Page 1 (Canto 1 to 7) - Page 2 (Canto 8 to 14) - Page 3 (Canto 15 to 21) - Page 4 (Canto 22 to 26)
The Twin Verses -- CANTO I
1. All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with an impure mind one speaks or acts, suffering follows him in the same way as the wheel follows the foot of the drawer (of the chariot).
2. All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with a pure mind one speaks or acts, happiness follows him like his shadow that never leaves him.
3. The hatred of those who harbor such ill feelings as, "He reviled me, assaulted me, vanquished me and robbed me," is never appeased.
4. The hatred of those who do not harbor such ill feelings as, "He reviled me, assaulted me, vanquished me and robbed me," is easily pacified.
5. Through hatred, hatreds are never appeased; through non-hatred are hatreds always appeased -- and this is a law eternal.
6. Most people never realize that all of us here shall one day perish. But those who do realize that truth settle their quarrels peacefully.
7. The pleasure-seeker who finds delight in physical objects, whose senses are unsubdued, who is immoderate in eating, indolent and listless, him Mara (the Evil One) prevails against, as does the monsoon wind against a weak-rooted tree.
8. He who perceives no pleasure in physical objects, who has perfect control of his senses, is moderate in eating, who is unflinching in faith, energetic, him Mara does not prevail against any more than does the wind against a rocky mountain.
9. He who dons the yellow robe without even cleansing himself of sensuality, who is devoid of self-restraint and truthfulness, is indeed not fit for the yellow robe.
10. He who is purged of all sensuality, firmly established in moral virtues, possessed of self-restraint and truthfulness, is indeed fit for the yellow robe.
11. Those who take the non-real for the real and the real for the non-real and thus fall victims to erroneous notions, never reach the essence of reality.
12. Having realized the essential as the essential and the nonessential as the nonessential, they by thus following correct thinking attain the essential.
13. As the monsoon rain pierces through the roof of an ill-thatched house, so lust enters the undisciplined mind.
14. As the monsoon rain does not enter a well-thatched house, so lust does not enter a well-disciplined mind.
15. The sinner laments here, laments hereafter, and he laments in both worlds. Having seen himself sullied by his sinful deeds, the evildoer grieves and is afflicted.
16. The doer of wholesome deeds rejoices here and rejoices hereafter; thus he rejoices in both places. Having beheld his pure deeds he rejoices exceedingly.
17. He repents here, repents hereafter, the evildoer repents in both worlds. "Evil has been committed by me," thinking thus he repents. Having taken the path of evil he repents even more.
18. He rejoices here, he rejoices hereafter, the doer of wholesome deeds rejoices in both worlds. "Good has been committed by me," thinking thus he rejoices. Having taken the celestial path, he rejoices exceedingly.
19. A heedless man, though he utters much of the Canon, but does not act accordingly, is like unto a cowherd who counts the cattle of others. He is, verily, not a sharer of the fruit of the monastic life.
20. A man, though he recites only a little of the Canon, but acts according to the precepts of the Sacred Law, who, having got rid of lust, hatred and delusion, has firmly established himself in liberated thought, and clinging to no worldly possessions here or hereafter -- such a one becomes indeed a sharer of the true fruit of the monastic life.
On Vigilance -- CANTO II
21. Vigilance is the path to immortality; non-vigilance
is the path to death; the vigilant do not die; the non-vigilant, though
alive, are like unto the dead.
22. Knowing this outstanding feature of vigilance, the wise delight in vigilance, rejoicing in the ways of the Noble Ones (ariya).
23. Those wise ones, contemplative, ever-striving sages of great prowess, realize nirvana, the incomparable bliss of yoga (union).
24. Greatly increasing is the glory of him who exerts himself, is thoughtful, pure in character, analytical, self-restrained, vigilant, and lives according to Dhamma (the Law).
25. Through diligence, vigilance, self-restraint and subjugation of the senses, the wise aspirant makes an island for himself that no flood could engulf.
26. Thoughtless men of great ignorance sink into negligence. But the wise man guards vigilance as his supreme treasure.
27. Betake yourselves not unto negligence; do not indulge in sensuous pleasures. For the vigilant and thoughtful aspirant acquires an amplitude of bliss.
28. When the wise man casts off laxity through vigilance, he is like unto a man who, having ascended the high tower of wisdom, looks upon the sorrowing people with an afflicted heart. He beholds suffering ignorant men as a mountaineer beholds people in a valley.
29. Vigilant among the heedless, wakeful among the sleeping ones, the wise man forges ahead, as a swift steed outstrips a horse of lesser strength.
30. Through vigilance, did Maghavan (Indra) attain to the sovereignty of the gods. Vigilance is ever praised and negligence is ever loathed by the sages.
31. The bhikkhu (monk) who delights in vigilance, who regards negligence with abhorrence, advances, consuming all subtle and gross fetters, like the fire.
32. The bhikkhu who delights in vigilance, who looks upon negligence with abhorrence, is not liable to fall back, because he is indeed close to nirvana.
