Dhammapada

A Translation

With an Introduction & Notes

by  

Thanissaro Bhikkhu

(Geoffrey DeGraff)

Copyright 2014 Ṭhānissaro Bhikkhu, Revised edition 2017

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Abbreviations

AN | Aṅguttara Nikāya
CDB | The Connected Discourses of the Buddha
Cv | Cullavagga
Dhp | Dhammapada
DhpA | Dhammapada Commentary
DN | Dīgha Nikāya
GS | The Book of Gradual Sayings
Iti | Itivuttaka
Khp | Khuddakapāṭha
KS | The Book of Kindred Sayings
LDB | The Long Discourses of the Buddha
MLDB | The Middle Length Discourses of the Buddha
MLS | The Collection of the Middle Length Sayings
MN | Majjhima Nikāya
Mv | Mahāvagga
Nd I | Mahāniddesa
Nd II | Cullaniddesa
NDB | The Numerical Discourses of the Buddha
PTS | Pali Text Society
Pv | Petavatthu
SN | Saṁyutta Nikāya
Sn | Sutta Nipāta
Thag | Theragāthā
Thig | Therīgāthā
Ud | Udāna

References to DN, Iti, and MN are to discourse (sutta). Those to Dhp are to verse. Those to Cv and Mv are to chapter, section, and sub-section. References to other texts are to section (saṁyutta, nipāta, or vagga) and discourse.

An “A” after any of these abbreviations denotes the Commentary (Aṭṭhakathā) to that text.

All translations are based on the Royal Thai Edition of the Pali Canon (Bangkok: Mahāmakut Rājavidyālaya, 1982).

Other abbreviations:

ChU | Chāndogya Upaniṣad
GD | The Group of Discourses

Preface

Another translation of the Dhammapada.

Many other English translations are already available–the fingers of at least five people would be needed to count them–so I suppose that a new translation has to be justified, to prove that it’s not “just” another one. In doing so, though, I’d rather not criticize the efforts of earlier translators, for I owe them a great deal. Instead, I’ll ask you to read the Introduction and Historical Notes, to gain an idea of what is distinctive about the approach I have taken, and the translation itself, which I hope will stand on its own merits. The original impulse for making the translation came from my conviction that the text deserved to be offered freely as a gift of Dhamma. As I knew of no existing translations available as gifts, I made my own.

The explanatory material is designed to meet with the needs of two sorts of readers: those who want to read the text as a text, in the context of the religious history of Buddhism–viewed from the outside–and those who want to read the text as a guide to the personal conduct of their lives. Although there is no clear line dividing these groups, the Introduction is aimed more at the second group, and the Historical Notes more at the first. The End Notes and Glossary contain material that should be of interest to both. Verses marked with an asterisk in the translation are discussed in the End Notes. Pali terms–as well as English terms used in a special sense, such as effluent, enlightened one, fabrication, stress, and Unbinding–when they appear in more than one verse, are explained in the Glossary.

In addition to the previous translators and editors from whose work I have borrowed, I owe a special debt of gratitude to Jeanne Larsen for her help in honing down the language of the translation. Also, John Bullitt, Gil Fronsdal, Charles Hallisey, Karen King, Andrew Olendzki, Ruth Stiles, Clark Strand, Paula Trahan, and Jane Yudelman offered many helpful comments that improved the quality of the book as a whole. Any mistakes that remain, of course, are my own responsibility.

Thanissaro Bhikkhu

(Geoffrey DeGraff)

Metta Forest Monastery

Valley Center, CA 92082-1409

December, 1997

Introduction

The Dhammapada, an anthology of verses attributed to the Buddha, has long been recognized as one of the masterpieces of early Buddhist literature. Only more recently have scholars realized that it is also one of the early masterpieces in the Indian tradition of kavya, or belles lettres.

This translation of the Dhammapada is an attempt to render the verses into English in a way that does justice to both of the traditions to which the text belongs. Although it is tempting to view these traditions as distinct, dealing with form (kavya) and content (Buddhism), the ideals of kavya aimed at combining form and content into a seamless whole. At the same time, the early Buddhists adopted and adapted the conventions of kavya in a way that skillfully dovetailed with their views of how teaching and listening played a role in their path of practice. My hope is that the translation presented here will convey the same seamlessness and skill.

As an example of kavya, the Dhammapada has a fairly complete body of ethical and aesthetic theory behind it, for the purpose of kavya was to instruct in the highest ends of life while simultaneously giving delight. The ethical teaching of the Dhammapada is expressed in the first pair of verses: the mind, through its actions (kamma), is the chief architect of one’s happiness and suffering both in this life and beyond. The first three chapters elaborate on this point, to show that there are two major ways of relating to this fact: as a wise person, who is heedful enough to make the necessary effort to train his/her own mind to be a skillful architect; and as a fool, who is heedless and sees no reason to train the mind.

The work as a whole elaborates on this distinction, showing in more detail both the path of the wise person and that of the fool, together with the rewards of the former and the dangers of the latter: the path of the wise person can lead not only to happiness within the cycle of death and rebirth, but also to total escape into the Deathless, beyond the cycle entirely; the path of the fool leads not only to suffering now and in the future, but also to further entrapment within the cycle. The purpose of the Dhammapada is to make the wise path attractive to the reader so that he/she will follow it–for the dilemma posited by the first pair of verses is not one in the imaginary world of fiction; it is the dilemma in which the reader is already placed by the fact of being born.

To make the wise path attractive, the techniques of poetry are used to give “savor” (rasa) to the message. Ancient Indian aesthetic treatises devoted a great deal of discussion to the notion of savor and how it could be conveyed. The basic theory was this: Artistic composition expressed states of emotion or states of mind called “bhava.” The standard list of basic emotions included love (delight), humor, grief, anger, energy, fear, disgust, and astonishment. The reader or listener exposed to these presentations of emotion did not participate in them directly; rather, he/she savored them as an aesthetic experience at one remove from the emotion. Thus, the savor of grief is not grief, but compassion. The savor of energy is not energy itself, but admiration for heroism. The savor of love is not love but an experience of sensitivity. The savor of astonishment is a sense of the marvelous. The proof of the indirectness of the aesthetic experience was that some of the basic emotions were decidedly unpleasant, while the savor of the emotion was to be enjoyed.

Although a work of art might depict many emotions, and thus–like a good meal–offer many savors for the reader/listener to taste, one savor was supposed to dominate. Writers made a common practice of announcing the savor they were trying to produce, usually stating in passing that their particular savor was the highest of all. The Dhammapada [354] states explicitly that the savor of Dhamma is the highest savor, which indicates that that is the basic savor of the work. Classic aesthetic theory lists the savor of Dhamma, or justice, as one of the three basic varieties of the heroic savor (the other two deal with generosity and war): thus we would expect the majority of the verses to depict energy, and in fact they do, with their exhortations to action, strong verbs, repeated imperatives, and frequent use of the imagery from battles, races, and conquests.

Dhamma, in the Buddhist sense, implies more than the “justice” of Dhamma in aesthetic theory. However, the long section of the Dhammapada devoted to “The Judge”–beginning with a definition of a good judge, and continuing with examples of good judgment–shows that the Buddhist concept of Dhamma has room for the aesthetic meaning of the term as well.

Classic theory also holds that the heroic savor should, especially at the end of a piece, shade into the marvelous. This, in fact, is what happens periodically throughout the Dhammapada, and especially at the end, where the verses express astonishment at the amazing and paradoxical qualities of a person who has followed the path of heedfulness to its end, becoming “pathless” [92-93; 179-180]–totally indescribable, transcending conflicts and dualities of every sort. Thus the predominant emotions that the verses express in Pali–and should also express in translation–are energy and astonishment, so as to produce qualities of the heroic and marvelous for the reader to savor. This savor is then what inspires the reader to follow the path of wisdom, with the result that he/she will reach a direct experience of the true happiness, transcending all dualities, found at the end of the path.

Classic aesthetic theory lists a variety of rhetorical features that can produce savor. Examples from these lists that can be found in the Dhammapada include: accumulation (padoccaya) [137-140], admonitions (upadista) [47-48, 246-248, et. al.], ambiguity (aksarasamghata) [97, 294-295], benedictions (asis) [337], distinctions (visesana) [19-20, 21-22, 318-319], encouragement (protsahana) [35, 43, 46, et. al.], etymology (nirukta) [388], examples (drstanta) [30], explanations of cause and effect (hetu) [1-2], illustrations (udaharana) [344], implications (arthapatti) [341], rhetorical questions (prccha) [44, 62, 143, et. al.], praise (gunakirtana) [54-56, 58-59, 92-93, et. al.], prohibitions (pratisedha) [121-122, 271-272, 371, et. al.], and ornamentation (bhusana) [passim].

Of these, ornamentation is the most complex, including four figures of speech and ten “qualities.” The figures of speech are simile [passim], extended metaphor [398], rhyme (including alliteration and assonance), and “lamps” [passim]. This last figure is a peculiarity of Pali–a heavily inflected language–that allows, say, one adjective to modify two different nouns, or one verb to function in two separate sentences. (The name of the figure derives from the idea that the two nouns radiate from the one adjective, or the two sentences from the one verb.) In English, the closest we have to this is parallelism combined with ellipsis. An example from the translation is in verse 7–

Mara overcomes him

as the wind, a weak tree

–where “overcomes” functions as the verb in both clauses, even though it is elided from the second. This is how I have rendered lamps in most of the verses, although in two cases [174, 206] I found it more effective to repeat the lamp-word.

The ten “qualities” are more general attributes of sound, syntax, and sense, including such attributes as charm, clarity, delicacy, evenness, exaltation, sweetness, and strength. The ancient texts are not especially clear on what some of these terms mean in practice. Even where they are clear, the terms deal in aspects of Pali/Sanskrit syntax not always applicable to English. What is important, though, is that some qualities are seen as more suited to a particular savor than others: strength and exaltation, for example, best convey a taste of the heroic and marvelous. Of these characteristics, strength (ojas) is the easiest to quantify, for it is marked by long compounded words. In the Dhammapada, approximately one tenth of the verses contain compounds that are as long as a whole line of verse, and one verse [39] has three of its four lines made up of such compounds. By the standards of later Sanskrit verse, this is rather mild, but when compared with verses in the rest of the Pali Canon and other early masterpieces of kavya, the Dhammapada is quite strong.

The text also explicitly adds to the theory of characteristics in saying that “sweetness” is not just an attribute of words, but of the person speaking [363]. If the person is a true example of the virtue espoused, his/her words are sweet. This point could be generalized to cover many of the other qualities as well.

Another point from classic aesthetic theory that may be relevant to the Dhammapada is the principle of how a literary work is given unity. Although the text does not provide a step-by-step sequential portrait of the path of wisdom, as a lyric anthology it is much more unified than most Indian examples of that genre. The classic theory of dramatic plot construction may be playing an indirect role here. On the one hand, a plot must exhibit unity by presenting a conflict or dilemma, and depicting the attainment of a goal through overcoming that conflict. This is precisely what unifies the Dhammapada: it begins with the duality between heedless and heedful ways of living, and ends with the final attainment of total mastery. On the other hand, the plot must not show smooth, systematic progress; otherwise the work would turn into a treatise. There must be reversals and diversions to maintain interest. This principle is at work in the fairly unsystematic ordering of the Dhammapada’s middle sections. Verses dealing with the beginning stages of the path are mixed together with those dealing with later stages and even stages beyond the completion of the path.

One more point is that the ideal plot should be constructed with a sub-plot in which a secondary character gains his/her goal, and in so doing helps the main character attain his or hers. In addition to the aesthetic pleasure offered by the sub-plot, the ethical lesson is one of human cooperation: people attain their goals by working together. In the Dhammapada, the same dynamic is at work. The main “plot” is that of the person who masters the principle of kamma to the point of total release from kamma and the round of rebirth; the “sub-plot” depicts the person who masters the principle of kamma to the point of gaining a good rebirth on the human or heavenly planes. The second person gains his/her goal, in part, by being generous and respectful to the first person [106-109, 177], thus enabling the first person to practice to the point of total mastery. In return, the first person gives counsel to the second person on how to pursue his/her goal [76-77, 363]. In this way the Dhammapada depicts the play of life in a way that offers two potentially heroic roles for the reader to choose from, and delineates those roles in such a way that all people can choose to be heroic, working together for the attainment of their own true well being.

Perhaps the best way to summarize the confluence of Buddhist and kavya traditions in the Dhammapada is in light of a teaching from another early Buddhist text, the Samyutta Nikaya (SN 55:5), on the factors needed to attain one’s first taste of the goal of the Buddhist path. Those factors are four: associating with people of integrity, listening to their teachings, using appropriate attention to inquire into the way those teachings apply to one’s life, and practicing in line with the teachings in a way that does them justice. Early Buddhists used the traditions of kavya–concerning savor, rhetoric, structure, and figures of speech–primarily in connection with the second of these factors, in order to make the teachings appealing to the listener. However, the question of savor is related to the other three factors as well. The words of a teaching must be spoken by a person of integrity who embodies their message in his/her actions if their savor is to be sweet [158, 363]. The listener must reflect on them appropriately and then put them into practice if they are to have more than a passing, superficial taste. Thus both the speaker and listener must act in line with the words of a teaching if it is to bear fruit. This point is reflected in a pair of verses from the Dhammapada itself [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.

Appropriate reflection, the first step a listener should follow in carrying out the well-spoken word, means contemplating one’s own life to see the dangers of following the path of foolishness and the need to follow the path of wisdom. The Buddhist tradition recognizes two emotions as playing a role in this reflection. The first is samvega, a strong sense of dismay that comes with realizing the futility and meaningless of life as it is normally lived, together with a feeling of urgency in trying to find a way out of the meaningless cycle. The second emotion is pasada, the clarity and serenity that come when one recognizes a teaching that presents the truth of the dilemma of existence and at the same time points the way out. One function of the verses in the Dhammapada is to provide this sense of clarity, which is why verse 82 states that the wise grow serene on hearing the Dhamma, and 102 states that the most worthwhile verse is the meaningful one that, on hearing, brings peace.

However, the process does not stop with these preliminary feelings of peace and serenity. The listener must carry through with the path of practice that the verses recommend. Although much of the impetus for doing so comes from the emotions of samvega and pasada sparked by the content of the verses, the heroic and marvelous savor of the verses plays a role as well, by inspiring the listener to rouse within him or herself the energy and strength that the path will require. When the path is brought to fruition, it brings the peace and delight of the Deathless [373-374]. This is where the process initiated by hearing or reading the Dhamma bears its deepest savor, surpassing all others. It is the highest sense in which the meaningful verses of the Dhammapada bring peace.

*   *   *

In preparing the following translation, I have kept the above points in mind, motivated both by a firm belief in the truth of the message of the Dhammapada, and by a desire to present it in a compelling way that will induce the reader to put it into practice. Although trying to stay as close as possible to the literal meaning of the text, I’ve also tried to convey its savor. I’m operating on the classic assumption that, although there may be a tension between giving instruction (being scrupulously accurate) and giving delight (providing an enjoyable taste of the mental states that the words depict), the best translation is one that plays with that tension without submitting totally to one side at the expense of the other.

To convey the savor of the work, I have aimed at a spare style flexible enough to express not only its dominant emotions–energy and astonishment–but also its transient emotions, such as humor, delight, and fear. Although the original verses conform to metrical rules, the translations are in free verse. This is the form that requires the fewest deviations from literal accuracy and allows for a terse directness that conforms with the heroic savor of the original. The freedom I have used in placing words on the page also allows many of the poetic effects of Pali syntax–especially the parallelism and ellipsis of the “lamps”–to shine through.

I have been relatively consistent in choosing English equivalents for Pali terms, especially where the terms have a technical meaning. Total consistency, although it may be a logical goal, is by no means a rational one, especially in translating poetry. Anyone who is truly bilingual will appreciate this point. Words in the original were chosen for their sound and connotations, as well as their literal sense, so the same principles–within reasonable limits–have been used in the translation. Deviations from the original syntax are rare, and have been limited primarily to six sorts. The first four are for the sake of immediacy: occasional use of the American “you” for “one”; occasional use of imperatives (“Do this!”) for optatives (“One should do this”); substituting active for passive voice; and replacing “he who does this” with “he does this” in many of the verses defining the true brahman in Chapter 26. The remaining two deviations are: making minor adjustments in sentence structure to keep a word at the beginning or end of a verse when this position seems important (e.g., 158, 384); and changing the number from singular (“the wise person”) to plural (“the wise”) when talking about personality types, both to streamline the language and to lighten the gender bias of the original Pali. (As most of the verses were originally addressed to monks, I have found it impossible to eliminate the gender bias entirely, and so apologize for whatever bias remains.)

