Dhammapada by-acharya-buddharakkhita943

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  • Translated from the Pali by
    Acharya Buddharakkhita
  • Translated from the Pali by
    Acharya Buddharakkhita
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    Acharya Buddharakkhita
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    Acharya Buddharakkhita
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    Acharya Buddharakkhita
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    Acharya Buddharakkhita
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    Acharya Buddharakkhita
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  • Dhammapada by-acharya-buddharakkhita943

    1. 1. Mind precedes all mental states.Mind precedes all mental states. Mind is their chief; they are all mind-Mind is their chief; they are all mind- wrought. If with an impure mind awrought. If with an impure mind a person speaks or acts sufferingperson speaks or acts suffering follows him like the wheel thatfollows him like the wheel that follows the foot of the ox.follows the foot of the ox. Dhammapada: 1Dhammapada: 1
    2. 2. Mind precedes all mental states.Mind precedes all mental states. Mind is their chief; they are all mind-Mind is their chief; they are all mind- wrought. If with a pure mind awrought. If with a pure mind a person speaks or acts happinessperson speaks or acts happiness follows him like his never-departingfollows him like his never-departing shadow.shadow. Dhammapada: 2Dhammapada: 2
    3. 3. "He abused me, he struck me, he"He abused me, he struck me, he overpowered me, he robbed me."overpowered me, he robbed me." Those who harbor such thoughts doThose who harbor such thoughts do not still their hatred.not still their hatred. Dhammapada: 3Dhammapada: 3
    4. 4. "He abused me, he struck me, he"He abused me, he struck me, he overpowered me, he robbed me."overpowered me, he robbed me." Those who do not harbor suchThose who do not harbor such thoughts still their hatred.thoughts still their hatred. Dhammapada: 4Dhammapada: 4
    5. 5. Hatred is never appeased by hatredHatred is never appeased by hatred in this world. By non-hatred alone isin this world. By non-hatred alone is hatred appeased. This is a lawhatred appeased. This is a law eternal.eternal. Dhammapada: 5Dhammapada: 5
    6. 6. There are those who do not realizeThere are those who do not realize that one day we all must die. Butthat one day we all must die. But those who do realize this settle theirthose who do realize this settle their quarrels.quarrels. Dhammapada: 6Dhammapada: 6
    7. 7. Just as a storm throws down a weakJust as a storm throws down a weak tree, so does Mara overpower thetree, so does Mara overpower the man who lives for the pursuit ofman who lives for the pursuit of pleasures, who is uncontrolled in hispleasures, who is uncontrolled in his senses, immoderate in eating,senses, immoderate in eating, indolent, and dissipated.indolent, and dissipated. Dhammapada: 7Dhammapada: 7
    8. 8. Just as a storm cannot prevail againstJust as a storm cannot prevail against a rocky mountain, so Mara can nevera rocky mountain, so Mara can never overpower the man who livesoverpower the man who lives meditating on the impurities, who ismeditating on the impurities, who is controlled in his senses, moderate incontrolled in his senses, moderate in eating, and filled with faith andeating, and filled with faith and earnest effort.earnest effort. Dhammapada: 8Dhammapada: 8
    9. 9. Whoever being depraved, devoid ofWhoever being depraved, devoid of self-control and truthfulness, shouldself-control and truthfulness, should don the monk's yellow robe, he surelydon the monk's yellow robe, he surely is not worthy of the robe.is not worthy of the robe. Dhammapada: 9Dhammapada: 9
    10. 10. But whoever is purged of depravity,But whoever is purged of depravity, well-established in virtues and filledwell-established in virtues and filled with self-control and truthfulness, hewith self-control and truthfulness, he indeed is worthy of the yellow robe.indeed is worthy of the yellow robe. Dhammapada: 10Dhammapada: 10
    11. 11. Those who mistake the unessential toThose who mistake the unessential to be essential and the essential to bebe essential and the essential to be unessential, dwelling in wrongunessential, dwelling in wrong thoughts, never arrive at the essential.thoughts, never arrive at the essential. Dhammapada: 11Dhammapada: 11
    12. 12. Those who know the essential to beThose who know the essential to be essential and the unessential to beessential and the unessential to be unessential, dwelling in rightunessential, dwelling in right thoughts, do arrive at the essential.thoughts, do arrive at the essential. Dhammapada: 12Dhammapada: 12
    13. 13. Just as rain breaks through an ill-Just as rain breaks through an ill- thatched house, so passion penetratesthatched house, so passion penetrates an undeveloped mind.an undeveloped mind. Dhammapada: 13Dhammapada: 13
    14. 14. Just as rain does not break through aJust as rain does not break through a well-thatched house, so passion neverwell-thatched house, so passion never penetrates a well-developed mind.penetrates a well-developed mind. Dhammapada: 14Dhammapada: 14
    15. 15. The evil-doer grieves here andThe evil-doer grieves here and hereafter; he grieves in both thehereafter; he grieves in both the worlds. He laments and is afflicted,worlds. He laments and is afflicted, recollecting his own impure deeds.recollecting his own impure deeds. Dhammapada: 15Dhammapada: 15
    16. 16. The doer of good rejoices here andThe doer of good rejoices here and hereafter; he rejoices in both thehereafter; he rejoices in both the worlds. He rejoices and exults,worlds. He rejoices and exults, recollecting his own pure deeds.recollecting his own pure deeds. Dhammapada: 16Dhammapada: 16
    17. 17. The evil-doer suffers here andThe evil-doer suffers here and hereafter; he suffers in both thehereafter; he suffers in both the worlds. The thought, "Evil have Iworlds. The thought, "Evil have I done," torments him, and he suffersdone," torments him, and he suffers even more when gone to realms ofeven more when gone to realms of woe.woe. Dhammapada: 17Dhammapada: 17
    18. 18. The doer of good delights here andThe doer of good delights here and hereafter; he delights in both thehereafter; he delights in both the worlds. The thought, "Good have Iworlds. The thought, "Good have I done," delights him, and he delightsdone," delights him, and he delights even more when gone to realms ofeven more when gone to realms of bliss.bliss. Dhammapada: 18Dhammapada: 18
    19. 19. Much though he recites the sacredMuch though he recites the sacred texts, but acts not accordingly, thattexts, but acts not accordingly, that heedless man is like a cowherd whoheedless man is like a cowherd who only counts the cows of others — heonly counts the cows of others — he does not partake of the blessings ofdoes not partake of the blessings of the holy life.the holy life. Dhammapada: 19Dhammapada: 19
    20. 20. Little though he recites the sacredLittle though he recites the sacred texts, but puts the Teaching intotexts, but puts the Teaching into practice, forsaking lust, hatred, andpractice, forsaking lust, hatred, and delusion, with true wisdom anddelusion, with true wisdom and emancipated mind, clinging toemancipated mind, clinging to nothing of this or any other world —nothing of this or any other world — he indeed partakes of the blessingshe indeed partakes of the blessings of a holy life.of a holy life. Dhammapada: 20Dhammapada: 20
    21. 21. Heedfulness is the path to theHeedfulness is the path to the Deathless. Heedlessness is the pathDeathless. Heedlessness is the path to death. The heedful die not. Theto death. The heedful die not. The heedless are as if dead already.heedless are as if dead already. Dhammapada: 21Dhammapada: 21
    22. 22. Clearly understanding this excellenceClearly understanding this excellence of heedfulness, the wise exult thereinof heedfulness, the wise exult therein and enjoy the resort of the Nobleand enjoy the resort of the Noble Ones.Ones. Dhammapada: 22Dhammapada: 22
    23. 23. The wise ones, ever meditative andThe wise ones, ever meditative and steadfastly persevering, alonesteadfastly persevering, alone experience Nibbana, theexperience Nibbana, the incomparable freedom from bondage.incomparable freedom from bondage. Dhammapada: 23Dhammapada: 23
    24. 24. Ever grows the glory of him who isEver grows the glory of him who is energetic, mindful and pure inenergetic, mindful and pure in conduct, discerning and self-conduct, discerning and self- controlled, righteous and heedful.controlled, righteous and heedful. Dhammapada: 24Dhammapada: 24
    25. 25. By effort and heedfulness, disciplineBy effort and heedfulness, discipline and self-mastery, let the wise oneand self-mastery, let the wise one make for himself an island which nomake for himself an island which no flood can overwhelm.flood can overwhelm. Dhammapada: 25Dhammapada: 25
    26. 26. The foolish and ignorant indulge inThe foolish and ignorant indulge in heedlessness, but the wise one keepsheedlessness, but the wise one keeps his heedfulness as his best treasure.his heedfulness as his best treasure. Dhammapada: 26Dhammapada: 26
    27. 27. Do not give way to heedlessness. DoDo not give way to heedlessness. Do not indulge in sensual pleasures.not indulge in sensual pleasures. Only the heedful and meditativeOnly the heedful and meditative attain great happiness.attain great happiness. Dhammapada: 27Dhammapada: 27
    28. 28. Just as one upon the summit of aJust as one upon the summit of a mountain beholds the groundlings,mountain beholds the groundlings, even so when the wise man castseven so when the wise man casts away heedlessness by heedfulnessaway heedlessness by heedfulness and ascends the high tower ofand ascends the high tower of wisdom, this sorrowless sage beholdswisdom, this sorrowless sage beholds the sorrowing and foolish multitude.the sorrowing and foolish multitude. Dhammapada: 28Dhammapada: 28
    29. 29. Heedful among the heedless, wide-Heedful among the heedless, wide- awake among the sleepy, the wiseawake among the sleepy, the wise man advances like a swift horseman advances like a swift horse leaving behind a weak jade.leaving behind a weak jade. Dhammapada: 29Dhammapada: 29
    30. 30. By Heedfulness did Indra becomeBy Heedfulness did Indra become the overlord of the gods. Heedfulnessthe overlord of the gods. Heedfulness is ever praised, and heedlessness everis ever praised, and heedlessness ever despised.despised. Dhammapada: 30Dhammapada: 30
    31. 31. The monk who delights inThe monk who delights in heedfulness and looks with fear atheedfulness and looks with fear at heedlessness advances like fire,heedlessness advances like fire, burning all fetters, small and large.burning all fetters, small and large. Dhammapada: 31Dhammapada: 31
    32. 32. The monk who delights inThe monk who delights in heedfulness and looks with fear atheedfulness and looks with fear at heedlessness will not fall. He is closeheedlessness will not fall. He is close to Nibbana.to Nibbana. Dhammapada: 32Dhammapada: 32
    33. 33. Just as a fletcher straightens an arrowJust as a fletcher straightens an arrow shaft, even so the discerning manshaft, even so the discerning man straightens his mind — so fickle andstraightens his mind — so fickle and unsteady, so difficult to guard.unsteady, so difficult to guard. Dhammapada: 33Dhammapada: 33
    34. 34. As a fish when pulled out of waterAs a fish when pulled out of water and cast on land throbs and quivers,and cast on land throbs and quivers, even so is this mind agitated. Henceeven so is this mind agitated. Hence should one abandon the realm ofshould one abandon the realm of Mara.Mara. Dhammapada: 34Dhammapada: 34
