Chapter 1

The Pairs

1. Mind precedes all mental states. Mind is their

chief; they are all mind-wrought. If with an im-
pure mind a person speaks or acts suffering fol-
lows him like the wheel that follows the foot of
the ox.
2. Mind precedes all mental states. Mind is their
chief; they are all mind-wrought. If with a pure
mind a person speaks or acts happiness follows
him like his never-departing shadow
3. “He abused me, he struck me, he overpowered me,
he robbed me.” Those who harbor such thoughts
do not still their hatred.
4. “He abused me, he struck me, he overpowered me,
he robbed me.” Those who do not harbor such
thoughts still their hatred.
5. Hatred is never appeased by hatred in this world.
By non-hatred alone is hatred appeased. This is a
law eternal.
6. There are those who do not realize that one day
we all must die. But those who do realize this set-
tle their quarrels.
7. Just as a storm throws down a weak tree, so does
Mara overpower the man who lives for the pursuit

23
 of pleasures, who is uncontrolled in his senses, im-
moderate in eating, indolent, and dissipated.1
8. Just as a storm cannot prevail against a rocky
mountain, so Mara can never overpower the man
who lives meditating on the impurities, who is
controlled in his senses, moderate in eating, and
filled with faith and earnest effort.2
9. Whoever being depraved, devoid of self-control
and truthfulness, should don the monk’s yellow
robe, he surely is not worthy of the robe.
10. But whoever is purged of depravity, well-
established in virtues and filled with self-control
and truthfulness, he indeed is worthy of the yel-
low robe.
11. Those who mistake the unessential to be essential
and the essential to be unessential, dwelling in
wrong thoughts, never arrive at the essential.
12. Those who know the essential to be essential and
the unessential to be unessential, dwelling in
right thoughts, do arrive at the essential.
13. Just as rain breaks through an ill-thatched house,
so passion penetrates an undeveloped mind.

___________________________
1
Mara: the Tempter in Buddhism, represented in the scrip-
tures as an evil-minded deity who tries to lead people from
the path to liberation. The commentaries explain Mara as the
lord of evil forces, as mental defilements and as death.
2
The impurities (asubha): subjects of meditation which fo-
cus on the inherent repulsiveness of the body, recommended
especially as powerful antidotes to lust.
24
14. Just as rain does not break through a well-
thatched house, so passion never penetrates a
well-developed mind.
15. The evil-doer grieves here and hereafter; he
grieves in both the worlds. He laments and is af-
flicted, recollecting his own impure deeds.
16. The doer of good rejoices here and hereafter; he
rejoices in both the worlds. He rejoices and ex-
ults, recollecting his own pure deeds.
17. The evil-doer suffers here and hereafter; he suf-
fers in both the worlds. The thought, “Evil have I
done,” torments him, and he suffers even more
when gone to realms of woe.
18. The doer of good delights here and hereafter; he
delights in both the worlds. The thought, “Good
have I done,” delights him, and he delights even
more when gone to realms of bliss.
19. Much though he recites the sacred texts, but acts
not accordingly, that heedless man is like a cow-
herd who only counts the cows of others – he does
not partake of the blessings of the holy life.
20. Little though he recites the sacred texts, but puts
the Teaching into practice, forsaking lust, hatred,
and delusion, with true wisdom and emancipated
mind, clinging to nothing of this or any other
world – he indeed partakes of the blessings of a
holy life.

25
Chapter 2
Heedfulness

21. Heedfulness is the path to the Deathless. Heed-

lessness is the path to death. The heedful die not.
The heedless are as if dead already.3
22. Clearly understanding this excellence of heedful-
ness, the wise exult therein and enjoy the resort
of the Noble Ones.4
23. The wise ones, ever meditative and steadfastly
persevering, alone experience Nibbana, the in-
comparable freedom from bondage.
24. Ever grows the glory of him who is energetic,
mindful and pure in conduct, discerning and self-
controlled, righteous and heedful.
25. By effort and heedfulness, discipline and self-
mastery, let the wise one make for himself an is-
land which no flood can overwhelm.
26. The foolish and ignorant indulge in heedlessness,
but the wise one keeps his heedfulness as his best
treasure.

