DHAMMAPADA


The Path of Virtue

Namo tassa bhagavato arahato sammasambuddhassa


Veneration to the Exalted One, the Homage-Worthy, the Perfectly Self-Enlightened

The Buddha is an Arahant and he is worthy of the highest veneration. All beings including devas and Brahmas venerate the Buddha because the Buddha is the Supreme One, who has become perfectly self-enlightened through realization of the Four Noble Truth, and who is endowed with the six great qualities of glory, namely, Issariya (supremacy), Dhamma (Knowledge of the Path to Nibbana), Yasa (fame and following), Siri (noble splendor of appearance), Kama (power of accomplishment) and Payatta (diligent mindfulness).

Chapter 1


The Pairs (Yamakavagga)

 

Verse 1 Cakkhupalatthera Vatthu

 

All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, “dukkha” (suffering) follows him just as the wheel follows the hoof-print of the ox that draws the cart.

 

Verse 2 Matthakundali Vatthu

 

All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukkha) follows him like a shadow that never leaves him.

 

Verses 3 and 4 Tissatthera Vatthu

 

“He abused me, he ill-treated me, he got the better of me, he stole my belongings;”… the enmity of those harboring such thoughts cannot be appeased. “He abused me, he ill-treated me, he got the better of me, he stole my belongings;”… the enmity of those not harboring such thoughts can be appeased.

 

Verse 5 Kalayakkhini Vatthu

 

Hatred is, indeed, never appeared by hatred in this world. It is appeased only by loving-kindness. This is an Ancient Law.

 

Verse 6 Kosambaka Vatthu

 

People, other than the wise, do not realize, “We in this world must all die,” (and not realizing it continues their quarrels). The wise realize it and thereby their quarrel cease.

 

Verses 7 and 8 Mahakalatthera Vatthu

 

He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy lacking in energy, will certainly be overwhelmed by Mara, just as stormy winds uproot a weak tree.

 

He who keeps his mind on the impurities (of the body), who is well-controlled in his senses, and is full of faith and energy, will certainly be not overwhelmed by Mara, just as stormy winds cannot shake a mountain of rock.

 

Verses 9 and 10 Devadatta Vatthu

 

He who is not free from taints of moral defilement’s (kilesas) and yet wears the yellow robe, who lacks restraint and (speaks not the) truth, is unworthy of the yellow robe.

 

He who has discarded all moral defilement’s (kilesas), who is established in morel precepts, is endowed with restraint and (speaks the) truth, is indeed worthy of the yellow robe.

 

Verses 11 and 12 Sariputtatthera Vatthu

 

They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

 

They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.

 

Verses 13 and 14 Nandatthera Vatthu

 

Just as the rain penetrates a badly roofed house, so also passion (raga) penetrates a mind not cultivated in Tranquility and Insight Development (Samatha and Vipassana).

 

Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well cultivated in Tranquility and Insight Development (Samatha and Vipassana).

 

Verse 15 Cundasukarika Vatthu

 

Here he grieves, hereafter he grieves; the evildoer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.

 

Verse 16 Dhammika-upasaka Vatthu

 

Here he rejoices, hereafter he rejoices; one who performs meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds.

 

Verse 17 Devadatta Vatthu

 

Here he is tormented, hereafter he is tormented; the evildoer is tormented, and he laments: “Evil have I done.” He is even more tormented when he is reborn in one of the lower worlds (apaya).

 

Verse 18 Sumanadevi Vatthu

 

Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: “I have done meritorious deeds.” He is happier still when he is reborn in a higher world (suggati).

 

Verses 19 and 20 Dvesahayakabhikkhu Vatthu

 

Though he recites much the Sacred Texts (Tipitaka), but is negligent and does not practice according the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu (i.e., Magga-phala).

 

Though he recites only a little of the sacred Texts (Tipitaka), but practices according to the Dhamma eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, his mind freed from moral defilement’s and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu (i.e., Magga-phala).

 

Chapter 2


Mindfulness (Appamadavagga)

 

 

Verses 21, 22 and 23 Samavati Vatthu

 

Mindfulness is the way to the Deathless (Nibbana), unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.

