Dear all,

The following text is being offered at no charge.  This is a book that I often refer to and there are many renditions. 

I am honored at the opportunity to have this rendition being offered at no charge to those who may be enhanced by it.

Enjoy with peace.

Love, Love, Love,

Jenifer

____________________________________

The Dhammapada

A Collection of Verses

Being One of the Canonical Books of the Buddhists

Translated from Pali by F. Max Muller

From: The Sacred Books of the East, Translated by Various Oriental Scholars, Edited by F. Max Muller, Volume X

Part I

[Note: The introduction, notes and index have been omitted.]

Contents

Chapter 1: The Twin Verses

Chapter 2: On Earnestness

Chapter 3: Thought

Chapter 4: Flowers

Chapter 5: The Fool

Chapter 6: The Wise Man (Pandita)

Chapter 7: The Venerable (Arhat)

Chapter 8: The Thousands

Chapter 9: Evil

Chapter 10: Punishment

Chapter 11: Old Age

Chapter 12: Self

Chapter 13: The World

Chapter 14: The Buddha (the Awakened)

Chapter 15: Happiness

Chapter 16: Pleasure

Chapter 17: Anger

Chapter 18: Impurity

Chapter 19: The Just

Chapter 20: The Way

Chapter 21: Miscellaneous

Chapter 22: The Downward Course

Chapter 23: The Elephant

Chapter 24: Thirst

Chapter 25: The Bhikshu (Mendicant)

Chapter 26 The Brahmana (Arhat)

Dhammapada

Chapter I

The Twin-Verses

1. All that we are is the result of what we have thought: it is

founded on our thoughts, it is made up of our thoughts.  If a man

speaks or acts with an evil thought, pain follows him, as the wheel

follows the foot of the ox that draws the carriage.

2. All that we are is the result of what we have thought: it is

founded on our thoughts, it is made up of our thoughts.  If a man

speaks or acts with a pure thought, happiness follows him, like a

shadow that never leaves him.

3. "He abused me, he beat me, he defeated me, he robbed me,"--in those

who harbour such thoughts hatred will never cease.

4. "He abused me, he beat me, he defeated me, he robbed me,"--in those

who do not harbour such thoughts hatred will cease.

5. For hatred does not cease by hatred at any time: hatred ceases by

love, this is an old rule.

6. The world does not know that we must all come to an end here;--but

those who know it, their quarrels cease at once.

7. He who lives looking for pleasures only, his senses uncontrolled,

immoderate in his food, idle, and weak, Mara (the tempter) will

certainly overthrow him, as the wind throws down a weak tree.

8. He who lives without looking for pleasures, his senses well

controlled, moderate in his food, faithful and strong, him Mara will

certainly not overthrow, any more than the wind throws down a rocky

mountain.

9. He who wishes to put on the yellow dress without having cleansed

himself from sin, who disregards temperance and truth, is unworthy of

the yellow dress.

10. But he who has cleansed himself from sin, is well grounded in all

virtues, and regards also temperance and truth, he is indeed worthy of

the yellow dress.

11. They who imagine truth in untruth, and see untruth in truth, never

arrive at truth, but follow vain desires.

12. They who know truth in truth, and untruth in untruth, arrive at

truth, and follow true desires.

13. As rain breaks through an ill-thatched house, passion will break

through an unreflecting mind.

14. As rain does not break through a well-thatched house, passion will

not break through a well-reflecting mind.

15. The evil-doer mourns in this world, and he mourns in the next; he

mourns in both.  He mourns and suffers when he sees the evil of his

own work.

16. The virtuous man delights in this world, and he delights in the

next; he delights in both.  He delights and rejoices, when he sees the

purity of his own work.

17. The evil-doer suffers in this world, and he suffers in the next;

he suffers in both.  He suffers when he thinks of the evil he has

done; he suffers more when going on the evil path.

18. The virtuous man is happy in this world, and he is happy in the

next; he is happy in both.  He is happy when he thinks of the good he

has done; he is still more happy when going on the good path.