___________________________
3
The Deathless (amata): Nibbana, so called because those
who attain it are free from the cycle of repeated birth and
death.
4
The Noble Ones (ariya): those who have reached any of
the four stages of supramundane attainment leading irreversi-
bly to Nibbana.
26
27. Do not give way to heedlessness. Do not indulge
in sensual pleasures. Only the heedful and medi-
tative attain great happiness.
28. Just as one upon the summit of a mountain be-
holds the groundlings, even so when the wise
man casts away heedlessness by heedfulness and
ascends the high tower of wisdom, this sor-
rowless sage beholds the sorrowing and foolish
multitude.
29. Heedful among the heedless, wide-awake among
the sleepy, the wise man advances like a swift
horse leaving behind a weak jade.
30. By Heedfulness did Indra become the overlord of
the gods. Heedfulness is ever praised, and heed-
lessness ever despised.5
31. The monk who delights in heedfulness and looks
with fear at heedlessness advances like fire, burn-
ing all fetters, small and large.
32. The monk who delights in heedfulness and looks
with fear at heedlessness will not fall. He is close
to Nibbana.

___________________________
5
Indra: the ruler of the gods in ancient Indian mythology.
27
Chapter 3
The Mind

33. Just as a fletcher straightens an arrow shaft, even

so the discerning man straightens his mind – so
fickle and unsteady, so difficult to guard.
34. As a fish when pulled out of water and cast on
land throbs and quivers, even so is this mind agi-
tated. Hence should one abandon the realm of
Mara.
35. Wonderful, indeed, it is to subdue the mind, so
difficult to subdue, ever swift, and seizing what-
ever it desires. A tamed mind brings happiness.
36. Let the discerning man guard the mind, so
difficult to detect and extremely subtle, seizing
whatever it desires. A guarded mind brings
happiness.
37. Dwelling in the cave (of the heart), the mind,
without form, wanders far and alone. Those who
subdue this mind are liberated from the bonds of
Mara.
38. Wisdom never becomes perfect in one whose
mind is not steadfast, who knows not the Good
Teaching and whose faith wavers.
39. There is no fear for an awakened one, whose
mind is not sodden (by lust) nor afflicted (by

28
 hate), and who has gone beyond both merit and
demerit.6
40. Realizing that this body is as fragile as a clay pot,
and fortifying this mind like a well-fortified city,
fight out Mara with the sword of wisdom. Then,
guarding the conquest, remain unattached.
41. Ere long, alas! this body will lie upon the earth,
unheeded and lifeless, like a useless log.
42. Whatever harm an enemy may do to an enemy, or
a hater to a hater, an ill-directed mind inflicts on
oneself a greater harm.
43. Neither mother, father, nor any other relative can
do one greater good than one’s own well-directed
mind.

___________________________
6
The Arahat is said to be beyond both merit and demerit
because, as he has abandoned all defilements, he can no
longer perform evil actions; and as he has no more attach-
ment, his virtuous actions no longer bear kammic fruit.
29
Chapter 4
Flowers

44. Who shall overcome this earth, this realm of

Yama and this sphere of men and gods? Who
shall bring to perfection the well-taught path of
wisdom as an expert garland-maker would his
floral design?
45. A striver-on-the path shall overcome this earth,
this realm of Yama and this sphere of men and
gods. The striver-on-the-path shall bring to per-
fection the well-taught path of wisdom, as an ex-
pert garland-maker would his floral design.7
46. Realizing that this body is like froth, penetrating
its mirage-like nature, and plucking out Mara’s
flower-tipped arrows of sensuality, go beyond
sight of the King of Death!
47. As a mighty flood sweeps away the sleeping vil-
lage, so death carries away the person of dis-
tracted mind who only plucks the flowers (of
pleasure).
48. The Destroyer brings under his sway the person
of distracted mind who, insatiate in sense desires,
only plucks the flowers (of pleasure).

