Buddha A collection of sayings of the Buddha taken from the Dhammapada. Verse references such as ³ indicate the original source of the text, but donʼt imply a full quotation. # Pairs ¹Our life is shaped by our mind: itʼs ruled by our mind, itʼs made by our mind. If one speaks or acts with an evil mind, suffering follows him, as the wheel follows the foot of the ox that draws the cart. ²If one speaks or acts with a pure mind, happiness follows him, like a shadow that never leaves him. ³“He insulted me, hit me, defeated me, robbed me.” In those who harbor such thoughts, hatred will never cease. ⁴In those who donʼt harbor such thoughts, ha- tred will cease. ⁵For hatred never ceases by hatred. Hatred ceases by love. ⁶Some donʼt realize that we all must die, but those who do realize it cease their quarrels at once. ⁷Just as the wind throws down a weak tree, so will the tempter overthrow him who focuses only on pleasures, his senses uncontrolled, immoderate in his food, idle, and weak. ⁸Just as the wind cannot throw down a rocky mountain, so the tempter will not over- throw him who does not focus on pleasures, his sen- ses well controlled, moderate in his food, faithful and strong. ⁹He who puts on the monkʼs yellow robe without hav- ing cleansed himself from sin, who disregards self- control and truth, is unworthy of the robe. ¹⁰But he who has cleansed himself from sin, is well grounded in virtues, and regards self-control and truth, is in- deed worthy of the robe. ¹¹They who mistake the trivial for the essential, and the essential for the trivial, never arrive at the es- sential, but follow vain desires. ¹²They who know the essential as essential, and the trivial as trivial, arrive at the essential, and follow true desires. ¹³Just as rain seeps through a poorly thatched house, passion seeps through an undeveloped mind. ¹⁴Just as rain cannot seep through a well thatched house, pas- sion cannot seep through a well developed mind. ¹⁵The evildoer grieves in both this world and the next. He grieves and suffers when he sees the evil of his own work. ¹⁶The virtuous man delights in both this world and the next. He delights and rejoices when he sees the purity of his own work. ¹⁷The evildoer suffers both in this world and the next. He suffers when he thinks of the evil he has done. He suffers more when going to the next world. ¹⁸The virtuous man is happy both in this world and the next. He is happy when he thinks of the good he has done. He is happier still when going to the next world. ¹⁹The thoughtless man, if he recites many scrip- tures, but doesnʼt do what they say, has no share in the blessings of the holy life, but is like a cow- herd counting the cows of others. ²⁰He who recites on- ly a few scriptures, but does what they say, having forsaken lust and hatred and delusion, possesses true knowledge and serenity of mind, caring for nothing in this world or that to come, he shares in the blessings of the holy life. # Vigilance ²¹Vigilance is the path to salvation. Carelessness is the path to death. Those who are vigilant donʼt die. Those who are careless are as if dead already. ²²The wise, having understood this clearly, delight in vig- ilance, and rejoice in the knowledge of the noble ones. ²³These wise people, meditative, steadfastly persevering, attain to salvation, the highest happi- ness. ²⁴If a vigilant person is energetic, if he is mind- ful, if his deeds are pure, if he acts with consider- ation, if he has self-control, and is righteous, then his glory will increase. ²⁵By effort, by vigilance, by discipline and self-control, the wise man may make for himself an island which no flood can overwhelm. ²⁶The foolish and ignorant indulge in carelessness. The wise man keeps vigilance as his greatest treas- ure. ²⁷Donʼt give way to carelessness or to the en- joyment of sensual pleasures. He who is vigilant and meditative, obtains ample joy. ²⁸When the wise man drives away carelessness by vigi- lance, he climbs the tower of wisdom and looks down upon the fools. Without suffering, he looks at the suffering crowd, as one that stands on a mountain looks at them that stand on the ground below. ²⁹Vigilant among the careless, awake among the sleep- ing, the wise man advances like a fast horse, leav- ing the weak behind. ³⁰Vigilance is always praised; carelessness is always despised. ³¹The monk who delights in vigilance, who looks with fear at carelessness: moves about like fire, burning all fetters, small and large; ³²cannot fall away. He is close to salvation. # Mind ³³Just as a fletcher straightens his arrow, a wise man straightens his trembling and unsteady mind, which is difficult to guard, difficult to restrain. ³⁴Just as a fish quivers when taken from its home in the water and thrown on land, our mind trembles all over to escape the influence of the tempter. ³⁵Itʼs good to tame the mind, which is difficult to tame and flighty, rushing wherever it wants. A tamed mind brings happiness. ³⁶Let the wise man guard his mind, for itʼs subtle and elusive, and it rushes wher- ever it wants. A guarded mind brings happiness. ³⁷The mind wanders far, moves about alone, is with- out a body, and hides in the cave of the heart. Those who bridle it are free from the bonds of the temp- ter. ³⁸If a manʼs mind is unsteady, if he doesnʼt know the true law, and if his faith is troubled, then his knowledge will never be perfect. ³⁹If a manʼs mind is free from passion, if his mind is free from ill will, if heʼs unaffected by good and evil, then thereʼs no danger for him. ⁴⁰Knowing that this body is fragile like a clay pot, and securing this mind like a fortress, attack the tempter with the sword of knowledge. Then guard what is won without feeling attachment to it. ⁴¹Soon, this body will lie on the ground, discarded, without con- sciousness, like a useless log. ⁴²Whatever an enemy might do to an enemy, or a foe to a foe, a wrongly directed mind can do to you even worse. ⁴³Whatever a mother, a father, or any other relative might do for you, a well directed mind can do for you even more. # Flowers ⁴⁴Who will