One who has attained the fourth and
final Magga.and for whom existences
have come to an end.
Olowtry
(A)
Ariyi : The noble one; one who has entered
the Path, i.e., one who has realized
at least one of the four Maggai.
Xsava : Asavas; moral intoxicants.
Asadlsadana : Incomparable or unrivalled alms-
-fiiving.
Atldhonacarharb : One who transgresses or indulges tob
much in the use of the four
requisites of a bhikkhu.
Attadantassa : One who is self-controlled.
Attakilamathanuyoga: Sclf-mortification.
Atfhahgikomaggo : The Path of Eight Constituents; the
Path pointed out by the Buddha for
liberation from the round of
existences. The eight constituents are:
right view, right'.thinking, right
speech, right action, right living,
right effort, right mindfulness and
right concentration.
: Ailine, diseased.
: Ayatanas; sense-bases and sonse-
-objects.
( B )
: The foolish, the ignorant, the dull.
: Good, excellent, worthy.
: Venerable Sir.
: A member of the Buddhist Order
(the S:\rhgha).
: A female member of the Buddhist
Order. •"
Bhutagama sikkha: The disciplinary rule forbidding bhik-
khus to cut vegetation.
Bodhi Sana or _ : Supreme Enlightenment; the all com-
sabbannuta fiana prehending wisdom.
Brabmadanda : Brahma punishment, i.e., to be
ignored.
Brahmana : In Buddhism, one in whom craving
» isJ extinguished. The term also applies
to the Buddhas and the Pacceka-
buddhas.
Byapada/Vyapada : Ill will, anger, hatred.
Atara
Ayatani
Bila
Bhaddo \
Bhadro j
Bhante
Bhikkhu
Bhikkhun!
Glossary
*
(C)
Caturo pada : CattSri ariyasaccani or the Four
Noble Truths.
Cetiya : Stupa, shrine.
Citta : Mind, thought, consciousness.
( D )
Dana : Charity, alms-giving.
Dhammadhdra : One who is versed in the Dhamma.
Danda •: Stick, weapon, punishment, penalty.
Dhamma : The doctrine of the Buddha.
Dhamma : Dhainmas; all conditioned and un¬
conditioned phenomena.
Dhammajtvino : One who earns his living accord¬
ing to the dhamma (c.f. samajiva).
Dhammattha : Just, righteous.
Dhammajjho : One who abides by the law.
Dbammamattaraam: The Noble Dhamma or the Highest
Dhamma (the Nine Transcendentals).
The Nine Transcendentals are: four
Maggas, four Phalas and NibbSna.
Diso t Enemy.
Dosa i'Hatred, anger, ill will, trouble, stain,
blemish, defect, taint.
Dhiro : The wise; one endowed with wisdom,
fortitude, energy, and courage.
Dfmtaftga ; Austerity or purification practice,
Dibbacakkhu Bapa: The divine power of sight.
Doggati : Unhappy destinations or existences;
the four Lower Worlds.
Dnkkha ; Dukkha as a Noble Truth cannot be
translated and is therefore left un¬
translated. Jn the context of feeling
it is translated as suffering or pain.
DussHo : Immoral, wicked,
(E)
Etadaggarii : The chief; the best; pre-eminence.
(G)
Cacche *. To go, to proceed, to reach.
Gahapati : Householder.
Gaotha ; Bond or tie.
140
Glotsary
Gatha
Gati
(G)
A verse, a stanza.
Course, going, movement,
tion. '
destina*
Jano
Jar a
JSti
Jhana
0 )
Man, person, people, the world.
Ageing, old age, decay.
Birth.
Concentration, tranquillity, mental
absorption.
(K)
KahSpaqa : A certain weight or a coin which
may be of copper or silver or gold.
Kalyaqa puthujjana: Virtuous worldling.
Kamasukballikanuyoga : Excessive sensual indulgence.
Katapuhno : Doer of good deeds.
Khandha : Khandhas, aggregates (of existence).
Kilesa : Moral defilements.
Kodba ; Anger.