___________________________
7
The Striver-on-the-Path (sekha): one who has achieved
any of the first three stages of supramundane attainment: a
Stream-enterer, Once-returner, or Non-returner.
30
49. As a bee gathers honey from the flower without
injuring its color or fragrance, even so the sage
goes on his alms-round in the village. 8
50. Let none find fault with others; let none see the
omissions and commissions of others. But let one
see one’s own acts, done and undone.
51. Like a beautiful flower full of color but without
fragrance, even so, fruitless are the fair words of
one who does not practice them.
52. Like a beautiful flower full of color and also fra-
grant, even so, fruitful are the fair words of one
who practices them.
53. As from a great heap of flowers many garlands
can be made, even so should many good deeds be
done by one born a mortal.
54. Not the sweet smell of flowers, not even the fra-
grance of sandal, tagara, or jasmine blows
against the wind. But the fragrance of the virtu-
ous blows against the wind. Truly the virtuous
man pervades all directions with the fragrance of
his virtue.9
55. Of all the fragrances – sandal, tagara, blue lotus
and jasmine – the fragrance of virtue is the
sweetest.

___________________________
8
The “sage in the village” is the Buddhist monk who re-
ceives his food by going silently from door to door with his
alms bowls, accepting whatever is offered.
9
Tagara: a fragrant powder obtained from a particular kind
of shrub.
31
56. Faint is the fragrance of tagara and sandal, but
excellent is the fragrance of the virtuous, wafting
even amongst the gods.
57. Mara never finds the path of the truly virtuous,
who abide in heedfulness and are freed by perfect
knowledge.
58. Upon a heap of rubbish in the road-side ditch
blooms a lotus, fragrant and pleasing.
59. Even so, on the rubbish heap of blinded mortals
the disciple of the Supremely Enlightened One
shines resplendent in wisdom.

32
Chapter 5
The Fool

60. Long is the night to the sleepless; long is the

league to the weary. Long is worldly existence to
fools who know not the Sublime Truth.
61. Should a seeker not find a companion who is bet-
ter or equal, let him resolutely pursue a solitary
course; there is no fellowship with the fool.
62. The fool worries, thinking, “I have sons, I have
wealth.” Indeed, when he himself is not his own,
whence are sons, whence is wealth?
63. A fool who knows his foolishness is wise at least
to that extent, but a fool who thinks himself wise
is a fool indeed.
64. Though all his life a fool associates with a wise
man, he no more comprehends the Truth than a
spoon tastes the flavor of the soup.
65. Though only for a moment a discerning person
associates with a wise man, quickly he compre-
hends the Truth, just as the tongue tastes the fla-
vor of the soup.
66. Fools of little wit are enemies unto themselves as
they move about doing evil deeds, the fruits of
which are bitter.
67. Ill done is that action of doing which one repents
later, and the fruit of which one, weeping, reaps
with tears.

33
68. Well done is that action of doing which one re-
pents not later, and the fruit of which one, reaps
with delight and happiness.
69. So long as an evil deed has not ripened, the fool
thinks it as sweet as honey. But when the evil
deed ripens, the fool comes to grief.
70. Month after month a fool may eat his food with
the tip of a blade of grass, but he still is not worth
a sixteenth part of the those who have compre-
hended the Truth.
71. Truly, an evil deed committed does not immedi-
ately bear fruit, like milk that does not turn sour
all at once. But smoldering, it follows the fool
like fire covered by ashes.

72. To his own ruin the fool gains knowledge, for it

cleaves his head and destroys his innate goodness.

73. The fool seeks undeserved reputation, precedence

among monks, authority over monasteries, and
honor among householders.
74. “Let both laymen and monks think that it was done
by me. In every work, great and small, let them
follow me” – such is the ambition of the fool;
thus his desire and pride increase.
75. One is the quest for worldly gain, and quite an-
other is the path to Nibbana. Clearly under-
standing this, let not the monk, the disciple of the
Buddha, be carried away by worldly acclaim, but
develop detachment instead.

