Compiled and translated by
Buddhist Publication Society
Kandy • Sri Lanka
First edition: 1987
This digital edition: 2010
Copyright © 1987 Buddhist Publication Society
BPS Online Edition © (2010)
Digital Transcription Source: BPS Transcription Project
For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.
Request
Dhamma
The Defilements
Giving
Virtue
Speech
Wealth
Friendship
Learning
The Disciple
Mind
The Training
Effort
Mindfulness
Oneself and Others
Love I
Love II
Happiness
Silence
Insight
The Buddha
Praise
The discourses of the Buddha and his direct disciples have been collected together into a huge body of literature known as the Sutta Piṭaka. Made up of both prose and verse, much of this literature is little known to the average Buddhist because of its great size and also because in both style and content it is highly philosophical. One selection of this literature is, however, very well known. It is the Dhammapada, a collection of four hundred and twenty-three verses on various aspects of the Buddha’s teachings. The Dhammapada’s convenient size, pithy wisdom and, at times, great beauty has made it by far the most popular book in the Sutta Pitaka.
However, many other verses of equal relevance and appeal are to be found scattered throughout the Sutta Pitaka, which remain virtually unknown. I thought it useful, therefore, to collect some of these verses, arrange them according to subject, and present them in such a way that they may enrich the faith and deepen the understanding of those who read them. Most of the verses are the words of the Buddha himself; a lesser number is attributed to his enlightened disciples. But even these reflect the spirit of the Buddha’s Dhamma, for it is said: “That which is well spoken is the word of the Buddha.” (A IV 164).
This small work is dedicated to my good friend, Miss Constance Sandham. May this Gemstones of the Good Dhamma illuminate the path so that all beings may attain Nibbāna!
Venerable S. Dhammika was born in Australia and developed an interest in Buddhism in his early teens. At the age of twenty-two he went to India and was ordained as a Buddhist monk under the Ven. M. Saṅgharatana Mahāthera. He later moved to Sri Lanka where he taught meditation for several years in the Kandy district. He now lives and teaches in Singapore.
1. Āyācanā | Request | |
1. | Namo te purisājañña namo te purisuttama sadevakasmiṃ lokasmiṃ natthi te paṭipuggalo |
Homage to you so nobly bred. Homage to you amongst men supreme. Peerless are you in all the world. May all worship be given to you. |
2. | Namo te buddha vīratthu vippamuttosi sabbadhi sambādhapaṭipannosmi tassa me saraṇaṃ bhava |
Homage to you, Enlightened Hero, you who are completely free. I have fallen into great distress, be my refuge and my shelter. |
3. | Passāmahaṃ devamanussaloke akiñcanaṃ brāhmaṇaṃiriyamānaṃ taṃ taṃ namassāmi samantacakkhu pamuñca maṃ sakka kathaṃkathāhi |
In the world of gods and men, I see this brahmin true, this simple man. You I worship, All-Seeing One, so free me, Sakka, [1] from my doubts. |
4. | Anusāsa brahme karuṇāyamāno vivekadhammaṃ yaṃahaṃ vijaññaṃ yathāhaṃ ākāsova abyāpajjamāno idheva santo asito careyyaṃ |
O Brahma, [2] out of compassion teach me the lofty Dhamma so I may understand, and relying on nothing else, may live unclouded like the sky. |
5. | Ye ca saṅkhātadhammāse ye ca sekhā puthū idha tesaṃ me nipako iriyaṃ puṭṭho pabrūhi mārisa |
Those who have understood the Dhamma and those who train themselves in it: O wise and truly gracious one, tell me how they live their lives. |
2. Dhammavagga | Dhamma | |
6. | Kittayissāmi te dhammaṃ diṭṭhe dhamme anītihaṃ yaṃ viditvā sato caraṃ tare loke visattikaṃ |
I will teach you a Dhamma, not hearsay but to be directly seen. Whoever discovers it and knows it and lives by it with mindfulness, will transcend craving for the world. |
7. | Suvijāno bhavaṃ hoti suvijāno parābhavo Dhammakāmo bhavaṃ hoti dhammadessī parābhavo |
Prosperity in life is plain, decline in life is also plain: one who loves the Dhamma prospers, one who hates the Dhamma declines. |
8. | Yo ca dhammamabhiññāya dhammamaññāya paṇḍito rahadova nivāte ca anejo vūpasammati |
Thoroughly understanding the Dhamma and freed from longing through insight, the wise one rid of all desire is calm as a pool unstirred by wind. |
9. | Yesaṃ dhammā asammuṭṭhā paravādesu na nīyare te sambuddhā sammadaññā caranti visame sama |
Those to whom the Dhamma is clear are not led into other doctrines; perfectly enlightened with perfect knowledge, they walk evenly over the uneven. |
10. | Na udakena sucī hotī bahvettha nhāyatī jano yamhi saccañca dhammo ca so sucī so ca brāhmaṇo |
Not by water is one made pure though many people may here bathe, [3] but one in whom there is truth and Dhamma, he is pure, he is a brahmin. |
11. | Ujuko nāma so maggo abhayā nāma sā disā ratho akūjano nāma dhammacakkehi saṃyuto |
The path is called "straight," "without fear" is the destination; the carriage is called "silent" and its wheels are right effort. |
12. | Hirī tassa apālambo satyassa parivāraṇaṃ dhammāhaṃ sārathiṃ brūmi sammādiṭṭhipurejavaṃ |
Conscience is the rails and mindfulness the upholstery, Dhamma is the driver and right view runs ahead of it. |
13. | Yassa etādisaṃ yānaṃ itthiyā purisassa vā sa ve etena yānena nibbānasseva santike |
And whether it be a woman, or whether it be a man, whoever travels by this carriage shall draw close to Nibbāna. |
14. | Ye keci osadhā loke vijjanti vividhā bahū dhammosadhasamaṃ natthi etaṃ pivatha bhikkhavo |
Of all the medicines in the world, manifold and various, there is none like the medicine of Dhamma: therefore, O monks, drink of this. |
15. | Dhammosadhaṃ pivitvāna ajarāmaraṇā siyuṃ bhāvayitvā ca passitvā nibbutā upadhikkhaye |
Having drunk this Dhamma medicine, you will be ageless and beyond death; having developed and seen the truth, you will be quenched, free from craving. |
3. Kilesavagga | The Defilements | |
16. | Kāmayogena saṃyuttā bhavayogena cūbhayaṃ diṭṭhiyogena saṃyuttā avijjāya purakkhatā sattā gacchanti saṃsāraṃ jātimaraṇagāmino |
Bound by desire, tied to becoming, fettered tightly by false opinions, yoked to ignorance, whirled about: thus beings wander through saṃsāra, dying only to be born again. |
17. | Na hiraññasuvaṇṇena parikkhīyanti āsavā amittā vadhakā kāmā sapattā sallabandhanā |
Neither gold nor minted coins can make the defilements disappear. Sense desires are enemies and killers, hostile darts, rigid bonds. |
18. | Ummādanā ullapanā kāmā cittapamaddino sattānaṃ saṅkilesāya khippaṃ mārena oḍḍitaṃ |
Desire is agitating and deceiving, a source of mental pain, a net cast out by Māra [4] to entangle and defile beings. |
19. | Pabbatassa suvaṇṇassa jātarūpassa kevalo dvittāva nālaṃekassa iti vidvā samañcare |
Were there a mountain all made of gold, doubled that would not be enough to satisfy a single man: know this and live accordingly. |
20. | Kodhano dubbaṇṇo hoti atho dukkhaṃpi seti so atho atthaṃ gahetvāna anatthaṃ adhipajjati tato kāyena vācāya. vadhaṃ katvāna kodhano |
How ugly is the angry man! His sleep is without comfort; despite his wealth he is always poor. Filled with anger as he is, he wounds by acts of body and speech. |
21. | Hantā labhati hantāraṃ Jetāraṃ labhate jayaṃ akkosako ca akkosaṃ rosetārañca rosako atha kammavivaṭṭena so vilutto viluppati |
One who kills gets killed, one who conquers gets conquered, one who reviles gets reviled. Thus as a result of his own actions the spoiler will in turn be spoiled. |
22. | Natthañño ekadhammopi yeneva nivutā pajā saṃsaranti ahorattaṃ yathā mohena āvutā |
There is no other single thing by which the human race is hindered, by which it wanders day and night, so much as by this: delusion. |