19. The thoughtless man, even if he can recite a large portion (of the

law), but is not a doer of it, has no share in the priesthood, but is

like a cowherd counting the cows of others.

20. The follower of the law, even if he can recite only a small

portion (of the law), but, having forsaken passion and hatred and

foolishness, possesses true knowledge and serenity of mind, he, caring

for nothing in this world or that to come, has indeed a share in the

priesthood.

Chapter II

On Earnestness

21. Earnestness is the path of immortality (Nirvana), thoughtlessness

the path of death.  Those who are in earnest do not die, those who are

thoughtless are as if dead already.

22. Those who are advanced in earnestness, having understood this

clearly, delight in earnestness, and rejoice in the knowledge of the

Ariyas (the elect).

23. These wise people, meditative, steady, always possessed of strong

powers, attain to Nirvana, the highest happiness.

24. If an earnest person has roused himself, if he is not forgetful,

if his deeds are pure, if he acts with consideration, if he restrains

himself, and lives according to law,--then his glory will increase.

25. By rousing himself, by earnestness, by restraint and control, the

wise man may make for himself an island which no flood can overwhelm.

26. Fools follow after vanity, men of evil wisdom.  The wise man keeps

earnestness as his best jewel.

27. Follow not after vanity, nor after the enjoyment of love and lust!

He who is earnest and meditative, obtains ample joy.

28. When the learned man drives away vanity by earnestness, he, the

wise, climbing the terraced heights of wisdom, looks down upon the

fools, serene he looks upon the toiling crowd, as one that stands on a

mountain looks down upon them that stand upon the plain.

29. Earnest among the thoughtless, awake among the sleepers, the wise

man advances like a racer, leaving behind the hack.

30. By earnestness did Maghavan (Indra) rise to the lordship of the

gods.  People praise earnestness; thoughtlessness is always blamed.

31. A Bhikshu (mendicant) who delights in earnestness, who looks with

fear on thoughtlessness, moves about like fire, burning all his

fetters, small or large.

32. A Bhikshu (mendicant) who delights in reflection, who looks with

fear on thoughtlessness, cannot fall away (from his perfect state)--he

is close upon Nirvana.

Chapter III

Thought

33. As a fletcher makes straight his arrow, a wise man makes straight

his trembling and unsteady thought, which is difficult to guard,

difficult to hold back.

34. As a fish taken from his watery home and thrown on dry ground, our

thought trembles all over in order to escape the dominion of Mara (the

tempter).

35. It is good to tame the mind, which is difficult to hold in and

flighty, rushing wherever it listeth; a tamed mind brings happiness.

36. Let the wise man guard his thoughts, for they are difficult to

perceive, very artful, and they rush wherever they list: thoughts well

guarded bring happiness.

37. Those who bridle their mind which travels far, moves about alone,

is without a body, and hides in the chamber (of the heart), will be

free from the bonds of Mara (the tempter).

38. If a man's thoughts are unsteady, if he does not know the true

law, if his peace of mind is troubled, his knowledge will never be

perfect.

39. If a man's thoughts are not dissipated, if his mind is not

perplexed, if he has ceased to think of good or evil, then there is no

fear for him while he is watchful.

40. Knowing that this body is (fragile) like a jar, and making this

thought firm like a fortress, one should attack Mara (the tempter)

with the weapon of knowledge, one should watch him when conquered, and

should never rest.

41. Before long, alas! this body will lie on the earth, despised,

without understanding, like a useless log.

42. Whatever a hater may do to a hater, or an enemy to an enemy, a

wrongly-directed mind will do us greater mischief.

43. Not a mother, not a father will do so much, nor any other

relative; a well-directed mind will do us greater service.

Chapter IV

Flowers

44. Who shall overcome this earth, and the world of Yama (the lord of

the departed), and the world of the gods?  Who shall find out the

plainly shown path of virtue, as a clever man finds out the (right)

flower?