34
Chapter 6
The Wise Man
76. Should one find a man who points out faults and
who reproves, let him follow such a wise and sa-
gacious person as one would a guide to hidden
treasure. It is always better, and never worse, to
cultivate such an association.
77. Let him admonish, instruct and shield one from
wrong; he, indeed, is dear to the good and detest-
able to the evil.
78. Do not associate with evil companions; do not
seek the fellowship of the vile. Associate with the
good friends; seek the fellowship of noble men.
79. He who drinks deep the Dhamma lives happily
with a tranquil mind. The wise man ever delights
in the Dhamma made known by the Noble One
(the Buddha).
80. Irrigators regulate the rivers; fletchers straighten
the arrow shaft; carpenters shape the wood; the
wise control themselves.
81. Just as a solid rock is not shaken by the storm, even
so the wise are not affected by praise or blame.
82. On hearing the Teachings, the wise become per-
fectly purified, like a lake deep, clear and still.
83. The good renounce (attachment for) everything.
The virtuous do not prattle with a yearning for
pleasures. The wise show no elation or depres-
sion when touched by happiness or sorrow.
35
84. He is indeed virtuous, wise, and righteous who
neither for his own sake nor for the sake of an-
other (does any wrong), who does not crave for
sons, wealth, or kingdom, and does not desire
success by unjust means.
85. Few among men are those who cross to the far-
ther shore. The rest, the bulk of men, only run up
and down the hither bank.
86. But those who act according to the perfectly
taught Dhamma will cross the realm of Death, so
difficult to cross.
87-88. Abandoning the dark way, let the wise man
cultivate the bright path. Having gone from home
to homelessness, let him yearn for that delight in
detachment, so difficult to enjoy. Giving up sen-
sual pleasures, with no attachment, let the wise
man cleanse himself of defilements of the mind.
89. Those whose minds have reached full excellence
in the factors of enlightenment, who, having re-
nounced acquisitiveness, rejoice in not clinging to
things – rid of cankers, glowing with wisdom,
they have attained Nibbana in this very life.10

___________________________
10
This verse describes the Arahat, dealt with more fully in
the following chapter. The “cankers” (asava) are the four ba-
sic defilements of sensual desire, desire for continued exis-
tence, false views and ignorance.
36
Chapter 7

The Arahat: The Perfected One

90. The fever of passion exists not for him who has
completed the journey, who is sorrowless and
wholly set free, and has broken all ties.
91. The mindful ones exert themselves. They are not
attached to any home; like swans that abandon
the lake, they leave home after home behind.
92. Those who do not accumulate and are wise re-
garding food, whose object is the Void, the Un-
conditioned Freedom – their track cannot be
traced, like that of birds in the air.
93. He whose cankers are destroyed and who is not
attached to food, whose object is the Void, the
Unconditioned Freedom – his path cannot be
traced, like that of birds in the air.
94. Even the gods hold dear the wise one, whose
senses are subdued like horses well trained by a
charioteer, whose pride is destroyed and who is
free from the cankers.
95. There is no more worldly existence for the wise
one who, like the earth, resents nothing, who is
firm as a high pillar and as pure as a deep pool
free from mud.
96. Calm is his thought, calm his speech, and calm
his deed, who, truly knowing, is wholly freed,
perfectly tranquil and wise.
37
97. The man who is without blind faith, who knows
the Uncreate, who has severed all links, de-
stroyed all causes (for karma, good and evil), and
thrown out all desires – he, truly, is the most ex-
cellent of men.11
98. Inspiring, indeed, is that place where Arahats
dwell, be it a village, a forest, a vale, or a hill.
99. Inspiring are the forests in which worldlings find
no pleasure. There the passionless will rejoice,
for they seek no sensual pleasures.

