Malay Buddhist

2011-10-29T20:23:00.000-07:00

Malay Buddhist: 往生净土神咒 Spirit Mantra for Rebirth in the Pureland

2011-01-26T00:05:00.000-08:00

Malay Buddhist: 往生净土神咒 Spirit Mantra for Rebirth in the Pureland

往生净土神咒 Spirit Mantra for Rebirth in the Pureland

2011-01-25T21:22:00.000-08:00

　神咒原文：

　　南无阿弥多婆夜。哆他伽多夜。哆地夜他。
　　阿弥利都婆毗。阿弥利哆。悉耽婆毗。
　　阿弥唎哆。毗迦兰帝。阿弥唎哆。毗迦兰多。
　　伽弥腻。伽伽那。枳多迦利。娑婆诃。

　　往生净土神咒注音：

　　nā mó ā mí duō pó yè。duō tuō qié duō yè。duō dì yè tuō。
　　ā mí lì dū pó pí。ā mí lì duō。xī dān pó pí。
　　ā mí lì duō。pí jiā lán dì。ā mí lì duō。pí jiā lán duō。
　　qié mí nì。qié qié nuó。zhǐ duō jiā lì。suō pó hē。

Buddhist Testaments

2010-12-07T07:37:00.000-08:00

Bodhisattva Testament ( Diamond Sūtra )

Homage to Our Original Teacher Shakyamuni Buddha. I take my refuge in Buddha,Dharma and Sangha. May the merit and virtue accrued from this work; Adorn the Buddhas’ Pure Lands repaying the kindness of the Buddhas, the Dharma, the Sangha and our parents and relieve the suffering of those on the three paths below. May those who see and hear this efforts generate Bodhi-mind and spend their lives devoted to the Buddha Dharma. May we and all sentient beings together attain Buddha-hoods.

http://bodhisattvatestament.blogspot.com

Arahat Testament (Dhammapada)

Namo Tassa Bhagavato Arahato Sammasambuddhassa. Homage to Him, The Blessed One, The Perfected One, The Supremely Enlightened One. In grateful memory of my teachers, parents and relatives, departed and living, I humbly make an offering of the spiritual merit accruing from effort of preparing this work. May they attain Nibbana.

http://arahattestament.blogspot.com/

Dhammapada

2010-11-23T05:01:00.000-08:00

The Dhammapada is a versified Buddhist scripturetraditionally ascribed to the Buddha himself. It is one of the best-known texts from the Theravada canon.

The title, Dhammapada, is a compound term composed of dhamma and pada, each word having a number of denotations and connotations. Generally, dhamma can refer to the Buddha's "doctrine" or an "eternal truth" or "righteousness" or all "phenomena"; and, at its root, pada means "foot" and thus by extension, especially in this context, means either "path" or "verse" (cf. "prosodic foot") or both. English translations of this text's title have used various combinations of these and related words.

Siddhārtha Gautama lived from around 563 to 483 BCE in India. After an intense spiritual quest as a young man, he became "enlightened," and is still called "The Buddha" - The Enlightened or Awakened One.

The followers of the Buddha collected and recorded his talks and sayings; and, of course, later Buddhists added to these spiritual riches with commentaries, compilations, summaries, interpretations, revelations and insights. By 400 BCE, there was an extensive collection of handwritten Buddhist scriptures in both the Sanskrit and Pali languages, and some contend (e.g., Georg Feuerstein)that compilations of the Sayings of the Buddha, like the Dhammapada, were in existence. By 100 BCE there were organized and "standardized" or "approved" collections of these handwritten scriptures, including the Dhammapada.

The collection in the Pali language, the canonical language of Buddhism in Southeast Asia, is called the Tipitaka(Three Baskets) Canon. The Abdhidharma and Dharmapada writings are included in the Tipitaka Canon. After nearly 2,300 years the standard Pali Tipitaka Canon has become very large. The Pali Text Society version of theTipitaka, printed in 1877, consists of 57 large volumes.

For over twenty centuries, the most quoted scripture (Sutta) from the Three Baskets Canon (Tipitaka) has been the "Dhammapada Sutta." In the Pali language, Dhamma means truth, principles, Buddhist doctrine, law, and discipline; and, Pada means path, way, step, foot. Sutta means threads, terse sayings, proverbs, wisdom, scripture, holy book, etc.. Dhammapada Sutta is the Pali name for the scripture, and Dharmapada Sutra is the Sanskrit name of the collection of verses. Thus, this traditional Buddhist teaching text and revered scripture tells us how to walk the path of truth, or follow the path of wisdom.

The Dhammapada Sutta has a long and vibrant oral tradition. Serious followers of Buddhism, and many Southeast Asian monks, would memorize the Dharmapada Sutra. The sayings, or "threads (sutras) of wisdom," were widely repeated for teaching and inspiration in East Asian Buddhist cultures for over twenty centuries. Many verses are part of the folk wisdom, and some verses are clichés in those cultures.

The earliest extant handwritten version of the Dhammapada Sutta is on birch bark scrolls found in clay jars buried in a monastery in Eastern Afghanistan. These ancient manuscripts, called the "Gandhāran Buddhist Texts" or the "Kharosthi Manuscripts" are now in the possession of the British Museum Library. It has been estimated by archeologists and Buddhist scholars that these manuscripts come from around 100 CE.

One influential commentary on the Dhammapada Sutta by the Buddhist monk and scholar, Buddhaghosa, circa the Fifth Century CE, arranged the Sutta into 423 verses arranged into 26 chapters, and provided 305 stories or parables which give some context for each of the verses. There are Tibetan versions of the Dharmapada Sutra which include up to 1,000 verses, arranged in 33 chapters. Today, nearly all translations of the Dhammapada Sutta include 423 verses arranged into 26 chapters.

Initially, the Tipitaka Canon in the Pali language represented the Theravada, rather than Mahayana, traditions of Buddhism. However, over many centuries, aspects of the Mahayana and Tibetan Schools of Buddhism appeared in a number of the sayings included in the later Dhammapada and Udanavarga compilations in other languages. For example, vivid ideas of rewards in heaven and punishment in hell are more rooted in the lay person's Mahayana traditions, as well as Hindu and Islamic religions, rather than the early Theravada Buddhism. Even the Buddha himself kept a polite silence about supernatural realms, so as to avoid theological disagreements that did not contribute to the quest for enlightenment. On the other hand, the Dhammapada still lacks emphasis upon the Mahayana vision ofbodhicitta - the altruistic motivation to become a Buddha for the sake of others.

There are many translations of the Dhammapada Scripture from the Pali or Sanskrit languages into the English language, and, of course, into all other major languages. One of the earliest published translations of the Dhammapada Sutta from the Pali language into the English language was prepared by the scholar Friedrich Max Müller in 1869. There is a Tibetan version of the Dharmapada Sutra, from Sanskrit sources, called the Udanavarga, compiled by a scholar-monk named Dharmatrata, from around 200 CE; which was first translated into English in 1892 by W.W. Rockhill. The Chinese version of the Dhammapada was translated into English by Samuel Beal in 1878.

In the English translations of the Dharmapada Sutra that I have studied, there are some verses that have considerable literary elegance and poetic force, while the majority of the verses favor a plain and matter of fact prose style. There is some repetition of specific verses, and extensive repetition of the central ideas, e.g., "do good and avoid evil; or, pacify and purify the mind."

The primary emphasis in the Dhammapada is on personal behavior, morals, Buddhist precepts, ethics, rightness, personal responsibility, living a good life, control of the emotions and desires, reducing suffering and sadness, and cultivating a tranquil mind. I have included a number of publications in the bibliography below that deal with these topics, but are not specifically related to the Dhammapada.

For readers who want a good introduction and informative guide to the chapters, may I suggest The Dhammapada: Verses on the Way by Glen Wallis. Juan Mascaro's translation includes a longer introduction, in the spirit of R. H. Blyth, with many cross-cultural comparisons. Osho has given a series of 12 longer lectures on the Dhamapada Sutta. There is an online commentary on each verse based on Mr. Burlingame's commentary (2 volumes) on the Dhammapada Sutta for the Pali Text Society. There is also a commentary by the Venerable Narada available online. There is an illustrated version of the Dhammapada Sutta with a color painting for each verse. The stories and parables included in Buddhagosha's commentary in the 5th Century CE are best presented by Daw Mya Tin.

Chapters 25-26 Verses 360-423

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Dhammapada Sutta, Chapter 25, Verses 360-382

Verse 360 (25:360)

360. Good is the control of the eye; good is the control of the ear; good is the control of the nose; good is the control of the tongue. Narada 1959

360.  Good is restraint of eye and ear, of smell and taste.   Wagiswara 1912

360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue. Muller 1881

Verse 361 (25:361)

361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things,
is freed from all pain. Muller 1881

361. Good is the control of the body; good is the control of the speech; good is the control of the mind; good is the control of everything. Restrained at all points,
the Bhiksu is freed from sorrow. Narada 1959

361.  Good is restraint of action and of speech; and, the restraint of mind and of every sense is good.  The Bhikkhu restrained in all things casts  aside every care.   Wagiswara 1912

Verse 362 (25:362)

362. He who is controlled in hand, in foot, in speech, and in the head; he who delights in meditation, and is composed; he who is alone, and is contented,
is called a Bhiksu. Narada 1959

362.  Best amongst the temperate is he who is temperate in hand, foot and tongue.   The man of inward joy and calm– him I call Bhikkhu.   Wagiswara 1912

362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected,
who is solitary and content, him they call Bhikshu. Muller 1881

Verse 363 (25:363)

363.  The Bhikkhu who is temperate and moderate in speech, not puffed up, but a wise preacher and interpreter– sweet are his words!   Wagiswara 1912

363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet. Muller 1881

363. A Bhiksu who is controlled in tongue, who speaks wisely, who is humble, who explains the meaning and the text — sweet is his speech. Narada 1959

Verse 364 (25:364)

364. That Bhiksu who dwells in Dharma, who delights in Dharma, who meditates in Dharma, and who well remembers Dharma, does not fall away from the
Sublime Dharma. Narada 1959

364.  He who abides in the law and takes his pleasure therein, revolving it in his mind and pondering it, he is a Bhikkhu who falls not away from the Law.   Wagiswara 1912

364. He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law. Muller 1881

Verse 365 (25:365)

365. Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind. Muller 1881

365. Let him not despise the offerings given to him, and let him not be envious of others. The Bhiksu who envies others does not attain Samadhi. Narada 1959

365.  Let him neither make much of his own gain, nor envy that of others.  The Bhikkhu who envies others attains not the true meditation.   Wagiswara 1912

Verse 366 (25:366)

366. If a Bhiksu does not despise what he receives, though receiving but little, even the gods praise him whose life is pure and full of endeavor. Narada 1959

366.  Even the gods praise that Bhikkhu whose own gain is slight, yet who covets not the gain of other men, but lives pure and strenuous.   Wagiswara 1912

366. A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful. Muller 1881

Verse 367 (25:367)

367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu. Muller 1881

367. He who has no thought of "I" and "mine" whatever towards mind and body, he who grieves not for that which he has not, he is indeed called a Bhiksu. Narada 1959

367.  He who clings not to self-hood and to existence, but mourns at the vanity of this fleeting world, he is called Bhikkhu.   Wagiswara 1912

Verse 368 (25:368)

368. The Bhiksu who abides in loving-kindness, who is pleased with the Buddha’s teaching, attains to that state of peace and happiness, where the conditioned things has
ceased. Narada 1959

368.  The Bhikkhu who lives kindly and trusts in Buddha's Teaching he approaches Nirvana, the calm and blissful end of rebirth.   Wagiswara 1912

368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness. Muller 1881

Verse 369 (25:369)

369.  Bale out the ship, O Bhikkhu, then will it go lightly.  Cut the thongs of lust and hate.  So will you come to Nirvana.   Wagiswara 1912

369. O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana. Muller 1881

369. Empty this boat of your life, O Bhiksu! Empty it, you will move swiftly. Cutting off lust and hated, you will thereby go to Nirvana. Narada 1959

Verse 370 (25:370)

370. Cut off the five — self-illusion, doubts, indulgence in wrongful rites and ceremonies, sensuous desire and hatred! Give up five — attachment to the Realm of Form,
attachment to the Formless Realms, conceit, restlessness and ignorance. Further cultivate five — confidence, heedfulness, effort, concentration and wisdom. The Bhiksu
who has gone beyond the five bonds (i.e. lust, hate, delusion, pride, false views) is called "Flood-crosser". Narada 1959

370.  Cut the five bonds, leave other five, and take in their place five more.  He who has got beyond the five evil states is said to have crossed the flood.   Wagiswara 1912

370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, `saved from the flood.' Muller 1881

Verse 371 (25:371)

371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the
iron ball (in hell), and that thou mayest not cry out when burning, `This is pain.' Muller 1881

371. Meditate, O Bhiksu. Be mindful. Do not let your mind whirl on sensual pleasures. Do not be careless and swallow a ball of lead, just as not crying "This is sorrow"
when burnt. Narada 1959

371.  Keep vigil, Bhikkhu, be not slothful, let not your mind dally with delights.  Suffer not the pangs of hell, and wail not as the flames devour you, "O day of woe"!   Wagiswara 1912

Verse 372 (25:372)

372. Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana. Muller 1881

372.  There is no meditation apart from wisdom, there is no wisdom apart from meditation.  Those in whom wisdom and meditation meet are not far from Nirvana.   Wagiswara 1912

372. There is no concentration in one who lacks wisdom, nor is there wisdom in him who lacks concentration; but he who has both concentration and wisdom, is in the
presence of Nirvana. Narada 1959

Verse 373 (25:373)

373.  Divine pleasure is his who enters into solitude, the Bhikkhu who is calmed and sees the law with the seeing eye.   Wagiswara 1912

373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly. Muller 1881

373. The Bhiksu who has retired to a lonely abode, who has calmed his mind, and who perceives the doctrine clearly, experiences a joy transcending that of man. Narada 1959

Verse 374 (25:374)

374. Whenever he reflects on the rise and fall of the Skandhas (Aggregates), he experiences joy and happiness of those who know that Nirvana is immortal. Narada 1959

374.  Whenever he ponders the beginning and the end of the elements of being, he finds joy and bliss.  Nectar it is to those who know.   Wagiswara 1912

374. As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who
know the immortal (Nirvana). Muller 1881

Verse 375 (25:375)

375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who
are not slothful. Muller 1881