 

Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (ariyas).

 

The wise, constantly cultivating Tranquility and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!

 

Verse 24 Kumbhaghosakasetthi Vatthu

 

If a person is energetic, mindful, and pure in his thought, word and deed, and if he does everything with care and consideration, restrains his senses, earns his living according to the Law (Dhamma), and, is not unheedful, then the fame and fortune of that mindful person steadily increase.

 

Verse 25 Culapanthaka Vatthu

 

Through diligence, mindfulness, discipline (with regard to moral precepts) and control of his senses let the man of wisdom make (of himself) an island, which no flood can overwhelm.

 

Verses 26 and 27 Balanakkhatasanghuttha Vatthu

 

The foolish and the ignorant give themselves over to negligence; whereas the wise treasures mindfulness as a precious jewel.

 

Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquility and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).

 

Verse 28 Mahakassapatthera Vatthu

 

The wise one dispels negligence by means of mindfulness; he ascends the tower of wisdom and being free from sorrow looks at the sorrowing beings. Just as one on the mountaintop looks at those on the plain below, so also, the wise one (the arahat) looks at the foolish and the ignorant (worldlings).

 

Verse 29 Desahayabhikkhu Vatthu

 

Mindful amongst the negligent, highly vigilant amongst the drowsy, the man of wisdom advances like a racehorse, leaving the jade behind.

 

Verse 30 Magha Vatthu

 

Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.

 

Verse 31 Annatarabhikkhu Vatthu

 

A bhikkhu who takes delight in mindfulness and sees danger in negligence advances like fire, burning up all fetters, great and small.

 

Verse 32 Nigamavasitissatthera Vatthu

 

A bhikkhu who takes delight in mindfulness and sees danger in negligence cannot fall away; he is, indeed, very close to Nibbana.

 

Chapter 3

 


The Mind (Cittavagga)

 

 

Verses 33 and 34 Meghiyatthera Vatthu

 

The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a Fletcher straightens an arrow.

 

As a fish quivers when taken out of its watery home and thrown on the dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilement’s).

 

Verse 35 Annatarabhikkhu Vatthu

 

The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.

 

Verse 36 Ukkanhitabhikkhu Vatthu

 

The mind is very difficult to see, very delicate and subtle; it moves and lands wherever if pleases. The wise one should guard his mind, for a guarded mind brings happiness.

 

Verse 37 Samgharakkhitatthera Vatthu

 

The mind wanders far and moves about alone; it is non-material; it lies in the cave (chamber of the heart). Those who control their mind will be free from the bonds of Mara.

 

Verses 38 and 39 Cittahatthatthera Vatthu

 

If a man’s mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.

 

If a man’s mind is free from passion, if he is from ill will, if he has abandoned both good and evil, and if he is vigilant, for such a man there is no danger.

 

Verse 40 Pancasatabhikkhu Vatthu

 

Knowing that this body is (fragile) like an earthen jar, making one’s mind secure like a fortified town, one should fight Mara with the weapon of knowledge. (After defeating Mara) one should still continue to guard one’s mind, and feel no attachment to that which has been gained (i.e., jhana ecstasy and serenity gained through meditation).

 

Verse 41 Putigattatissatthera Vatthu

 

Before long, alas! This body, deprived of consciousness, will lie on the earth, discarded like a useless log.

 

Verse 42 Nandagopalaka Vatthu

 

A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm.

 

Verse 43 Soreyya Vatthu

 

Not a mother, nor a father, nor any other relative can do more for the well being of one than a rightly directed mind can.

 

Chapter 4

 


Flowers (Pupphavagga)

 

 

Verses 44 and 45 Pancasatabhikkhu Vatthu

 

Who shall examine this earth (i.e., this body), the world of Yama (i.e., the four apayas) and the world of man together with the world of devas? Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?

 

The Ariya Sekha shall examine this earth (i.e., the body), the world of Yama (i.e., the four apayas) and the worlds of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.

 

Verse 46 Maricikammatthanika bhikkhu Vatthu

 

One who knows that this body is impermanent like froth, and comprehends that it is insubstantial as a mirage, will cut the flowers of Mara (i.e., the three kinds of vatta or rounds), and pass out of sight of the King of Death.

