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 Woeful State -- CANTO XXII
306. The man who utters a falsehood goes to the woeful
state (hell), as does he who having committed an act says, "I did
not commit it." After death both these men of contemptible deeds
become equal in the next world.
307. Many of those who wear the saffron robe are of evil character and unrestrained. These evildoers are born in hell by reason of their sinful deeds.
308. It is far better for an irreligious and unrestrained monk to swallow a flaming ball of red-hot iron than to feed on the alms of the people.
309. Four wretched conditions befall the heedless man who commits adultery: demerit, broken sleep, scorn as third, and birth in hell as fourth.
310. There is the acquirement of demerit as well as of rebirth in an evil state; even the fleeting pleasure of the man in the arms of the woman is accompanied by fear; and, moreover, the penalty inflicted by the Raja is heavy. Therefore, a man should not commit adultery.
311. Just as a blade of kusa grass when wrongly handled cuts the hand, so does asceticism when wrongly practiced drag one to the woeful state.
312. Any act performed halfheartedly, any religious rite observed improperly, or continence reluctantly practiced none of these produces great fruit.
313. If anything ought to be done, let a man perform that deed with all his might; an ascetic who is lax scatters more and more dust (of passion).
314. An evil act is better left undone, for that evil deed causes torment afterwards. It is better to perform a good deed; by performing it one does not repent later.
315. As a frontier city, well-guarded within and without, so guard yourself. Do not lose a single moment, for those who let opportunity slip away do indeed grieve when they are born in the woeful state (hell).
316. Those who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be, such men, embracing erroneous views, enter the woeful path.
317. Those who are fearful when there is no cause for fear, and feel no fear when they should, such men, embracing erroneous views, enter the woeful path.
318. Those who imagine error where there is none, and do not see it where it does exist, such men, embracing false views, enter the woeful path.
319. Those who discern error as error and truth as truth, such men, embracing right views, enter the path of bliss.
The Elephant -- CANTO XXIII
320. Even as an elephant on the battlefield endures the
arrow shot from the bow, so shall I bear with abusive language. Verily,
most people are ill-tempered.
321. They lead a well-trained elephant to the assembly; the king mounts a well-tamed elephant. The self-controlled man who can bear with abusive language is the best among men.
322. When trained, mules are good, so also are the horses of Sindhu breed and the great tuskers of noble lineage. But better than all these is the man who has controlled the senses.
323. Not astride any of these (animals) can one reach the untrodden realm (nirvana), where a well-disciplined man goes only on his well-tamed (nature), his well-controlled self.
324. The royal tusker named Dhanapalaka, with sap-flowing temples in its rut period, is difficult to control. It does not eat a morsel when bound. It eagerly longs for the elephant forest.
325. If a man is torpid, gluttonous, slumberous and rolling to and fro like a huge hog which has been fattened by pig wash and podder, that indolent and stupid fool is born again and again.
326. During the past, this mind of mine roamed freely as it liked, as it desired, at its own pleasure. But today, I shall fully keep it in check, even as the elephant driver with the point of a goad controls an unruly elephant in rut.
327. Be ever vigilant; keep close watch over your thoughts; extricate yourself from the mire of evil, as does an elephant sunk in the mud.
328. If you find a wise companion to associate with you, one who leads a virtuous life and is diligent, you should lead a life with him joyfully and mindfully, conquering all obstacles.
329. If you do not find a wise companion to associate with you, one who leads a virtuous life and is diligent, then like the monarch who has renounced his conquered kingdom, and like Matanga the elephant in the forest, you should live alone.
330. It is better to lead a solitary life; there is no companionship with a childish person! Let one live alone committing no sin, having few wishes, like Matanga the elephant in the elephant grove.
331. Companions are pleasant to have when a need arises; contentment is pleasant when it is mutual; merit is pleasant at the last hour; pleasant is the extinction of all suffering.
332. To be a mother in this world is bliss; to be a father in this world is bliss; to be a homeless recluse in this world is bliss, and to be a Brahman in this world is bliss (sukha).