overcome this earth, and the world of the dead, and the world of the gods? Who will choose the well taught path of virtue, as an expert florist chooses the right flower? ⁴⁵A disciple will. ⁴⁶Knowing that this body is like froth, and learning that it is insubstantial like a mirage, you will re- move the flower-tipped arrows of the tempter, and nev- er see the king of death. ⁴⁷As a flood sweeps away a sleeping village, so death sweeps away a man who is immersed in gathering flowers, his mind distracted. ⁴⁸Death subdues a man who is immersed in gathering flowers, his mind dis- tracted, before heʼs satiated in his pleasures. ⁴⁹As a bee collects nectar and departs without damag- ing the flower or its color or its scent, so should a sage collect alms in a village. ⁵⁰Donʼt notice the faults of others, their sins of commission or omission, but notice your own miscon- duct and negligence. ⁵¹Like a beautiful flower, full of color but without scent, are fair but fruitless words of him who does- nʼt practice them. ⁵²But, like a beautiful flower, full of color and full of scent, are fair and fruit- ful words of him who practices them. ⁵³Just as many wreaths can be made from a heap of flowers, so can many good things be done by a mor- tal. ⁵⁴The scent of flowers doesnʼt travel against the wind, not even that of sandalwood, tagara, or jas- mine; but the reputation of the virtuous does travel against the wind. The reputation of the virtuous pervades every place. ⁵⁵Among the scent of sandal- wood, tagara, lotus, and jasmine, the scent of vir- tue is unsurpassed. ⁵⁶The scent that comes from tagara and sandalwood is faint. The scent of the virtuous is best, it rises up to the gods. ⁵⁸On a garbage heap by the roadside, a lotus grows full of sweet perfume and delight. ⁵⁹Likewise, on a garbage heap of blind mortals, a true disciple of the Buddha shines forth in wisdom. # The Fool ⁶⁰The night is long to the sleepless; a mile is long to the tired; life is long to the foolish who donʼt know the true law. ⁶¹If a traveler doesnʼt meet a companion who is his better or his equal, let him firmly keep to his soli- tary journey. There is no companionship with a fool. ⁶²He worries, “I have sons and wealth,” but he him- self is not his own, how much less sons and wealth? ⁶³A fool who knows his own foolishness is wise to that extent. But a fool who thinks he is wise is a fool indeed. ⁶⁴Even if a fool associates with a wise man all his life, he will perceive the truth no more than a spoon perceives the flavor of soup. ⁶⁵If an intelligent man associates with a wise man for only one minute, he will soon perceive the truth as the tongue perceives the taste of soup. ⁶⁶Fools of little understanding are their own enemies, for they do evil deeds that bear bitter fruit. ⁶⁷That deed is poorly done if a man must re- pent afterward and its reward is crying and a tear- ful face. ⁶⁸That deed is well done if a man does not repent afterward and its reward is delight and happi- ness. ⁶⁹As long as an evil deed doesnʼt bear fruit, the fool thinks itʼs like honey. But when it ripens, then the fool suffers grief. ⁷⁰Even if a fool, month after month, eats his food like an ascetic with the tip of a blade of grass, he isnʼt worth even one sixteenth of those who have un- derstood the truth. ⁷¹An evil deed, like freshly drawn milk, doesnʼt sour immediately; it follows the fool, smoldering, like fire covered by ashes. ⁷³The fool wishes for a false reputation, for prece- dence among monks, for authority in the monasteries, for honor among other people. ⁷⁴“May both laymen and monks think that I did it. Let them obey me in every- thing, great and small.” Such is the mind of the fool, and thus his desire and pride increase. ⁷⁵One road leads to wealth, another road leads to sal- vation. If the monk, a disciple of Buddha, has learn- ed this, he wonʼt yearn for honor, heʼll strive for separation from the world. # The Wise ⁷⁶If you find a wise man who points out faults, and who reproves, follow that wise man as one would fol- low a guide to hidden treasure. Itʼll be better, not worse, for those who follow him. ⁷⁷Let him admonish, let him teach, let him restrain you from whatʼs im- proper. The good will love him. The bad will hate him. ⁷⁸Donʼt have evildoers as companions, donʼt have vile people as friends. Have virtuous people as companions, have the best as friends. ⁷⁹He who drinks in the law lives happily with a se- rene mind. The wise man rejoices always in the law, as preached by the noble ones. ⁸⁰Irrigators guide the water. Fletchers straighten the arrow. Carpenters shape the wood. The wise con- trol themselves. ⁸¹Just as a solid rock is not shaken by the wind, the wise donʼt falter amidst blame or praise. ⁸²After theyʼve listened to the law, the wise become serene, like a deep, smooth, and still lake. ⁸³The good keep walking whatever happens. The good donʼt prattle, longing for pleasure. Whether touched by happiness or sorrow, the wise never appear elated or depressed. ⁸⁴A man is good, wise, and virtuous if he does no wrong for his own sake or for the sake of others; if he wishes neither for wealth, a son, or a kingdom; and if he doesnʼt wish for success by unfair means. ⁸⁵Few among men arrive at the other shore. The rest run up and down on this shore. ⁸⁶But those who fol- low the law, when it has been well taught to them, will arrive at the other shore having crossed the do- minion of death, however difficult to overcome. ⁸⁷Let a wise man leave the dark way, and follow the bright path. After going from his home to homeless- ness, let him yearn for delight in detachment, so dif- ficult to enjoy. ⁸⁸Leaving all pleasures behind, and calling nothing his own, let the wise man cleanse him- self of that which defiles the mind. ⁸⁹Those whose minds are well grounded in the factors of enlighten- ment, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free even in this world. # The Saint ⁹¹The mindful strive diligently. Theyʼre not at- tached to any home. Like swans who leave a lake, they leave their house and home. ⁹²Like birds in the