    35. 35. Wonderful, indeed, it is to subdue theWonderful, indeed, it is to subdue the mind, so difficult to subdue, evermind, so difficult to subdue, ever swift, and seizing whatever it desires.swift, and seizing whatever it desires. A tamed mind brings happiness.A tamed mind brings happiness. Dhammapada: 35Dhammapada: 35
    36. 36. Let the discerning man guard theLet the discerning man guard the mind, so difficult to detect andmind, so difficult to detect and extremely subtle, seizing whatever itextremely subtle, seizing whatever it desires. A guarded mind bringsdesires. A guarded mind brings happiness.happiness. Dhammapada: 36Dhammapada: 36
    37. 37. Dwelling in the cave (of the heart),Dwelling in the cave (of the heart), the mind, without form, wanders farthe mind, without form, wanders far and alone. Those who subdue thisand alone. Those who subdue this mind are liberated from the bonds ofmind are liberated from the bonds of Mara.Mara. Dhammapada: 37Dhammapada: 37
    38. 38. Wisdom never becomes perfect inWisdom never becomes perfect in one whose mind is not steadfast, whoone whose mind is not steadfast, who knows not the Good Teaching andknows not the Good Teaching and whose faith wavers.whose faith wavers. Dhammapada: 38Dhammapada: 38
    39. 39. There is no fear for an awakened one,There is no fear for an awakened one, whose mind is not sodden (by lust)whose mind is not sodden (by lust) nor afflicted (by hate), and who hasnor afflicted (by hate), and who has gone beyond both merit and demerit.gone beyond both merit and demerit. Dhammapada: 39Dhammapada: 39
    40. 40. Realizing that this body is as fragileRealizing that this body is as fragile as a clay pot, and fortifying this mindas a clay pot, and fortifying this mind like a well-fortified city, fight outlike a well-fortified city, fight out Mara with the sword of wisdom.Mara with the sword of wisdom. Then, guarding the conquest, remainThen, guarding the conquest, remain unattached.unattached. Dhammapada: 40Dhammapada: 40
    41. 41. Ere long, alas! this body will lie uponEre long, alas! this body will lie upon the earth, unheeded and lifeless, likethe earth, unheeded and lifeless, like a useless log.a useless log. Dhammapada: 41Dhammapada: 41
    42. 42. Whatever harm an enemy may do toWhatever harm an enemy may do to an enemy, or a hater to a hater, an ill-an enemy, or a hater to a hater, an ill- directed mind inflicts on oneself adirected mind inflicts on oneself a greater harm.greater harm. Dhammapada: 42Dhammapada: 42
    43. 43. Neither mother, father, nor any otherNeither mother, father, nor any other relative can do one greater good thanrelative can do one greater good than one's own well-directed mind.one's own well-directed mind. Dhammapada: 43Dhammapada: 43
    44. 44. Who shall overcome this earth, thisWho shall overcome this earth, this realm of Yama and this sphere ofrealm of Yama and this sphere of men and gods? Who shall bring tomen and gods? Who shall bring to perfection the well-taught path ofperfection the well-taught path of wisdom as an expert garland-makerwisdom as an expert garland-maker would his floral design?would his floral design? Dhammapada: 44Dhammapada: 44
    45. 45. A striver-on-the path shall overcomeA striver-on-the path shall overcome this earth, this realm of Yama andthis earth, this realm of Yama and this sphere of men and gods. Thethis sphere of men and gods. The striver-on-the-path shall bring tostriver-on-the-path shall bring to perfection the well-taught path ofperfection the well-taught path of wisdom, as an expert garland-makerwisdom, as an expert garland-maker would his floral design.would his floral design. Dhammapada: 45Dhammapada: 45
    46. 46. Realizing that this body is like froth,Realizing that this body is like froth, penetrating its mirage-like nature,penetrating its mirage-like nature, and plucking out Mara's flower-and plucking out Mara's flower- tipped arrows of sensuality, gotipped arrows of sensuality, go beyond sight of the King of Death!beyond sight of the King of Death! Dhammapada: 46Dhammapada: 46
    47. 47. As a mighty flood sweeps away theAs a mighty flood sweeps away the sleeping village, so death carriessleeping village, so death carries away the person of distracted mindaway the person of distracted mind who only plucks the flowers (ofwho only plucks the flowers (of pleasure).pleasure). Dhammapada: 47Dhammapada: 47
    48. 48. The Destroyer brings under his swayThe Destroyer brings under his sway the person of distracted mind who,the person of distracted mind who, insatiate in sense desires, only plucksinsatiate in sense desires, only plucks the flowers (of pleasure).the flowers (of pleasure). Dhammapada: 48Dhammapada: 48
    49. 49. As a bee gathers honey from theAs a bee gathers honey from the flower without injuring its color orflower without injuring its color or fragrance, even so the sage goes onfragrance, even so the sage goes on his alms-round in the village.his alms-round in the village. Dhammapada: 49Dhammapada: 49
    50. 50. Let none find fault with others; letLet none find fault with others; let none see the omissions andnone see the omissions and commissions of others. But let onecommissions of others. But let one see one's own acts, done and undone.see one's own acts, done and undone. Dhammapada: 50Dhammapada: 50
    51. 51. Like a beautiful flower full of colorLike a beautiful flower full of color but without fragrance, even so,but without fragrance, even so, fruitless are the fair words of one whofruitless are the fair words of one who does not practice them.does not practice them. Dhammapada: 51Dhammapada: 51
    52. 52. Like a beautiful flower full of colorLike a beautiful flower full of color and also fragrant, even so, fruitful areand also fragrant, even so, fruitful are the fair words of one who practicesthe fair words of one who practices them.them. Dhammapada: 52Dhammapada: 52
    53. 53. As from a great heap of flowers manyAs from a great heap of flowers many garlands can be made, even so shouldgarlands can be made, even so should many good deeds be done by onemany good deeds be done by one born a mortal.born a mortal. Dhammapada: 53Dhammapada: 53
    54. 54. Not the sweet smell of flowers, notNot the sweet smell of flowers, not even the fragrance of sandal,even the fragrance of sandal, tagara,tagara, or jasmine blows against the wind.or jasmine blows against the wind. But the fragrance of the virtuousBut the fragrance of the virtuous blows against the wind. Truly theblows against the wind. Truly the virtuous man pervades all directionsvirtuous man pervades all directions with the fragrance of his virtue.with the fragrance of his virtue. Dhammapada: 54Dhammapada: 54
    55. 55. Of all the fragrances — sandal,Of all the fragrances — sandal, tagara,tagara, blue lotus and jasmine — theblue lotus and jasmine — the fragrance of virtue is the sweetest.fragrance of virtue is the sweetest. Dhammapada: 55Dhammapada: 55
    56. 56. Faint is the fragrance ofFaint is the fragrance of tagaratagara andand sandal, but excellent is the fragrancesandal, but excellent is the fragrance of the virtuous, wafting evenof the virtuous, wafting even amongst the gods.amongst the gods. Dhammapada: 56Dhammapada: 56
    57. 57. Mara never finds the path of the trulyMara never finds the path of the truly virtuous, who abide in heedfulnessvirtuous, who abide in heedfulness and are freed by perfect knowledge.and are freed by perfect knowledge. Dhammapada: 57Dhammapada: 57
    58. 58. Upon a heap of rubbish in the road-Upon a heap of rubbish in the road- side ditch blooms a lotus, fragrantside ditch blooms a lotus, fragrant and pleasing.and pleasing. Dhammapada: 58Dhammapada: 58
    59. 59. Even so, on the rubbish heap ofEven so, on the rubbish heap of blinded mortals the disciple of theblinded mortals the disciple of the Supremely Enlightened One shinesSupremely Enlightened One shines resplendent in wisdom.resplendent in wisdom. Dhammapada: 59Dhammapada: 59
    60. 60. Long is the night to the sleepless;Long is the night to the sleepless; long is the league to the weary. Longlong is the league to the weary. Long is worldly existence to fools whois worldly existence to fools who know not the Sublime Truth.know not the Sublime Truth. Dhammapada: 60Dhammapada: 60
    61. 61. Should a seeker not find a companionShould a seeker not find a companion who is better or equal, let himwho is better or equal, let him resolutely pursue a solitary course;resolutely pursue a solitary course; there is no fellowship with the fool.there is no fellowship with the fool. Dhammapada: 61Dhammapada: 61
    62. 62. The fool worries, thinking, "I haveThe fool worries, thinking, "I have sons, I have wealth." Indeed, whensons, I have wealth." Indeed, when he himself is not his own, whence arehe himself is not his own, whence are sons, whence is wealth?sons, whence is wealth? Dhammapada: 62Dhammapada: 62
    63. 63. A fool who knows his foolishness isA fool who knows his foolishness is wise at least to that extent, but a foolwise at least to that extent, but a fool who thinks himself wise is a foolwho thinks himself wise is a fool indeed.indeed. Dhammapada: 63Dhammapada: 63
    64. 64. Though all his life a fool associatesThough all his life a fool associates with a wise man, he no morewith a wise man, he no more comprehends the Truth than a spooncomprehends the Truth than a spoon tastes the flavor of the soup.tastes the flavor of the soup. Dhammapada: 64Dhammapada: 64
    65. 65. Though only for a moment aThough only for a moment a discerning person associates with adiscerning person associates with a wise man, quickly he comprehendswise man, quickly he comprehends the Truth, just as the tongue tastesthe Truth, just as the tongue tastes the flavor of the soup.the flavor of the soup. Dhammapada: 65Dhammapada: 65
    66. 66. Fools of little wit are enemies untoFools of little wit are enemies unto themselves as they move about doingthemselves as they move about doing evil deeds, the fruits of which areevil deeds, the fruits of which are bitter.bitter. Dhammapada: 66Dhammapada: 66
    67. 67. Ill done is that action of doing whichIll done is that action of doing which one repents later, and the fruit ofone repents later, and the fruit of which one, weeping, reaps with tears.which one, weeping, reaps with tears. Dhammapada: 67Dhammapada: 67
    68. 68. Well done is that action of doingWell done is that action of doing which one repents not later, and thewhich one repents not later, and the fruit of which one, reaps with delightfruit of which one, reaps with delight and happiness.and happiness. Dhammapada: 68Dhammapada: 68
    69. 69. So long as an evil deed has notSo long as an evil deed has not ripened, the fool thinks it as sweet asripened, the fool thinks it as sweet as honey. But when the evil deed ripens,honey. But when the evil deed ripens, the fool comes to grief.the fool comes to grief. Dhammapada: 69Dhammapada: 69
    70. 70. Month after month a fool may eat hisMonth after month a fool may eat his food with the tip of a blade of grass,food with the tip of a blade of grass, but he still is not worth a sixteenthbut he still is not worth a sixteenth part of the those who havepart of the those who have comprehended the Truth.comprehended the Truth. Dhammapada: 70Dhammapada: 70
    71. 71. Truly, an evil deed committed doesTruly, an evil deed committed does not immediately bear fruit, like milknot immediately bear fruit, like milk that does not turn sour all at once.that does not turn sour all at once. But smoldering, it follows the foolBut smoldering, it follows the fool like fire covered by ashes.like fire covered by ashes. Dhammapada: 71Dhammapada: 71
    72. 72. To his own ruin the fool gainsTo his own ruin the fool gains knowledge, for it cleaves his head andknowledge, for it cleaves his head and destroys his innate goodness.destroys his innate goodness. Dhammapada: 72Dhammapada: 72