This stanza may also be translated as follows:
To render service unto a mother in this world is bliss; to render service unto a father in this world is bliss; to render service unto a homeless recluse in this world is bliss, and to render service unto a Brahman sage in this world is bliss.
333. The virtue that lasts to the end of life is bliss; steadfast faith is also bliss; the attainment of wisdom is bliss, and not to commit sin is bliss.
Thirst or Craving -- CANTO XXIV
334. The craving (tanha) of a heedless man grows like
the maluva creeper. He jumps (from life to life) like a monkey eagerly
seeking fruit in the forest.
335. Whosoever is overcome by this shameful craving which creates entanglements in this world, his sorrows increase like the luxuriant birana grass (in the rainy season).
336. But whosoever overcomes in this world this shameful craving, which is difficult to suppress, finds his sorrows fall from him, as drops of water from a lotus leaf.
337. This I say unto you! May all of you, who are gathered here, be blessed! May you dig up the root of craving as one who digs up the birana grass for the fragrant usira root. (1) Let not Mara destroy you again and again, even as the current of the river destroys the reeds.
338. Just as a tree when cut down sprouts up again if the roots remain firm and uninjured, even so this suffering (of life) returns again and again if the root of craving is not completely destroyed.
339. The man in whom the thirty-six streams of craving flow strongly towards pleasurable objects, the waves of passions carry off. He is of confused vision and erroneous thoughts.
340. Streams flow everywhere; the creeper (of passion) sprouts and remains fixed. If you see that creeper springing up, cut its root by means of wisdom.
341. In creatures there arise pleasures extending towards sense objects. Immersed in various enjoyments they hanker after them. Verily, these people are subject to birth and old age.
342. People beset by craving circle round and round, like a hare ensnared in a net; held fast by the (ten) fetters and shackles (that bind man to the wheel of life), they undergo suffering for a long time, again and again.
343. People beset by craving circle round and round, like a hare ensnared in a net; therefore, let the monk who desires freedom from passion abandon craving.
344. He who has renounced the forest (of craving), and having liberated himself from that forest, yet runs back into it -- behold this man! Although once freed, he runs into bondage.
345. The wise do not call strong that fetter which is made of iron, wood or hemp. Rather do they call attachment to jewels, ornaments, children and wives a far stronger fetter.
346. That fetter is strong, say the wise, which drags a man down; which, although slack, is difficult to escape from. Severing even this, they set forth, desiring nothing and abandoning all sensuous pleasures.
347. Those beings who are infatuated with the fire of lust fall into the current (of thirst for life), as the spider into its self-spun web. The wise, having curtailed the current, go off, leaving all sorrow behind.
348. Renounce the craving for the past, renounce the craving for the future, renounce the craving for what is between, and cross to the opposite shore. With the mind fully emancipated you will not return to birth and old age.
349. Craving (tanha) steadily grows in the mortal whose mind is agitated by (evil) thoughts, who is full of strong passions and ever yearning for what is pleasant. Such a one makes his fetters strong.
350. He who delights in controlling his thoughts, who ever absorbs himself in contemplation on what is not pleasant (the impurity of the body), such a one will put an end (to craving) and cut the bonds of Mara.
351. He who has arrived at the goal, who is fearless, devoid of craving, passionless, has destroyed the arrows of existence. For such a person this is his last physical form.
352. He who is devoid of craving and attachment, who is an expert in etymology and terminology, who knows the systematic arrangement of letters (in their prior and posterior relations), is called a foremost sage, a great man. He bears a physical body for the last time.
353. I am the conqueror of all, I am the knower of all, in all the states of life. I am unattached, I have relinquished all, and with the destruction of craving I am liberated. Having comprehended everything by myself, whom shall I call my teacher?"
354. The gift of Truth (dhamma) excels all other gifts; the flavor of Truth excels all other flavors; the delight in Truth surpasses all delights. The destruction of craving overcomes all suffering.