___________________________
11
In the Pali this verse presents a series of puns, and if the
“underside” of each pun were to be translated, the verse
would read thus: “The man who is faithless, ungrateful, a
burglar, who destroys opportunities and eats vomit – he truly
is the most excellent of men.”
38
Chapter 8
The Thousands

100. Better than a thousand useless words is one use-

ful word, hearing which one attains peace.
101. Better than a thousand useless verses is one use-
ful verse, hearing which one attains peace.
102. Better than reciting a hundred meaningless verses
is the reciting of one verse of Dhamma, hearing
which one attains peace.
103. Though one may conquer a thousand times a
thousand men in battle, yet he indeed is the no-
blest victor who conquers himself.
104-105. Self-conquest is far better then the conquest
of others. Not even a god, an angel, Mara or
Brahma can turn into defeat the victory of a per-
son who is self-subdued and ever restrained in
conduct.12
106. Though month after month for a hundred years
one should offer sacrifices by the thousands, yet
if only for a moment one should worship those of
perfected minds that honor is indeed better than a
century of sacrifice.
107. Though for a hundred years one should tend the
sacrificial fire in the forest, yet if only for a mo-
ment one should worship those of perfected

___________________________
12
Brahma: a high divinity in ancient Indian religion.
39
 minds, that worship is indeed better than a cen-
tury of sacrifice.
108. Whatever gifts and oblations one seeking merit
might offer in this world for a whole year, all that
is not worth one fourth of the merit gained by re-
vering the Upright Ones, which is truly excellent.
109. To one ever eager to revere and serve the elders,
these four blessing accrue: long life and beauty,
happiness and power.
110. Better it is to live one day virtuous and medita-
tive than to live a hundred years immoral and un-
controlled.
111. Better it is to live one day wise and meditative
than to live a hundred years foolish and uncon-
trolled.
112. Better it is to live one day strenuous and resolute
than to live a hundred years sluggish and dissipated.

113. Better it is to live one day seeing the rise and fall
of things than to live as hundred years without
ever seeing the rise and fall of things.
114. Better it is to live one day seeing the Deathless
than to live a hundred years without ever seeing
the Deathless.
115. Better it is to live one day seeing the Supreme
Truth than to live a hundred years without ever
seeing the Supreme Truth.

40
Chapter 9
Evil

116. Hasten to do good; restrain your mind from evil.

He who is slow in doing good, his mind delights
in evil.
117. Should a person commit evil, let him not do it
again and again. Let him not find pleasure
therein, for painful is the accumulation of evil.
118. Should a person do good, let him do it again and
again. let him fin pleasure therein, for blissful is
the accumulation of good.
119. It may be well with the evil-doer as long as the
evil ripens not. But when it does ripen, then the
evil-doer sees (the painful results of) his evil
deeds.
120. It may be ill with the doer of good as long as the
good ripens not. But when it does ripen, then the
doer of good sees (the pleasant results of) his
good deeds.
121. Think not lightly of evil, saying, “It will not
come to me.” Drop by drop is the water pot filled.
Likewise, the fool, gathering it little by little, fills
himself with evil.
122. Think not lightly of good, saying, “It will not
come to me.” Drop by drop is the water pot filled.
Likewise, the wise man, gathering it little by lit-
tle, fills himself with good.

41
123. Just as a trader with a small escort and great
wealth would avoid a perilous route, or just as
one desiring to live avoids poison, even so should
one shun evil.
124. If on the hand there is no wound, one may carry
even poison in it. Poison does not affect one who
is free from wounds. For him who does no evil,
there is no ill.
125. Like fine dust thrown against the wind, evil falls
back upon that fool who offends an inoffensive,
pure and guiltless man.
126. Some are born in the womb; the wicked are born
in hell; the devout go to heaven; the stainless pass
into Nibbana.
127. Neither in the sky nor in mid-ocean, nor by enter-
ing into mountain clefts, nowhere in the world is
there a place where one may escape from the re-
sults of evil deeds.
128. Neither in the sky nor in mid-ocean, nor by enter-
ing into mountain clefts, nowhere in the world is
there a place where one may will not be over-
come by death.