In verses where I sense that a particular Pali word or phrase is meant to carry multiple meanings, I have explicitly given all of those meanings in the English, even where this has meant a considerable expansion of the verse. (Many of these verses are discussed in the notes.) Otherwise, I have tried to make the translation as transparent as possible, in order to allow the light and energy of the original to pass through with minimal distortion.

The Dhammapada has for centuries been used as an introduction to the Buddhist point of view. However, the text is by no means elementary, either in terms of content or style. Many of the verses presuppose at least a passing knowledge of Buddhist doctrine; others employ multiple levels of meaning and wordplay typical of polished kavya. For this reason, I have added notes to the translation to help draw out some of the implications of verses that might not be obvious to people who are new to either of the two traditions that the text represents.

I hope that whatever delight you gain from this translation will inspire you to put the Buddha’s words into practice, so that you will someday taste the savor, not just of the words, but of the Deathless to which they point.

Dhp I : Pairs

Phenomena are

preceded by the heart,

ruled by the heart,

made of the heart.

If you speak or act

with a corrupted heart,

then suffering follows you –

as the wheel of the cart,

the track of the ox

that pulls it.

Phenomena are

preceded by the heart,

ruled by the heart,

made of the heart.

If you speak or act

with a calm, bright heart,

then happiness follows you,

like a shadow

that never leaves.

1-2*

‘He       insulted me,

hit me,

beat me,

robbed me’

–for those who brood on this,

hostility isn’t stilled.

‘He insulted me,

hit me,

beat me,

robbed me’–

for those who don’t brood on this,

hostility is stilled.

Hostilities aren’t stilled

through hostility,

regardless.

Hostilities are stilled

through non-hostility:

this, an unending truth.

Unlike those who don’t realize

that we’re here on the verge

of perishing,

those who do:

their quarrels are stilled.

3-6

One who stays focused on the beautiful,

is unrestrained with the senses,

knowing no moderation in food,

apathetic, unenergetic:

Mara overcomes him

as the wind, a weak tree.

One who stays focused on the foul,

is restrained with regard to the senses,

knowing moderation in food,

full of conviction & energy:

Mara does not overcome him

as the wind, a mountain of rock.

7-8*

He who,

depraved,

devoid

of truthfulness

& self-control,

puts on the ochre robe,

doesn’t deserve the ochre robe.

But he who is free

of depravity

endowed

with truthfulness

& self-control,

well-established

in the precepts,

truly deserves the ochre robe.

9-10

Those who regard

non-essence as essence

and see essence as non-,

don’t get to the essence,

ranging about in wrong resolves.

But those who know

essence as essence,

and non-essence as non-,

get to the essence,

ranging about in right resolves.

11-12*

As rain seeps into

an ill-thatched hut,

so passion,

the undeveloped mind.

As rain doesn’t seep into

a well-thatched hut,

so passion does not,

the well-developed mind.

13-14

Here

he grieves

he grieves

hereafter.

In both worlds

the wrong-doer grieves.

He grieves, he’s afflicted,

seeing the corruption

of his deeds.

Here

he rejoices

he rejoices

hereafter.

In both worlds

the merit-maker rejoices.

He rejoices, is jubilant,

seeing the purity

of his deeds.

Here

he’s tormented

he’s tormented

hereafter.

In both worlds

the wrong-doer’s tormented.

He’s tormented at the thought,

‘I’ve done wrong.’

Having gone to a bad destination,

he’s tormented

all the more.

Here

he delights

he delights

hereafter.

In both worlds

the merit-maker delights.

He delights at the thought,

‘I’ve made merit.’

Having gone to a good destination,

he delights

all the more.

15-18*

If he recites many teachings, but

–heedless man–

doesn’t do what they say,

like a cowherd counting the cattle of

others,

he has no share in the contemplative life.

If he recites next to nothing

but follows the Dhamma

in line with the Dhamma;

abandoning passion,

aversion, delusion;

alert,

his mind well released,

not clinging

either here or hereafter:

he has his share in the contemplative life.

19-20

Dhp II : Heedfulness

Heedfulness:

the path to the Deathless.

Heedlessness:

the path to death.

The heedful do not die.

The heedless are as if

already dead.

Knowing this as a true distinction,

those wise

in heedfulness

rejoice

in heedfulness,

enjoying the range of the noble ones.

The enlightened, constantly

absorbed in jhana,

persevering,

firm in their effort:

they touch Unbinding,

the unexcelled rest

from the yoke.

Those with initiative,

mindful,

clean in action,

acting with due consideration,

heedful, restrained,

living the Dhamma:

their glory

grows.

21-24*

Through initiative, heedfulness,

restraint, & self-control,

the wise would make

an island

no flood

can submerge.

25

They’re addicted to heedlessness

–dullards, fools–

while one who is wise

cherishes heedfulness

as his highest wealth.

26

Don’t give way to heedlessness

or to intimacy

with sensual delight–

for a heedful person,

absorbed in jhana,

attains an abundance of ease.

27

When the wise person drives out

heedlessness

with heedfulness,

having climbed the high tower

of discernment,

sorrow-free,

he observes the sorrowing crowd–

as the enlightened man,

having scaled

a summit,

the fools on the ground below.

28

Heedful among the heedless,

wakeful among those asleep,

just as a fast horse advances,

leaving the weak behind:

so the wise.

29

Through heedfulness, Indra won

to lordship over the devas.

Heedfulness is praised,

heedlessness censured–

always.

30

The monk delighting in heedfulness,

seeing danger in heedlessness,

advances like a fire,

burning fetters

great & small.

The monk delighting in heedfulness,

seeing danger in heedlessness

–incapable of falling back–

stands right on the verge

of Unbinding.

31-32

Dhp III : The Mind

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.

33-37*

For a person of unsteady mind,

not knowing true Dhamma,

serenity

set                adrift:

discernment doesn’t grow full.

38

For a person of unsoddened mind,

unassaulted awareness,

abandoning merit & evil,

wakeful,

there is

no danger

no fear.

39*

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.

40*

All too soon, this body

will lie on the ground

cast off,

bereft of consciousness,

like a useless scrap

of wood.

41

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.

42-43*

Dhp IV : Blossoms

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.

44-45*

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.

46

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.

47-48*

As a bee–without harming

the blossom,

its color,

its fragrance–

takes its nectar & flies away:

so should the sage

go through a village.

49

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.

50

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.

51-52

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.

53*

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 scent

–sandalwood, tagara–

while the scent of virtuous conduct

wafts to the devas,

supreme.

54-56*

Those consummate in virtue,

dwelling

in heedfulness,

released

through right knowing:

Mara can’t follow their tracks.

57*

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.

58-59

Dhp V : Fools

Long for the wakeful is the night.

Long for the weary, a league.

For fools

unaware of True Dhamma,

samsara

is long.

60

If, in your course, you don’t meet

your equal, your better,

then continue your course,

firmly,

alone.

There’s no fellowship with fools.

61

‘I have sons, I have wealth’–

the fool torments himself.

When even he himself

doesn’t belong to himself,

how then sons?

How wealth?

62

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.

63

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.

64-65

Fools, their wisdom weak,

are their own enemies

as they go through life,

doing evil

that bears

bitter fruit.

66

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.

67-68

As long as evil has yet to ripen,

the fool mistakes it for honey.

But when that evil ripens,

the fool falls into

pain.

69

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.

70

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.

71*

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.

72-74

The path to material gain

goes one way,

the way to Unbinding,

another.

Realizing this, the monk,

a disciple to the Awakened One,

shouldn’t relish offerings,

should cultivate            seclusion

instead.

75

Dhp VI : The Wise

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.

76-77

Don’t associate with bad friends.

Don’t associate with the low.

Associate with admirable friends.

Associate with the best.

78

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.

79*

Irrigators guide

the water.

Fletchers shape

the arrow shaft.

Carpenters shape

the wood.

The wise control

themselves.

80

As a single slab of rock

won’t budge in the wind,

so the wise are not moved

by praise,

by blame.

81

Like a deep lake,

clear, unruffled, & calm:

so the wise become clear,

calm,

on hearing words of the Dhamma.

82

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.

83*

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.

84

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 for self-awakening,

who delight in non-clinging,

relinquishing grasping–

resplendent,

their effluents ended:

they, in the world,

are Unbound.

85-89*

Dhp VII : Arahants

In one who

has gone the full distance,

is free from sorrow,

is everywhere

fully released,

has abandoned all bonds:

no fever is found.

90

The mindful keep active,

don’t delight in settling back.

They renounce every home,

every home,

like swans taking off from a lake.

91

Not hoarding,

having comprehended food,

their pasture–emptiness

& freedom without sign:

their course,

like that of birds through space,

can’t be traced.

Effluents ended,

independent of nutriment,

their pasture–emptiness

& freedom without sign:

their trail,

like that of birds through space,

can’t be traced.

92-93*

He whose senses are steadied

like stallions

well-trained by the charioteer,

his conceit abandoned,

free of effluent,

Such:

even devas adore him.

Like the earth, he doesn’t react–

cultured,

Such,

like Indra’s pillar,

like a lake free of mud.

For him

–Such–

there’s no traveling on.

Calm is his mind,

calm his speech

& his deed:

one who’s released through right knowing,

pacified,

Such.

94-96*

The man

faithless / beyond conviction

ungrateful / knowing the Unmade

a burglar / who has severed connections

who’s destroyed

his chances / conditions

who eats vomit: / has disgorged expectations:

the ultimate person.

97*

In village or wilds,

valley, plateau:

that place is delightful

where arahants dwell.

98

Delightful wilds

where the crowds don’t delight,

those free from passion

delight,

for they’re not searching

for sensual pleasures.

99

Dhp VIII : Thousands

Better

than if there were thousands

of meaningless words is

one

meaningful

word

that on hearing

brings peace.

Better

than if there were thousands

of meaningless verses is

one

meaningful

line of verse

that on hearing

brings peace.

And better than chanting hundreds

of meaningless verses is

one

Dhamma-saying

that on hearing

brings peace.

100-102*

Greater in battle

than the man who would conquer

a thousand-thousand men,

is he who would conquer

just one–

himself.

Better to conquer yourself

than others.

When you’ve trained yourself,

living in constant self-control,

neither a deva nor gandhabba,

nor a Mara banded with Brahmas,

could turn that triumph

back into defeat.

103-105

You could, month by month,

at a cost of thousands,

conduct sacrifices

a hundred times,

or

pay a single moment’s homage

to one person,

self-cultivated.

Better than a hundred years of sacrifices

would that act of homage be.

You could, for a hundred years,

live in a forest

tending a fire,

or

pay a single moment’s homage

to one person,

self-cultivated.

Better than a hundred years of sacrifices

would that act of homage be.

Everything offered

or sacrificed in the world

for an entire year by one seeking merit

doesn’t come to a fourth.

Better to pay respect

to those who’ve gone

the straight way.

106-108*

If you’re respectful by habit,

constantly honoring the worthy,

four things increase:

long life, beauty,

happiness, strength.

109

Better than a hundred years

lived without virtue, uncentered, is

one day

lived by a virtuous person

absorbed in jhana.

And better than a hundred years

lived undiscerning, uncentered, is

one day

lived by a discerning person

absorbed in jhana.

And better than a hundred years

lived apathetic & unenergetic, is

one day

lived energetic & firm.

And better than a hundred years

lived without seeing

arising & passing away, is

one day

lived seeing

arising & passing away.

And better than a hundred years

lived without seeing

the Deathless state, is

one day

lived seeing

the Deathless state.

And better than a hundred years

lived without seeing

the ultimate Dhamma, is

one day

lived seeing

the ultimate Dhamma.

110-115

Dhp IX : Evil

Be quick in doing

what’s admirable.

Restrain your mind

from what’s evil.

When you’re slow

in making merit,

evil delights the mind.

116

If a person does evil,

he shouldn’t do it again & again,

shouldn’t develop a penchant for it.

To accumulate evil

brings pain.

If a person makes merit,

he should do it again & again,

should develop a penchant for it.

To accumulate merit

brings ease.

117-118

Even the evil

meet with good fortune

as long as their evil

has yet to mature.

But when it’s matured

that’s when they meet

with evil.

Even the good

meet with bad fortune

as long as their good

has yet to mature.

But when it’s matured

that’s when they meet

with good fortune.

119-120

Don’t underestimate evil

(‘It won’t amount to much’).

A water jar fills,

even with water

falling     in     drops.

With evil–even if

bit

by

bit,

habitually–

the fool fills himself full.

Don’t underestimate merit

(‘It won’t amount to much’).

A water jar fills,

even with water

falling     in     drops.

With merit–even if

bit

by

bit,

habitually–

the enlightened one fills himself full.

121-122*

Like a merchant with a small

but well-laden caravan

–a dangerous road,

like a person who loves life

–a poison,

one should avoid

–evil deeds.

123

If there’s no wound on the hand,

that hand can hold poison.

Poison won’t penetrate

where there’s no wound.

There’s no evil

for those who don’t do it.

124

Whoever harasses

an innocent man,

a man pure, without blemish:

the evil comes right back to the fool

like fine dust

thrown against the wind.

125

Some are born

in the human womb,

evildoers

in hell,

those on the good course go

to heaven,

while those without effluent:

totally unbound.

126*

Not up in the air,

nor in the middle of the sea,

nor going into a cleft in the mountains

–nowhere on earth–

is a spot to be found

where you could stay & escape

your evil deed.

Not up in the air,

nor in the middle of the sea,

nor going into a cleft in the mountains

–nowhere on earth–

is a spot to be found

where you could stay & not succumb

to death.

127-128

Dhp X : The Rod

All

tremble at the rod,

all

are fearful of death.

Drawing the parallel to

yourself,

neither kill nor get others to kill.

All

tremble at the rod,

all

hold their life dear.

Drawing the parallel to

yourself,

neither kill nor get others to kill.

129-130

Whoever takes a rod

to harm living beings desiring ease,

when he himself is looking for ease,

meets with no ease after death.

Whoever doesn’t take a rod

to harm living beings desiring ease,

when he himself is looking for ease,

meets with ease after death.

131-132

Speak harshly to no one,

or the words will be thrown

right back at you.

Contentious talk is painful,

for you get struck by rods in return.

If, like a flattened metal pot

you don’t resound,

you’ve attained an Unbinding;

in you there’s found

no contention.

133-134

As a cowherd with a rod

drives cows to the field,

so aging & death

drive the life

of living beings.

135

When doing evil deeds,

the fool is oblivious.

The dullard

is tormented

by his own deeds,

as if burned by a fire.

136

Whoever, with a rod,

harasses an innocent man, unarmed,

quickly falls into any of ten things:

harsh pains, devastation, a broken body, grave illness, mental derangement, trouble with the government, violent slander, relatives lost, property dissolved, houses burned down.

At the break-up of the body

this one with no discernment,

reappears in

hell.

137-140

Neither nakedness nor matted hair

nor mud nor the refusal of food

nor sleeping on the bare ground

nor dust & dirt nor squatting austerities

cleanses the mortal

who’s not gone beyond doubt.

If, though adorned, one lives in tune

with the chaste life

–calmed, tamed, & assured–

having put down the rod toward all beings,

he’s a contemplative

a brahman

a monk.

141-142

Who in the world

is a man constrained by conscience,

who awakens      to censure

like a fine stallion      to the whip?

143*

Like a fine stallion

struck with a whip,

be ardent & chastened.

Through conviction

virtue, persistence,

concentration, judgment,

consummate in knowledge & conduct,

mindful,

you’ll abandon this not-insignificant pain.

144

Irrigators guide

the water.

Fletchers shape

the arrow shaft.

Carpenters shape

the wood.

Those of good practices control

themselves.

145

Dhp XI : Aging

What laughter, why joy,

when constantly aflame?

Enveloped in darkness,

don’t you look for a lamp?

146

Look at the beautified image,

a heap of festering wounds, shored up:

ill, but the object

of many resolves,

where there is nothing

lasting or sure.

147

Worn out is this body,

a nest of diseases, dissolving.

This putrid conglomeration

is bound to break up,

for life is hemmed in with death.

148

On seeing these bones

discarded

like gourds in the fall,

pigeon-gray:

what delight?

149

A city made of bones,

plastered over with flesh & blood,

whose hidden treasures are:

pride & contempt,

aging & death.

150

Even royal chariots

well-embellished

get run down,

and so does the body

succumb to old age.

But the Dhamma of the good

doesn’t succumb to old age:

the good let the civilized know.

151

This unlistening man

matures like an ox.

His muscles develop,

his discernment      not.

152*

Through the round of many births I roamed

without reward,

without rest,

seeking the house-builder.

Painful is birth again

& again.

House-builder, you’re seen!

You will not build a house again.

All your rafters broken,

the ridge pole dismantled,

immersed in dismantling, the mind

has attained to the end of craving.