355. Riches destroy the ignorant, yet not those who seek the further shore. Through his craving for material wealth, he destroys himself as if (destroying) others.
356. Fields have the blight of weeds; mankind has the blight of passion; therefore, offerings given to those devoid of passion bring forth abundant fruit.
357. Fields have the blight of weeds; mankind has the blight of hatred; therefore, offerings given to those devoid of hatred bring forth abundant fruit.
358. Fields have the blight of weeds; mankind has the blight of delusion; therefore, offerings given to those devoid of delusion bring forth abundant fruit.
359. Fields have the blight of weeds; mankind has the blight of desire; therefore, offerings given to those devoid of desire bring forth abundant fruit.
The Mendicant -- CANTO XXV
360. Restraint through the eye is good; good is restraint
through the ear; restraint through the nose is good and good is restraint
through the tongue.
361. Restraint in body is good and good is restraint in speech; restraint by the mind is good and good is restraint in all things. The mendicant who is restrained in every respect is liberated from all suffering.
362. He who is controlled in hand, foot, and in speech, who is well disciplined and practices the utmost restraint; he who delights inwardly, in concentration, who leads a solitary life and is content -- him they call a bhikkhu (mendicant).
363. The mendicant who restrains his tongue, who speaks with wisdom, who is not conceited, who illuminates the inner meaning (and letter) of the Law (dhamma), sweet indeed is his utterance.
364. The mendicant who dwells in the Law, who glories in the Law, who meditates on the Law, who ever follows the Law, does not fall away from the true Dhamma.
365. Let the mendicant not underestimate the gift he has received; let him not feel envy for others. The mendicant who envies others does not attain tranquillity of mind.
366. Even the gods praise that mendicant who does not underestimate what he has received, however little, if he is pure and energetic in his life.
367. He who has not any attachment to name and form (mind and body), and does not grieve for what does not really exist -- he, indeed, is called a real bhikkhu.
368. The mendicant who lives compassionately, who takes delight in the doctrine of the Enlightened One, will attain that exalted state of peace and happiness, which is the cessation of conditioned existence.
369. Empty this boat, O monk! When emptied, it will go lightly. Cutting off lust and hatred, you will reach nirvana.
370. (Of the fetters) cut off the five, renounce the five, and (of the virtues) cultivate the five. He who has gone beyond the five attachments is called a bhikkhu who has crossed the stream.
Note -- The five fetters that one should cut off are: self-allusion,
doubt, clinging to mere rules and rituals, sensuous craving and ill will.
The five fetters to be renounced are: craving for material existence,
craving for immaterial existence, conceit, restlessness, and ignorance.
To destroy the fetters, the vigilant monk has to cultivate the five virtues:
faith, mindfulness, energy, concentration, and wisdom.
The five attachments are: lust, hatred, delusion, pride, and false views.
371. Meditate, O monk! Be not heedless! Let not your mind wander among
the pleasures of the senses, lest through your heedlessness you swallow
the red-hot iron ball (in hell) and cry out, as you thus burn -- "This
is suffering."
372. There is no perfect contemplation for him who is not wise, and no wisdom for him who does not concentrate. He in whom there is both perfect contemplation and wisdom is, indeed, close to nirvana.
373. The mendicant who has withdrawn to a lonely spot, whose heart and mind are tranquil, who clearly perceives the Dhamma, his bliss (of contemplation) is more than human.
374. Whenever one clearly comprehends the origin and destruction of the five aggregates (khandha), he experiences bliss and happiness. (1) This is as the nectar (of immortality) to those who truly comprehend it.
375. In this world this becomes the first requisite for a wise monk: control of the senses, contentment, restraint according to the fundamental code of monastic law; cultivation of noble friends whose lives are pure and who are not indolent.
376. The mendicant who is hospitable and friendly, who really lives his ethics and is full of spiritual joy, thereby makes an end of his suffering.
