Dharmapada Sutra, Chapter 9, Verses 116-128
Verse 116 (9:116) 116. If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil. Muller 1881 116. Be quick in goodness; From wrong hold back your thought. Indeed, of one performing the good tardily, The mind delights in wrong. Carter 1987116. Make haste in doing good and check your mind from evil. If a man is slow in doing meritorious actions, his mind delights in evil. Narada 1959
116. Cling to what is right, so will you keep the mind from wrong. Whoso is slack in well-doing comes to rejoice in evil. Wagiswara 1912 Verse 117 (9:117) 117. If one offends, let him not repeat his offence; let him not set his heart upon it. Sad is the piling up of sin. Wagiswara 1912 117. If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil. Muller 1881 117. Should a man commits evil, he should not do it again and again. He should not find pleasure therein, because accumulation of
evil is painful. Narada 1959
Verse 118 (9:118) 118. If a man does something good, let him do it again and again. Let him find joy in his good work. Joyful is the accumulation of good work. Mascaro 1773 118. Should a man performs a meritorious action, he should do it again and again. He should find pleasure therein because
accumulation of merits is blissful. Narada 1959
118. Set your heart on doing good.
Do it over and over again,
And you will be filled with joy. Byrom 1976
118. If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good. Muller 1881
118. If one does well, let him repeat his well-doing: let him set his heart upon it. Glad is the storing up of good. Wagiswara 1912 118. If one should some merit make
do it again and again.
One should wish for it anew
for merit grows to joy.
Explanation: A person may do some meritorious activity. He must keep on
repeating it, over and over. He must take delight in that meritorious action.
Accumulation of merit leads to happiness.
Verse 119 (9:119) 119. Even one who is evil sees good as long as the evil has not developed, but when the evil has developed, one sees the
evil results. Narada 1959
119. Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil. Muller 1881 119. The bad man sees good days, until his wrong-doing ripens; then he beholds evil days. Wagiswara 1912 Verse 120 (9:120) 120. Even a good man may see evil days till his well-doing comes to fruition; then he beholds good days. Wagiswara 1912 120. Even one who is good sees evil as long as the good has not developed, but when the good has developed, one sees the
good results. Narada 1959
120. Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days. Muller 1881 Verse 121 (9:121) 121. Do not underestimate evil, thinking it will not affect you. Dripping water can even fill a pitcher, drop by drop. A fool is filled with evil, even if one accumulatesit little by little. Cleary 1994 121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little. Muller 1881 121. Think not lightly of evil "It will not come nigh me." Drop by drop the pitcher is filled: slowly yet surely the fool is saturated with evil. Wagiswara 1912 121. Do not disregard evil, saying "It will not come close to me". The falling of drops of water will in time fill a water jar. Even so
the fool fills himself with evil by gathering it little by little. Narada 1959
Verse 122 (9:122)
122. Do not disregard merit, saying "It will not come close to me". The falling of drops of water will in time fill a water jar. Even so
the wise man fills himself with good by gathering it little by little. Narada 1959
122. Think not trifling of good,
'It will not come to me!'
With falling drops of water,
Even a waterpot is filled.
A wise one is filled with good,
Acquiring bit by bit. Carter 1987
122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little. Muller 1881 122. Think not lightly of evil "It will not come nigh me." Drop by drop the pitcher is filled: slowly yet surely the fool is saturated with evil. Wagiswara 1912 Verse 123 (9:123) 123. A trader whose pack is great and whose caravan is small shuns a dangerous road. A man who loves his life shuns poison. So do thou shun evil. Wagiswara 1912 123. Just as a merchant, with a small escort but great wealth, avoids a dangerous route, let a man who desires to live avoid drinking
poison and the dangers of evil. Narada 1959
123. Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison. Muller 1881 Verse 124 (9:124) 124. He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil. Muller 1881 124. If there is no wound in one’s hand, one may carry poison in it. Poison does not affect one who has no wound. There is no
evil for one who does none. Narada 1959
124. He who has no wound can handle poison. The unwounded hand cannot absorb it. There is no evil to him that does no evil. Wagiswara 1912 Verse 125 (9:125) 125. Whoso is offended by the inoffensive man, and whoso blames an innocent man, his evil returns upon him as fine dust thrown against the wind. Wagiswara 1912 125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind. Muller 1881125. Whosoever offends a harmless person, One pure and guiltless, Upon that very fool the evil recoils Even as fine dust thrown against the wind. Wannapok 1998 125. If anyone offends an innocent person, the evil of that will come back to that fool, like fine dust thrown against
the wind. Narada 1959
Verse 126 (9:126) 126. Some are born in a womb. Those who are evil are born in evil realms. People whose conduct is good go to heaven.