23. | Imesu kira sajjanti eke samaṇabrāhmaṇā viggayha naṃ vivadanti janā ekaṅgadassino |
How they cling and how they wrangle, yet claim to be recluses and brahmins. Quarrelling and clinging to their opinions, they see only one side of things. |
24. | Ye ca rattindivā yuttā sammāsambuddhasāsane te nibbāpenti rāgaggiṃ niccaṃ asubhasaññino |
Those who apply themselves day and night to the teachings of the Buddha will quench the burning fire of lust by the perception of the impure. |
25. | Dosaggiṃ pana mettāya nibbāpenti naruttamā mohaggiṃ pana paññāya yāyaṃ nibbedhagāminiṃ |
By love they will quench the fire of hate, by wisdom the fire of delusion. Those supreme men extinguish delusion with wisdom that breaks through to truth. |
4. Dānavagga | Giving | |
26. | Na samaṇe na brāhmaṇe na kapaṇaddhikavanibbake laddhāna samvibhājeti annaṃ pānañca bhojanaṃ taṃ ve avuṭṭhikasamoti āhu naṃ purisādhamaṃ |
Not with recluses or brahmans, neither with the poor and needy does the base man share his food or give any drink or sustenance. People say that selfish man is like a drought, a rainless sky. |
27. | Ekaccānaṃ na dadāti Ekaccānaṃ pavecchati taṃ ve padesavassīti āhu medhāvino janā |
One who shares his wealth with some, but does not gladly give to others, is only like a local shower: in such a way the wise describe him. |
28. | Subhikkhavāco puriso sabbabhūtānukampako āmodamāno pakireti detha dethāti bhāsati |
But one who rains down bountiful gifts, gladly giving here and there out of compassion for all beings, and who always says "Give, give, … …" |
29. | Yathāpi megho thanayitvā gajjayitvā pavassati thalaṃ ninnañca pūreti abhisandantova vārinā evaṃeva idhekacco puggalo hoti tādiso |
This type of person is like a giant cloud filled with rain, thundering and pouring down refreshing water everywhere, drenching the highlands and lowlands too, generous without distinctions. |
30. | Dhammena saṃharitvāna uṭṭhānādhigataṃ dhanaṃ tappeti annapānena sammā patte vanibbake |
With his wealth collected justly, won through his own efforts, he shares both food and drink with beings who are in need. |
31. | Yathāpi kumbho sampuṇṇo yassa kassaci adhokato vamatevudakaṃ nissesaṃ na tattha parirakkhati |
Just as a pot filled with water if overturned by anyone, pours out all its water and does not hold any back, |
32. | Tatheva yācake disvā hīnamukkaṭṭhamajjhime dadāhi dānaṃ nissesaṃ kumbho viya adhokato |
Even so, when you see those in need, whether low, middle or high, then give like the overturned pot, holding nothing back. |
33. | Danañca peyyavajjañca atthacariyā ca yā idha samānattatā ca dhammesu tattha tattha yathārahaṃ ete kho saṅgahā loke rathassāṇīva yāyato |
Generosity, kind words, doing a good turn for others, and treating all people alike: these bonds of sympathy are to the world what the lynch-pin is to the chariot wheel. |
34. | Annado balado hoti vatthado hoti vaṇṇado yānado sukhado hoti dīpado hoti cakkhudo |
Giving food one gives strength, giving clothes one gives beauty, giving transport one gives delight, giving lamps one gives sight, |
35. | So ca sabbadado hoti yo dadāti upassayaṃ amataṃ dado ca so hoti yo dhammamanusāsati |
Giving shelter one gives all; but one who instructs in the Dhamma, the excellent teaching of the Buddha, such a person gives ambrosia. |
5. Sīlavagga | Virtue | |
36. | Sīlaṃevidha sikkhetha asmiṃ loke susikkhitaṃ sīlaṃ hi sabbasampattiṃ upanāmeti sevitaṃ |
Here in the world one should train carefully to purify virtue; for virtue when well cultivated brings all success to hand. |
37. | Yo pāṇaṃ nātipāteti musāvādaṃ na bhāsati loke adinnaṃ nādiyati paradāraṃ na gacchati |
Not harming living beings, not speaking lies, taking nothing in all the world unasked, nor going to the wives of other men, |
38. | Surāmerayapānañca yo naro nānuyuñjati pahāya pañca verāni sīlavā iti vuccati |
And never drinking intoxicants: One who gives up these five harmful acts and does not engage in them is truly called a virtuous man. |
39. | Ādi sīlaṃ patiṭṭhā ca kaḷyāṇānañca mātukaṃ pamukhaṃ sabbadhammānaṃ tasmā sīlaṃ visodhaye |
Virtue is the foundation, the forerunner and origin of all that is good and beautiful; therefore one should purify virtue. |
40. | Sīlaṃ balaṃ appaṭimaṃ sīlaṃ āvudhamuttamaṃ sīlamābharaṇaṃ seṭṭhaṃ sīlaṃ kavacamabbhutaṃ |
Virtue is a mighty power, Virtue is a mighty weapon, Virtue is the supreme adornment, Virtue is a wonderful armour. |
41. | Na jaccā vasalo hoti na jaccā hoti brāhmaṇo kammanā vasalo hoti kammanā hoti brāhmaṇo |
One is not low because of birth nor does birth make one holy. Deeds alone make one low, deeds alone make one holy. |
42. | Anaṅgaṇassa posassa niccaṃ sucigavesino vālaggamattaṃ pāpassa abbhamattaṃva khāyati |
To one who is without evil, always striving for purity, a wrong the size of a hair tip seems as big as a rain cloud. |
43. | Puññameva so sikkheyya āyataggaṃ sukhudrayaṃ dānañca samacariyañca mettacittañca bhāvaye |
Train yourself in doing good that lasts and brings happiness. Cultivate generosity, the life of peace, and a mind of boundless love. |
44. | Sīlaṃ ajarasā sādhu saddhā sādhu adhiṭṭhitā paññā narānaṃ ratanaṃ puññaṃ corehyahāriyaṃ |
The good luck of virtue never fades, faith also brings great good. Wisdom is man’s most precious gem, merit no thief can ever steal. |
45. | Sabbadā sīlasampanno paññāvā susamāhito ajjhattacintī satimā oghaṃ tarati duttaraṃ |
In every virtue all-accomplished, with wisdom full and mind composed, looking within and ever mindful - thus one crosses the raging flood. |
6. Vācāvagga | Speech | |
46. | Purisassa hi jātassa kuṭhārī jāyate mukhe yāya chindati attānaṃ bālo dubbhāsitaṃ bhaṇaṃ |
Every fool who is born has an axe within his mouth with which he cuts himself when he uses wrong speech. |
47. | Tameva vācaṃ bhāseyya yāyattānaṃ na tāpaye pare ca na vihiṃseyya sā ve vācā subhāsitā |
One should utter only words which do no harm to oneself and cause no harm for others: that is truly beautiful speech. |
48. | Piyavācameva bhāseyya yā vācā paṭinanditā yaṃ anādāya pāpāni paresaṃ bhāsate piyaṃ |
Speak kind words, words rejoiced at and welcomed, words that bear ill will to none; always speak kindly to others. |
49. | Tasseva tena pāpiyo yo kuddhaṃ paṭikujjhati kuddhaṃ appaṭikujjhanto saṅgāmaṃ jeti dujjayaṃ |
The worse of the two is he who, when abused, retaliates. One who does not retaliate wins a battle hard to win. |
50. | Jayaṃ ve maññati bālo vācāya pharusaṃ bhaṇaṃ jayañcevassa taṃ hoti yo titikkhā vijānato |
The fool thinks he has won a battle when he bullies with harsh speech, but knowing how to be forbearing alone makes one victorious. |
51. | Yaṃ samaṇo bahuṃ bhāsati upetaṃ atthasañhitaṃ jānaṃ so dhammaṃ deseti jānaṃ so bahu bhāsati |
When the recluse speaks much it is only to speak about the goal. Knowingly he teaches the Dhamma, knowingly he speaks much. |
52. | Yo ve na byādhati patvā parisaṃ uggahavādinaṃ na ca hāpeti vacanaṃ na ca chādeti sāsanaṃ |
If one addresses those who wish to learn, without wavering, imparting understanding, opening up and not obscuring the teaching, |
53. | Asandiddhañca bhaṇati pucchito na ca kuppati sa ve tādisako bhikkhu dūteyyaṃ gantumarahati |
Speaking without hesitation nor getting angry when asked a question, a monk like this is worthy to proclaim the teachings. |
54. | Nābhāsamānaṃ jānanti missaṃ bālehi paṇḍitaṃ bhāsamānañca jānanti desentaṃ amataṃ padaṃ bhāsaye jotaye dhammaṃ paggaṇhe isinaṃ dhajaṃ |
If he does not speak up, others know him not; he is just a wise man mixed up with fools. But if he speaks about and teaches the Deathless, others will know him. So let him light up the Dhamma, let him lift the sage’s banner high. |