375. This becomes the beginning for a wise Bhiksu: sense-control, contentment, restrained with regard to the fundamental Disciplinary Code, association with beneficent
and energetic friends whose livelihood is pure. Narada 1959

375.  This is the beginning in my teaching for a wise Bhikkhu: self-mastery, contentment, and control by the precepts; to cultivate those who  are noble, righteous, and zealous friends; to be hospitable and courteous– this is to be glad and to make an end of sorrow.   Wagiswara 1912

Verse 376 (25:376)

376. Let him be cordial in his ways and refined in conduct; and be filled thereby with joy, he will make an end of sorrow. Narada 1959

376.  This is the beginning in my teaching for a wise Bhikkhu: self-mastery, contentment, and control by the precepts; to cultivate those who  are noble, righteous, and zealous friends; to be hospitable and courteous– this is to be glad and to make an end of sorrow.   Wagiswara 1912

376. Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering. Muller 1881

Verse 377 (25:377)

377.  As jasmine sheds its withered blossoms so, O Bhikkhus, do you put away lust and hatred.   Wagiswara 1912

377. As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus! Muller 1881

377. Even as the jasmine creeper sheds its withered flowers, you, O Bhiksu, should totally cast off lust and hatred. Narada 1959

Verse 378 (25:378)

378. The Bhiksu who is calm in body, calm in speech and calm in mind, who is master of himself and who has left out worldly things, is
truly called a "peaceful one." Narada 1959

378.  He who is controlled in act, in speech, in thought, and altogether calmed, having purged away worldliness, that Bhikkhu is called calm.   Wagiswara 1912

378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet. Muller 1881

Verse 379 (25:379)

379. Rouse thyself by thyself, examine thyself by thyself, thus self- protected and attentive wilt thou live happily, O Bhikshu! Muller 1881

379. Do censure yourself. Do examine yourself. Self-guarded and mindful, O Bhiksu, you will live happily. Narada 1959

379.  Come, rouse thyself!  Examine thine own heart. The Bhikkhu who is thus self-guarded and mindful will live in happiness.   Wagiswara 1912

Verse 380 (25:380)

380. You are indeed, the protector of yourself. You are, indeed, your own refuge. Therefore, control your own self as a merchant
controls a noble horse. Narada 1959

380.  Each man is his own helper, each his own host; therefore, curb thyself as the merchant curbs a spirited horse.   Wagiswara 1912

380. For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse. Muller 1881

Verse 381 (25:381)

381.  The glad Bhikkhu, who puts his trust in Buddha's Preaching, goes to Nirvana– the calm and blissful end of rebirth.   Wagiswara 1912

381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness. Muller 1881

381. It is full of joy and confidence in the Buddha’s teaching. The Bhiksu will attain the blissful peaceful state, where the conditioned things has ceased. Narada 1959

Verse 382 (25:382)

382. The Bhiksu who devotes himself to the Buddha’s teaching when he is still young, illuminates this world, like the moon freed from clouds. Narada 1959

382.  Let the young Bhikkhu apply himself to Buddha's Preaching.  So will he light up the world as the moon escaped from the clouds.   Wagiswara 1912

382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds. Muller 1881

Dharmapada Sutra, Chapter 26, Verses 383-423

Verse 383 (26:383)

383. Stop the stream valiantly, drive away the desires, O Brahmin (Brahmana)! When you have understood the destruction of all that was made,
you will understand that which was not made. Muller 1881

383.  Play the man and stem the flood of passion!  Cast off your lusts, Brahmin.  Having having known the ending of the perishable,  thou knowest the imperishable, Brahmin.   Wagiswara 1912

383. Strive and go beyond the stream. O Brahmin, discard the sense-desires. Knowing the destruction of conditioned things,
O Brahmin, be a knower of Nirvana. Narada 1959

Verse 384 (26:384)

384. In two states of concentration and insight, when a Brahmin goes to the Further Shore, all the fetters of that "one who knows" are broken. Narada 1959

384. If the Brahmin has reached the other shore in both restraint and contemplation, all bonds vanish from him who has obtained knowledge. Muller 1881

384.  When the Brahmin has traveled the twofold path of meditation, then indeed his chains fall off him, for he knows the truth.   Wagiswara 1912

Verse 385 (26:385)

385. He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmin (Brahmana). Muller 1881

385.  Him I call the Brahmin whom desire assails not from within nor from without, in whom is no fear, he is indeed free.   Wagiswara 1912

385. He for whom there is neither this nor the Further Shore, nor both who is undistressed and unbound — I call him a Brahmin. Narada 1959

Verse 386 (26:386)

386.  Him I call Brahmin who is meditative, clean of heart, solitary, who has done his duty and got rid of taints, who has reached the goal of effort.   Wagiswara 1912

386. He who is meditative, stainless and secluded, he who has done his duty and is free from corruptions, he who has attained the supreme
Goal — I call him a Brahmin. Narada 1959

386. He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmin. Muller 1881

Verse 387 (26:387)

387. The sun is bright by day, the moon shines by night, the warrior is bright in his armor, the Brahmin is bright in his meditation; but Buddha, the Awakened,
is bright with splendor day and night. Muller 1881

387.  The sun shines by day, the moon lights up the night; radiant is the soldier in his panoply, radiant the Brahmin in his meditation;  but the Buddha in his brightness is radiant day and night.   Wagiswara 1912

387. The sun shines by day; the moon is radiant by night. The warrior shines in his armor. The Brahmin shines in his meditation. But the Buddha shines
in glory all day and night. Narada 1959

Verse 388 (26:388)

388. He is called a Brahmin because he has discarded evil, and because he lives in peace. He is called a Samanera because he gives up the impurities;
he is called a Pabbajita, a pilgrim. Narada 1959

388. Because a man is rid of evil, therefore he is called Brahmin; because he walks quietly, therefore he is called Samana; because he has sent away
his own impurities, therefore he is called a Pilgrim (Pravragita, Pabbagita). Muller 1881

388.  By Brahmin I mean one who has put away evil.  His serenity is a man called Samano.  For excluding his own sin is a man called recluse.   Wagiswara 1912

Verse 389 (26:389)

389. No one should attack a Brahmin, but no Brahmin if attacked should let himself fly at his aggressor! Woe to him who strikes a Brahmin,
more woe to him who flies at his aggressor! Muller 1881

389.  Do no evil to a Brahmin.  Let not the Brahmin return evil for evil.  Woe to him who kills a Brahmin; yea, rather, woe to  that Brahmin who loses his temper!  Wagiswara 1912

389. One should never hurt a Brahmin, nor as Brahmin should vent his wrath on one who has hurt him. Shame on him who hurt a Brahmin!
More shame on him who gives vent to his wrath! Narada 1959

Verse 390 (26:390)

390.  It is no slight benefit to a Brahmin when he learns to hold his impulses in check.  From whatever motive evil temper is controlled, by  that control grief is truly soothed.   Wagiswara 1912

390. Unto a Brahmin that (non-retaliation) is of no small advantage. If he holds back his mind from dear things, whenever the intent
to harm ceases, then and then sorrow subsides. Narada 1959

390. It advantages a Brahmin not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished,
pain will cease. Muller 1881

Verse 391 (26:391)

391. Him I call indeed a Brahmin who does not offend by body, word, or thought, and is controlled on these three points. Muller 1881

391.  By whomsoever no evil is done in deed, or word, or thought, him I call a Brahmin who is guarded in these three.   Wagiswara 1912

391. He who does no evil through body, speech or mind and who is restrained in these three respects — I call him a Brahmin. Narada 1959

Verse 392 (26:392)

392. If one understands the doctrine preached by the fully enlightened one from anybody, one should reverence him devoutly, even as a Braham
reveres the sacrificial-fire. Narada 1959

392. After a man has once understood the law as taught by the Well Awakened, The Buddha, let him worship it carefully, as the Brahmin
worships the sacrificial fire. Muller 1881

392.  As the Brahmin honors the burnt-sacrifice, so do thou honour him, from whomsoever is learnt the law of the true Buddha.   Wagiswara 1912

Verse 393 (26:393)

393. A man does not become a Brahmin by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmin. Muller 1881

393.  Not by matted locks, nor by lineage, nor by caste is one a Brahmin.  He is the Brahmin in whom are truth and righteousness and purity.   Wagiswara 1912

393. Not by matted hair, nor by family, nor by birth that one becomes a Brahmin. But in whom there exist both truth and righteousness, he is pure, he is a Brahmin. Narada 1959

Verse 394 (26:394)

394. What is the use of your matted hair, foolish man, and what is the use of your antelope skin garment, if you are full of passions within yourself and
without adorning yourself. Narada 1959

394.  What boots your tangled hair, fool, what avails your garment of skins?  You have adorned the outer parts, within you are full of uncleanness.   Wagiswara 1912

394. What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou make clean. Muller 1881

Verse 395 (26:395)

395.  A man clothed in cast-off rags, lean, with knotted veins, meditating alone in the forest, him I call a Brahmin.   Wagiswara 1912

395. The man who wears dirty raiment's, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmin. Muller 1881

395. The person who wears worn-out robes, who is lean, whose veins stand out, who meditates alone in the forest — I call him a Brahmin. Narada 1959

Verse 396 (26:396)

396. I do not call him a Brahmin merely because he is born of a Brahmin womb or sprung from a Brahmin mother. He is merely a "Dear-addresser", if he has impediments.
He who is free from impediments, free from clinging — I call him a Brahmin. Narada 1959

396.  Not him do I call Brahmin who is merely born of a Brahmin mother.  Men may give him salutation as a Brahmin, though he be not detached from the world.   Him I call a Brahmin who has attachment to nothing.   Wagiswara 1912

396. I do not call a man a Brahmin because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments,
him I call indeed a Brahmin. Muller 1881

Verse 397 (26:397)

397. Him I call indeed a Brahmin who has cut all fetters, who never trembles, is independent and unshackled. Muller 1881

397. He who has cut off all fetters, who does not tremble, who has gone beyond ties, who is unbound — I call him a Brahmin. Narada 1959

397.  Him I call a Brahmin who has cut the bonds, who does not thirst for pleasures, who has left behind the hindrances.   Wagiswara 1912

Verse 398 (26:398)

398. He who has cut the strap (hatred), the thong (craving), and the rope (heresy), together with all their fastenings (latest tendencies), who has
thrown up the cross-bar (ignorance), who is enlightened (Buddha) — I call him a Brahmin. Narada 1959

398.  Whoso has cut the cable, and the rope and the chain with all its links, and has pushed aside the bolt, this wise one I call a Brahmin.   Wagiswara 1912

398. Him I call indeed a Brahmin who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened. Muller 1881

Verse 399 (26:399)

399.  Whoever bears patiently abuse and injury and imprisonment, whose bodyguard is fortitude, he is the Brahmin.   Wagiswara 1912

399. Him I call indeed a Brahmin who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force,
and strength for his army. Muller 1881

399. He who, though innocent, endures reproach, flogging and punishments, without anger, whose power and the potent army is patience — I call
him a Brahmin. Narada 1959

Verse 400 (26:400)

400. He who is free from anger, but is faithful, virtuous, free from craving, self-controlled and bears his final body — I call him a Brahmin. Narada 1959

400.  He is the Brahmin who does not give way to anger, who is careful of religious duties, who is upright, pure, and controlled, who has reached his last birth.    Wagiswara 1912

400. Him I call indeed a Brahmin who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body. Muller 1881

Verse 401 (26:401)

401. Him I call indeed a Brahmin who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle. Muller 1881

401. Like water on a lotus leaf, like a mustard seed on the point of a needle, he who does not cling to sensual pleasures — I call him a Brahmin. Narada 1959

401.  He who clings not to pleasures as water clings not to the lotus leaf, nor mustard-seed to the needle-point, him I call Brahmin.   Wagiswara 1912

Verse 402 (26:402)

402. He who realize the destruction of his sorrow here in this world, who has laid the burden aside and is emancipated — I call him a Brahmin. Narada 1959

402.  He is the Brahmin who in this very world knows the end of sorrow, who has laid the burden aside and is free.   Wagiswara 1912

402. Him I call indeed a Brahmin who, even here, knows the end of his suffering, has put down his burden, and is unshackled. Muller 1881

Verse 403 (26:403)

403.  Whoso is wise with deep wisdom, seeing the right way and the wrong, and has reached the goal, him I call Brahmin.   Wagiswara 1912

403. Him I call indeed a Brahmin whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end. Muller 1881

403. He whose knowledge is deep, who is wise, who is skilled in the right and wrong way, who has reached the supreme goal (Nirvana) — I call him a Brahmin. Narada 1959

Verse 404 (26:404)

404. He who is no intimate either with house-holders or with the homeless ones, who wanders without an abode, who has no desires — I call him a Brahmin. Narada 1959

404.  He is the Brahmin who is not entangled either with householders or with recluses, who has no home and few wants.   Wagiswara 1912

404. Him I call indeed a Brahmin who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires. Muller 1881

Verse 405 (26:405)

405. Him I call indeed a Brahmin who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter. Muller 1881

405. He who has laid aside the cudgel in dealing with beings, whether feeble or strong, who neither harms nor kills — I call him a Brahmin. Narada 1959

405.  He who lays down the rod, who neither kills, nor causes the death of creatures, moving or fixed, he is the Brahmin.   Wagiswara 1912

Verse 406 (26:406)

406. He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached — I call him a Brahmin. Narada 1959

406.  Not opposing those who oppose, calm amidst the fighters, not grasping amidst men who grasp, he is the Brahmin.   Wagiswara 1912

406. Him I call indeed a Brahmin who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate. Muller 1881

Verse 407 (26:407)

407. Him I call indeed a Brahmin from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle. Muller 1881

407. He from whom lust, hatred, pride and detraction are fallen off, like a mustard seed from the point of a needle — I call him a Brahmin. Narada 1959

407.  He is the Brahmin from whom anger, and hatred, and pride, and slander have dropped away, as the mustard seed from the needle point.   Wagiswara 1912

Verse 408 (26:408)

408. He who speak gently, with instructive and true words, who gives offence to nobody in his speech — I call him a Brahmin. Narada 1959

408.  If one were to preach gentle, and instructive, and truthful words by which no man is offended, he is the Brahmin.   Wagiswara 1912

408. Him I call indeed a Brahmin who utters true speech, instructive and free from harshness, so that he offend no one. Muller 1881

Verse 409 (26:409)