 

Verse 47 Vitatubha Vatthu

 

Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.

 

Verse 48 Patipujikakumari Vatthu

 

Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures and insatiate in them is overpowered by Death.

 

Verse 49 Macchariyakosiyasetthi Vatthu

 

As the bee collects nectar and flies away without damaging the flower or it’s color or its scent, so also, let the bhikkhu dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).

 

Verse 50 Paveya ajivaka Vatthu

 

One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should only consider whether one has done or not done good or bad deeds.

 

Verses 51 and 52 Chattapani upasaka Vatthu

 

Just as a beautiful flower, lacking in scent, cannot give the wearer the benefit of its scent, so also, the well-preached words of the Buddha cannot benefit one who does not practice the Dhamma.

 

Just as a flower, beautiful as well as fragrant, will give the wearer the benefit of its scent, so also, the well-preached words of the Buddha will benefit one who practices the Dhamma.

 

Verse 53 Visakha Vatthu

 

As from a collection of flowers an expert florist can make many a garland, so also, much good can be done (with wealth, out of faith and generosity,) by one subject to birth and death.

 

Verses 54 and 55 Anandattherapanha Vatthu

 

The scent of flowers cannot go against the wind; nor the scent of sandalwood, or of rhododendron (tagara), or of jasmine (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.

 

There are the scents of sandalwood, rhododendron, lotus and jasmine; but the scent of virtue surpasses all scents.

 

Verse 56 Mahakassapatthera Vatthu

 

The scents of rhododendron and of sandalwood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the devas.

 

Verse 57 Godhikatteraparinibbana Vatthu

 

Mara cannot find the path taken by those who are endowed with virtue, who live mindfully, and have been freed from moral defilement’s by Right Knowledge.

 

58 and 59 Garah dinna Vatthu

 

As a sweet smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines far above the blind (ignorant) worldlings.

 

Chapter 5

 


The Fool (Balavagga)

 

 

Verse 60 Annatarapurisa Vatthu

 

Long is the night to one who is wakeful; long is (the journey of) one yojana to the traveler who is tired; long is samsara (round of rebirths) to the fool who is ignorant of the true Dhamma (the Teaching of the Buddha).

 

Verse 61 Mahakassapa Saddhiviharika Vatthu

 

If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go alone; there can be no companionship with a fool.

 

Verse 62 Anandasetthi Vatthu

 

“I have sons, I have wealth”; with this (feeling of attachment) the fool is afflicted. Indeed, he himself is not his own, how can sons and wealth be his?

 

Verse 63 Ganthibhedakacora Vatthu

 

The fool who knows that he is a fool can for that reason be a wise man; but the fool who thinks that he is wise is, indeed, called a fool.

 

Verse 64 Udayitthera Vatthu

 

A fool, even though he is associated with a wise man all his life, does not understand the Dhamma, just as a ladle does not know the taste of soup.

 

Verse 65 Timsapaveyyakabhikkhu Vatthu

 

An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.

 

Verse 66 Suppabuddhakutthi Vatthu

 

With themselves as their own enemies, fools lacking in intelligence move about doing evil deeds, which bear fruits.

 

Verse 67 Kassaka Vatthu

 

That deed is not well done if one has to repent for having done it, and if, with a tearful face, one has to weep as a result of that deed.

 

Verse 68 Sumanamalakara Vatthu

 

That deed is well done if one has not to repent for having done it, and if one is delighted and happy with the result of that deed.

 

Verse 69 Uppalavannattheri Vatthu

 

As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey; but when his evil deed does bear fruit, the fool suffers for it.

 

Verse 70 Jambukatthera Vatthu

 

Even though, month after month, the fool (living in austerity) takes food sparingly with the tip of a grass blade, he is not worth even one-sixteenth part of those who have comprehended the Truth (i.e., ariyas).

 

Verse 71 Ahipeta Vatthu

 

An evil deed does not immediately bear fruit, just as the newly drawn milk does not curdle at once; but it follows the fool, burning him like live coal covered with ashes.