55. | Yaṃ buddho bhāsati vācaṃ khemaṃ nibbānapattiyā dukkhassantakiriyāya sā ve vācānamuttamā |
The Buddha speaks words that lead to the winning of security, the ending of sorrow and the attaining of Nibbāna. Truly, this is the speech supreme. |
7. Bhogavagga | Wealth | |
56. | Jīvate vāpi sappañño api vittaparikkhayo paññāya ca alābhena vittavāpi na jīvati |
The wise man continues to live even if he should lose his wealth. But the rich man without wisdom is not alive even now. |
57. | Appakenāpi medhāvī pābhatena vicakkhaṇo samuṭṭhāpeti attānaṃ aṇuṃ aggiṃva sandhamanti |
Starting off with little wealth, the wise man skilfully increases it, just as a sudden draught of wind can make a spark of fire grow. |
58. | Susaṃvihitakammantaṃ kāluṭṭhāyiṃ atanditaṃ sabbe bhogābhivaḍḍhanti gāvo sausabhāmiva |
If he plans his project well, rises early and works untiringly, all his wealth will increase like cows penned in with a bull. |
59. | Paṇḍito sīlasampanno jalaṃ aggīva bhāsati bhoge saṃharamānassa bhamarasseva irīyato |
One who is virtuous and wise shines forth like a blazing fire; like a bee collecting nectar he acquires wealth by harming none. |
60. | Catudhā vibhaje bhoge sa ve mittāni ganthati ekena bhoge bhuñjeyya dvīhi kammaṃ payojaye catutthañca nidhāpeyya āpadāsu bhavissati |
He divides his wealth in four and thus he wins friendship. One portion he uses for his needs, two portions for his business, the fourth portion he saves for times of emergency. |
61. | Susaṃvihitakammantā saṅgahitaparijjanā bhattu manāpaṃ carati sambhataṃ anurakkhati |
Deft and capable at her work, in harmony with other people, a wife is pleasing to her husband and carefully looks after his wealth. |
62. | Saddhā sīlena sampannā vadaññū vītamaccharā niccaṃ maggaṃ visodheti sotthānaṃ samparāyikaṃ |
Endowed with faith and virtue, speaking gently, free from selfishness: such a woman purifies the pathway leading to future happiness. |
63. | Saddhādhanaṃ sīladhanaṃ hiri ottappiyaṃ dhanaṃ sutadhanañca cāgo ca paññā ve sattamaṃ dhanaṃ |
The wealth of faith and virtue’s wealth, the wealth of conscience and fear of blame, the wealth of learning and giving too, and as the seventh, wisdom’s wealth: |
64. | Yassa ete dhanā atthi itthiyā purisassa vā adaliddoti taṃ āhu amoghaṃ tassa jīvitaṃ |
Those who have these treasures true, be they women or be they men, are not poor or destitute, nor have their lives been lived in vain. |
65. | Patirūpakārī dhuravā uṭṭhātā vindate dhanaṃ saccena kittiṃ pappoti dadaṃ mittāni ganthati |
Whoever acts, strives and toils shall acquire wealth; by truthfulness one gains good repute, and by giving one binds friends. |
8. Mittatāvagga | Friendship | |
66. | Asantassa piyā honti sante na kurute piyaṃ asataṃ dhammaṃ roceti taṃ parābhavato mukhaṃ |
To be in communion with the bad, and choose the ways of the bad, to have no friends among the good, this is a source of suffering. |
67. | Sabbhireva samāsetha sabbhi kubbetha santhavaṃ sataṃ saddhammamaññāya paññā labbhati nāññato |
Consort only with the good, come together with the good. To learn the teaching of the good gives wisdom like nothing else can. |
68. | Pūtimacchaṃ kusaggena yo naro upanayhati kusāpi pūti vāyanti evaṃ bālūpasevanā |
If one strings a piece of putrid fish on a blade of kusa grass, the grass will soon smell putrid too: the same with one who follows a fool. |
69. | Tagarañca palāsena yo naro upanayhati pattāpi surabhi vāyanti evaṃ dhīrūpasevana |
If one wraps frankincense, in any ordinary kind of leaf, the leaf will soon smell sweet too: the same with one who follows the wise. |
70. | Tasmā palāsapuṭasseva ñatvā sampākamattano asante nupaseveyya sante seveyya paṇḍito |
Remembering the example of the leaf, and understanding the results, one should seek companionship with the wise, never with the bad. |
71. | Sattho pathavasato mittaṃ mātā mittaṃ sake ghare sahāyo atthajātassa hoti mittaṃ punappunaṃ sayaṃkatāni puññāni taṃ mittaṃ samparāyikaṃ |
A companion is a traveller’s friend, a mother is a friend at home, one who helps in time of need is a good and steady friend. And the good deeds done by oneself are one’s true friends in time to come. |
72. | Upakāro ca yo mitto yo ca mitto sukhe dukkhe atthakkhāyī ca yo mitto yo ca mittānukampako: |
A friend who always lends a hand, a friend in both sorrow and joy, a friend who offers good counsel, a friend who sympathises too: |
73. | Etepi mitte cattāro iti viññāya paṇḍito sakkaccaṃ payirupāseyya mātā puttaṃ va orasaṃ |
These are the four kinds of true friends: one who is wise, having understood, will always cherish and serve such friends just as a mother tends her only child. |
74. | Kalyāṇamitto yo bhikkhu sappatisso sagāravo karaṃ mittānaṃ vacanaṃ sampajāno patissato pāpuṇe anupubbena sabbasaṃyojanakkhayaṃ |
The monk who has a lovely friend, who pays respect and deference to him, and acts as his friend advises, with mindfulness and comprehension clear, will in time be freed from bonds; all his fetters will be destroyed. |
75. | Abbhatītasahāyassa atītagatasatthuno natthi etādisaṃ mittaṃ yathā kāyagatā sati |
For one whose friend has passed away, for one whose teacher no more lives, there is no other friend in this world like mindfulness of the body. |
9. Sutavagga | Learning | |
76. | Sussūsā sutavaḍḍhanī sutaṃ paññāya vaddhanaṃ paññāya atthaṃ jānāti ñāto attho sukhāvaho |
Desire to learn increases learning; learning makes wisdom increase. By wisdom is the goal known; knowing the goal brings happiness. |
77. | Bahussutaṃ upāseyya sutañca na vināsaye taṃ mūlaṃ brahmacariyassa tasmā dhammadharo siyā |
One should follow the learned man, and should not neglect learning; for that is the foundation of the holy life. Therefore be well versed in Dhamma. |
78. | Bahussutaṃ dhammadharaṃ sappaññaṃ buddhasāvakaṃ nekkhaṃ jambonadasseva ko taṃ ninditumarahati devāpi naṃ pasaṃsanti brahmunāpi pasaṃsito |
Learned, knowing the Dhamma, truly wise, the Buddha’s disciple is like the finest gold of Jambu. Who can find any blame in him? Even the gods sing his praise; Brahmā himself sings his praise. [5] |
79. | Appassutopi ce hoti, sīlesu susamāhito; Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ. |
If one who has little learning is strong in virtue, others will praise his virtue only, because his learning is incomplete. |
80. | Bahussutopi ce hoti, sīlesu asamāhito; Sīlato naṃ garahanti, nāssa sampajjate sutaṃ. |
If one who has much learning is weak in virtue, others will blame him for his conduct though his learning is complete. |
81. | Bahussutopi ce hoti, sīlesu susamāhito; Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca. |
But if one has much learning and is also strong in virtue, he will be praised for both his virtue and his learning. |
82. | Bahussuto appassutaṃ yo sutenātimaññati andho padīpadhārova tatheva paṭibhāti maṃ |
A learned man who, because of his learning, despises one with little learning, seems to me like a stone-blind man walking around with a lamp in hand. |
83. | Tasmā hi attakāmena mahattamabhikaṅkhatā saddhammo garukātabbo saraṃ buddhāna sāsanaṃ |
One who loves his own true welfare, who is concerned with his own good, should pay homage to the Dhamma and always remember the Buddha’s words. |
84 | Sammā manaṃ paṇidhāya sammā vācaṃ abhāsiya sammā kammāni katvāna kāyena idha puggalo |
Having a rightly directed mind, speaking rightly spoken speech, doing here with the body only deeds that are right and good. |
85. | Bahussuto puññakaro apasmiṃ idha jīvite kāyassa bhedā sappañño saggaṃ so upapajjati |
Learned, doing much that is worthy even in a life that is short - a wise person such as this will be reborn in a happy place. |
10. Sāvakavagga | The Disciple | |
