Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)-- Fulltext

1. Yamakavaggo.

1. Yamakavaggo

Chapter 1 The Twin Verses (Yamaka [NāradaFn01-01] Vagga)

EVIL BEGETS EVIL

1. Mind is the forerunner of (all evil) states. [NāradaFn01-02] Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.

Dhp I Pairs

1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.

Dhp I Pairs

1. Twinned Verses

1 Mind precedes created things;

Mind’s their chief, from mind they spring.

With tainted mind who speaks or acts,

Pain trails that man like the wheel trails ox-tracks.

Chapter I: The Twin-Verses

1 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

Chapter 1: The Pairs

GOOD BEGETS GOOD

2. Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one's shadow that never leaves. [NāradaFn01-03]

2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.

RETALIATION DOES NOT LEAD TO PEACE

3. "He abused me, he beat me, he defeated me, he robbed me", in those who harbour such thoughts hatred is not appeased.

3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.

4. "He abused me, he beat me, he defeated me, he robbed me", in those who do not harbour such thoughts hatred is appeased. [NāradaFn01-04]

4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.

ANGER IS CONQUERED BY LOVE

5. Hatreds never cease through hatred in this world; through love [NāradaFn01-05] alone they cease. This is an eternal law. [NāradaFn01-06]

5. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.

QUARRELS CEASE THROUGH RIGHT THINKING

6. The others [NāradaFn01-07] know not that in this quarrel we perish; [NāradaFn01-08] those of them who realize it, have their quarrels calmed thereby. [NāradaFn01-09]

6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.

THE WEAK SUCCUMB TO TEMPTATION BUT NOT THE STRONG

7. Whoever lives contemplating pleasant things, [NāradaFn01-10] with senses unrestrained, in food immoderate, indolent, inactive, him verily Màra [NāradaFn01-11] overthrows, as the wind (overthrows) a weak tree.

7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated. [BudRkFn01-01]

8. Whoever lives contemplating "the Impurities", [NāradaFn01-12] with senses restrained, in food moderate, full of faith, [NāradaFn01-13] full of sustained energy, him Màra overthrows not, as the wind (does not overthrow) a rocky mountain. [NāradaFn01-14]

8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. [BudRkFn01-02]

THE PURE ARE WORTHY OF THE YELLOW ROBE BUT NOT THE IMPURE

9. Whoever, unstainless, without self control and truthfulness, should don the yellow robe, [NāradaFn01-15] is not worthy of it.

9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe.

10. He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.

10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.

RIGHT PERCEPTION LEADS TO THE REALIZATION OF THE TRUTH

11. In the unessential they imagine the essential [NāradaFn01-16] , in the essential they see the unessential - they who entertain (such) wrong thoughts [NāradaFn01-17] never realize the essence.

11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.

12. What is essential they regard as essential, what is unessential they regard as unessential - they who entertain (such) right thoughts [NāradaFn01-18] realize the essence.

12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.

LUST PIERCES THE HEARTS OF THE UNDEVELOPED BUT NOT THOSE OF THE DEVELOPED

13. Even as rain penetrates as ill-thatched house, so does lust penetrate an undeveloped mind.

13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.

14. Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed [NāradaFn01-19] mind.

14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.

EVIL-DOERS SUFFER HERE AND HEREAFTER

15. Here he grieves, [NāradaFn01-20] hereafter he grieves. [NāradaFn01-21] In both states the evil-doer grieves. He grieves, he is afflicted, perceiving the impurity of his own deeds.

15. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.

HAPPY ARE THE WELL-DOERS HERE AND HEREAFTER

16. Here he rejoices, [NāradaFn01-22] hereafter he rejoices. [NāradaFn01-23] In both states the well-doer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds. [NāradaFn01-24]

16. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.

THE EVIL-DOER LAMENTS HERE AND HEREAFTER

17. Here he suffers, hereafter he suffers. In both states the evil-doer suffers. "Evil have I done" (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state. [NāradaFn01-25]

17. The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe.

HAPPY ARE THE RIGHTEOUS

18. Here he is happy, hereafter he is happy. In both states the well-doer is happy. "Good have I done" (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state.

