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He whose mind is not wetted by lust, He who is not affected by hatred, He who has discarded both good and evil: To such a vigilant one there is no fear.. Should a person commit evil, He

The Dhammapada is a collection of Gems which should be the handbook ofevery Buddhist Its contents ought to be read and re-read, studied and mastered,and, above all, put into daily practice

The golden sayings embodied in this sacred book aptly illustrate the moraland philosophical teachings of the Buddha

Readers will observe the simplicity of the similes employed by the Buddha inthe Dhammapada, which are intelligible even to a child Take, for instance, thesimiles of the cart's wheel, man's shadow, the ill-thatched house, the sleepingvillage, deep pool, etc The greatness of the Buddha lies in His exposition ofprofound truths in plain terms

In the Dhammapada there are several instances to show that the Buddha notonly preached to the intelligentsia and elderly folk, but also taught children intheir own language

In this second edition, published by the Maha Bodhi Society, the translationhas been altered in several places

The Pali text has been printed here in Roman script so that readers maymemorise the Gathas at their leisure and admire the beauty and the richness of theoriginal word

In preparing this translation I have consulted all the available translationswhich, I must admit, were extremely helpful to me

3

He abused me, he beat me, he defeated me, he robbed me, - the hatred of

those who cherish such thoughts is not appeased

4

He abused me, he beat me, he defeated me, he robbed me, - the hatred of

those who do not cherish such thoughts is appeased

The man who lives meditating on the Impurities with senses restrained, in

food moderate, with confidence and strenuous effort - Màra cannot overthrow aswind, a rocky mountain

14

Even as rain does not penetrate a well-thatched house, so does lust notpenetrate a well-developed mind

15

Here he grieves, hereafter he grieves, in both worlds the evil- doer grieves

He grieves and perishes, seeing his own impure deed

16

Here he rejoices, hereafter he rejoices, in both worlds the good-doer rejoices

He rejoices, exceedingly rejoices, seeing his own pure deed

17

Here he laments, hereafter he laments, in both worlds the evil-doer laments

Evil have I done - thus he laments Still more he laments, having gone to states of

woe

18

Here he is glad, hereafter he is glad, in both worlds the good-doer is glad

Good have I done - thus he is glad Still more is he glad, having gone to states of

bliss

19

Though much he recites the Sacred Texts but acts not accordingly, thatheedless man is like a cowherd who counts others' kine; he has no share in theblessings of a recluse

20

Though little he recites the Sacred Texts but acts in accordance with theTeaching, and forsaking lust, hatred, and ignorance, truly knowing, with mindtotally freed, clinging to naught here and hereafter, he shares the blessings of arecluse

The ever meditative, the ever steadfastly persevering wise ones realiseNibbàna, free of bonds, the highest.

The Bhikkhu who delights in earnestness, and looks with fear on negligence,

is not liable to fall; he is in the presence of Nibbàna

1 Circumspect

III THE MIND

33

The flickering, fickle mind, difficult to guard, difficult to control - the wiseman straightens it as a fletcher, an arrow

34

Like a fish that is drawn from its watery abode and thrown upon land, even

so does this mind flutter (Hence) should the realm of Passions be shunned

He whose mind is not wetted (by lust),

He who is not affected (by hatred),

He who has discarded both good and evil:

To such a vigilant one there is no fear

40

Realising that this body is (as fragile) as a jar,

Establishing this mind (as firm) as a (fortified) city,

He should attack Màra with the weapon of wisdom;

He should guard his conquest,

and be without attachment

41

Before long, alas! this body will lie upon the earth; Cast aside, devoid ofconscious-ness, even as a useless log

46

Knowing that this body is like unto foam

And comprehending its mirage-nature,

One should destroy the flower-shafts of sensual passions

(Màra), and pass beyond the ken of the king of death

Màra finds not the path of those who are full of virtue, heedful in living, and,

by right knowledge, freed

62

Sons have I, wealth have

I-Thus is the fool worried

Verily, he himself is not his own

Whence sons? Whence wealth?

