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THE DHAMMAPADA

(An Anthology of Verses)

 

 

 

An anthology of 423 Buddhist verses embodying ethical and spiritual precepts arranged by subject. 

Translated from Pali by John Richards.  

Copyright (c) 1993 John Richards, Pembrokeshire (UK)

 

The Dhammapada - Information 

The Dhammapada is an anthology of verses, belonging to the part of the Theravada Pali Canon of scriptures known as the Khuddaka Nikaya, and consists of 423 verses. 

Something like a quarter of the verses are to be found in other parts of the Pali Tipitaka, particularly in the other verse parts of the Khuddaka Nikaya such as the Sutta Nipata and the Thera- and Theri-gatha. 

The Dhammapada is probably the most popular book of the Pali Canon, with the possible exception of the Satipatthana Sutta, or the Sutta on the Turning of the Wheel of the Law (Dhamma-cakka-ppavattana Sutta). It is certainly the most frequently translated portion.

 

 

 Teachings

 of the

 Buddha

 The Dhammapada

1. The Pairs

Mind precedes its objects. They are mind-governed and mind-made. To speak or act with a defiled mind is to draw pain after oneself, like a wheel behind the feet of the animal drawing it. 1

Mind precedes its objects. They are mind-governed and mind-made. To speak or act with a peaceful mind, is to draw happiness after oneself, like an inseparable shadow. 2

 I have been insulted! I have been hurt! I have been beaten! I have been  robbed! Anger does not cease in those who harbour this sort of thought. 3

 I have been insulted! I have been hurt! I have been beaten! I have been robbed! Anger ceases in those who do not harbour this sort of thought. 4

Occasions of hatred are certainly never settled by hatred. They are settled by freedom from hatred. This is the eternal law. 5

Others may not understand that we must practice self-control, but quarrelling dies away in those who understand this fact. 6

The Tempter masters the lazy and irresolute man who dwells on the attractive side of things, ungoverned  in his senses, and unrestrained in his food, like the wind overcomes a rotten tree. 7

But the Tempter cannot master a man who dwells on the distasteful side of things, self- controlled in his senses, moderate in eating, resolute and full of faith, like the wind cannot move a mountain crag. 8

The man who wears the yellow-dyed robe but is not free from stains himself, without self- restraint and integrity, is unworthy of the robe. 9

But the man who has freed himself of stains and has found peace of mind in an upright life, possessing self-restraint and integrity, he is indeed worthy of the dyed robe. 10

To see the essence in the unessential and to see the essence as unessential means one can never get to the essence, wandering  as one is in the road of wrong intentions. 11

But to see the essence in the essential and the unessential as the unessential it is means one does get to the essence, being on the road of right intentions. 12

 In the same way that rain breaks into a house with a bad roof, desire breaks into the mind that has not been practicing meditation. 13

While in the same way that rain cannot break into a well-roofed house, desire cannot break into a mind that has been practicing meditation well. 14

Here and beyond he suffers. The wrong-doer suffers both ways. He suffers and is tormented to see his own depraved behaviour. 15

Here and beyond he is glad. The doer of good is glad both ways. He is glad and rejoices to see his own good deeds. 16

Here and beyond he is punished. The wrong-doer is punished both ways. He is punished by the thought, "I have done evil", and is even more punished when he comes to a bad state. 17

Here and beyond he rejoices. The doer of good rejoices both way. He rejoices at the thought, "I have done good", and rejoices even more when he comes to a happy state. 18

Even if he is fond of quoting appropriate texts, the thoughtless man who does not put them into practice himself is like cowherd counting other people's cows, not a partner in the Holy Life. 19

Even if he does not quote appropriate texts much, if he follows the principles of the Teaching by getting rid of greed, hatred and delusion, deep of insight and with a mind free from attachment, not clinging to anything in this world or the next - that man is a partner in the Holy Life. 20

 

To see the essence in the essential and the unessential as the unessential it is means one does get to the essence, being on the road of right intentions

 

The Four

Noble Truths of

Buddha Sakyamuni

 

from Samyutta Nikaya LVI

The Precious Master's Instruction

Outline of the Lam Rim Chen Mo

By Kyabje Pabongkha Rinpoche

Lines of Experience

The Abbreviated Points of the Graded Path - Short Lam Rim Chen Mo

by Lama Je Tsongkhapa

 