People who are free from defilement enter Nirvana. Narada 1959
126. Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all
worldly desires attain Nirvana. Muller 1881
126. Some go to the womb, some evil-doers to hell; the good go to heaven, the sinless to Nirvana. Wagiswara 1912
Verse 127 (9:127)
127. There is nowhere on earth — not in the sky, nor in the sea, nor in a mountain cave, that one may escape from
the effects of one’s evil deed. Narada 1959
127. Not in the sky,
not in the depths of the sea,
not by entering a cleft in the mountains,
nowhere in the world can there be found
a place where one might be released
from detrimental actions. Wallis 2007
127. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome the mortal. Muller 1881 127. That spot in the world is not found, Neither in the sky nor in the ocean's depths, Nor having entered into a cleft in the mountains, Where abiding, one would be released from the bad deed. Carter 1987 127. Not in the sky, nor in mid-ocean, nor in a mountain cave can one find sanctuary from his sins. Wagiswara 1912 Verse 128 (9:128) 128. Not in the sky, not in mid-ocean, not in a mountain cave can one find release from the conquering might of death. Wagiswara 1912 128. There is nowhere on earth — not in the sky, nor in the sea, nor in a mountain cave, that one will not be
overcome by death. Narada 1959
128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome the mortal. Muller 1881 Dhammapada Sutta, Chapter 10, Verses 129-145
Verse 129 (10:129)
129. All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter. Muller 1881129. All fear the rod, all quake at death. Judge then by thyself, and forbear from slaughter, or from causing to slay. Wagiswara 1912129. All tremble at the rod. All fear death. Comparing others with oneself, one should neither kill nor
cause to kill. Narada 1959129. Everyone trembles at the whip, everyone is afraid of death. Considering others as yourself, do not kill or promote killing. Cleary 1994
Verse 130 (10:130)
130. All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither kill nor
cause to kill. Narada 1959130. All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter. Muller 1881130. To all is life dear. Judge then by thyself, and forbear to slay or to cause slaughter. Wagiswara 1912Verse 131 (10:131)131. Whoso himself desires joy, yet hurts them who love joy, shall not obtain it hereafter. Wagiswara 1912131. Whoever, seeking his own happiness, hurts with the rod other living beings who all want happiness will
not experience happiness hereafter. Narada 1959131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death. Muller 1881Verse 132 (10:132)132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death. Muller 1881132. Whoso himself desires joy and hurts not them who love it, shall hereafter attain to peace after death. Wagiswara 1912132. Whoever, seeking his own happiness, does not hurt other living beings who all want happiness will
experience happiness hereafter. Narada 1959132. For your brother is like you.
He wants to be happy.
Never harm him
And when you leave this life
You too will find happiness. Byrom 1976Verse 133 (10:133)133. Never speak harsh words, for once spoken they may return to you. Angry words are painful and there may be blows for blows. Mascaro 1773133. Do not speak harsh words, because once spoken will retort to you. Angry words are painful. There may be blows
for blows that cause retaliation. Narada 1959133. Speak not harshly to any one or else men will turn upon you. Sad are the words of strife; retribution will follow them. Wagiswara 1912133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. Muller 1881Verse 134 (10:134)134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee. Muller 1881134. If you keep silence like a broken gong, you have already attained Nirvana. No vindictiveness will be
found in you. Narada 1959134. Be silent as a broken gong, and so wilt thou reach peace; for strife is not found in thee. Wagiswara 1912
Verse 135 (10:135)
135. As a cowherd drives his cattle to pasture with a rod, even so do old age and death drive out the
lives of beings. Narada 1959135. As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men. Muller 1881135. As the herdsman drives out his cows to the pasture, so old age and death drive out the life of men. Wagiswara 1912
135. Pàëi 135 [10.7] Daõóa
yathà daõóena gopàlo
gàvo pàceti gocaraü,
evaü jarà ca maccu ca
àyuü pàcenti pàõinaü.Patna 200 [12.6] Daõóa
yathà daõóena gopàlo
gàvo pràjeti gocaraü
evaü jarà ca maccå ca
pràõinàü adhivattatiUdànavarga 1.17 Anitya
yathà daõóena gopàlo
gàþ pràpayati gocaram
vaü rogair jaràmÔtyuþ
àyuþ pràpayate nÔõàmVerse 136 (10:136)136. Verily the fool sins and knows it not; by his own deeds is the fool tormented as by fire. Wagiswara 1912136. When a fool commits evil deeds; he does not realize that he is tormented by his own deeds, like one burnt