45. The disciple will overcome the earth, and the world of Yama, and

the world of the gods.  The disciple will find out the plainly shown

path of virtue, as a clever man finds out the (right) flower.

46. He who knows that this body is like froth, and has learnt that it

is as unsubstantial as a mirage, will break the flower-pointed arrow

of Mara, and never see the king of death.

47. Death carries off a man who is gathering flowers and whose mind is

distracted, as a flood carries off a sleeping village.

48. Death subdues a man who is gathering flowers, and whose mind is

distracted, before he is satiated in his pleasures.

49. As the bee collects nectar and departs without injuring the

flower, or its colour or scent, so let a sage dwell in his village.

50. Not the perversities of others, not their sins of commission or

omission, but his own misdeeds and negligences should a sage take

notice of.

51. Like a beautiful flower, full of colour, but without scent, are

the fine but fruitless words of him who does not act accordingly.

52. But, like a beautiful flower, full of colour and full of scent,

are the fine and fruitful words of him who acts accordingly.

53. As many kinds of wreaths can be made from a heap of flowers, so

many good things may be achieved by a mortal when once he is born.

54. The scent of flowers does not travel against the wind, nor (that

of) sandal-wood, or of Tagara and Mallika flowers; but the odour of

good people travels even against the wind; a good man pervades every

place.

55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these

sorts of perfumes, the perfume of virtue is unsurpassed.

56. Mean is the scent that comes from Tagara and sandal-wood;--the

perfume of those who possess virtue rises up to the gods as the

highest.

57. Of the people who possess these virtues, who live without

thoughtlessness, and who are emancipated through true knowledge, Mara,

the tempter, never finds the way.

58, 59. As on a heap of rubbish cast upon the highway the lily will

grow full of sweet perfume and delight, thus the disciple of the truly

enlightened Buddha shines forth by his knowledge among those who are

like rubbish, among the people that walk in darkness.

Chapter V

The Fool

60. Long is the night to him who is awake; long is a mile to him who

is tired; long is life to the foolish who do not know the true law.

61. If a traveller does not meet with one who is his better, or his

equal, let him firmly keep to his solitary journey; there is no

companionship with a fool.

62. "These sons belong to me, and this wealth belongs to me," with

such thoughts a fool is tormented.  He himself does not belong to

himself; how much less sons and wealth?

63. The fool who knows his foolishness, is wise at least so far.  But

a fool who thinks himself wise, he is called a fool indeed.

64. If a fool be associated with a wise man even all his life, he will

perceive the truth as little as a spoon perceives the taste of soup.

65. If an intelligent man be associated for one minute only with a

wise man, he will soon perceive the truth, as the tongue perceives the

taste of soup.

66. Fools of little understanding have themselves for their greatest

enemies, for they do evil deeds which must bear bitter fruits.

67. That deed is not well done of which a man must repent, and the

reward of which he receives crying and with a tearful face.

68. No, that deed is well done of which a man does not repent, and the

reward of which he receives gladly and cheerfully.

69. As long as the evil deed done does not bear fruit, the fool thinks

it is like honey; but when it ripens, then the fool suffers grief.

70. Let a fool month after month eat his food (like an ascetic) with

the tip of a blade of Kusa grass, yet he is not worth the sixteenth

particle of those who have well weighed the law.

71. An evil deed, like newly-drawn milk, does not turn (suddenly);

smouldering, like fire covered by ashes, it follows the fool.

72. And when the evil deed, after it has become known, brings sorrow

to the fool, then it destroys his bright lot, nay, it cleaves his

head.

73. Let the fool wish for a false reputation, for precedence among the

Bhikshus, for lordship in the convents, for worship among other

people!

74. "May both the layman and he who has left the world think that this

is done by me; may they be subject to me in everything which is to be

done or is not to be done," thus is the mind of the fool, and his

desire and pride increase.

75. "One is the road that leads to wealth, another the road that leads

to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this,

he will not yearn for honour, he will strive after separation from the

world.