153-154*

Neither living the chaste life

nor gaining wealth in their youth,

they waste away like old herons

in a dried-up lake

depleted of fish.

Neither living the chaste life

nor gaining wealth in their youth,

they lie around,

misfired from the bow,

sighing over old times.

155-156

Dhp XII : Self

If you hold yourself dear

then guard, guard yourself well.

The wise person would stay awake

nursing himself

in any of the three watches of the night,

the three stages of life.

157*

First

he’d settle himself

in what is correct,

only then

teach others.

He wouldn’t stain his name

: he is wise.

158

If you’d mold yourself

the way you teach others,

then, well-trained,

go ahead & tame–

for, as they say,

what’s hard to tame is you

yourself.

159

Your own self is

your own mainstay,

for who else could your mainstay be?

With you yourself well-trained

you obtain the mainstay

hard to obtain.

160

The evil he himself has done

–self-born, self-created–

grinds down the dullard,

as a diamond, a precious stone.

161

When overspread by extreme vice–

like a sal tree by a vine–

you do to yourself

what an enemy would wish.

162*

They’re easy to do–

things of no good

& no use to yourself.

What’s truly useful & good

is truly harder than hard to do.

163

The teaching of those who live the Dhamma,

worthy ones, noble:

whoever maligns it

–a dullard,

inspired by evil view–

bears fruit for his own destruction,

like the fruiting of the bamboo.

164*

Evil is done

by oneself,

by oneself is one defiled.

Evil is left undone

by oneself,

by oneself is one cleansed.

Purity & impurity are one’s own doing.

No one purifies another.

No other purifies one.

165*

Don’t sacrifice your own welfare

for that of another,

no matter how great.

Realizing your own true welfare,

be intent on just that.

166*

Dhp XIII : Worlds

Don’t associate with lowly qualities.

Don’t consort with heedlessness.

Don’t associate with wrong views.

Don’t busy yourself with the world.

167

Get up! Don’t be heedless.

Live the Dhamma well.

One who lives the Dhamma

sleeps with ease

in this world & the next.

Live the Dhamma well.

Don’t live it badly.

One who lives the Dhamma

sleeps with ease

in this world & the next.

168-169

See it as a bubble,

see it as a mirage:

one who regards the world this way

the King of Death doesn’t see.

170*

Come look at this world

all decked out

like a royal chariot,

where fools plunge in,

while those who know

don’t cling.

171

Who once was heedless,

but later is not,

brightens the world

like the moon set free from a cloud.

His evil-done deed

is replaced with skillfulness:

he brightens the world

like the moon set free from a cloud.

172-173

Blinded this world–

how few here see clearly!

Just as birds who’ve escaped

from a net are

few, few

are the people

who make it to heaven.

174

Swans fly the path of the sun;

those with the power fly through space;

the enlightened flee from the world,

having defeated the armies of Mara.

175

The person who tells a lie,

who transgresses in this one thing,

transcending concern for the world beyond:

there’s no evil

he might not do.

176*

No misers go

to the world of the devas.

Those who don’t praise giving

are fools.

The enlightened

express their approval for giving

and so find ease

in the world beyond.

177

Sole dominion over the earth,

going to heaven,

lordship over all worlds:

the fruit of stream entry

excels them.

178*

Dhp XIV : Awakened

Whose conquest can’t be undone,

whose conquest no one in the world

can reach;

awakened, his pasture endless,

pathless:

by what path will you lead him astray?

In whom there’s no craving

–the sticky ensnarer–

to lead him anywherever at all;

awakened, his pasture endless,

pathless:

by what path will you lead him astray?

179-180

They, the enlightened, intent on jhana,

delighting in stilling

& renunciation,

self-awakened & mindful:

even the devas

view them with envy.

181

Hard   the winning of a human birth.

Hard   the life of mortals.

Hard   the chance to hear the true Dhamma.

Hard   the arising of Awakened Ones.

182

The non-doing

of any evil,

the performance

of what’s skillful,

the cleansing

of one’s own mind:

this is the teaching

of the Awakened.

Patient endurance:

the foremost austerity.

Unbinding:

the foremost,

so say the Awakened.

He who injures another

is no contemplative.

He who mistreats another,

no monk.

Not disparaging, not injuring,

restraint

in line with the Patimokkha,

moderation

in food,

dwelling in                  seclusion,

commitment to the heightened mind:

this is the teaching

of the Awakened.

183-185*

Not even if it rained gold coins

would we have our fill

of sensual pleasures.

‘Stressful,

they give little enjoyment’–

knowing this, the wise one

finds no delight

even in heavenly sensual pleasures.

He is

one who delights

in the ending of craving,

a disciple of the Rightly

Self-Awakened One.

186-187

They go to many a refuge,

to mountains & forests,

to park & tree shrines:

people threatened with danger.

That’s not the secure refuge,

not the supreme refuge,

that’s not the refuge,

having gone to which,

you gain release

from all suffering & stress.

But when, having gone

to the Buddha, Dhamma,

& Sangha for refuge,

you see with right discernment

the four noble truths–

stress,

the cause of stress,

the transcending of stress,

& the noble eightfold path,

the way to the stilling of stress:

that’s the secure refuge,

that, the supreme refuge,

that is the refuge,

having gone to which,

you gain release

from all suffering & stress.

188-192*

It’s hard to come by

a thoroughbred of a man.

It’s simply not true

that he’s born everywhere.

Wherever he’s born, an enlightened one,

the family prospers,

is happy.

193

A blessing:      the arising of Awakened Ones.

A blessing:      the teaching of true Dhamma.

A blessing:      the concord of the Sangha.

The austerity of those in concord

is a blessing.

194

If you worship those worthy of worship,

–Awakened Ones or their disciples–

who’ve transcended

objectification,

crossed over

lamentation

& grief,

who are unendangered,

fearless,

unbound:

there’s no measure for reckoning

that your merit’s ‘this much.’

195-196*

Dhp XV : Happy

How very happily we live,

free from hostility

among those who are hostile.

Among hostile people,

free from hostility we dwell.

How very happily we live,

free from misery

among those who are miserable.

Among miserable people,

free from misery we dwell.

How very happily we live,

free from busyness

among those who are busy.

Among busy people,

free from busyness we dwell.

How very happily we live,

we who have nothing.

We will feed on rapture

like the Radiant gods.

197-200

Winning gives birth to hostility.

Losing, one lies down in pain.

The calmed lie down with ease,

having set

winning & losing

aside.

201

There’s no fire like passion,

no loss like anger,

no pain like the aggregates,

no ease other than peace.

Hunger: the foremost illness.

Fabrications: the foremost pain.

For one knowing this truth

as it has come to be,

Unbinding

is the foremost ease.

Freedom from illness: the foremost good fortune.

Contentment: the foremost wealth.

Trust: the foremost kinship.

Unbinding: the foremost ease.

202-204

Drinking the nourishment,

the flavor,

of seclusion & calm,

one is freed from evil, devoid

of distress,

refreshed with the nourishment

of rapture in the Dhamma.

205

It’s good to see Noble Ones.

Happy their company–always.

Through not seeing fools

constantly, constantly

one would be happy.

For, living with a fool,

one grieves a long time.

Painful is communion with fools,

as with an enemy–

always.

Happy is communion

with the enlightened,

as with a gathering of kin.

So:

the enlightened man–

discerning, learned,

enduring, dutiful, noble,

intelligent, a man of integrity:

follow him

–one of this sort–

as the moon, the path

of the zodiac stars.

206-208

Dhp XVI : Dear Ones

Having applied himself

to what was not his own task,

and not having applied himself

to what was,

having disregarded the goal

to grasp at what he held dear,

he now envies those

who

kept after themselves,

took themselves

to task.

209*

Don’t ever–regardless–

be conjoined with what’s dear

or undear.

It’s painful

not to see what’s dear

or to see what’s not.

So don’t make anything dear,

for it’s dreadful to be far

from what’s dear.

No bonds are found

for those for whom

there’s neither dear

nor undear.

210-211

From what’s dear is born grief,

from what’s dear is born fear.

For one freed from what’s dear

there’s no grief

–so how fear?

From what’s loved is born grief,

from what’s loved is born fear.

For one freed from what’s loved

there’s no grief

–so how fear?

From delight is born grief,

from delight is born fear.

For one freed from delight

there’s no grief

–so how fear?

From sensuality is born grief,

from sensuality is born fear.

For one freed from sensuality

there’s no grief

–so how fear?

From craving is born grief,

from craving is born fear.

For one freed from craving

there’s no grief

–so how fear?

212-216

One consummate in virtue & vision,

judicious,

speaking the truth,

doing his own task:

the world holds him dear.

217

If

you’ve given birth to a wish

for what can’t be expressed,

are suffused with heart,

your mind not enmeshed

in sensual passions:

you’re said to be

in the up-flowing stream.

218*

A man long absent

comes home safe from afar.

His kin, his friends, his companions,

delight in his return.

In just the same way,

when you’ve done good

& gone from this world

to the world beyond,

your good deeds receive you–

as kin, someone dear

come home.

219-220

Dhp XVII : Anger

Abandon anger,

be done with conceit,

get beyond every fetter.

When for name & form

you have no attachment

–have nothing at all–

no sufferings, no stresses, invade.

221

When anger arises,

whoever keeps firm control

as if with a racing chariot:

him

I call a master charioteer.

Anyone else,

a rein-holder–

that’s all.

222

Conquer anger

with lack of anger;

bad with good;

stinginess with a gift;

a liar with truth.

223

By telling the truth;

by not growing angry;

by giving, when asked,

no matter how little you have:

by these three things

you enter the presence of devas.

224

Gentle sages,

constantly restrained in body,

go to the unwavering state

where, having gone,

there’s no grief.

225

Those who always stay wakeful,

training by day & by night,

keen on Unbinding:

their effluents come to an end.

226

This has come down from old, Atula,

& not just from today:

they find fault with one

who sits silent,

they find fault with one

who speaks a great deal,

they find fault with one

who measures his words.

There’s no one unfaulted in the world.

There never was,

will be,

nor at present is found

anyone entirely faulted

or entirely praised.

227-228

If knowledgeable people praise him,

having observed him

day after day

to be blameless in conduct, intelligent,

endowed with discernment & virtue:

like an ingot of gold–

who’s fit to find fault with him?

Even devas praise him.

Even by Brahma he’s praised.

229-230

Guard against anger

erupting in body;

in body, be restrained.

Having abandoned bodily misconduct,

live conducting yourself well

in body.

Guard against anger

erupting in speech;

in speech, be restrained.

Having abandoned verbal misconduct,

live conducting yourself well

in speech.

Guard against anger

erupting in mind;

in mind, be restrained.

Having abandoned mental misconduct,

live conducting yourself well

in mind.

Those restrained in body

–the enlightened–

restrained in speech & in mind

–enlightened–

are the ones whose restraint is secure.

231-234*

Dhp XVIII : Impurities

You are now

like a yellowed leaf.

Already

Yama’s minions stand near.

You stand at the door to departure

but have yet to provide

for the journey.

Make an island for yourself!

Work quickly! Be wise!

With impurities all blown away,

unblemished,

you’ll reach the divine realm

of the noble ones.

You are now

right at the end of your time.

You are headed

to Yama’s presence,

with no place to rest along the way,

but have yet to provide

for the journey.

Make an island for yourself!

Work quickly! Be wise!

With impurities all blown away,

unblemished,

you won’t again undergo birth

& aging.

235-238*

Just as a silver smith

step by

step,

bit by

bit,

moment to

moment,

blows away the impurities

of molten silver–

so the wise man, his own.

239

Just as rust

–iron’s impurity–

eats the very iron

from which it is born,

so the deeds

of one who lives slovenly

lead him on

to a bad destination.

240*

No recitation: the ruinous impurity

of chants.

No initiative: of a household.

Indolence: of beauty.

Heedlessness: of a guard.

In a woman, misconduct is an impurity.

In a donor, stinginess.

Evil deeds are the real impurities

in this world & the next.

More impure than these impurities

is the ultimate impurity:

ignorance.

Having abandoned this impurity,

monks, you’re impurity-free.

241-243

Life’s easy to live

for someone unscrupulous,

cunning as a crow,

corrupt, back-biting,

forward, & brash;

but for someone who’s constantly

scrupulous, cautious,

observant, sincere,

pure in his livelihood,

clean in his pursuits,

it’s hard.

244-245

Whoever kills, lies, steals,

goes to someone else’s wife,

& is addicted to intoxicants,

digs himself up

by the root

right here in this world.

So know, my good man,

that bad deeds are reckless.

Don’t let greed & unrighteousness

oppress you with long-term pain.

246-248

People give

in line with their faith,

in line with conviction.

Whoever gets flustered

at food & drink given to others,

attains no concentration

by day or by night.

But one in whom this is

cut through

up-rooted

wiped out–

attains concentration

by day or by night.

249-250

There’s no fire like passion,

no seizure like anger,

no snare like delusion,

no river like craving.

251

It’s easy to see

the errors of others,

but hard to see

your own.

You winnow like chaff

the errors of others,

but conceal your own–

like a cheat, an unlucky throw.

If you focus on the errors of others,

constantly finding fault,

your effluents flourish.

You’re far from their ending.

252-253

There’s no trail in space,

no outside contemplative.

People are smitten

with objectification,

but devoid of objectification are

the Tathagatas.

There’s no trail in space,

no outside contemplative,

no eternal fabrications,

no wavering in the Awakened.

254-255*

Dhp XIX : The Judge

To pass judgment hurriedly

doesn’t mean you’re a judge.

The wise one, weighing both

the right judgment & wrong,

judges others impartially–

unhurriedly, in line with the Dhamma,

guarding the Dhamma,

guarded by Dhamma,

intelligent:

he’s called a judge.

256-257*

Simply talking a lot

doesn’t mean one is wise.

Whoever’s secure–

no

hostility,

fear–

is said to be wise.

Simply talking a lot

doesn’t maintain the Dhamma.

Whoever

–although he’s heard next to nothing–

sees Dhamma through his body,

is not heedless of Dhamma:

he’s one who maintains the Dhamma.

258-259*

A head of gray hairs

doesn’t mean one’s an elder.

Advanced in years,

one’s called an old fool.

But one in whom there is

truth, restraint,

rectitude, gentleness,

self-control–

he’s called an elder,

his impurities disgorged,

enlightened.

260-261

Not by suave conversation

or lotus-like coloring

does an envious, miserly cheat

become an exemplary man.

But one in whom this is

cut through

up-rooted

wiped out–

he’s called exemplary,

his aversion disgorged,

intelligent.

262-263

A shaven head

doesn’t mean a contemplative.

The liar observing no duties,

filled with greed & desire:

what kind of contemplative’s he?

But whoever tunes out

the dissonance

of his evil qualities

–large or small–

in every way

by bringing evil to consonance:

he’s called a contemplative.

264-265*

Begging from others

doesn’t mean one’s a monk.

As long as one follows

householders’ ways,

one is no monk at all.

But whoever puts aside

both merit & evil and,

living the chaste life,

judiciously

goes through the world:

he’s called a monk.

266-267

Not by silence

does someone confused

& unknowing

turn into a sage.

But whoever–wise,

as if holding the scales,

taking the excellent–

rejects evil deeds:

he is a sage,

that’s how he’s a sage.

Whoever can weigh

both sides of the world:

that’s how he’s called

a sage.

268-269*

Not by harming life

does one become noble.

One is termed

noble

for being

gentle

to all living things.

270

Monk,

don’t

on account of

your habits & practices,

great erudition,

concentration attainments,

secluded dwelling,

or the thought, ‘I touch

the renunciate ease

that run-of-the-mill people

don’t know’:

ever let yourself get complacent

when the ending of effluents

is still unattained.

271-272*

Dhp XX : The Path

Of paths, the eightfold is best.

Of truths, the four sayings.

Of qualities, dispassion.

Of two-footed beings,

the one with the eyes

to see.

273*

Just this

is the path

–there is no other–

to purify vision.

Follow it,

and that will be Mara’s

bewilderment.

Following it,

you put an end

to suffering & stress.

I have taught you this path

having known

–for your knowing–

the extraction of arrows.

It’s for you to strive

ardently.

Tathagatas simply

point out the way.

Those who practice,

absorbed in jhana:

from Mara’s bonds

they’ll be freed.

274-276*

When you see with discernment,

‘All fabrications are inconstant’–

you grow disenchanted with stress.

This is the path

to purity.

When you see with discernment,

‘All fabrications are stressful’–

you grow disenchanted with stress.

This is the path

to purity.

When you see with discernment,

‘All phenomena are not-self’–

you grow disenchanted with stress.

This is the path

to purity.

277-279

At the time for initiative

he takes no initiative.

Young, strong, but lethargic,

the resolves of his heart

exhausted,

the lazy, lethargic one

loses the path

to discernment.