by fire. Narada 1959136. A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire. Muller 1881Verse 137 (10:137)137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states: Muller 1881137. He who strikes those who strike not and are innocent will come speedily to one of these ten states: Wagiswara 1912Verse 138 (10:138)138. He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind; Muller 1881138. To cruel torment, loss, accident, severe illness, and madness he will come. Wagiswara 1912Verse 139 (10:139)139. To visitation from the King, grievous slander, loss of kith and kin, and perishing of his wealth he will come. Wagiswara 1912139. Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures; Muller 1881Verse 140 (10:140)140. Ravaging fire will destroy his houses, and after death the poor wretch will go to hell. Wagiswara 1912140. Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell. Muller 1881137-140. Whoever hurts with his rod those who are harmless, will soon come to one of these ten states: acute pain
disaster, body injury, grievous sickness, loss of mind, oppression by the king, heavy accusation, lose of relatives,
destruction of wealth, ravaging fire that will burn his house, to be born in hell when his body dissolves. Narada 1959Verse 141 (10:141)141. Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires. Muller 1881141. Neither nakedness, nor entangled hair, nor uncleanliness, nor fasting, nor sleeping on the ground, nor covering the body with ashes, nor ever-squatting, can purify a man who is not pure from doubts and desires. Mascaro 1773141. Not nakedness, nor matted hair, not dirt, nor fasting, not sleeping in sanctuaries, nor ashes, nor ascetic posture; none of these things purifies a man who is not free from doubt. Wagiswara 1912141. Neither nakedness, nor matted hair, nor filth, nor fasting, nor lying on the ground, nor dust and dirt, nor
striving squatting on the heels, can purify a mortal who has not overcome doubts and desires. Narada 1959Verse 142 (10:142)142. He who, though dressed in fine apparel, exercises tranquility, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu). Muller 1881142. If, even though an adorned layman, a person practices equanimity, is tranquil, mild, restrained, living the lofty life, he, having lain down violence toward all sentient beings, is a superior person, a seeker, a practitioner. Wallis 2007142. Though a man may wear fine clothing, if he lives peacefully, subdues his passion, control his senses, has faith,
is perfectly pure, lays aside the rod towards all living beings, he is a Brahman, an ascetic, a monk
called Bhikkhu. Narada 1959142. In whatever he be decked,
If yet he cultivates tranquility of mind,
Is calm, controlled, certain and chaste,
And has ceased to injure all other beings,
He is indeed, a brahman, a samana, a bhikkhu. Wannapok 1998142. If even a fop fosters the serene mind, calm and controlled, pious and pure, and does no hurt to any living thing, he is the Brahmin, he is the Samana, he is the Bhikkhu. Wagiswara 1912Verse 143 (10:143)143. Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip? Muller 1881143. Is there in all the world a man so modest that he provokes no blame, as a noble steed never deserves the whip ? As a noble steed stung by the whip, be ye spirited and swift. Wagiswara 1912143. It is rare to find anyone in this world restrained by modesty, who avoids reproach, just as a good horse needs no whipping. (143)
Verse 144 (10:144)144. By faith, by righteousness, by manliness, by meditation, by just judgment, by theory and practice, by mindfulness, leave aside sorrow no slight burden. Wagiswara 1912144. Like a good horse, touched by the whip, be strenuous and zealous by faith, by virtue, by effort, by concentration, by studying
the truth, by being endowed with knowledge and conduct and by being mindful, one shall get rid of this great suffering. (144)144. Like a good horse on whom a whip alights, be earnest and energetic. By faith, discipline, vigor, concentration, and discernment of truth, expertin knowledge and action, aware, slough off this mass of misery. Cleary 1994144. Even as a thorough-bred horse once touched by the whip, Becomes agitated and exerts himself greatly, So be strenuous and filled with religious emotion. By confidence, virtue, effort and concentration, By the investigation of the Doctrine, By being endowed with knowledge and conduct And by keeping your mind alert, Will you leave this great suffering behind. Wannapok 1998144. Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behavior, and never forgetful. Muller 1881Verse 145 (10:145)145. Irrigators guide water in chanelling, the fletchers make the arrows straight in bending, the carpenters control the timber
in cutting, the virtuous control themselves. (145)145. Well-makers lead the water wherever they like; fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves. Muller 1881145. Engineers control the water, fletchers fashion their shafts, carpenters shape the wood; it is themselves that the pious fashion and control. Wagiswara 1912Dharmapada Sutra, Chapter 11, Verses 146-156
Verse 146 (11:146)146. How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness? Muller 1881146. What is laughter, what is joy, when the world is ever burning? When you are in deep darkness, would you not
seek the light? Narada 1959146. Where is the joy, what the pleasure, whilst all is in flames ? Benighted, would ye not seek a torch? Wagiswara 1912
Verse 147 (11:147)