Three Aspects of the Path

 

by Lama Je Tsongkhapa

 

Lamp for the

Path to Enlightenment

by Jowo Atisha

 

Heart Sutra

Prajna Paramita Hrdaya Sutra

Buddha Dharma on the doctrine on emptiness (sunyata) and dependent arising of the five aggregates and emptiness

 

Diamond Cutter Sutra

Arya Vajracchedika Nama Prajñaparamita Mahayana Sutra

Buddha Dharma on the realization of the illusory nature of all phenomena. This wisdom which realizes the true nature of all phenomena is like a diamond, which cuts through our wrong conceptions and brings liberation

 

2. Attention

 

Attention leads to immortality. Carelessness leads to death. Those who pay attention will not die, while the careless are as good as dead already. 21

So having clearly understood the value of attention, wise men take pleasure in it, rejoicing in what the saints have practiced. 22 

Those who meditate with perseverance, constantly working hard at it, are the wise who experience Nirvana, the ultimate freedom from chains. 23

When a man is resolute and recollected, pure of deed and persevering, when he is attentive and self-controlled and lives according to the Teaching, his reputation is bound to grow. 24

By resolution and attention, by discipline and self-control, a clever man may build himself an island that no flood can overthrow. 25

Foolish, ignorant people indulge in careless lives, whereas a clever man guards his attention as his most precious possession. 26

Don't indulge in careless behaviour. Don't be the friend of sensual pleasures. He who meditates attentively attains abundant joy. 27

When a wise man has carefully rid himself of carelessness and climbed the High Castle of Wisdom, sorrowless he observes sorrowing people, like a clear-sighted man on a mountain top looking down on the people with limited vision on the ground below. 28

Careful amidst the careless, amongst the sleeping wide-awake, the intelligent man leaves them all behind, like a race-horse does a mere hack. 29

It was by attention that Indra attained the highest place among the gods. People approve of attention, while carelessness is always condemned. 30

A bhikkhu taking pleasure in being attentive, and recognizing the danger of carelessness, makes progress like a forest fire, consuming all obstacles large or small in his way. 31

A bhikkhu taking pleasure in being attentive, and recognizing the danger of carelessness, is incapable of falling away. In fact he is already close to Nirvana. 32

 

When a wise man has carefully rid himself of carelessness and climbed the High Castle of Wisdom, sorrowless he observes sorrowing people, like a clear-sighted man on a mountain top looking down on the people with limited vision on the ground below

 

Sixty Songs of Milarepa

 

by Jetsun Milarepa

 

Eight Verses on

Transformation

of the Mind

 

[Lojong Tsigyema]

 

Geshe Langri Tangba

Geshe Chekawa

 

                              3. Thoughts

Elusive and unreliable as it is, the wise man straightens out his restless, agitated mind, like a fletcher crafting an arrow. 33

Trying to break out of the Tempter's control, one's mind writhes to and fro, like a fish pulled from its watery home onto dry ground. 34

It is good to restrain one's mind, uncontrollable, fast moving, and following its own desires as it is. A disciplined mind leads to happiness.35

A wise man should guard his mind for it is very hard to keep track of, extremely subtle, and follows its own desires. A guarded mind brings happiness. 36

The mind goes wandering off far and wide alone. Incorporeal, it dwells in the cavern of the heart. Those who keep it under control escape from Mara's bonds. 37

If he is unsettled in mind, does not know the true Teaching, and has lost his peace of mind, a man's wisdom does not come to fulfillment. 38

With his mind free from the inflow of thoughts and from restlessness, by abandoning both good and evil, an alert man knows no fear. 39

Seeing your body as no better than an earthen pot, make war on Mara with the sword of wisdom, and setting up your mind as a fortress, defend what you have won, remaining free from attachment. 40

Before long this body will be lying on the ground, discarded and unconscious, like a useless bit of wood. 41

One's own misdirected thought can do one more harm than an enemy or an ill-wisher. 42

Even your mother, father or any other relative cannot do you as much good as your own properly directed thought. 43