86. | Mātari pitari cāpi yo sammā paṭipajjati tathāgate vā sambuddhe atha vā tassa sāvake bahuñca so pasavati puññaṃ etādiso naro |
If one behaves rightly toward his mother and his father, towards the Buddha well-attained, and the disciples of the Buddha, such a person generates an abundant store of good. |
87. | Bhikkhu ca sīlasampanno bhikkhunī ca bahussutā upāsako ca yo saddho yā ca saddhā upāsikā ete kho saṅghaṃ sobhenti ete hi saṅghasobhanā |
The monk well-possessed of virtue, the nun who is widely learned, male and female lay disciples who are fully endowed with faith - it is they who illuminate the Saṅgha, "lights of the Saṅgha" they are called. |
88. | Yassa sabrahmacārīsu gāravo nūpalabbhati ārakā hoti saddhammā nabhaṃ puthaviyā yathā |
One who has no respect for those who live the holy life with him, is as far from this good Dhamma as the sky is from the earth. |
89. | Yassa sabrahmacārīsu gāravo upalabbhati so virūhati saddhamme khette bījamva bhaddakaṃ |
One who has respect for those who live the holy life with him, comes to growth in this good Dhamma like a healthy seed in the field. |
90. | Itthibhāvo kiṃ kayirā cittamhi susamāhite ñāṇamhi vattamānamhi sammā dhammaṃ vipassato |
A woman’s nature is unimportant when the mind is still and firm, when knowledge grows day by day, and she has insight into Dhamma. |
91. | Yassa nūna siyā evaṃ itthāhaṃ purisoti vā kiñci vā pana asmīti taṃ māro vattumarahati |
One who thinks such thoughts as "I am a woman" or "I am a man" or any other thought "I am …" Māra is able to address that one. |
92. | Dummedhehi pasaṃsā ca viññūhi garahā ca yā garahāva seyyo viññūhi yaṃ ce bālappasaṃsanā |
The fools offer praise and the wise offer blame. Truly the blame of the wise is much better than the praise of the fool. |
93. | Sāgārā anagārā ca ubho aññoññanissitā ārādhayanti saddhammaṃ yogakkhemaṃ anuttaraṃ |
Home dwellers and the homeless both, by depending upon one another come to realise the good Dhamma, the utter freedom from bondage. |
94. | Anubandhopi ce assa mahiccho ca vighātavā ejānugo anejassa nibbutassa anibbuto giddho so vitāgedhassa passa yāvañca ārakā |
Though physically close behind, if one is acquisitive and restless, how far is that turbulent one from one freed from turbulence, that burning one from one cooled, that hankering one from the greedless! |
95. | Sukhā saṅghassa sāmaggī samaggānañcanuggaho samaggarato dhammaṭṭho yogakkhemā na dhaṃsati |
A happy thing is concord in the Saṅgha! One who assists in making harmony, loving concord and righteousness, does not fall away from freedom. |
11. Cittavagga | Mind | |
96. | Cittena nīyati loko cittena parikassati cittassa ekadhammassa sabbeva vasamanvagū |
The world is led around by mind, by mind the world is plagued. Mind is itself the single thing, which brings all else beneath its sway. |
97. | Manopubbaṅgamā dhammā manoseṭṭhā manomayā Manasā ce pasannena bhāsati vā karoti vā tato naṃ sukhamanveti chāyā va anapāyinī |
Mind precedes all things; mind is their chief, mind is their maker. If one speaks or does a deed with a mind that is pure within, happiness then follows along like a never departing shadow. |
98. | Sududdasaṃ sunipuṇaṃ yatthakāmanipātinaṃ cittaṃ rakkhetha medhāvī cittaṃ guttaṃ sukhāvahaṃ |
Difficult to detect and very subtle, the mind seizes whatever it wants; so let a wise man guard his mind, for, a guarded mind brings happiness. |
99. | Dunniggahassa lahuno yatthakāmanipātino cittassa damatho sādhu cittaṃ dantaṃ sukhāvahaṃ |
Wonderful it is to train the mind so swiftly moving, seizing whatever it wants. Good is it to have a well-trained mind, for a well-trained mind brings happiness. |
100. | Phandanaṃ capalaṃ cittaṃ durakkhaṃ dunnivārayaṃ ujuṃ karoti medhāvī usukārova tejanaṃ |
As a fletcher straightens an arrow, even so one who is wise will straighten out the fickle mind, so unsteady and hard to control. |
101. | Na taṃ mātā pitā kayirā aññe vāpi ca ñātakā sammāpaṇihitaṃ cittaṃ seyyaso naṃ tato kare |
No mother nor father nor any other kin can do greater good for oneself than a mind directed well. |
102. | Anabhijjhālu vihareyya abyāpannena cetasā sato ekaggacittassa ajjhattaṃ susamāhito |
Live without covetous greed, fill your mind with benevolence. Be mindful and one-pointed, inwardly stable and concentrated. |
103. | Pañca kāmaguṇā loke manochaṭṭhā paveditā ettha chandaṃ virājetvā evaṃ dukkhā pamuccati |
There are five strands of sensual pleasure with the mind as the sixth; by overcoming desire for these one will be freed from suffering. |
104. | Mama selūpamaṃ cittaṃ ṭhitaṃ nānupakampati virattaṃ rajanīyesu kuppanīye na kuppati mamevaṃ bhāvitaṃ cittaṃ kuto maṃ dukkhamessatī |
My mind is firm like a rock, unattached to sensual things, no shaking in the midst of a world where all is shaking. My mind has thus been well-developed. So how can suffering come to me? |
105. | Yo ca caraṃ vā tiṭṭhaṃ vā nisinno uda vā sayaṃ vitakkaṃ samayitvāna vitakkūpasame rato bhabbo so tādiso bhikkhu phuṭṭhuṃ sambodhimuttamaṃ |
Whether he walks or stands or sits or lies, a monk should take delight in controlling all thoughts. Such a monk is qualified to reach supreme enlightenment. |
12. Sikkhāvagga | The Training | |
106. | Atisītaṃ atiuṇhaṃ, atisāyamidaṃ ahu; Iti vissaṭṭhakammante, atthā accenti māṇave |
"It’s too cold, it’s too hot, it’s too late." With such excuses one who gives up the practice lets his opportunities slip. |
107. | Yodha sītañca unhañca tinā bhiyyo na maññati karaṃ purisakiccāni so sukhā na vihāyati |
But one who looks on cold and heat as no more obstructive than straw and continues with the practice does not fall short of happiness. |
108. | Alīinacitto ca siyā na cāpi bahu cintaye nirāmagandho asito brahmacariyaparāyaṇo |
So rid the mind of sloth and dullness. Give up thinking of many things. Be healthy and unattached to pleasure. Be devoted to the holy life. |
109. | Ūnūdaro mitāhāro appichassa alolupo sa ve icchāya nicchāto aniccho hoti nibbuto |
Lean in body, frugal in food, content with little and undisturbed, vain wishes gone and craving stilled, thus the wantfree attain Nibbāna. |
110. | Sa jhānapasuto dhīro vanante ramito siyā jhāyetha rukkhamūlasmiṃ attānamabhitosayaṃ |
One who is stable in meditation will delight at the woodland’s edge, meditating at the foot of a tree until joy and contentment are won. |
111. | Kāmacchando ca byāpādo thinamiddhañca bhikkhuno uddhaccaṃ vicikicchā ca sabbasova na vijjati |
Sense desire, ill will, sloth, laziness, agitation, and doubt are not found in a true and worthy monk. |
112. | Na sabbato mano nivāraye na mano saṃyatattamāgataṃ yato yato ca pāpakaṃ tato tato mano nivāraye |
Do not hold back the mind from all, for it is not yet put to sleep. But whenever evil things arise, then should the mind be held in check. |
113. | Vīriyasātaccasampanno yuttayogo sadā siyā na ca appatvā dukkhantaṃ vissāsaṃ eyya paṇḍito |
Possessed of energy and perserverance, be always earnest in applying yourself. The wise one should not be confident until the end of suffering is reached. |
114. | Samādhiratanamālassa kuvitakkā na jāyare na ca vikkipate cittaṃ etaṃ tumhe piḷandhathā |
With the jewelled necklace of concentration, wrong thoughts cannot arise nor can the mind be distracted. So let this be your adornment. |
115. | Ānāpānasatī yassa paripuṇṇā subhāvitā anupubbaṃ paricitā yathā buddhena desitā somaṃ lokaṃ pabhāseti abbhā mutova candimā |
One who has gradually practised, developed and brought to perfection mindfulness of the in-and-out breath, as taught by the Enlightened One, illuminates the entire world like the moon when freed from clouds. |
13. Vāyāmavagga | Effort | |