Kukkucca : Worry.
Kusala : Good, merit, skill.
Kusito : An idle person.
(L)
Lokuttara Dhamraa:The nine Transcendental*, viz.,
four Maggas, the four Phalas
Nibbgna.
the
and
(M)
Maccudbeyyath
MaccarSjassa
Magga
Magga
Majjliimapafipada
Malaifa
Mai tiki
Maado
The realm of the king of Death.
The king of Death.
The Path, ariya afthangika magga,
th; Path of eight constituents; the
Path leading to NibbSna.
Road, path, course.
The Middle Path; the Noble Path
of Eight Constituents.
Impurity, dirt, stain, taint, rust,
cause of destruction.
Arabian jasmin.
A stupid or dull person.
Glossary
141
Mina
Metti
Moghajipno
Mohft
Muddha
Modati
(M)
: Pride, conceit.
: Loving-kindness, good will.
: One grown old in vain.
: Ignorance, bewilderment.
: Head, top, summit.
: To rejoice.
(N)
NakkhattarSji
Nagaradi
Naro
Nitho
Niccaib
Nikkha
: The moon.
: A town or city.
: Man.
: Refuge, protector.
: Lasting, always.
; A weight of gold or a gold ornament
or a gold coin.
Nirayaor Naraka : A region of continuous and extreme
mental and physical pain. It is a
plane of existence from which one
can be liberated depending on the
working of one’s good kamma. It
is often translated as hell.
Ogho
Pabbajita
Paccekabuddha
Padaifa
Padipadi
Pakippaka
Pamatto
Pairfita
Papa
Pipakiri
Paribbajaka
Parlbbajika
Parinibbina
(O)
: Flood, torrent.
(P)
: One who leaves the household life
for the homeless life of a recluse; one
who has given up the impurity of
the household life to become a
bhikkhu.
: One who is Self-Enlightened like the
Buddha but cannot teach others.
: Path, way, footprint, words of the
Doctrine, Nibbdna.
: Light, lamp.
: Miscellaneous.
: Careless; negligent.
: The wise the learned.
: Evil, bad.
: Evil doer.
j A wandering ascetic.
: A female wandering ascetic.
: Passing away of a Buddha or an arahat.
Glossary
**arlttag
t
Peta
#
Pit!
Pafjccasamuppada
Pajiloms
Pharuso
Piya
Pu bbenivasaimssati
Sana
_ 9
Puppbam
Purisajanno
Puthujjana
(P>
Religious stanzas that are usually
recited for protection against harmful
influences.
A miserable, always hungry being in
a lower world.
Delight; delightful satisfaction: joy.
Doctrine of Dependent Origination.
The order of cessation.
Harsh, unkind, savage.
Auction.
The power of recollection of past
existences,
A flower.
The noblest of men; a Buddha.
Worldling; a common man;one who
lias not attained any of the Maggas.
Riga
Rakkhatn
Rati
(R)
: Passion, lust, desire.
: Om who keeps watch.
; Delight, pleasure, attachment.
Sacca
Saddha
Sadhurupo
Sahassa
Sahitam
Samhitam
Sakka
Sajayatana
Samadbi
Sam a patti
Samatha
Saibsara
Sarfigha
Sarfiyojanarfi
Santlmaggad
(S>
; Truth, the four Noble Truths.
: Faith, belief, confidence.
: A good hearted man.
; Thousand.
‘ f The Buddhist text.
: King of the devas.
: 1 lie six sense bases, the six fields of
sen;: perception.
: Concentration attained through
meditation. '
: Sustained deep mental absorptiofiT
sustained absorption in concentration.
: Tranquillity, concentration.
: Round of rebirths, round of existences.
: The Buddhist Order.
: A fetter. There are ten fetters of
human passion which bind man to
the round of rebirths.
: The Path that leads to NibbSna; i,e.,
the Path of Eight Constituents.