409.  Whoso takes nothing small or great, good or bad, unless it be given him, he is the Brahmin.   Wagiswara 1912

409. Him I call indeed a Brahmin who takes nothing in the world that is not given him, be it long or short, small or large, good or bad. Muller 1881

409. He who takes nothing that is not given in this world, whether it is long or short, small or great, fair or foul — I call him a Brahmin. Narada 1959

Verse 410 (26:410)

410. He who has no craving desires, pertaining to this world or to the next, who is free from desires and emancipated — I call him a Brahmin. Narada 1959

410.  In whom are found no longings, who is free and detached from this world and the next, he is the Brahmin.   Wagiswara 1912

410. Him I call indeed a Brahmin who fosters no desires for this world or for the next, has no inclinations, and is unshackled. Muller 1881

Verse 411 (26:411)

411. He who has no craving desires, is free from doubts through his knowledge, has gained a firm footing in the Deathless (Nirvana) — I call him a Brahmin. Narada 1959

411. Him I call indeed a Brahmin who has no interests, and when he has understood (the truth), does not say "How, how?" He has reached the depth of the Immortal. Muller 1881

411.  Him I call a Brahmin in whom lust is not found, who has cast off doubt, who knows the path that leads to Nirvana and reaches it.   Wagiswara 1912

Verse 412 (26:412)

412. Herein he who has transcended both good and bad, and the ties (of lust, hatred, delusion, pride and false views) as well, who is pure, free from sorrow,
free from stain — I call him a Brahmin. Narada 1959

412.  Who in this life has passed from the grip of either merit or demerit, free of sorrow, cleansed and purified, him I call Brahmin.   Wagiswara 1912

412. Him I call indeed a Brahmin who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity. Muller 1881

Verse 413 (26:413)

413.  He who is clear as the moon, pure, and limpid, and serene, who has quenched his thirst for life; who has passed through this impassable  quagmire of rebirth, and infatuation; who has waded through it and got beyond it; who is meditative and supplies no fuel to the fires of lust and  doubt, him I call a Brahmin.    Wagiswara 1912

413. He who is spotless as the moon, who is pure, serene and unperturbed, who has destroyed craving for becoming — I call him a Brahmin. Narada 1959

413. Him I call indeed a Brahmin who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. Muller 1881

Verse 414 (26:414)

414. He who has gone beyond the lust, and illusion in the difficult path (of transmigration), and has crossed the ocean of life (of Samsara), who is meditative,
free from craving and doubts, who clings to nothing, who has attained Nirvana — I call him a Brahmin. Narada 1959

414.  He who is clear as the moon, pure, and limpid, and serene, who has quenched his thirst for life; who has passed through this impassable  quagmire of rebirth, and infatuation; who has waded through it and got beyond it; who is meditative and supplies no fuel to the fires of lust and  doubt, him I call a Brahmin.   Wagiswara 1912

414. Him I call indeed a Brahmin who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is
thoughtful, guileless, free from doubts, free from attachment, and content. Muller 1881

Verse 415 (26:415)

415. Him I call indeed a Brahmin who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct. Muller 1881

415. He who gives up sense-desires in this world, renounces worldly life and become a homeless one, has destroyed sense-desires and becoming — I call
him a Brahmin. Narada 1959

415.  He who in this life, deserting his lusts, goes from home into solitude, and has quenched lust, and with it the desire to be reborn, him I call Brahmin.    Wagiswara 1912

Verse 416 (26:416)

416. He who gives up craving in this world, renounces worldly life and become a homeless one, has destroyed craving and becoming — I call him a Brahmin. Narada 1959

416.  He who in this life deserts craving, and goes from home into solitude, who has quenched craving, and with it the desire to be reborn, him I call Brahmin.   Wagiswara 1912

416. Him I call indeed a Brahmin (Brahmana) who, leaving all longings, travels about without a home, and in whom all covetousness is extinct. Muller 1881

Verse 417 (26:417)

417.  He who has left behind him human pleasures and passed beyond heavenly ones, and is freed from all entanglement of delight, him I call Brahmin.   Wagiswara 1912

417. Him I call indeed a Brahmin who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage. Muller 1881

417. He who discards human ties and transcends celestial ties, is completely delivered from all ties — I call him a Brahmin. Narada 1959

Verse 418 (26:418)

418. Him I call indeed a Brahmin who has left what gives pleasure and what gives pain, who is cold, and free from all germs of renewed life, the hero
who has conquered all the worlds. Muller 1881

418.  He who has left aside both gusto and disgust, who is cooled and has in him no spark of rebirth, victor in all worlds, and hero, him I call  Brahmin.   Wagiswara 1912

418. He who has given up likes and dislikes, who is cooled and is without defilements, who has conquered the world (of Aggregates), and is
strenuous — I call him a Brahmin. Narada 1959

Verse 419 (26:419)

419. He who knows the death and rebirth of beings in every way, who is non-attached, well gone (in practice to Nirvana) and enlightened — I call him
a Brahmin. Narada 1959

419. Him I call indeed a Brahmin who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata),
and awakened (Buddha). Muller 1881

419.  He is the Brahmin who fully knows the perishing of living things and their uprising, who is detached and happy and wise.   Wagiswara 1912

Verse 420 (26:420)

420. Him I call indeed a Brahmin whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is a
Venerable man (Arhat). Muller 1881

420.  He is the Brahmin whose way is not known to gods, nor heavenly minstrels, nor immortals.  The Arahat pure of all taint, him I call the  Brahmin.   Wagiswara 1912

420. He whose destiny neither gods nor Gandhabhas, nor men know, who has destroyed all corruption, and is far removed from
passion (Arhat) — I call him a Brahmin. Narada 1959

Verse 421 (26:421)

421. Whoso has nothing left, of past or future or present states, who is poor and grasps at nothing, him I call Brahmin.   Wagiswara 1912

421. He who has no clinging to Aggregates that are past, future or present, who is without clinging and grasping — I call him a Brahmin. Narada 1959

421. Him I call indeed a Brahmin (Brahmana) who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the
love of the world. Muller 1881

Verse 422 (26:422)

422. Him I call indeed a Brahmin, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened. Muller 1881

422.  The Leader Supreme, the heroic, the great Rishi, the Victor without lust and purified, the Buddha, he is the Brahmin.   Wagiswara 1912

422. The fearless one, the noble, the hero, the great sage, the conqueror, the desireless, the cleanser of defilements, the enlightened — I called him a Brahmin. Narada 1959

Verse 423 (26:423)

423. That sage who knows his former abodes, who sees the blissful and woeful states, who has reached the end of births, who has perfected himself with superior
wisdom, who has completed the holy life and reached the end of all passions — I call him a Brahmin. Narada 1959

423. Him I call indeed a Brahmin who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and
whose perfections are all perfect. Muller 1881

423.  He is the Brahmin indeed who knows his former lives, and who knows heaven and hell, who has reached the end of births, the sage  whose knowledge is perfect, and who is perfect with all perfection.   Wagiswara 1912

Chapters 21-24 Verses 290-359

2010-11-23T04:51:00.000-08:00

Dhammapada Sutta, Chapter 21, Verses 290-305

Verse 290 (21:290)

290. If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness. Narada 1959

290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great. Muller 1881

290. If at the cost of a little joy one sees great joy, he who is wise will look to the greater and leave the less. Wagiswara 1912

Verse 291 (21:291)

291. He who seeks happiness for himself by causing unhappiness to others is not released in the chains of hatred. He is entangled himself in the tangles of hatred. Narada 1959

291. Whoso seeks his own pleasure by another's pain, is entangled in hate and cannot get free. Wagiswara 1912

291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred. Muller 1881

Verse 292 (21:292)

292. What should have been done is left undone, what should not have been done is done. Of those who are arrogant and thoughtless, their corruption increases. Narada 1959

292. By not doing what should be done, and by doing what should not be done, the sinful desires of proud and thoughtless men increase. Mascaro 1973

292. The indolent and negligent
Accrue unwholesome mind states
By doing what should not be done,
And failing to do what should be done. Maitreya 1995

292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing. Muller 1881

292. Duty neglected and evil done: the taints of the proud and slothful wax ever more and more. Wagiswara 1912

Verse 293 (21:293)

293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end. Muller 1881

293. Those who always earnestly practice "mindfulness of the body", who follow not what should not be done, and constantly do what should be done, of those mindful and refection ones, the corruption comes to an end. Narada 1959

293. But those who are ever pondering the nature of the body, who run not after evil, who are constant in duty in these, the vigilant and wise, taints come
utterly to an end. Wagiswara 1912

Verse 294 (21:294)

294. Having slain mother (craving) and father (conceit) and two warrior kings (views based on eternalism and nihilism) and having destroyed a country (sense-avenues and sense-objects), together with its revenue officer (attachment), a Brahma (Arhat) goes without grievance. Narada 1959

294. A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects. Muller 1881

294. Having destroyed Mother and Father and two noble Kings, with the whole Kingdom and its Vizier, innocent goes the Brahmin! Wagiswara 1912

Verse 295 (21:295)

295. Having slain mother (craving) and father (conceit) and two Brahma kinds (views based on eternalism and nihilism), and having destroyed the perilous path (hindrances), a Braham (Arhat) goes without grievance. Narada 1959

295. Innocent goes the Brahmin having destroyed Mother and Father and two Brahmin Kings, and the five Roads and their fierce guardians. Wagiswara 1912

295. A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides. Muller 1881

Verse 296 (21:296)

296. Well awakened the disciples of Buddha Gotama ever arise -- those who always contemplate the Buddha by day and night. Narada 1959

296. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha. Muller 1881

296. The followers of Gautama are ever vigilant; their thought day and night is set upon Buddha. Wagiswara 1912

Verse 297 (21:297)

297. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law. Muller 1881

297. Well awakened the disciples of Buddha Gotama ever arise -- those who always contemplate the Sangha by day and night. Narada 1959

297. The followers of Gautama are ever vigilant. Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture. Wagiswara 1912

Verse 298 (21:298)

298. Well awakened the disciples of Buddha Gotama ever arise -- those who always contemplate the body by day and night. Narada 1959

298. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church. Muller 1881

298. The followers of Gautama are ever vigilant. Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture. Wagiswara 1912

Verse 299 (21:299)

299. The followers of Gautama are ever vigilant. Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture. Wagiswara 1912

299. Well awakened the disciples of Buddha Gotama ever arise -- those who always contemplate the Dharma by day and night. Narada 1959

299. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body. Muller 1881

Verse 300 (21:300)

300. Well awakened the disciples of Buddha Gotama ever arise -- those are delighted in harmlessness by day and night. Narada 1959

300. The disciples of Gotama are always well awake, and their mind day and night always delights in compassion. Muller 1881

300. The followers of Gautama are ever vigilant. Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture. Wagiswara 1912

Verse 301 (21:301)

301. The disciples of Gotama are always well awake, and their mind day and night always delights in meditation. Muller 1881

301. Well awakened the disciples of Buddha Gotama ever arise -- those are delighted in meditation by day and night. Narada 1959

301. The followers of Gautama are ever vigilant. Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture. Wagiswara 1912

Verse 302 (21:302)

302. It is difficult to renounce therein it is difficult to delight. It is difficult and painful to be in household life. It is painful to associate with those who are incompatible.
The long road of Samsara (transmigration) is a road of pain for travelers. Therefore, do not be a traveler or a pursuer of pain. Narada 1959

302. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals
(to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be
beset with pain. Muller 1881

302. Hard it is to leave home as a recluse! Hard also to live at home as a householder. Hard is the community life. The lot of the wanderer
in the world is also hard. Wagiswara 1912

Verse 303 (21:303)

303. He who is full of confidence and virtue, and possessed of fame and wealth, is honored everywhere, in whatever place he goes. Narada 1959

303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected. Muller 1881

303. The faithful, upright man is endowed with the true fame and wealth, and is honored wherever he goes. Wagiswara 1912

Verse 304 (21:304)

304. Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night. Muller 1881

304. The good reveal themselves from afar, like the Himalaya Mountains, but the wicked are invisible though near, like arrows shot at night. Narada 1959

304. Far off are seen the Holy Ones, like the Himalayas. The unholy pass unseen as arrows shot in the darkness. Wagiswara 1912

Verse 305 (21:305)

305. He who sits alone, rests alone, walks alone, works hard, who controls himself in solitude, will find delight in the forest. Narada 1959

305. He alone who, without ceasing, practices the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all
desires alone, as if living in a forest. Muller 1881

305. Alone when eating, alone when sleeping, alone when walking, let a man strongly control himself and take his pleasure in the forest glade. Wagiswara 1912

Dharmapada Sutra, Chapter 22, Verses 306-319

Verse 306 (22:306)

306. One who does not speak the truth goes to a woeful state, and so is one who says he has not done what he knows well he has done. Both become equal after death,
people of base action in the other world. Narada 1959

306. He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds
in the next world. Muller 1881

306. The liar goes to hell, and the villain who denies his crime. These mean ones are alike in the world beyond. Wagiswara 1912

Verse 307 (22:307)

307. Though clad in yellow robe, the man of many sins who is uncontrolled is born in hell. The the sinner is punished by his sin. Wagiswara 1912

307. Many wear the yellow robe on their necks, whose life is not pure and who have no self-control. Those evil men through their evil deeds are
reborn in a woeful state. Narada 1959

307. Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell. Muller 1881

Verse 308 (22:308)

308. It is better to swallow a red-hot iron ball like a flame of fire, than to be an immoral and uncontrolled person feeding on the alms offered by people. Narada 1959

308. Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land. Muller 1881

308. Better to swallow a ball of red-hot iron than to live uncontrolled upon the bounty of the faithful. Wagiswara 1912

Verse 309 (22:309)

309. Four evil consequences follow the sluggard and the adulterer: retribution, broken slumber, an evil name, and in the end, hell. Wagiswara 1912

309. Four misfortunes happen to the reckless man who commits adultery, degradation of merit, disturbed sleep, blame and going to a woeful state. Narada 1959

309. Four things does a wreckless man gain who covets his neighbor's wife,—a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell. Muller 1881

Verse 310 (22:310)

310. There is degradation of merit, as well as evil destiny. Brief is the joy of the frightened man and woman. The king imposes a heavy punishment. Hence no
man should go after another man’s wife. Narada 1959

310. There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment;
therefore let no man think of his neighbor's wife. Muller 1881

310. That way lie retribution and an evil character, the short-lived joy of trembling sinners, and a heavy penalty from the ruler. Therefore run not
after thy neighbor's wife. Wagiswara 1912