 

Verse 72 Satthikutapeta Vatthu

 

The skill of a fool can only harm him; it destroys his merit and his wisdom (lit., it severs his head).

 

Verses 73 and 74 Cittagahapati Vatthu

 

The foolish bhikkhu desires praise for qualities he does not have, precedence among bhikkhus, authority in the monasteries, and veneration from those unrelated to him.

 

“Let both laymen and bhikkhus think that things are done because of me; let them obey me in all matters, great and small.” Such being the thoughts of the fool, his greed and his pride grow.

 

Verse 75 Vanavasitissasamanera Vatthu

 

Indeed, the path that leads to worldly gain is one, and the Path that leads to Nibbana is another. Fully comprehending this, the bhikkhu, the disciple of the Buddha, should not take delight in worldly gain and honor, but devote himself to solitude, detachment and the realization of Nibbana.

 

Chapter 6

 


The Wise (Panditavagga)

 

 

Verse 76 Radhatthera Vatthu

 

One should follow a man of wisdom, who rebukes one for one’s faults, as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage.

 

Verse 77 Assajipunabbasuka Vatthu

 

The man of wisdom should admonish others; he should give advice and should prevent others from doing wrong; such a man is held dear by the good; he is disliked only by the bad.

 

Verse 78 Channatthera Vatthu

 

One should not associate with bad friends, nor with the vile. One should associate with good friends, and with those who are noble.

 

Verse 79 Mahakappinatthera Vatthu

 

He who drinks in the Dhamma lives happily with a serene mind; the wise man always takes delight by the Noble Ones (ariyas).

 

Verse 80 Panditasamanera Vatthu

 

Farmers (lit. makers of irrigation canals) channel the water; Fletcher straightens the arrows; carpenters work the timber; the wise tame themselves.

 

Verse 81 Lakundakabhaddiyatthera Vatthu

 

As a mountain of rock is unshaken by wind, so also, the wise are unperturbed by blame or by praise.

 

Verse 82 Kanamata Vatthu

 

Like a lake, which is deep, clear and calm the wise after listening to the Teaching (Dhamma) become serene.

 

Verse 83 Pancasatabhikhu Vatthu

 

Indeed, the virtuous give up all (i.e., attachment to the five khandhas, etc.); the virtuous (lit., the tranquil) do not talk with sensual desire; when faced with joy or sorrow, the wise do not show elation or depression.

 

Verse 84 Dhammikatthera Vatthu

 

For his own sake or for the sake of others he does no evil; nor does he wish for sons and daughters he wishes for success by unfair means: such a one is indeed virtuous, wise and just.

 

Verses 85 and 86 Dhammassavana Vatthu

 

Few among men reach the other shore (Nibbana); all the others only run up and down on the shore.

 

But those who practice according to the well-expounded Dhamma will reach the other shore (Nibbana), having passed the realm of Death (i.e., samsara), very difficult as it is to cross.

 

Verses 87, 88 and 89 Pancasata Agantukabhikkhu Vatthu

 

The man of wisdom, leaving the home of craving and having Nibbana as his goal, should give up dark, evil ways and cultivate pure, good ones. He should seek great delight in solitude, detachment and Nibbana, which an ordinary man finds so difficult to enjoy. He should also give up sensual pleasures, and clinging to nothing, should cleanse himself of all impurities of the mind.

 

Those, with mind well developed in the Seven Factors of Enlightenment (bojjhanga), and who have rid themselves of all craving, rejoice in their abandonment of attachment. Such men, with the light of Arahatta Magganana have realized Nibbana in this world (i.e., with khandha aggregates remaining).

 

Chapter 7

 


The Arahant (Arahantavagga)

 

 

Verse 90 Jivakapanha Vatthu

 

For him (an arahant) whose journey is ended, who is free from sorrow and from all (e.g., khandha aggregates), who has destroyed all fetters, there is no more distress.

 

Verse 91 Mahakassapatthera Vatthu

 

The mindful strive diligently (in the Tranquility and Insight Development Practice); they take no delight swans (hamsa) that forsake the muddy pool, they abandon all home life (i.e., all craving).