116. | Pamādo rajo pamādo pamādānupatito rajo appamādena vijjāya abbūḷhe sallamattano |
Indolence is dust; dust comes in the wake of indolence. With knowledge and vigilance, draw out the arrow from yourself. |
117. | Niddāsīlī sabhāsīlī anuṭṭhātā ca yo naro alaso kodhapaññāṇo taṃ parābhavato mukhaṃ |
When one loves company and sleep, when one is lax and slack, when one is often given to anger - this is a source of suffering. |
118. | Saṃvaro ca pahānañca bhāvanā anurakkhaṇā ete padhānā cattāro desitādiccabandhunā |
The effort to restrain, to abandon, to develop and to maintain: these are the four exertions taught by the Kinsman of the Sun. |
119. | Uṭṭhahatha nisīdatha ko attho supitena vo? Āturānañhi kā niddā sallaviddhāna ruppataṃ? |
Arise! Sit up! Of what use are your dreams? How can you continue to sleep when you are sick, pierced with the arrow of grief? |
120. | Amoghaṃ divasaṃ kayirā appena bahukena vā yaṃ yaṃ vijahate rattiṃ tadūnaṃ tassa jīvitaṃ |
Make your day productive whether by little or by much. Every day and night that passes, your life is that much less. |
121. | Yo dandhakāle dandheti taraṇīye ca tāraye yoniso saṃvidhānena sukhaṃ pappoti paṇḍito |
The wise one who hurries when hurrying is needed and who slows down when slowness is needed, is happy because his priorities are right. |
122. | Āraddhavīriye pahitatte niccaṃ daḷhaparakkame samagge sāvake passe esā budhāna vandanā |
See the disciples in perfect harmony, resolute and making effort, always firm in their progress - this is the best worship of the Buddha. |
123. | Niddaṃ tandiṃ vijambhitaṃ aratiṃ bhattasammadaṃ vīriyena naṃ paṇāmetvā ariyamaggo visujjhati |
Sloth, torpor and drowsiness, boredom and heaviness after meals - by expelling these with energy the noble path is purified. |
124. | Saddhāya taratī oghaṃ appamādena aṇṇavaṃ vīriyena dukkhamacceti paññāya parisujjhati |
The flood is crossed by faith, by vigilance the sea is crossed, pain is overcome with vigour by wisdom one is purified. |
125. | Ujumaggamhi akkhāte gacchatha mā nivattatha attanā codayattānaṃ nibbānamabhihāraye |
The straight path has been clearly shown: walk forward and don’t turn back. Urge yourself onwards by yourself; in that way attain Nibbāna |
14. Sativagga | Mindfulness | |
126. | Sambādhe vāpi vindanti dhammaṃ nibbānapattiyā ye satiṃ paccalatthaṃsu sammā te susamāhitā |
Even when obstacles crowd in, the path to Nibbāna can be won by those who establish mindfulness and bring to perfection equipoise. |
127. | Sace dhāvati cittaṃ te kāmesu ca bhavesu ca khippaṃ niggaṇha satiyā kiṭṭhādaṃ viya duppasuṃ |
If your mind runs wild among sensual pleasures and things that arise, quickly restrain it with mindfulness as one pulls the cow from the corn. |
128. | Ubhinnamatthaṃ carati attano ca parassa ca paraṃ saṅkupitaṃ ñatvā yo sato upasammati |
Knowing that the other person is angry, one who remains mindful and calm acts for his own best interest and for the others’ interest, too. |
129. | Ubhinnaṃ tikicchantānaṃ attano ca parassa ca janā maññanti bāloti ye dhammassa akovidā |
He is a healer of both himself and the other person; only those think him a fool who do not understand the Dhamma. |
130. | Yataṃ care yataṃ tiṭṭhe yataṃ acche yataṃ saye yataṃ samiñjaye bhikkhu yatāmenaṃ pasāraye |
Whether he walks, stands, sits or lies, stretches out his limbs or draws them in again, let a monk do so with composure. |
131. | Uddhaṃ tiriyaṃ apācīnaṃ yāvatā jagato gati samavekkhitā ca dhammānaṃ khandhānaṃ udayabbayaṃ |
Above, across or back again, wherever he goes in the world let him carefully scrutinise the rise and fall of compounded things. |
132. | Evaṃ vihārimātāpiṃ santavuttimanuddhataṃ cetosamathasāmīciṃ sikkhamānaṃ sadā sataṃ satataṃ pahitattoti āhu bhikkhuṃ tathāvidhaṃ |
Living thus ardently, at peace within, not restless or mentally agitated, training himself, always mindful: people call such a monk "one constantly resolute." |
133. | Na so rajjati dhammesu dhammaṃ ñatvā patissato virattacitto vedeti tañca nājjhossa tiṭṭhati |
Not excited by mental phenomena, one knows them through mindfulness; thus with a mind well detached one understands and does not cling. |
134. | Satipaṭṭhānakusalā bojjhaṅgabhāvanāratā vipassakā dhammadharā dhamma nagare vasantite |
Those skilled in the foundations of mindfulness, delighting in the enlightenment factors, with knowledge of Dhamma and keen insight, live in the city of Dhamma. |
135. | Sammappadhānasampanno satipaṭṭhānagocaro vimuttikusumasañchanno parinibbissatyanāsavo |
Possessed of persevering energy, practising the foundations of mindfulness, bedecked with the blossoms of freedom, you will be cooled and undefiled. |
15. Attaparavagga | Oneself and Others | |
136. | Sabbe tasanti daṇḍassa sabbesaṃ jīvitaṃ piyaṃ attānaṃ upamaṃ katvā na haneyya na ghātaye |
All tremble at punishment. Life is dear to all. Put yourself in the place of others; kill none nor have another killed. |
137. | Attanāva kataṃ pāpaṃ attanā saṃkilissati attanā akataṃ pāpaṃ attanāva visujjhati suddhī asuddhi paccattaṃ nāñño aññaṃ visodhaye |
By doing evil, one defiles oneself; by avoiding evil, one purifies oneself. Purity and impurity depend on oneself: no one can purify another. |
138. | Attadatthaṃ paratthena bahunā pi na hāpaye attadatthamabhiññāya sadatthapasuto siyā |
Let no one neglect one’s own welfare for the welfare of others however much. Clearly understanding one’s own welfare strive always for one’s own true good. |
139. | Attānameva paṭhamaṃ patirūpe nivesaye athaññamanusāseyya na kilisseyya paṇḍito |
One should first establish oneself in what is proper and only then try to instruct others. Doing this, the wise one will not be criticised. |
140. | Attānaṃ ce tathā kayirā yathāññamanusāsati sudanto vata dametha attā hi kira duddamo |
If only you would do what you teach others then being yourself controlled you could control others well. Truly self-control is difficult. |
141. | Yo cattānaṃ samukkaṃse pare ca mavajānāti nihīno sena mānena taṃ jaññā vasalo iti |
One who exalts himself and disparages others because of smugness and conceit; know him as an outcaste man. |
142. | Na paresaṃ vilomāni na paresaṃ katākataṃ attanova avekkheyya katāni akatāni ca |
Look not to the faults of others, nor to their omissions and commissions. But rather look to your own acts, to what you have done and left undone. |
143. | Paravajjānupassissa niccaṃ ujjhānasaññino āsavā tassa vaḍḍhanti ārā so āsavakkhayā |
When one looks down at others’ faults and is always full of envy, one’s defilements continually grow; far is one from their destruction. |
144. | Sudassaṃ vajjamaññesaṃ attano pana duddasaṃ paresaṃ hi so vajjāni opunāti yathā bhusaṃ attano pana chādeti kaliṃva kitavā saṭho |
Easily seen are the faults of others, one’s own are difficult to see. By winnowing the chaff of others’ faults, one’s own are obscured, like a crafty fowler hidden behind the branches. |
145. | Attanā codayattānaṃ patimāse attamattanā so attagutto satimā sukhaṃ bhikkhu vihāhisi |
You yourself must watch yourself, you yourself must examine yourself, and so self-guarded and mindful, O monk, you will live in happiness. |
16. Mettāvagga I | Love I | |
146 | Anatthajanano doso doso cittappakopano bhayamantarato jātaṃ taṃ jano nāvabujjhati | Hate brings great misfortune, hate churns up and harms the mind; this fearful danger deep within most people do not understand. |
147 | Duṭṭho atthaṃ na jānāti duṭṭho dhammaṃ na passati andhatamaṃ tadā hoti yaṃ doso sahate naraṃ | Thus spoilt one cannot know the good, cannot see things as they are. Only blindness and gloom prevail when one is overwhelmed by hate. |