Verse 311 (22:311)

311. As a grass-blade, if badly grasped, cuts the arm, badly-practiced asceticism leads to hell. Muller 1881

311. Just as a hand of Kusa grass if badly grasped will cut one’s hand, the life of a monk, if wrongly handled, drags him to a woeful state. Narada 1959

311. As pampas-grass clumsily handled cuts the hand, so is the community life. Abused, it brings a man to hell. Wagiswara 1912

Verse 312 (22:312)

312. All duties carelessly performed, all vows slightingly observed; the recluse life that is open to suspicion these bear no great fruit. Wagiswara 1912

312. An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward. Muller 1881

312. For when acts of devotion are loosely performed, when sacred vows are broken, and when holy life is not pure, no great fruits can come from such a life. Narada 1959

Verse 313 (22:313)

313. If a duty is to be done, do it with thy might. A careless recluse scatters contagion broadcast. Wagiswara 1912

313. When one has something to do, let one do it. Let one promote it steadily. A slack asceticism only scatters dust all the more. Narada 1959

313. If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely. Muller 1881

Verse 314 (22:314)

314. It is better not to do an evil deed. A misdeed torments one hereafter. It is better to do a good deed. One does not grieve after doing it. Narada 1959

314. An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent. Muller 1881

314. Better leave undone a bad deed; one day the doer will lament. Good it is to do the good deed which brings no remorse. Wagiswara 1912

Verse 315 (22:315)

315. Like a well-guarded frontier fort, with defenses within and without, so let a man guard himself. Not a moment should escape, for they who allow the right
moment to pass, suffer pain when they are in hell. Muller 1881

315. As a fortress guarded within and without, so guard thyself. Leave no loophole for attack! They who fail at their post mourn here, and
hereafter go to hell. Wagiswara 1912

315. Guard yourself, like guarding a border city within and without. Do not let this opportunity slip. They who let the opportunity slip will grieve when they are
born in a woeful state. Narada 1959

Verse 316 (22:316)

316. Beings who are ashamed of what is not shameful, and are not ashamed of what is shameful, embrace false views and go to a woeful state. Narada 1959

316. They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false
doctrines enter the evil path. Muller 1881

316. Some are ashamed at what is not shameful, and blush not at deeds of shame; these perverse ones go to hell. Wagiswara 1912

Verse 317 (22:317)

317. They who see fear where there is no fear, and tremble not at fearful things; these perverse ones go to hell. Wagiswara 1912

317. Beings who see fear in what is not to be feared and see no fear in the fearsome, embrace false views and go to a woeful state. Narada 1959

317. They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path. Muller 1881

Verse 318 (22:318)

318. Beings who imagine that wrong is right, and who perceive that right is wrong, embrace false views and go to a woeful state. Narada 1959

318. They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines,
enter the evil path. Muller 1881

318. They who think evil where there is no evil, and make light of grievous sin; these perverse ones go to hell. Wagiswara 1912

Verse 319 (22:319)

319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path. Muller 1881

319. Beings who know what is wrong as wrong, and what is right as right, embrace right views and go to a blissful state. Narada 1959

319. But whoso calls sin sin, and innocence innocence; these right-minded ones go to happiness. Wagiswara 1912

Dhammapada Sutta, Chapter 23, Verses 320-333

Verse 320 (23:320)

320. I will endure abuse as an elephant endures arrows from a bow in the battlefield. Certainly most people are not disciplined. Narada 1959

320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured. Muller 1881

320. I will endure abuse as the elephant endures the arrow in the battle. Evil is the crowd. Wagiswara 1912

Verse 321 (23:321)

321. They lead the trained horses or elephants to an assembly. The king mounts the trained animal. The trained ones who endure abuse are the
best among men. Narada 1959

321. Men lead the tamed elephant into battle. Upon his back upon his back the king rides. He who is tamed and endures abuse patiently is praised of
men. Wagiswara 1912

321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse. Muller 1881

Verse 322 (23:322)

322. Trained mules are excellent, so are noble horses of Sindh, and royal tusked elephant; but far better is one who has trained oneself. Narada 1959

322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still. Muller 1881

322. Noble are the tamed mules. Noble the blood-horses of Sindh, and the great elephants of war. Better is he who has tamed himself. Wagiswara 1912

Verse 323 (23:323)

323. For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self. Muller 1881

323. For it is surely with those vehicles that a man will reach the land unknown. Nirvana is reached by the man who is controlled through his subdued and
well-trained by himself. Narada 1959

323. Not by bridling them will one journey to the unknown shore of Nirvana, but by bridling himself. Wagiswara 1912

Verse 324 (23:324)

324. An elephant named Dhanapalaka is hard to control with pungent juice flowing. However, it eats no food when it thinks of the elephant forest. Narada 1959

324. The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the
elephant grove. Muller 1881

324. Dhanapalako, the great elephant, is hard to control in the time of rut. He will not taste his food in captivity, but longs after the elephant grove. Wagiswara 1912

Verse 325 (23:325)

325. The stupid one who is lazy and gluttonous, who eats large meals and rolls in sleep, and who lies like a pig nourished on pig-wash, goes to rebirth again
and again. Narada 1959

325. If one becomes a sluggard or a glutton, rolling over in gross sleep like a stall-fed hog, again and again does he come to the womb, the foolish one! Wagiswara 1912

325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again. Muller 1881

Verse 326 (23:326)

326. In the past, this mind went wandering where it liked, as it wished and as it listed. Today, I shall completely hold this mind in check, with attention, as a
wild elephant controlled by the trainer. Narada 1959

326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook
holds in the furious elephant. Muller 1881

326. This mind of mine would wander in days of old whither desire and lust and caprice led it. Now will I control it as a mahout controls the elephant in rut. Wagiswara 1912

Verse 327 (23:327)

327. Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud. Muller 1881

327. Take delight in heedfulness. Guard your mind well. Draw yourselves out of the evil way as the elephant draws himself out of a muddy swamp. Narada 1959

327. Be ye zealous, guard your thoughts. As an elephant sunk in the mud extricate yourselves from the clutches of evil. Wagiswara 1912

Verse 328 (23:328)

328. If you get a prudent companion who is suitable to live with you, who behaves well and is wise, you should live with him joyfully and mindfully, overcoming
all dangers. Narada 1959

328. If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate. Muller 1881

328. If you can find a dutiful friend to go with you, a righteous and prudent man not caring for hardships, go with him deliberately. Wagiswara 1912

Verse 329 (23:329)

329. If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country
behind,—like an elephant in the forest. Muller 1881

329. If you do not get a prudent companion who is suitable to live with you, who behaves well and is wise, then like a king who leaves a conquered kingdom, you
should live alone as an elephant does in the elephant forest. Narada 1959

329. If you cannot find such a one, travel alone as a king leaving a conquered realm, or as the elephant in the jungle. Wagiswara 1912

Verse 330 (23:330)

330. It is better to live alone. There is no fellowship with the ignorant. Let one live alone doing no evil, care-free, like an elephant in the elephant forest. Narada 1959

330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest. Muller 1881

330. It is better to be alone. There is no companionship with a fool. Travel alone and sin not, forgetting care as the elephant in the jungle. Wagiswara 1912

Verse 331 (23:331)

331. It is pleasant to have friends whenever needed. It is pleasant to be content with just this and that. It is pleasant to have merit when life is at an end.
It is pleasant to surrender all ill. Narada 1959

331. Good are companions in time of need. Contentment with thy lot is good. At the hour of death, merit is a good friend, and good is the leaving of all
sorrow. Wagiswara 1912

331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up
of all grief is pleasant. Muller 1881

Verse 332 (23:332)

332. It is pleasant to minister to mother in this world. It is pleasant to minister to father in this world too. It is pleasant to minister to ascetics. It is pleasant
to minister to the Nobles ones too. Narada 1959

332. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana. Muller 1881

332. Good is reverence for mother and father. Good, too, is reverence for recluses and sages. Wagiswara 1912

Verse 333 (23:333)

333. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins. Muller 1881

333. It is pleasant to have virtue continued until old age. It is pleasant to be pure and firm in faith. It is pleasant to attain wisdom. It is pleasant to do no evil. Narada 1959

333. Good is lifelong righteousness, and rooted faith is good. Good is the getting of wisdom, and good the avoiding of sin. Wagiswara 1912

Dharmapada Sutra, Chapter 24, Verses 334-359

Verse 334 (24:334)

334. The craving of the person addicted to careless living grows like a creeper. He jumps from one life to another, like a fruit-loving monkey in the forest,
jumping from one tree without fruit to another. Narada 1959

334. The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest. Muller 1881

334. As the "maluwa" creeper, so spreads the desire of the sluggard. From birth to birth he leaps like a monkey seeking fruit. Wagiswara 1912

Verse 335 (24:335)

335. Whoso is subdued by this sordid clinging desire, his sorrows wax more and more, like "birana" grass after rain. Wagiswara 1912

335. And when his craving overcomes him, his sorrows flourish like the entangling creeper called Birana grass. Narada 1959

335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass. Muller 1881

Verse 336 (24:336)

336. And whoever overcomes his selfish craving in the world, his sorrows fall away from him, like drops of water from a lotus flower. Narada 1959

336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf. Muller 1881

336. But his sorrows drop off like water from the lotus leaf, who subdues this sordid, powerful desire. Wagiswara 1912

Verse 337 (24:337)

337. I give you this good counsel, all ye who are gathered here. Cut out desire as one digs up the grass to find the fragrant root. Let not Mara break you
again and again as the river breaks the rushes. Wagiswara 1912

337. This I say to you, "Good luck to you all who have assembled here! Dig up the root of craving like one in quest of sweet root of Birana grass. Let not Mara
crush you again and again as a flood crushes a reed." Narada 1959

334-337. The craving of one who lives heedlessly grows like a creeper.
He jumps from life to life like a monkey seeking fruits in the forest.
Whomsoever craving overcomes in this world,
his sorrows flourish like well-watered bīrana grass.
Whoever overcomes this unruly craving in this world,
his sorrows fall away like water-drops from a lotus-leaf.
I say this to you: Good luck to all who have assembled here!
Dig up the root of craving like one in quest of bīrana’s sweet root.
Do not let Māra crush you again and again as a flood (crushes) a reed.

337. This salutary word I tell you, `Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up
the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.' Muller 1881

Verse 338 (24:338)

338. Just as a tree, though cut down, can grow again if its roots are undamaged and strong. In the same way if the latent craving are not wholly uprooted, sorrows
will spring up again and again. Narada 1959

338. As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again. Muller 1881

338. A tree, though it be cut down, yet springs up again, if its roots are safe and firm. Thus, sorrow, if it be not uprooted, springs repeatedly to birth. Wagiswara 1912

Verse 339 (24:339)

339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires
which are set on passion. Muller 1881

339. If man's desires flow unchecked, the waves of his lust and craving bear him off misguided one! Wagiswara 1912

339. When the thirty-six streams of craving that run towards pleasures are strong, the torrential thoughts of lust carry away that deluded person. Narada 1959

Verse 340 (24:340)

340. The streams of craving flow everywhere. The creeper of craving grows and stands everywhere. If you see the creeper grow, cut off its roots with wisdom. Narada 1959

340. The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge. Muller 1881

340. Everywhere flow the streams, everywhere the creeper sprouts and takes hold. If thou seest this creeper growing, be wise! Pluck it out by the roots. Wagiswara 1912

Verse 341 (24:341)

341. Men hug delights. They foster some pet sin, hankering after which they suffer birth and old age. Wagiswara 1912

341. Beings whose sensuous pleasures arise are steeped in craving. Bound for happiness, they seek happiness. Certainly, such men come to birth and old age. Narada 1959

341. A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay. Muller 1881

Verse 342 (24:342)

342. People who are interested in craving are terrified like a hunted hare. Held in fetters and in bonds, they suffer again and again. Narada 1959

342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again. Muller 1881

342. Dogged by lust, men double like a hunted hare. Fast bound in its fetters, they go through long ages to misery. Wagiswara 1912

Verse 343 (24:343)

343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself. Muller 1881

343. Dogged by lust, they double like a hunted hare. Throw off thy lust, O Bhikkhu, if thou wouldst be free. Wagiswara 1912

343. People who are interested in craving are terrified like a hunted hare. Therefore, a Bhiksu who wishes his own passionlessness should discard carving. Narada 1959

Verse 344 (24:344)

344. Whoever with no desire for the household find pleasures in the forest in solitude, and though freed from desire for the household, one runs back to that very home.
Come, behold that man. He is free, but runs back into that very bondage. Narada 1959

344. He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from
the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage. Muller 1881

344. Whoso has left the tangle of home life for the solitude of the jungle, and goes back to it, regard him thus, "Lo, one who was freed,
and ran back to his chains." Wagiswara 1912

Verse 345 (24:345)

345. The wise do not say a strong bond is made only of iron, wood or rope. Much stronger is the bond of passion for jewels, ornaments, children and wives. Narada 1959

345. Iron and wood and hemp these sages call not heavy bonds, but rather love of bejewelled women, and the care for children and wives. Wagiswara 1912

345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife. Muller 1881

Verse 346 (24:346)

346. This is a heavy bond indeed. Light though it seem, it drags men down, and is not easily cut off. Yet some there are who cut even this asunder, and leave
behind them pleasure and lust, with no backward glance. Wagiswara 1912

346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares,
and leaving desires and pleasures behind. Muller 1881

346. The wise say this is indeed a strong bond. It seems soft to hurl down, but it drags a man, and it is hard to loosen. The wise cut off this and leave the world,
without craving and renounce sensual pleasures. Narada 1959

Verse 347 (24:347)

347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this,
at last, wise people leave the world free from cares, leaving all affection behind. Muller 1881

347. Those who are infatuated with passion fall back into the stream. Just as a spider spuns into the web by itself. The wise cut off this too, and wander without
craving, and are released from all sorrow. Narada 1959

347. Some again there are who fall into the meshes of their own lust as the spider falling into her own net. Even this the wise cut through, leaving sorrow behind,
with no backward glance. Wagiswara 1912

Verse 348 (24:348)

348. Lay aside past, future, and present, escaping the world. Wholly freed in mind, thou shall not again return to birth and old age. Wagiswara 1912

348. Give up what is before, give up what is behind, give up what is in the middle, when thou go to the other shore of existence; if thy mind is altogether
free, thou wilt not again enter into birth and decay. Muller 1881