18. The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss.

LEARNING WITHOUT PRACTICE IS OF NO WORTH

19. Though much he recites the Sacred Texts, [NāradaFn01-26] but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits [NāradaFn01-27] of the Holy Life. [NāradaFn01-28]

19. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.

20. Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.

20. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.

2. Appamādavaggo.

Chapter 2 Heedfulness

THE HEEDLESS DIE; THE HEEDFUL DO NOT

21. Heedfulness [NāradaFn02-01] is the path to the deathless, [NāradaFn02-02] heedlessness is the path to death. The heedful do not die; [NāradaFn02-03] the heedless are like unto the dead.

Dhp II Heedfulness

21. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already. [BudRkFn02-01]

Dhp II Heedfulness

2. Diligence

Chapter II: On Earnestness

21 Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

Chapter 2: Conscientiousness

22. Distinctly understanding this (difference [NāradaFn02-04] ), the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of the Ariyas. [NāradaFn02-05]

22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones. [BudRkFn02-02]

23. The constantly meditative, [NāradaFn02-06] the ever steadfast ones realize the bond-free, [NāradaFn02-07] supreme Nibbàna. [NāradaFn02-08]

23. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.

THE ENERGETIC PROSPER

24. The glory of him who is energetic, mindful, pure in deed, considerate, self-controlled, right-living, and heedful steadily increases.

24. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.

BY THEIR EFFORTS THE WISE CREATE THEIR OWN HEAVENS

25. By sustained effort, earnestness, discipline, and self-control let the wise man make for himself an island, [NāradaFn02-09] which no flood overwhelms.

25. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.

26. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.

27. Indulge not in heedlessness; have no intimacy with sensuous delights. Verily, the earnest, meditative person obtains abundant bliss.

27. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.

HEEDLESSNESS SHOULD BE CONQUERED BY HEEDFULNESS

28. When an understanding one discards heedlessness by heedfulness, he, free from sorrow, ascends to the palace of wisdom and surveys the sorrowing folk as a wise mountaineer surveys the ignorant groundlings. [NāradaFn02-10]

28. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.

THE STRENUOUS AND THE ALERT OVERTAKE THE THOUGHTLESS AND THE INDOLENT

29. Heedful amongst the heedless, wide awake amongst the slumbering, the wise man advances as does a swift horse, leaving a weak jade behind.

29. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.

EARNESTNESS LEADS TO SOVEREIGNTY

30. By earnestness Maghavà [NāradaFn02-11] rose to the lordship of the gods. [NāradaFn02-12] Earnestness is ever praised; negligence is ever despised.

30. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised. [BudRkFn02-03]

THE HEEDFUL ADVANCE

31. The Bhikkhu [NāradaFn02-13] who delights in heedfulness, and looks with fear on heedlessness, advances like fire, burning all fetters [NāradaFn02-14] great and small.

31. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.

THE HEEDFUL ARE IN THE PRESENCE OF NIBBâNA

32. The Bhikkhu who delights in heedfulness, and looks with fear on heedlessness, is not liable to fall. [NāradaFn02-15] He is in the presence of Nibbàna.

32. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.

3. Cittavaggo.

3. Cittavaggo

Chapter 3 Mind

STRAIGHTEN YOUR FICKLE MIND

33. The flickering, fickle mind, [NāradaFn03-01] difficult to guard, difficult to control - the wise person straightens it as a fletcher straightens an arrow.

Dhp III The Mind

33. Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so difficult to guard.

Dhp III The Mind

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

3. The Mind

Chapter III: Thought

33 As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.

Chapter 3: The Mind

34. Like a fish that is drawn from its watery abode and thrown upon land, even so does this mind flutter. Hence should the realm of the passions be shunned. [NāradaFn03-02]

34. As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara.

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

CONTROL YOUR MIND

35. The mind is hard to check, swift, flits wherever it listeth: to control it is good. A controlled mind is conducive to happiness.

35. Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

GUARD YOUR THOUGHTS

36. The mind is very hard to perceive, extremely subtle, flits wherever it listeth. Let the wise person guard it; a guarded mind is conducive to happiness.

36. Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.