 

Verse 92 Belatthasisatthera Vatthu

 

Arahats do not hoard (anything); when taking food they reflect well over it (i.e., in accordance with the three parinnas). They have as their object liberation from existence, i.e., Nibbana that is Void and Sign less. Their destination, like the course of birds in the air, cannot be traced.

 

Verse 93 Anuruddhatthera Vatthu

 

The arahat is free from moral intoxicants (asavas); he is not attached to food. He has as his object liberation from existence, i.e., Nibbana that is Void and Sign less. His path, like that of the birds in the air, cannot be traced.

 

Verse 94 Mahakaccayanatthera Vatthu

 

The arahat whose sense-faculties are calm like horses well-tamed by the charioteer, who is free from pride and moral intoxicants – such an arahat is held dear even by the devas.

 

Verse 95 Sariputtatthera Vatthu

 

Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirths.

 

Verse 96 Kosambivasitissattherasamanera Vatthu

 

An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilement’s and is unperturbed by the ups and downs of life.

 

Verse 97 Sariputtatthera Vatthu

 

He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all man (i.e., an arahat).

 

Verse 98 Khadiravaniyarevatatthera Vatthu

 

In a village or in a forest, in a valley or on a hill, wherever the arahats dwell, that place is delightful.

 

Verse 99 Annatara itthi Vatthu

 

Forests are delightful, but the worldings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.

 

Chapter 8

 


The Thousands (Sahassavagga)

 

 

Verse 100 Tambadathika Coraghataka Vatthu

 

Better than a thousand words that are senseless and unconnected with the realization of Nibbana, is a single word of sense, if on hearing it one is calmed.

 

Verse 101 Bahiyadaruciriya Vatthu

 

Better than a thousand Verses that are senseless and unconnected with the realization of Nibbana, is a single Verse, if on hearing it one is calmed.

 

Verses 102 and 103 Kundalakesitheri Vatthu

 

Better than the recitation of a hundred Verses that are senseless and unconnected with the realization of Nibbana, is the recitation of a single word of the Teaching (Dhamma), if on hearing it one is calmed.

 

A man may conquer a million men in battle but one who conquers himself is, indeed, the greatest of conquerors.

 

Verses 104 and 105 Anatthapucchkabrahmana Vatthu

 

It is better indeed, to conquer oneself than to conquer others. Neither a deva, nor a gandhabba, nor Mara together with Brahma can turn into defeat the victory of the man who controls himself.

 

Verse 106 Sariputtattherassa Matula Brahmana Vatthu

 

Month after month for a hundred years, one may make offerings (to ordinary people) to the value of a thousand kahapanas; yet if, only for a moment, one pays homage to a bhikkhu who has practiced Insight Development, this homage is, indeed, better than a hundred years of making offerings (to ordinary people).

 

Verse 107 Sariputtattherassa bhagineyya Vatthu

 

For a hundred years, a man may tend the sacred fire in the forest; yet if, only for a moment, one pays homage to a bhikkhu who has practices Insight Development, this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).

 

Verse 108 Sariputtattherassa sahayaka brahmana Vatthu

 

In this world one may make sacrificial offerings, great and small. All the year round, in order to gain merit; all this offerings are not worth a quarter of the merit gained by worshipping the Noble Ones (ariyas) who walk the right path.

 

Verse 109 Ayuvaddhanakumara Vatthu

 

For one who always respects and honors those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength will increase.

 

Verse 110 Samkiccasamanera Vatthu

 

Better than a hundred years in the life of an immoral person, who has no control over his senses, is a day in the life of a virtuous person who cultivates Tranquility and Insight Development Practice.

 

Verse 111 Khanu Kondannatthera Vatthu

 

Better than a hundred years in the life of an ignorant person, who has no control over his senses, is a day in the life of a wise man that cultivates Tranquility and Insight Development Practice.

 

Verse 112 Sappadasatthera Vatthu

 

Better than a hundred years in the life of a person, who is idle and inactive, is a day in the life of one that makes a zealous and strenuous effort (in Tranquility and Insight Development Practice).