280

Guarded

in speech,

well-restrained

in mind,

you should do nothing unskillful

in body.

Purify

these three courses of action.

Bring to fruition

the path that seers have proclaimed.

281

From striving comes wisdom;

from not, wisdom’s end.

Knowing these two courses

–to

development,

decline–

conduct yourself

so that wisdom will grow.

282

Cut down

the forest of desire,

not the forest of trees.

From the forest of desire

come danger & fear.

Having cut down this forest

& its underbrush, monks,

be deforested.

For as long as the least

bit of underbrush

of a man for women

is not cleared away,

the heart is fixated

like a suckling calf

on its mother.

Crush

your sense of self-allure

like an autumn lily

in the hand.

Nurture only the path to peace

–Unbinding–

as taught by the One Well Gone.

283-285*

‘Here I’ll stay for the rains.

Here, for the summer & winter.’

So imagines the fool,

unaware of obstructions.

That drunk-on-his-sons-&-cattle man,

all tangled up in the mind:

death sweeps him away–

as a great flood,

a village asleep.

There are

no sons

to give shelter,

no father,

no family

for one seized by the Ender,

no shelter among kin.

Realizing

this force of reasoning,

the wise man, restrained by virtue,

should make the path pure

–right away–

that goes all the way to Unbinding.

286-289*

Dhp XXI : Miscellany

If, by forsaking

a limited ease,

he would see

an abundance of ease,

the enlightened man

would forsake

the limited ease

for the sake

of the abundant.

290

He wants his own ease

by giving others dis-ease.

Intertwined in the inter-

action of hostility,

from hostility

he’s not set free.

291

In those who

reject what should,

& do what shouldn’t be done

–heedless, insolent–

effluents grow.

But for those who

are well-applied, constantly,

to mindfulness immersed in the body;

don’t indulge

in what shouldn’t be done;

& persist

in what should

–mindful, alert–

effluents come to an end.

292-293*

Having killed mother & father,

two warrior kings,

the kingdom & its dependency–

the brahman, untroubled, travels on.

Having killed mother & father,

two learned kings,

&, fifth, a tiger–

the brahman, untroubled, travels on.

294-295*

They awaken, always wide awake:

Gotama’s disciples

whose mindfulness, both day & night,

is constantly immersed

in the Buddha.

They awaken, always wide awake:

Gotama’s disciples

whose mindfulness, both day & night,

is constantly immersed

in the Dhamma.

They awaken, always wide awake:

Gotama’s disciples

whose mindfulness, both day & night,

is constantly immersed

in the Sangha.

They awaken, always wide awake:

Gotama’s disciples

whose mindfulness, both day & night,

is constantly immersed

in the body.

They awaken, always wide awake:

Gotama’s disciples

whose hearts delight, both day & night,

in harmlessness.

They awaken, always wide awake:

Gotama’s disciples

whose hearts delight, both day & night,

in developing the mind.

296-301*

Hard

is the life gone forth,

hard to delight in.

Hard

is the miserable

householder’s life.

It’s painful

to stay with dissonant people,

painful to travel the road.

So be

neither traveler

nor pained.

302

The man of conviction

endowed with virtue,

glory, & wealth:

wherever he goes

he is honored.

303*

The good shine from afar

like the snowy Himalayas.

The bad don’t appear

even when near,

like arrows shot into the night.

304

Sitting alone,

resting alone,

walking alone,

untiring.

Taming himself,

he’d delight alone–

alone in the forest.

305

Dhp XXII : Hell

He goes to hell,

the one who asserts

what didn’t take place,

as does the one

who, having done,

says, ‘I didn’t.’

Both–low-acting people–

there become equal:

after death, in the world beyond.

306

An ochre robe tied ’round their necks,

many with evil qualities

–unrestrained, evil–

rearise, because of their evil acts,

in hell.

Better to eat an iron ball

–glowing, aflame–

than that, unprincipled &

unrestrained,

you should eat the alms of the country.

307-308

Four things befall the heedless man

who lies down with the wife of another:

a wealth of demerit;

a lack of good sleep;

third, censure;

fourth, hell.

A wealth of demerit, an evil destination,

& the brief delight of a

fearful man with a

fearful woman,

& the king inflicts a harsh punishment.

So

no man should lie down

with the wife of another.

309-310

Just as sharp-bladed grass,

if wrongly held,

wounds the very hand that holds it–

the contemplative life, if wrongly grasped,

drags you down to hell.

Any slack act,

or defiled observance,

or fraudulent life of chastity

bears no great fruit.

If something’s to be done,

then work at it firmly,

for a slack going-forth

kicks up all the more dust.

It’s better to leave a misdeed

undone.

A misdeed burns you afterward.

Better that a good deed be done

that, after you’ve done it,

won’t make you burn.

311-314

Like a frontier fortress,

guarded inside & out,

guard yourself.

Don’t let the moment pass by.

Those for whom the moment is past

grieve, consigned to hell.

315

Ashamed of what’s not shameful,

not ashamed of what is,

beings adopting wrong views

go to a bad destination.

Seeing danger where there is none,

& no danger where there is,

beings adopting wrong views

go to a bad destination.

Imagining error where there is none,

and no error where there is,

beings adopting wrong views

go to a bad destination.

But knowing error as error,

and non-error as non-,

beings adopting right views

go to a good

destination.

316-319

Dhp XXIII : Elephants

I–like an elephant in battle,

enduring an arrow shot from a bow–

will endure a false accusation,

for the mass of people

have no         principles.

320

The tamed is the one

they take into assemblies.

The tamed is the one

the king mounts.

The tamed who endures

a false accusation

is, among human beings,

the best.

321

Excellent are tamed mules,

tamed thoroughbreds,

tamed horses from Sindh.

Excellent, tamed tuskers,

great elephants.

But even more excellent

are those         self-tamed.

For not by these mounts could you go

to the land unreached,

as the tamed one goes

by taming, well-taming, himself.

322-323

The tusker, Dhanapalaka,

deep in rut, is hard to control.

Bound, he won’t eat a morsel:

the tusker misses

the elephant wood.

324*

When torpid & over-fed,

a sleepy-head lolling about

like a stout hog, fattened on fodder:

a dullard enters the womb

over &

over again.

325

Before, this mind went wandering

however it pleased,

wherever it wanted,

by whatever way that it liked.

Today I will hold it aptly in check–

as one wielding a goad, an elephant in rut.

326

Delight in heedfulness.

Watch over your own mind.

Lift yourself up

from the hard-going way,

like a tusker sunk in the mud.

327

If you gain a mature companion–

a fellow traveler, right-living, enlightened–

overcoming all dangers

go with him, gratified,

mindful.

If you don’t gain a mature companion–

a fellow traveler, right-living, enlightened–

go alone

like a king renouncing his kingdom,

like the elephant in the Matanga wilds,

his herd.

Going alone is better.

There’s no companionship with a fool.

Go alone,

doing no evil, at peace,

like the elephant in the Matanga wilds.

328-330*

A blessing:   friends when the need arises.

A blessing:   contentment with whatever there is.

Merit at the ending of life is a blessing.

A blessing:   the abandoning of all suffering

& stress.

A blessing in the world:   reverence to your mother.

A blessing:   reverence to your father as well.

A blessing in the world:   reverence to a contemplative.

A blessing:   reverence for a brahman, too.

A blessing into old age is virtue.

A blessing:   conviction established.

A blessing:   discernment attained.

The non-doing of evil things is

a blessing.

331-333

Dhp XXIV : Craving

When a person lives heedlessly,

his craving grows like a creeping vine.

He runs now here

& now         there,

as if looking for fruit:

a monkey in the forest.

334

If this sticky, uncouth craving

overcomes you in the world,

your sorrows grow like wild grass

after rain.

If, in the world, you overcome

this uncouth craving, hard to escape,

sorrows roll off you,

like water beads off

a lotus.

335-336

To all of you gathered here

I say: Good fortune.

Dig up craving

–as when seeking medicinal roots, wild grass–

by the root.

Don’t let Mara cut you down

–as a raging river, a reed–

over & over again.

337*

If its root remains

undamaged & strong,

a tree, even if cut,

will grow back.

So too if craving-obsession

is not rooted out,

this suffering returns

again

&

again.

338

He whose 36 streams,

flowing to what is appealing, are strong:

the currents–resolves based on passion–

carry him, of base views, away.

They flow every which way, the streams,

but the sprouted creeper stays

in place.

Now, seeing that the creeper’s arisen,

cut through its root

with discernment.

339-340*

Loosened & oiled

are the joys of a person.

People, bound by enticement,

looking for ease:

to birth & aging they go.

341*

Encircled with craving,

people hop round & around

like a rabbit caught in a snare.

Tied with fetters & bonds

they go on to suffering,

again & again, for long.

Encircled with craving,

people hop round & around

like a rabbit caught in a snare.

So a monk

should dispel      craving,

should aspire      to dispassion

for himself.

342-343*

Cleared of the underbrush

but obsessed with the forest,

set free from the forest,

right back to the forest he runs.

Come, see the person set free

who runs right back to the same old chains!

344

That’s not a strong bond

–so say the enlightened–

the one made of iron, of wood, or of grass.

To be smitten, enthralled,

with jewels & ornaments,

longing for children & wives:

that’s the strong bond,

–so say the enlightened–

one that’s constraining,

elastic,

hard to untie.

But having cut it, they

–the enlightened–go forth,

free of longing, abandoning

sensual ease.

Those smitten with passion

fall back

into a self-made stream,

like a spider snared in its web.

But, having cut it, the enlightened set forth,

free of longing, abandoning

all suffering & stress.

345-347*

Gone to the beyond of becoming,

you let go of in front,

let go of behind,

let go of between.

With a heart everywhere released,

you don’t come again to birth

& aging.

348*

For a person

forced on by his thinking,

fierce in his passion,

focused on beauty,

craving grows all the more.

He’s the one

who tightens the bond.

But one who delights

in the stilling of thinking,

always

mindful

cultivating

a focus on the foul:

He’s the one

who will make an end,

the one who will cut Mara’s bond.

349-350*

Arrived at the finish,

unfrightened, unblemished, free

of craving, he has cut away

the arrows of becoming.

This physical heap is his last.

Free from craving,

ungrasping,

astute in expression,

knowing the combination of sounds–

which comes first & which after.

He’s called a

last-body

greatly discerning

great man.

351-352*

All-conquering,

all-knowing am I,

with regard to all things,

unadhering.

All-abandoning,

released in the ending of craving:

having fully known on my own,

to whom should I point as my teacher?

353*

A gift of Dhamma conquers

all gifts;

the taste of Dhamma,

all tastes;

a delight in Dhamma,

all delights;

the ending of craving,

all suffering

& stress.

354*

Riches ruin the man

weak in discernment,

but not those who seek

the beyond.

Through craving for riches

the man weak in discernment

ruins   himself

as he would   others.

355

Fields are spoiled by weeds;

people, by passion.

So what’s given to those

free of passion

bears great fruit.

Fields are spoiled by weeds;

people, by aversion.

So what’s given to those

free of aversion

bears great fruit.

Fields are spoiled by weeds;

people, by delusion.

So what’s given to those

free of delusion

bears great fruit.

Fields are spoiled by weeds;

people, by longing.

So what’s given to those

free of longing

bears great fruit.

356-359

Dhp XXV : Monks

Restraint with the eye is good,

good is restraint with the ear.

Restraint with the nose is good,

good is restraint with the tongue.

Restraint with the body is good,

good is restraint with speech.

Restraint with the heart is good,

good is restraint everywhere.

A monk everywhere restrained

is released from all suffering & stress.

360-361*

Hands restrained,

feet restrained

speech restrained,

supremely restrained–

delighting in what is inward,

content, centered, alone:

he’s what they call

a monk.

362

A monk restrained in his speaking,

giving counsel unruffled,

declaring the message & meaning:

sweet is his speech.

363*

Dhamma his dwelling,

Dhamma his delight,

a monk pondering Dhamma,

calling Dhamma to mind,

does not fall away

from true Dhamma.

364

Gains:

don’t treat your own with scorn,

don’t go coveting those of others.

A monk who covets those of others

attains

no concentration.

Even if he gets next to nothing,

he doesn’t treat his gains with scorn.

Living purely, untiring:

he’s the one

that the devas praise.

365-366

For whom, in name & form

in every way,

there’s no sense of mine,

& who doesn’t grieve

for what’s not:

he’s deservedly called

a monk.

367

Dwelling in goodwill, a monk

with faith in the Awakened One’s teaching,

would attain the good state,

the peaceful state:

stilling-of-fabrications ease.

368*

Monk, bail out this boat.

It will take you lightly when bailed.

Having cut through passion, aversion,

you go from there to Unbinding.

369*

Cut through five,

let go of five,

& develop five above all.

A monk gone past five attachments

is said to have crossed the flood.

370*

Practice jhana, monk,

and don’t be heedless.

Don’t take your mind roaming

in sensual strands.

Don’t swallow–heedless–

the ball of iron aflame.

Don’t burn & complain: ‘This is pain.’

371

There’s

no jhana

for one with

no discernment,

no discernment

for one with

no jhana.

But one with

both jhana

& discernment:

he’s on the verge

of Unbinding.

372

A monk with his mind at peace,

going into an empty dwelling,

clearly seeing the Dhamma aright:

his delight is more

than human.

However it is,

however it is he touches

the arising-&-passing of aggregates:

he gains rapture & joy:

that, for those who know it,

is deathless,

the Deathless.

373-374

Here the first things

for a discerning monk

are

guarding the senses,

contentment,

restraint in line with the Patimokkha.

He should associate with admirable friends.

Living purely, untiring,

hospitable by habit,

skilled in his conduct,

gaining a manifold joy,

he will put an end

to suffering & stress.

375-376

Shed passion

& aversion, monks–

as a jasmine would,

its withered flowers.

377

Calmed in body,

calmed in speech,

well-centered & calm,

having disgorged the baits of the world,

a monk is called

thoroughly

calmed.

378

You yourself

should reprove yourself,

should examine yourself.

As a self-guarded monk

with guarded self,

mindful, you dwell at ease.

379

Your own self is

your own mainstay.

Your own self is

your own guide.

Therefore you should

watch over yourself–

as a trader, a fine steed.

380

A monk with a manifold joy,

with faith in the Awakened One’s teaching,

would attain the good state,

the peaceful state:

stilling-of-fabrications ease.

381*

A young monk who strives

in the Awakened One’s teaching,

brightens the world

like the moon set free from a cloud.

382

Dhp XXVI : Brahmans

Having striven, brahman,

cut the stream.

Expel sensual passions.

Knowing the ending of fabrications,

brahman,

you know the Unmade.

383*

When the brahman has gone

to the beyond of two things,

then all his fetters

go to their end–

he who knows.

384*

One whose beyond or

not-beyond or

beyond-&-not-beyond

can’t be found;

unshackled, carefree:

he’s what I call

a brahman.

385*

Sitting silent, dustless,

absorbed in jhana,

his task done, effluents gone,

ultimate goal attained:

he’s what I call

a brahman.

386

By day shines the sun;

by night, the moon;

in armor, the warrior;

in jhana, the brahman.

But all day & all night,

every day & every night,

the Awakened One shines

in splendor.

387

He’s called a brahman

for having banished his evil,

a contemplative

for living in consonance,

one gone forth

for having forsaken

his own impurities.

388*

One should not strike a brahman,

nor should the brahman

let loose with his anger.

Shame on a brahman’s killer.

More shame on the brahman

whose anger’s let loose.

389*

Nothing’s better for the brahman

than when the mind is held back

from what is endearing & not.

However his harmful-heartedness

wears away,

that’s how stress

simply comes to rest.

390*

Whoever does no wrong

in body,

speech,

heart,

is restrained in these three ways:

he’s what I call

a brahman.

391

The person from whom

you would learn the Dhamma

taught by the Rightly

Self-Awakened One:

you should honor him with respect–

as a brahman, the flame for a sacrifice.

392*

Not by matted hair,

by clan, or by birth,

is one a brahman.

Whoever has truth

& rectitude:

he is a pure one,

he, a brahman.

What’s the use of your matted hair,

you dullard?

What’s the use of your deerskin cloak?

The tangle’s inside you.

You comb the outside.

393-394*

Wearing cast-off rags

–his body lean & lined with veins–

absorbed in jhana,

alone in the forest:

he’s what I call

a brahman.

395

I don’t call one a brahman

for being born of a mother

or sprung from a womb.

He’s called a ‘bho-sayer’

if he has anything at all.

But someone with nothing,

who clings to no thing:

he’s what I call

a brahman.

396*

Having cut every fetter,

he doesn’t get ruffled.

Beyond attachment,

unshackled:

he’s what I call

a brahman.

