Dhammapada

The disciples of Gotama always wake up refreshed, whose minds day and night delight in meditation.

Going forth is hard, it’s hard to be happy; life at home is hard too, and painful, it’s painful to stay when you’ve nothing in common. A traveler is a prey to pain, so don’t be a traveler, don’t be prey to pain.

One who is faithful, accomplished in ethics, blessed with fame and wealth, is honored in whatever place they frequent.

The good shine from afar, like the Himalayan peaks, but the wicked are not seen, like arrows scattered in the night.

Sitting alone, sleeping alone, tirelessly wandering alone; one who tames themselves alone would delight within a forest.

A liar goes to hell, as does one who denies what they did. Both are equal in the hereafter, those men of base deeds.

Many who wear a scrap of ocher cloth are unrestrained and wicked. Being wicked, they are reborn in hell due to their bad deeds.

It’d be better for the immoral and unrestrained to eat an iron ball, scorching, like a burning flame, than to eat the nation’s alms.

Four things befall a heedless man who sleeps with another’s wife: wickedness, poor sleep, ill-repute, and rebirth in hell.

He accrues wickedness and is reborn in a bad place, all so a frightened couple <j>may snatch a moment’s pleasure, for which rulers impose a heavy punishment. That’s why a man should not <j>sleep with another’s wife.

When kusa grass is wrongly grasped it only cuts the hand. So too, the ascetic life, when wrongly taken, drags you to hell.

Any lax act, any corrupt observance, or suspicious spiritual life, is not very fruitful.

If one is to do what should be done, one should staunchly strive. For the life gone forth when laxly led just stirs up dust all the more.

A bad deed is better left undone, for it will plague you later on. A good deed is better done, one that does not plague you.

As a frontier city is guarded inside and out, so you should ward yourselves— don’t let the moment pass you by. For if you miss your moment you’ll grieve when sent to hell.

Unashamed of what is shameful, ashamed of what is not shameful; beings who uphold wrong view go to a bad place.

Seeing danger where there is none, and blind to the actual danger, beings who uphold wrong view go to a bad place.

Seeing fault where there is none, and blind to the actual fault, beings who uphold wrong view go to a bad place.

Knowing a fault as a fault and the faultless as faultless, beings who uphold right view go to a good place.

Like an elephant struck with arrows in battle, I shall endure abuse, for so many folk are badly behaved.

The well-tamed beast is the one led to the crowd; the tamed elephant’s the one the king mounts; the tamed person who endures abuse is the best of human beings.

Those who have tamed themselves are better than fine tamed mules, thoroughbreds from Sindh, or giant tuskers.

For not on those mounts would you go to the untrodden place, whereas, with the help of one <j>whose self is well tamed, you go there, tamed by the tamed.

The tusker named Dhanapāla is musky in rut, hard to control. Bound, he eats not a morsel, for he misses the elephant forest.

One who gets drowsy from overeating, fond of sleep, rolling round the bed like a great hog stuffed with grain: that dullard returns to the womb again and again.

In the past my mind wandered how it wished, where it liked, as it pleased. Now I’ll carefully guide it, as a trainer with a hook guides a rutting elephant.

Delight in diligence! Take good care of your mind! Pull yourself out of this pit, like an elephant sunk in a bog.

If you find an alert companion, an attentive friend to live happily together, then, overcoming all adversities, wander with them, joyful and mindful.

If you find no alert companion, no attentive friend to live happily together, then, like a king who flees his conquered realm, wander alone like a tusker in the wilds.

It’s better to wander alone, there’s no fellowship with fools. Wander alone and do no wrong, at ease like a tusker in the wilds.

A friend in need is a blessing; it’s a blessing to be content with whatever; good deeds are a blessing at the end of life, and giving up all suffering is a blessing.

In this world it’s a blessing to serve one’s mother and one’s father. And it’s a blessing also to serve ascetics and brahmins.

It’s a blessing to keep precepts until you grow old; a blessing to be grounded in faith; the getting of wisdom’s a blessing; and it’s a blessing to avoid doing wrong.

When a man lives heedlessly, craving grows in them like a camel’s foot creeper. They jump from one thing to the next, like a langur greedy for fruit in a forest grove.