42
Chapter 10
Violence

129. All tremble at violence; all fear death. Putting

oneself in the place of another, one should not
kill nor cause another to kill.
130. All tremble at violence; life is dear to all. Putting
oneself in the place of another, one should not
kill nor cause another to kill.
131. One who, while himself seeking happiness, op-
presses with violence other beings who also desire
happiness, will not attain happiness hereafter.
132. One who, while himself seeking happiness, does
not oppress with violence other beings who also
desire happiness, will find happiness hereafter.
133. Speak not harshly to anyone, for those thus spo-
ken to might retort. Indeed, angry speech hurts,
and retaliation may overtake you.
134. If, like a broken gong, you silence yourself, you
have approached Nibbana, for vindictiveness is
no longer in you.
135. Just as a cowherd drives the cattle to pasture with
a staff, so do old age and death drive the life force
of beings (from existence to existence).
136. When the fool commits evil deeds, he does not re-
alize (their evil nature). The witless man is tor-
mented by his own deeds, like one burnt by fire.

43
137. He who inflicts violence on those who are un-
armed, and offends those who are inoffensive,
will soon come upon one of these ten states:
138-140 Sharp pain, or disaster, bodily injury, serious
illness, or derangement of mind, trouble from the
government, or grave charges, loss of relatives, or
loss of wealth, or houses destroyed by ravaging
fire; upon dissolution of the body that ignorant
man is born in hell.
141. Neither going about naked, nor matted locks, nor
filth, nor fasting, nor lying on the ground, nor
smearing oneself with ashes and dust, nor sitting
on the heels (in penance) can purify a mortal who
has not overcome doubt.
142. Even though he be well-attired, yet if he is posed,
calm, controlled and established in the holy life,
having set aside violence towards all beings – he,
truly, is a holy man, a renunciate, a monk.
143. Only rarely is there a man in this world who, re-
strained by modesty, avoids reproach, as a thor-
oughbred horse avoids the whip.
144. Like a thoroughbred horse touched by the whip,
be strenuous, be filled with spiritual yearning. By
faith and moral purity, by effort and meditation,
by investigation of the truth, by being rich in
knowledge and virtue, and by being mindful, de-
stroy this unlimited suffering.
145. Irrigators regulate the waters, fletchers straighten
arrow shafts, carpenters shape wood, and the
good control themselves.

44
Chapter 11
Old Age

146. When this world is ever ablaze, why this laugh-

ter, why this jubilation? Shrouded in darkness,
will you not see the light?
147. Behold this body – a painted image, a mass of
heaped up sores, infirm, full of hankering – of
which nothing is lasting or stable!
148. Fully worn out is this body, a nest of disease, and
fragile. This foul mass breaks up, for death is the
end of life.
149. These dove-colored bones are like gourds that lie
scattered about in autumn. Having seen them,
how can one seek delight?
150. This city (body) is built of bones, plastered with
flesh and blood; within are decay and death, pride
and jealousy.
151. Even gorgeous royal chariots wear out, and in-
deed this body too wears out. But the Dhamma of
the Good does not age; thus the Good make it
known to the good.
152. The man of little learning grows old like a bull. He
grows only in bulk, but, his wisdom does not grow.
153. Through many a birth in samsara have I wandered
in vain, seeking in the builder of this house (of
life). Repeated birth is indeed suffering!

45
154. O house-builder, you are seen! You will not build
this house again. For your rafters are broken and
your ridgepole shattered. My mind has reached
the Unconditioned; I have attained the destruction
of craving.13
155. Those who in youth have not led the holy life, or
have failed to acquire wealth, languish like old
cranes in the pond without fish.
156. Those who in youth have not lead the holy life, or
have failed to acquire wealth, lie sighing over the
past, like worn out arrows (shot from) a bow.