Chapter VI

The Wise Man (Pandita)

76. If you see an intelligent man who tells you where true treasures

are to be found, who shows what is to be avoided, and administers

reproofs, follow that wise man; it will be better, not worse, for

those who follow him.

77. Let him admonish, let him teach, let him forbid what is improper!-

-he will be beloved of the good, by the bad he will be hated.

78. Do not have evil-doers for friends, do not have low people for

friends: have virtuous people for friends, have for friends the best

of men.

79. He who drinks in the law lives happily with a serene mind: the

sage rejoices always in the law, as preached by the elect (Ariyas).

80. Well-makers lead the water (wherever they like); fletchers bend

the arrow; carpenters bend a log of wood; wise people fashion

themselves.

81. As a solid rock is not shaken by the wind, wise people falter not

amidst blame and praise.

82. Wise people, after they have listened to the laws, become serene,

like a deep, smooth, and still lake.

83. Good people walk on whatever befall, the good do not prattle,

longing for pleasure; whether touched by happiness or sorrow wise

people never appear elated or depressed.

84. If, whether for his own sake, or for the sake of others, a man

wishes neither for a son, nor for wealth, nor for lordship, and if he

does not wish for his own success by unfair means, then he is good,

wise, and virtuous.

85. Few are there among men who arrive at the other shore (become

Arhats); the other people here run up and down the shore.

86. But those who, when the law has been well preached to them, follow

the law, will pass across the dominion of death, however difficult to

overcome.

87, 88. A wise man should leave the dark state (of ordinary life), and

follow the bright state (of the Bhikshu).  After going from his home

to a homeless state, he should in his retirement look for enjoyment

where there seemed to be no enjoyment.  Leaving all pleasures behind,

and calling nothing his own, the wise man should purge himself from

all the troubles of the mind.

89. Those whose mind is well grounded in the (seven) elements of

knowledge, who without clinging to anything, rejoice in freedom from

attachment, whose appetites have been conquered, and who are full of

light, are free (even) in this world.

Chapter VII

The Venerable (Arhat).

90. There is no suffering for him who has finished his journey, and

abandoned grief, who has freed himself on all sides, and thrown off

all fetters.

91. They depart with their thoughts well-collected, they are not happy

in their abode; like swans who have left their lake, they leave their

house and home.

92. Men who have no riches, who live on recognised food, who have

perceived void and unconditioned freedom (Nirvana), their path is

difficult to understand, like that of birds in the air.

93. He whose appetites are stilled, who is not absorbed in enjoyment,

who has perceived void and unconditioned freedom (Nirvana), his path

is difficult to understand, like that of birds in the air.

94. The gods even envy him whose senses, like horses well broken in by

the driver, have been subdued, who is free from pride, and free from

appetites.

95. Such a one who does his duty is tolerant like the earth, like

Indra's bolt; he is like a lake without mud; no new births are in

store for him.

96. His thought is quiet, quiet are his word and deed, when he has

obtained freedom by true knowledge, when he has thus become a quiet

man.

97. The man who is free from credulity, but knows the uncreated, who

has cut all ties, removed all temptations, renounced all desires, he

is the greatest of men.

98. In a hamlet or in a forest, in the deep water or on the dry land,

wherever venerable persons (Arhanta) dwell, that place is delightful.

99. Forests are delightful; where the world finds no delight, there

the passionless will find delight, for they look not for pleasures.

Chapter VIII

The Thousands

100. Even though a speech be a thousand (of words), but made up of

senseless words, one word of sense is better, which if a man hears, he

becomes quiet.

101. Even though a Gatha (poem) be a thousand (of words), but made up

of senseless words, one word of a Gatha is better, which if a man

hears, he becomes quiet.

102. Though a man recite a hundred Gathas made up of senseless words,

one word of the law is better, which if a man hears, he becomes quiet.

103. If one man conquer in battle a thousand times thousand men, and

if another conquer himself, he is the greatest of conquerors.

104, 105. One's own self conquered is better than all other people;

not even a god, a Gandharva, not Mara with Brahman could change into

defeat the victory of a man who has vanquished himself, and always

lives under restraint.