Glowary
Sappurisa
Sarambhakatha
Sassatadiffhi
Sati
Savaka
Sekha
Sila
«
♦
l
Socati •
Sotapatti Magga :
and Phala
Sugati or Suggati:
Sakha
Sunnata
(S)
Good and pious people; virtuous
persons.
Malicious talk, overbearing talk.
Eternity-belief.
Mindfulness, hecdfulness, awareness.
A disciple of the Buddha.
One who practises the Dhamma and
has entered the Path, but has not
yet become an arahat.
Morality, moral practice or conduct,
moral concept.
To grieve, to mourn.
Sotapatti Magga is the first Magga
attained by one who has entered the
current of emancipation. This is
followed immediately by Sotapatti
Phala, the ‘fruit’ or ‘fruition* of
Stream-Entering.
Happy pla ne of existence or desti nation.
Happiness, satisfactoriness, well-be¬
ing, bliss.
The Void, i.e., Void of craving, ill
will and wrong view. It is also an
epithet of NibbSna.
Tadino
Tagara
Taijha
Tanhakkhaya
Tapacariya
Tapaearanam
Tappati
Tathagata
Thera
Tbina-middha
Tisarana
( T )
: One who is calm or tranquil, or un¬
perturbed.
: Rhododendron.
: ‘Thirst’, desire, craving.
: The extinction of craving, synonym
for Nibbana.
: The practice of religious austerities.
: To bum, to suffer, to be tormented.
: One who has found the Truth; syno¬
nym for the Buddhas.
: A senior member of the Buddhist
Order, but olten applied to bhikkhus
in general.
: Sloth and torpor.
: The Three Gems, the Three Refuges
viz., the Buddha, the Dhamma and the
Samgha.
Otoaury
1 •'+'*
(U)
Ucchedcdlfthl
UdSna
Udayabbayad
Uddhaibsoto
: Annihilation-belief.
: Verse or stanza of exultation.
: The arising and the dissolving of the
five aggregates (khandhas).
Udayabbayafiaga : Knowledge of the arising and the
dissolving of the five aggregatesfkhan-
dhas).
: One who is going upstream, i.e., one
who is bound for the “pure abodes”
(Suddhfivasa BrahmS realms).
: Clinging, grasping attachment.
: The eight moral precepts; the obser¬
vance of Sabbath.
: Springing up, appearance, birth.
: A lay-disciple of the Buddha.
: The Peaceful; one who has extinguish¬
ed the fire of moral defilments.
UpadSna
Uposatha slla
Uppido
Upasaka
Upasanto
Vied
Vassa
Vasska
Vedana
Vicikiccha
Vilomani
Vimokkha
Viraya
Vissasa
Viveka
Yamaka
Yamam
Yathabuta
Yoga
Yogakkhemam
(V)
: Word, speech.
: Rainy season; rainy season retreat;
resident period of the rains.
; Spanish jasmin.
; Feeling, sensation.
: Doubt.
: Faults, failings.
; Liberation from existence; Nibbana.
; Disciplinary rules of the Buddhist
Order.
: Trust; intimacy.
: Solitude, detachment, Nibbana.
( Y )
: Pair, double, twin.
: Watches of the night; also used
metaphorically for the three stages
in a man’s life.
: In reality, as things are.
: Bond or attachment. The four attach¬
ments are: attachment to sensual
pleasure, to existence, to wrong.views,
and to ignorance.
: Secure from the four yogas, an epithet
of Nibbana.