377. Just as the jasmine sheds its withered flowers, even so, O mendicants, you should cast off passion and hatred.
378. That mendicant is called truly tranquil, who is calm in body, calm in speech, calm in mind, who is well-regulated in thoughts and has renounced all worldly allurements.
379. Rouse the self by the Self, restrain the self by the Self, self-guarded and mindful, O monk, you shall live happily.
380. For Self is indeed the protector of oneself; Self is indeed one's destiny. Therefore, curb yourself even as a wise merchant curbs a noble steed.
381. The mendicant who is full of spiritual delight and faith in the doctrine of the Enlightened One will attain the peaceful state (nirvana), the cessation of conditioned existence.
382. The mendicant, though young in years, who applies himself to the teaching of the Awakened One (Gotama), illumines the world, even as the moon when freed from the cloud.
Who is a Brahman? -- CANTO XXVI
383. Cut off the stream of craving. Strive hard and renounce
the sense pleasures, O Brahman. When you comprehend the secret of the
destruction of all composite things, O Brahman, you will know the Uncreated
(nirvana).
384. When the Brahman has reached the farther shore of the two states (of tranquillity and insight), then all the fetters of that knowing one disappear.
385. He for whom there exist neither the farther (the external six senses), nor the hither (the internal six senses), nor both of these, and who is devoid of fear and free from fetters him I call a Brahman.
386. He who is contemplative, lives without passions, is steadfast and has performed his duties, who is free from sensuous influxes and has attained the highest goal -- him I call a Brahman.
387. The sun shines by day, the moon by night; the warrior is resplendent in armor and the Brahman radiant in meditation. But Buddha, the Awakened One, illumines both day and night by the splendor of his wisdom.
388. Because a man has discarded all evil, he is called a Brahman; because of his balanced conduct, he is called a monk (samana); because he has rid himself of all impurities, he is called a recluse (pabbajita).
Note -- The impurities are ten in number: greed, hate, delusion, conceit,
speculative views, doubt, mental torpor, restlessness, shamelessness,
and lack of moral scruples.
389. One should not strike a Brahman; neither should a Brahman give way
to anger against him who strikes. Woe to him who slays a Brahman; but
greater woe to the Brahman who vents his wrath (on the aggressor).
390. It is no small advantage to a Brahman to restrain the mind from clinging to pleasurable things. In proportion to the degree that he abstains from wishing to injure others, to that degree will suffering cease.
391. He who has not committed unwholesome deeds through body, speech, or mind, and who is restrained in these three avenues -- him I call a Brahman.
392. Even as the (orthodox) Brahman bows down to the sacrificial fire, so one should make obeisance to him who understands the Dhamma as proclaimed by the Fully Enlightened One.
393. Not by matted hair, by lineage, nor by birth (caste) does one become a Brahman. But the one in whom there abide truth and righteousness, he is pure; he is a Brahman.
394. O fool, what is the use of matted hair, and to what avail is raiment made of antelope skin? (1) Outwardly you cleanse yourself, but within you is a jungle of passions.
395. He who wears the cast-off garments (of a hermit), who is emaciated with the veins of his body standing out, who is solitary and contemplative in the forest -- him I call a Brahman.
396. I do not call him a Brahman merely because he is born in the caste of the noble ones, or of a Brahman mother. If he is a possessor (of passions), he becomes known by the appellation bhovadi. But one who is free from possessions (craving) and from worldly attachments -- him I call a Brahman.
Note -- Bhovadi is a familiar form of address used by the Brahmans during the time of Buddha for equals and for inferiors. When the haughty Brahmans and Jains came to discuss metaphysical problems with the Buddha, they often addressed him simply, "Bho, Gotama!" Therefore, the Buddhists used to designate the Brahmans by this appellation which involves a certain amount of contempt. Bhovadin literally means one who uses the term "bho!"
397. He who has cut off all impediments and does not tremble with fears, who has passed beyond attachments and is free from shackles -- him I call a Brahman.