33-37

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

FREE ARE THEY WHO HAVE CONTROLLED THEIR MINDS

37. Faring far, wandering alone, [NāradaFn03-03] bodiless, [NāradaFn03-04] lying in a cave, [NāradaFn03-05] is the mind. Those who subdue it are freed from the bond of Māra.

37. Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.

33-37 [ThaniSFn-V37]

Quivering, wavering,
hard to guard,
to hold in check:
  the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.

Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
  to escape Mara's sway.

Hard to hold down,
  nimble,
alighting wherever it likes:
  the mind.
Its taming is good.
The mind well-tamed
  brings ease.

So hard to see,
so very, very subtle,
alighting wherever it likes:
  the mind.
The wise should guard it.
The mind protected
  brings ease.

Wandering far,
going alone,
bodiless,
lying in a cave:
  the mind.
Those who restrain it:
  from Mara's bonds
  they'll be freed.

TO THE VIGILANT THERE IS NO FEAR

38. He whose mind is not steadfast, he who knows not the true doctrine, he whose confidence wavers - the wisdom [NāradaFn03-06] of such a one will never be perfect.

38. Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.

38

For a person of unsteady mind,
not knowing true Dhamma,
  serenity
  set        adrift:
discernment doesn't grow full.

39. He whose mind is not soaked (by lust) he who is not affected (by hatred), he who has transcended both good and evil [NāradaFn03-07] - for such a vigilant [NāradaFn03-08] one there is no fear.

39. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit. [BudRkFn-v39]

39 [ThaniSFn-V39]

For a person of unsoddened mind,
         unassaulted
awareness,
abandoning merit & evil,
  wakeful,
there is no danger
     no fear.

FORTIFY YOUR MIND AND BE NON-ATTACHED

40. Realizing that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city he should attack Māra [NāradaFn03-09] with the weapon of wisdom. He should guard his conquest [NāradaFn03-10] and be without attachment. [NāradaFn03-11]

40. Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.

40 [ThaniSFn-V40]

Knowing this body
  is like a clay jar,
securing this mind
  like a fort,
     attack Mara
  with the spear of discernment,
then guard what's won
  without settling there,
  without laying claim.

41. Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log. [NāradaFn03-12]

41. Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.

41

All too soon, this body
will lie on the ground
  cast off,
bereft of consciousness,
like a useless scrap
  of wood.

AN ILL-DISPOSED MIND IS THE GREATEST ENEMY

42. Whatever (harm) a foe may do to a foe, or a hater to a hater, an ill-directed mind [NāradaFn03-13] can do one far greater (harm).

42. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.

42-43 [ThaniSFn-V42]

Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
  even worse.

Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
  even better.

Cittavaggo tatiyo niṭṭhito.

A WELL-DIRECTED MIND IS FAR GREATER THAN EVEN A MOTHER OR A FATHER

43. What neither mother, nor father, nor any other relative can do, a well-directed mind [NāradaFn03-14] does and thereby elevates one.

43. Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.

42-43

Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
  even worse.

Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
  even better.

4. Pupphavaggo.

4. Pupphavaggo

Chapter 4 Flowers

THE NOBLE DISCIPLE WILL CONQUER THIS SELF

44. Who will comprehend [NāradaFn04-01] this earth (self [NāradaFn04-02] ), and this realm of Yama, [NāradaFn04-03] and this world [NāradaFn04-04] together with the devas? [NāradaFn04-05] Who will investigate the well taught Path of Virtue [NāradaFn04-06] , even as an expert (garland maker) will pick flowers?

Dhp IV Flowers

44. Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?

Dhp IV Blossoms

44-45 [ThaniSFn-V44-45]

Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower?

The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower.

4. Flowers

Chapter IV: Flowers

44 Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

Chapter 4: The Flower

45. A disciple in training (sekha [NāradaFn04-07] ), will comprehend this earth, and this realm of Yama together with the realm of the devas. A disciple in training will investigate the well-taught Path of Virtue even as an expert (garland-maker) will pick flowers.

44-45 [ThaniSFn-V44-45]

Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower?

The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
  the flower.