Whoever is beaten by this wretched craving, this attachment to the world, their sorrow grows, like grass in the rain.

But whoever prevails over this wretched craving, so hard to get over in the world, their sorrows fall from them, like a drop from a lotus-leaf.

I say this to you, good people, all those who have gathered here: dig up the root of craving, as you’d dig up grass in search of roots. Don’t let Māra break you again and again, like a stream breaking a reed.

A tree grows back even when cut down, so long as its roots are strong and undamaged; suffering springs up again and again, so long as the tendency to craving is not pulled out.

A person of low views in whom the thirty-six streams that flow to pleasure are mighty, is swept away by lustful thoughts.

The streams flow everywhere; a weed springs up and remains. Seeing this weed that has been born, cut the root with wisdom.

A personage’s joys flow from senses and cravings. Seekers of happiness, bent on pleasure, continue to be reborn and grow old.

People governed by thirst, crawl about like a trapped rabbit. Bound and fettered, for a long time they return to pain time and again.

People governed by thirst, crawl about like a trapped rabbit. That’s why one who longs for dispassion should dispel thirst.

Unsnarled, they set out for the jungle, then they run right back to the jungle they left behind. Just look at this individual! Freed, they run to bondage.

The attentive say that shackle is not strong that’s made of iron, wood, or knots. But obsession with jeweled earrings, concern for your partners and children:

this, say the attentive, is a strong shackle dragging the indulgent down, hard to escape. Having cut this one too they go forth, unconcerned, having given up sensual pleasures.

Besotted by lust they fall into the stream, like a spider caught in the web she wove. The attentive proceed, having cut this one too, unconcerned, having given up all suffering.

Let go of the past, let go of the future, let go of the present, having gone beyond rebirth. With your heart freed in every respect, you’ll not come again to rebirth and old age.

For a personage churned by thoughts, very lustful, focusing on beauty, their craving grows and grows, tying them with a stout bond.

But one who loves to calm their thoughts, developing perception of ugliness, ever mindful, will surely eliminate that craving, cutting off the bonds of Māra.

One who is confident, unafraid, rid of craving, free of blemish, having struck down the arrows flying to future lives, this bag of bones is their last.

Rid of craving, free of grasping, expert in the definition of terms, knowing the correct structure and sequence of syllables, they are said to be one who bears their final body, one of great wisdom, a great person.

I am the vanquisher of all, the knower of all, unsullied in the midst of all things. I’ve given up all, freed in the ending of craving. Since I know for myself, whose follower should I be?

The gift of the teaching surmounts all other gifts; the taste of the teaching surmounts all other tastes; the joy of the teaching surmounts all other joys; the ending of craving surmounts all suffering.

Riches ruin a simpleton, but not a seeker of the far shore. From craving for wealth, a simpleton ruins themselves and others.

Weeds are the bane of crops, but greed is these folk’s bane. That’s why a gift to one rid of greed is so very fruitful.

Weeds are the bane of crops, but hate is these folk’s bane. That’s why a gift to one rid of hate is so very fruitful.

Weeds are the bane of crops, but delusion is these folk’s bane. That’s why a gift to one rid of delusion is so very fruitful.

Weeds are the bane of crops, but desire is these folk’s bane. That’s why a gift to one rid of desire is so very fruitful.

Restraint of the eye is good; good is restraint of the ear; restraint of the nose is good; good is restraint of the tongue.

Restraint of the body is good; good is restraint of speech; restraint of mind is good; everywhere, restraint is good. The mendicant restrained everywhere is released from all suffering.

One restrained in hand and foot, and in speech, the supreme restraint; happy inside, serene, solitary, content, I call a mendicant.

When a mendicant of restrained mouth, thoughtful in counsel, not restless, explains the text and its meaning, their words are sweet.

Delighting in the teaching, enjoying the teaching, contemplating the teaching, a mendicant who recollects the teaching doesn’t fall away from the true teaching.

A well-off mendicant ought not look down on others, nor should they be envious. A mendicant who envies others does not achieve immersion.

If a mendicant is poor in offerings, the well-to-do ought not look down on them. For the gods indeed praise them, who are tireless and pure of livelihood.