    73. 73. The fool seeks undeservedThe fool seeks undeserved reputation, precedence amongreputation, precedence among monks, authority over monasteries,monks, authority over monasteries, and honor among householders.and honor among householders. Dhammapada: 73Dhammapada: 73
    74. 74. "Let both laymen and monks think"Let both laymen and monks think that it was done by me. In everythat it was done by me. In every work, great and small, let them followwork, great and small, let them follow me" — such is the ambition of theme" — such is the ambition of the fool; thus his desire and pridefool; thus his desire and pride increase.increase. Dhammapada: 74Dhammapada: 74
    75. 75. One is the quest for worldly gain, andOne is the quest for worldly gain, and quite another is the path to Nibbana.quite another is the path to Nibbana. Clearly understanding this, let not theClearly understanding this, let not the monk, the disciple of the Buddha, bemonk, the disciple of the Buddha, be carried away by worldly acclaim, butcarried away by worldly acclaim, but develop detachment instead.develop detachment instead. Dhammapada: 75Dhammapada: 75
    76. 76. Should one find a man who pointsShould one find a man who points out faults and who reproves, let himout faults and who reproves, let him follow such a wise and sagaciousfollow such a wise and sagacious person as one would a guide toperson as one would a guide to hidden treasure. It is always better,hidden treasure. It is always better, and never worse, to cultivate such anand never worse, to cultivate such an association.association. Dhammapada: 76Dhammapada: 76
    77. 77. Let him admonish, instruct andLet him admonish, instruct and shield one from wrong; he, indeed, isshield one from wrong; he, indeed, is dear to the good and detestable to thedear to the good and detestable to the evil.evil. Dhammapada: 77Dhammapada: 77
    78. 78. Do not associate with evilDo not associate with evil companions; do not seek thecompanions; do not seek the fellowship of the vile. Associate withfellowship of the vile. Associate with the good friends; seek the fellowshipthe good friends; seek the fellowship of noble men.of noble men. Dhammapada: 78Dhammapada: 78
    79. 79. He who drinks deep the DhammaHe who drinks deep the Dhamma lives happily with a tranquil mind.lives happily with a tranquil mind. The wise man ever delights in theThe wise man ever delights in the Dhamma made known by the NobleDhamma made known by the Noble One (the Buddha).One (the Buddha). Dhammapada: 79Dhammapada: 79
    80. 80. Irrigators regulate the rivers; fletchersIrrigators regulate the rivers; fletchers straighten the arrow shaft; carpentersstraighten the arrow shaft; carpenters shape the wood; the wise controlshape the wood; the wise control themselves.themselves. Dhammapada: 80Dhammapada: 80
    81. 81. Irrigators regulate the rivers; fletchersIrrigators regulate the rivers; fletchers straighten the arrow shaft; carpentersstraighten the arrow shaft; carpenters shape the wood; the wise controlshape the wood; the wise control themselves.themselves. Dhammapada: 81Dhammapada: 81
    82. 82. On hearing the Teachings, the wiseOn hearing the Teachings, the wise become perfectly purified, like a lakebecome perfectly purified, like a lake deep, clear and still.deep, clear and still. Dhammapada: 82Dhammapada: 82
    83. 83. The good renounce (attachment for)The good renounce (attachment for) everything. The virtuous do noteverything. The virtuous do not prattle with a yearning for pleasures.prattle with a yearning for pleasures. The wise show no elation orThe wise show no elation or depression when touched bydepression when touched by happiness or sorrow.happiness or sorrow. Dhammapada: 83Dhammapada: 83
    84. 84. He is indeed virtuous, wise, andHe is indeed virtuous, wise, and righteous who neither for his ownrighteous who neither for his own sake nor for the sake of another (doessake nor for the sake of another (does any wrong), who does not crave forany wrong), who does not crave for sons, wealth, or kingdom, and doessons, wealth, or kingdom, and does not desire success by unjust means.not desire success by unjust means. Dhammapada: 84Dhammapada: 84
    85. 85. Few among men are those who crossFew among men are those who cross to the farther shore. The rest, theto the farther shore. The rest, the bulk of men, only run up and downbulk of men, only run up and down the hither bank.the hither bank. Dhammapada: 85Dhammapada: 85
    86. 86. But those who act according to theBut those who act according to the perfectly taught Dhamma will crossperfectly taught Dhamma will cross the realm of Death, so difficult tothe realm of Death, so difficult to cross.cross. Dhammapada: 86Dhammapada: 86
    87. 87. Abandoning the dark way, let theAbandoning the dark way, let the wise man cultivate the bright path.wise man cultivate the bright path. Having gone from home toHaving gone from home to homelessness, let him yearn for thathomelessness, let him yearn for that delight in detachment, so difficult todelight in detachment, so difficult to enjoy. Giving up sensual pleasures,enjoy. Giving up sensual pleasures, with no attachment, let the wise manwith no attachment, let the wise man cleanse himself of defilements of thecleanse himself of defilements of the mind.mind. Dhammapada: 87/88Dhammapada: 87/88
    88. 88. Those whose minds have reached fullThose whose minds have reached full excellence in the factors ofexcellence in the factors of enlightenment, who, havingenlightenment, who, having renounced acquisitiveness, rejoice inrenounced acquisitiveness, rejoice in not clinging to things — rid ofnot clinging to things — rid of cankers, glowing with wisdom, theycankers, glowing with wisdom, they have attained Nibbana in this veryhave attained Nibbana in this very life.life. Dhammapada: 89Dhammapada: 89
    89. 89. The fever of passion exists not forThe fever of passion exists not for him who has completed the journey,him who has completed the journey, who is sorrowless and wholly set free,who is sorrowless and wholly set free, and has broken all ties.and has broken all ties. Dhammapada: 90Dhammapada: 90
    90. 90. The mindful ones exert themselves.The mindful ones exert themselves. They are not attached to any home;They are not attached to any home; like swans that abandon the lake, theylike swans that abandon the lake, they leave home after home behind.leave home after home behind. Dhammapada: 91Dhammapada: 91
    91. 91. Those who do not accumulate andThose who do not accumulate and are wise regarding food, whose objectare wise regarding food, whose object is the Void, the Unconditionedis the Void, the Unconditioned Freedom — their track cannot beFreedom — their track cannot be traced, like that of birds in the air.traced, like that of birds in the air. Dhammapada: 92Dhammapada: 92
    92. 92. He whose cankers are destroyed andHe whose cankers are destroyed and who is not attached to food, whosewho is not attached to food, whose object is the Void, the Unconditionedobject is the Void, the Unconditioned Freedom — his path cannot beFreedom — his path cannot be traced, like that of birds in the air.traced, like that of birds in the air. Dhammapada: 93Dhammapada: 93
    93. 93. Even the gods hold dear the wiseEven the gods hold dear the wise one, whose senses are subdued likeone, whose senses are subdued like horses well trained by a charioteer,horses well trained by a charioteer, whose pride is destroyed and who iswhose pride is destroyed and who is free from the cankers.free from the cankers. Dhammapada: 94Dhammapada: 94
    94. 94. There is no more worldly existenceThere is no more worldly existence for the wise one who, like the earth,for the wise one who, like the earth, resents nothing, who is firm as a highresents nothing, who is firm as a high pillar and as pure as a deep pool freepillar and as pure as a deep pool free from mud.from mud. Dhammapada: 95Dhammapada: 95
    95. 95. Calm is his thought, calm his speech,Calm is his thought, calm his speech, and calm his deed, who, trulyand calm his deed, who, truly knowing, is wholly freed, perfectlyknowing, is wholly freed, perfectly tranquil and wise.tranquil and wise. Dhammapada: 96Dhammapada: 96
    96. 96. The man who is without blind faith,The man who is without blind faith, who knows the Uncreated, who haswho knows the Uncreated, who has severed all links, destroyed all causessevered all links, destroyed all causes (for karma, good and evil), and(for karma, good and evil), and thrown out all desires — he, truly, isthrown out all desires — he, truly, is the most excellent of men.the most excellent of men. Dhammapada: 97Dhammapada: 97
    97. 97. Inspiring, indeed, is that place whereInspiring, indeed, is that place where Arahants dwell, be it a village, aArahants dwell, be it a village, a forest, a vale, or a hill.forest, a vale, or a hill. Dhammapada: 98Dhammapada: 98
    98. 98. Inspiring are the forests in whichInspiring are the forests in which worldlings find no pleasure. Thereworldlings find no pleasure. There the passionless will rejoice, for theythe passionless will rejoice, for they seek no sensual pleasures.seek no sensual pleasures. Dhammapada: 99Dhammapada: 99
    99. 99. Better than a thousand useless wordsBetter than a thousand useless words is one useful word, hearing which oneis one useful word, hearing which one attains peace.attains peace. Dhammapada: 100Dhammapada: 100
    100. 100. Better than a thousand useless versesBetter than a thousand useless verses is one useful verse, hearing whichis one useful verse, hearing which one attains peace.one attains peace. Dhammapada: 101Dhammapada: 101
    101. 101. Better than reciting a hundredBetter than reciting a hundred meaningless verses is the reciting ofmeaningless verses is the reciting of one verse of Dhamma, hearing whichone verse of Dhamma, hearing which one attains peace.one attains peace. Dhammapada: 102Dhammapada: 102
    102. 102. Though one may conquer a thousandThough one may conquer a thousand times a thousand men in battle, yettimes a thousand men in battle, yet he indeed is the noblest victor whohe indeed is the noblest victor who conquers himself.conquers himself. Dhammapada: 103Dhammapada: 103
    103. 103. Self-conquest is far better then theSelf-conquest is far better then the conquest of others. Not even a god,conquest of others. Not even a god, an angel, Mara or Brahma can turnan angel, Mara or Brahma can turn into defeat the victory of a personinto defeat the victory of a person who is self-subdued and everwho is self-subdued and ever restrained in conduct.restrained in conduct. Dhammapada: 104/105Dhammapada: 104/105
    104. 104. Though month after month for aThough month after month for a hundred years one should offerhundred years one should offer sacrifices by the thousands, yet ifsacrifices by the thousands, yet if only for a moment one shouldonly for a moment one should worship those of perfected mindsworship those of perfected minds that honor is indeed better than athat honor is indeed better than a century of sacrifice.century of sacrifice. Dhammapada: 106Dhammapada: 106
    105. 105. Though for a hundred years oneThough for a hundred years one should tend the sacrificial fire in theshould tend the sacrificial fire in the forest, yet if only for a moment oneforest, yet if only for a moment one should worship those of perfectedshould worship those of perfected minds, that worship is indeed betterminds, that worship is indeed better than a century of sacrifice.than a century of sacrifice. Dhammapada: 107Dhammapada: 107
    106. 106. Whatever gifts and oblations oneWhatever gifts and oblations one seeking merit might offer in thisseeking merit might offer in this world for a whole year, all that is notworld for a whole year, all that is not worth one fourth of the merit gainedworth one fourth of the merit gained by revering the Upright Ones, whichby revering the Upright Ones, which is truly excellent.is truly excellent. Dhammapada: 108Dhammapada: 108