397

Having cut the strap & thong,

cord & bridle,

having thrown off the bar,

awakened:

he’s what I call

a brahman.

398*

He endures–unangered–

insult, assault, & imprisonment.

His army is strength;

his strength, forbearance:

he’s what I call

a brahman.

399

Free from anger,

duties observed,

principled, with no overbearing pride,

trained, a ‘last-body’:

he’s what I call

a brahman.

400*

Like water   on a lotus leaf,

a mustard seed   on the tip of an awl,

he doesn’t adhere   to sensual pleasures:

he’s what I call

a brahman.

401

He discerns right here,

for himself,

on his own,

his own

ending of stress.

Unshackled, his burden laid down:

he’s what I call

a brahman.

402*

Wise, profound

in discernment, astute

as to what is the path

& what’s not;

his ultimate goal attained:

he’s what I call

a brahman.

403

Uncontaminated

by householders

& houseless ones alike;

living with no home,

with next to no wants:

he’s what I call

a brahman.

404

Having put aside violence

against beings fearful or firm,

he neither kills nor

gets others to kill:

he’s what I call

a brahman.

405

Unopposing among opposition,

unbound

among the armed,

unclinging

among those who cling:

he’s what I call

a brahman.

406

His passion, aversion,

conceit, & contempt,

have fallen away–

like a mustard seed

from the tip of an awl:

he’s what I call

a brahman.

407

He would say

what’s non-grating,

instructive,

true–

abusing no one:

he’s what I call

a brahman.

408

Here in the world

he takes nothing not-given

–long, short,

large, small,

attractive, not:

he’s what I call

a brahman.

409

His longing for this

& for the next world

can’t be found;

free from longing, unshackled:

he’s what I call

a brahman.

410

His attachments,

his homes,

can’t be found.

He, through knowing,

is unperplexed,

has gained a footing

in the Deathless:

he’s what I call

a brahman.

411*

He has gone

beyond attachment here

for both merit & evil–

sorrowless, dustless, & pure:

he’s what I call

a brahman.

412*

Spotless, pure, like the moon

–limpid & calm–

his delights, his becomings,

totally gone:

he’s what I call

a brahman.

413

He has made his way past

this hard-going path

–samsara, delusion–

has crossed over,

has gone beyond,

is free from want,

from perplexity,

absorbed in jhana,

through no-clinging

Unbound:

he’s what I call

a brahman.

414

Whoever, abandoning sensual passions here,

would go forth from home–

his sensual passions, becomings,

totally gone:

he’s what I call

a brahman.

Whoever, abandoning craving here,

would go forth from home–

his cravings, becomings,

totally gone:

he’s what I call

a brahman.

415-416

Having left behind

the human bond,

having made his way past

the divine,

from all bonds unshackled:

he’s what I call

a brahman.

417

Having left behind

delight & displeasure,

cooled, with no acquisitions–

a hero who has conquered

all the world,

every world:

he’s what I call

a brahman.

418

He knows in every way

beings’ passing away,

and their re-

arising;

unattached, awakened,

well-gone:

he’s what I call

a brahman.

419

He whose course they don’t know

–devas, gandhabbas, & human beings–

his effluents ended, an arahant:

he’s what I call

a brahman.

420

He who has nothing

–in front, behind, in between–

the one with nothing

who clings to no thing:

he’s what I call

a brahman.

421*

A splendid bull, conqueror,

hero, great seer–

free from want,

awakened, washed:

he’s what I call

a brahman.

422

He knows

his former lives.

He sees

heavens & states of woe,

has attained

the ending of birth,

is a sage

who has mastered full-knowing,

his mastery totally mastered:

he’s what I call

a brahman.

423*

Historical Notes:
The Text & the Translation

There are many versions of the Dhammapada now extant: several recensions of the Pali Dhammapada from Burma, Cambodia, Laos, Sri Lanka, and Thailand; two incomplete manuscripts of a Gandhari Dharmapada found in central Asia; and a manuscript of a Buddhist Hybrid-Sanskrit Dharmapada found in a library in Tibet, called the Patna Dharmapada because photographs of this manuscript are now kept in Patna, India. There is also a Chinese translation of the Dharmapada made in the third century C.E. from a Prakrit original, now no longer extant, similar to–but not identical with–the Pali Dhammapada. Parts of a Dharmapada text are included in the Mahavastu, a text belonging to the Lokottaravadin Mahasanghika school. In addition, there are Sanskrit, Tibetan, and Chinese versions of a text called the Udanavarga, which is known in at least four recensions, all of them containing many verses in common with the Dhammapada/Dharmapada (Dhp) texts. To further complicate matters, there are Jain anthologies that contain verses clearly related to some of those found in these Buddhist anthologies as well.

Despite the many similarities among these texts, they contain enough discrepancies to have fueled a small scholarly industry. The different recensions of the Pali Dhp contain so many variant readings that there isn’t yet–even after more than a century of Western scholarship on the topic–a single edition covering them all. The discrepancies among the Pali and non-Pali versions are even greater. They arrange verses in different orders, each contains verses not found in the others, and among the verses in different versions that are related, the similarity in terms of imagery or message is sometimes fairly tenuous.

Fortunately for anyone looking to the Dhp for spiritual guidance, the differences among the various recensions–though many in number–range in importance from fairly minor to minor in the extreme. Allowing for a few obvious scribal errors, none of them fall outside the pale of what has long been accepted as standard early Buddhist doctrine as derived from the Pali discourses. For example, does the milk in verse 71 come out or does it curdle? Is the bond in verse 346 subtle, slack, or elastic? Is the brahman in verse 393 happy or is he pure? For all practical purposes, these questions hardly matter. They become important only when one is forced to take sides in choosing which version to translate, and even then the nature of the choice is like that of a conductor deciding which of the many versions of a Handel oratorio to perform.

Unfortunately for the translator, though, the scholarly discussions that have grown around these issues have tended to blow them all out of proportion, to the point where they call into question the authenticity of the Dhp as a whole. Because the scholars who have devoted themselves to this topic have come up with such contradictory advice for the potential translator–including the suggestion that it’s a waste of time to translate some of the verses at all–we need to sort through the discussions to see what, if any, reliable guidance they give.

Those who have worked on the issues raised by the variant versions of Dhp have, by and large, directed the discussion to figuring out which version is the oldest and most authentic, and which versions are later and more corrupt. Lacking any outside landmarks against which the versions can be sighted, scholars have attempted to reconstruct what must have been the earliest version by triangulating among the texts themselves. This textual trigonometry tends to rely on assumptions from among the following three types:

1) Assumptions concerning what is inherently an earlier or later form of a verse. These assumptions are the least reliable of the three, for they involve no truly objective criteria. If, for instance, two versions of a verse differ in that one is more internally consistent than the other, the consistent version will seem more genuine to one scholar, whereas another scholar will attribute the consistency to later efforts to “clean up” the verse. Similarly, if one version contains a rendition of a verse different from all other renditions of the same verse, one scholar will see that as a sign of deviance; another, as a sign of the authenticity that may have predated a later standardization among the texts. Thus the conclusions drawn by different scholars based on these assumptions tell us more about the scholars’ presuppositions than they do about the texts themselves.

2) Assumptions concerning the meter of the verses in question. One of the great advances in recent Pali scholarship has been the rediscovery of the metrical rules underlying early Pali poetry. As the Buddha himself is quoted as saying, “Meter is the structural framework of verses.” (SN 1:60) Knowledge of metrical rules thus helps the editor or translator spot which readings of a verse deviate from the structure of a standard meter, and which ones follow it. Theoretically, the obvious choice would be to adopt the latter and reject the former. In practice, however, the issue is not so clear-cut. Early Pali poetry dates from a time of great metrical experimentation, and so there is always the possibility that a particular poem was composed in an experimental meter that never achieved widespread recognition. There is also the possibility that–as the poetry was spontaneous and oral–a fair amount of metrical license was allowed. This means that the more “correct” forms of a verse may have been the products of a later attempt to fit the poetry into standard molds. Thus the conclusions based on the assumption of standard meters are not as totally reliable as they might seem.

3) Assumptions concerning the language in which the original Dhp was first composed. These assumptions require an extensive knowledge of Middle Indic dialects. A scholar will assume a particular dialect to have been the original language of the text, and will further make assumptions about the types of translation mistakes that might have been common when translating from that dialect into the languages of the texts we now have. The textual trigonometry based on these assumptions often involves such complicated methods of sighting and computation that it can produce an “original” version of the text that is just that: very original, coinciding with none of the versions extant. In other words, where the current variants of a verse might be a, b, and c, the added assumption about the Dhp’s original language and the ineptitude of ancient translators and copyists leads to the conclusion that the verse must have been d. However, for all the impressive erudition that this method involves, not even the most learned scholar can offer any proof as to what the Dhp’s original language was. In fact, as we will consider below, it is possible that the Buddha–assuming that he was the author of the verses–composed poetry in more than one language, and more than one version of a particular verse. So, as with the first set of assumptions, the methods of triangulation based on an assumed original language of the Dhp tell us more about the individual scholar’s position than they do about the position of the text.

Thus, although the scholarship devoted to the different recensions of the Dhp has provided a useful service in unearthing so many variant readings of the text, none of the assumptions used in trying to sort through those readings for “the original” Dhp have led to any definite conclusions. Their positive success has been limited mainly to offering food for academic speculation and educated guesses.

On the negative side, though, they have succeeded in accomplishing something totally useless: a wholesale sense of distrust for the early Buddhist texts, and the poetic texts in particular. If the texts contain so many varying reports, the feeling goes, and if their translators and transmitters were so incompetent, how can any of them be trusted? This distrust comes from accepting, unconsciously, the assumptions concerning authorship and authenticity within which our modern, predominately literate culture operates: that only one version of a verse could have been composed by its original author, and that all other versions must be later corruptions. In terms of the Dhp, this comes down to assuming that there was only one original version of the text, and that it was composed in a single language.

However, these assumptions are totally inappropriate for analyzing the oral culture in which the Buddha taught and in which the verses of the Dhp were first anthologized. If we look carefully at the nature of that culture–and in particular at clear statements from the early Buddhist texts concerning the events and principles that shaped those texts–we will see that it is perfectly natural that there should be a variety of reports about the Buddha’s teachings, all of which might be essentially correct. In terms of the Dhp, we can view the multiple versions of the text as a sign, not of faulty transmission, but of an allegiance to their oral origins.

Oral prose and poetry are very different from their written counterparts. This fact is obvious even in our own culture. However, we have to make an active effort of the imagination to comprehend the expectations placed on oral transmission between speakers and listeners in a culture where there is no written word to fall back on. In such a setting, the verbal heritage is maintained totally through repetition and memorization. A speaker with something new to say has to repeat it often to different audiences–who, if they feel inspired by the message, are expected to memorize at least its essential parts. Because communication is face-to-face, a speaker is particularly prized for an ability to tailor his/her message to the moment of communication, in terms of the audience’s background from the past, its state of mind at present, and its hoped-for benefits in the future.

This puts a double imperative on both the speaker and the listener. The speaker must choose his/her words with an eye both to how they will affect the audience in the present and to how they will be memorized for future reference. The listener must be attentive, both to appreciate the immediate impact of the words and to memorize them for future use. Although originality in teaching is appreciated, it is only one of a constellation of virtues expected of a teacher. Other expected virtues include a knowledge of common culture and an ability to play with that knowledge for the desired effect in terms of immediate impact or memorability. The Pali Dhp (verse 45) itself makes this point in comparing the act of teaching, not to creating something totally new out of nothing, but to selecting among available flowers to create a pleasing arrangement just right for the occasion.

Of course, there are situations in an oral culture where either immediate impact or memorability is emphasized at the expense of the other. In a classroom, listening for impact is sacrificed to the needs of listening for memorization, whereas in a theater, the emphasis is reversed. All indications show, however, that the Buddha as a teacher was especially sensitive to both aspects of oral communication, and that he trained his listeners to be sensitive to both as well. On the one hand, the repetitious style of many of his recorded teachings seems to have been aimed at hammering them into the listener’s memory; also, at the end of many of his discourses, he would summarize the main points of the discussion in an easy-to-memorize verse.

On the other hand, there are many reports of instances in which his listeners gained immediate Awakening while listening to his words. And, there is a delightful section in one of his discourses (the Samaññaphala Suttanta, DN 2) satirizing the teachers of other religious sects for their inability to break away from the formulaic mode of their teachings to give a direct answer to specific questions (“It’s as if, when asked about a mango, one were to answer with a breadfruit,” one of the interlocutors comments, “or, when asked about a breadfruit, to answer with a mango.”) The Buddha, in contrast, was famous for his ability to speak directly to his listeners’ needs.

This sensitivity to both present impact and future use is in line with two well-known Buddhist teachings: first, the basic Buddhist principle of causality, that an act has repercussions both in the present and on into the future; second, the Buddha’s realization, early on in his teaching career, that some of his listeners would attain Awakening immediately on hearing his words, whereas others would be able to awaken only after taking his words, contemplating them, and putting them into prolonged practice.

A survey of the Buddha’s prose discourses recorded in the Pali Canon gives an idea of how the Buddha met the double demands placed on him as a teacher. In some cases, to respond to a particular situation, he would formulate an entirely original teaching. In others, he would simply repeat a formulaic answer that he kept in store for general use: either teachings original with him, or more traditional teachings–sometimes lightly tailored, sometimes not–that fit in with his message. In still others, he would take formulaic bits and pieces, and combine them in a new way for the needs at hand. A survey of his poetry reveals the same range of material: original works; set pieces–original or borrowed, occasionally altered in line with the occasion; and recyclings of old fragments in new juxtapositions.

Thus, although the Buddha insisted that all his teachings had the same taste–that of release–he taught different variations on the theme of that taste to different people on different occasions, in line with his perception of their short- and long-term needs. In reciting a verse to a particular audience, he might change a word, a line, or an image, to fit in with their backgrounds and individual needs.

Adding to this potential for variety was the fact that the people of northern India in his time spoke a number of different dialects, each with its own traditions of poetry and prose. The Pali Cullavagga (V.33.1) records the Buddha as insisting that his listeners memorize his teachings, not in a standardized lingua franca, but in their own dialects. There is no way of knowing whether he himself was multi-lingual enough to teach all of his students in their own dialects, or expected them to make the translations themselves. Still, it seems likely that, as a well-educated aristocrat of the time, he would have been fluent in at least two or three of the most prevalent dialects. Some of the discourses–such as DN 21–depict the Buddha as an articulate connoisseur of poetry and song, so we can expect that he would also have been sensitive to the special problems involved in the effective translation of poetry–alive, for instance, to the fact that skilled translation requires more than simply substituting equivalent words. The Mahavagga (V.13.9) reports that the Buddha listened, with appreciation, as a monk from the southern country of Avanti recited some of his teachings–apparently in the Avanti dialect–in his presence. Although scholars have often raised questions about which language the Buddha spoke, it might be more appropriate to remain open to the possibility that he spoke–and could compose poetry in–several. This possibility makes the question of “the” original language or “the” original text of the Dhp somewhat irrelevant.

The texts suggest that even during the Buddha’s lifetime his students made efforts to collect and memorize a standardized body of his teachings under a rubric of nine categories: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question and answer sessions. However, the act of collecting and memorizing was pursued by only a sub-group among his monks, while other monks, nuns, and lay people doubtlessly had their own individual memorized stores of teachings they had heard directly from the Buddha or indirectly through the reports of their friends and acquaintances.

The Buddha had the foresight to ensure that this less standardized fund of memories not be discounted by later generations; at the same time, he established norms so that mistaken reports, deviating from the principles of his teachings, would not be allowed to creep into the accepted body of doctrine. To discourage fabricated reports of his words, he warned that anyone who put words in his mouth was slandering him (AN 2:23). This, however, could in no way prevent mistaken reports based on honest misunderstandings. So, shortly before his death, he summarized the basic principles of his teachings: the 37 Wings to Awakening (bodhi-pakkhiya dhamma–see the note to verse 301) in the general framework of the development of virtue, concentration, and discernment, leading to release. Then he announced the general norms by which reports of his teachings were to be judged. The Mahaparinibbana Suttanta (DN 16) quotes him as saying:

“There is the case where a monk says this: ‘In the Blessed One’s presence have I heard this, in the Blessed One’s presence have I received this... In the presence of a community with well-known leading elders... In a monastery with many learned elders who know the tradition... In the presence of a single elder who knows the tradition have I heard this, in his presence have I received this: This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’ His statement is neither to be approved nor scorned. Without approval or scorn, take careful note of his words and make them stand against the discourses and tally them against the Vinaya. If, on making them stand against the discourses and tallying them against the Vinaya, you find that they don’t stand with the discourses or tally with the Vinaya, you may conclude: ‘This is not the word of the Blessed One; this monk has misunderstood it’–and you should reject it. But if... they stand with the discourses and tally with the Vinaya, you may conclude: ‘This is the word of the Blessed One; this monk has understood it rightly.’”