106. If a man for a hundred years sacrifice month after month with a

thousand, and if he but for one moment pay homage to a man whose soul

is grounded (in true knowledge), better is that homage than sacrifice

for a hundred years.

107. If a man for a hundred years worship Agni (fire) in the forest,

and if he but for one moment pay homage to a man whose soul is

grounded (in true knowledge), better is that homage than sacrifice for

a hundred years.

108. Whatever a man sacrifice in this world as an offering or as an

oblation for a whole year in order to gain merit, the whole of it is

not worth a quarter (a farthing); reverence shown to the righteous is

better.

109. He who always greets and constantly reveres the aged, four things

will increase to him, viz. life, beauty, happiness, power.

110. But he who lives a hundred years, vicious and unrestrained, a

life of one day is better if a man is virtuous and reflecting.

111. And he who lives a hundred years, ignorant and unrestrained, a

life of one day is better if a man is wise and reflecting.

112. And he who lives a hundred years, idle and weak, a life of one

day is better if a man has attained firm strength.

113. And he who lives a hundred years, not seeing beginning and end, a

life of one day is better if a man sees beginning and end.

114. And he who lives a hundred years, not seeing the immortal place,

a life of one day is better if a man sees the immortal place.

115. And he who lives a hundred years, not seeing the highest law, a

life of one day is better if a man sees the highest law.

Chapter IX

Evil

116. If a man would hasten towards the good, he should keep his

thought away from evil; if a man does what is good slothfully, his

mind delights in evil.

117. If a man commits a sin, let him not do it again; let him not

delight in sin: pain is the outcome of evil.

118. If a man does what is good, let him do it again; let him delight

in it: happiness is the outcome of good.

119. Even an evil-doer sees happiness as long as his evil deed has not

ripened; but when his evil deed has ripened, then does the evil-doer

see evil.

120. Even a good man sees evil days, as long as his good deed has not

ripened; but when his good deed has ripened, then does the good man

see happy days.

121. Let no man think lightly of evil, saying in his heart, It will

not come nigh unto me.  Even by the falling of water-drops a water-pot

is filled; the fool becomes full of evil, even if he gather it little

by little.

122. Let no man think lightly of good, saying in his heart, It will

not come nigh unto me.  Even by the falling of water-drops a water-pot

is filled; the wise man becomes full of good, even if he gather it

little by little.

123. Let a man avoid evil deeds, as a merchant, if he has few

companions and carries much wealth, avoids a dangerous road; as a man

who loves life avoids poison.

124. He who has no wound on his hand, may touch poison with his hand;

poison does not affect one who has no wound; nor is there evil for one

who does not commit evil.

125. If a man offend a harmless, pure, and innocent person, the evil

falls back upon that fool, like light dust thrown up against the wind.

126. Some people are born again; evil-doers go to hell; righteous

people go to heaven; those who are free from all worldly desires

attain Nirvana.

127. Not in the sky, not in the midst of the sea, not if we enter into

the clefts of the mountains, is there known a spot in the whole world

where death could not overcome (the mortal).

Chapter X

Punishment

129. All men tremble at punishment, all men fear death; remember that

you are like unto them, and do not kill, nor cause slaughter.

130. All men tremble at punishment, all men love life; remember that

thou art like unto them, and do not kill, nor cause slaughter.

131. He who seeking his own happiness punishes or kills beings who

also long for happiness, will not find happiness after death.

132. He who seeking his own happiness does not punish or kill beings

who also long for happiness, will find happiness after death.

133. Do not speak harshly to anybody; those who are spoken to will

answer thee in the same way. Angry speech is painful, blows for blows

will touch thee.

134. If, like a shattered metal plate (gong), thou utter not, then

thou hast reached Nirvana; contention is not known to thee.

135. As a cowherd with his staff drives his cows into the stable, so

do Age and Death drive the life of men.