air, the path of the saint is hard to trace. They have no riches, are wise regard- ing food, and their objective is emptiness and free- dom. ⁹⁴Even the gods adore him whose senses have been sub- dued, like horses well trained by a charioteer, whoʼs free from pride, and free from appetites. ⁹⁵Like the earth, heʼs not provoked. Heʼs firm like a pillar. Heʼs like a pure lake without mud. No new births are in store for him. ⁹⁶His mind is calm, and calm are his words and deeds. By true knowledge he has obtained freedom, and thus become tranquil. ⁹⁸In a village or in a forest, in a valley or on a hill, wherever saints dwell, that place is delight- ful. ⁹⁹Delightful are the forests in which the crowds find no pleasure. Those without passion will find de- light there, for they donʼt seek pleasure. # Thousands ¹⁰⁰Better than a speech of a thousand vain words is one thoughtful word, hearing which brings peace. ¹⁰¹Better than a poem of a thousand vain verses is one thoughtful verse, hearing which brings peace. ¹⁰³Greater than he who conquers a thousand times a thousand men in battle, is he who conquerors just one—himself. ¹⁰⁴Itʼs far better to conquer oneself than to conquer others. ¹⁰⁵For a man who has conquered himself and always lives with self- control, not even a god, an angel, or a demon with a god can change that victory into defeat. ¹⁰⁶A man could sacrifice by the thousands for month after month for a hundred years, or he could pay hom- age for one moment to a man living in wisdom. Better is that homage than sacrifices for a century. ¹⁰⁷A man could tend the sacrificial fire in the forest for a hundred years, or he could pay homage for one mo- ment to a man living in wisdom. Better is that hom- age than sacrifices for a century. ¹⁰⁸In this world, a man may make sacrifices and oblations for a whole year in order to gain merit, yet all of itʼs not worth a quarter of the merit gained by revering the righteous. ¹⁰⁹For him who always respects and honors the wise, four things will increase: life, beauty, happiness, power. ¹¹⁰Better than a hundred years lived immoral and un- restrained, is one day lived virtuous and reflec- ting. ¹¹¹Better than a hundred years lived ignorant and unrestrained, is one day lived wise and reflec- ting. ¹¹²Better than a hundred years idle and weak, is one day lived energetic and firm. # Evil ¹¹⁶Hasten to do good. Keep your mind from evil. If a man is slow to do good, his mind delights in evil. ¹¹⁷If a man does what is evil, let him not do it again and again. Let him not delight in it, for accu- mulating evil brings pain. ¹¹⁸If a man does what is good, let him do it again and again. Let him delight in it, for accumulating good brings joy. ¹¹⁹Even an evildoer may be happy before his evil deed ripens, but when it ripens, he suffers. ¹²⁰Even a good man may suffer before his good deed ripens, but when it ripens, he is happy. ¹²¹Let no man think lightly of evil, saying in his heart, “It wonʼt amount to much.” As a water pot is filled by the falling of water drops, so the fool be- comes full of evil, even if he gathers it little by little. ¹²²Let no man think lightly of good, saying in his heart, “It wonʼt amount to much.” As a water pot is filled by the falling of water drops, so the wise man becomes full of good, even if he gathers it little by little. ¹²³Let a man avoid evil deeds, as a wealthy merchant with few companions avoids a dangerous road; as a man who loves life avoids poison. ¹²⁵If a man offends a harmless, pure, and innocent person, the evil falls back upon that fool, like dust thrown against the wind. ¹²⁷Not in the sky, not in the middle of the sea, not in a cleft of the mountains, is there a spot to be found where a man can escape from the consequences of his evil deed. ¹²⁸Not in the sky, not in the middle of the sea, not in a cleft of the mountains, is there a spot to be found where a man wonʼt be overcome by death. # Punishment ¹²⁹Everyone trembles at punishment, everyone fears death. Putting yourself in his place, donʼt kill or cause others to kill. ¹³⁰Everyone trembles at punish- ment, everyone loves his own life. Putting yourself in his place, donʼt kill or cause others to kill. ¹³¹He who, seeking happiness, punishes beings who al- so desire happiness, wonʼt find happiness after death. ¹³²He who, seeking happiness, doesnʼt punish beings who also desire happiness, will find happi- ness after death. ¹³³Speak harshly to no one, or those who are spoken to will answer you in the same way. Contentious speech hurts, and retaliation will come to you. ¹³⁴If your mind is still, like a broken gong, you have at- tained salvation, for thereʼs no contention in you. ¹³⁵As a cowherd drives cows to pasture with a staff, so aging and death drive the life of men. ¹³⁶A fool doesnʼt realize when he commits evil, but he suffers for those deeds as if burned by fire. ¹³⁷He who inflicts pain on the innocent and unarmed will soon suffer in one of these ten ways: ¹³⁸severe pain, impoverishment, bodily injury, serious ill- ness, mental illness, ¹³⁹trouble from the govern- ment, a fearful accusation, loss of relatives, loss of wealth, ¹⁴⁰or fire will destroy his houses. When his body is destroyed, the fool will go to hell. ¹⁴¹Neither nakedness, nor matted hair, nor dirt, nor fasting, nor lying on the earth, nor rubbing with dust, nor sitting motionless, can purify a mortal who has not overcome doubt. ¹⁴²He who exercises tranquil- ity, is quiet, subdued, restrained, chaste, and has set aside violence towards all others, he indeed is a holy man, an ascetic, a monk, even if dressed in fi- ne apparel. ¹⁴³Who in this world is so restrained by conscience that he needs no reproof, as a fine horse needs no whip? ¹⁴⁴Like a fine horse when touched by the whip, be active and lively. By faith, by virtue, by ef- fort, by meditation, by discerning the truth, by per- fect knowledge and conduct, by mindfulness, you will leave this pain behind. ¹⁴⁵Irrigators guide the water. Fletchers straighten the arrow. Carpenters shape the wood. Good people fashion themselves. # Old Age ¹⁴⁶Why is