LIKE A MIRAGE IS THIS BODY

46. Knowing that this body is like foam, [NāradaFn04-08] and comprehending its mirage-nature, [NāradaFn04-09] one should destroy the flower-shafts of sensual passions (Māra), and pass beyond the sight of the king of death. [NāradaFn04-10]

46

Knowing this body
is like foam,
realizing its nature
  — a mirage —
cutting out
the blossoms of Mara,
you go where the King of Death
  can't see.

DEATH TAKES THE SENSUAL UNAWARES

47. The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.

47-48

The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
  as a great flood,
  a village asleep.

The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.

WITH UNGRATIFIED DESIRES THE SENSUAL DIE

48. The man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desires, the Destroyer [NāradaFn04-11] brings under his sway.

47-48 [ThaniSFn-V48]

The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
  as a great flood,
  a village asleep.

The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.

SAINTLY MONKS CAUSE NO INCONVENIENCE TO ANY

49. As a bee without harming the flower, its colour or scent, flies away, collecting only the honey, even so should the sage wander in the village. [NāradaFn04-12]

49

As a bee — without harming
  the blossom,
  its color,
  its fragrance —
takes its nectar & flies away:
so should the sage
go through a village.

SEEK NOT OTHERS' FAULTS BUT YOUR OWN

50. Let not one seek others' faults, things left done and undone by others, but one's own deeds done and undone.

50

Focus,
not on the rudenesses of others,
not on what they've done
  or left undone,
but on what you
have & haven't done
  yourself.

PRACTICE IS BETTER THAN MERE TEACHING

51. As a flower that is lovely and beautiful but is scentless, even so fruitless is the well-spoken word of one who does not practise it.

51-52

Just like a blossom,
bright colored
  but scentless:
a well-spoken word
  is fruitless
when not carried out.

Just like a blossom,
bright colored
  & full of scent:
a well-spoken word
  is fruitful
when well carried out.

52. As a flower that is lovely, beautiful, and scent-laden, even so fruitful is the well-spoken word of one who practises it.

51-52

Just like a blossom,
bright colored
  but scentless:
a well-spoken word
  is fruitless
when not carried out.

Just like a blossom,
bright colored
  & full of scent:
a well-spoken word
  is fruitful
when well carried out.

DO MUCH GOOD

53. As from a heap of flowers many a garland is made, even so many good deeds should be done by one born a mortal.

53 [ThaniSFn-V53]

Just as from a heap of flowers
many garland strands can be made,
  even so
one born & mortal
  should do
 — with what's born & is mortal —
  many a skillful thing.

MORAL FRAGRANCE WAFTS EVERYWHERE

54. The perfume of flowers blows not against the wind, nor does the fragrance of sandalwood, tagara [NāradaFn04-13] and jasmine but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction.

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.

55. Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.

THE SCENT OF VIRTUE IS BY FAR THE BEST

56. Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme.

54-56 [ThaniSFn-V54-56]

No flower's scent
goes against the wind —
  not sandalwood,
     jasmine,
     tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.

Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.

Next to nothing, this fragrance
 — sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
  supreme.

REBIRTH-CONSCIOUSNESS OF ARAHANTS CANNOT BE TRACED

57. Māra [NāradaFn04-14] finds not the path of those who are virtuous, careful in living, and freed by right knowledge.

57 [ThaniSFn-V57]

Those consummate in virtue,
dwelling    in heedfulness,
released    through right knowing:
Mara can't follow their tracks.

GREATNESS MAY BE FOUND EVEN AMONGST THE BASEST THE WISE OUTSHINE WORLDLINGS

58-59. As upon a heap of rubbish thrown on the highway, a sweet-smelling lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom. [NāradaFn04-15]

58-59

As in a pile of rubbish
cast by the side of a highway
  a lotus might grow
  clean-smelling
  pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
  there dazzles with discernment
  the disciple of the Rightly
  Self-Awakened One.

Pupphavaggo catuttho.

Pupphavaggo catuttho niṭṭhito.

58-59

As in a pile of rubbish
cast by the side of a highway
  a lotus might grow
  clean-smelling
  pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
  there dazzles with discernment
  the disciple of the Rightly
  Self-Awakened One.

5. Bālavaggo

5. Bālavaggo

Chapter 5 Fools

LONG IS saṃsāra TO THOSE WHO KNOW NOT THE DHAMMA

60. Long is the night to the wakeful; long is the league to the weary; long is saṃsāra [NāradaFn05-01] to the foolish who know not the Sublime Truth.