Index
E
Etamatthavasam fiatva 289
Etam kho saranam
khemam 192
Etanhi tumhe
patipanna 275
Etha passathimaril
lokarh 171
Evam bho purisa
jinahi 248
Evam sankarabhutesu 59
Evam visesato natva 22
G
Gabbhameke
uppajjanti 126
Gahakftraka difthosi 154
Gambhirapannam
medhavim 403
Gftme v5 yadi viranne 98
Gataddhino visokassa 90
H
Hams§’ diccapathe
yanti 175
Haoanti bhogS
dummedham 355
Hatthusariiyato
padasamyato 362
2 • JL __ • _
ii
seveyya 167
Hirlmatfl ca dujjivara 245
Hirinisedho punso 143
Hitva manusakarh
yogatb 417
HitvS ratim ca aratirh
ca 418
I
Idha modati pccca
modati 16
Idarh pure cittamacfiri
cArikara 326
1 »
I
Idha nandati pecca
nandati 18
Idha socati pecca
socati 15
Idha tappati pecca
tappati 17
Idha vassaro vasissami 286
J
Jayam veram
pasavati 201
JhSya bhikkhu ma
pa m ado 371
Jhayim viraja’
mSsinam 386
Jighaccha parama
roga 203
Jiranti ve rajarathfi
sucitta 151
K
Kamato jayati soka 215
Kapham dhammarh
vippahaya 87
Kasavakanthfl bahavo 307
KSyappakopam
rakkheyya 231
Kayena samvaro
sadhu 361
Kayena samvutfi
dhira 234
Kayira ce
kayirathenam 313
Khanti paramam tapo
titikkha 184
Kiccho
manussapatiiabho 182
Kim te jatShi
dummedha 394
Kodham jahe vippaja-
heyya manarh 221
Ko imam pathaviiii
vicessati 44
Index
i 4o
K
iCo nuhiso kimAnando 146
fCumbhupamam
kayamimam viditva 40
KLuso yatha
duggahito 311
Madhurava Mannati
balo 69
Magg&naithangiko
seUho 273
Malitthiya duccaritam 242
Mameva kata mafinatu 74
Manopakopam
rakkheyya 233
Manopubbangama
dhamm A 1,2
Manujassa
pamattacArino 334
Ma
pamAdamanuy unjet ha 27
Ma piyehi
samaganchi 210
MAse mAse kusaggena 70
MAse mAse sahassena 106
Mataraiii pitaram
hantvA 294,295
Matta
sukhapariccaga 290
MAvamaflnetba
pApassa 121
MAvamafiða
pu&Aassa 122
Mavoca pharuaam
kiflci 133
MettAvihArl yo ^
bhikkhu 368
Middhl yada hoti
mahagghaso ca 325
Mitte bhajassu
kalyApe 376
Muhuttamapj ce viflftQ 65
Mutlca pure munca
paccbato
N
Na antalikkhe na
samuddamajjhe 127,128
Na attahetu na
parassahetu 84
Na bhaje papake mitte 78
Na branmapassa
pahareyya 389
Na brAhmapasse’
tadakiAci seyyo 390
Na caharh brahmapam
brumi 396
Na cahu na ca
bhavissati 228
Nagaram yatha
paccantam 315
Na hi etehi yAnehi 323
Na hi pApam Icatam
kammaiii 71
Na hi verena verAni 5
Na jat4hi na gottena 393
Na kahApanavassena 186
Na mooena muni hoti 268
Na mundakena samapo 264
Na naggacariyA najafA
na paAkA 141
Na paresara vilornAni 50
Na pupphagandho
pafivAtameti 54
Na santi puttA tApAya 288
Na sllabbatamattena 271
Na tam dalhadi
bandhanamahu dh!rA345
Na tarn kammaih
katadt sAdhu 67
Na tarfi mAtA pitA
kayirA 43
Na tAvatA
dbamrnadharo 259'
Na tens ariyo hoti 270
Na tena bhikkhu ao
hoti 266
Na tena hoti
dhammaftho 256
Na teoa papdito hoti 258
Index
147
N
Na lena thero so hoti 260
Natthi jhSnam
apanfiassa 372
Natthi rSgasatio
agfei 202.251
Na vakkarapamattena 262
Na ve kadariyil