One who has no sense of ownership in the whole realm of name and form, who does not grieve for that which is not, is said to be a mendicant.

A mendicant who meditates on love, devoted to the Buddha’s teaching, would realize the peaceful state, the blissful stilling of conditions.

Bail out this boat, mendicant! When bailed out it will float lightly. Having cut off desire and hate, you shall reach extinguishment.

Five to cut, five to drop, and five more to develop. When a mendicant slips five chains they’re said to have crossed the flood.

Practice absorption, don’t be negligent! Don’t let the mind delight in the senses! Don’t heedlessly swallow a hot iron ball! And when it burns, don’t cry, “Oh, the pain!”

No absorption for one without wisdom, no wisdom for one without absorption. But one with absorption and wisdom— they have truly drawn near to extinguishment.

A mendicant who enters an empty hut with mind at peace finds a superhuman delight as they rightly discern the Dhamma.

Whenever they are mindful of the rise and fall of the aggregates, they feel rapture and joy: that is freedom from death for one who knows.

This is the very start of the path for a wise mendicant here: guarding the senses, contentment, and restraint in the monastic code.

Mix with spiritual friends, who are tireless and pure of livelihood. Share what you have with others, being skillful in your conduct. And when you’re full of joy, you’ll make an end to suffering.

As a jasmine sheds its withered flowers, O mendicants, shed greed and hate.

Calm in body, calm in speech, peaceful and serene; a mendicant who’s spat out the world’s bait is said to be one at peace.

Urge yourself on, reflect on yourself. A mendicant self-controlled and mindful will always dwell in happiness.

Self is indeed the lord of self, for who else would be one’s lord? Self is indeed the home of self, so restrain yourself, as a merchant his thoroughbred steed.

A monk full of joy trusting in the Buddha’s teaching, would realize the peaceful state, the blissful stilling of conditions.

A young mendicant devoted to the Buddha’s teaching, shines upon this world, like the moon freed from clouds.

Cut the stream, striving! Cast aside sensual pleasures, brahmin. Knowing the ending of conditions, know the uncreated, brahmin.

When a brahmin has gone beyond dualistic phenomena, then they consciously make an end of all fetters.

One for whom there is no crossing over or crossing back, or crossing over and back; stress-free, detached, that’s who I declare a brahmin.

Absorbed, rid of hopes, their task completed, without defilements, arrived at the highest goal: that’s who I declare a brahmin.

The sun blazes by day, the moon radiates at night, the aristocrat shines in armor, and the brahmin shines in absorption. But all day and all night, the Buddha blazes with glory.

A brahmin’s so-called <j>since they’ve banished evil, an ascetic’s so-called <j>since they live a serene life. One who has renounced all stains is said to be a “renunciant”.

One should never strike a brahmin, nor should a brahmin retaliate. Woe to the one who hurts a brahmin, and woe for the one who retaliates.

Nothing is better for a brahmin than to hold their mind back from attachment. From wherever a cruel wish recoils, right there suffering subsides.

Who does nothing wrong by body, speech or mind, restrained in these three respects, that’s who I declare a brahmin.

You should graciously honor the one from whom you learn the Dhamma taught by the awakened Buddha, as a brahmin honors the sacred flame.

Not by matted hair or family, or birth is one a brahmin. Those who are truthful and principled: they are pure, they are brahmins.

Why the matted hair, you simpleton, and why the skin of deer? The tangle is inside you, yet you polish up your outsides.

A personage who wears robes of rags, lean, their limbs showing veins, meditating alone in the forest, that’s who I declare a brahmin.

I don’t call someone a brahmin after the mother’s womb they’re born from. If they still have attachments, they’re just someone who says “worthy”. Having nothing, taking nothing: that’s who I declare a brahmin.

Having cut off all fetters they have no anxiety. They’ve slipped their chains and are detached: that’s who I declare a brahmin.

They’ve cut the strap and harness, the halter and bridle too, with cross-bar lifted, they’re awakened: that’s who I declare a brahmin.

Abuse, killing, caging: they endure these without anger. Patience is their powerful army: that’s who I declare a brahmin.

Not irritable or pretentious, dutiful in precepts and observances, tamed, bearing their final body: that’s who I declare a brahmin.