348. Let go the past. Let go the future. Let go the present. Crossing to the far shore of existence, you should release completely in mind and do not undergo
birth and old age again. Narada 1959

Verse 349 (24:349)

349. The man who is disturbed by evil thoughts, who is exceedingly lustful, and who contemplates sensual pleasures and increases his craving, certainly makes the bond
of Mara much stronger. Narada 1959

349. Desire waxes great in him who is oppressed by wandering thoughts, fired with lust and seeking after pleasure. So doth he make his fetters strong. Wagiswara 1912

349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed
make his fetters strong. Muller 1881

Verse 350 (24:350)

350. Whoso delights in calming his thoughts and looks askance at the things of sense, will thus come to an end, and cut the bonds of Mara. Wagiswara 1912

350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay,
he will cut the fetter of Mara. Muller 1881

350. But he who delights in subduing evil thoughts, who meditates on "the sorrows of pleasure", and who is mindful, makes an end of craving and
severs Mara’s bond. Narada 1959

Verse 351 (24:351)

351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life:
this will be his last body. Muller 1881

351. Having reached the goal, a man is fearless, without craving and passionless. He has cut off the thorns of life. This is his final body. Narada 1959

351. This will be his last body, who has reached the goal, who is fearless, detached, and unblameable. Who has pulled out the rivets of existence. Wagiswara 1912

Verse 352 (24:352)

352. He who is detached and not grasping, a clever student of the law and its meaning, knowing the words and their order, he is called the enlightened.
This is his last birth. Wagiswara 1912

352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are
before and which are after), he has received his last body, he is called the great sage, the great man. Muller 1881

352. He who is without craving and grasping, who is skilled in etymology and terminology and who knows the grouping of letters and their sequence, is called
the bearer of the final body, a great man of profound wisdom. Narada 1959

Verse 353 (24:353)

353. "All conquering and all knowing am I. Detached, untainted, untrammeled, wholly freed by destruction of desire. Whom shall I call Teacher? Myself found the way."
Wagiswara 1912

353. I have overcome everything. I know everything. I am detached from everything. I have renounced everything. I am wholly, and absorbed in the "destruction of craving."
Having comprehended all by myself, whom shall I call my teacher? Narada 1959

353. `I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself,
whom shall I teach?' Muller 1881

Verse 354 (24:354)

354. The gift of Truth excels all other gifts. The flavor of Truth excels all other flavors. The pleasure in Truth excels all other pleasures. Having destroyed craving,
he overcomes all sorrow. Narada 1959

354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst
overcomes all pain. Muller 1881

354. The gift of the Law surpasses every gift. The savior of the Law surpasses every savior. The pleasure of the Law surpasses every pleasure. The destruction of
desire conquers all sorrow. Wagiswara 1912

Verse 355 (24:355)

355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his
own enemy. Muller 1881

355. Wealth can ruin the fool, but not those who seek to go to beyond, to Nirvana. The ignorant man ruins himself through craving for wealth as if he
were ruining others. Narada 1959

355. Wealth kills the fool if he look not to the Beyond. For greed of wealth fools kill each other. Wagiswara 1912

Verse 356 (24:356)

356. Weeds harm the fields. Lust harms mankind. Hence, what is given to those who have abandoned lust yields abundant fruit. Narada 1959

356. The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward. Muller 1881

356. Weeds are the bane of fields, and lust the bane of the crowd. Therefore a gift given where there is no lust bears much fruit. Wagiswara 1912

Verse 357 (24:357)

357.  Weeds are the bane of fields.   Wrath, infatuation, and avarice are the bane of the crowd.  A gift given where there is neither wrath,  nor infatuation, nor avarice bears much fruit.    Wagiswara 1912

357. Weeds harm the fields. Hatred harms mankind. Hence, what is given to those rid of hatred yields abundant fruit. Narada 1959

357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward. Muller 1881

Verse 358 (24:358)

358. Weeds harm the fields. Hatred harms mankind. What is given to those rid of delusion yields abundant fruit. Narada 1959

358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity
brings great reward. Muller 1881

358. Weeds are the bane of fields. Wrath, infatuation, and avarice are the bane of the crowd. A gift given where there is neither wrath,
nor infatuation, nor avarice bears much fruit. Wagiswara 1912

Verse 359 (24:359)

359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward. Muller 1881

359. Weeds harm the fields. Hatred harms mankind. What is given to those rid of craving yields abundant fruit. Narada 1959

359.  Weeds are the bane of fields.   Wrath, infatuation, and avarice are the bane of the crowd.  A gift given where there is neither wrath,  nor infatuation, nor avarice bears much fruit.    Wagiswara 1912

Chapters 17-20 Verses 221-289

2010-11-23T04:45:00.000-08:00

Dharmapada Sutra, Chapter 17, Verses 221-234

Verse 221     (17:221)

221.  Put away anger, eschew self-will, conquer every bond.  No suffering touches him who does not cling to phenomenal existence, but calls nothing his own.    Wagiswara 1912

221.  Let a man leave anger, let him forsake pride, let him overcome all bondage!  No sufferings befall the man who is not attached to name  and form, and who calls nothing his own.   Muller 1881

221. One should give up anger. One should abandon pride. One should overcome all fetters. Sorrow cannot touch one who does not cling to mind
and body, and is thus passionless. Narada 1959

Verse 222     (17:222)

222. Whoever controls his rising anger just as a charioteer controls his chariot at full speed is called a true charioteer; others merely hold the reins. Narada 1959

222.  He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.   Muller 1881

222.  Whoso controls his rising anger as a running chariot, him I call the charioteer; others others only hold the reins.   Wagiswara 1912

Verse 223     (17:223)

223.  By calmness let a man overcome wrath.  Let him overcome evil by good.  The miser let him subdue by liberality, and the liar by truth.   Wagiswara 1912

223. Conquer anger by love. Conquer evil by good. Conquer the mean by generosity. Conquer the liar by truth. Narada 1959

223.  Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!   Muller 1881

Verse 224     (17:224)

224.  Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.   Muller 1881

224. One should utter the truth. One should not be angry. One should give what one can to him who asks. Along these three paths, one may go
to the presence of the gods. Narada 1959

224.  Speak the truth, be not angry, give of thy poverty to the suppliant.  By these three virtues a man attains to the company of the gods.   Wagiswara 1912

Verse 225     (17:225)

225. Those sages do not hurt others, and keep their body under self-control. They go to the immortal Nirvana, where once gone they never grieve. Narada 1959

225.  The innocent, the sages, those whose action is controlled, these go to the eternal state of Nirvana where they know not sorrow.   Wagiswara 1912

225.  The sages who injure nobody, and who always control their body, they will go to the unchangeable place  of Nirvana, where, if they have gone,  they will suffer no more.   Muller 1881

Verse 226     (17:226)

226.  All taints pass away from them who are ever vigilant and active day and night, with faces set towards Nirvana.   Wagiswara 1912

226.  Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.   Muller 1881

226. Those who are ever vigilant, who discipline themselves day and night, who are wholly intent on Nirvana, their defilements are destroyed. Narada 1959

Verse 227     (17:227)

227.  This is an old saying, O Atula, this is not only of to-day: `They blame him who sits silent, they blame him who speaks much, they also  blame him who says little; there is no one on earth who is not blamed.'   Muller 1881

227.  This is an ancient law, O Atula, not the law of a day.  Men blame the silent and they blame the talker.  Even the man of few words they blame.  No one  in the world gets off unblamed.    Wagiswara 1912

227. O Atula, this is an old saying, it is not a saying of today: "They blame those who sit silent; they blame those who speak too much; they blame those
who speak too little." No one is not blamed in this world. Narada 1959

Verse 228     (17:228)

228. There never was, there never will be nor in there now, a man who is wholly blamed and wholly praised. Narada 1959

228.  There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.   Muller 1881

228.  There never was, nor will be, nor is there now to be found, one wholly blamed or wholly praised.    Wagiswara 1912

Verse 229     (17:229)

229.  But who is worthy to blame him whom the wise praise after daily scrutiny, who is himself wise and without blemish as a medal of purest  gold?  Even the gods seek to emulate such a one; even Brahma praises him.    Wagiswara 1912

229. Examining day by day, the wise praises one whose life is pure, who is intelligent, endowed with knowledge and virtue. Narada 1959

229.  But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him,  like a coin made of gold from the Gambu river?  Even the gods praise him, he is praised even by Brahman.   Muller 1881

Verse 230     (17:230)

230.  But who is worthy to blame him whom the wise praise after daily scrutiny, who is himself wise and without blemish as a medal of purest gold?   Even the gods seek to emulate such a one; even Brahma praises him.    Wagiswara 1912

230.  But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him,  like a coin made of gold from the Gambu river?  Even the gods praise him, he is praised even by Brahman.   Muller 1881

230. One who is pure as a piece of refined gold of the Jambu River, is praised by the gods, even by Brahman. Narada 1959

Verse 231     (17:231)

231.  Beware of bodily anger, and control thy body!  Leave the sins of the body, and with thy body practice virtue!   Muller 1881

231. One should guard against misdeeds (caused by) body, and let the body be self-controlled. Giving up evil conduct in body, but be
of good conduct in body. Narada 1959

231.  Guard against evil deeds; and, control the body.  Eschew evil deeds and do good.    Wagiswara 1912

Verse 232     (17:232)

232.  Guard against evil words; and, control the tongue.  Eschew evil words and speak good ones.    Wagiswara 1912

232.  Beware of the anger of the tongue, and control thy tongue!  Leave the sins of the tongue, and practice virtue with thy tongue!   Muller 1881

232. One should guard against misdeeds (caused by) speech, and let the speech be self-controlled. Giving up evil conduct in speech, but be
of good conduct in speech. Narada 1959

Verse 233     (17:233)

233. One should guard against misdeeds (caused by) mind, and let mind be self-controlled. Giving up evil conduct in mind, but be
of good conduct in mind. Narada 1959

233. Guard against evil thoughts; and, control the mind.  Eschew evil thoughts and think good ones.    Wagiswara 1912

233.  Beware of the anger of the mind, and control thy mind!  Leave the sins of the mind, and practice virtue with thy mind!   Muller 1881

Verse 234     (17:234)

234.  The wise, controlled in act, in word, in thought, are well controlled indeed.    Wagiswara 1912

234.  The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.   Muller 1881

234. The wise who are restrained in deed and speech are self-controlled. Those who are restrained in mind are indeed perfectly
restrained. Narada 1959

Dhammapada Sutta, Chapter 18, Verses 235-255

Verse 235     (18:235)

235.  Thou art withered as a sere leaf.  Death's messengers await thee.  Thou standest at the gate of death, and hast made no provision for the journey.     Wagiswara 1912

235.  Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.   Muller 1881

235. You are like a withered leaf now. The messenger of death is waiting for you. You stand on the starting point of decay. There is no provision
for you too. Narada 1959

Verse 236     (18:236)

236. Make an island for yourself. Strive quickly. Be wise. Purged of stain and free from passions, you will enter the heavenly stage of Ariyas. Narada 1959

236.  Make to thyself a refuge.  Come, strive and be prudent!  When thy impurities are purged, thou shalt come into the heavenly abode of the Noble.    Wagiswara 1912

236.  Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).  Muller 1881

Verse 237     (18:237)

237.  Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.   Muller 1881

237.  Thy life is ended.  Thou art come into the Presence of Death.  There is no resting place place by the way, and thou hast no provisions for the journey.    Wagiswara 1912

237. Your life has come to an end now. You are setting out to the presence of death. There is no halting place for you by the way. There is no provision for you too. Narada 1959

Verse 238     (18:238)

238.  Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.   Muller 1881

238. Make an island for yourself. Strive without delay. Be wise. Purged of stain and free from passions, you will not come again to birth and old age. Narada 1959

238.  Make for thyself a refuge.  Come, strive and play the sage!  Burn off thy taints, and thou shalt know birth and old age no more.    Wagiswara 1912

Verse 239     (18:239)

239.  As a smith purifies silver in the fire, so bit by bit continually the sage burns away his impurities.    Wagiswara 1912

239.  Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.   Muller 1881

239. Let a wise person remove his own impurities by degrees, little by little, from time to time, just as a silversmith removes the impurities from silver. Narada 1959

Verse 240     (18:240)

240. Even as rust sprung from iron, a man’s own impure transgressions lead him to the evil path. Narada 1959

240.  It is the iron's own rust that destroys it.  It is the sinner's own acts that bring him to hell.    Wagiswara 1912

240.  As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.   Muller 1881

Verse 241     (18:241)

241.  Disuse is the rust of mantras.  Laziness the rust of households.  Sloth is the rust of beauty.  Neglect is the watcher's ruin.    Wagiswara 1912

241.  The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.   Muller 1881

241. Non-recitation is the rust of incantation; non-exertion is the rust of houses; sloth is the rust of beauty; carelessness is the rust of the watcher. Narada 1959

Verse 242     (18:242)

242.  Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.   Muller 1881

242. Misconduct is the taint of a woman. Meanness is the taint of a donor. Taints, indeed, are all evil deeds both in this world and in the next. Narada 1959

242.  Impurity is the ruin of woman.  Avarice the ruin of the giver.  Evil deeds are the rust of this world and the next.    Wagiswara 1912

Verse 243     (18:243)

243.  More corrosive than those is the rust of ignorance, the greatest of taints.  Put off this rust and be clean, Bhikkhus.    Wagiswara 1912

243.  But there is a taint worse than all taints– ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!   Muller 1881

243. Ignorance is the worse taint and the greatest taint. Abandoning this taint, O Bhikhus, be taintless. Narada 1959

Verse 244     (18:244)

244.  Life is easy for the crafty and shameless.  For the wanton: shrewd, and impure.   Wagiswara 1912

244. Life seems easy for one who is shameless, impudent as a crow, back-biting, presumptuous, arrogant and corrupt. Narada 1959

244.  Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.   Muller 1881

Verse 245     (18:245)

245. Life seems hard for one who ever seeks purity, is detached and humble, is pure and reflective. Narada 1959

245.  But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.   Muller 1881

245.  Life is hard for the modest, the lover of purity, the disinterested and simple and clean, the man of insight.    Wagiswara 1912

Verse 246     (18:246)

246.  The murderer, the liar, the thief, the adulterer, and the drunkard these even in this world uproot themselves.    Wagiswara 1912

246. Whoever destroys life in this world, tells lies, takes what is not given, goes to others’ wives, and is addicted to intoxicating drinks, digs up his own
root in this world. Narada 1959

246.  He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;   Muller 1881

Verse 247     (18:247)