Thus, a report of the Buddha’s teachings was to be judged, not on the authority of the reporter or his sources, but on the principle of consistency: did it fit in with what was already known of the doctrine? This principle was designed to ensure that nothing at odds with the original would be accepted into the standard canon, but it did open the possibility that teachings in line with the Buddha’s, yet not actually spoken by him, might find their way in. The early redactors of the canon seem to have been alert to this possibility, but not overly worried by it. As the Buddha himself pointed out many times, he did not design or create the Dhamma. He simply found it in nature. Anyone who developed the pitch of mental strengths and abilities needed for Awakening could discover the same principles as well. Thus the Dhamma was by no means exclusively his.

This attitude was carried over into the passages of the Vinaya that cite four categories of Dhamma statements: spoken by the Buddha, spoken by his disciples, spoken by seers (non-Buddhist sages), spoken by heavenly beings. As long as a statement was in accordance with the basic principles, the question of who first stated it did not matter. In an oral culture, where a saying might be associated with a person because he authored it, approved it, repeated it often, or inspired it by his/her words or actions, the question of authorship was not the overriding concern it has since become in literate cultures. The recent discovery of evidence that a number of teachings associated with the Buddha may have pre- or post-dated his time would not have fazed the early Buddhists at all, as long as those teachings were in accordance with the original principles.

Shortly after the Buddha’s passing away, the Cullavagga (XI) reports, his disciples met to agree on a standardized canon of his teachings, abandoning the earlier nine-fold classification and organizing the material into something approaching the canon we have today. There is clear evidence that some of the passages in the extant canon do not date to the first convocation, as they report incidents that took place afterwards. The question naturally arises as to whether there are any other later additions not so obvious. This question is particularly relevant with regard to texts like the Dhp, whose organization differs considerably from redaction to redaction, and leads naturally to the further question of whether a later addition to the canon can be considered authentic. The Cullavagga (XI.1.11) recounts an incident that sheds light on this issue:

Now at that time, Ven. Purana was wandering on a tour of the Southern Hills with a large community of monks, approximately 500 in all. Then, having stayed as long as he liked in the Southern Hills while the elder monks were standardizing the Dhamma and Vinaya, he went to the Bamboo Park, the Squirrels’ Sanctuary, in Rajagaha. On arrival, he went to the elder monks and, after exchanging pleasantries, sat to one side. As he was sitting there, they said to him, “Friend Purana, the Dhamma and Vinaya have been standardized by the elders. Switch over to their standardization.” [He replied:] “The Dhamma and Vinaya have been well-standardized by the elders. Still, I will hold simply to what I have heard and received in the Blessed One’s presence.”

In other words, Ven. Purana maintained–and undoubtedly taught to his followers–a record of the Buddha’s teachings that lay outside the standardized version, but was nevertheless authentic. As we have already noted, there were monks, nuns, and lay people like him even while the Buddha was alive, and there were probably others like him who continued maintaining personal memories of the Buddha’s teachings even after the latter’s death.

This story shows the official early Buddhist attitude toward such differing traditions: each accepted the trustworthiness of the others. As time passed, some of the early communities may have made an effort to include these “external” records in the standardized canon, resulting in various collections of prose and verse passages. The range of these collections would have been determined by the material that was available in, or could be effectively translated into, each individual dialect. Their organization would have depended on the taste and skill of the individual collectors. Thus, for instance, we find verses in the Pali Dhp that do not exist in other Dhps, as well as verses in the Patna and Gandhari Dhps that the Pali tradition assigns to the Jataka or Sutta Nipata. We also find verses in one redaction composed of lines scattered among several verses in another. In any event, the fact that a text was a later addition to the standardized canon does not necessarily mean that it was a later invention. Given the ad hoc way in which the Buddha sometimes taught, and the scattered nature of the communities who memorized his teachings, the later additions to the canons may simply represent earlier traditions that escaped standardization until relatively late.

When Buddhists began committing their canons to writing, approximately at the beginning of the common era, they brought a great change to the dynamic of how their traditions were maintained. The advantages of written over oral transmission are obvious: the texts are saved from the vagaries of human long-term memory and do not die out if those who have memorized them die before teaching others to memorize them as well. The disadvantages of written transmission, however, are less obvious but no less real. Not only is there the possibility of scribal error, but–because transmission is not face-to-face–there can also be the suspicion of scribal error. If a reading seems strange to a student, he has no way of checking with the scribe, perhaps several generations distant, to see if the reading was indeed a mistake. When confronted with such problems, he may “correct” the reading to fit in with his ideas of what must be right, even in cases where the reading was correct, and its perceived strangeness was simply a result of changes in the spoken dialect or of his own limited knowledge and imagination. The fact that manuscripts of other versions of the text were also available for comparison in such instances could have led scribes to homogenize the texts, removing unusual variants even when the variants themselves may have gone back to the earliest days of the tradition.

These considerations of how the Dhp may have been handed down to the present–and especially the possibility that (1) variant recensions might all be authentic, and that (2) agreement among the recensions might be the result of later homogenization–have determined the way in which I have approached this translation of the Pali Dhp. Unlike some other recent translators, I am treating the Pali Dhp as a text with its own integrity–just as each of the alternative traditions has its own integrity–and have not tried to homogenize the various traditions. Where the different Pali recensions are unanimous in their readings, even in cases where the reading seems strange (e.g., 71, 209, 259, 346), I have stuck with the Pali without trying to “rectify” it in light of less unusual readings given in the other traditions. Only in cases where the different Pali redactions are at variance with one another, and the variants seem equally plausible, have I checked the non-Pali texts to see which variant they support. The translation here is drawn from three editions of the text: the Pali Text Society (PTS) edition edited by O. von Hinüber and K.R. Norman (1995); the Oxford edition edited by John Ross Carter and Mahinda Palihawadana, together with its extensive notes (1987); and the Royal Thai edition of the Pali Canon (1982). The pts edition gives the most extensive list of variant readings among the Pali recensions, but even it is not complete. The Royal Thai edition, for example, contains 49 preferred and 8 variant readings not given in the PTS version at all. Passages where I have differed from the PTS reading are cited in the End Notes.

Drawing selectively on various recensions in this way, I cannot guarantee that the resulting reading of the Dhp corresponds exactly to the Buddha’s words, or to any one text that once existed in ancient India. However, as I mentioned at the beginning of this note, all the recensions agree in their basic principles, so the question is immaterial. The true test of the reading–and the resulting translation–is if the reader feels engaged enough by the verses to put their principles into practice and finds that they do indeed lead to the release that the Buddha taught. In the final analysis, nothing else really counts.

End Notes

(Numbers refer and link to verses)

1-2: The fact that the word mano is paired here with dhamma would seem to suggest that it is meant in its role as “intellect,” the sense medium that conveys knowledge of ideas or mental objects (two possible meanings for the word “dhamma”). However, the illustrations in the second sentence of each verse show that it is actually meant in its role as the mental factor responsible for the quality of one’s actions (as in mano-kamma), the factor of will and intention, shaping not only mental events but also physical reality (on this point, see SN 35:145). Thus, following a Thai tradition, I have rendered it here as “heart.”

The images in these verses are carefully chosen. The cart, representing suffering, is a burden on the ox pulling it, and the weight of its wheels obliterates the ox’s track. The shadow, representing happiness, is no weight on the body at all.

All Pali recensions of this verse give the reading, manomaya = made of the heart, while all other recensions give the reading manojava = impelled by the heart.

7-8: Focused on the foul: A meditative exercise in focusing on the foul aspects of the body so as to help undercut lust and attachment for the body (see MN 119). AN 3:16 gives a standard definition for restraint with the senses: “And how does a monk guard the doors to his sense faculties? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or particulars by which–if he were to dwell without restraint over the faculty of the eye–evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. (Similarly with the ear, nose, tongue, body & intellect.) This is how a monk guards the doors to his sense faculties.”

11-12: Wrong resolves = mental resolves for sensuality, ill will, or harmfulness. Right resolves = mental resolves for freedom from sensuality, for freedom from ill will, and for harmlessness.

17-18: “Destination” in these two verses and throughout the text means one’s destination after death.

21: The Deathless = Unbinding (nibbana/nirvana), which gives release from the cycle of death and rebirth.

22: “The range of the noble ones”: Any of the four stages of Awakening, as well as the total Unbinding to which they lead. The four stages are: (1) stream-entry, at which one abandons the first three mental fetters tying one to the round of rebirth: self-identity views, uncertainty, and grasping at habits and practices; (2) once-returning, at which passion, aversion, and delusion are further weakened; (3) non-returning, at which sensual passion and irritation are abandoned; and (4) arahantship, at which the final five fetters are abandoned: passion for form, passion for formless phenomena, conceit, restlessness, and ignorance. For other references to the “range of the noble ones,” see  92-93 and 179-180.

37: “Lying in a cave”: According to the Dhp Commentary (hereafter referred to as DhpA), “cave” here means the physical heart, as well as the four great properties–earth (solidity), water (liquidity), fire (heat), and wind (motion)–that make up the body. Sn 4:2 also compares the body to a cave.

39: According to DhpA, “unsoddened mind” means one into which the rain of passion doesn’t penetrate (see  13-14); “unassaulted awareness” means a mind not assaulted by anger. “Beyond merit & evil”: The arahant is beyond merit and evil in that he/she has none of the mental defilements–passion, aversion, or delusion–that would lead to evil actions, and none of the attachments that would cause his/her actions to bear kammic fruit of any sort, good or bad.

40: “Without settling there, without laying claim”: two meanings of the word anivesano.

42: AN 7:60 illustrates this point with seven ways that a person harms him/herself when angry, bringing on results that an enemy would wish: He/she becomes ugly, sleeps badly, mistakes profit for loss and loss for profit, loses wealth, loses his/her reputation, loses friends, and acts in such a way that–after death–he/she reappears in a bad rebirth.

44-45: “Dhamma-saying”: This is a translation for the term dhammapada. To ferret out the well-taught Dhamma-saying means to select the appropriate maxim to apply to a particular situation, in the same way that a flower-arranger chooses the right flower, from a heap of available flowers (see  53), to fit into a particular spot in the arrangement. “The learner-on-the-path”: A person who has attained any of the first three of the four stages of Awakening (see note 22).

48: According to DhpA, the End-maker is death. According to another ancient commentary, the End-maker is Mara.

53: The last line of the Pali here can be read in two ways, either “even so, many a skillful thing should be done by one born & mortal” or “even so, many a skillful thing should be done with what’s born & mortal.” The first reading takes the phrase jatena maccena, born & mortal, as being analogous to the flower-arranger implicit in the image. The second takes it as analogous to the heap of flowers explicitly mentioned. In this sense, “what’s born & is mortal” would denote one’s body, wealth, and talents.

54-56: Tagara = a shrub that, in powdered form, is used as a perfume. AN 3:79 explains the how the scent of a virtuous person goes against the wind and wafts to the devas, by saying that those human and celestial beings who know of the good character of a virtuous person will broadcast one’s good name in all directions.

57: “Right knowing”: the knowledge of full Awakening.

71: “Doesn’t–like ready milk–come out right away”: All Pali recensions of this verse give the verb muccati–“to come out” or “to be released”–whereas DhpA agrees with the Sanskrit recensions in reading the verb as if it were mucchati/murchati, “to curdle.” The former reading makes more sense, both in terms of the image of the poem–which contrasts coming out with staying hidden–and with the plain fact that fresh milk doesn’t curdle right away. The Chinese translation of Dhp supports this reading, as do two of three scholarly editions of the Patna Dhp.

79: “Drinking the Dhamma, refreshed by the Dhamma”: two meanings of the word, dhammapiti. “Clear … calm”: two meanings of vipasannena.

83: “Stand apart”: reading cajanti with DhpA and many Asian editions.

86: The syntax of this verse yields the best sense if we take param as meaning “across,” and not as “the far shore.”

89: Factors for self-awakening = mindfulness, analysis of qualities, persistence, rapture, serenity, concentration, and equanimity.

92-93: “Having understood food …. independent of nutriment”: The first question in the Novice’s Questions (Khp 4) is “What is one?” The answer: “All animals subsist on nutriment.” The concept of food and nutriment here refers to the most basic way of understanding the causal principle that plays such a central role in the Buddha’s teaching. As SN 12:64 points out, “There are these four nutriments for the establishing of beings who have taken birth or for the support of those in search of a place to be born. Which four? Physical nutriment, gross or refined; contact as the second, consciousness the third, and intellectual intention the fourth.” The present verses make the point that the arahant has so fully understood the process of physical and mental causality that he/she is totally independent of it, and thus will never take birth again. Such a person cannot be comprehended by any of the forms of understanding that operate within the causal realm.

94: “Such (tadin)”: an adjective used to describe one who has attained the goal of Buddhist practice, indicating that the person’s state is indefinable but not subject to change or influences of any sort. “Right knowing”: the knowledge of full Awakening.

95: Indra’s pillar = a post set up at the gate of a city. According to DhpA, there was an ancient custom of worshipping this post with flowers and offerings, although those who wanted to show their disrespect for this custom would urinate and defecate on the post. In either case, the post did not react.

97: This verse is a series of puns. The negative meanings of the puns are on the left side of the slashes; the positive meanings, on the right. The negative meanings are so extremely negative that they were probably intended to shock their listeners. One scholar has suggested that the last word–uttamaporiso, the ultimate person–should also be read as a pun, with the negative meaning, “the extreme of audacity,” but that would weaken the shock value of the verse.

100: According to DhpA, the word sahassam in this and the following verses means “by the thousands” rather than “a thousand.” The same principle would also seem to hold for satam–“by the hundreds” rather than “a hundred”–in 102.

108: “Doesn’t come to a fourth”: DhpA: The merit produced by all sacrificial offerings given in the world in the course of a year doesn’t equal even one fourth of the merit made by paying homage once to one who has gone the straight way to Unbinding.

121-122: “(‘It won’t amount to much’)”: reading na mattam agamissati with the Thai edition. Other editions read, na mantam agamissati, “It won’t come to me.”

126: Heaven and hell, in the Buddhist view of the cosmos, are not eternal states. One may be reborn on one of the various levels of heaven or hell as the result of one’s kamma on the human plane, and then leave that level when that particular store of kamma wears out.

143: Some translators have proposed that the verb apabodheti, here translated as “awakens” should be changed to appam bodheti, “to think little of.” This, however, goes against the sense of the verse and of a recurrent image in the Canon, that the better-bred the horse, the more sensitive it is even to the idea of the whip, to say nothing of the whip itself. See, for example, AN 4:113.

The question raised in this verse is answered in SN 1:18:

Those restrained by conscience

are rare–

those who go through life

always mindful.

Having reached the end

of suffering & stress,

they go through what is uneven

evenly;

go through what is out-of-tune

in tune.

152: Muscles: This is a translation of the Pali mansani, which is usually rendered in this verse as “flesh.” However, because the Pali word is in the plural form, “muscles” seems more accurate–and more to the point.

153-154: DhpA: These verses were the Buddha’s first utterance after his full Awakening. For some reason, they are not reported in any of the other canonical accounts of the events following on the Awakening.

DhpA: “House” = selfhood; house-builder = craving. “House” may also refer to the nine abodes of beings–the seven stations of consciousness and two spheres (see Khp 4 and DN 15).

The word anibbisam in 153 can be read either as the negative gerund of nibbisati (“earning, gaining a reward”) or as the negative gerund of nivisati, altered to fit the meter, meaning “coming to a rest, settled, situated.” Both readings make sense in the context of the verse, so the word is probably intended to have a double meaning: without reward, without rest.

157: “The three watches of the night”: this is the literal meaning of the verse, but DhpA shows that the image of staying up to nurse someone in the night is meant to stand for being wakeful and attentive throughout the three stages of life: youth, middle age, and old age. The point here is that it is never too early or too late to wake up and begin nurturing the good qualities of mind that will lead to one’s true benefit. On this point, see AN 3:52-53, where the Buddha counsels two old brahmans, nearing the end of their life span, to begin practicing generosity along with restraint in thought, word, and deed.

162: DhpA completes the image of the poem by saying that one’s vice brings about one’s own downfall, just as a maluva creeper ultimately brings about the downfall of the tree it overspreads. See note 42.

164: A bamboo plant bears fruit only once and then dies soon after.

165: “No one purifies another. No other purifies one.” These are the two meanings of the one phrase, nañño aññam visodhaye.