devalokam vajanti 177
Netarii kho sarapath
khoinarii 189
Neva devo na
gandliabbo 105
Nidhaya dap^am
bhute3u 405
Nidhinarhva
pavattaram 76
Nikkham
jambonadasseva 230
NiUhangato asantasi 351
No te labhetha
nipakam sahayam 329
O
Ovadeyyanusaseyya 77
P
Pamidamanuyufljafiti 26
Pa mid aril
appamadena 28
Pamojjabahulo
bhikkhu 381
Pamsukuladhararh
jantum 395
Panca chinde panca
jahe 370
PapdupaUisova danisi 235
Pipimni ce vapo
nSssa 124
Pipaflcc puriso
kariyS 117
PAplni parivajjeti 269
Pflpopi passati
bkadratii 119
PirxSr kkhfipadh* ocaa 291
Paravajjanupas-dssa 253
Pare ca na vijananti 6
Parijinnamidarh
rupaiii 148
Passa cittakatam
bimbain 147
Pathabya ckarajjena 178
Pathavisamo no
viruij hati 95
Pavivekaiasam pitva 205
Peoiato jayati soko 213
Phandanaih capalam
cittam 33
Phenupamarh
kayamimarh viditvti 46
Phusami
nekkharmnasukharh 272
Piyato jnyati soko 212
Poranametam Alula 227
Pubbenivasam yo vedi 423
. Piijarahe pQjayato 195
Puhfiance puriso
kayira 118
Pupphani heva
pacinantam 47,48
Putta ma'tthi
dhanarh ma'tthi 62
R
Rajato va upasaggaih 139
Ramaniyani arafinani 99
RatiyS jayati soko 214
S
Sabbabhibhu
sabbaviduhamasmi 353
Sabbadanurh
dliaminadanarh jinati 354
Sabbapa passa
akaranarh 183
Sabbaso
namurQpasmim 367
SabbuULf vc gappurisA
caiatb 83
148
“Sabbe dhamma
anatti" ti
Sabbasamyojanara
chetva
“Sabbe sankhara
anicca” ti
279
397
277
“Sabbe sarikhfirS
dukkha” ti 278
Sabbe tasanti
dapdassa 129,130
Saccarh bha ne na
kujjheyya 224
Sace labhetha nipakam
sahSyam 328
Sace neresi atiSnam 134
Sadi jagaram&nanam 226
Saddho sllena
sarnpanno 303
Sabassamapi ce gStha 101
Sahaasamapi ce v3cfi 100
S&hu
dassanamariy&naih 206
Saiabhaih
ndtima fifieyya 365
Santakiyo santavfico 378
Santadi tassa manara
hoti 96
Sdrafica sarato fiatvB 12
Saritani sinehitani ca 341
Savanti sabbadhi sota 340
Sekho pathavidi
vicessati 45
Selo yatha ekaghano 81
328
134
303
206
365
378
96
12
341
45
81
aeio yatna eicagnano si
Scyyo ayogujo bhutto 308
Siladassaoa sampannaih217
Silica bhikkhu imarh
navadi 369
navaib 369
So karohi
dlparaattano 236,238
Subhanupassiih
viharantarh 7
Sud assail)
vajjamafifieoaih 2 52
Sududdasarii sunipupad) 36
Sujlvam ahirikena 244
Sukardni asadbOni 163
Sukhakaraani
bhutani v 131,132
Sukha matteyyat§ loke 332
Sukhaih yiva jrjfi si 1 aril 333
Sukho
buddhanamuppado 194
Sunnagarain
pavitthassa 373
Suppabuddharii
pabtijjhanti 296,297,298,
299.300,301
Suramerayap8nanca 247
Susukham vata jiv8ma 197.
198,199.200
Tain
puttapasusa mm attain 287
Tarn vo vadami
bhaddam vo 337
Tanca kammam kata*
sadhu 68
Tanhaya jSyat I soko 216
Tasipaya purakkhatft
paja 342,343
Tasma hi 208
Tasrua piyarh na
kayirStba 211
Tatheva katapuflfiampi 220
Tato mala malataram 243
Tatrabhiratimiccheya 88
Tatrayamadi bhavati 375
Te jhayino sStatika 23
Tesaih
sampannaslianaifa 57
To tadise pOjayato 196
Tipadosioi khettlni 356.