 

Verse 113 Patacaratheri Vatthu

 

Better than a hundred years in the life of a person who does not perceive the arising and the dissolving of the five aggregates (khandhas), is a day in the life of one who perceives the arising and the dissolving of the five aggregates.

 

Verse 114 Kisagotami Vatthu

 

Better than a hundred years in the life of a person who does not perceive the Deathless (Nibbana) is a day in the life of one who perceives the Deathless (Nibbana).

 

Verse 115 Bahuputtikattheri Vatthu

 

Better than a hundred years in the life of a person who does not comprehend the Noble Dhamma (Dhammamuttamam), is a day in the life of one who comprehends the Noble Dhamma.

 

Chapter 9

 


Evil (Papavagga)

 

 

Verse 116 Culekasataka Vatthu

 

One should make haste in doing good deeds; one should restrain one’s mind from evil; for the mind of one who is slow in doing good tends to take delight in doing evil.

 

Verse 117 Seyyakatthera Vatthu

 

If a man does evil, he should not do it again and again; he should not take delight in it; the accumulation of evil leads to dukkha.

 

Verse 118 Lajadevadhita Vatthu

 

If a man does what is good, he should do it again and again; he should take delight in it; the accumulation of merit leads to happiness.

 

Verses 119 and 120 Anathapindikasetthi Vatthu

 

Even an evil person may still find happiness so long as his evil deed does not bear fruit; but when his evil deed does bear fruit he will meet with evil consequences.

 

Even a good person may still meet with suffering so long as his good deed does not bear fruit; but when it does bear fruit he will enjoy the benefits of his good deed.

 

Verse 121 Asannataparikkhara Vatthu

 

One should not think lightly of doing evil, imagining “A little will not affect me”; just as a water-jar is filled up by falling drops of rain, so also, the fool is filled up with evil, by accumulating it little by little.

 

Verse 122 Bilapadakasetthi Vatthu

 

One should not think lightly of doing good, imagining “A little will not affect me”; just as a water-jar is filled up by falling drops of rain, so also, the wise one is filled up with merit, by accumulating it little by little.

 

Verse 123 Mahadhanavanija Vatthu

 

Just as wealthy merchant with few attendants avoids a dangerous road, just as one who desires to go on living, avoids poison, so also, one should avoid evil.

 

Verse 124 Kukkutamittanesada Vatthu

 

If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention.

 

Verse 125 Kokasunakhaluddaka Vatthu

 

If one wrongs a person who should not be wronged, one who is pure and is free from moral defilement’s viz., an arahat, the evil falls back upon that fool, like fine dust thrown against the wind.

 

Verse 126 Manikarakulapaka Tissatthera Vatthu

 

Some are reborn as human beings, the wicked are reborn in a place of continuous torment (niraya), the righteous go to the deva world, and those who are free from moral intoxicants (viz., the arahats) realize Nibbana.

 

Verse 127 Tayojana Vatthu

 

Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.

 

Verse 128 Suppabuddhasakya Vatthu

 

Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one cannot be oppressed by Death.

 

Chapter 10

 


Punishment (Dandavagga)

 

 

Verses 129 and 130 (1) and (2) Chabbaggiya Bhikkhu Vatthu

 

All are afraid of the stick, all fear death. Putting oneself in another’s place, one should not beat or kill others.

 

All are afraid of the stick all hold their lives dear. Putting oneself in another’s place, one should not beat or kill others.

 

Verses 131 and 132 Sambahula Kumaraka Vatthu

 

He who seeks his own happiness by oppressing others who also desire to have happiness will not find happiness will not find happiness in his next existence.

 

He who seeks his own happiness by not oppressing others who also desire to have happiness will find happiness in his next existence.

 

Verses 133 and 134 Kondadhanatthera Vatthu

 

Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you.

 

If you can keep yourself calm and quiet, like a broken gong, which is no longer resonant, you are sure to realize Nibbana; there will be no harshness in you.

 

Verse 135 Uposathika Itthinam Vatthu

 

As with a stick the cowherd drives his cattle to the pasture, so also, aging and Death drive the life of beings.