    107. 107. To one ever eager to revere and serveTo one ever eager to revere and serve the elders, these four blessing accrue:the elders, these four blessing accrue: long life and beauty, happiness andlong life and beauty, happiness and power.power. Dhammapada: 109Dhammapada: 109
    108. 108. Better it is to live one day virtuousBetter it is to live one day virtuous and meditative than to live a hundredand meditative than to live a hundred years immoral and uncontrolled.years immoral and uncontrolled. Dhammapada: 110Dhammapada: 110
    109. 109. Better it is to live one day wise andBetter it is to live one day wise and meditative than to live a hundredmeditative than to live a hundred years foolish and uncontrolled.years foolish and uncontrolled. Dhammapada: 111Dhammapada: 111
    110. 110. Better it is to live one day strenuousBetter it is to live one day strenuous and resolute than to live a hundredand resolute than to live a hundred years sluggish and dissipated.years sluggish and dissipated. Dhammapada: 112Dhammapada: 112
    111. 111. Better it is to live one day seeing theBetter it is to live one day seeing the rise and fall of things than to live asrise and fall of things than to live as hundred years without ever seeinghundred years without ever seeing the rise and fall of things.the rise and fall of things. Dhammapada: 113Dhammapada: 113
    112. 112. Better it is to live one day seeing theBetter it is to live one day seeing the Deathless than to live a hundredDeathless than to live a hundred years without ever seeing theyears without ever seeing the Deathless.Deathless. Dhammapada: 114Dhammapada: 114
    113. 113. Better it is to live one day seeing theBetter it is to live one day seeing the Supreme Truth than to live a hundredSupreme Truth than to live a hundred years without ever seeing theyears without ever seeing the Supreme Truth.Supreme Truth. Dhammapada: 115Dhammapada: 115
    114. 114. Hasten to do good; restrain yourHasten to do good; restrain your mind from evil. He who is slow inmind from evil. He who is slow in doing good, his mind delights in evil.doing good, his mind delights in evil. Dhammapada: 116Dhammapada: 116
    115. 115. Should a person commit evil, let himShould a person commit evil, let him not do it again and again. Let himnot do it again and again. Let him not find pleasure therein, for painfulnot find pleasure therein, for painful is the accumulation of evil.is the accumulation of evil. Dhammapada: 117Dhammapada: 117
    116. 116. Should a person do good, let him doShould a person do good, let him do it again and again. Let him findit again and again. Let him find pleasure therein, for blissful is thepleasure therein, for blissful is the accumulation of good.accumulation of good. Dhammapada: 118Dhammapada: 118
    117. 117. It may be well with the evil-doer asIt may be well with the evil-doer as long as the evil ripens not. But whenlong as the evil ripens not. But when it does ripen, then the evil-doer seesit does ripen, then the evil-doer sees (the painful results of) his evil deeds.(the painful results of) his evil deeds. Dhammapada: 119Dhammapada: 119
    118. 118. It may be ill with the doer of good asIt may be ill with the doer of good as long as the good ripens not. Butlong as the good ripens not. But when it does ripen, then the doer ofwhen it does ripen, then the doer of good sees (the pleasant results of) hisgood sees (the pleasant results of) his good deeds.good deeds. Dhammapada: 120Dhammapada: 120
    119. 119. Think not lightly of evil, saying, "ItThink not lightly of evil, saying, "It will not come to me." Drop by dropwill not come to me." Drop by drop is the water pot filled. Likewise, theis the water pot filled. Likewise, the fool, gathering it little by little, fillsfool, gathering it little by little, fills himself with evil.himself with evil. Dhammapada: 121Dhammapada: 121
    120. 120. Think not lightly of good, saying, "ItThink not lightly of good, saying, "It will not come to me." Drop by dropwill not come to me." Drop by drop is the water pot filled. Likewise, theis the water pot filled. Likewise, the wise man, gathering it little by little,wise man, gathering it little by little, fills himself with good.fills himself with good. Dhammapada: 122Dhammapada: 122
    121. 121. Just as a trader with a small escortJust as a trader with a small escort and great wealth would avoid aand great wealth would avoid a perilous route, or just as one desiringperilous route, or just as one desiring to live avoids poison, even so shouldto live avoids poison, even so should one shun evil.one shun evil. Dhammapada: 123Dhammapada: 123
    122. 122. If on the hand there is no wound, oneIf on the hand there is no wound, one may carry even poison in it. Poisonmay carry even poison in it. Poison does not affect one who is free fromdoes not affect one who is free from wounds. For him who does no evil,wounds. For him who does no evil, there is no ill.there is no ill. Dhammapada: 124Dhammapada: 124
    123. 123. Like fine dust thrown against theLike fine dust thrown against the wind, evil falls back upon that foolwind, evil falls back upon that fool who offends an inoffensive, pure andwho offends an inoffensive, pure and guiltless man.guiltless man. Dhammapada: 125Dhammapada: 125
    124. 124. Some are born in the womb; theSome are born in the womb; the wicked are born in hell; the devout gowicked are born in hell; the devout go to heaven; the stainless pass intoto heaven; the stainless pass into Nibbana.Nibbana. Dhammapada: 126Dhammapada: 126
    125. 125. Neither in the sky nor in mid-ocean,Neither in the sky nor in mid-ocean, nor by entering into mountain clefts,nor by entering into mountain clefts, nowhere in the world is there a placenowhere in the world is there a place where one may escape from thewhere one may escape from the results of evil deeds.results of evil deeds. Dhammapada: 127Dhammapada: 127
    126. 126. Neither in the sky nor in mid-ocean,Neither in the sky nor in mid-ocean, nor by entering into mountain clefts,nor by entering into mountain clefts, nowhere in the world is there a placenowhere in the world is there a place where one will not be overcome bywhere one will not be overcome by death.death. Dhammapada: 128Dhammapada: 128
    127. 127. All tremble at violence; all fear death.All tremble at violence; all fear death. Putting oneself in the place ofPutting oneself in the place of another, one should not kill nor causeanother, one should not kill nor cause another to kill.another to kill. Dhammapada: 129Dhammapada: 129
    128. 128. All tremble at violence; life is dear toAll tremble at violence; life is dear to all. Putting oneself in the place ofall. Putting oneself in the place of another, one should not kill nor causeanother, one should not kill nor cause another to kill.another to kill. Dhammapada: 130Dhammapada: 130
    129. 129. One who, while himself seekingOne who, while himself seeking happiness, oppresses with violencehappiness, oppresses with violence other beings who also desireother beings who also desire happiness, will not attain happinesshappiness, will not attain happiness hereafter.hereafter. Dhammapada: 131Dhammapada: 131
    130. 130. One who, while himself seekingOne who, while himself seeking happiness, does not oppress withhappiness, does not oppress with violence other beings who also desireviolence other beings who also desire happiness, will find happinesshappiness, will find happiness hereafter.hereafter. Dhammapada: 132Dhammapada: 132
    131. 131. Speak not harshly to anyone, forSpeak not harshly to anyone, for those thus spoken to might retort.those thus spoken to might retort. Indeed, angry speech hurts, andIndeed, angry speech hurts, and retaliation may overtake you.retaliation may overtake you. Dhammapada: 133Dhammapada: 133
    132. 132. If, like a broken gong, you silenceIf, like a broken gong, you silence yourself, you have approachedyourself, you have approached Nibbana, for vindictiveness is noNibbana, for vindictiveness is no longer in you.longer in you. Dhammapada: 134Dhammapada: 134
    133. 133. Just as a cowherd drives the cattle toJust as a cowherd drives the cattle to pasture with a staff, so do old age andpasture with a staff, so do old age and death drive the life force of beingsdeath drive the life force of beings (from existence to existence).(from existence to existence). Dhammapada: 135Dhammapada: 135
    134. 134. When the fool commits evil deeds, heWhen the fool commits evil deeds, he does not realize (their evil nature).does not realize (their evil nature). The witless man is tormented by hisThe witless man is tormented by his own deeds, like one burnt by fire.own deeds, like one burnt by fire. Dhammapada: 136Dhammapada: 136
    135. 135. He who inflicts violence on thoseHe who inflicts violence on those who are unarmed, and offends thosewho are unarmed, and offends those who are inoffensive, will soon comewho are inoffensive, will soon come upon one of these ten states:upon one of these ten states: Dhammapada: 137Dhammapada: 137
    136. 136. Sharp pain, or disaster, bodily injury,Sharp pain, or disaster, bodily injury, serious illness, or derangement ofserious illness, or derangement of mind, trouble from the government,mind, trouble from the government, or grave charges, loss of relatives, oror grave charges, loss of relatives, or loss of wealth, or houses destroyedloss of wealth, or houses destroyed by ravaging fire; upon dissolution ofby ravaging fire; upon dissolution of the body that ignorant man is born inthe body that ignorant man is born in hell.hell. Dhammapada: 138-140Dhammapada: 138-140
    137. 137. Neither going about naked, norNeither going about naked, nor matted locks, nor filth, nor fasting,matted locks, nor filth, nor fasting, nor lying on the ground, nornor lying on the ground, nor smearing oneself with ashes andsmearing oneself with ashes and dust, nor sitting on the heels (indust, nor sitting on the heels (in penance) can purify a mortal who haspenance) can purify a mortal who has not overcome doubt.not overcome doubt. Dhammapada: 141Dhammapada: 141
    138. 138. Even though he be well-attired, yet ifEven though he be well-attired, yet if he is posed, calm, controlled andhe is posed, calm, controlled and established in the holy life, having setestablished in the holy life, having set aside violence towards all beings —aside violence towards all beings — he, truly, is a holy man, a renunciate,he, truly, is a holy man, a renunciate, a monk.a monk. Dhammapada: 142Dhammapada: 142
    139. 139. Only rarely is there a man in thisOnly rarely is there a man in this world who, restrained by modesty,world who, restrained by modesty, avoids reproach, as a thoroughbredavoids reproach, as a thoroughbred horse avoids the whip.horse avoids the whip. Dhammapada: 143Dhammapada: 143
    140. 140. Like a thoroughbred horse touchedLike a thoroughbred horse touched by the whip, be strenuous, be filledby the whip, be strenuous, be filled with spiritual yearning. By faith andwith spiritual yearning. By faith and moral purity, by effort andmoral purity, by effort and meditation, by investigation of themeditation, by investigation of the truth, by being rich in knowledge andtruth, by being rich in knowledge and virtue, and by being mindful, destroyvirtue, and by being mindful, destroy this unlimited suffering.this unlimited suffering. Dhammapada: 144Dhammapada: 144
    141. 141. Irrigators regulate the waters,Irrigators regulate the waters, fletchers straighten arrow shafts,fletchers straighten arrow shafts, carpenters shape wood, and the goodcarpenters shape wood, and the good control themselves.control themselves. Dhammapada: 145Dhammapada: 145
    142. 142. When this world is ever ablaze, whyWhen this world is ever ablaze, why this laughter, why this jubilation?this laughter, why this jubilation? Shrouded in darkness, will you notShrouded in darkness, will you not see the light?see the light? Dhammapada: 146Dhammapada: 146