148 | Yo na hanti na ghāteti na jināti na jāpaye mettāṃso sabbabhūtesu veraṃ tassa na kenaci | He who does not strike nor makes others strike, who robs not nor makes others rob, sharing love with all that live, finds enmity with none. |
149 | Satīmato sadā bhaddaṃ satimā sukhamedhati satīmato suve seyyo verā na parimuccati | For the mindful one there is always good; for the mindful one happiness increases; for the mindful one things go better yet he is not freed from enemies. |
150 | Yassa sabbamahorattaṃ ahiṃsāya rato mano mettāṃ so sabbabhūtesu veraṃ tassa na kenaci | But he who both day and night takes delight in harmlessness sharing love with all that live, finds enmity with none. |
151 | Yo ve mettena cittena sabbalokānukampati uddhaṃ adho ca tiriyaṃ appamāneṇa sabbaso | When one with a mind of love feels compassion for all the world - above, below and across, unlimited everywhere, |
152 | Appamāṇaṃ hitaṃ cittaṃ paripuṇṇaṃ subhāvitaṃ yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati | Filled with infinite kindness, complete and well-developed - any limited actions one may have done do not remain lingering in one’s mind. |
153 | Mettacittā kāruṇikā hotha sīlesu saṃvutā āraddhavīriyā pahitattā niccaṃ daḷhaparakkamā | Develop a mind full of love; be compassionate and restrained in virtue; arouse your energy, be resolute, always firm in making progress. |
154 | Yathāpi ekaputtasmiṃ piyasmiṃ kusalī siyā evaṃ sabbesu pāṇesu sabbattha kusalo siyā | Just as a loving mother would guard her only dearly beloved child, so towards creatures everywhere one should always wish for their good. |
155 | Cittañca susamāhitaṃ vippasannamanāvilaṃ akhilaṃ sabbabhūtesu so maggo brahmapattiyā | A mind composed, well-concentrated, purified and undefiled, full of kindness towards all beings - this is the way that leads to Brahmā. |
17. Mettāvagga II | Love II | |
156. | Yathāpi udakaṃ nāma kalyāṇe pāpake jane samaṃ pharati sītena pavāheti rajomalaṃ |
Just as water cools both good and bad and washes away all impurity and dust, |
157. | Tatheva tvaṃpi ahitahite samaṃ mettāya bhāvaya mettāpāramitaṃ gantvā sambodhiṃ pāpuṇissasi |
In the same way you should develop thoughts of love to friend and foe alike, and having reached perfection in love, you will attain enlightenment. |
158. | "Yathā ahaṃ tathā ete yathā ete tathā ahaṃ" attānaṃ upamaṃ katvā na haneyya na ghātaye |
"As I am, so are others; as others are, so am I." Having thus identified self and others, harm no one nor have them harmed. |
159. | Apādakehi me mettaṃ mettaṃ dvipādakehi me, catuppadehi me mettaṃ mettaṃ bahuppadehi me |
I have love for the footless, for the bipeds too I have love; I have love for those with four feet, for the many-footed I have love. |
160. | Mā maṃ apādako hiṃsi mā maṃ hiṃsi dvipādako mā maṃ catuppado hiṃsi mā maṃ hiṃsi bahuppado |
May the footless harm me not, may the bipeds harm me not, may those with four feet harm me not, may those with many feet harm me not. |
161. | Sabbe sattā sabbe pāṇā sabbe bhūtā ca kevalā sabbe bhadrāni passantu mā kañci pāpamāgamā |
May all creatures, all living things, all beings one and all, experience good fortune only. May they not fall into harm. |
162. | Sabbamitto sabbasakho sabbabhūtānukampako mettacittañca bhāvemi abyāpajjarato sadā |
I am a friend and helper to all, I am sympathetic to all living beings. I develop a mind full of love and always delight in harmlessness. |
163. | Asaṃhīraṃ asaṃkuppaṃ cittaṃ āmodayāmahaṃ brahmavihāraṃ bhāvemi akāpurisasevitaṃ |
I gladden my mind, fill it with joy, make it immovable and unshakable. I develop the divine states of mind not cultivated by evil men. |
164. | Tasmā sakaṃ paresampi kātabbā mettabhāvanā mettacittena pharitabbaṃ etaṃ buddhāna sāsanaṃ |
Therefore the meditation on love should be done for oneself and others. All should be suffused with love: this is the teaching of the Buddha. |
165. | Yo ca mettaṃ bhāvayati appamāṇaṃ patissato tanū saṃyojanā honti passato upadhikkhayaṃ |
Whoever makes love grow boundless, and sets his mind for seeing the end of birth: his fetters are worn thin. |
18. Sukhavagga | Happiness | |
166. | Yo pubbe karaṇīyāni pacchā so kātumicchati sukhā so dhaṃsate ṭhānā pacchā ca m-anutappati |
One who later wishes to do the things he should have done before falls away from happiness and long afterwards repents. |
167. | Kodhaṃ chetvā sukhaṃ seti kodhaṃ chetvā na socati kodhassa visamūlassa madhuraggassa devate vadhaṃ ariyā pasaṃsanti tañhi chetvā na socati |
Slay anger and you will be happy, slay anger and you will not sorrow. For the slaying of anger in all its forms with its poisoned root and sweet sting - that is the slaying the nobles praise; with anger slain one weeps no more. |
168. | Yaṃ pare sukhato āhu tadariyā āhu dukkhato yaṃ pare dukkhato āhu tadariyā sukhato vidū passa dhammaṃ durājānaṃ sammūḷhettha aviddasu |
What others call happiness, the noble call pain; what others call pain, the noble call happiness. Behold this Dhamma hard to comprehend by which the dull are utterly baffled. |
169. | Sabbadā ve sukhaṃ seti brāhmaṇo parinibbuto yo na limpati kāmesu sītibhūto nirūpadhi |
Always happy is the holy man who is wholly free within, who is not stained by sense desires - cooled is he and free from clinging. |
170. | Yañca kāmasukhaṃ loke yañcidaṃ diviyaṃ sukhaṃ taṅhakkhayasukhassete kalaṃ nāgghanti soḷasiṃ |
The happiness of sensual lust and the happiness of heavenly bliss are not equal to a sixteenth part of the happiness of craving’s end. |
171. | Sabbā āsattiyo chetvā vineyya hadaye daraṃ upasanto sukhaṃ seti santiṃ pappuyya cetasā |
With all his attachments cut, with the heart’s pinings subdued, calm and serene and happy is he, for he has attained peace of mind. |
172. | Pāmojjabahulo bhikkhu dhamme buddhappavedite adhigacche padaṃ santaṃ saṅkhārūpasamaṃ sukhaṃ |
A monk who has abundant joy in the Dhamma taught by the Buddha, will attain peace and happiness, with the calming of the constructs. |
173. | Sukho viveko tuṭṭhassa sutadhammassa passato abyāpajjaṃ sukhaṃ loke pāṇabhūtesu saṃyamo |
Solitude is happiness for one who is content, who has heard the Dhamma and clearly sees. Non-affliction is happiness in the world - harmlessness towards all living beings. |
174. | Sukhā virāgatā loke kāmānaṃ samatikkamo asmimānassa yo vinayo etaṃ ve paramaṃ sukhaṃ |
Freedom from lust is happiness in the world, the going beyond all sensual desires. But the crushing out of the conceit "I am" - this is the highest happiness. |
175. | Susukhaṃ vata nibbānaṃ sammāsambuddhadesitaṃ asokaṃ virajaṃ khemaṃ yattha dukkhaṃ nirujjhati |
The fully perfected Buddha has taught Nibbāna as the highest happiness - without grief, immaculate, secure, the state where all suffering ceases. |
19. Tunhīvagga | Silence | |
176. | Samānabhāgaṃ kubbetha gāme akuṭṭhavanditaṃ manopadosaṃ rakkheyya santo anuṇṇato care |
Develop the quiet even state of mind, when praised by some, condemned by others, free the mind from hate and pride and gently go your way in peace. |
177. | Taṃ nadīhi vijānātha sobbhesu padaresu ca saṇantā yanti kussubbhā tuṇhīyati mahodadhi |
Learn this from the waters: in mountain clefts and chasms, loud gush the streamlets, but great rivers flow silently. |
178. | Yadūnakaṃ taṃ saṇati yaṃ pūraṃ santameva taṃ aḍḍhakumbhūpamo bālo rahado pūrova paṇḍito |
Things that are empty make a noise, the full is always quiet. The fool is like a half-filled pot, the wise man like a deep still pool. |
179. | Kāyamuniṃ vācimuniṃ manomunimanāsavaṃ muniṃ moneyyasampannaṃ āhu ninhātapāpakaṃ |
Silent in body, silent in speech, silent in mind, without defilement, blessed with silence is the sage. He is truly washed of evil. |
180. | Upasanto uparato mantabhāṇī anuddhato dhunāti pāpake dhamme dumapattaṃva māluto |