398. He is enlightened who has cut the strap (of ill will) and the thong (of craving), who has broken the chain (of heretical views) with its appurtenances (latent tendencies), and has removed the crossbar (of ignorance) -- him I call a Brahman.
399. He who with forgiveness bears up under reproach, abuse and punishment, and who looks upon patience as his army and strength as his force -- him I call a Brahman.
400. He who is free from anger, who vigilantly performs his religious practices, who is virtuous, pure, self-restrained, and bears his physical body for the last time -- him I call a Brahman.
401. He who, like water on a lotus leaf, or a mustard seed on the point of an awl, does not cling to sensuous pleasures him I call a Brahman.
402. He who while in this world realizes the end of his suffering, who has laid aside the burden (of his skandhas) and is free from attachments -- him I call a Brahman.
403. He whose wisdom is deep, who is expert in knowledge and in discerning the right from the wrong path; he who has realized the supreme goal -- him I call a Brahman.
404. He who does not associate closely either with householders (laymen) or with the homeless (mendicants), who does not frequent houses and who is content with few wants -- him I call a Brahman.
405. He who has laid aside the cudgel that injures any creature whether moving or still, who neither slays nor causes to be slain -- him I call a Brahman.
406. He who is tolerant amongst the intolerant, who is calm amongst the violent, and who is unattached amongst those who are attached -- him I call a Brahman.
407. The one from whom lust and hatred, pride and hypocrisy have fallen away, like a mustard seed from the point of an awl -- him I call a Brahman.
408. He who speaks gentle, instructive and truthful words, whose utterances offend no one -- him I call a Brahman.
409. He who takes no object in this world that is not given to him, be it short or long, small or great, fair or ugly -- him I call a Brahman.
410. He who has no desires regarding this world or the next, who is free of longings and without fetters -- him I call a Brahman.
411. He who is free from craving and free from doubt through the realization of truth, and who has reached the depth of the deathless state (nirvana) -- him I call a Brahman.
412. He who has transcended the bonds of both merit and demerit, who is sorrowless, free from passions, and pure him I call a Brahman.
413. He who like the moon, is stainless, pure, serene and unruffled, in whom desire for existence is extinguished -- him I call a Brahman.
414. He who has traversed this miry path of samsara, difficult to pass; who has rid himself of delusion, crossed over and reached the other shore; who is absorbed in contemplation, free from craving and doubts, not grasping, and inwardly calm -- him I call a Brahman.
415. He who in this world has relinquished all sensuous pleasures, wanders homeless (for the welfare of the many), and has destroyed all desire (kama) for existence -- him I call a Brahman.
416. He who in this world has extinguished all craving, wanders homeless, and has destroyed all thirst (tanha) for existence --him I call a Brahman.
417. He who has abandoned all human ties and transcended even the celestial ties; who is truly free from all attachments -- him I call a Brahman.
418. He who has put aside what gives pleasure as well as what gives pain, who is passionless and free from the causal seeds of existence (nirupadhi), the hero who has conquered all the worlds -- him I call a Brahman.
419. He who has all knowledge concerning the death and rebirth of all beings, is unattached, who is content in himself (sugata), and enlightened (buddha) -- him I call a Brahman.
420. He whose path is unknown to devas, gandharvas and men, who has nullified all sensuous influxes and is a Holy One (arahant) -- him I call a Brahman.
421. He who has no longing for what is ahead, behind, or in the middle, who possesses nothing and is attached to nothing -- him I call a Brahman.
422. He who is fearless (as a bull), distinguished and heroic, a great sage, a conqueror; who is entirely free from craving and who has washed off all impurities, an Enlightened One -- him I call a Brahman.
423. He who knows his former abodes (his lives), who perceives (through spiritual insight) both heaven and hell, who has reached the end of all births, who has perfected himself in wisdom; such a sage who has accomplished all that ought to be accomplished (on the sublime path) -- him I call a Brahman.
THUS ENDS THE DHAMMAPADA