___________________________
13
According to the commentary, these verses are the
Buddha’s “Song of Victory,” his first utterance after his
Enlightenment. The house is individualized existence in
samsara, the house-builder craving, the rafters the passions
and the ridge-pole ignorance.
46
Chapter 12
The Self

157. If one holds oneself dear, one should diligently

watch oneself. Let the wise man keep vigil during
any of the three watches of the night.
158. One should first establish oneself in what is
proper; then only should one instruct others. Thus
the wise man will not be reproached.
159. One should do what one teaches others to do; if
one would train others, one should be well con-
trolled oneself. Difficult, indeed, is self-control.
160. One truly is the protector of oneself; who else
could the protector be? With oneself fully con-
trolled, one gains a mastery that is hard to gain.
161. The evil a witless man does by himself, born of
himself and produced by himself, grinds him as a
diamond grinds a hard gem.
162. Just as a single creeper strangles the tree on
which it grows, even so, a man who is exceed-
ingly depraved harms himself as only an enemy
might wish.
163. Easy to do are things that are bad and harmful to
oneself. But exceedingly difficult to do are things
that are good and beneficial.
164. Whoever, on account of perverted views, scorns
the Teaching of the Perfected Ones, the Noble

47
 and Righteous Ones – that fool, like the bamboo,
produces fruits only for self destruction.14
165. By oneself is evil done; by oneself is one defiled.
By oneself is evil left undone; by oneself is one
made pure. Purity and impurity depended on one-
self; no one can purify another.
166. Let one not neglect one’s own welfare for the
sake of another, however great. Clearly under-
standing one’s own welfare, let one be intent
upon the good.

___________________________
14
Certain reeds of the bamboo family perish immediately
after producing fruits.
48
Chapter 13
The World

167. Follow not the vulgar way; live not in heedless-

ness; hold not false views; linger not long in
worldly existence.
168. Arise! Do not be heedless! Lead a righteous life.
The righteous live happily both in this world and
the next.
169. Lead a righteous life; lead not a base life. The
righteous live happily both in this world and the
next.
170. One who looks upon the world as a bubble and a
mirage, him the King of Death sees not.
171. Come! Behold this world, which is like a deco-
rated royal chariot. Here fools flounder, but the
wise have no attachment to it.
172. He who having been heedless is heedless no
more, illuminates this world like the moon freed
from clouds.
173. He, who by good deeds covers the evil he has
done, illuminates this world like the moon freed
from clouds.
174. Blind is the world; here only a few possess in-
sight. Only a few, like birds escaping from the
net, go to realms of bliss.
175. Swans fly on the path of the sun; men pass
through the air by psychic powers; the wise are
49
 led away from the world after vanquishing Mara
and his host.
176. For a liar who has violated the one law (of truth-
fulness) who holds in scorn the hereafter, there is
no evil that he cannot do.
177. Truly, misers fare not to heavenly realms; nor,
indeed, do fools praise generosity. But the wise
man rejoices in giving, and by that alone does he
become happy hereafter.
178. Better than sole sovereignty over the earth, better
than going to heaven, better even than lordship
over all the worlds is the supramundane Fruition
of Stream Entrance.15

___________________________
15
Stream-entry (sotapatti): the first stage of supramundane
attainment.
50
Chapter 14
The Buddha