166: AN 4:95 lists four types of people in descending order: those devoted to their own true welfare as well as that of others, those devoted to their own true welfare but not that of others, those devoted to the true welfare of others but not their own, and those devoted neither to their own true welfare nor that of others. SN 47:19 makes the point that if one is truly devoted to one’s own welfare, others automatically benefit, in the same way that an acrobat maintaining his/her own balance helps his/her partner stay balanced as well.

170: Sn 5:15 reports a conversation between the Buddha and the brahman Mogharaja with a point similar to that of this verse:

Mogharaja:

How does one view the world

so as not to be seen

by Death’s king?

The Buddha:

View the world, Mogharaja,

as empty–

always mindful

to have removed any view

about self.

This way one is above & beyond death.

This is how one views the world

so as not to be seen

by Death’s king.

176: This verse is also found at Iti 25, where the context makes clear the meaning of ekam dhammam, or “this one thing”: the principle of truthfulness.

178: The fruit of stream entry is the first of the four stages of Awakening (see note 22). A person who has attained stream entry–entry into the stream that flows inevitably to Unbinding–is destined to attain full Awakening within at most seven lifetimes, never falling below the human state in the interim.

183-185: These verses are a summary of a talk called the Ovada Patimokkha, which the Buddha is said to have delivered to an assembly of 1,250 arahants in the first year after his Awakening. Verse 183 is traditionally viewed as expressing the heart of the Buddha’s teachings.

191: The noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

195-196: Objectification = papañca. Alternative translations of this term would be proliferation, elaboration, exaggeration, complication. The term is used both in philosophical contexts–in connection with troubles and conflict–and in artistic contexts, in connection with the way in which an artistic theme is objectified and elaborated. Sn 4:14 states that the classifications of objectification begin with the perception by which one objectifies oneself–“I am thinker”–and then spread to objectify the rest of experience around the issues caused by that perception. MN 18 explains how this leads to conflict: “Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives [labels in the mind]. What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future forms cognizable via the eye. [Similarly with the other senses.] …. Now, with regard to the cause whereby the perceptions & categories of objectification assail a person: if there is nothing there to relish, welcome, or remain fastened to, then that is the end of obsession with passion, irritation, views, uncertainty, conceit, passion for becoming, & ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful actions cease without remainder.”

209: This verse plays with the various meanings of yoga (task, striving, application, meditation) and a related term, anuyuñjati (keeping after something, taking someone to task). In place of the Pali reading attanuyoginam, “those who kept after themselves,” the Patna Dhp reads atthanuyoginam, “those who kept after/remained devoted to the goal.”

218: “The up-flowing stream”: DhpA: the attainment of non-returning, the third of the four stages of Awakening (see note 22).

219-220: The Pali in these verses repeats the word “comes” three times, to emphasize the idea that if the results of meritorious actions await one after death, one’s going to the next world is more like a homecoming.

231-233: Bodily misconduct = killing, stealing, engaging in illicit sex. Verbal misconduct = lies, divisive speech, harsh speech, idle chatter. Mental misconduct = covetousness, ill will, wrong views.

235: Yama = the god of the underworld. Yama’s minions or underlings were believed to appear to a person just prior to the moment of death.

236: Impurities, blemishes = passion, aversion, delusion, and their various permutations, including envy, miserliness, hypocrisy, and boastfulness.

240: “One who lives slovenly”: As DhpA makes clear, this refers to one who uses the requisites of food, clothing, shelter, and medicine without the wisdom that comes with reflecting on their proper use. The Pali term here is atidhonacarin, a compound built around the word dhona, which means clean or pure. The ati- in the compound could mean “overly,” thus yielding, “one overly scrupulous in his behavior,” but it can also mean “transgressing,” thus, “transgressing against what is clean” = “slovenly.” The latter reading fits better with the image of rust as a deficiency in the iron resulting from carelessness.

254-255: “No outside contemplative”: No true contemplative, defined as a person who has attained any of the four stages of Awakening, exists outside of the practice of the Buddha’s teachings (see note 22). In DN 16, the Buddha is quoted as teaching his final student: “In any doctrine & discipline where the noble eightfold path is not found, no contemplative of the first… second… third… fourth order [stream-winner, once-returner, non-returner, or arahant] is found. But in any doctrine & discipline where the noble eightfold path is found, contemplatives of the first… second… third… fourth order are found. The noble eightfold path is found in this doctrine & discipline, and right here there are contemplatives of the first… second… third… fourth order. Other teachings are empty of knowledgeable contemplatives. And if the monks dwell rightly, this world will not be empty of arahants.” (On the noble eightfold path, see note 191.)

On “objectification,” see note 195-196.

256-257: The sense of the verse, confirmed by DhpA, suggests that the Pali word dhammattho means “judge.” This, in fact, is the theme tying together the verses in this chapter. The duty of a judge is to correctly determine attha, a word that denotes both “meaning” and “judgment,” these two senses of the word being connected by the fact that the judge must interpret the meanings of words used in rules and principles to see how they correctly apply to the particulars of a case so that he can pass a correct verdict. The remaining verses in this chapter give examples of interpreting attha in an appropriate way.

259: “Sees Dhamma through his body”: The more common expression in the Pali Canon (e.g., in AN 6:46 and AN 9:45) is to touch Dhamma through or with the body (phusati or phassati, “he touches,” rather than passati, “he sees”). The Sanskrit recensions and the Patna Dhp all support the reading, “he would touch,” but all Pali recensions are unanimous in the reading, “he sees.” Some scholars regard this latter reading as a corruption of the verse; I personally find it a more striking image than the common expression.

265: This verse plays with a number of nouns and verbs related to the adjective sama, which means “even,” “equal,” “on pitch,” or “in tune.” Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and acts. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, for good. Thus in Pali, samana, or contemplative, also means a person who is in tune with the principles of rightness and truth inherent in nature. Here and in 388, I’ve attempted to give a hint of these implications by associating the word “contemplative” with “consonance.”

268-269: This verse contains the Buddhist refutation of the idea that “those who know don’t speak, those who speak don’t know.” For another refutation of the same idea, see DN 12. In Vedic times, a sage (muni) was a person who took a vow of silence (mona) and was supposed to gain special knowledge as a result. The Buddhists adopted the term muni, but redefined it to show how true knowledge was attained and how it expressed itself in the sage’s actions. For a fuller portrait of the ideal Buddhist sage, see AN 3:23 and Sn 1:12.

271-272: This verse has what seems to be a rare construction, in which na + instrumental nouns + a verb in the aorist tense gives the force of a prohibitive (“Don’t, on account of x, do y”). “The renunciate ease that run-of-the-mill people don’t know,” according to DhpA, is the state of non-returning, the third of the four stages of Awakening (see note 22). Because non-returners are still attached to subtle states of becoming on the level of form and formlessness, DhpA drives home the message that even non-returners should not be complacent by paraphrasing a passage from AN 1:329 (202 in the Thai edition; at the end of Chapter 19 in the PTS edition) that reads, “Just as even a small amount of excrement is foul-smelling, in the same way I do not praise even a small amount of becoming, even for the extent of a fingersnap.”

273: The four truths: stress, its cause, its cessation, and the path to its cessation (which is identical to the eightfold path). See note 191.

275: “I have taught you this path”: reading akkhato vo maya maggo with the Thai edition, a reading supported by the Patna Dhp. “Having known–for your knowing”: two ways of interpreting what is apparently a play on the Pali word, aññaya, which can be either be the gerund of ajanati or the dative of añña. On the extraction of arrows as a metaphor for the practice, see MN 63 and MN 105.

285: Although the first word in this verse, ucchinda, literally means “crush,” “destroy,” “annihilate,” I have found no previous English translation that renders it accordingly. Most translate it as “cut out” or “uproot,” which weakens the image. On the role played by self-allure in leading the heart to become fixated on others, see AN 7:48.

288: Ender = death.

293: Mindfulness immersed in the body = the practice of focusing on the body at all times simply as a phenomenon in & of itself, as a way of developing meditative absorption (jhana) and removing any sense of attraction to, distress over, or identification with the body. MN 119 lists the following practices as instances of mindfulness immersed in the body: mindfulness of breathing, awareness of the four postures of the body (standing, sitting, walking, lying down), alertness to all the actions of the body, analysis of the body into its 32 parts, analysis of it into its four properties (earth, water, fire, wind), and contemplation of the body’s inevitable decomposition after death.

294: This verse and the one following it use terms with ambiguous meanings to shock the listener. According to DhpA, mother = craving; father = conceit; two warrior kings = views of eternalism (that one has an identity remaining constant through all time) and of annihilationism (that one is totally annihilated at death); kingdom = the twelve sense spheres (the senses of sight, hearing, smell, taste, feeling, and ideation, together with their respective objects); dependency = passions for the sense spheres.

295: DhpA: two learned kings = views of eternalism and annihilationism; a tiger = the path where the tiger goes for food, i.e., the hindrance of uncertainty, or else all five hindrances (sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty). However, in Sanskrit literature, “tiger” is a term for a powerful and eminent man; if that is what is meant here, the term may stand for anger.

299: See note 293.

301: “Developing the mind” in terms of the 37 Wings to Awakening: the four frames of reference (ardent, mindful alertness to body, feelings, mind states, and mental qualities in & of themselves), the four right exertions (to abandon and avoid evil, unskillful mental qualities, and to foster and strengthen skillful mental qualities), the four bases of power (concentration based on desire, persistence, intentness, and discrimination), the five strengths and five faculties (conviction, persistence, mindfulness, concentration, and discernment), the seven factors for self-awakening (see note 89), and the noble eightfold path (see note 191). For a full treatment of this topic, see The Wings to Awakening (DhammaDana Publications, 1996).

303: DhpA: Wealth = both material wealth and the seven forms of noble wealth (ariya-dhana): conviction, virtue, shame, compunction (at the thought of doing evil), erudition, generosity, discernment.

324: DhpA: Dhanapalaka was a noble elephant captured for the king of Kasi. Although given palatial quarters with the finest food, he showed no interest, but thought only of the sorrow his mother felt, alone in the elephant wood, separated from her son.

329-330: DhpA: The bull elephant named Matanga, reflecting on the inconveniences of living in a herd crowded with she-elephants and young elephants–he was pushed around as he went into the river, had to drink muddied water, had to eat leaves that others had already nibbled, etc.–decided that he would find more pleasure in living alone. His story parallels that of the elephant in AN 9:40 and elephant the Buddha met in the Parileyyaka Forest (Mv.X.4.6-7).

337: This verse provides a Buddhist twist to the typical benedictions found in works of kavya. Instead of expressing a wish that the listeners meet with wealth, fame, status, or other worldly forms of good fortune, it describes the highest good fortune, which can be accomplished only through one’s own skillful kamma: the uprooting of craving and the resulting state of total freedom from the round of death and rebirth. A similar twist on the theme of good fortune is found in the Mangala Sutta (Khp 5, Sn 2:4), which teaches that the best protective charm is to develop skillful kamma, ultimately developing the mind to the point where it is untouched by the vagaries of the world.

339: 36 streams = three forms of desire for each of the internal and external sense spheres (see note 294)–3 x 2 x 6 = 36. According to one sub-commentary, the three forms of desire are desires focused on the past, present, and future. According to another, they are craving for sensuality, for becoming, and for non-becoming.

340: “Every which way”: Reading sabbadhi with the Thai and Burmese editions. The creeper, according to DhpA, is craving, which sends thoughts out to wrap around its objects, while it itself stays rooted in the mind.

341: This verse contains an implied simile: the terms “loosened & oiled,” here applied to joys, were commonly used to describe smooth bowel movements.

343: For the various meanings that attano–“for himself”–can have in this verse, see note 402.

346: “Elastic”: The usual translation for sithilam–“slack”–does not fit in this verse, but all the Pali recensions are unanimous on this reading, so I have chosen a near synonym that does. The Patna Dhp renders this term as “subtle,” whereas the Tibetan commentary to the Udanavarga explains the line as a whole as meaning “hard for the slack to untie.” Both alternatives make sense, but may be attempts to “correct” a term that could well have originally meant “elastic,” a meaning that got lost with the passage of time.

348: DhpA: In front = the aggregates of the past; behind = the aggregates of the future; in between = the aggregates of the present. see also note 385.

350: “A focus on the foul”: A meditative exercise in focusing on the foul parts of the body so as to help undercut lust and attachment for the body. See note 7-8.

352: “Astute in expression, knowing the combination of sounds–which comes first & which after”: Some arahants, in addition to their ability to overcome all of their defilements, are also endowed with four forms of acumen (patisambhida), one of which is acumen with regard to expression (nirutti-patisambhida), i.e., a total mastery of linguistic expression. This talent in particular must have been of interest to the anthologist(s) who put together the Dhp.

“Last-body”: Because an arahant will not be reborn, this present body is his/her last.

353: According to MN 26 and Mv.I.6.7, one of the first people the Buddha met after his Awakening was an ascetic who commented on the clarity of his faculties and asked who his teacher was. This verse was part of the Buddha’s response.

354: This verse contains several terms related to aesthetics. Both dhamma (justice) and dana (gift/generosity) are sub-types of the heroic rasa, or savor. (See the Introduction.) The third sub-type of the heroic–yuddha (warfare)–is suggested by the verb “conquer,” which occurs four times in the Pali. Rati (delight/love) is the emotion (bhava) that corresponds to the sensitive rasa. In effect, the verse is saying that the highest forms of rasa and emotion are those related to Dhamma; the highest expression of the heroic Dhamma rasa is in the ending of craving.

360-361: See note 7-8.

363: “Counsel”: In the context of Indian literary theory, this is the meaning of the word manta, which can also mean “chant.” The literary context seems to be the proper one here.

368: “Stilling-of-fabrications ease”: the true ease and freedom experienced when all five aggregates are stilled.

369: DhpA: The boat = one’s own personhood (atta-bhava, the body-mind complex); the water that needs to be bailed out = wrong thoughts (imbued with passion, aversion, or delusion).

370: DhpA: Cut through five = the five lower fetters that tie the mind to the round of rebirth (self-identity views, uncertainty, grasping at habits & practices, sensual passion, irritation); let go of five = the five higher fetters (passion for form, passion for formless phenomena, conceit, restlessness, ignorance); develop five = the five faculties (conviction, persistence, mindfulness, concentration, discernment); five attachments = passion, aversion, delusion, conceit, views.

381: See note 368.

383: This verse, addressed to a member of the brahman caste, is one of the few in Dhp where the word brahman is used in its ordinary sense, as indicating caste membership, and not in its special Buddhist sense as indicating an arahant.

384: DhpA: two things = tranquility meditation and insight meditation.

385: DhpA: This verse refers to a person who has no sense of “I” or “mine,” either for the senses (“not-beyond”) or their objects (“beyond”). The passage may also refer to the sense of total limitlessness that makes the experience of Unbinding totally ineffable, as reflected in the following conversation (Sn 5:6):

Upasiva:

He who has reached the end:

Does he not exist,

or is he for eternity free from dis-ease?

Please, sage, declare this to me

as this phenomenon has been known by you.

The Buddha:

One who has reached the end has no criterion

by which anyone would say that–

it doesn’t exist for him.

When all phenomena are done away with,

all means of speaking are done away with as well.

388: Stains = the impurities listed in note 236. On “consonance,” see note 265.

389: The word “anger” here is added from DhpA, which interprets the “letting loose” as the act of retaliating with anger against one’s assailant. Some translators read “brahman” as the subject not only of the second line, but also the first: “A brahman should/would not strike a brahman.” However, this reading is unlikely, for a brahman (in this context, an arahant) would not strike anyone at all. If a brahman retaliates with anger to being struck, that is a sign that he is not a true brahman: thus more shame on him for having assumed a status not truly his. On the topic of how to react to violent attack, see MN 21 and MN 145.

390: “What’s endearing & not”: In the phrase manaso piyehi, piyehi can be read straight as it is, as “endearing,” or as an elided form of apiyehi, “not endearing.” The former reading is more straightforward, but given the reference to “harmful-heartedness” in the next line, the latter reading serves to tie the stanza together. It is also consistent with the fact that DhpA takes this verse to be a continuation of 389. Given the way in which kavya cultivated a taste for ambiguities and multiple interpretations, both readings may have been intended.

392: “Brahman” here is used in its ordinary sense, as indicating caste membership, and not in its special Buddhist sense as indicating an arahant.

393: “He is a pure one”: reading so suci with the Thai edition, a reading supported by the Chinese translation of the Dhp.

394: In India of the Buddha’s day, matted hair, etc., were regarded as visible signs of spiritual status.

396: “Bho-sayer”–Brahmans addressed others as “bho” as a way of indicating their (the brahmans’) superior caste. “If he has anything” (reading sa ce with the Burmese edition) = if he/she lays claim to anything as his/her own.

398: DhpA: strap = resentment; thong = craving; cord = 62 forms of wrong view (listed in the Brahmajala Suttanta, DN 1); bridle = obsessions (sensuality, becoming, anger, conceit, views, uncertainty, ignorance).