Peaceful, quiet and restrained, speaking little, without conceit - such a one shakes off all evil as wind shakes leaves off a tree. |
181. | Cakkhumāssa yathā andho, sotavā badhiro yathā paññavāssa yathā mūgo balavā dubbaloriva. |
Let one with sight be as though blind, and one who hears be as though deaf, let one with wisdom be as though dumb, let one who is strong be as though weak. |
182. | Avitakkaṃ samāpanno sammāsambuddhasāvako ariyena tuṇhībhāvena upeto hoti tāvade |
Having attained the meditative state where all thoughts come to a stop, the disciple of the perfected Buddha thereby possesses the noble silence. |
183. | Yathā jaḷo va mūgo va attānaṃ dassaye tathā nātivelaṃ sambhāseyya saṅghamajjhamhi paṇḍito |
The wise one in the midst of an assembly should not speak excessively long. He should let himself appear like a simpleton or a dullard. |
184. | Etaṃ nāgassa nāgena īsādantassa hatthino sameti cittaṃ cittena yadeko ramatī mano |
In this both mighty beings agree, the enlightened sage and the elephant with tusks resembling the poles of ploughs: both love the solitude of the forest. |
185. | Vihavihābhinadite sippikābhirutehi ca na me taṃ phandati cittaṃ ekattanirataṃ hi me |
Amidst the chirping and twittering of the birds in the woods this mind of mine does not waver for I am devoted to solitude. |
20. Vipassanāvagga | Insight | |
186. | Na pañcaṅgikena turiyena rati me hoti tādisī yathā ekaggacittassa sammā dhammaṃ vipassato |
Music from a five-piece ensemble cannot produce as much delight as that of a one-pointed mind with perfect insight into things. |
187. | Ye santacittā nipakā satimanto ca jhāyino sammā dhammaṃ vipassanti kāmesu anapekkhino |
Those peaceful in mind, discerning, mindful and meditative, having perfect insight into things, unconcerned with sense desires, |
188. | Appamādaratā santā pamāde bhayadassino abhabbā parihānāya nibbānasseva santike |
calm, delighting in diligence, seeing fear in negligence, can never fall away or fail, for they are close to Nibbāna. |
189. | Atītaṃ nānusocanti nappajappanti nāgataṃ paccuppannena yāpenti tena vaṇṇo pasīdati |
They do not lament over the past, they yearn not for what is to come, they maintain themselves in the present, thus their complexion is serene. |
190. | Atītaṃ nānvāgameyya nappaṭikaṅkhe anāgataṃ yad atītaṃ pahīnaṃ taṃ appattañca anāgataṃ |
The past should not be followed after and the future not desired; what is past is dead and gone and the future is yet to come. |
191. | Paccuppannañca yo dhammaṃ tattha tattha vipassati asaṃhīraṃ asaṃkuppaṃ taṃ vidvā manubrūhaye |
But whoever gains insight into things presently arisen in the here and now, knowing them, unmoved, unshaken, let him cultivate that insight. |
192. | Cittaṃ upaṭṭhapetvāna ekaggaṃ susamāhitaṃ paccavekkhatha saṅkhāre parato no ca attato |
Establish the mind, set it up in one-pointed stability; look upon all formations as alien and as not self. |
193. | Pheṇapiṇḍūpamaṃ rūpaṃ vedanā bubbulūpamā marīcikūpamā saññā saṅkhārā kadalūpamā māyūpamañca viññānaṃ |
The body is like a ball of foam, feelings are like bubbles, perception is like a mirage, mental constituents like a pithy tree, and consciousness like a magic trick. |
194. | Sabbalokaṃ abhiññāya sabbaloke yathātathaṃ sabbalokavisaṃyutto sabbaloke anūpayo |
Knowing the world in full directly, the whole world just as it is, from the whole world he is freed; he clings to naught in all the world. |
195. | Sabbe sabbābhibhū dhīro sabbaganthappamocano phuṭṭhāssa paramā santi nibbānaṃ akutobhayaṃ |
This sage all-victorious with all bonds loosened, has reached perfect peace: Nibbāna that is void of fear. |
21. Buddhavagga | The Buddha | |
196. | Yathāpi udake jātaṃ puṇḍarīkaṃ pavaḍḍhati nopalippati toyena sucigandhaṃ manoramaṃ |
As the lotus is born in the water and grows up beneath the water, yet remains undefiled by the water, fragrant and beautiful, |
197. | Tatheva ca loke jāto buddho loke viharati nopalippati lokena toyena padumaṃ yathā |
Just so the Buddha is born in the world, grows up and dwells in the world, but like the lotus unstained by water he is not defiled by the world. |
198. | Mahāsamuddo pathavī pabbato anilopi ca upamāya na yujjanti satthu varavimuttiyā |
The mighty ocean, the earth so broad, the mountain peak or the wind are not adequate similes to describe the awesome freedom of the Teacher. |
199. | Appameyyaṃ paminanto kodha vidvā vikappaye appameyṃ pamāyinaṃ nivutaṃ taṃ maññe akissavaṃ |
Who can measure the immeasurable one? Who can fathom and determine him? To try to measure the immeasurable one betrays a mind devoid of wisdom. |
200. | Araññe rukkhamūle vā suññāgāre va bhikkhavo anussaretha sambuddhaṃ bhayaṃ tumhāka no siyā |
When in the forest, amongst the roots of trees, or when retired to an empty place, just call to mind the Buddha and no fear or trembling will arise. |
201. | Hitānukampī sambuddho yadaññamanusāsati anurodhavirodhehi vippamutto tathāgato |
When the Buddha teaches others he does so out of compassion, because the Tathāgata is wholly freed from both favour and aversion. |
202. | Yathā rattikkhaye patte suriyuggamanaṃ dhuvaṃ tatheva buddhaseṭṭhānaṃ vacanaṃ dhuvasassataṃ |
It is certain that the sun will rise when the darkness of night fades away; so too the words of the supreme Buddha are always certain and reliable. |
203. | Satthugaru dhammagaru saṅghe ca tibbagāravo appamādagaru bhikkhu paṭisanthāragāravo abhabbo parihānāya nibbānasseva santike |
Deeply reverent towards the Teacher, reverent towards the Dhamma and Saṅgha, reverent towards vigilance, having kindness and good will: a monk like this cannot fail, for he is close to Nibbāna. |
204. | Tenahātappaṃ karohi idheva nipako sato ito sutvāna nigghosaṃ sikkhe nibbānamattano |
So stir up your energy now, be skilful and be ever mindful. When you have heard my voice train yourself to attain Nibbāna. |
205. | Ye me pavutte satthipade anusikkhanti jhāyino kāle te appamajjantā na maccuvasagā siyuṃ |
Those who do their best and train in all the teachings that I have taught, alert and meditative, shall in time go beyond the power of death. |
22. Kittisadda | Praise | |
206. | Esa sutvā pasīdāmi vaco te isisattama amoghaṃ kira me puṭṭhaṃ na maṃ vañcesi brāhmaṇo |
Hearing your voice, O sage supreme, my heart is filled with joy. My questions truly were not in vain, the brahmin did not deceive me. |
207. | Anusāsi maṃ ariyavatā anukampi anuggahi amogho tuyhamovādo antevāsiṃhi sikkhito |
You have taught me the noble practice, you were compassionate and helpful to me. Your exhortation was not in vain for I am now your trained disciple. |
208. | Upemi buddhaṃ saraṇaṃ dhammaṃ saṅghañca tādinaṃ samādiyāmi sīlāni taṃ me atthāya hehiti |
I go for refuge to the Buddha, to the Dhamma and to the Saṅgha. I undertake the rules of conduct which will be for my true welfare. |
209. | Asokaṃ virajaṃ khemaṃ ariyaṭṭhaṅgikaṃ ujuṃ taṃ maggaṃ anugacchāmi yena tiṇṇā mahesino |
I shall follow that eightfold path, griefless, immaculate, secure, the straight way by following which the great sages have crossed the flood. |
210. | So ahaṃ vicarissāmi gāmā gāmaṃ purā puraṃ namassamāno sambuddhaṃ dhammassa ca sudhammatā |
I will now go from town to town, I will go from city to city, praising the Buddha and the Dhamma so excellently taught by him. |
A D Dhp It J JN M Mil S Sn Th Thī Ud |
Aṃguttara Nikāya Dīgha Nikāya Dhammapada Itivuttaka Jātaka Jātaka Nidānakathā Majjhima Nikāya Milindapañhā Saṃyutta Nikāya ’Suttanipāta Theragāthā Therīgāthā Udāna |
References to Dhammapada, Jātaka, Suttanipāta, Theragāthā and Therīgāthā are to verse number; references to other works are to the volume and page number of the Pali Text Society editions.