Dhp V The Fool

60. Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.

Dhp V Fools

60

Long for the wakeful is the night.
Long for the weary, a league.
For fools
unaware of True Dhamma,
             samsara
is long.

Chapter 5 Fools

Chapter V: The Fool

60 Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.

Chapter 5: The Fool

AVOID COMPANIONSHIP WITH THE FOOLISH

61. If, as the disciple fares along, he meets no companion who is better or equal, let him firmly pursue his solitary career. There is no fellowship [NāradaFn05-02] with the foolish. [NāradaFn05-03]

61

If, in your course, you don't meet
your equal, your better,
then continue your course,
  firmly,
     alone.
There's no fellowship with fools.

ONE IS NOT ONE'S OWN

62. "Sons have I; wealth have I": Thus is the fool worried. Verily, he himself is not his own. Whence sons? Whence wealth?

62

'I have sons, I have wealth' —
the fool torments himself.
When even he himself
doesn't belong to himself,
  how then sons?
  How wealth?

WISE IS HE WHO ACKNOWLEDGES HIS FOOLISHNESS

63. The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a fool indeed.

63

A fool with a sense of his foolishness
is — at least to that extent — wise.
But a fool who thinks himself wise
really deserves to be called
  a fool.

A FOOL CANNOT APPRECIATE THE VALUE OF THE DHAMMA

64. Though a fool, through all his life, associates with a wise man, he no more understands the Dhamma than a spoon (tastes) the flavour of soup.

64-65

Even if for a lifetime
the fool stays with the wise,
he knows nothing of the Dhamma —
  as the ladle,
  the taste of the soup.

Even if for a moment,
the perceptive person stays with the wise,
he immediately knows the Dhamma —
  as the tongue,
  the taste of the soup.

THE WISE CAN APPRECIATE THE VALUE OF THE DHAMMA

65. Though an intelligent person, associates with a wise man for only a moment, he quickly understands the Dhamma as the tongue (tastes) the flavour of soup.

64-65

Even if for a lifetime
the fool stays with the wise,
he knows nothing of the Dhamma —
  as the ladle,
  the taste of the soup.

Even if for a moment,
the perceptive person stays with the wise,
he immediately knows the Dhamma —
  as the tongue,
  the taste of the soup.

BITTER IS THE FRUIT OF EVIL

66. Fools of little wit move about with the very self as their own foe, doing evil deeds the fruit of which is bitter.

66

Fools, their wisdom weak,
are their own enemies
as they go through life,
doing evil
that bears
      bitter fruit.

NOT WELL DONE IS THAT DEED WHICH CAUSES REPENTANCE

67. That deed is not well done when, after having done it, one repents, and when weeping, with tearful face, one reaps the fruit thereof.

67-68

It's not good,
the doing of the deed
that, once it's done,
you regret,
whose result you reap crying,
your face in tears.

It's good,
the doing of the deed
that, once it's done,
you don't regret,
whose result you reap gratified,
    happy at heart.

WELL DONE IS THAT DEED WHICH CAUSES NO REPENTANCE

68. That deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof.

67-68

It's not good,
the doing of the deed
that, once it's done,
you regret,
whose result you reap crying,
your face in tears.

It's good,
the doing of the deed
that, once it's done,
you don't regret,
whose result you reap gratified,
    happy at heart.

EVIL-DOERS COME TO GRIEF

69. As sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.

69

As long as evil has yet to ripen,
the fool mistakes it for honey.
But when that evil ripens,
the fool falls into
                  pain.

REALIZATION IS FAR SUPERIOR TO MERE FASTING

70. Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade; [NāradaFn05-05] but he is not worth a sixteenth part of them who have comprehended the Truth. [NāradaFn05-06]

70

Month after month
the fool might eat
only a tip-of-grass measure of food,
but he wouldn't be worth
     one sixteenth
of those who've fathomed
the Dhamma.

EVIL TAKES EFFECT AT THE OPPORTUNE MOMENT

71. Verily, an evil deed committed does not immediately bear fruit, just as milk curdles not at once; smouldering, it follows the fool like fire covered with ashes.