400: “With no overbearing pride”: reading anussadam with the Thai and Burmese editions. “Last-body”: see note 352.

402: “For himself, on his own, his own ending of stress”: three different ways that the one word attano functions in this verse.

411: According to DhpA, “attachments/homes (alaya)” = cravings. “Knowing”: the knowledge of full Awakening (añña). “He has gained a footing”: The image here derives from a standard analogy comparing the practice to the act of crossing a river. According to AN 7:15, the point where the meditator gains footing on the river bottom, but before getting up on the bank, corresponds to the third stage of awakening, the attainment of non-return. To reach the fourth stage, becoming an arahant, is to go beyond the river and stand on firm ground.

412: See note 39.

421: See note 348.

423: The forms of mastery listed in this verse correspond to the three knowledges that comprised the Buddha’s Awakening: knowledge of previous lives, knowledge of how beings pass away and are reborn in the various levels of being, and knowledge of the ending of the effluents that maintain the process of birth.

Glossary

Pali-English

Abhidhamma: (1) In the discourses of the Pali Canon, this term simply means “higher Dhamma,” and a systematic attempt to define the Buddha’s teachings and understand their interrelationships. (2) A later collection of treatises collating lists of categories drawn from the teachings in the discourses, added to the Canon several centuries after the Buddha’s life.

Ājīvaka: An ascetic belonging to any one of a group of schools that, for various reasons, taught that morality was nothing more than a social convention and that human action was either unreal, totally predetermined, or powerless to effect results. See DN 2.

Arahant: A “worthy one” or “pure one;” a person whose mind is free of defilement and thus is not destined for further rebirth. A title for the Buddha and the highest level of his noble disciples.

Āsava: Effluent; fermentation. Four qualities—sensuality, views, becoming, and ignorance—that “flow out” of the mind and create the flood of the round of death and rebirth.

Asura: A member of a race of beings who, like the Titans in Greek mythology, battled the devas for sovereignty in heaven and lost.

Bhikkhu: A Buddhist monk.

Bodhisatta: “A being (striving) for awakening;” the term used to describe the Buddha before he actually became Buddha, from his first aspiration to Buddhahood until the time of his full awakening. Sanskrit form: Bodhisattva.

Brahman: In common usage, a brahman is a member of the priestly caste, which claimed to be the highest caste in India, based on birth. In a specifically Buddhist usage, “brahman” can also mean an arahant, conveying the point that excellence is based, not on birth or race, but on the qualities attained in the mind.

Brahmā: An inhabitant of the heavenly realms of form or formlessness.

Deva: Literally, “shining one.” An inhabitant of the terrestrial or heavenly realms higher than the human.

Dhamma: (1) Event; action; (2) a phenomenon in & of itself; (3) mental quality; (4) doctrine, teaching; (5) nibbāna (although there are passages describing nibbāna as the abandoning of all dhammas). Sanskrit form: Dharma.

Gandhabba: (1) A celestial musician, the lowest level of celestial deva. (2) A being about to take birth.

Gotama: The Buddha’s clan name.

Indra (Inda): King of the devas of the Heaven of the Thirty-three. Another name for Sakka.

Jhāna: Mental absorption. A state of strong concentration focused on a single sensation or mental notion. This term is derived from the verb jhāyati, which means to burn with a steady, still flame.

Kamma: Intentional act. Sanskrit form: Karma.

Māra: The personification of temptation and all forces, within and without, that create obstacles to release from saṁsāra.

Meru: A mountain at the center of the universe where devas are said to dwell.

Nāga: A magical serpent, technically classed as a common animal, but possessing many of the powers of a deva, including the ability to take on human shape. Sometimes this term is used metaphorically, in the sense of “Great One,” to indicate an arahant.

Nibbāna: Literally, the “unbinding” of the mind from passion, aversion, and delusion, and from the entire round of death and rebirth. As this term also denotes the extinguishing of a fire, it carries connotations of stilling, cooling, and peace. “Total nibbāna” in some contexts denotes the experience of awakening; in others, the final passing away of an arahant. Sanskrit form: Nirvāṇa.

Nigaṇṭha: Literally, one without ties. An ascetic in the Jain religion.

Pali: The name of the Canon that forms the basis for the Theravāda and, by extension, the language in which it was composed.

Paṭicca-samuppāda: Dependent co-arising; dependent origination. A map showing the way ignorance and craving interact with the aggregates (khandha) and sense media (āyatana) to bring about stress and suffering. As the interactions are complex, there are several different versions of paṭicca samuppāda given in the suttas. In the most common one (given, for example, in SN 12:2), the map starts with ignorance. In another common one (given here in DN 15), the map starts with the interrelation between name (nāma) and form (rūpa) on the one hand, and sensory consciousness on the other.

Pāṭimokkha: Basic code of monastic discipline, composed of 227 rules for monks and 311 for nuns.

Pavāraṇā: Invitation; a monastic ceremony marking the end of the rains retreat on the full moon in October. During the ceremony, each monk invites his fellow monks to accuse him of any offenses they may have suspected him of having committed.

Rāhu: An asura who, according to legend, tried to swallow the sun. He is now a head with no body who still tries to swallow the sun and moon—thus causing solar and lunar eclipses—but his lack of a body means that such eclipses last only a short while.

Rakkhasa: A fierce spirit said to dwell in bodies of water.

Sakka: King of the devas of the Heaven of the Thirty-three. Another name for Indra.

Sakya: The Buddha’s family name.

Samaṇa: Contemplative. Literally, a person who abandons the conventional obligations of social life in order to find a way of life more “in tune” (sama) with the ways of nature.

Saṁsāra: Transmigration; the process of wandering through repeated states of becoming, with their attendant death and rebirth.

Saṁvega: A sense of chastened dismay over the meaninglessness and futility of life as it is ordinarily lived, combined with a strong sense of urgency in looking for a way out.

Saṅgha: On the conventional (sammati) level, this term denotes the communities of Buddhist monks and nuns. On the ideal (ariya) level, it denotes those followers of the Buddha, lay or ordained, who have attained at least stream-entry.

Stūpa: A memorial to a dead person, derived from the form of a burial mound.

Sutta: Discourse. Sanskrit form: sūtra.

Tādin: “Such,” an adjective to describe one who has attained the goal. It indicates that the person’s state is indefinable but not subject to change or influences of any sort.

Tathāgata: Literally, “one who has become authentic (tatha-āgata) or is truly gone (tathā-gata)”: an epithet used in ancient India for a person who has attained the highest religious goal. In Buddhism, it usually denotes the Buddha, although occasionally it also denotes any of his arahant disciples.

Uposatha: Observance day, coinciding with the full moon, new moon, and half moons. Lay Buddhists often observe the eight precepts on this day. Monks recite the Pāṭimokkha on the full moon and new moon uposathas.

Vinaya: The monastic discipline, whose rules and traditions comprise six volumes in printed text. The Buddha’s own term for the religion he founded was “this Dhamma & Vinaya.”

Yakkha: Spirit; a lower level of deva—sometimes friendly to human beings, sometimes not—often dwelling in trees or other wild places.

English-Pali

Although I have tried to be as consistent as possible in rendering Pali terms into English, there are a few cases where a single English term will not do justice to all the meanings of a Pali term. Although the rule of one English equivalent per one Pali word makes for consistency, any truly bilingual person will know that such a rule can create ludicrous distortions in translation. Thus, while I have generally tried to avoid using one English term to translate two different Pali terms, there are cases where I have found it necessary to render single Pali terms with two or more English terms, depending on context. Citta in some cases is rendered as mind, in others as heart, and in still others as intent. Similarly, loka is rendered either as cosmos or world, manas as intellect or heart, āyatana as medium or dimension, upādāna as clinging or sustenance, and dhamma as phenomenon, quality, or principle. If you see the word heart in a prose passage, it is translating citta; if in a passage of poetry, it is translating manas.

Also, for some of the Pali terms playing a central role in the teaching, I have chosen equivalents that do not follow general usage. In the following list I have marked these equivalents with asterisks. Explanations for these choices are provided at the end of the list.

acceptance — upasampadā

acquisition — upadhi

aggregate — khandha

alertness — sampajañña

appropriate attention — yoniso manasikāra

ardency — ātappa

awakening — bodhi

awareness — cetas

awareness-release — cetovimutti

becoming — bhava

clear knowing — vijjā

clinging* — upādāna

compunction — ottappa

contemplative — samaṇa

conviction — saddhā

cosmos — loka

craving — taṇhā

dependent co-arising — paṭicca samuppāda

desire — chanda

dimension — āyatana

directed thought — vitakka

discern — pajānāti

discernment — paññā

discernment-release — paññāvimutti

discrimination — vimaṁsā

disenchantment — nibbidā

dispassion — virāga

dissonant — visama

effluent* — āsava

emptiness — suññatā

enlightened one* — dhīra

establishing of mindfulness — satipaṭṭhāna

evaluation — vicāra

fabricated — saṅkhata

fabrication — saṅkhāra

fetter — saṅyojana

gnosis — aññā

goodwill — mettā

habit — sīla

harmonious* — sama

heart — manas; citta

identity — sakkāya

inconstant* — anicca

insight — vipassanā

intellect — manas

intent — citta

intention — cetanā

medium — āyatana

mind — citta

non-fashioning — atammayatā

not-self — anattā

objectification* — papañca

obsession* — anusaya

origination — samudaya

perception — saññā

persistence — viriya

phenomenon — dhamma

precept — sīla

property — dhātu

quality — dhamma

release — vimutti

resolve — saṅkappa

self-awakening — sambodhi

self-identification — sakkāya

sensuality — kāma

shame — hiri

skillful — kusala

stream-entry — sotāpatti

stress* — dukkha

sustenance* — upādāna

theme — nimitta

tranquility — samatha

transcendent — lokuttara

unbinding* — nibbāna

unfabricated — asaṅkhata

virtue — sīla

world — loka

Acquisition: Upadhi literally means “belongings,” “baggage,” “paraphernalia.” In the suttas, it means the mental baggage that the mind carries around. The Cūḷaniddesa, a late canonical work, lists ten types of upadhi: craving, views, defilement, action, misconduct, nutriment (physical and mental), irritation, the four physical properties sustained in the body (earth, water, wind, and fire), the six external sense media, and the six forms of corresponding sensory consciousness. The state without upadhi or acquisitions is unbinding.

Aggregate: Any of the five types of phenomena that serve as objects of clinging and as bases for a sense of self: form, feeling, perception, mental fabrications, and consciousness.

Becoming: The processes of giving rise, within the mind, to states of being that allow for physical or mental birth on any of three levels: the level of sensuality, the level of form, and the level of formlessness.

Clinging/sustenance: The Pali term upādāna, which is used both on the physical and psychological levels, carries a double meaning on both levels. On the physical level, it denotes both the fuel of a fire and to the fire’s act of clinging to its fuel. On the psychological level, it denotes both the sustenance for becoming that the mind clings to, and to the act of clinging to its sustenance. To capture these double meanings, I have sometimes rendered upādāna as clinging, sometimes as sustenance, and sometimes as both.

Enlightened one: Throughout these suttas I have rendered buddha as “Awakened,” and dhīra as “enlightened.” As Jan Gonda points out in his book, The Vision of the Vedic Poets, the word dhīra was used in Vedic and Buddhist poetry to mean a person who has the heightened powers of mental vision needed to perceive the “light” of the underlying principles of the cosmos, together with the expertise to implement those principles in the affairs of life and to reveal them to others. A person enlightened in this sense may also be awakened in the formal Buddhist sense, but is not necessarily so.

Fabrication: Saṅkhāra literally means “putting together,” and carries connotations of jerry-rigged artificiality. It is applied to physical and to mental processes, as well as to the products of those processes. Various English words have been suggested as renderings for saṅkhāra, such as “formation,” “determination,” “force,” and “constructive activity.” However, “fabrication,” in both of its senses, as the process of fabrication and the fabricated things that result, seems the best equivalent for capturing the connotations as well as the denotations of the term.

Harmonious and Dissonant: Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and acts. Dissonant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments were metaphors for good. In Pali, the term sama—“even”—describes an instrument tuned on-pitch; visama means off-pitch. AN 6:55 contains a famous passage where the Buddha reminds Soṇa Koḷivisa—who had been over-exerting himself in the practice—that a lute sounds appealing only if the strings are neither too taut nor too lax, but “evenly” tuned. This same terminology came to be applied to human actions, with the connotation that good actions were not only appealing, but also in tune with the true nature of the laws of action.

Inconstant: The usual rendering for anicca is “impermanent.” However, the antonym of the term, nicca, carries connotations of constancy and reliability; and as anicca is used to emphasize the point that conditioned phenomena are unreliable as a basis for true happiness, this seems a useful rendering for conveying this point.

Objectification: The term papañca has entered popular usage in Buddhist circles to indicate obsessive, runaway thoughts that harass the mind. But in the suttas, the term is used to indicate, not the amount of thinking that harasses the mind, but the categories used in a particular type of thinking that harasses the mind and extends outward to create conflict with others. Sn 4:14 states that the root of the categories of papañca is the perception, “I am the thinker.” From this self-objectifying thought, in which one takes on the identity of a being, a number of categories can be derived: being/not-being, me/not-me, mine/not-mine, doer/done-to, feeder/food. This last pair of categories comes from the fact that, as a being, one has to lay claim to food, both physical and mental, to maintain that being (Khp 4). Thinking in terms of these categories inevitably leads to conflict, as different beings fight over their food. Because this harassment and conflict come from a self-objectifying thought that leads to the objectification of others as well, objectification seems to be the best English equivalent for papañca.

Obsession: Anusaya is usually translated as “underlying tendency” or “latent tendency.” These translations are based on the etymology of the term, which literally means, “to lie down with.” However, in actual usage, the related verb (anuseti) means to be obsessed with something, for one’s thoughts to return and “lie down with it” (or, in our idiom, to “dwell on it”) over and over again.

Stress: The Pali term dukkha, which is traditionally translated in the commentaries as, “that which is hard to bear,” is notorious for having no truly adequate equivalent in English, but stress—in its basic sense as a strain on body or mind—seems as close as English can get. In the Canon, dukkha applies both to physical and to mental phenomena, ranging from the intense stress of acute anguish or pain to the innate burdensomeness of even the most subtle mental or physical fabrications.

Unbinding: Because nibbāna is used to denote not only the Buddhist goal, but also the extinguishing of a fire, it is usually rendered as “extinguishing” or, even worse, “extinction.” However, a close look at ancient Indian views of the workings of fire (see The Mind Like Fire Unbound) shows that people of the Buddha’s time felt that a fire, in going out, did not go out of existence but was simply freed from its agitation and attachment to its fuel. Thus, when applied to the Buddhist goal, the primary connotation of nibbāna is one of release and liberation. According to the commentaries, the literal meaning of the word nibbāna is “unbinding,” and as this is a rare case where the literal and contextual meanings of a term coincide, this seems to be the ideal English equivalent.

Bibliography

Brough, John, ed. The Gandhari Dharmapada. London: Oxford University Press, 1962.

Carter, John Ross and Mahinda Palihawadana, trans. and ed. The Dhammapada. New York: Oxford University Press, 1987.

Cone, Margaret. “Patna Dharmapada, Part I: Text,” in Journal of the Pali Text Society, xiii, 1989: 101-217.

Dhammajoti, Bhikkhu Kuala Lumpur, trans. and ed. The Chinese Version of Dharmapada. Kelaniya, Sri Lanka: Postgraduate Institute of Pali and Buddhist Studies, 1995.

Gonda, Jan. The Vision of the Vedic Poets. The Hague: Mouton, 1963.

von Hinüber, O., and K.R. Norman, eds. Dhammapada. Oxford: The Pali Text Society, 1995.

Norman, K.R., trans. The Word of the Doctrine. Oxford: The Pali Text Society, 1997.

Warder, A.K. Indian Kavya Literature, vols. i and ii, 2nd rev. eds. Delhi: Motilal Banarsidass, 1989 and 1990.

In addition to the above works, I have also consulted many previous English translations and renderings of the Dhammapada, complete and incomplete, including those by Ven. Ananda Maitreya, Babbitt, Beyer, Ven. Buddharakkhita, Byrom, Cleary, Fronsdal, Kaviratna, Vens. Khantipalo and Susañña, Mascaro, Ven. Narada, Ven. Piyadassi, Radhakrishnan, and Wannapok, as well as Thai translations by Plengvithaya and Wannapok. In addition, I have consulted translations of the Udanavarga–again, complete and incomplete–by Sparham and Strong. I have also drawn from the Royal Thai Edition of the Pali Canon, published by Mahamakut Rajavidalaya Press, Bangkok, 1982.