 

With his mind free from the inflow of thoughts and from restlessness, by abandoning both good and evil, an alert man knows no fear
                             4. Flowers

Who will master this world and the world of Death with its devas? Who will gather well taught aphorisms (dhammapadas), like an connoisseur picking a flower? 44

A disciple will master this world and the world of Death with its devas. A disciple will gather well taught aphorisms (dhammapadas), like a connoisseur picking a flower. 45

Seeing the foam-like nature of the body, and awakening to its mirage-like quality, one can escape the sight of the King of Death, snapping Mara's flowery bonds. 46 

Death carries off a man busy picking flowers with an besotted mind, like a great flood does a sleeping village. 47

Death, the end-maker, will exercise his will on a man busy picking flowers with a besotted mind, before he has even found satisfaction. 48

A holy man should behave in the village like a bee which takes its food from a flower without hurting its appearance or its scent. 49

It is no the shortcomings of others, nor what others have done or not done that one should think about, but what one has done or not done oneself. 50

Like a fine flower, beautiful to look at but without scent, fine words are fruitless in a man who does not act in accordance with them. 51

Like a fine flower, beautiful to look at and scented too, fine words bear fruit in a man who acts well in accordance with them. 52

Just as one can make a lot of garlands from a heap of flowers, so man, subject to birth and death as he is, should make himself a lot of good karma. 53

The scent of flowers cannot travel against the wind, and nor can that of sandalwood or jasmine, but the fragrance of the good does travel against the wind, and a good man perfumes the four quarters of the earth. 54

Sandalwood, tagara, lotus, jasmine - the fragrance of virtue is unrivalled by such kinds of perfume. 55

The perfume of tagara and sandalwood is of little enough power, while the supreme fragrance, that of the virtuous, reaches even up to the devas. 56

Perfect of virtue, always acting with recollection, and liberated by final realization - Mara does not know the path such people travel. 57

Like a beautiful, fragrant lotus, springing up on a pile of rubbish thrown out on the highway, so a disciple of the Enlightened One stands out among rubbish-like and blinded ordinary people by virtue of his wisdom. 58, 59

 

Like a fine flower, beautiful to look at and scented too, fine words bear fruit in a man who acts well in accordance with them

 

 

                             5. The Fool

One way leads to acquisition, the other leads to nirvana. Realizing this a monk, as a disciple of the Buddha, should take no pleasure in the respect of others, but should devote himself to solitude

Long is the night for the sleepless. Long is the road for the weary. Long is samsara (the cycle of continued rebirth) for the foolish, who have not recognized the true teaching. 60

If on one's way one does not come across one's better or an equal, then one should press on resolutely alone. There is no companionship with a fool. 61

"I've got children", "I've got wealth." This is the way a fool brings suffering on himself. He does not even own himself, so how can he have children or wealth? 62

A fool who recognizes his own ignorance is thereby in fact a wise man, but a fool who considers himself wise - that is what one really calls a fool. 63

Even if a fool lived with a wise man all his life, he would still not recognize the truth, like a wooden spoon cannot recognize the flavour of the soup. 64

Even if a man of intelligence lives with a wise man only for a moment, he will immediately recognize the truth, like one's tongue recognizes the flavour of the soup. 65

Stupid fools go through life as their own enemies, doing evil deeds which have bitter consequences. 66

A deed is not well done if one suffers after doing it, if one bears the consequences sobbing and with tears streaming down one's face. 67

But a deed is well done if one does not suffer after doing it, if one experiences the consequences smiling and contented. 68

A fool thinks it like honey so long as the bad deed does not bear fruit, but when it does bear fruit he experiences suffering. 69

Even if a fool were to take his food month after month off the tip of a blade of grass, he would still not be worth a fraction of those who have understood the truth. 70

Like fresh milk a bad deed does not turn at once. It follows a fool scorching him like a smouldering fire. 71

A fool acquires knowledge only to his own disadvantage. It destroys what good he has, and turns his brains. 72

One may desire a spurious respect and precedence among one's fellow monks, and the veneration of outsiders. "Both monks and laity should think it was my doing. They should accept my authority in all matters great or small." This is a fool's way of thinking. His self-seeking and conceit just increase. 73, 74