73

The fool will desire undue reputation, precedence amongst monks, authority

in the monasteries, honour among other families(1)

74

Let the laymen and the monks both think that this was done by myself In

every work, great or small, let them refer to me - Such is the aspiration of the fool;

his desires and pride increase

75

Verily, the path that leads to worldly gain is one, and the path that leads toNibbàna is quite another Thus understanding, the Bhikkhu, the disciple of theBuddha, should not delight in worldly favours, but should cultivate seclusion

VI THE WISE

76

Should one see a wise men, who, as if indicating a treasure, points out faultsand reproves, let one associate with such a wise person; it will be better, not worse,for him who associates with such a one

Irrigators lead the waters;

Fletchers fashion the shafts;

Carpenters bend the wood;

The wise control themselves

81

As a solid rock is not shaken by the wind; Even so the wise are not perturbedamidst praise or blame

1 Folk

84

Neither for the sake of self nor for the sake of another (a wise man does anywrong) He should not desire sons, wealth, or kingdom (and do any evil) By unjustmeans he should not desire his success Such a one is indeed virtuous, wise, andrighteous

85

Few are there amongst men who go Beyond Indeed, the rest of this mankindonly run about on the bank

86

But, they who truly act according to the Teaching, when it is well expounded,

- it is they who will reach the Beyond-Nibbàna, (crossing) the realm of passions, sohard to cross

87

Coming from home to the homeless, the wise man should abandon dark statesand cultivate the bright He should seek great delight in Seclusion (Nibbàna), sohard to enjoy

88

Giving up sensual plasures, with no impediments, the wise man shouldcleanse himself of the defilements of the mind

89

Whose minds are well perfected in the Factors of Enlightenment, who,

without clinging, delight in the giving up of grasping (i.e Nibbàna), they, the

Corruption-free, shining ones, have attained Nibbàna even in this world

VII THE WORTHY

90

For him who has completed the journey, for him who is sorrowless, for himwho, from everything, is wholly free, for him who has destroyed all ties, - fever (ofpassion) exists not.

91

The mindful exert themselves;

To no abode are they attached

Like swans that quit their pools

Home after home they abandon (and go)

94

He whose senses are subdued, like steeds well trained by a charioteer; hewhose pride is destroyed and is free from Corruptions; - such steadfast ones evenDevas hold dear

95

Like the earth, a balanced and well-disciplined person recents not He iscomparable to an Indakhila Like a pool unsullied by mud, is he, - to such abalanced one life's wanderings do not arise

98

Whether in village or in forest, in vale or on hill, wherever Arahants dwell, delightful, indeed, is that spot

-99

Delightful are the forests where worldlings find no joy There the passionlesswill rejoice, (for) they seek no sensual pleasures.

Better than a thousand verses with useless words is one beneficial single line,

by hearing which one is pacified

107

Though, for a century, a man should tend the (sacred) fire in the forest, yet, ifonly for a moment, he would honour a (Saint) who has perfected himself, - thathonour is, indeed, better than a century of sacrifice

108

In the world whatever gift or alms a person seeking merit should offer for ayear, - all that is not worth a single quarter of the reverence towards the Uprightwhich is excellent

109

For one who is ever used to honour and respect the elders, four blessingsincrease - age, beauty, bliss, and strength

Though one should live a hundred years, idle and inactive, yet better, indeed,

is the single day's life of one who makes an intense effort

Should a person commit evil,

He should not do it again and again;

He should not find pleasure therein;

Painful is the accumulation of evil

118

Should a person perform good, he should do it again and again; he should findpleasure therein: for blissful is the accumulation of good

119

Even an evil-doer sees happiness, so long as evil ripens not; but when it bearsfruit, then he sees the evil results.

120

Even a good person sees (good) as evil, so long as it ripens not; but when itbears fruit, then he sees the happy results

121

Do not disregard evil, saying, It will not come nigh unto me Even a water-jar

is filled by the falling of drops Likewise the fool, gathering little by little, fillshimself with evil

122

Do not disregard good saying, It will not come nigh unto me Even by the

falling of drops a water-jar is filled Likewise the wise man, gathering little bylittle, fills himself with good

128

Neither in the sky, nor in mid-ocean, nor in entering a mountain cave, isfound the place on earth, where abiding one will not be overcome by death

X THE ROD OR PUNISHMENT

129

All tremble at the rod

All fear death

Comparing others with oneself,

One should neither strike nor cause to strike(1)

130

All tremble at the rod,

To all life is dear

Comparing others with oneself,

One should neither strike nor cause to strike

Speak not harshly to any one:

Those thus addressed will retort

Painful indeed is vindictive speech;

Exchange-blows may touch you

134

If, like a cracked gong,

You silence yourself;

You have already attained Nibbàna:

No vindictiveness will be found in you

When a fool does wicked deeds he does not realise (their evil nature); By hisown deeds the stupid man is tormented, as if being burnt with fire.