247. Whoever destroys life in this world, tells lies, takes what is not given, goes to others’ wives, and is addicted to intoxicating drinks, digs up his
own root in this world. Narada 1959

247.  And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.   Muller 1881

247.  The murderer, the liar, the thief, the adulterer, and the drunkard these even in this world uproot themselves.    Wagiswara 1912

Verse 248     (18:248)

248.  Know this, man, evil is the undisciplined mind!  See to it that greed and lawlessness bring not upon thee long suffering.    Wagiswara 1912

248. Knowing this, therefore, O man, "Difficulty in self-control is evil". Let greed curd wickedness, not drag you to protracted misery. Narada 1959

248.  O man, know this, that the unrestrained are in a bad state.  Take care that greediness and vice do not bring thee to grief for a long time!   Muller 1881

Verse 249     (18:249)

249. People give offerings according to their faith and as they are pleased. Whoever therein is envious of others' food and drink gains no peace
either by day or by night. Narada 1959

249.  The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others,  he will find no rest either by day or by night.   Muller 1881

249.  Men give according to faith or caprice.  If a man fret because food and drink are given to another, he comes not day or night to  serene meditation (Samadhi).    Wagiswara 1912

Verse 250     (18:250)

250.  He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.   Muller 1881

250.  He in whom this envious spirit is destroyed and wholly uprooted, he truly day and night attains serene meditation.    Wagiswara 1912

250. But whoever fully cuts off uprooted and destroys this feeling, gains peace by day and by night. Narada 1959

Verse 251     (18:251)

251. There is no fire like lust, no grip like hate, no net like delusion, no river like craving. Narada 1959

251.  There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.   Muller 1881

251.  There is no fire like lust, no ravenous beast like hatred, no snare like folly, no flood like desire.    Wagiswara 1912

Verse 252     (18:252)

252.  To see another's fault is easy; to see one's own is hard.  Men winnow the faults of others like chaff; their own they hide as a crafty gambler  hides a losing throw.   Wagiswara 1912

252.  The fault of others is easily perceived, but that of oneself is difficult to perceive.  A man winnows his neighbor's faults like chaff, but his own fault he  hides, as a cheat hides the bad die from the gambler.   Muller 1881

252. It is easy to see other’s faults, but hard indeed, to see one’s own. One shows the others faults like chaff winnowed in the wind, but one
hides one’s own faults as a cunning hunter conceals himself by camouflage. Narada 1959

Verse 253     (18:253)

253. If a man sees others’ faults, and ever thinks of their faults, his corruption grows. He is far from the destruction of corruption. Narada 1959

253.  The taints of this man are ever growing.  He is far from the purification of taints, the censorious one who is ever blaming others.    Wagiswara 1912

253.  If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.   Muller 1881

Verse 254     (18:254)

254.  There is no path through the sky.  There is is no "religious" apart from us.  The world without delights in dalliance: the Blessed Ones are  freed from this thrall.    Wagiswara 1912

254.  There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.   Muller 1881

254. In the sky, there is no track, there is no saint to find the path outside. Mankind delights in obstacles, but Tathgatas are free from
obstacles. Narada 1959

Verse 255     (18:255)

255. In the sky, there is no track. There is no saint to find the path outside. There are no conditional things that are eternal. There is no instability in
the Buddhas. Narada 1959

255.  There is no path through the sky.  There is no "religious" apart from us.  Nothing in the phenomenal world is lasting; but Buddhas  endure immovable.    Wagiswara 1912

255.  There is no path through the air, a man is not a Samana by outward acts.  No creatures are eternal; but the awakened (Buddha) are never shaken.   Muller 1881

Dharmapada Sutra, Chapter 19, Verses 256-272

Verse 256 (19:256)

256.  Hasty judgment shows no man just.  He is called just who discriminates between right and wrong, who judges others not hastily, but with  righteous and calm judgment, a wise guardian of the law.    Wagiswara 1912

256.  A man is not just if he carries a matter by violence.  He who distinguishes both right and wrong, who is learned and leads others, not by violence,  but by law and equity, and who is guarded by the law and intelligent, he is called just.   Muller 1881

256. He is not thereby righteous because he arbitrates cases hastily. The wise man should investigate what is right and what is wrong.
Narada 1959

Verse 257 (19:257)

257. The intelligent person who leads others not falsely, but lawfully and impartially. He is a guardian of the law, and is called one who
abides by the law. Narada 1959

257.  Hasty judgment shows no man just.  He is called just who discriminates between right and wrong, who judges others not hastily,  but with righteous and calm judgment, a wise guardian of the law.    Wagiswara 1912

257.  A man is not just if he carries a matter by violence.  He who distinguishes both right and wrong, who is learned and leads others, not by violence,  but by law and equity, and who is guarded by the law and intelligent, he is called just.   Muller 1881

Verse 258 (19:258)

258.  Neither is a man wise by much speaking.  He is called wise who is forgiving, kindly, and fearless.    Wagiswara 1912

258.  A man is not learned because he talks much.  He who is patient, free from hatred and fear, he is called learned.   Muller 1881

258. One is not a learned man merely because one speaks much. One who is secure, without hate and fearless is called "learned". Narada 1959

Verse 259 (19:259)

259.  A man is not a supporter of the law because he talks much.  Even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who  never neglects the law.   Muller 1881

259.  A man is not a pillar of the law for his much speaking.  He who has heard only part of the law and keeps it indeed, he is a pillar of the law and  does not slight it.    Wagiswara 1912

259. One is not versed in Dharma merely because one speaks too much. One who hears little and sees the Dharmas mentally and who does not neglect
the Dharma is, indeed, versed in the Dharma. Narada 1959

Verse 260 (19:260)

260. One is not an elder merely because of his gray hair on one’s head. A man is called "old-in-vain" if he is old only in his age. Narada 1959

260.  A man is not an elder because his head is grey.  His age may be ripe, but he is called `old-in-vain.'   Muller 1881

260.  No man is made an "elder" by his grey locks.  Mere old age is called empty old age.    Wagiswara 1912

Verse 261 (19:261)

 261.  He is called "elder" in whom dwell truth and righteousness, harmlessness and self-control and self-mastery, who is without taint and wise.    Wagiswara 1912

261. A wise man is a venerable "elder", if he is in truth, virtue, harmlessness, self-controlled, and purged of impurities. Narada 1959

261.  He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.   Muller 1881

Verse 262 (19:262)

262.  Not by mere eloquence or comeliness is a man a "gentleman," who is lustful, a miser, and a knave.    Wagiswara 1912

262.  An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.   Muller 1881

262. Not by mere eloquence, nor by handsome appearance can a man be a man, who becomes good-natured, if he is jealous, selfish and deceitful. Narada 1959

Verse 263 (19:263)

263.  He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.   Muller 1881

263. But he in whom these are wholly cut off, uprooted and extinct, who is wise and purged of hatred, is called good natured. Narada 1959

263.  But he in whom these faults are uprooted and done away, the wise and pure is called a gentleman.    Wagiswara 1912

Verse 264 (19:264)

264.  Not by his shaven crown is one made a "religious" who is intemperate and dishonorable.  How can he be "religious" who is full of lust and greed?    Wagiswara 1912

264.  Not by tonsure does an undisciplined man who speaks falsehood become a Samana.  Can a man be a Samana who is still held captive by desire and greediness?   Muller 1881

264. Not by a shaven head, does an undisciplined man who utters lies becomes a monk. How will one who is full of desire and greed be a monk. Narada 1959

Verse 265 (19:265)

265. He who wholly subdues evil deeds both small and grot, is called a monk because he has overcome all evil. Narada 1959

265.  He who puts off entirely great sins and small faults by such true religion is a man called "religious."    Wagiswara 1912

265.  He who always quiets the evil, whether small or large, he iscalled a a quiet man (Samana), because he has quieted all evil.   Muller 1881

Verse 266 (19:266)

266.  Not merely by the mendicant life is a man known as a mendicant.  He is not a mendicant because he follows the law of the flesh.    Wagiswara 1912

266.  A man is not a mendicant (Bhikshu) simply because he asks others for alms.  He who adopts the whole law is a Bhikshu, not he who only begs.   Muller 1881

266. He is not thereby a Bhiksu merely because he begs from others. By following the entire code (of morality), one certainly becomes a Bhiksu
and not (merely) by such begging. Narada 1959

Verse 267 (19:267)

267.  He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.   Muller 1881

267.  A mendicant is above good and evil, and leads a pure life and goes circumspectly.    Wagiswara 1912

267. Herein he who transcends both good and evil, whose conduct is sublime, who lives with understanding in this world, he is indeed called
a Bhiksu. Narada 1959

Verse 268 (19:268)

268.  Not by silence is a man a sage if he be ignorant and foolish.  He who holds as it were the balance, taking the good and rejecting the bad,  he is the sage.  He who is sage for both worlds, he is the true sage.    Wagiswara 1912

268.  A man is not a Muni because he observes silence, if he is foolish and ignorant.  But the wise man who, taking the balance, chooses the good and avoids evil,  he is a Muni.  He who in this world weighs both sides is called a Muni.   Muller 1881

268. Not by silence (alone) does a man who is dull and ignorance becomes a sage. That wise man who, as if holding a pair of scales, embraces
the best and shuns evil, is indeed a sage. Narada 1959

Verse 269 (19:269)

269.  Not by silence is a man a sage if he be ignorant and foolish.  He who holds as it were the balance, taking the good and rejecting the bad, he is the sage.   He who is sage for both worlds, he is the true sage.    Wagiswara 1912

269. For that reason he is a sage. He who understands the two worlds is therefore called a sage. Narada 1959

269.  A man is not a Muni because he observes silence, if he is foolish and ignorant.  But the wise man who, taking the balance, chooses the good and avoids evil, he is a Muni.   He who in this world weighs both sides is called a Muni.   Muller 1881

Verse 270 (19:270)

270.  A man is no warrior who worries living things.  By not worrying is a man called warrior.    Wagiswara 1912

270.  A man is not an elect (Ariya) if he injures living creatures.  If a man has pity on all living creatures, therefore he is a man called 'Ariya.'   Muller 1881

270. He is not an Ariya (Noble) in that he harms living beings. Through his harmlessness towards all living beings, he is called an Ariya (Noble). Narada 1959

Verse 271 (19:271)

271.  Not only by discipline and vows, not only by much learning, nor by meditation, nor by solitude have I won to that peace which no worldling knows.   Rest not content with these, O Bhikkhus, until you have reached the destruction of all taints.    Wagiswara 1912

271. Not only by mere morality and austerities nor again by much learning, nor even by developing mental concentration, nor by secluded lodging,
nor (thinking) "I enjoy the bliss of renunciation, not resorted by the worldly matter, should you, O Bhiksu, be contented without reaching the
extinction of corruption. Narada 1959

271.  Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know.  Bhikshu, be not confident as long as thou hast not attained the extinction of desires.  Muller 1881

Verse 272 (19:272)

272.  Not only by discipline and vows, not only by much learning, nor by meditation, nor by solitude have I won to that peace which no worldling knows.   Rest not content with these, O Bhikkhus, until you have reached the destruction of all taints.    Wagiswara 1912

272.  Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know.  Bhikshu, be not confident as long as thou hast not attained the extinction of desires.  Muller 1881

272. Not only by mere morality and austerities nor again by much learning, nor even by developing mental concentration, nor by secluded lodging, nor (thinking) "I enjoy the bliss of renunciation, not resorted by the worldly matter, should you, O Bhiksu, be contented without reaching the extinction of corruption. Narada 1959

Dhammapada Sutta, Chapter 20, Verses 273-289

Verse 273     (19:273)

273.  Best of paths is the Eightfold.  The four truths are the best of truths.  Purity is the best state.  The best of men is the seer.    Wagiswara 1912

273. The best of the path is the Eightfold Paths. The best of truth are the Four Noble Truths. Non-attachment is the best of states. The one who
sees is the best of bipeds. Narada 1959

273.  The best of ways is the eightfold.  The best of truths the four words.  The best of virtues passionlessness.  The best of men he who has eyes to see.   Muller 1881

273.  Comments on Verse 273

The Noble Eightfold Path:

Right Views   Right Aspirations   Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Contemplation

Verse 274     (19:274)

274.  This is the way.  There is no other way that leads to the seeing of Purity [Nirvana.]  Do you follow this path?  This path fools Mara.   Wagiswara 1912

274. This is the only path. There is no other path for the purity of vision. Do follow this path. You will confuse Mara. Narada 1959

274.  This is the way, there is no other that leads to the purifying of intelligence.  Go on this way!  Everything else is the deceit of Mara (The Tempter).   Muller 1881

Verse 275     (19:275)

275. Entering upon that path, you will travel to the end of pain. Having learnt to remove the thorns, I have taught you the path. Narada 1959

275.  If you go on this way, you will make an end of pain!  The way was preached by me, when I had understood the removal of the thorns in the flesh.   Muller 1881

275.  Traveling by this way you'll end your grief.  This is the way I preached when I learnt to throw off my bonds.    Wagiswara 1912

Verse 276     (19:276)

276.  You yourself must make an effort.  The Tathagatas (Buddhas) are only preachers.  The thoughtful who enter the way are freed from the bondage of Mara.   Muller 1881

276.  It is you who must strive.  The Blessed Ones are only preachers. They who strive and meditate are freed from Mara's bonds.    Wagiswara 1912

276. It is you who must make the effort. The Tathagatas are the only teachers. The meditative ones, who enter the path, are delivered from the
bonds of Mara. Narada 1959

Verse 277     (19:277)

277. "All conditional things are transient." When one discerns this with wisdom, one is disgusted with suffering. This is the path to purity. Narada 1959

277.  `All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity.   Muller 1881

277.  When one sees and realizes that "all is passing," he sets loose of this world of sorrow.  This is the way of purity.    Wagiswara 1912

Verse 278     (19:278)

278.  When one sees and realizes that "all is sorrow," he sits free of this world of sorrow.  This is the way of purity.    Wagiswara 1912

278. "All conditioned things are sorrowful". When one discerns this with wisdom, one is disgusted with suffering. This is the path to
purity. Narada 1959

278.  `All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.   Muller 1881

Verse 279     (19:279)

279.  When one sees and realizes that "all is unreal," he sits free of this world of sorrow.  This is the way of purity.    Wagiswara 1912

279.  `All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.   Muller 1881

279. "All Dharmas are without a soul". When one discerns this with wisdom, one is disgusted with suffering. This is the path to purity. Narada 1959