71 [ThaniSFn-V71]

An evil deed, when done,
doesn't — like ready milk —
come out right away.
It follows the fool,
       smoldering
like a fire
hidden in ashes.

KNOWLEDGE AND FAME TEND TO THE RUIN OF FOOLS

72. To his ruin, indeed, the fool gains knowledge and fame; they destroy his bright lot and cleave his head. [NāradaFn05-07]

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.

THE IGNORANT SEEK UNDUE FAME

73. The fool will desire undue reputation, precedence among monks, authority in the monasteries, honour among other families.

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.

74. Let both laymen and monks think, "by myself was this done; in every work, great or small, let them refer to me". Such is the ambition of the fool; his desires and pride increase.

72-74

Only for his ruin
does renown come to the fool.
It ravages his bright fortune
& rips his head     apart.

He would want unwarranted status,
preeminence     among monks,
authority       among monasteries,
homage      from lay families.

'Let householders & those gone forth
both think that this
was done by me alone.
May I alone determine
what's a duty, what's not':
  the resolve of a fool
  as they grow —
     his desire & pride.

Bālavaggo pañcamo.

Bālavaggo pañcamo niṭṭhito.

THE PATH TO GAIN IS ONE AND TO NIBBĀNA IS ANOTHER

75. Surely the path that leads to worldly gain is one, and the path that leads to Nibbāna is another; understanding this, the bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment. [NāradaFn05-08]

75

The path to material gain
  goes one way,
the way to Unbinding,
  another.
Realizing this, the monk,
a disciple to the Awakened One,
should not relish offerings,
should cultivate        seclusion
     instead.

6. Paṇḍitavaggo.

6. Paṇḍitavaggo

Chapter 6 The Wise

ASSOCIATE WITH THE WISE WHO TRY TO CORRECT YOU

76. Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.

Dhp VI The Wise

76. Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association.

Dhp VI The Wise

76-77

Regard him as one who
      points out
      treasure,
 the wise one who
 seeing your faults
      rebukes you.
 Stay with this sort of sage.
 For the one who stays
 with a sage of this sort,
      things get better,
      not worse.

 Let him admonish, instruct,
   deflect you
 away from poor manners.
 To the good, he's endearing;
 to the bad, he's not.

Chapter 6 The Wise

Chapter VI: The Wise Man (Pandita)

76 If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.

Chapter 6: The Wise

ADVISERS ARE PLEASING TO THE GOOD, BUT NOT TO THE BAD

77. Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.

76-77

Regard him as one who
      points out
      treasure,
the wise one who
seeing your faults
     rebukes you.
Stay with this sort of sage.
For the one who stays
with a sage of this sort,
     things get better,
     not worse.

Let him admonish, instruct,
  deflect you
away from poor manners.
To the good, he's endearing;
to the bad, he's not.

CULTIVATE GOOD FRIENDSHIP

78. Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.

78

Don't associate with bad friends.
Don't associate with the low.
Associate with admirable friends.
Associate with the best.

HAPPILY HE LIVES WHO DRINKS OF THE DHAMMA

79. He who imbibes the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas. [NāradaFn06-01]

79 [ThaniSFn-V79]

Drinking the Dhamma,
refreshed by the Dhamma,
one sleeps at ease
with clear awareness & calm.
In the Dhamma revealed
by the noble ones,
the wise person
  always delights.

THE WISE CONTROL THEMSELVES

80. Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves.

80

Irrigators guide    the water.
Fletchers shape     the arrow shaft.
Carpenters shape    the wood.
The wise control
             themselves.

UNSHAKEN AS A ROCK ARE THE WISE AMIDST PRAISE AND BLAME

81. As a solid rock is not shaken by the wind, even so the wise are not ruffled by praise or blame.

81

As a single slab of rock
won't budge in the wind,
so the wise are not moved
  by praise,
  by blame.

THE WISE ARE PEACEFUL

82. Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful. [NāradaFn06-02]

82

Like a deep lake,
clear, unruffled, & calm:
so the wise become clear,
  calm,
on hearing words of the Dhamma.