The Mind -- CANTO III
33. The discerning man straightens his mind, which is fickle and unsteady,
difficult to guard and restrain, as the skilled fletcher straightens the
shaft (of the arrow).
34. As the fish, taken out of its watery home and thrown on land, thrashes around, so does the mind tremble, while freeing itself from the dominion of Mara (the Evil One).
35. The mind is unstable and flighty. It wanders wherever it desires. Therefore it is good to control the mind. A disciplined mind brings happiness.
36. The mind is incomprehensible and exceedingly subtle. It wanders wherever it desires. Therefore, let the wise aspirant watch over the mind. A well-guarded mind brings happiness.
37. Those who control the mind which wanders afar, solitary, incorporeal, and which resides in the inner cavern (of the heart), will liberate themselves from the shackles of Mara.
38. He whose mind is not steady, who is ignorant of the true Dhamma, whose tranquillity is ruffled, the wisdom of such a man does not come to fullness.
39. Fear has he none, whose mind is not defiled by passion, whose heart is devoid of hatred, who has surpassed (the dichotomy of) good and evil and who is vigilant.
40. Knowing the corporeal body to be fragile, as an earthen jar, and fortifying the mind like a citadel, let the wise man fight Mara with the sword of wisdom. He should now protect what he has won, without attachment.
41. Alas! ere long, this corporeal body will lie flat upon the earth, unheeded, devoid of consciousness, like a useless log of wood.
42. An ill-directed mind does greater harm to the self than a hater does to another hater or an enemy to another enemy.
43. Neither father nor mother, nor any other kindred, can confer greater benefit than does the well-directed mind.
The Flowers -- CANTO IV
44. Who shall gain victory over this earth together with the domain of
Yama (ruler of the Underworld) with its gods? Who shall find the well-proclaimed
Dhammapada (path of truth), even as the expert gardener selects the choicest
flower?
45. The disciple will gain victory over the earth and the realm of Yama together with its gods. The true disciple will indeed find the well-proclaimed Dhammapada, even as the expert gardener selects the choicest flower.
46. Recognizing this corporeal body to be evanescent as foam, comprehending this worldly nature as a mirage, and having broken the flower-arrows of Cupid (Mara), the true aspirant will go beyond the realm of the Evil One.
47. The hedonist who seeks only the blossoms of sensual delights, who indulges only in such pleasures, him the Evil One carries off, as a flood carries off the inhabitants of a sleeping village.
48. The hedonist who seeks only the blossoms of sensual delights, whose mind is agitated, him the Evil One (Mara) brings under his sway even before his carnal desires are satiated.
49. As the bee takes away the nectar, and departs from the flower without harming its color or fragrance, so let a sage move about in the village.
50. Let the aspirant observe not the perversities of others, nor what others have and have not done; rather should he consider what he has done and what he has yet to do.
51. Like unto a lovely flower which is exquisite in color, yet lacking in fragrance, even so prove futile the well-spoken words of the man who acts not up to them.
52. Like unto a lovely flower of charming color and sweet fragrance, even so prove fruitful the words of him who acts according to them.
53. As many a garland can be strung from a mass of flowers, so should mortal man born in this world perform many wholesome deeds.
54. The fragrance of flowers does not travel against the wind, be it that of sandalwood, tagara, or jasmine. But the fragrance of the virtuous man travels even against the wind. The virtuous man pervades all directions with his purity.
55. Among all the fragrant scents, like sandalwood, tagara, the water lily and the wild jasmine, the fragrance of moral purity is foremost and unique.
56. That scent of sandalwood, tagara plant (and other fragrant things) is of little account; whereas the aroma of the virtuous expands in a greater sphere, even up to the gods.
57. Mara (the Evil One) cannot approach the path of the virtuous, the vigilant, and those who are emancipated through wisdom.
58, 59. As upon a heap of rubbish, thrown on the highway, a lily grows and blooms, fragrant and elegant, so among the ignorant multitudes does the disciple of the Fully Enlightened One shine in resplendent wisdom.
The Fool -- CANTO V
60. Long is the night to a sleepless person; long is the
distance of a league to a tired person; long is the circle of rebirths
to a fool who does not know the true Law.
61. If a genuine seeker, who sets forth in search of a superior friend, does not come in contact with such a one or at least an equal, then he should resolutely choose the solitary course, for there can be no companionship with the ignorant.
62. "I have children, I have wealth," thinking thus, the fool torments himself. But, when he is not the possessor of his own self, how then of children? How then of wealth?
63. The fool who knows of his ignorance, indeed, through that very consideration becomes a wise man. But that conceited fool who considers himself learned is, in fact, called a fool.
64. A fool who associates with a wise man throughout his life may not know the Dhamma any more than the ladle the taste of soup.
65. As the tongue detects the taste of the broth, so the intelligent person who associates with a wise man even for a moment comes to realize the essence of the Law.
66. The unwise, fools who are enemies to themselves, go about committing sinful deeds which produce bitter fruits.
67. Not well done is that deed which one, having performed, has to repent; whose consequence one has to face with tears and lamentation.