One way leads to acquisition, the other leads to nirvana. Realizing this a monk, as a disciple of the Buddha, should take no pleasure in the respect of others, but should devote himself to solitude. 75

 

6. The Wise Man

Like one pointing out hidden treasure, if one finds a man of intelligence who can recognize one's faults and take one to task for them, one should cultivate the company of such a wise man. He who cultivates a man like that is the better for it, not worse. 76

If a man disciplines, instructs and restrains them from what is not right, he will be dear to the good, and disliked by the bad. 77

Don't cultivate the company of bad companions. Don't cultivate depraved men. Cultivate companions of good character. Cultivate superior men. 78

He who drinks in the Truth will live happily with a peaceful mind. A wise man always delights in the Truth taught by the saints. 79

Navies channel water, fletchers fashion arrows, and carpenters work on wood, but the wise disciple themselves. 80

Like a solid rock is not shaken by the wind, so the wise are not moved by praise or blame. 81

The wise find peace on hearing the truth, like a deep, clear, undisturbed lake. 82

The good renounce everything. The pure don't babble about sensual desires. Whether touched by pleasure or pain, the wise show no change of temper. 83

If a man does not seek children, wealth or power either for himself or for someone else, if he does not seek his own advantage by unprincipled means, he is a virtuous man, a wise man and a righteous man. 84

 

The wise find peace on hearing the truth, like a deep, clear, undisturbed lake

 

Few are those among men who have crossed over to the other shore, while the rest of mankind runs along the bank. However those who follow the principles of the well-taught Truth will cross over to the other shore, out of the dominion of Death, hard though it is to escape. 85, 86

A wise man, abandoning the principle of darkness, should cultivate what is pure. Leaving home for the homeless life, let him seek his joy in the solitude which people find so hard to enjoy, and, abandoning sensual pleasures, let him cleanse himself of inner defilements, looking on nothing as his own. 87, 88

Those whose minds are thoroughly practices in the factors of enlightenment, who find delight in freedom from attachment in the renunciation of clinging, free from the inflow of thoughts, they are like shining lights, having reached final liberation in the world. 89

 

The Dhammapada

A New Translation

By Jack Cornfield

 

 

 

 

 

Buddha Dharma

The Dhammapada I

 
Buddha Dharma

The Dhammapada II

 
Buddha Dharma

The Dhammapada III

 
Buddha Dharma

The Dhammapada IV

1. The Pairs

2. Attention

3. Thoughts

4. Flowers

5. The Fool

6. The Wise Man

 

7. The Enlightened

8. The Thousands

9. Evil

10. Violence

11. Old Age

12. Self

13. The World

 

 

 

 

 

14. Buddhas

15. Happiness

16. Preference

 17. Anger

18. Faults

19. The Righteous

 

20. The Way

21. Miscellaneous

22. Hell

23. The Elephant

24. Craving

25. The bhikkhu

26. The brahmin

The Four

Noble Truths of

Buddha Sakyamuni

 

from Samyutta Nikaya LVI

 

The Precious Master's Instruction

Outline of the Lam Rim Chen Mo

By Kyabje Pabongkha Rinpoche

 

Lines of Experience

The Abbreviated Points of the Graded Path - Short Lam Rim Chen Mo

by Lama Je Tsongkhapa

 

Three Aspects of the Path

 

by Lama Je Tsongkhapa

 

Lamp for the

Path to Enlightenment

by Jowo Atisha

 

Heart Sutra

Prajna Paramita Hrdaya Sutra

Buddha Dharma on the doctrine on emptiness (sunyata) and dependent arising of the five aggregates and emptiness

 

Diamond Cutter Sutra

Arya Vajracchedika Nama Prajñaparamita Mahayana Sutra

Buddha Dharma on the realization of the illusory nature of all phenomena. This wisdom which realizes the true nature of all phenomena is like a diamond, which cuts through our wrong conceptions and brings liberation

 

Sixty Songs of Milarepa

 

by Jetsun Milarepa

 

Eight Verses on

Transformation

of the Mind

 

[Lojong Tsigyema]

 

Geshe Langri Tangba

Geshe Chekawa