    143. 143. Behold this body — a painted image,Behold this body — a painted image, a mass of heaped up sores, infirm,a mass of heaped up sores, infirm, full of hankering — of which nothingfull of hankering — of which nothing is lasting or stable!is lasting or stable! Dhammapada: 147Dhammapada: 147
    144. 144. Fully worn out is this body, a nest ofFully worn out is this body, a nest of disease, and fragile. This foul massdisease, and fragile. This foul mass breaks up, for death is the end of life.breaks up, for death is the end of life. Dhammapada: 148Dhammapada: 148
    145. 145. These dove-colored bones are likeThese dove-colored bones are like gourds that lie scattered about ingourds that lie scattered about in autumn. Having seen them, how canautumn. Having seen them, how can one seek delight?one seek delight? Dhammapada: 149Dhammapada: 149
    146. 146. This city (body) is built of bones,This city (body) is built of bones, plastered with flesh and blood; withinplastered with flesh and blood; within are decay and death, pride andare decay and death, pride and jealousy.jealousy. Dhammapada: 150Dhammapada: 150
    147. 147. Even gorgeous royal chariots wearEven gorgeous royal chariots wear out, and indeed this body too wearsout, and indeed this body too wears out. But the Dhamma of the Goodout. But the Dhamma of the Good does not age; thus the Good make itdoes not age; thus the Good make it known to the good.known to the good. Dhammapada: 151Dhammapada: 151
    148. 148. The man of little learning grows oldThe man of little learning grows old like a bull. He grows only in bulk,like a bull. He grows only in bulk, but, his wisdom does not grow.but, his wisdom does not grow. Dhammapada: 152Dhammapada: 152
    149. 149. Through many a birth in samsaraThrough many a birth in samsara have I wandered in vain, seeking inhave I wandered in vain, seeking in the builder of this house (of life).the builder of this house (of life). Repeated birth is indeed suffering!Repeated birth is indeed suffering! Dhammapada: 153Dhammapada: 153
    150. 150. O house-builder, you are seen! YouO house-builder, you are seen! You will not build this house again. Forwill not build this house again. For your rafters are broken and youryour rafters are broken and your ridgepole shattered. My mind hasridgepole shattered. My mind has reached the Unconditioned; I havereached the Unconditioned; I have attained the destruction of craving.attained the destruction of craving. Dhammapada: 154Dhammapada: 154
    151. 151. Those who in youth have not led theThose who in youth have not led the holy life, or have failed to acquireholy life, or have failed to acquire wealth, languish like old cranes in thewealth, languish like old cranes in the pond without fish.pond without fish. Dhammapada: 155Dhammapada: 155
    152. 152. Those who in youth have not lead theThose who in youth have not lead the holy life, or have failed to acquireholy life, or have failed to acquire wealth, lie sighing over the past, likewealth, lie sighing over the past, like worn out arrows (shot from) a bow.worn out arrows (shot from) a bow. Dhammapada: 156Dhammapada: 156
    153. 153. If one holds oneself dear, one shouldIf one holds oneself dear, one should diligently watch oneself. Let the wisediligently watch oneself. Let the wise man keep vigil during any of theman keep vigil during any of the three watches of the night.three watches of the night. Dhammapada: 157Dhammapada: 157
    154. 154. One should first establish oneself inOne should first establish oneself in what is proper; then only should onewhat is proper; then only should one instruct others. Thus the wise maninstruct others. Thus the wise man will not be reproached.will not be reproached. Dhammapada: 158Dhammapada: 158
    155. 155. One should do what one teachesOne should do what one teaches others to do; if one would trainothers to do; if one would train others, one should be well controlledothers, one should be well controlled oneself. Difficult, indeed, is self-oneself. Difficult, indeed, is self- control.control. Dhammapada: 159Dhammapada: 159
    156. 156. One truly is the protector of oneself;One truly is the protector of oneself; who else could the protector be? Withwho else could the protector be? With oneself fully controlled, one gains aoneself fully controlled, one gains a mastery that is hard to gain.mastery that is hard to gain. Dhammapada: 160Dhammapada: 160
    157. 157. The evil a witless man does byThe evil a witless man does by himself, born of himself andhimself, born of himself and produced by himself, grinds him as aproduced by himself, grinds him as a diamond grinds a hard gem.diamond grinds a hard gem. Dhammapada: 161Dhammapada: 161
    158. 158. Just as a single creeper strangles theJust as a single creeper strangles the tree on which it grows, even so, atree on which it grows, even so, a man who is exceedingly depravedman who is exceedingly depraved harms himself as only an enemyharms himself as only an enemy might wish.might wish. Dhammapada: 162Dhammapada: 162
    159. 159. Easy to do are things that are badEasy to do are things that are bad and harmful to oneself. Butand harmful to oneself. But exceedingly difficult to do are thingsexceedingly difficult to do are things that are good and beneficial.that are good and beneficial. Dhammapada: 163Dhammapada: 163
    160. 160. Whoever, on account of pervertedWhoever, on account of perverted views, scorns the Teaching of theviews, scorns the Teaching of the Perfected Ones, the Noble andPerfected Ones, the Noble and Righteous Ones — that fool, like theRighteous Ones — that fool, like the bamboo, produces fruits only for selfbamboo, produces fruits only for self destruction.destruction. Dhammapada: 164Dhammapada: 164
    161. 161. By oneself is evil done; by oneself isBy oneself is evil done; by oneself is one defiled. By oneself is evil leftone defiled. By oneself is evil left undone; by oneself is one made pure.undone; by oneself is one made pure. Purity and impurity depended onPurity and impurity depended on oneself; no one can purify another.oneself; no one can purify another. Dhammapada: 165Dhammapada: 165
    162. 162. Let one not neglect one's own welfareLet one not neglect one's own welfare for the sake of another, howeverfor the sake of another, however great. Clearly understanding one'sgreat. Clearly understanding one's own welfare, let one be intent uponown welfare, let one be intent upon the good.the good. Dhammapada: 165Dhammapada: 165
    163. 163. Follow not the vulgar way; live not inFollow not the vulgar way; live not in heedlessness; hold not false views;heedlessness; hold not false views; linger not long in worldly existence.linger not long in worldly existence. Dhammapada: 167Dhammapada: 167
    164. 164. Arise! Do not be heedless! Lead aArise! Do not be heedless! Lead a righteous life. The righteous liverighteous life. The righteous live happily both in this world and thehappily both in this world and the next.next. Dhammapada: 168Dhammapada: 168
    165. 165. Lead a righteous life; lead not a baseLead a righteous life; lead not a base life. The righteous live happily bothlife. The righteous live happily both in this world and the next.in this world and the next. Dhammapada: 169Dhammapada: 169
    166. 166. One who looks upon the world as aOne who looks upon the world as a bubble and a mirage, him the Kingbubble and a mirage, him the King of Death sees not.of Death sees not. Dhammapada: 170Dhammapada: 170
    167. 167. Come! Behold this world, which isCome! Behold this world, which is like a decorated royal chariot. Herelike a decorated royal chariot. Here fools flounder, but the wise have nofools flounder, but the wise have no attachment to it.attachment to it. Dhammapada: 171Dhammapada: 171
    168. 168. Come! Behold this world, which isCome! Behold this world, which is like a decorated royal chariot. Herelike a decorated royal chariot. Here fools flounder, but the wise have nofools flounder, but the wise have no attachment to it.attachment to it. Dhammapada: 172Dhammapada: 172
    169. 169. He, who by good deeds covers theHe, who by good deeds covers the evil he has done, illuminates thisevil he has done, illuminates this world like the moon freed fromworld like the moon freed from clouds.clouds. Dhammapada: 173Dhammapada: 173
    170. 170. Blind is the world; here only a fewBlind is the world; here only a few possess insight. Only a few, like birdspossess insight. Only a few, like birds escaping from the net, go to realmsescaping from the net, go to realms of bliss.of bliss. Dhammapada: 174Dhammapada: 174
    171. 171. Swans fly on the path of the sun; menSwans fly on the path of the sun; men pass through the air by psychicpass through the air by psychic powers; the wise are led away frompowers; the wise are led away from the world after vanquishing Mara andthe world after vanquishing Mara and his host.his host. Dhammapada: 175Dhammapada: 175
    172. 172. For a liar who has violated the oneFor a liar who has violated the one law (of truthfulness) who holds inlaw (of truthfulness) who holds in scorn the hereafter, there is no evilscorn the hereafter, there is no evil that he cannot do.that he cannot do. Dhammapada: 176Dhammapada: 176
    173. 173. Truly, misers fare not to heavenlyTruly, misers fare not to heavenly realms; nor, indeed, do fools praiserealms; nor, indeed, do fools praise generosity. But the wise man rejoicesgenerosity. But the wise man rejoices in giving, and by that alone does hein giving, and by that alone does he become happy hereafter.become happy hereafter. Dhammapada: 177Dhammapada: 177
    174. 174. Better than sole sovereignty over theBetter than sole sovereignty over the earth, better than going to heaven,earth, better than going to heaven, better even than lordship over all thebetter even than lordship over all the worlds is the supramundane Fruitionworlds is the supramundane Fruition of Stream Entrance.of Stream Entrance. Dhammapada: 178Dhammapada: 178
    175. 175. By what track can you trace thatBy what track can you trace that trackless Buddha of limitless range,trackless Buddha of limitless range, whose victory nothing can undo,whose victory nothing can undo, whom none of the vanquishedwhom none of the vanquished defilements can ever pursue?defilements can ever pursue? Dhammapada: 179Dhammapada: 179
    176. 176. By what track can you trace thatBy what track can you trace that trackless Buddha of limitless range,trackless Buddha of limitless range, in whom exists no longer, thein whom exists no longer, the entangling and embroiling cravingentangling and embroiling craving that perpetuates becoming?that perpetuates becoming? Dhammapada: 180Dhammapada: 180
    177. 177. Those wise ones who are devoted toThose wise ones who are devoted to meditation and who delight in themeditation and who delight in the calm of renunciation — such mindfulcalm of renunciation — such mindful ones, Supreme Buddhas, even theones, Supreme Buddhas, even the gods hold dear.gods hold dear. Dhammapada: 181Dhammapada: 181
    178. 178. Hard is it to be born a man; hard isHard is it to be born a man; hard is the life of mortals. Hard is it to gainthe life of mortals. Hard is it to gain the opportunity of hearing thethe opportunity of hearing the Sublime Truth, and hard to encounterSublime Truth, and hard to encounter is the arising of the Buddhas.is the arising of the Buddhas. Dhammapada: 182Dhammapada: 182
    179. 179. To avoid all evil, to cultivate good,To avoid all evil, to cultivate good, and to cleanse one's mind — this isand to cleanse one's mind — this is the teaching of the Buddhas.the teaching of the Buddhas. Dhammapada: 183Dhammapada: 183
    180. 180. Enduring patience is the highestEnduring patience is the highest austerity. "Nibbana is supreme," sayausterity. "Nibbana is supreme," say the Buddhas. He is not a true monkthe Buddhas. He is not a true monk who harms another, nor a truewho harms another, nor a true renunciate who oppresses others.renunciate who oppresses others. Dhammapada: 184Dhammapada: 184