(An asterisk, *, indicates the Buddha’s own words)
1. 2. 3. 4. 5. *6. *7. *8. *9. *10. *11. *12. *13. 14. 15. *16. 17. 18. *19. *20. *21. *22. *23. *24. *25. *26. *27. *28. *29. *30. 31. 32. *33. *34. *35. 36. *37. *38. 39. 40. *41. 42. *43. *44. *45. *46. 47. 48. *49. *50. *51. *52. *53. *54. 55. 56. *57. *58. *59. *60. *61. *62. *63. *64. *65. *66. *67. *68. *69. *70. *71. *72. *73. *74. 75. 76. 77. *78. *79. *80. *81. 82. 83. *84. *85. *86. *87. 88. 89. 90. 91. 92. *93. *94. *95. *96. *97. *98. *99. *100. *101. *102. *103. 104. *105. *106. *107. *108. *109. *110. *111. *112. 113. 114. 115. *116. *117. *118. *119. 120. 121. 122. *123. *124. 125. *126. 127. *128. *129. *130. *131. *132. 133. 134. 135. *136. *137. *138. *139. *140. *141. *142. *143. *144. *145. *146. *147. *148. *149. *150. 151. 152. 153. 154. 155. 156. 157. *158. *159. *160. *161. 162. 163. 164. *165. 166. *167. *168. *169. *170. *171. 172. *173. *174. 175. *176. *177. *178. *179. 180. 181. 182. 183. *184. 185. 186. *187. *188. *189. *190. *191. 192. *193. *194. *195. 196. 197. 198. 199. *200. *201. 202. *203. *204. *205. 206. 207. 208. 209. 210. |
Sn 544 Sabhiyasuttaṃ S I 50 Sūriyasuttaṃ Sn 1063 Dhotakamāṇavapucchā Sn 1065 Dhotakamāṇavapucchā Sn 1038 Ajitamāṇavapucchā Sn 1053 Mettagūmāṇavapucchā Sn 92 Parābhavasuttaṃ It 91 Saṅghāṭikaṇṇasuttaṃ S I 4 Susammuṭṭhasuttaṃ Ud 6 Jaṭilasuttaṃ S I 33 Accharāsuttaṃ S I 33 Accharāsuttaṃ S I 33 Accharāsuttaṃ Miln 335 Anumānapañho Miln 335 Anumānapañho A II 10 Yogasuttaṃ Thī 347 Subhākammāradhītutherīgāthā Thī 357 Subhākammāradhītutherīgāthā S I 117 Rajjasuttaṃ A IV 96 Kodhanasuttaṃ S I 85 Dutiyasaṅgāmasuttaṃ It 8 Avijjānīvaraṇasuttaṃ Ud 69 Paṭhamanānātitthiyasuttaṃ It 93 Aggisuttaṃ It 93 Aggisuttaṃ It 66 Avuṭṭhikasuttaṃ It 66 Avuṭṭhikasuttaṃ It 66 Avuṭṭhikasuttaṃ It 66 Avuṭṭhikasuttaṃ It 66 Avuṭṭhikasuttaṃ JN 128 Sumedhakathā JN 129 Sumedhakathā A II 32 Saṅgahasuttaṃ S I 32 Kiṃdadasuttaṃ S I 32 Kiṃdadasuttaṃ Th 608 Sīlavattheragāthā A II 205 Verasuttaṃ A II 206 Verasuttaṃ Th 612 Sīlavattheragāthā Th 614 Sīlavattheragāthā Sn 136 Vasalasuttaṃ Th 1001 Khadiravaniyarevatattheragāthā It 16 Mettasuttaṃ S I 37 Ajarasāsuttaṃ Sn 174 Hemavatasuttaṃ Sn 657 Kokālikasuttaṃ Sn 451 Subhāsitasuttaṃ Sn 452 Subhāsitasuttaṃ S I 163 Asurindakasuttaṃ S I 162 Asurindakasuttaṃ Sn 722 Nālakasuttaṃ A IV 196 Dūteyyasuttaṃ A IV 196 Dūteyyasuttaṃ A II 51 Visākhasuttaṃ Sn 454 Subhāsitasuttaṃ tatiyaṃ Th 499 Mahākaccāyanattheragāthā J 4 Cūḷaseṭṭhijātakaṃ J 341 Gandhatindukajātakaṃ D II 188 Siṅgālasuttaṃ D II 188 Siṅgālasuttaṃ A IV 271 Paṭhamaidhalokikasuttaṃ A IV 271 Paṭhamaidhalokikasuttaṃ A IV 6 Saṃkhittadhanasuttaṃ A IV 6 Saṃkhittadhanasuttaṃ Sn 187 Āḷavakasuttaṃ Sn 94 Parābhavasuttaṃ S I 17 Sabbhisuttaṃ It 68 Sukhapatthanāsuttaṃ It 68 Sukhapatthanāsuttaṃ It 68 Sukhapatthanāsuttaṃ S I 37 Mittasuttaṃ D II 188 Siṅgālasuttaṃ D II 188 Siṅgālasuttaṃ It 10 Dutiyasekhasuttaṃ Th 1035 Ānandattheragāthā Th 141 Mahācundattheragāthā Th 1027 Ānandattheragāthā A II 8 Appassutasuttaṃ A II 8 Appassutasuttaṃ A II 8 Appassutasuttaṃ A II 8 Appassutasuttaṃ Th 1026 Ānandattheragāthā A II 21 Paṭhamauruvelasuttaṃ It 60 Sammādiṭṭhikasuttaṃ It 60 Sammādiṭṭhikasuttaṃ A II 4 Dutiyakhatasuttaṃ A II 8 Sobhanasuttaṃ Th 278 Sabhiyattheragāthā Th 391 Mahānāgattheragāthā S I 129 Somāsuttaṃ S I 129 Somāsuttaṃ Th 668 Godattattheragāthā It 111 Bahukārasuttaṃ It 91 Saṅghāṭikaṇṇasuttaṃ It 12 Saṅghasāmaggīsuttaṃ S I 39 Cittasuttaṃ Dhp 1 Yamakavaggo Dhp 36 Cittavaggo Dhp 35 Cittavaggo Dhp 33 Cittavaggo Dhp 43 Cittavaggo A II 29 Dhammapadasuttaṃ Sn 171 Hemavatasuttaṃ Th 194 Nitakattheragāthā It 117 Carasuttaṃ D II 185 Siṅgālasuttaṃ D II 185 Siṅgālasuttaṃ Sn 717 Nālakasuttaṃ Sn 707 Nālakasuttaṃ Sn 709 Nālakasuttaṃ A V 16 Pañcaṅgasuttaṃ S I 14 Manonivāraṇasuttaṃ Th 585 Vaṅgantaputtaupasenattheragāthā Miln 337 Anumānapañho Th 548 Mahākappinattheragāthā Sn 334 Uṭṭhānasuttaṃ Sn 96 Parābhavasuttaṃ A II 17 Saṃvarasuttaṃ Sn 331 Uṭṭhānasuttaṃ Th 451 Sirimaṇḍattheragāthā Th 293 Sambhūtattheragāthā Thī 161 Mahāpajāpatigotamītherīgāthā S I 7 Niddātandīsuttaṃ Mil, Sampakkhandanalakkhaṇasaddhāpañho Th 637 Soṇakoḷivisattheragāthā S I 48 Pañcālacaṇḍasuttaṃ Th 446 Brahmadattattheragāthā S I 162 Akkosasuttaṃ S I 162 Akkosasuttaṃ It Sampannasīlasuttaṃ It Sampannasīlasuttaṃ It Sampannasīlasuttaṃ Th 816 Mālukyaputtattheragāthā Miln 342 Anumānapañho Th 100 (Dutiya)-devasabhattheragāthā Dhp 130 Daṇḍavaggo Dhp 165 Attavaggo Dhp 166 Attavaggo Dhp 158 Attavaggo Dhp 159 Attavaggo Sn 132 Vasalasuttaṃ Dhp 50 Pupphavaggo Dhp 253 Malavaggo Dhp 252 Malavaggo Dhp 379 Bhikkhuvaggo It 84 Antarāmalasuttaṃ It 84 Antarāmalasuttaṃ It 22 Mettābhāvanāsuttaṃ S I 208 Maṇibhaddasuttaṃ S I 208 Maṇibhaddasuttaṃ J 37 Arakajātakaṃ J 38 Arakajātakaṃ Th 979 Phussattheragāthā Th 33 Sopākattheragāthā S IV 118 Lohiccasuttaṃ JN 168 Sumedhakathā JN 169 Sumedhakathā Sn 705 Nālakasuttaṃ A II 72 Ahirājasuttaṃ A II 72 Ahirājasuttaṃ A II 72 Ahirājasuttaṃ Th 648 Khadiravaniyarevatattheragāthā Th 649 Khadiravaniyarevatattheragāthā Miln 394 Nakulaṅgapañho It 21 Mettābhāvanāsuttaṃ Th 225 Bākulattheragāthā S I 161 Chetvāsuttaṃ S IV 127 Paṭhamarūpārāmasuttaṃ S I 212 Sudattasuttaṃ Ud 11 Rājasuttaṃ S I 212 Sudattasuttaṃ Th 11 Cūḷavacchattheragāthā Ud 10 Mucalindasuttaṃ Ud 10 Mucalindasuttaṃā Th 227 Bākulattheragāthā Sn 702 Nālakasuttaṃ Sn 720 Nālakasuttaṃ Sn 721 Nālakasuttaṃ It 56 Moneyyasuttaṃ Th 2 Mahākoṭṭhikattheragāthā Th 501 Mahākaccāyanattheragāthā Th 650 Khadiravaniyarevatattheragāthā Th 582 Vaṅgantaputtaupasenattheragāthā Ud 42 Nāgasuttaṃ Th 49 Rāmaṇeyyakattheragāthā Th 398 Mahākassapattheragāthā It 40 Paṭisallānasuttaṃ It 40 Paṭisallānasuttaṃ S I 5 Araññasuttaṃ M II 131 Bhaddekarattasuttaṃ M II 131 Bhaddekarattasuttaṃ Thī 177 Uttarātherīgāthā S II 142 Pheṇapiṇḍūpamasuttaṃ It 122 Lokasuttaṃ It 122 Lokasuttaṃ Th 700 Udāyittheragāthā Th 701 Udāyittheragāthā Th 1013 Sāriputtattheragāthā S I 149 Katamodakatissasuttaṃ S I 220 Dhajaggasuttaṃ S I 111 Patirūpasuttaṃ JN 122 Sumedhakathā A II 331 Paṭhamaaparihānasuttaṃ Sn 1062 Dhotakamāṇavapucchā S I 52 Veṇḍusuttaṃ Th 1276 Vaṅgīsattheragāthā Th 334 Sumanattheragāthā Thī 250 Puṇṇātherīgāthā Thī 361 Subhākammāradhītutherīgāthā Sn 192 Āḷavakasuttaṃ |
1.Sakka (Sakya) The Buddha’s clan name.
2.Brahmā: he addresses the Buddha by the name of a deity.
3.The Buddha’s contemporaries believed that people could be purified by bathing in sacred rivers.
4.Māra: the Tempter, the Evil One.
5.Brahmā: A high divinity in the ancient Indian pantheon