147. Consider this beautiful body! It is a mass of sores, diseased, full of imaginations. It is never permanent, for
ever changing. Narada 1959147. Look at this painted image, wounded and swollen, sickly and full of lust, in which there is no permanence. Wagiswara 1912147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold! Muller 1881Verse 148 (11:148)148. This wasted form is a nest of disease and very frail; it is full of putrid matter and perishes. Death is the end of life. Wagiswara 1912148. This body is decaying! A nest of diseases, perishable. This putrid mass breaks up. Truly life ends in death. Narada 1959
148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death. Muller 1881Verse 149 (11:149)149. What attachment is there when one has seen these white bone as like gourds discarded in autumn? Cleary 1994 149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them? Muller 1881149. What delight is there for him who sees these grey bones scattered like gourds in autumn? Wagiswara 1912149. Look at these grey white dried bones, like gourds cast away in autumn. What pleasure is there in looking at them? Narada 1959
Verse 150 (11:150)150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit. Muller 1881150. This body is made of bones covered with flesh and blood. Herein are stored decay, death, conceit and detraction. Narada 1959
150. Here is a citadel of bones plastered with flesh and blood, and manned by old age and death, self-will and enmity. Wagiswara 1912Verse 151 (11:151)151. Even ornamented royal chariots wear out, so the body reaches old age too. However, the Dharma of good virtues
never grows old. Thus, teach the good to those who are good. Narada 1959151. Even the colorful chariots of kings age.
The body, too, grows old.
But the way of those who are good
does not grow old,
for the good teach it
to those of fine character. Wallis 2007151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,thus do the good say to the good. Muller 1881151. Splendid royal chariots wear away,
The body too comes to old age.
But the good's teaching knows not decay.
Indeed, the good teach the good in this way. Wannapok 1998151. As even the king's bright chariot grows old, so the body of man also comes to old age. But the law of the holy never ages; the holy teach it to the holy. Wagiswara 1912
Verse 152 (11:152)
152. If a man does not learn, he grows old just like an ox! His muscles grow, but his wisdom does not. Narada 1959
152. The simpleton ages like the ox: his weight increases, but not his wisdom. Wagiswara 1912152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow. Muller 1881Verse 153 (11:153)153. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires. Muller 1881153. Many births have I traversed seeking the builder, in vain! Weary is the round of births. Wagiswara 1912153. I wandered in Samsara through many a birth, seeking but not finding the builder of the house of life and death. It is sorrowful to
be born again and again. Narada 1959Verse 154 (11:154)154. Now art thou seen, Builder? Nevermore shalt thou build the house! All thy beams are broken; cast down is thy cornerstone. My mind is set upon Nirvana; it has attained the extinction of desire. Wagiswara 1912154. O house-builder, you have been seen! You will not rebuild again. Your framing is all broken, and your ridgepole is destroyed.
My mind has attained the unconditioned without any attachment. The end of carving is also achieved. Narada 1959154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires. Muller 1881Verse 155 (11:155)155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish. Muller 1881155. They who have not lived purely nor stored up riches in their youth, these ruefully ponder, as old herons by a lake without fish. Wagiswara 1912155. Those who have not led the Holy Life, and who have not acquired wealth in their youth, pine away, like old herons
at a pond without fish. Narada 1959Verse 156 (11:156)156. They who have not lived purely nor stored up riches in their youth, are as arrows that are shot in vain. They they mourn for the past. Wagiswara 1912156. Those who have not led the Holy Life, who have not acquired wealth in their youth, lie like worn-out bows, sighing after
the past. Narada 1959156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past. Muller 1881Dharmapada Sutra, Chapter 12, Verses 157-166
Verse 157 (12:157)
157. If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful. Muller 1881157. If a man love himself, let him diligently watch himself. The wise will keep vigil for one of the three watches of the night. Wagiswara 1912157. If one would regard oneself as dear, One would guard oneself with diligence. The wise one would look after himself During any one of the night's three watches. Carter 1987157. If one holds oneself dear, one should protect oneself well. Of the three watches of his times, the wise man
keeps a vigil. Narada 1959
Verse 158 (12:158)
158. Keep first thyself aright, then may thou advise others. So is the wise man unblameable. Wagiswara 1912158. Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled. Narada 1959
158. One should first establish oneself
In what is proper,
And then instruct others.