68. Well done is that deed which one, having performed, does not repent, and whose consequence one experiences with delight and contentment.
69. So long as an evil deed does not mature (bring disastrous results), the fool thinks his deed to be sweet as honey. But, when his evil deed matures, he falls into untold misery.
70. Though a fool (practicing austerity) may eat his food from the tip of a blade of kusa grass for months and months, he is not worth one-sixteenth part of those who have realized the Good Law.
71. As fresh-drawn milk from the cow does not soon curdle, so an evil deed does not produce immediate fruits. It follows the wrongdoer like a smoldering spark that burns throughout and then suddenly blazes up.
72. Whatever knowledge a fool acquires causes him only harm. It cleaves his head and destroys his good nature (through conceit).
73, 74. Unwise is the monk who desires undue adoration from others, lordship over other monks, authority among the monastic dwellings and homage even from outside groups. Moreover, he thinks, "May both laymen and monks highly esteem my action! May they be subject to me in all actions, great or small." Such is the grasping desire of a worldly monk whose haughtiness and conceit ever increase.
75. One path leads to worldly gain and honor; quite another path leads to nirvana. Having realized this truth, let not the monk, the true follower of the Enlightened One, yearn for homage from others, but let him cultivate serenity of mind and dispassion.
The Wise -- CANTO VI
76. The disciple should associate with a wise friend, who detects and
censures his faults, and who points out virtues as a guide tells of buried
treasures. There is happiness, not woe, to him who associates with such
an intelligent friend.
77. The man who exhorts, instructs and dissuades his fellowmen from unworthy acts is dear to the virtuous and hated by the wicked.
78. Do not keep company with evildoing friends nor with people who are base; associate with the good, associate with the best of men.
79. One who drinks the nectar of the Good Law lives happily with a tranquil mind. The wise man ever delights in the Dhamma as realized by the Noble Ones.
80. Irrigators conduct the water wherever they wish; fletchers shape the shafts; carpenters work (1) the wood, and wise men discipline themselves.
81. As a solid rock is not shaken by the wind, so the wise are not shaken by censure or praise.
82. The wise, having hearkened to the Good Law, become serene like unto a deep, calm and crystal-clear lake.
83. Good men abandon lusting after things; they take no pleasure in sensual speech; when touched by happiness or sorrow, the wise show no elation or dejection.
84. For the sake of oneself, or for the sake of another, one should not long for a son, wealth or a kingdom. He who does not crave success or prosperity by wrongful means is indeed virtuous, wise and honorable.
85 Few among men cross over to the further shore; the multitudes who remain run to and fro on this shore.
86. Those who live according to the Dhamma which has been well proclaimed (by the Buddha) will cross over the impassable realm of death to the further shore.
87. Having abandoned the ways of darkness, let the wise follow the light. Having come from home to homelessness, let him enjoy the bliss of solitude, so difficult to achieve.
88. He should focus his mind upon that exalted state (nirvana). Having given up all sense pleasures, possessing nothing, let the wise, cleansing the mind from defilements, purify the self.
89. Those whose minds are well fixed upon the elements of enlightenment (sambodhi),(2) who, without hankering after anything, glory in renunciation, whose biases are extinguished, who are full of light, they indeed have attained the bliss of nirvana in this very world.
The Holy One -- CANTO VII
90. The fever of passion afflicts not the holy one (arahant), who has
completed his samsaric journey (cycle of rebirths), who is free from sorrow,
absolutely emancipated, and who has destroyed all knots of attachment.
91. Mindful ones constantly strive, they do not cling to a dwelling place; like swans that abandon a lake, the holy ones abandon house and home.
92. Those who have no accumulation (of worldly possessions), who have a well-regulated diet, who are within range of perfect deliverance through realization of the Void and the conditionlessness of all forms (sunnata and animitta), their holy path is as difficult to trace as is the track of birds in the air.
93. He whose mental attachments are extinguished, who is not immoderate in food, who is within range of perfect deliverance through realization of the Void and the conditionlessness of all forms, his holy path is as difficult to trace as is the track of birds in the air.
94. He whose senses are subdued, like horses well trained by a charioteer, whose pride is destroyed and who is free from corruption, even the gods cherish such a one.
95. He who is unperturbed like the earth, who is steadfast like Indra's post (in the portal of a city), whose character is as pure and translucent as a clear lake, to such a holy one there are no further cycles of rebirth (samsara).
96. His mind becomes calm. His word and deed are calm. Such is the state of tranquillity of one who has attained to deliverance through the realization of truth.
97. He who is not credulous, who knows the nature of the Uncreated (akata), who has severed all the bonds (of rebirth), who has destroyed all the influxes of evil and given up all cravings, he, indeed, is noblest among men.
98. That spot is truly delightful where the Holy Ones (arahant) reside, be it village or forest, valley or high ground.
99. Charming are the forests which do not attract the multitudes. But the holy ones, free from attachments, find delight in them for they are not seekers after the allurements of the senses.