THE WISE ARE NEITHER ELATED NOR DEPRESSED

83. The good give up (attachment for) everything; [NāradaFn06-03] the saintly prattle not with sensual craving: whether affected by happiness or by pain, the wise show neither elation nor depression.

83 [ThaniSFn-V83]

Everywhere, truly,
those of integrity
  stand  apart.
They, the good,
don't chatter in hopes
of favor or gains.
When touched
  now by pleasure,
  now pain,
the wise give no sign
  of high
  or low.

SUCCESS SHOULD NOT BE SOUGHT BY WRONGFUL MEANS

84. Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth or kingdom (by doing wrong): by unjust means he should not seek his own success. Then (only) such a one is indeed virtuous, wise and righteous.

84

One who wouldn't —
not for his own sake
nor that of another —
hanker for
  wealth,
  a son,
  a kingdom,
  his own fulfillment,
by unrighteous means:
he is righteous, rich
     in virtue,
     discernment.

FEW GO BEYOND

85. Few are there amongst men who go Beyond; the rest of mankind only run about on the bank. [NāradaFn06-04]

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.

THOSE WHO FOLLOW THE DHAMMA GO BEYOND

86. But those who act rightly according to the teaching, which is well expounded, those are they who will reach the Beyond - Nibbāna - (crossing) the realm of passions, [NāradaFn06-05] so hard to cross.

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.

GIVE UP EVIL, CULTIVATE GOOD     SEEK HAPPINESS IN SOLITUDE    THE NON-ATTACHED ARE PEACEFUL

87-88. Coming from home to the homeless, the wise man should abandon dark states [NāradaFn06-06] and cultivate the bright. He should seek great delight in detachment (Nibbāna), so hard to enjoy. Giving up sensual pleasures, with no impediments, [NāradaFn06-07] the wise man should cleanse himself of the impurities of the mind.

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.

Paṇḍitavaggo chaṭṭho.

Paṇḍitavaggo chaṭṭho niṭṭhito.

89. Whose minds are well perfected in the Factors of Enlightenment, [NāradaFn06-08] who, without clinging, delight in "the giving up of grasping" [NāradaFn06-09] (i.e., Nibbāna), they, the corruption-free, shining ones, have attained Nibbāna even in this world.

85-89 [ThaniSFn-V86] , [ThaniSFn-V89]

Few are the people
who reach the Far Shore.
  These others
  simply scurry along
  this shore.

But those who practice Dhamma
in line with the well-taught Dhamma,
will cross over the realm of Death
so hard to transcend.

 Forsaking dark practices,
  the wise person
should develop the bright,
having gone from home
  to no-home
in seclusion, so hard to enjoy.

There he should wish for delight,
discarding sensuality —
  he who has nothing.
He should cleanse himself — wise —
of what defiles the mind.

Whose minds are well-developed
in the factors of self-awakening,
who delight in non-clinging,
relinquishing grasping —
  resplendent,
  their effluents ended:
  they, in the world,
  are Unbound.

7. Arahantavaggo.

7. Arahantavaggo

Chapter 7 Arahanta Vagga [NāradaFn07-01] The Worthy

NO SUFFERING FOR THE EMANCIPATED

90. For him who has completed the journey, [NāradaFn07-02] for him who is sorrowless, for him who from everything [NāradaFn07-03] is wholly free, [NāradaFn07-04] for him who has destroyed all Ties, [NāradaFn07-05] the fever (of passion) exists not. [NāradaFn07-06]

Dhp VII The Arahant or Perfected One

90. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties.

Dhp VII Arahants

90

     In one who
has gone the full distance,
is free from sorrow,
is fully released
       in all respects,
has abandoned all bonds:
       no fever is found.

Chapter 7 The Arahant

90

In a person
          who has completed the journey;
          who is free of sorrow;
          who is completely liberated from all things;
          who is free of all bonds:
burning distress is not found.

Chapter VII: The Venerable (Arhat)

90 There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.

Chapter 7: The Arahant

ARAHANTS ARE FREE FROM ATTACHMENT

91. The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go). [NāradaFn07-07]

91

The mindful keep active,
don't delight in settling back.
They renounce every home,
     every home,
like swans taking off from a lake.