    181. 181. Not despising, not harming, restraintNot despising, not harming, restraint according to the code of monasticaccording to the code of monastic discipline, moderation in food,discipline, moderation in food, dwelling in solitude, devotion todwelling in solitude, devotion to meditation — this is the teaching ofmeditation — this is the teaching of the Buddhas.the Buddhas. Dhammapada: 185Dhammapada: 185
    182. 182. There is no satisfying sensual desires,There is no satisfying sensual desires, even with the rain of gold coins. Foreven with the rain of gold coins. For sensual pleasures give littlesensual pleasures give little satisfaction and much pain. Havingsatisfaction and much pain. Having understood this, the wise man findsunderstood this, the wise man finds no delight even in heavenly pleasures.no delight even in heavenly pleasures. The disciple of the Supreme BuddhaThe disciple of the Supreme Buddha delights in the destruction of craving.delights in the destruction of craving. Dhammapada: 186/187Dhammapada: 186/187
    183. 183. Driven only by fear, do men go forDriven only by fear, do men go for refuge to many places — to hills,refuge to many places — to hills, woods, groves, trees and shrines.woods, groves, trees and shrines. Dhammapada: 188Dhammapada: 188
    184. 184. Such, indeed, is no safe refuge; suchSuch, indeed, is no safe refuge; such is not the refuge supreme. Not byis not the refuge supreme. Not by resorting to such a refuge is oneresorting to such a refuge is one released from all suffering.released from all suffering. Dhammapada: 189Dhammapada: 189
    185. 185. He who has gone for refuge to theHe who has gone for refuge to the Buddha, the Teaching and his Order,Buddha, the Teaching and his Order, penetrates with transcendentalpenetrates with transcendental wisdom the Four Noble Truths —wisdom the Four Noble Truths — suffering, the cause of suffering, thesuffering, the cause of suffering, the cessation of suffering, and the Noblecessation of suffering, and the Noble Eightfold Path leading to theEightfold Path leading to the cessation of suffering.cessation of suffering. Dhammapada: 190/191Dhammapada: 190/191
    186. 186. This indeed is the safe refuge, thisThis indeed is the safe refuge, this the refuge supreme. Having gone tothe refuge supreme. Having gone to such a refuge, one is released from allsuch a refuge, one is released from all suffering.suffering. Dhammapada: 192Dhammapada: 192
    187. 187. Hard to find is the thoroughbred manHard to find is the thoroughbred man (the Buddha); he is not born(the Buddha); he is not born everywhere. Where such a wise maneverywhere. Where such a wise man is born, that clan thrives happily.is born, that clan thrives happily. Dhammapada: 193Dhammapada: 193
    188. 188. Blessed is the birth of the Buddhas;Blessed is the birth of the Buddhas; blessed is the enunciation of theblessed is the enunciation of the sacred Teaching; blessed is thesacred Teaching; blessed is the harmony in the Order, and blessed isharmony in the Order, and blessed is the spiritual pursuit of the unitedthe spiritual pursuit of the united truth-seeker.truth-seeker. Dhammapada: 194Dhammapada: 194
    189. 189. Blessed is the birth of the Buddhas;Blessed is the birth of the Buddhas; blessed is the enunciation of theblessed is the enunciation of the sacred Teaching; blessed is thesacred Teaching; blessed is the harmony in the Order, and blessed isharmony in the Order, and blessed is the spiritual pursuit of the unitedthe spiritual pursuit of the united truth-seeker.truth-seeker. Dhammapada: 195/196Dhammapada: 195/196
    190. 190. Happy indeed we live, friendly amidstHappy indeed we live, friendly amidst the hostile. Amidst hostile men wethe hostile. Amidst hostile men we dwell free from hatred.dwell free from hatred. Dhammapada: 197Dhammapada: 197
    191. 191. Happy indeed we live, friendly amidstHappy indeed we live, friendly amidst the afflicted (by craving). Amidstthe afflicted (by craving). Amidst afflicted men we dwell free fromafflicted men we dwell free from affliction.affliction. Dhammapada: 198Dhammapada: 198
    192. 192. Happy indeed we live, free fromHappy indeed we live, free from avarice amidst the avaricious. Amidstavarice amidst the avaricious. Amidst the avaricious men we dwell free fromthe avaricious men we dwell free from avarice.avarice. Dhammapada: 199Dhammapada: 199
    193. 193. Happy indeed we live, we whoHappy indeed we live, we who possess nothing. Feeders on joy wepossess nothing. Feeders on joy we shall be, like the Radiant Gods.shall be, like the Radiant Gods. Dhammapada: 200Dhammapada: 200
    194. 194. Victory begets enmity; the defeatedVictory begets enmity; the defeated dwell in pain. Happily the peacefuldwell in pain. Happily the peaceful live, discarding both victory andlive, discarding both victory and defeat.defeat. Dhammapada: 201Dhammapada: 201
    195. 195. There is no fire like lust and no crimeThere is no fire like lust and no crime like hatred. There is no ill like thelike hatred. There is no ill like the aggregates (of existence) and noaggregates (of existence) and no bliss higher than the peace (ofbliss higher than the peace (of Nibbana).Nibbana). Dhammapada: 202Dhammapada: 202
    196. 196. Hunger is the worst disease,Hunger is the worst disease, conditioned things the worstconditioned things the worst suffering. Knowing this as it really is,suffering. Knowing this as it really is, the wise realize Nibbana, the highestthe wise realize Nibbana, the highest bliss.bliss. Dhammapada: 203Dhammapada: 203
    197. 197. Health is the most precious gain andHealth is the most precious gain and contentment the greatest wealth. Acontentment the greatest wealth. A trustworthy person is the besttrustworthy person is the best kinsman, Nibbana the highest bliss.kinsman, Nibbana the highest bliss. Dhammapada: 204Dhammapada: 204
    198. 198. Having savored the taste of solitudeHaving savored the taste of solitude and peace (of Nibbana), pain-freeand peace (of Nibbana), pain-free and stainless he becomes, drinkingand stainless he becomes, drinking deep the taste of the bliss of thedeep the taste of the bliss of the Truth.Truth. Dhammapada: 205Dhammapada: 205
    199. 199. Good is it to see the Noble Ones; toGood is it to see the Noble Ones; to live with them is ever blissful. Onelive with them is ever blissful. One will always be happy by notwill always be happy by not encountering fools.encountering fools. Dhammapada: 206Dhammapada: 206
    200. 200. Indeed, he who moves in theIndeed, he who moves in the company of fools grieves for longing.company of fools grieves for longing. Association with fools is ever painful,Association with fools is ever painful, like partnership with an enemy. Butlike partnership with an enemy. But association with the wise is happy,association with the wise is happy, like meeting one's own kinsmen.like meeting one's own kinsmen. Dhammapada: 207Dhammapada: 207
    201. 201. Therefore, follow the Noble One,Therefore, follow the Noble One, who is steadfast, wise, learned,who is steadfast, wise, learned, dutiful and devout. One should followdutiful and devout. One should follow only such a man, who is truly goodonly such a man, who is truly good and discerning, even as the moonand discerning, even as the moon follows the path of the stars.follows the path of the stars. Dhammapada: 208Dhammapada: 208
    202. 202. Giving himself to things to beGiving himself to things to be shunned and not exerting whereshunned and not exerting where exertion is needed, a seeker afterexertion is needed, a seeker after pleasures, having given up his truepleasures, having given up his true welfare, envies those intent uponwelfare, envies those intent upon theirs.theirs. Dhammapada: 209Dhammapada: 209
    203. 203. Seek no intimacy with the belovedSeek no intimacy with the beloved and also not with the unloved, for notand also not with the unloved, for not to see the beloved and to see theto see the beloved and to see the unloved, both are painful.unloved, both are painful. Dhammapada: 210Dhammapada: 210
    204. 204. Therefore hold nothing dear, forTherefore hold nothing dear, for separation from the dear is painful.separation from the dear is painful. There are no bonds for those whoThere are no bonds for those who have nothing beloved or unloved.have nothing beloved or unloved. Dhammapada: 211Dhammapada: 211
    205. 205. From endearment springs grief, fromFrom endearment springs grief, from endearment springs fear. From himendearment springs fear. From him who is wholly free from endearmentwho is wholly free from endearment there is no grief, whence then fear?there is no grief, whence then fear? Dhammapada: 212Dhammapada: 212
    206. 206. From affection springs grief, fromFrom affection springs grief, from affection springs fear. From him whoaffection springs fear. From him who is wholly free from affection there isis wholly free from affection there is no grief, whence then fear?no grief, whence then fear? Dhammapada: 213Dhammapada: 213
    207. 207. From attachment springs grief, fromFrom attachment springs grief, from attachment springs fear. From himattachment springs fear. From him who is wholly free from attachmentwho is wholly free from attachment there is no grief, whence then fear?there is no grief, whence then fear? Dhammapada: 214Dhammapada: 214
    208. 208. From lust springs grief, from lustFrom lust springs grief, from lust springs fear. From him who is whollysprings fear. From him who is wholly free from craving there is no grief;free from craving there is no grief; whence then fear?whence then fear? Dhammapada: 215Dhammapada: 215
    209. 209. From craving springs grief, fromFrom craving springs grief, from craving springs fear. From him who iscraving springs fear. From him who is wholly free from craving there is nowholly free from craving there is no grief; whence then fear?grief; whence then fear? Dhammapada: 216Dhammapada: 216
    210. 210. People hold dear him who embodiesPeople hold dear him who embodies virtue and insight, who is principled,virtue and insight, who is principled, has realized the truth, and whohas realized the truth, and who himself does what he ought to behimself does what he ought to be doing.doing. Dhammapada: 217Dhammapada: 217
    211. 211. One who is intent upon the IneffableOne who is intent upon the Ineffable (Nibbana), dwells with mind inspired(Nibbana), dwells with mind inspired (by supramundane wisdom), and is(by supramundane wisdom), and is no more bound by sense pleasures —no more bound by sense pleasures — such a man is called "One Boundsuch a man is called "One Bound Upstream."Upstream." Dhammapada: 218Dhammapada: 218
    212. 212. When, after a long absence, a manWhen, after a long absence, a man safely returns from afar, his relatives,safely returns from afar, his relatives, friends and well-wishers welcomefriends and well-wishers welcome him home on arrival.him home on arrival. Dhammapada: 219Dhammapada: 219
    213. 213. As kinsmen welcome a dear one onAs kinsmen welcome a dear one on arrival, even so his own good deedsarrival, even so his own good deeds will welcome the doer of good whowill welcome the doer of good who has gone from this world to the next.has gone from this world to the next. Dhammapada: 220Dhammapada: 220
    214. 214. One should give up anger, renounceOne should give up anger, renounce pride, and overcome all fetters.pride, and overcome all fetters. Suffering never befalls him whoSuffering never befalls him who clings not to mind and body and isclings not to mind and body and is detached.detached. Dhammapada: 221Dhammapada: 221
    215. 215. He who checks rising anger as aHe who checks rising anger as a charioteer checks a rolling chariot,charioteer checks a rolling chariot, him I call a true charioteer. Othershim I call a true charioteer. Others only hold the reins.only hold the reins. Dhammapada: 222Dhammapada: 222