there laughter and joy when this world is always burning? Surrounded by darkness, donʼt you look for a light? ¹⁴⁷Look at this body—a painted image, covered with festering wounds, sickly, full of many thoughts—nei- ther lasting nor stable. ¹⁴⁸This body is worn out, full of sickness, and frail. This heap of corruption breaks to pieces, for life indeed ends with death. ¹⁴⁹These white bones are like gourds thrown away in the autumn. What pleasure is there in seeing them? ¹⁵⁰A city made of bones is covered with flesh and blood. Living in it are old age and death, pride and deceit. ¹⁵¹The beautiful chariots of kings get worn out and so does the body. But the virtue of good peo- ple doesnʼt age: thus do the good say among them- selves. ¹⁵²A man who has learned little grows old like an ox. His body grows, but his wisdom doesnʼt. ¹⁵³I roamed through many births, without reward and without rest, looking for the builder of this house. Painful is birth again and again. ¹⁵⁴But now, build- er of this house, I have seen you. You wonʼt build this house again. All your rafters are broken, your ridge pole is dismantled. My mind has attained the ex- tinction of all desires. ¹⁵⁵Those who, in their youth, havenʼt lived the holy life nor gained wealth perish like old herons in a lake without fish. ¹⁵⁶They lie sighing over the past like arrows misfired from a bow. # Self ¹⁵⁷If a man holds himself dear, let him watch him- self carefully. Let a wise man keep vigil during one of the three watches of the night. ¹⁵⁸Let each man first direct himself to what is prop- er, then let him teach others. Thus a wise man wonʼt be reproached. ¹⁵⁹If a man makes himself as he teaches others to be, then, being himself well tamed, he may tame others. Oneʼs self is indeed difficult to tame. ¹⁶⁰A man is truly his own protector. Who else could be the protector? With self well controlled, one finds a protector such as few can find. ¹⁶¹The evil a foolish man does by himself, self- born, self-created, grinds him down, as a diamond breaks a hard gem. ¹⁶²When overspread with great wick- edness, like a tree covered by vines, a man brings himself down to where his enemy wishes. ¹⁶³Evil deeds, which harm ourselves, are easy to do. Good and beneficial deeds are very difficult to do. ¹⁶⁵Evil is done by oneself, by oneself one is de- filed. Evil is left undone by oneself, by oneself is one purified. Purity and impurity are oneʼs own do- ing. No one can purify another. ¹⁶⁶Let no man sacrifice his own welfare for that of another, however great. Let a man, after discerning his own welfare, be always attentive to it. # The World ¹⁶⁷Donʼt follow vulgar ways. Donʼt live with aban- don. Donʼt follow false doctrine. Donʼt be a friend of the world. ¹⁶⁸Wake up! Donʼt be idle. Live a virtuous life. The virtuous sleeps with ease in this world and the next. ¹⁶⁹Live a virtuous life. Donʼt live a life of sin. The virtuous sleeps with ease in this world and the next. ¹⁷⁰The king of death doesnʼt see him who looks upon the world as a bubble, as a mirage. ¹⁷¹Come look at this world, decorated like a royal chariot. Fools are immersed in it, but the wise donʼt cling to it. ¹⁷²He who was reckless and then becomes mindful, brightens up this world like the moon when freed from clouds. ¹⁷³He who replaces evil deeds with good deeds, brightens up this world, like the moon when freed from clouds. ¹⁷⁴In this dark world, only a few can see. Only a few, like birds escaping from the net, go to heaven. ¹⁷⁵Swans fly on the path of the sun, through the air by their wonderful power. The wise flee from the world after defeating the tempter and his armies. ¹⁷⁶A man who transgresses the one law, speaks lies, and scoffs at the world beyond is capable of any evil. ¹⁷⁷Misers donʼt go to the world of the gods; neither do fools praise generosity. A wise man rejoices in generosity, and through it becomes blessed in the world beyond. ¹⁷⁸The first step towards holiness is better than sov- ereignty over the earth, better than going to heav- en, and better than being lord over all the worlds. # The Awakened ¹⁸¹Even the gods envy those who are awakened, who are devoted to meditation, who are wise, and who delight in the calm of renunciation. ¹⁸²Itʼs difficult to obtain a human birth, difficult is the life of mortals. Itʼs difficult to obtain the chance to hear the true law, difficult is the birth of the awakened. ¹⁸³To avoid all evil, to cultivate good, and to puri- fy oneʼs mind, that is the teaching of the awakened. ¹⁸⁴Patient endurance is the highest austerity. “Sal- vation is supreme”, say the awakened. He is no monk who injures others. He is no ascetic who insults others. ¹⁸⁵Not to revile, not to injure, to live re- strained under the law, to be moderate in food, to live in solitude, and to dwell on the highest thoughts: this is the teaching of the awakened. ¹⁸⁶Thereʼs no way to satisfy lusts, even with a show- er of gold coins. He is wise who knows that lusts give little satisfaction and much pain. ¹⁸⁷Even in heavenly pleasures the wise finds no delight. The dis- ciple who is fully awakened delights only in the de- struction of craving. ¹⁸⁸When threatened with danger, men go to many a ref- uge: to mountains and forests, to groves and shrines. ¹⁸⁹But thatʼs not a secure refuge, thatʼs not the best refuge. A man isnʼt delivered from all pain af- ter going to that refuge. ¹⁹⁰He who takes refuge with the law, the awakened, and their order, sees with clear understanding the four holy truths: ¹⁹¹pain, the cause of pain, the de- struction of pain, and the holy eightfold path that leads to the quieting of pain; ¹⁹²Thatʼs a secure ref- uge, thatʼs the best refuge. After going to that ref- uge, a man is delivered from all pain. ¹⁹³An awakened man is hard to find. Heʼs not born eve- rywhere. Wherever such a wise man is born, that clan prospers. ¹⁹⁴Blessed is the arising of awakened ones, blessed is the teaching of the true law, blessed is harmony in the order, blessed is the devotion of those who are at peace. ¹⁹⁵He who reveres those who deserve reverence—the awakened ones or their