Verse 280     (19:280)

280.  He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man  will never find the way to knowledge.   Muller 1881

280. Though young and strong, a man does not strive when he should strive, he sinks into the idleness and lack of determination. He will never realized
the path by wisdom as his good thoughts are depressed. Narada 1959

280.  He who fails to strive when it is time to strive, young and strong though he may be, slothful and enmeshed in lust, the sluggard, he never finds  the path to wisdom.    Wagiswara 1912

Verse 281     (19:281)

281.  Whoso guards his tongue and controls his mind and does nothing wrong; he keeps clear these three paths, and he will achieve the way  shown by the wise.    Wagiswara 1912

281.  Watching his speech, well restrained in mind, let a man never commit any wrong with his body!  Let a man but keep these three roads of action clear,  and he will achieve the way which is taught by the wise.   Muller 1881

281. A man should be aware of his speech and mind, and should not do any harm with his body. Let him purify these three ways of action
and win the path realized by the sages. Narada 1959

Verse 282     (19:282)

282. Certainly, spiritual Yoga, meditation, leads to the light of wisdom. Lack of Yoga leads to darkness. Considering this twofold paths of gain and loss,
let the wise man conduct himself on the path that leads to light. Narada 1959

282.  From meditation springs wisdom.  From the neglect of meditation is the loss of wisdom.  Knowing this path of progress and decline, choose the  way that leads to growth of wisdom.    Wagiswara 1912

282.  Through zeal knowledge is gotten, through lack of zeal knowledge is lost.  Let a man who knows this double path of gain and loss thus place himself  that knowledge may grow.   Muller 1881

Verse 283     (19:283)

283.  Cut down the jungle; and I do not mean with an axe.  For from the jungle of lust springs fear, and if you cut it down,, you will be disentangled, Bhikkhus!     Wagiswara 1912

283.  Cut down the whole forest of lust, not a tree only!  Danger comes out of the forest of lust.  When you have cut down both the forest of lust and its  undergrowth, then, Bhikshus, you will be rid of the forest and free!   Muller 1881

283. Cut down the forest of the passions, not only real trees. Fear and danger arises from the forest. Cutting down both forest and brushwood of the
passions, O Bhiksu, be free from the forest. Narada 1959

Verse 284     (19:284)

284.  So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.   Muller 1881

284. As long as the slightest brushwood of the passions of a man towards women is not cut down, so long the mind of a man is in bondage, he is bowed
like a calf tied to a cow. Narada 1959

284.  If the entanglement of a man with a woman is not utterly cut away, he is in bondage, running to her as a sucking calf to the cow.   Wagiswara 1912

Verse 285     (19:285)

285.  Pluck out the bond of self as one pulls up an autumn lotus.  Forge thy way along the path of safety, Nirvana, shown by the Blessed.    Wagiswara 1912

285.  Cut out the love of self, like an autumn lotus, with thy hand!  Cherish the road of peace.  Nirvana has been shown by Sugata (Buddha).   Muller 1881

285. Cut off your affection, as though it were an autumn lily, with the hand. Cultivate the very path of peace. Nirvana has been expounded by the
Auspicious One. Narada 1959

Verse 286     (19:286)

286. "Here shall I live in the rainy seasons, here in autumn and in summer", the fool thinks, but he doesn’t realize the danger of death. Narada 1959

286. Thinking that "here I will pass the wet season," or "here I will stay the winter and summer," is foolish thinking.  You are unmindful of what may  befall you.   Wagiswara 1912

286.  `Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death.   Muller 1881

Verse 287     (19:287)

287.  Then comes Death and sweeps him away.  While infatuated with children and cattle, and entangled with this world's goods, the deadly flood will sweep  away the sleeping village.   Wagiswara 1912

287.  Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.   Muller 1881

287. The man whose mind is set on his children and herds, is seized and carried away by death, even as a great flood sweeps away a sleeping village. Narada 1959

Verse 288     (19:288)

288.  Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized.   Muller 1881

288. There is no protection for the children; neither fathers nor even kinsmen. For one who is overcome by death, no protection is to be
found among kinsmen. Narada 1959

288.  There is no safety in sons, or in fathers, or in kinsfolk when Death overshadows thee.  Being amongst thine own kith and kin is  no refuge.    Wagiswara 1912

Verse 289     (19:289)

289.  Knowing this clearly, the wise and righteous man straightway clears the road that leads to Nirvana.    Wagiswara 1912

289.  A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.   Muller 1881

289. Realize this fact, let the virtuous and wise person swiftly clear the way that leads to Nirvana. Narada 1959

Chapters 13-16 Verses 167-220

2010-11-23T04:39:00.000-08:00

Dhammapada Sutta, Chapter 13, Verses 167-178

Verse 167 (13:167)

167. Do not serve base desires. Do not live in heedlessness. Do not embrace false views. Do not sink into the world. Narada 1959

167.  Let no man foster evil habits.  Let no man live in sloth.  Let none follow false doctrines; let none prolong his sojourn in this world.   Wagiswara 1912

167.  Do not follow the evil law!  Do not live on in thoughtlessness!  Do not follow false doctrine! Be not a friend of the world.   Muller 1881

Verse 168 (13:168)

168.  Rouse thyself!  Do not be idle!  Follow the law of virtue!  The virtuous rests in bliss in this world and in the next.   Muller 1881

168. Arise, do not be negligent in standing (at people’s doors for alms). Observe and practice the principle of good conduct. One who observes this practice
lives happily in this world, and beyond. Narada 1959

168.  Up!  Idle not, but follow after good.  The good man lives happy in this world and the next.   Wagiswara 1912

Verse 169 (13:169)

169.  Follow after virtue, not after vice.  The virtuous live happy in this world and the next.   Wagiswara 1912

169. Practice the principle of good conduct, not evil conduct. One who observes this practice lives happily in this world, and beyond. Narada 1959

169.  Follow the law of virtue; do not follow that of sin.  The virtuous rests in bliss in this world and in the next.   Muller 1881

Verse 170 (13:170)

170.  Look upon the world as a bubble, look upon it as a mirage.  The King of Death does not see him who thus looks down upon the world.   Muller 1881

170.  The King of Death sees not him who regards the world as a bubble, a mirage.   Wagiswara 1912

170. When one looks upon this world as a bubble, as a mirage, one is not seen by the King of Death. Narada 1959

Verse 171 (13:171)

171. Come and look at this world. It is like an ornamented royal chariot, wherein fools sink, but the wise men do not attach to it. Narada 1959

171.  Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.   Muller 1881

171.  Come then, think of the world as a painted chariot of the king a morass where fools are sinking, where the wise take no pleasure.   Wagiswara 1912

Verse 172 (13:172)

172.  He who in former days was slothful, and has put off sloth, lights up the world as the moon freed of the clouds.   Wagiswara 1912

172. Whoever was unwise in early days but later became wise, illumines this world, like that of the moon when free from clouds. Narada 1959

172.  He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.   Muller 1881

Verse 173 (13:173)

173.  He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.   Muller 1881

173.  He who covers his idle deeds with goodness lights up the world as the moon freed of clouds.   Wagiswara 1912

173. Whoever overcomes the evil he has done with the good he does afterward, illumines this world, like that of the moon when free from clouds. Narada 1959

Verse 174 (13:174)

174. This world is blind (in darkness). Few are those who clearly see. Just as few birds can escape from a net, few can go to a blissful state. Narada 1959

174.  Blinded are the men of this world.  Few there are who have eyes to see.  Few are the birds which escape the fowler's net.  Few are they who go to heaven.   Wagiswara 1912

174.  This world is dark, few only can see here.  A few only go to heaven, like birds escaped from the net.   Muller 1881

Verse 175 (13:175)

175.  The swans go on the path of the sun, they go through the ether by means of their miraculous power.  The wise are led out of this world,  when they have conquered Mara and his train.   Muller 1881

175. Swans follow the path of the sun. Men go through air by psychic powers. Wise men who have conquered Mara and his host are led away from the
world without coming into birth again. Narada 1959

175.  Through the sky fly the swans.  Rishis too pass through the air.  The wise leave the world altogether, deserting Mara and his hosts.   Wagiswara 1912

Verse 176 (13:176)

176. There is no evil that cannot be done by the liar, who has transgressed the law of truthfulness, and who is indifferent to a world beyond. Narada 1959

176.  There is no wrong he would not do who breaks one precept, speaking lies and mocking at the life to come.   Wagiswara 1912

176.  If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.   Muller 1881

Verse 177 (13:177)

177.  The uncharitable do not go to the world of the gods.  Fools only do not praise liberality.  A wise man rejoices in liberality, and through it becomes  blessed in the other world.   Muller 1881

177. Certainly, misers do not go to the celestial realms. Fools do not indeed praise liberality. The wise man rejoices in giving and thereby
becomes happy thereafter. Narada 1959

177.  Misers go not to the realm of gods; therefore, he is a fool who does not delight in liberality. The wise delighting in liberality come thereby  with gladness to the other world.   Wagiswara 1912

Verse 178 (13:178)

178.  Good is kingship of the earth.  Good is birth in heaven.  Good is universal empire; but, better still is the fruit of conversion.   Wagiswara 1912

178. Better than absolute sovereignty over the earth, better than going to heaven, better than even lordship over all the worlds is the fruit of a
Stream-Winner. Narada 1959

178.  Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.   Muller 1881

Dharmapada Sutra, Chapter 14, Verses 179-196

Verse 179 (14:179)

179. By what worldly path could you lead the Buddha, who, enjoying all, can go through the pathless ways of infinite range? The Buddha is the one whose conquest
of passion is not turned into defeat, and whom no one can conquer. Narada 1959

179. Into his victory which is never reversed there enters no element of weakness.  Through what fault can you lead captive the faultless  one, the Buddha whose sphere is Nirvana?   Wagiswara 1912

179.  He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?   Muller 1881

Verse 180     (14:180)

180.  He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?   Muller 1881

180. By what worldly path could you lead the Buddha, who, enjoying all, can go through the pathless way of infinite range? The Buddha is the one whom there is
not that entangling, embroiling, craving to lead to any life. Narada 1959

180.  By what fault will you lead captive the faultless Buddha, whose sphere is Nirvana?  In him are no clinging meshes of desire to lead him captive.   Wagiswara 1912

Verse 181 (14:181)

181.  The gods themselves emulate the truly wise and mindful, who are busy in meditation and prudent, delighting in the peace of Nirvana.   Wagiswara 1912

181.  Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement from the world.   Muller 1881

181. The wise ones who are intent on meditation, who delight in the peace of renunciation (i.e. Nirvana), even the gods hold dear such mindful perfect
Buddhas. Narada 1959

Verse 182 (14:182)

182. Birth is rare as a human being. The life of mortals is hard. Hearing of the Sublime Truth is hard. The appearance of the Buddhas is rare. Narada 1959

182.  Arduous is human birth.  Arduous is mortal life.  Arduous is hearing of the Law.  Arduous the uprising of Buddhas.   Wagiswara 1912

182.  Difficult to obtain is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the  Awakened One, the attainment of Buddhahood.    Muller 1881

Verse 183 (14:183)

183.  Not to commit any sin, to do good, and to purify one's mind, that is the teaching of all the Awakened Ones.   Muller 1881

183. Do not do any evil. Do cultivate good. Do purify one’s mind — this is the teaching of the Buddha. Narada 1959

183.  "Eschew all evil, cherish good, cleanse your inmost thoughts."  This is the teaching of the Buddhas.   Wagiswara 1912

Verse 184 (14:184)

184.  "Patience and fortitude is the supreme asceticism.  Nirvana is above all," say the Buddhas.  He is no recluse who harms others; nor is he who  causes grief to an ascetic.   Wagiswara 1912

184. Forbearing patience is the highest sacrifice. Nirvana is supreme. This say the Buddhas. If a man hurts another, he is not a recluse. If a man oppresses
another, he is not an ascetic. Narada 1959

184.  The Awakened call patience the highest penance, long-suffering the highest Nirvana.  For he is not an anchorite (pravragita) who strikes others,  he is not an ascetic (sramana) who insults others.   Muller 1881

Verse 185     (14:185)

185.  Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts–  these are the teachings of the Awakened.   Muller 1881

185.  Hurt none by word or deed.  Be consistent in doing well.  Be moderate in food.  Dwell in solitude, and give yourselves to meditation.   This is the advice of the Buddhas.   Wagiswara 1912

185. Not insulting, not harming, restraint according to the Fundamental Moral Code, moderation in food, secluded abode, intent on higher
consciousness — this is the teaching of the Buddhas. Narada 1959

Verse 186 (14:186)

186. Contentment in sensual pleasures does not arise by a shower of gold coins. Sensual pleasures are of little sweetness and pain. Knowing thus,
the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving. Narada 1959

186.  There is no satisfying lusts, even by a shower of gold pieces.  He who knows that lusts have a short taste and cause pain, he is wise.   Muller 1881

186.  Not by a shower of gold is satisfaction of the senses found.  "Little pleasure, lasting pain," so thinks the sage.   Wagiswara 1912

Verse 187     (14:187)

187.  The follower of the true Buddha finds no delight even in divine pleasures.  His joy is in the destruction of desire.   Wagiswara 1912

187.  Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.   Muller 1881

187. Contentment in sensual pleasures does not arise by a shower of gold coins. Sensual pleasures are of little sweetness and pain. Knowing thus,
the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving. Narada 1959

Verse 188 (14:188)

188. Men compelled by fear go to many a refuge — to hills, woods, groves, trees and shrines. But those are not safe refuge, and no such refuge is
supreme. One is not freed from an ill by resorting to such a refuge. Narada 1959

188.  Often do men in terror seek sanctuary in mountains or jungles, by sacred groves or trees.  In them is no safe sanctuary.  In them is not supreme supreme sanctuary.  In them is not that sanctuary whither a man may go and cast aside his cares.   Wagiswara 1912

188.  Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.   Muller 1881

Verse 189     (14:189)

189.  But that is not a safe refuge, that is not the best refuge.  A man is not delivered from all pains after having gone to that refuge.   Muller 1881

189. Men compelled by fear go to many a refuge — to hills, woods, groves, trees and shrines. But those are not safe refuge, and no such refuge is
supreme. One is not freed from an ill by resorting to such a refuge. Narada 1959

189.  Often do men in terror seek sanctuary in mountains or jungles, by sacred groves or trees.  In them is no safe sanctuary.  In them is not supreme supreme sanctuary.  In them is not that sanctuary whither a man may go and cast aside his cares.   Wagiswara 1912