 

Verse 136 Ajagarapeta Vatthu

 

A fool while doing evil deeds does not know them as being evil; but that fool suffers for his evil deeds like one who is burnt by fire.

 

Verses 137, 138, 139 and 140 Maha Moggallanatthera Vatthu

 

He who does harm with weapons to those who are harmless and should not be harmed will soon come to any of these ten evil consequences:

 

He will be subject to severe pain, or impoverishment, or injury to the body (e.g., loss of limbs), or serious illness (e.g., leprosy), or lunacy, or misfortunes following the wrath of the king, or wrongful and serious accusations, or loss of relatives, or destruction of wealth, or the burning down of his houses by fire or by lightening. After the dissolution of his body, the fool will be reborn in a plane of continuous suffering (niraya).

 

Verse 141 Bahubhandika Bhikkhu Vatthu

 

Not going naked, nor having matted hair, nor smearing oneself with mud, nor fasting, nor sleeping on bare ground, nor covering oneself with dust, nor striving by squatting can purify a being, who has not yet overcome doubt.

 

Verse 142 Santati Mahamatta Vatthu

 

Though he is gaily decked, if he is calm, free from moral defilement’s, and has his senses controlled, if he is established in Magga Insight, if he is pure and has laid aside enmity (lit., weapons) towards all beings, he indeed is a brahmana, a samana, and a bhikkhu.

 

Verse 143 and 144 Pilotikatissatthera Vatthu

 

Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped. Like a good horse stirred at a touch of the whip, be diligent and get alarmed by endless rounds of rebirths (i.e., samsara), By faith, morality, effort, concentration, and discernment of the Dhamma, be endowed with knowledge and practice of morality and with mindfulness, leave this immeasurable dukkha (of samsara) behind.

 

Verse 145 Sukhasamanera Vatthu

 

Farmers (lit., makers of irrigation canals) channel the water; fletchers straighten the arrows; carpenters work the timber; the wise tame themselves.

 

Chapter 11

 


Aging (Jaravagga)

 

 

Verse 146 Visakaya Sahayikanam Vatthu

 

Why is there laughter? Why is there joy although (the world) is always burning? Shrouded in darkness why not seek the light?

 

Verse 147 Sirima Vatthu

 

Look at this dressed up body, a mass of sores, supported (by bones), sickly, a subject of many thoughts (of sensual desire). Indeed, that body is neither permanent nor enduring.

 

Verse 148 Uttaratheri Vatthu

 

This body is worn out with age, it is the seat of sickness, and it is subject to decay. This putrid body disintegrates; life, indeed, ends in death.

 

Verse 149 Sambahula Adhimanikabhikkhu Vatthu

 

Like gourds thrown away in autumn are these dove-grey bones; what pleasure is there in seeing them?

 

Verse 150 Janapadakalyani Rupanandatheri Vatthu

 

This body (lit., the city) is built up with bones which are covered with flesh and blood; within this dwell (lit., are deposited) decay and death, pride and detraction (of others’ virtues and reputation).

 

Verse 151 Mallikadevi Vatthu

 

The much-ornamented royal carriages do wear out, the body also grows old, but the Dhamma* of the Virtuous does not decay. Thus, indeed, say the Virtuous among themselves. *dhamma/dhammo: The nine Transzendentals, viz., the four Maggas, the four Phalas and Nibbana. (The Commentary)

 

Verse 152 Laludayi Thera Vatthu

 

This man of little learning grows old like an ox; only his flesh grows but not his wisdom.

 

Verses 153 and 154 Udana Vatthu

 

I, who have been seeking the builder of this house (body), failing to attain Enlightenment (Bodhi nana or Sabbannuta nana) which would enable me to find him, have wandered through innumerable births in samsara. To be born again and again is, indeed, dukkha!

 

Oh housebuilder! You are seen, you shall build no house (for me) again. All your rafters are broken; your roof-tree is destroyed. My mind has reached the Unconditioned (i.e., Nibbana); the end of craving (Arahatta Phala) has been attained.