disciples, who have overcome all obstacles, sorrow, and lamentation, ¹⁹⁶who found deliverance and know no fear—his merit can never be measured. # Happiness ¹⁹⁷We live happily, not hating those who hate us. When among men who hate us, we dwell without hatred. ¹⁹⁸We live happily, without illness among the ill. When among men who are ill, we dwell without ill- ness. ¹⁹⁹We live happily, without greed among the greedy. When among men who are greedy, we dwell with- out greed. ²⁰⁰We live happily, we who own nothing. ²⁰¹Victory breeds hatred, for the conquered live in pain. The contented is happy, having given up both victory and defeat. ²⁰²There is no fire like lust, no loss like hatred, no pain like this existence, and no happiness higher than peace. ²⁰³Hunger is the worst disease, this existence the greatest pain. If one truly knows this, he realizes salvation, the highest happiness. ²⁰⁴Health is the greatest gift, contentment the greatest wealth. Trust is the best kinsman, salvation the highest happi- ness. ²⁰⁵He who has savored the taste of solitude and tran- quility is free from fear and evil, refreshed with the nourishment of the law. ²⁰⁶The sight of noble ones is good. To live with them is always happiness. If a man doesnʼt see fools, he will be truly happy. ²⁰⁷He who walks with fools suffers for a long time. Company with fools, as with an enemy, is always pain- ful. Company with the wise is a pleasure, like reun- ion with family. ²⁰⁸Therefore, follow the wise, the intelligent, the learned, the steadfast, the duti- ful, the noble. Follow a good and discerning man, as the moon follows the path of the stars. # Pleasure ²⁰⁹He who gives himself to vanity, instead of to med- itation, who forgets the goal and grasps at pleas- ure, will come to envy him who has exerted himself. ²¹⁰Donʼt seek for whatʼs pleasant or unpleasant, for itʼs pain not to see the pleasant, and itʼs pain to see whatʼs unpleasant. ²¹¹Therefore, let no man hold anything dear, for loss of the dear is painful. Those who hold nothing dear and hate nothing have no fetters. ²¹²From pleasure comes grief, from pleasure comes fear. He who is free from pleasure knows neither grief nor fear. ²¹³From affection comes grief, from affection comes fear. He who is free from affection knows neither grief nor fear. ²¹⁴From attachment co- mes grief, from attachment comes fear. He who is free from attachment knows neither grief nor fear. ²¹⁵From lust comes grief, from lust comes fear. He who is free from lust knows neither grief nor fear. ²¹⁶From craving comes grief, from craving comes fear. He who is free from craving knows neither grief nor fear. ²¹⁷He who has virtue and insight, who is just, who speaks the truth, and does his own business, him the world holds dear. ²¹⁹Family, friends, and well-wishers welcome a man long absent who returns safely from afar. ²²⁰As fami- ly receives a friend on his return, so do his good works welcome him who has done good, and has gone from this world to the next. # Anger ²²¹Let a man leave anger, forsake pride, and over- come all bondage. No suffering befalls the man who is detached from name and form, and who calls nothing his own. ²²³Overcome anger with love, evil with good, greed with generosity, and lies with truth. ²²⁴Speak the truth, donʼt yield to anger, and give, if asked, e- ven if itʼs only a little. By these three steps you will go near the gods. ²²⁵The sages who harm no one, and always control their body, go to the unchangeable state, where they suffer no more. ²²⁶Those who are always vigilant, studying day and night, intent on salvation, their passions fade away. ²²⁷This is an old saying, not just of today: “They blame him who is silent, they blame him who speaks much, they blame him who speaks little.” There is none on earth who escapes blame. ²²⁸There never was, there never will be, nor is there now, a man who is always blamed or always praised. ²²⁹If the knowledgeable praise him, having observed him day after day to be without blemish, wise, and rich in knowledge and virtue, ²³⁰who can blame him? E- ven the gods praise him. Even the Creator praises him. ²³¹With your body, tongue, and mind: beware of an- ger, be restrained, leave its sins, and with it prac- tise virtue. ²³⁴The wise who control their body, their tongue, and their mind, are well controlled in- deed. # Impurity ²³⁵You are now like a withered leaf, the messengers of death stand nearby. You stand at the door of de- parture, yet have no provision for your journey. ²³⁷Your life has come to an end, you are near death, there is no resting place for you on the road, yet you have no provision for your journey. ²³⁸Make an is- land for yourself, work hard, be wise. When your impurities are blown away, and you are free from guilt, you wonʼt enter again into birth and decay. ²³⁹Let a wise man remove his own impurities, as a smith removes impurities from silver one by one, lit- tle by little, and moment by moment. ²⁴⁰Just as rust destroys the iron from which it springs, so do a transgressorʼs deeds lead him to an evil destina- tion. ²⁴¹The impurity of prayers is not reciting them. The impurity of houses is not repairing them. The impuri- ty of beauty is sloth. The impurity of a watchman is mindlessness. ²⁴²Sexual misconduct is the impurity of woman, stinginess the impurity of a donor. All evil ways are impurities, both in this world and in the next. ²⁴³But there is an impurity worse than all others: ignorance. Throw off that impurity to become pure. ²⁴⁶He who destroys life, speaks lies, takes what is- nʼt given, goes to another manʼs wife, ²⁴⁷and gives himself to intoxicating liquor, he digs up his own root here in this world. ²⁴⁸Know this, good man, that evil is hard to control. Donʼt let greed and vice bring you to prolonged grief. ²⁴⁹People give according to their faith or convic- tion. If a man worries about the food and drink giv- en to others, he will find no rest by day or night. ²⁵⁰He in whom that feeling is cut down, uprooted, and destroyed finds rest by day and night. ²⁵¹Thereʼs no fire like passion, no grip like