    216. 216. Overcome the angry by non-anger;Overcome the angry by non-anger; overcome the wicked by goodness;overcome the wicked by goodness; overcome the miser by generosity;overcome the miser by generosity; overcome the liar by truth.overcome the liar by truth. Dhammapada: 223Dhammapada: 223
    217. 217. Speak the truth; yield not to anger;Speak the truth; yield not to anger; when asked, give even if you onlywhen asked, give even if you only have a little. By these three meanshave a little. By these three means can one reach the presence of thecan one reach the presence of the gods.gods. Dhammapada: 224Dhammapada: 224
    218. 218. Those sages who are inoffensive andThose sages who are inoffensive and ever restrained in body, go to theever restrained in body, go to the Deathless State, where, having gone,Deathless State, where, having gone, they grieve no more.they grieve no more. Dhammapada: 225Dhammapada: 225
    219. 219. Those who are ever vigilant, whoThose who are ever vigilant, who discipline themselves day and night,discipline themselves day and night, and are ever intent upon Nibbana —and are ever intent upon Nibbana — their defilements fade away.their defilements fade away. Dhammapada: 226Dhammapada: 226
    220. 220. O Atula! Indeed, this is an ancientO Atula! Indeed, this is an ancient practice, not one only of today: theypractice, not one only of today: they blame those who remain silent, theyblame those who remain silent, they blame those who speak much, theyblame those who speak much, they blame those who speak inblame those who speak in moderation. There is none in themoderation. There is none in the world who is not blamed.world who is not blamed. Dhammapada: 227Dhammapada: 227
    221. 221. There never was, there never will be,There never was, there never will be, nor is there now, a person who isnor is there now, a person who is wholly blamed or wholly praised.wholly blamed or wholly praised. Dhammapada: 228Dhammapada: 228
    222. 222. But the man whom the wise praise,But the man whom the wise praise, after observing him day after day, isafter observing him day after day, is one of flawless character, wise, andone of flawless character, wise, and endowed with knowledge and virtue.endowed with knowledge and virtue. Dhammapada: 229Dhammapada: 229
    223. 223. Who can blame such a one, as worthyWho can blame such a one, as worthy as a coin of refined gold? Even theas a coin of refined gold? Even the gods praise him; by Brahma, too, isgods praise him; by Brahma, too, is he praised.he praised. Dhammapada: 230Dhammapada: 230
    224. 224. Let a man guard himself againstLet a man guard himself against irritability in bodily action; let him beirritability in bodily action; let him be controlled in deed. Abandoningcontrolled in deed. Abandoning bodily misconduct, let him practicebodily misconduct, let him practice good conduct in deed.good conduct in deed. Dhammapada: 231Dhammapada: 231
    225. 225. Let a man guard himself againstLet a man guard himself against irritability in speech; let him beirritability in speech; let him be controlled in speech. Abandoningcontrolled in speech. Abandoning verbal misconduct, let him practiceverbal misconduct, let him practice good conduct in speech.good conduct in speech. Dhammapada: 232Dhammapada: 232
    226. 226. Let a man guard himself againstLet a man guard himself against irritability in thought; let him beirritability in thought; let him be controlled in mind. Abandoningcontrolled in mind. Abandoning mental misconduct, let him practicemental misconduct, let him practice good conduct in thought.good conduct in thought. Dhammapada: 233Dhammapada: 233
    227. 227. The wise are controlled in bodilyThe wise are controlled in bodily action, controlled in speech andaction, controlled in speech and controlled in thought. They are trulycontrolled in thought. They are truly well-controlled.well-controlled. Dhammapada: 234Dhammapada: 234
    228. 228. Like a withered leaf are you now;Like a withered leaf are you now; death's messengers await you. Youdeath's messengers await you. You stand on the eve of your departure,stand on the eve of your departure, yet you have made no provision foryet you have made no provision for your journey!your journey! Dhammapada: 235Dhammapada: 235
    229. 229. Make an island for yourself! StriveMake an island for yourself! Strive hard and become wise! Rid ofhard and become wise! Rid of impurities and cleansed of stain, youimpurities and cleansed of stain, you shall enter the celestial abode of theshall enter the celestial abode of the Noble Ones.Noble Ones. Dhammapada: 236Dhammapada: 236
    230. 230. Your life has come to an end now;Your life has come to an end now; You are setting forth into theYou are setting forth into the presence of Yama, the king of death.presence of Yama, the king of death. No resting place is there for you onNo resting place is there for you on the way, yet you have made nothe way, yet you have made no provision for the journey!provision for the journey! Dhammapada: 237Dhammapada: 237
    231. 231. Make an island unto yourself! StriveMake an island unto yourself! Strive hard and become wise! Rid ofhard and become wise! Rid of impurities and cleansed of stain, youimpurities and cleansed of stain, you shall not come again to birth andshall not come again to birth and decay.decay. Dhammapada: 238Dhammapada: 238
    232. 232. One by one, little by little, momentOne by one, little by little, moment by moment, a wise man shouldby moment, a wise man should remove his own impurities, as a smithremove his own impurities, as a smith removes his dross from silver.removes his dross from silver. Dhammapada: 239Dhammapada: 239
    233. 233. One by one, little by little, momentOne by one, little by little, moment by moment, a wise man shouldby moment, a wise man should remove his own impurities, as a smithremove his own impurities, as a smith removes his dross from silver.removes his dross from silver. Dhammapada: 240Dhammapada: 240
    234. 234. Non-repetition is the bane ofNon-repetition is the bane of scriptures; neglect is the bane of ascriptures; neglect is the bane of a home; slovenliness is the bane ofhome; slovenliness is the bane of personal appearance, andpersonal appearance, and heedlessness is the bane of a guard.heedlessness is the bane of a guard. Dhammapada: 241Dhammapada: 241
    235. 235. Unchastity is the taint in a woman;Unchastity is the taint in a woman; niggardliness is the taint in a giver.niggardliness is the taint in a giver. Taints, indeed, are all evil things,Taints, indeed, are all evil things, both in this world and the next.both in this world and the next. Dhammapada: 242Dhammapada: 242
    236. 236. A worse taint than these is ignorance,A worse taint than these is ignorance, the worst of all taints. Destroy thisthe worst of all taints. Destroy this one taint and become taintless, Oone taint and become taintless, O monks!monks! Dhammapada: 243Dhammapada: 243
    237. 237. Easy is life for the shameless one whoEasy is life for the shameless one who is impudent as a crow, is backbitingis impudent as a crow, is backbiting and forward, arrogant and corrupt.and forward, arrogant and corrupt. Dhammapada: 244Dhammapada: 244
    238. 238. Difficult is life for the modest oneDifficult is life for the modest one who always seeks purity, is detachedwho always seeks purity, is detached and unassuming, clean in life, andand unassuming, clean in life, and discerning.discerning. Dhammapada: 245Dhammapada: 245
    239. 239. One who destroys life, utters lies,One who destroys life, utters lies, takes what is not given, goes totakes what is not given, goes to another man's wife, and is addictedanother man's wife, and is addicted to intoxicating drinks — such a manto intoxicating drinks — such a man digs up his own root even in thisdigs up his own root even in this world.world. Dhammapada: 246/247Dhammapada: 246/247
    240. 240. Know this, O good man: evil thingsKnow this, O good man: evil things are difficult to control. Let not greedare difficult to control. Let not greed and wickedness drag you toand wickedness drag you to protracted misery.protracted misery. Dhammapada: 248Dhammapada: 248
    241. 241. People give according to their faith orPeople give according to their faith or regard. If one becomes discontentedregard. If one becomes discontented with the food and drink given bywith the food and drink given by others, one does not attain meditativeothers, one does not attain meditative absorption, either by day or by night.absorption, either by day or by night. Dhammapada: 249Dhammapada: 249
    242. 242. But he in who this (discontent) isBut he in who this (discontent) is fully destroyed, uprooted and extinct,fully destroyed, uprooted and extinct, he attains absorption, both by dayhe attains absorption, both by day and by night.and by night. Dhammapada: 250Dhammapada: 250
    243. 243. There is no fire like lust; there is noThere is no fire like lust; there is no grip like hatred; there is no net likegrip like hatred; there is no net like delusion; there is no river like craving.delusion; there is no river like craving. Dhammapada: 251Dhammapada: 251
    244. 244. Easily seen is the fault of others, butEasily seen is the fault of others, but one's own fault is difficult to see.one's own fault is difficult to see. Like chaff one winnows another'sLike chaff one winnows another's faults, but hides one's own, even as afaults, but hides one's own, even as a crafty fowler hides behind shamcrafty fowler hides behind sham branches.branches. Dhammapada: 252Dhammapada: 252
    245. 245. He who seeks another's faults, who isHe who seeks another's faults, who is ever censorious — his cankers grow.ever censorious — his cankers grow. He is far from destruction of theHe is far from destruction of the cankers.cankers. Dhammapada: 253Dhammapada: 253
    246. 246. There is no track in the sky, and noThere is no track in the sky, and no recluse outside (the Buddha'srecluse outside (the Buddha's dispensation). Mankind delights indispensation). Mankind delights in worldliness, but the Buddhas are freeworldliness, but the Buddhas are free from worldliness.from worldliness. Dhammapada: 254Dhammapada: 254
    247. 247. There is not track in the sky, and noThere is not track in the sky, and no recluse outside (the Buddha'srecluse outside (the Buddha's dispensation). There are nodispensation). There are no conditioned things that are eternal,conditioned things that are eternal, and no instability in the Buddhas.and no instability in the Buddhas. Dhammapada: 255Dhammapada: 255
    248. 248. Not by passing arbitrary judgmentsNot by passing arbitrary judgments does a man become just; a wise mandoes a man become just; a wise man is he who investigates both right andis he who investigates both right and wrong.wrong. Dhammapada: 256Dhammapada: 256
    249. 249. He who does not judge othersHe who does not judge others arbitrarily, but passes judgmentarbitrarily, but passes judgment impartially according to the truth,impartially according to the truth, that sagacious man is a guardian ofthat sagacious man is a guardian of law and is called just.law and is called just. Dhammapada: 257Dhammapada: 257
    250. 250. One is not wise because one speaksOne is not wise because one speaks much. He who is peaceable, friendlymuch. He who is peaceable, friendly and fearless is called wise.and fearless is called wise. Dhammapada: 258Dhammapada: 258
    251. 251. A man is not versed in DhammaA man is not versed in Dhamma because he speaks much. He who,because he speaks much. He who, after hearing a little Dhamma,after hearing a little Dhamma, realizes its truth directly and is notrealizes its truth directly and is not heedless of it, is truly versed in theheedless of it, is truly versed in the Dhamma.Dhamma. Dhammapada: 259Dhammapada: 259