357358,359
Tumbehi
IdocamlUpparh 276
lodtii
Yathipi pupphari-
simha S3
Yathapi rahado
gambhlro 82
Yathapi rucirarii
puppham 51,52
Yathfi saftkaradhiina-
sraim 58
Yato vaio sammasati 374
Yavadeva aaatthiya 72
Yava hi vanatho na
chijjati 284
Yav^jivampi ce baio 64
Ye jhanapasuta dhlra 181
Ye ragaratta’ nupatanti
so tarn 347
Ycsam sambodhiyan-
gesu 89
Yosarh sannicayo
natthi 92
Yesafica susama-
raddha 293
Yo appaduttha&sa
narassa dussati 125
mm t. _ A # a •
ii
baiyam 63
Yo oa buddhafica
dhammafica 190
Yo ca gatha satam
biUUe 102
Yo ca kho
lammadakkhate 86
Yo ca pubbc
pamajjitvi 172
Yo ca sameti papini 265
Yo ca va ntakasava’ ssa 10
Yo ca vassasatam
jantu 107
Yo ca vassasatam
jive 110,111,112,113,
U4.U5
Yo cetam sahate
jammira 336
o dapdena adapdesu 137
o' dha diffham
va rassarh va 409
Yo’dha kame pahaat-
vina 415
Yo'dha pun&afica
papanca 267,412
Yo’dha tapham
pahantvana 416
Yo dukkhassa
pajanati 402
Yoga ve jayati bhQri 282
Yo have daharo
bhikkhu 382
Yo'mam palipatham
duggam . * 414
Yo nibbanatho
vanadhimutto 344
Yo panamatipateti 2*6
Yo sahassam sahassena 103
Yo sisanam arahatam 164
Yo raukhasamyato
bhikkhu 363
Yo ve uppatitam
ko'lhath 222
li.dex
u
Ucchinda
sinehamattano 285
Udakam hi nayanti
nettikS 80,145
Upaaitavayo ca
danisi 237
Usabham pavaram
vlram 422
UlthanakSlamhi
anutthahSno 280
Ut(hanavato satlmato 24
Uithanena’ppamadena 25
Uttitthe nappamajjeyya 16S
Uyyunjanti satimanto 91
V
V&cdnurakkhi manasa
susamvuto
Vacipakopam
rakkheyya
Vajjaiica vajjato
flatvS
Vanarn chindatha
ma rukkham
Vflpijova bhayam
maggarh
Varamassatarft
dantfl
281
232
319
283
123
322
Vfirjova thale khitto 34
Vftri pokkharapatteva 401
Vassika viya pupphSni 377
Vedanam pharusara
janim 138
Vitakkamathitassa
jantuno 349
Vitakkupasame ca
yo rato 3 50
Vltatanho an&dflno 352
YadS dvaycsu
dhainmesu 384
Yam kinci yittham va
hutam va loke 108
Y
Yam esa sabate jamtnl 335
YamhS dhammaih
vijaneyya 392
Yi.mnt Kiccam
apaviddham 292
Yamhi saccafica
dhammo ca 261
Yam kind sithilarh
kammam 312
Yam ce vififiQ pasaih-
santi 229
Yanimani apatthdni 149
Yassa accantadussil-
yam 162
Yassa cetam
samucchinnam 250,263
Yassa chattimsati sotfl 339
Yassa gatim na
jananti 420
Yassa jSlin! visattikft 180
Yassa jitarh nfivajlyati 179
Yassa kdyena vScdya 391
YassalayS na vijjanti 411
Yassa pSpam katam
kammam 173
Yassa pSrarfa apirarft
vfi ’ 385
YathS pubbulakam
passe 170
Yassa pure ca pacchft
ca 421
Yassa rigo ca doso ca 407
YassasavS parikkhfpfl 93
YassindriySni samathah-
gatini 94
Yatha agararh
ducchannam 13
Yathi agSram
suchannam 14
Yathfi da ndona gopSlo 135
Yatbflpi bhamaro
pupphadi 49
Yathipi mOle
anupaddave da|he *38
Dhammapada translated by Daw Mya Tin
Buddhist community