ha- tred, no snare like delusion, no river like craving. ²⁵²Itʼs easy to see the faults of others, but diffi- cult to see oneʼs own. A man winnows the faults of others like chaff, but hides his own like a cheat hides an unlucky throw of the dice. ²⁵³If a man fo- cuses on the errors of others, and is always in- clined to find fault, his own faults will grow, and he is far from destroying them. ²⁵⁴The world delights in vanity, but the awakened are free from it. # The Just ²⁵⁶A man doesnʼt become just by passing arbitrary judgement. No, heʼs called just who weighs both right and wrong, ²⁵⁷who judges impartially and without hur- ry, in line with law, guarding the law, guarded by the law, and who is intelligent. ²⁵⁸A man isnʼt wise just because he talks a lot. Heʼs called wise who is patient and free from hostility and fear. ²⁵⁹A man doesnʼt uphold the law just because he talks a lot. He who has learned only a little of the law, yet comprehends it and never neglects it, he upholds the law. ²⁶⁰A man isnʼt an elder just because his hair is grey. He may be advanced in years, but is called “one grown old in vain.” ²⁶¹He in whom there is truth, vir- tue, love, restraint, self control, who is free from impurity, and is wise, he is called an elder. ²⁶²Eloquence or physical beauty donʼt make an envi- ous, greedy, and dishonest man respectable. ²⁶³Heʼs called respectable when all these are cut down, uprooted, and destroyed, when heʼs free from hatred, and is wise. ²⁶⁴An undisciplined man who speaks lies doesnʼt be- come a monk just by shaving his head. How can he be a monk who is held captive by desire and greed? ²⁶⁵He who quiets evil, both small and large, is called a monk, because he has overcome all evil. ²⁶⁶A man isnʼt a monk just because he asks for alms. He who adopts the whole law is a monk. ²⁶⁷He who is above both good and evil, who is chaste, and who goes through the world with understanding, he indeed is called a monk. ²⁶⁸A foolish and ignorant man doesnʼt become a sage just by silence. But the wise, as if holding the scales, chooses good and avoids evil. ²⁶⁹For this rea- son he is a sage. He who weighs both sides of this world is called a sage. ²⁷⁰A man doesnʼt become noble by harming living crea- tures. Heʼs called noble for harming no living thing. ²⁷¹Not by rules and practices, not by much learning, not by great concentration, not by life in seclu- sion, ²⁷²not by thinking, “I enjoy the happiness of renunciation which no worldling can know”, should the monk be confident without attaining the extinction of desires. # The Path ²⁷³Of paths, the Eightfold is best. Of truths, the Four Noble are best. Of virtues, detachment is best. Of men, he who has eyes to see is best. ²⁷⁴This is the only path to purify vision, there is no other. Follow this path and it will bewilder the tempter. ²⁷⁵Following this path will end pain. Once I understood how to remove thorns in the flesh, I preached this path. ²⁷⁶You yourself must make an effort. Buddhas only show the way. The thoughtful who follow the path are freed from the tempterʼs bonds. ²⁷⁷“All created things are temporary.” He who sees and knows this turns away from pain. This is the path to purity. ²⁷⁸“All created things are painful.” He who sees and knows this turns away from pain. This is the path to purity. ²⁸⁰He who doesnʼt exert himself when itʼs time, who, though young and strong, is full of sloth, whose will and mind are weak, that lazy and idle man will never find the path to knowledge. ²⁸¹Let a man watch his speech, be well restrained in mind, and never commit wrong with his body. If a man purifies these three courses of action, he will achieve the path taught by the wise. ²⁸²Zeal brings knowledge. Lack of zeal loses knowl- edge. Knowing these two paths of gain and loss, let a man conduct himself so that knowledge may grow. ²⁸³Cut down the whole forest of desire, not just one tree. Danger comes from the forest. Once you have cut down this forest and its undergrowth, you will be free. ²⁸⁴As long as the smallest craving of man for woman is not destroyed, his mind is in bondage, as the suck- ing calf to its mother. ²⁸⁵Cut out the love of self, like an autumn lotus with your hand. Cherish the road of peace, as shown by the awakened. ²⁸⁶“I will live here during the rains, and over here in winter and summer.” Thus thinks the fool, unaware of obstructions. ²⁸⁷Death carries off the man praised for his chil- dren and flocks, his mind distracted, as a flood carries off a sleeping village. ²⁸⁸For him whom death has seized, kinsmen are no pro- tection. Neither sons, a father, nor relations can give shelter. ²⁸⁹Knowing this, a wise and good man should quickly clear the path leading to salvation. # Miscellaneous ²⁹⁰If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure and look to the great. ²⁹¹He who seeks pleasure for himself by causing pain to others is entangled by the bonds of hatred, and cannot be free from hatred. ²⁹²Desires always increase for unruly, heedless peo- ple who neglect what should be done and do what shouldnʼt be done. ²⁹³But desires will come to an end for watchful, wise people who donʼt do what should- nʼt be done, who steadfastly do what should be done, and whose whole watchfulness is always directed to their body. ²⁹⁶The disciples of Gotama are wide awake and vigi- lant, and their minds day and night are always set on the Awakened, ²⁹⁷on the law, ²⁹⁸on the church, ²⁹⁹and on their body. ³⁰⁰The disciples of Gotama are wide awake and vigi- lant, and their minds day and night always delight in compassion, ³⁰¹and in meditation. ³⁰²Itʼs hard to be a monk. Itʼs hard to enjoy that life. Household life is also hard and painful. Itʼs painful to dwell with unequals and the wandering monk is beset with pain. Therefore let no man wander aim- lessly and he will not be beset with pain. ³⁰³A faithful, virtuous, reputable, and wealthy man is respected wherever he goes. ³⁰⁴Like the Himalayas, good people shine from afar. Like arrows shot by night, bad people are unseen even when they are near. ³⁰⁵He who sits alone, sleeps alone, walks