142

Even though he be gaily decked, if he should live in peace, subdued,controlled, certain, pure, laying aside the cudgel towards all living beings, - aBrahman indeed is he, an ascetic is he, a monk is he

by investigation of the Truth, by being endowed with knowledge and conduct, and

by being mindful, get rid of this great suffering

145

Verily, the irrigators lead the water,

Fletchers fashion the arrow,

Carpenters bend the wood,

The good control themselves

XI OLD AGE

Of bones is (this) city make,

Plastered with flesh and blood;

Wherein are deposited decay and death,

Conceit and detraction

151

Even the ornamented royal chariots wear out

The body too approaches old age;

But the Dhamma of the Good decays not;

Thus do the Good reveal (it) among the Good

O house-builder! you are seen.

You shall build no house again

All your rafters are broken, your riege-pole is shattered

To dissolution (Nibbàna) goes my mind

Achieved is the end of craving

One should first establish oneself in what is proper

Then only should one instruct another,

Such a wise man will not be reproached

159

As he instructs others so should he himself act,

Himself fully controlled, he should control others:

For difficult, indeed, is self-control

160

Self is the fefuge of self: for who else could refuge be? By a fully controlled selfone obtains a refuge which is hard to gain

161

By oneself alone is evil done; it is self-born, and self-caused Evil grinds theunwise as a diamond, a hard gem.

165

By oneself alone is evil done,

by oneself is one defiled

By oneself is evil avoided, by oneself alone is one purified

Purity and impurity depend on oneself

No one can purify another

176

There is no evil that cannot be done by a lying person, who has transgressedthe one law, and who is indifferent to a world beyond

177

Verily, the misers go not to celestial realms,

Fools do not indeed praise liberality,

But the wise man does rejoice in giving,

Thereby he becomes happy hereafter

178

Better than sole sovereignty over earth,

Or better than going to heaven,

Better than even lordship over all worlds,

Is the Fruit of a Stream-Winner

XIV THE ENLIGHTENED ONE

179

Whose conquest (of passion) is not turned into defeat, no conquered (passion)

of His in this world follows Him, - that trackless Buddha of infinite range by whichway will you lead Him?

180

In whom there is not that entangling, embroiling craving to lead to any (life),

- that trackless Buddha of limitless sphere, by which way will you lead Him?

181

Those wise ones who are intent on meditation and who delight in the peace ofrenunciation (i.e Nibbàna)- such mindful perfect Buddhas, even the Devas hold(most) dear

182

Hard is birth as man,

Hard is the life of mortals,

Hard is the hearing of the Sublime Truth,

Hard is the appearance of the Buddhas

183

Not to do any evil,

To cultivate good,

To purify one's mind,

-This is the advice of the Buddhas

184

Forbearing patience is highest asceticism,

Nibbàna is supreme - say the Buddhas

For he is not a recluse who harms another,

Nor is he an ascetic who molests others

185

Not insulting, not harming, restraint in the Fundamental Precepts,moderation if food, secluded abode, intent on higher thoughts, - this is the advice ofthe Buddhas

186

Not by a shower of gold coins does contentment arise in sensual pleasures Oflittle sweetness, but painful, are sensual pleasures.

187

Knowing thus, the wise man finds no delight even in heavenly pleasures Thedisciple of the Fully Enlightened One delights in the destruction of craving

188

To many a refuge do men go,

- to hills and woods,

To gardens, trees, and shrines,

when tormented by fear

189

Nay, such is no fefuge secure,

such is no refuge supreme;

Resorting to such a refuge one

is not released from all sorrow

Happy is the birth of a Buddha,

Happy is the teaching of the Noble Doctrine,

Happy is the unity of the Sangha,

Happy is the discipline of the united

195

He who reverences those worthy of reverence, whether the Buddhas ordisciples; those who have overcome impediments and have got rid of grief andlamentation.

200

Ah! happily do we dwell-we who have no impediments Feeders on joy shall

we be even as the Radiant Devas

Health is the higghest gain,

Contentment is the greatest wealth,

Condifential are the best kinsmen,

Nibbàna is the bliss supreme.

208

Therefore, with the intelligent, the wise, the learned, the enduring and dutifulAriya - with such a virtuous, intellectual man should one associate, as the moon(follows) the starry path

XVI AFFECTION

209

Applying oneself to that which should be avoided, not applying oneself to thatwhich be pursued, and giving up the quest, one who goes after pleasure, enviesthem who exert themselves

From endearment springs grief, from endearment springs fear; For him who

is wholly free from endearment there is no grief, whence fear?

213

From affection springs grief, from affection springs fear; For him who iswholly free from affection there is no grief, whence fear?