    252. 252. A monk is not Elder because his headA monk is not Elder because his head is gray. He is but ripe in age, and heis gray. He is but ripe in age, and he is called one grown old in vain.is called one grown old in vain. Dhammapada: 260Dhammapada: 260
    253. 253. One in whom there is truthfulness,One in whom there is truthfulness, virtue, inoffensiveness, restraint andvirtue, inoffensiveness, restraint and self-mastery, who is free fromself-mastery, who is free from defilements and is wise — he is trulydefilements and is wise — he is truly called an Elder.called an Elder. Dhammapada: 261Dhammapada: 261
    254. 254. Not by mere eloquence nor by beautyNot by mere eloquence nor by beauty of form does a man becomeof form does a man become accomplished, if he is jealous, selfishaccomplished, if he is jealous, selfish and deceitful.and deceitful. Dhammapada: 262Dhammapada: 262
    255. 255. But he in whom these are whollyBut he in whom these are wholly destroyed, uprooted and extinct, anddestroyed, uprooted and extinct, and who has cast out hatred — that wisewho has cast out hatred — that wise man is truly accomplished.man is truly accomplished. Dhammapada: 263Dhammapada: 263
    256. 256. Not by shaven head does a man whoNot by shaven head does a man who is indisciplined and untruthfulis indisciplined and untruthful become a monk. How can he who isbecome a monk. How can he who is full of desire and greed be a monk?full of desire and greed be a monk? Dhammapada: 264Dhammapada: 264
    257. 257. He who wholly subdues evil bothHe who wholly subdues evil both small and great is called a monk,small and great is called a monk, because he has overcome all evil.because he has overcome all evil. Dhammapada: 265Dhammapada: 265
    258. 258. He is not a monk just because heHe is not a monk just because he lives on others' alms. Not bylives on others' alms. Not by adopting outward form does oneadopting outward form does one become a true monk.become a true monk. Dhammapada: 266Dhammapada: 266
    259. 259. Whoever here (in the Dispensation)Whoever here (in the Dispensation) lives a holy life, transcending bothlives a holy life, transcending both merit and demerit, and walks withmerit and demerit, and walks with understanding in this world — he isunderstanding in this world — he is truly called a monk.truly called a monk. Dhammapada: 267Dhammapada: 267
    260. 260. Not by observing silence does oneNot by observing silence does one become a sage, if he be foolish andbecome a sage, if he be foolish and ignorant. But that man is wise who,ignorant. But that man is wise who, as if holding a balance-scale acceptsas if holding a balance-scale accepts only the good.only the good. Dhammapada: 268Dhammapada: 268
    261. 261. The sage (thus) rejecting the evil, isThe sage (thus) rejecting the evil, is truly a sage. Since he comprehendstruly a sage. Since he comprehends both (present and future) worlds, heboth (present and future) worlds, he is called a sage.is called a sage. Dhammapada: 269Dhammapada: 269
    262. 262. He is not noble who injures livingHe is not noble who injures living beings. He is called noble because hebeings. He is called noble because he is harmless towards all living beings.is harmless towards all living beings. Dhammapada: 270Dhammapada: 270
    263. 263. Not by rules and observances, notNot by rules and observances, not even by much learning, nor by gaineven by much learning, nor by gain of absorption, nor by a life ofof absorption, nor by a life of seclusion, nor by thinking, "I enjoyseclusion, nor by thinking, "I enjoy the bliss of renunciation, which is notthe bliss of renunciation, which is not experienced by the worldling" shouldexperienced by the worldling" should you, O monks, rest content, until theyou, O monks, rest content, until the utter destruction of cankersutter destruction of cankers (Arahantship) is reached.(Arahantship) is reached. Dhammapada: 271/272Dhammapada: 271/272
    264. 264. Of all the paths the Eightfold Path isOf all the paths the Eightfold Path is the best; of all the truths the Fourthe best; of all the truths the Four Noble Truths are the best; of allNoble Truths are the best; of all things passionlessness is the best: ofthings passionlessness is the best: of men the Seeing One (the Buddha) ismen the Seeing One (the Buddha) is the best.the best. Dhammapada: 273Dhammapada: 273
    265. 265. This is the only path; there is noneThis is the only path; there is none other for the purification of insight.other for the purification of insight. Tread this path, and you will bewilderTread this path, and you will bewilder Mara.Mara. Dhammapada: 274Dhammapada: 274
    266. 266. Walking upon this path you will makeWalking upon this path you will make an end of suffering. Havingan end of suffering. Having discovered how to pull out the thorndiscovered how to pull out the thorn of lust, I make known the path.of lust, I make known the path. Dhammapada: 275Dhammapada: 275
    267. 267. You yourselves must strive; theYou yourselves must strive; the Buddhas only point the way. ThoseBuddhas only point the way. Those meditative ones who tread the pathmeditative ones who tread the path are released from the bonds of Mara.are released from the bonds of Mara. Dhammapada: 276Dhammapada: 276
    268. 268. "All conditioned things are"All conditioned things are impermanent" — when one sees thisimpermanent" — when one sees this with wisdom, one turns away fromwith wisdom, one turns away from suffering. This is the path tosuffering. This is the path to purification.purification. Dhammapada: 277Dhammapada: 277
    269. 269. "All conditioned things are"All conditioned things are unsatisfactory" — when one sees thisunsatisfactory" — when one sees this with wisdom, one turns away fromwith wisdom, one turns away from suffering. This is the path tosuffering. This is the path to purification.purification. Dhammapada: 278Dhammapada: 278
    270. 270. "All things are not-self" — when one"All things are not-self" — when one sees this with wisdom, one turnssees this with wisdom, one turns away from suffering. This is the pathaway from suffering. This is the path to purification.to purification. Dhammapada: 279Dhammapada: 279
    271. 271. The idler who does not exert himselfThe idler who does not exert himself when he should, who though youngwhen he should, who though young and strong is full of sloth, with aand strong is full of sloth, with a mind full of vain thoughts — such anmind full of vain thoughts — such an indolent man does not find the pathindolent man does not find the path to wisdom.to wisdom. Dhammapada: 280Dhammapada: 280
    272. 272. Let a man be watchful of speech, wellLet a man be watchful of speech, well controlled in mind, and not commitcontrolled in mind, and not commit evil in bodily action. Let him purifyevil in bodily action. Let him purify these three courses of action, andthese three courses of action, and win the path made known by thewin the path made known by the Great Sage.Great Sage. Dhammapada: 281Dhammapada: 281
    273. 273. Wisdom springs from meditation;Wisdom springs from meditation; without meditation wisdom wanes.without meditation wisdom wanes. Having known these two paths ofHaving known these two paths of progress and decline, let a man soprogress and decline, let a man so conduct himself that his wisdom mayconduct himself that his wisdom may increase.increase. Dhammapada: 282Dhammapada: 282
    274. 274. Cut down the forest (lust), but not theCut down the forest (lust), but not the tree; from the forest springs fear.tree; from the forest springs fear. Having cut down the forest and theHaving cut down the forest and the underbrush (desire), be passionless,underbrush (desire), be passionless, O monks!O monks! Dhammapada: 283Dhammapada: 283
    275. 275. For so long as the underbrush ofFor so long as the underbrush of desire, even the most subtle, of adesire, even the most subtle, of a man towards a woman is not cutman towards a woman is not cut down, his mind is in bondage, likedown, his mind is in bondage, like the sucking calf to its mother.the sucking calf to its mother. Dhammapada: 284Dhammapada: 284
    276. 276. Cut off your affection in the mannerCut off your affection in the manner of a man plucks with his hand anof a man plucks with his hand an autumn lotus. Cultivate only the pathautumn lotus. Cultivate only the path to peace, Nibbana, as made knownto peace, Nibbana, as made known by the Exalted One.by the Exalted One. Dhammapada: 285Dhammapada: 285
    277. 277. "Here shall I live during the rains,"Here shall I live during the rains, here in winter and summer" — thushere in winter and summer" — thus thinks the fool. He does not realizethinks the fool. He does not realize the danger (that death mightthe danger (that death might intervene).intervene). Dhammapada: 286Dhammapada: 286
    278. 278. As a great flood carries away aAs a great flood carries away a sleeping village, so death seizes andsleeping village, so death seizes and carries away the man with a clingingcarries away the man with a clinging mind, doting on his children andmind, doting on his children and cattle.cattle. Dhammapada: 287Dhammapada: 287
    279. 279. For him who is assailed by deathFor him who is assailed by death there is no protection by kinsmen.there is no protection by kinsmen. None there are to save him — noNone there are to save him — no sons, nor father, nor relatives.sons, nor father, nor relatives. Dhammapada: 288Dhammapada: 288
    280. 280. Realizing this fact, let the wise man,Realizing this fact, let the wise man, restrained by morality, hasten to clearrestrained by morality, hasten to clear the path leading to Nibbana.the path leading to Nibbana. Dhammapada: 289Dhammapada: 289
    281. 281. If by renouncing a lesser happinessIf by renouncing a lesser happiness one may realize a greater happiness,one may realize a greater happiness, let the wise man renounce the lesser,let the wise man renounce the lesser, having regard for the greater.having regard for the greater. Dhammapada: 290Dhammapada: 290
    282. 282. Entangled by the bonds of hate, heEntangled by the bonds of hate, he who seeks his own happiness bywho seeks his own happiness by inflicting pain on others, is neverinflicting pain on others, is never delivered from hatred.delivered from hatred. Dhammapada: 291Dhammapada: 291
    283. 283. The cankers only increase for thoseThe cankers only increase for those who are arrogant and heedless, whowho are arrogant and heedless, who leave undone what should be doneleave undone what should be done and do what should not be done.and do what should not be done. Dhammapada: 292Dhammapada: 292
    284. 284. The cankers cease for those mindfulThe cankers cease for those mindful and clearly comprehending ones whoand clearly comprehending ones who always earnestly practice mindfulnessalways earnestly practice mindfulness of the body, who do not resort toof the body, who do not resort to what should not be done, andwhat should not be done, and steadfastly pursue what should besteadfastly pursue what should be done.done. Dhammapada: 293Dhammapada: 293
    285. 285. Having slain mother (craving), fatherHaving slain mother (craving), father (self-conceit), two warrior-kings(self-conceit), two warrior-kings (eternalism and nihilism), and(eternalism and nihilism), and destroyed a country (sense organsdestroyed a country (sense organs and sense objects) together with itsand sense objects) together with its treasurer (attachment and lust),treasurer (attachment and lust), ungrieving goes the holy man.ungrieving goes the holy man. Dhammapada: 294Dhammapada: 294
    286. 286. Having slain mother, father, twoHaving slain mother, father, two brahman kings (two extreme views),brahman kings (two extreme views), and a tiger as the fifth (the fiveand a tiger as the fifth (the five mental hindrances), ungrieving goesmental hindrances), ungrieving goes the holy man.the holy man. Dhammapada: 295Dhammapada: 295

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