alone, is diligent, and subdues himself alone, will rejoice in the solitude of the forest. # Hell ³⁰⁶He goes to hell, the one who asserts what didnʼt happen, and the one who did a thing but says, “I have- nʼt done it”. Theyʼre both evildoers, and are equal in the next world. ³⁰⁷Many men who wear the saffron robe are ill- mannered and unrestrained. Such evildoers by their evil deeds go to hell. ³⁰⁸It would be better to swal- low an iron ball, red-hot and aflame, than for an im- moral, unrestrained man to eat the alms of the peo- ple. ³⁰⁹A wreckless man who lies down with his neighborʼs wife gains four things: a bad reputation, poor sleep, punishment, and hell. ³¹⁰There is bad reputation, an evil destination, the brief pleasure of the fright- ened man and woman, and the king imposes a heavy pun- ishment. Therefore, let no man lie down with his neighborʼs wife. ³¹¹Just as a blade of grass, if wrongly handled, cuts the hand, so does asceticism, if wrongly practised, lead to hell. ³¹²An act performed carelessly, a broken vow, and questionable celibacy, none of these bring much re- ward. ³¹³If anything is to be done, then do it vigor- ously. A careless pilgrim only scatters the dust of his passions more widely. ³¹⁴Itʼs better not to do an evil deed, for an evil deed torments a man afterwards. Itʼs better to do a good deed, for having done it, one is not tormented. ³¹⁵Like a frontier fort with defences inside and out, so let a man guard himself. Donʼt let a moment pass by, for they who allow the right moment to pass suf- fer pain when consigned to hell. ³¹⁶They who are ashamed of what is not shameful, and are not ashamed of what is shameful; ³¹⁷they who see danger where there is none, and see no danger where there is; ³¹⁸they who see wrong where there is none, and see no wrong where there is; such men, embracing false doctrines, go to an evil destination. ³¹⁹They who see wrong as wrong, and see right as right, such men, embracing true doctrine go to a good destination. # The Elephant ³²⁰As an elephant in battle endures an arrow shot from a bow, so will I endure defamation. Many people lack virtue. ³²¹They only lead a tamed elephant into crowds. The king only rides a tamed elephant. The tamed man who endures defamation is the best among men. ³²²Trained mules, thoroughbred horses, and elephants with large tusks are excellent, but he who tames him- self is better still. ³²³For with these animals no man reaches the untrodden country where a tamed man goes by taming himself. ³²⁴The elephant called Dhanapalaka, deep in rut, is difficult to hold. He doesnʼt eat a morsel in captiv- ity, but longs for the elephant grove. ³²⁵When a man is inactive and gluttonous, sleeping and rolling around in bed like an overfed hog, that fool is born again and again. ³²⁶This mind used to wander about as it liked, wher- ever it wished, however it pleased. Now I will hold it in check, as a rider with a hook controls an ele- phant in rut. ³²⁷Delight in mindfulness. Watch over your mind. Lift yourself out of the evil way, as an elephant lifts it- self out of the mud. ³²⁸If you find a wise, prudent, and virtuous friend, then, overcoming all dangers, walk with him joyfully and mindfully. ³²⁹If you find no friend who is wise, prudent, and virtuous, then walk alone like a king leaving behind his kingdom, like an elephant in the forest. ³³⁰Itʼs better to live alone. Thereʼs no companion- ship with a fool. Live alone, do no evil, and be con- tent, like an elephant in the forest. ³³¹These are good: friends when the need arises, con- tentment with what you have, merit in the hour of death, giving up all grief, ³³²serving your mother, serving your father, serving monks, serving holy men, ³³³virtue lasting into old age, firmly rooted faith, attaining discernment, avoiding evil. # Craving ³³⁴The craving of a heedless man grows like a creep- ing vine. He runs from life to life, like a monkey seeking fruit in the forest. ³³⁵He who is overcome by this vile and clinging crav- ing, his suffering increases like grass after rain. ³³⁶He who overcomes this vile craving, so difficult to conquer, suffering falls off him like water drops from a lotus leaf. ³³⁷To all assembled here I say, “Good luck. Dig up the root of craving like one seeking the sweet scented root of birana grass. Let not the tempter crush you again and again as the stream crushes a reed.” ³³⁸A tree will grow again, even if cut down, as long as its root is safe and firm. Thus, unless la- tent craving is destroyed, suffering will return again and again. ³³⁹The thirty six streams of craving flow towards pleasure. The misguided man, in whom they flow strongly, is carried away. ³⁴⁰The streams flow every- where. The creeping vines of craving grow every- where. If you see the vine spring up, cut its root with knowledge. ³⁴²Driven by craving, men run about like a snared rab- bit. Held by fetters and bonds, they suffer again and again for a long time. ³⁴³So a monk should drive out craving, and strive to be without passion. ³⁴⁵The wise donʼt say that a fetter made of iron, wood, or hemp is strong. Far stronger is a longing for jewels and ornaments, children and wives. ³⁴⁶The wise say that a strong fetter drags one down, though seeming loose, itʼs difficult to remove. After hav- ing cut it, the wise are free from cares, and leave the world, desires, and pleasures behind. ³⁴⁸Give up the past, the future, and the present to cross to the other shore of existence. If your mind is completely free, you wonʼt enter into birth and de- cay again. ³⁴⁹If a man is tossed about by doubts, full of pas- sion, and focused on pleasure, his craving grows more and more. He makes his fetters strong indeed. ³⁵⁰If a man delights in quieting doubts, is always mindful, and meditates on the impurities, he will end craving and cut the fetter of the tempter. ³⁵¹He who has reached the goal is without fear, is without craving, is without blemish, and has removed all the thorns of life: this will be his last body. ³⁵⁴The gift of the law exceeds all gifts. The taste of the law exceeds all