A wise man who acts in this way
Shall never get defiled. Wannapok 1998158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer. Muller 1881
Verse 159 (12:159)
159. If he makes himself as what he instructs others to be, then he can teach others in truth. Self-control is indeed difficult. Narada 1959
159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue. Muller 1881159. If one would make oneself as one teaches others to be, one should master self control, for the self is truly hard to tame. Cleary 1994159. If one so shapes his own life as he directs others, himself controlled, he will duly control others. The self, they say, is hard to tame. Wagiswara 1912Verse 160 (12:160)160. Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find. Muller 1881160. Only a man himself can be the savior of himself, who else from outside could be his savior? With oneself controlled, one
obtains a savior that is difficult to find. Narada 1959160. You are your only master.
Who Else?
Subdue yourself,
And discover your master. Byrom 1976160. A man is his own helper. Who else is there to help? By self-control man is a rare help to himself. Wagiswara 1912Verse 161 (12:161)161. The ill that is begun and has its growth and its being in self, bruises the foolish one, as the diamond pierces its own matrix. Wagiswara 1912161. The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone. Muller 1881161. Any evil done by a man is born in himself and is caused by himself; and this crushes the unwise man as a diamond grinds
a weaker stone. Narada 1959Verse 162 (12:162)162. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds. Muller 1881162. As the creeper overpowers the tree, so he whose sin is great, works for himself the havoc his enemy would wish for him. Wagiswara 1912162. And, a man who is exceeding corrupt, is just like a maluva creeper strangling a sal tree; and the man is brought down to that
condition in which his own enemy would wish him to be. Narada 1959Verse 163 (12:163)163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do. Muller 1881163. It is easy to do things that are wrong and not beneficial to oneself, but is very difficult, indeed, to do things that are good and
beneficial. Narada 1959163. Ill is easy to do. It is easy to do harm. Hard indeed it is to do helpful and good deeds. Wagiswara 1912Verse 164 (12:164)164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction,like the fruits of the Katthaka reed. Muller 1881164. Whoso fondly repudiates the teaching of the noble and virtuous Arahats, following false doctrine, is like the bamboo which bears fruit to its own destruction. Wagiswara 1912164. The kashta reed dies when it bears fruit. So the fool, Scorning the teachings of the awakened, Spurning those who follow the law, Perishes when his folly flowers. Bryom 1976164. On account of his false views, the stupid man scorns the teachings of the Arhats, the Nobles Ones, and the Righteous. He gathers
fruits for his destruction, like the Kashta reed whose fruits mean its death. Narada 1959Verse 165 (12:165)165. Thou art brought low by the evil thou hast done thyself; by the evil thou hast left undone art thou purified. Purity and impurity are things of man's inmost self; no man can purify another. Wagiswara 1912165. Be oneself is damage don: by oneself is one defiled. By oneself is damage not done: by onself one is purified. Purity and impurity come from onself. No one can purify another. Wallis 2007165. By oneself the evil is done, and it is oneself who suffers: by oneself the evil is not done, and by one’s self one becomes pure.
Purity and impurity depend on oneself. No one can purify another. Narada 1959165. By oneself is wrong done,
By oneself is one defiled.
By oneself wrong is not done,
By oneself, surely, is one cleansed.
One cannot purify another;
Purity and impurity are in oneself. Carter 1987165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. Muller 1881
Verse 166 (12:166)
166. For the sake of others’ welfare, let one do not neglect one’s own welfare, no matter how great. Clearly perceiving one’s own
welfare, let one be intent on one’s own goal. Narada 1959166. Let no man endanger his duty, the good of his soul, for the good of another, however great. When he has seen the good of his soul, let him follow it with earnestness. Mascaro 1973166. Your work is to discover your work And then with all your heart To give yourself to it. Byrom 1976166. Even for great benefit to another let no man imperil his own benefit. When he has realized what is for his own good, let him pursue that earnestly. Wagiswara 1912 166. Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty. Muller 1881
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