179. By what track can you trace that trackless Bud-

dha of limitless range, whose victory nothing can
undo, whom none of the vanquished defilements
can ever pursue?
180. By what track can you trace that trackless Bud-
dha of limitless range, in whom exists no longer,
the entangling and embroiling craving that per-
petuates becoming?
181. Those wise ones who are devoted to meditation
and who delight in the calm of renunciation –
such mindful ones, Supreme Buddhas, even the
gods hold dear.
182. Hard is it to be born a man; hard is the life of
mortals. Hard is it to gain the opportunity of
hearing the Sublime Truth, and hard to encounter
is the arising of the Buddhas.
183. To avoid all evil, to cultivate good, and to cleanse
one’s mind – this is the teaching of the Buddhas.
184. Enduring patience is the highest austerity. “Nib-
bana is supreme,” say the Buddhas. He is not a
true monk who harms another, nor a true renun-
ciate who oppresses others.
185. Not despising, not harming, restraint according to
the code of monastic discipline, moderation in
food, dwelling in solitude, devotion to meditation
– this is the teaching of the Buddhas.
51
186-187. There is no satisfying sensual desires, even
with the rain of gold coins. For sensual pleasures
give little satisfaction and much pain. Having un-
derstood this, the wise man finds no delight even
in heavenly pleasures. The disciple of the Supr-
eme Buddha delights in the destruction of craving.

188. Driven only by fear, do men go for refuge to

many places – to hills, woods, groves, trees and
shrines.
189. Such, indeed, is no safe refuge; such is not the
refuge supreme. Not by resorting to such a refuge
is one released from all suffering.
190-191. He who has gone for refuge to the Buddha,
the Teaching and his Order, penetrates with tran-
scendental wisdom the Four Noble Truths –
suffering, the cessation of suffering, and the
Noble Eightfold Path leading to the cessation of
suffering.16
192. This indeed is the safe refuge, this the refuge su-
preme. Having gone to such a refuge, one is re-
leased from all suffering.
193. Hard to find is the thoroughbred man (the Bud-
dha); he is not born everywhere. Where such a
wise man is born, that clan thrives happily.

___________________________
16
The Order: both the monastic Order (bhikkhu sangha)
and the Order of Noble Ones (ariya sangha) who have
reached the four supramundane stages.
52
194. Blessed is the birth of the Buddhas; blessed is the
enunciation of the sacred Teaching; blessed is the
harmony in the Order, and blessed is the spiritual
pursuit of the united truth-seeker.
195-196. He who reveres those worthy of reverence,
the Buddhas and their disciples, who have tran-
scended all obstacles and passed beyond the
reach of sorrow and lamentation – he who reveres
such peaceful and fearless ones, his merit none
can compute by any measure.

53
Chapter 15
Happiness

197. Happy indeed we live, friendly amidst the hostile.

Amidst hostile men we dwell free from hatred.
198. Happy indeed we live, friendly amidst the af-
flicted (by craving). Amidst afflicted men we
dwell free from affliction.
199. Happy indeed we live, free from avarice amidst
the avaricious. Amidst the avaricious men we
dwell free from avarice.
200. Happy indeed we live, we who possess nothing.
Feeders on joy we shall be, like the Radiant
Gods.
201. Victory begets enmity; the defeated dwell in pain.
Happily the peaceful live, discarding both victory
and defeat.
202. There is no fire like lust and no crime like hatred.
There is no ill like the aggregates (of existence)
and no bliss higher than the peace (of Nibbana).17
203. Hunger is the worst disease, conditioned things
the worst suffering. Knowing this as it really is,
the wise realize Nibbana, the highest bliss.

___________________________
17
Aggregates (of existence) (khandha): the five groups of
factors into which the Buddha analyzes the living being –
material form, feeling, perception, mental formations, and
consciousness.
54
204. Health is the most precious gain and contentment
the greatest wealth. A trustworthy person is the
best kinsman, Nibbana the highest bliss.
205. Having savored the taste of solitude and peace (of
Nibbana), pain-free and stainless he becomes,
drinking deep the taste of the bliss of the Truth.
206. Good is it to see the Noble Ones; to live with
them is ever blissful. One will always be happy
by not encountering fools.
207. Indeed, he who moves in the company of fools
grieves for longing. Association with fools is
ever painful, like partnership with an enemy. But
association with the wise is happy, like meeting
one’s own kinsmen.
208. Therefore, follow the Noble One, who is stead-
fast, wise, learned, dutiful and devout. One
should follow only such a man, who is truly good
and discerning, even as the moon follows the
path of the stars. 12

55