tastes. Delight in the law exceeds all delights. The extinction of craving overcomes all suffering. ³⁵⁵Riches destroy the foolish, but not those who seek the beyond. The fool, by craving for riches, destroys himself and others. ³⁵⁶Weeds spoil a field. Passion, hatred, delusion, or desire spoil a man. ³⁵⁹Therefore, a gift given to those without passion, hatred, delusion, or desire yields great fruit. # The Monk ³⁶⁰Good is restraint over the eye, over the ear, over the nose, and over the tongue. ³⁶¹Good is restraint in the body, in speech, in mind, in all things. A monk, restrained in all things, is freed from all suf- fering. ³⁶²He who controls his hands, feet, and speech; who is well controlled, delights in the inward, is col- lected, solitary and content, him they call a monk. ³⁶³The monk who controls his tongue, speaks moderate- ly and calmly, and teaches the law and its meaning, his speech is sweet. ³⁶⁴The monk who abides in the law, delights in the law, meditates on the law, and keeps the law in mind, he will never fall away from the true law. ³⁶⁵Let him not despise what he has received, nor en- vy others. A monk who envies others doesnʼt obtain concentration. ³⁶⁶If a monk lives purely, is diligent, and doesnʼt despise what he has received, though he receives lit- tle, then even the gods will praise him. ³⁶⁸The monk who abides in kindness, and is devoted to the teachings of Buddha, will attain peace, happiness, and cessation of natural desires. ³⁶⁹Monk, bail out this boat. Once bailed, it will sail lightly. Having cut out passion and hatred, you will reach salvation. ³⁷¹Meditate monk. Be mindful. Donʼt direct your mind to sensual pleasure. Heedless, donʼt swallow the flam- ing iron ball lest you cry out when burning, “This is suffering.” ³⁷²There is no meditation without insight. There is no insight without meditation. He who has insight and meditation is near salvation. ³⁷³A monk who has entered his empty house, whose mind is tranquil, and who sees the law clearly, feels a de- light more than human. ³⁷⁵This is the beginning for a wise monk: guarding the senses, contentment, restraint under the law. ³⁷⁶He should have friends who are noble, energetic, and pure. He should be friendly, and skilled in con- duct. Then, having much joy, he will put an end to suffering. ³⁷⁷Shed passion and hatred, as the jasmine plant sheds its withered flowers. ³⁷⁸That monk is called quiet whose body and speech and mind are calm, who is collected, and who has purged the baits of the world. ³⁷⁹Reprove yourself and examine yourself by your- self. By being vigilant and attentive you will live happily. ³⁸⁰You are your own master and refuge. There- fore, watch over yourself as a merchant watches over a good horse. ³⁸¹The monk who is full of joy, and who has faith in the teachings of Buddha will reach the quiet place, cessation of natural desires, and happiness. ³⁸²Even a young monk who applies himself to the teachings of Buddha brightens this world, like the moon set free from clouds. # The Holy Man ³⁸⁶He who is mindful, blameless, settled, dutiful, without passions, and who has attained the highest goal, him I call a holy man. ³⁸⁷The sun shines by day, the moon shines by night, the warrior shines in armor, the holy man shines in meditation. ³⁸⁸A man is called holy for discarding evil, contem- plative for walking quietly, a pilgrim for leaving his own impurities. ³⁸⁹No one should attack a holy man, but no holy man, if attacked, should give in to his anger. Shame on him who attacks a holy man, but more shame to him who gives in to his anger. ³⁹⁰Nothing is better for a holy man than to hold his mind back from the pleasures of life. When all de- sire to injure has vanished, pain ceases. ³⁹¹I call him a holy man who doesnʼt offend in body, word, or mind, and is restrained on these three points. ³⁹²Revere that teacher who has taught you the law as taught by the Buddha, just as a holy many reveres the sacrificial fire. ³⁹³A man doesnʼt become holy by his matted hair, by his family, or by birth. He in whom there is truth and righteousness, he is pure, he is a holy man. ³⁹⁴What use is matted hair, O fool? What use is your coat of goat skins? The tangle is within you, but you comb the outside. ³⁹⁷I call him a holy man who has cut every fetter, is fearless, independent, and unshackled. ³⁹⁹I call him a holy man who, without anger, endures insult, imprisonment, and beating, who has patience like the strength of an army. ⁴⁰⁰I call him a holy man who is free from anger, du- tiful, virtuous, without craving, subdued, and who has received his last body. ⁴⁰¹I call him a holy man who doesnʼt cling to pleasures; like water on a lotus leaf or a mustard seed on the tip of a needle. ⁴⁰²I call him a holy man who, even here, discerns the end of his suffering, has put down his burden, and is unshackled. ⁴⁰³I call him a holy man who is wise, has deep under- standing, discerns the right and wrong path, and has reached the ultimate goal. ⁴⁰⁴I call him a holy man who keeps aloof from both laymen and ascetic, who has no permanent home, and few desires. ⁴⁰⁵I call him a holy man who renounces violence to- wards all beings, whether weak or strong, and nei- ther kills nor causes others to kill. ⁴⁰⁷I call him a holy man from whom passion and ha- tred, pride and envy have dropped like a mustard seed from the tip of a needle. ⁴⁰⁸I call him a holy man who speaks true and instruc- tive words, free from harshness, so that he offends no one. ⁴⁰⁹I call him a holy man who only takes what is given to him, be it long or short, small or large, good or bad. ⁴¹²I call him a holy man who, in this world, is above attachment to merit and evil, is without grief, stain- less, and pure. ⁴¹⁶I call him a holy man who, leaving all craving, travels without a home, and in whom all craving is ex- tinct. ⁴¹⁷I call him a holy man who, after leaving all at- tachment to men, has risen above all attachment to the gods, and is free from every attachment. ⁴²¹I call him a holy man who doesnʼt cling to past, present, or future, who has nothing, who clings to nothing.