Verse 190     (14:190)

190.  He who goes for sanctuary to the Buddha, the Dhamma, and the Sangha looks in his wisdom for the four noble truths: Sorrow, the arising of sorrow,  the cessation of sorrow, and the noble eightfold path which leads to their cessation.   Wagiswara 1912

190. The one who has gone for refuge to the Buddhas, the Dharma and the Sangha, sees with the right knowledge, the Four Noble Truths — Suffering,
the Cause of Suffering, the Transcending of Suffering, and the Cessation of Suffering, which are led by the Noble Eightfold Paths. This is indeed secure refuge.
This is indeed supreme refuge. By seeking such refuge, one is released from all suffering. Narada 1959

190.  He who takes refuge with Buddha, the Law, and the Church.  He who, with clear understanding, sees the four holy truths:   Muller 1881

Verse 191     (14:191)

191. Pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain.   Muller 1881

191.  He who goes for sanctuary to the Buddha, the Dhamma, and the Sangha looks in his wisdom for the four noble truths: Sorrow, the arising of sorrow,  the cessation of sorrow, and the noble eightfold path which leads to their cessation.   Wagiswara 1912

191. The one who has gone for refuge to the Buddhas, the Dharma and the Sangha, sees with the right knowledge, the Four Noble Truths — Suffering,
the Cause of Suffering, the Transcending of Suffering, and the Cessation of Suffering, which are led by the Noble Eightfold Paths. This is indeed secure refuge.
This is indeed supreme refuge. By seeking such refuge, one is released from all suffering. Narada 1959

Verse 192 (14:192)

192.  Here truly is the great sanctuary, here is the supreme sanctuary, here is the sanctuary where a man may go and cast aside his care.   Wagiswara 1912

192. The one who has gone for refuge to the Buddhas, the Dharma and the Sangha, sees with the right knowledge, the Four Noble Truths — Suffering,
the Cause of Suffering, the Transcending of Suffering, and the Cessation of Suffering, which are led by the Noble Eightfold Paths. This is indeed secure refuge.
This is indeed supreme refuge. By seeking such refuge, one is released from all suffering. Narada 1959

192.  That is the safe refuge, that is the best refuge.  Having gone to that refuge, a man is delivered from all pain.   Muller 1881

Verse 193 (14:193)

193. It is hard to find a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives happily. Narada 1959

193.  Hard to find is the Exalted One; he is not born in every place.  Happy dwells the household into which he, the wise one, is born.   Wagiswara 1912

193.  A supernatural person, a Buddha, is not easily found, he is not born everywhere.  Wherever such a sage is born, that race prospers.   Muller 1881

Verse 194 (14:194)

194.  Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.   Muller 1881

194. Happy is the birth of Buddhas. Happy is the teaching of the Sublime Dharma. Happy is the unity of the Sangha. Happy is the discipline of the
united ones. Narada 1959

194.  A blessing is the arising of Buddhas; a blessing is the true preaching. Blessed is the unity of the Sangha.  Blessed is the devotion of those who dwell  in unity.   Wagiswara 1912

Verse 195     (14:195)

195.  Immeasurable is the merit of him who does reverence to those to whom reverence is due: Buddha and his disciples, men who have left behind them  the trammels of evil, and crossed beyond the stream of sorrow and wailing, calmed and free of all fear.   Wagiswara 1912

195. He who pays reverence to those worthy of reverence, whether the Buddhas or their disciples, who has overcome the impediments and has
got rid of grief and sorrow — his merit of paying reverence to such peaceful and fearless ones cannot be measured by anyone as such and such. Narada 1959

195.  He who pays homage to those who deserve homage, whether the Awakened One or their disciples, those who have overcome the host of evils,  and crossed the flood of sorrow.  He who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.   Muller 1881

Verse 196     (14:196)

196.  He who pays homage to those who deserve homage, whether the Awakened One or their disciples, those who have overcome the host of evils,  and crossed the flood of sorrow.  He who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.   Muller 1881

196.  Immeasurable is the merit of him who does reverence to those to whom reverence is due: Buddha and his disciples, men who have left behind them  the trammels of evil, and crossed beyond the stream of sorrow and wailing, calmed and free of all fear.   Wagiswara 1912

196. He who pays reverence to those worthy of reverence, whether the Buddhas or their disciples, who has overcome the impediments and has
got rid of grief and sorrow — his merit of paying reverence to such peaceful and fearless ones cannot be measured by anyone as such and such. Narada 1959

Dhammapada Sutta, Chapter 15, Verses 197-208

Verse 197 (15:197)

197. O let us live happily without hate amongst those who hate! Among men who hate, we dwell without hate. Narada 1959

197.  Joy!   We live in bliss; amongst men of hate, hating none. Let us indeed dwell among them without hatred.   Wagiswara 1912

197.  Let us live happily then, not hating those who hate us!  Among men who hate us let us dwell free from hatred!   Muller 1881

Verse 198     (15:198)

198.  Let us live happily then, free from ailments among the ailing!  Among men who are ailing let us dwell free from ailments!   Muller 1881

198. O let us live happily in good health amongst those who are ill! Among men who are ill, we dwell in good health. Narada 1959

198.  Joy!  In bliss we dwell; healthy amidst the ailing. Let us indeed dwell amongst them in perfect health.   Wagiswara 1912

Verse 199 (15:199)

199.  Yea in very bliss we dwell; free from care amidst the careworn.  Let us indeed dwell amongst them without care.  Wagiswara 1912

199. O let us live happily without craving (to sensual pleasures) amongst those who crave. Among men who crave, we dwell without craving. Narada 1959

199.  Let us live happily then, free from greed among the greedy!   Among men who are greedy let us dwell free from greed!   Muller 1881

Verse 200     (15:200)

200.  Let us live happily then, though we call nothing our own!  We shall be like the bright gods, feeding on happiness!   Muller 1881

200. O let us live happily without impediments. Let us feed on joy, like the gods of the Radiant Realm. Narada 1959

200. In bliss we dwell possessing nothing; let us dwell feeding upon joy like the shining ones in their splendor. Wagiswara 1912

Verse 201 (15:201)

201. Victory breeds hatred. The defeated live in pain. Giving up victory and defeat, one will live in peace and happiness. Narada 1959

201.  The victor breeds enmity; the conquered sleeps in sorrow.  Regardless of either victory or defeat the calm man dwells in peace.   Wagiswara 1912

201.  Victory breeds hatred, for the conquered is unhappy.  He who has given up both victory and defeat, he, the contented, is happy.   Muller 1881

Verse 202     (15:202)

202.  There is no fire like lust; no luck so bad as hate.  There is no sorrow like existence; no bliss greater than Nirvana.   Wagiswara 1912

202.  There is no fire like passion.  There is no losing throw like hatred.  There is no pain like this body.  There is no happiness higher than rest.   Muller 1881

202. There is no fire like lust, no evil like hate. There is no ill like the body (disharmony of the five Skandhas), no bliss higher than Nirvana. Narada 1959

Verse 203 (15:203)

203. Hunger is the greatest disease. Skandhas are the greatest illness. Knowing this as it really is, the wise man realizes Nirvana, the supreme bliss. Narada 1959

203.  Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.   Muller 1881

203.  Hunger is the greatest ill; existence is the greatest sorrow.  Sure knowledge of this is Nirvana, highest bliss.   Wagiswara 1912

Verse 204     (15:204)

204.  Health is the greatest of gifts.  Contentedness the best of riches.  Trust is the best of relationships.  Nirvana is the highest happiness.   Muller 1881

204.  Health is the greatest boon.  Contentment is the greatest wealth.  A loyal friend is the truest kinsman.  Nirvana is the Supreme Bliss.   Wagiswara 1912

204. Health is the highest gain. Contentment is the greatest wealth. The trusty ones are the best friends. Nirvana is the highest bliss. Narada 1959

Verse 205 (15:205)

205.  Having tasted the joy of solitude and of serenity, a man is freed from sorrow and from sin, and tastes the nectar of piety.   Wagiswara 1912

205. When a man tastes the flavor of seclusion and the flavor of quietness, he is then free from anguish and stain, enjoying the taste of
the Dharma. Narada 1959

205.  He who has tasted the sweetness of solitude and tranquility is free from fear and free from sin; while he tastes the sweetness of drinking in the law.   Muller 1881

Verse 206     (15:206)

206.  The sight of the elect (Arya) is good, to live with them is always happiness.  If a man does not see fools, he will be truly happy.   Muller 1881

206.  Good is the vision of the Noble.  Good is their company.   He may be always happy who escapes the sight of fools.   Wagiswara 1912

206. It is the joy to see the Ariyas, and to be with them is ever happy. If one were never to see the foolish, one may ever be happy. Narada 1959

Verse 207 (15:207)

207. Certainly, one moves in company with fools grieves for a long time, and is ever painful as with a foe. It is happy to be associated with the wise, even
like the joy of meeting a beloved kinsman. Narada 1959

207.  He who walks in the company of fools suffers a long way.  Company with fools, as with an enemy, is always painful.  Company with the wise is pleasure, like meeting with kinsfolk.   Muller 1881

207.  He who consorts with fools knows lasting grief.  Grievous is the company of fools, as that of enemies.  Glad is the company of the wise,  as that of kinsfolk.   Wagiswara 1912

Verse 208     (15:208)

208.  Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect.  One ought to follow a good and  wise man, as the moon follows the path of the stars.   Muller 1881

208.  Therefore do thou consort with the wise, the sage, the learned, the noble ones who shun not the yoke of duty.  Follow in the wake of  such a one, the wise and prudent, as the moon follows the path of the stars.   Wagiswara 1912

208. Therefore, if you find a man who is intelligent, wise, learned, enduring, responsible, and being Ariya, you should associate with a man of such
virtue and intellect, just like the moon follows the path of stars. Narada 1959

Dharmapada Sutra, Chapter 16, Verses 209-220

Verse 209 (16:209)

209. One who does what should not be done, and fails to do what should be done, who gives up the quest and pursues the sensual pleasures, will envy
the people who devote themselves in cultivation of Way. Narada 1959

209.  He who gives himself to vanity and not to the truly profitable, shunning the true pursuit, and grasping at pleasure, will come to envy him who has sought the true profit.   Wagiswara 1912

209.  He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation.   Muller 1881

Verse 210     (16:210)

210.  Let no man ever look for what is pleasant, or what is unpleasant.  Not to see what is pleasant is pain, and it is pain to see what is unpleasant.   Muller 1881

210. Never cling to what is dear and what is not dear. Not seeing what is dear and seeing what is not dear, are both painful. Narada 1959

210.  Let no man cleave to what is pleasant or unpleasant.  Parting with the pleasant is pain, and painful is the presence of the unpleasant.   Wagiswara 1912

Verse 211 (16:211)

211. Hence hold nothing dear, for separation from what is dear is bad. There are no bonds for those to whom nothing is dear or not dear. Narada 1959

211.  Take a liking to nothing; the loss of the prize is evil.  There are no bonds for him who has neither likes nor dislikes.   Wagiswara 1912

211. Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters. Muller 1881

Verse 212    (16:212)

212.  From attachment comes grief, and from attachment comes fear.  He who is free from attachment knows neither grief nor fear.   Wagiswara 1912

212.  From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.   Muller 1881

212. Grief arises from what is dear; fear arises from what is dear. For someone who is wholly free from endearment, there is no grief, much less fear. Narada 1959

Verse 213 (16:213)

213. Grief arises from what is dear; fear arises from what is dear. For someone who is wholly free from endearment, there is no grief, much less fear. Narada 1959

213. From affection comes grief, from affection comes fear. He who is free from affection knows neither grief nor fear. Muller 1881

213.  From affection come grief and fear.  He who is without affection knows neither grief nor fear.   Wagiswara 1912

Verse 214 (16:214)

214.  From lust comes grief, from lust comes fear.  He who is free from lust knows neither grief nor fear.   Muller 1881

214.  From pleasure come grief and fear.   He who is freed from pleasure knows neither grief nor fear.   Wagiswara 1912

214. Grief arises from attachment; fear arises from attachment. For someone who is wholly free from attachment, there is no grief, much less fear. Narada 1959

Verse 215 (16:215)

215.  From lust come grief and fear.  He who is freed from lust knows neither grief nor fear.    Wagiswara 1912

215. Grief arises from lust; fear arises from lust. For someone who is wholly free from lust, there is no grief, much less fear. Narada 1959

215.  From love comes grief, from love comes fear.  He who is free from love knows neither grief nor fear.   Muller 1881

Verse 216     (16:216)

216.  From greed comes grief, from greed comes fear.  He who is free from greed knows neither grief nor fear.   Muller 1881

216.  From desire come grief and fear.  He who is free of desire knows neither grief nor fear.   Wagiswara 1912

216. Grief arises from craving; fear arises from craving. For someone who is wholly free from craving, there is no grief, much less fear. Narada 1959

Verse 217 (16:217)

217. Whoever has virtue and insight, and cultivates with Dharma realizes the Truths and fulfils his own duties — all people hold dear to him. Narada 1959

217.  He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.   Muller 1881

217.  The man of counsel and insight, of righteousness and truth, who minds his own affairs, him the crowd holds dear.   Wagiswara 1912

Verse 218     (16:218)

218.  He in whom a desire for the Ineffable, Nirvana, has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).   Muller 1881

218.  If a man's heart be set upon the Ineffable (Nirvana), his mind brought to perfection, and every thought freed from lust, he is called the strong swimmer who forges his way  against the stream.   Wagiswara 1912

218. He who has developed a wish for the infinite Nirvana, whose mind is thrilled with the three fruits of sagehood, whose mind is not bound by material
pleasures, such a person is called "uddham-soto" (he who goes upstream). Narada 1959

Verse 219 (16:219)

219.  When, after long voyaging afar, one returns in safety home, kinsfolk and friends receive him gladly.    Wagiswara 1912

219. A man long absent from home returns safely from afar, his kinsman, friends and well wishers rejoice at his return. Narada 1959

219.  Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.   Muller 1881

Verse 220     (16:220)

220.  In like manner his good works receive him who has done good, and has gone from this world to the other; as kinsmen receive a friend on his return.   Muller 1881

220. Likewise, when one who has done good is gone from this world to the next, his good deeds receive him, like relatives receiving a returning
loved one. Narada 1959

220.  Even so his good deeds receive the good man, when he leaves this world for the next, as kinsfolk greet a dear traveler.   Wagiswara 1912