136. A fool does not know when he commits his evil deeds: but the

wicked man burns by his own deeds, as if burnt by fire.

137. He who inflicts pain on innocent and harmless persons, will soon

come to one of these ten states:

138. He will have cruel suffering, loss, injury of the body, heavy

affliction, or loss of mind,

139. Or a misfortune coming from the king, or a fearful accusation, or

loss of relations, or destruction of treasures,

140. Or lightning-fire will burn his houses; and when his body is

destroyed, the fool will go to hell.

141. Not nakedness, not platted hair, not dirt, not fasting, or lying

on the earth, not rubbing with dust, not sitting motionless, can

purify a mortal who has not overcome desires.

142. He who, though dressed in fine apparel, exercises tranquillity,

is quiet, subdued, restrained, chaste, and has ceased to find fault

with all other beings, he indeed is a Brahmana, an ascetic (sramana),

a friar (bhikshu).

143. Is there in this world any man so restrained by humility that he

does not mind reproof, as a well-trained horse the whip?

144. Like a well-trained horse when touched by the whip, be ye active

and lively, and by faith, by virtue, by energy, by meditation, by

discernment of the law you will overcome this great pain (of reproof),

perfect in knowledge and in behaviour, and never forgetful.

145. Well-makers lead the water (wherever they like); fletchers bend

the arrow; carpenters bend a log of wood; good people fashion

themselves.

Chapter XI

Old Age

146. How is there laughter, how is there joy, as this world is always

burning?  Why do you not seek a light, ye who are surrounded by

darkness?

147. Look at this dressed-up lump, covered with wounds, joined

together, sickly, full of many thoughts, which has no strength, no

hold!

148. This body is wasted, full of sickness, and frail; this heap of

corruption breaks to pieces, life indeed ends in death.

149. Those white bones, like gourds thrown away in the autumn, what

pleasure is there in looking at them?

150. After a stronghold has been made of the bones, it is covered with

flesh and blood, and there dwell in it old age and death, pride and

deceit.

151. The brilliant chariots of kings are destroyed, the body also

approaches destruction, but the virtue of good people never approaches

destruction,--thus do the good say to the good.

152. A man who has learnt little, grows old like an ox; his flesh

grows, but his knowledge does not grow.

153, 154. Looking for the maker of this tabernacle, I shall have to

run through a course of many births, so long as I do not find (him);

and painful is birth again and again.  But now, maker of the

tabernacle, thou hast been seen; thou shalt not make up this

tabernacle again.  All thy rafters are broken, thy ridge-pole is

sundered; the mind, approaching the Eternal (visankhara, nirvana), has

attained to the extinction of all desires.

155. Men who have not observed proper discipline, and have not gained

treasure in their youth, perish like old herons in a lake without

fish.

156. Men who have not observed proper discipline, and have not gained

treasure in their youth, lie, like broken bows, sighing after the

past.

Chapter XII

Self

157. If a man hold himself dear, let him watch himself carefully;

during one at least out of the three watches a wise man should be

watchful.

158. Let each man direct himself first to what is proper, then let him

teach others; thus a wise man will not suffer.

159. If a man make himself as he teaches others to be, then, being

himself well subdued, he may subdue (others); one's own self is indeed

difficult to subdue.

160. Self is the lord of self, who else could be the lord?  With self

well subdued, a man finds a lord such as few can find.

161. The evil done by oneself, self-begotten, self-bred, crushes the

foolish, as a diamond breaks a precious stone.

162. He whose wickedness is very great brings himself down to that

state where his enemy wishes him to be, as a creeper does with the

tree which it surrounds.

163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what

is beneficial and good, that is very difficult to do.

164. The foolish man who scorns the rule of the venerable (Arahat), of

the elect (Ariya), of the virtuous, and follows false doctrine, he

bears fruit to his own destruction, like the fruits of the Katthaka

reed.

165. By oneself the evil is done, by oneself one suffers; by oneself

evil is left undone, by oneself one is purified. Purity and impurity

belong to oneself, no one can purify another.