 

Verses 155 and 156 Mahadhanasetthiputta Vatthu

 

They, who in youth have neither led the Life of Purity, nor have acquired wealth, waste away in dejection like decrepit herons on a drying pond deplete of fish.

 

They, who in youth have neither led the Life of Purity, nor have acquired wealth, lie helplessly like arrows that have lost momentum, moaning and sighing after the past.

 

Chapter 12

 

Self (Attavagga)

 

Verses 157 Bodhirajakumara Vatthu

 

If one knows that one is dear to oneself, one should protect oneself well. During any of the three watches (of life) the wise man should be on guard (against evil).

 

Verses 158 Upanandasakyaputtatthera Vatthu

 

One should first establish oneself in what is proper; then only one should teach others. A wise man should not incur reproach.

 

Verse 160 Kumarakassapamatuttheri Vatthu

 

One indeed is one’s own refuge; how can others be a refuge to one? With oneself thoroughly tamed, one can attain a refuge (i.e., Arahatta Phala), which is so difficult to attain.

 

Verse 161 Mahakala Upasaka Vatthu

 

The evil done by oneself, arising in oneself, and caused by oneself, destroys the foolish one, just as a diamond grinds the rock from which it is formed.

 

Verse 162 Devadatta Vatthu

 

As the creeper (maluva) strangles the sal tree, so also, a really immoral person (overwhelmed by craving) does to himself just what his enemy wishes him to do.

 

Verse 163 Samghabhedaparisakkhana Vatthu

 

It is easy to do things that are bad and unbeneficial to oneself, but it is, indeed, most difficult to do things that are beneficial and good.

 

Verse 164 Kalatthera Vatthu

 

The foolish man who, on account of his wrong views, scorn the teaching of the homage-worthy Noble Ones (Ariyas) who live according to the Dhamma, is like the bamboo which bears fruit for its own destruction.

 

Verse 165 Culakala Upasaka Vatthu

 

By oneself indeed is evil done and by oneself is one defiled; by oneself is evil not done and by oneself is one purified. Purity and impurity depend entirely on oneself; no one can purify another.

 

Verse 166 Attadatthatthera Vatthu

 

For the sake of another’s benefit, however great it may be, do not neglect one’s own (moral) benefit. Clearly perceiving one’s own benefit one should make every effort to attain it.

 

 

Chapter 13

 


The World (Lokavagga)

 

 

Verse 167 Daharabhikkhu Vatthu

 

Do not follow ignoble ways, do not live in negligence, do not embrace wrong views, do not be the one to prolong samsara (lit., the world).

 

Verse 168 and 169 Suddhodana Vatthu

 

Do not neglect the duty of going on alms-round; observe proper practice (in going on alms-round). One who observes proper practice lives happily both in this world and in the next. Observe proper practice (in going to alms round); do not observe improper practice. One who observes proper practice lives happily both in this world and in the next.

 

Verse 170 Pancasatavipassakabhikkhu Vatthu

 

If a man looks at the world (i.e., the five khandhas), in the same way as one looks at a bubble or a mirage, step the King of Death will not find him.

 

Verse 171 Abhayarajakumara Vatthu

 

Come, look at this world (i.e., the five khandhas), which is like an ornamented royal carriage. Fools flounder in this world of the khandhas, but the wise are not attached to it.

 

Verse 172 Sammajjanatthera Vatthu

 

He who has been formerly unmindful, but is mindful later on, light up the world (with the light of Magga Insight) as does the moon freed from clouds.

 

Verse 173 Angulimalatthera Vatthu

 

He who overwhelms with good the evil that he has done lights up this world (with the light of Magga Insight), as does the moon freed from clouds.

 

Verse 174 Pesakaradhita Vatthu

 

Blind are the people of this world; only a few in this world see clearly (with Insight). Just as only a few birds escape from the net, so also, only a few get to the world of the devas, (and Nibbana).

 

Verse 175 Timsabhikkhu Vatthu

 

Swans travel in the sky; those with supernormal powers travel through space; the wise, having conquered Mara together with his army, go out of this world (i.e., realize Nibbana).

 

Verse 176 Cincamayavika Vatthu

 

For one who transgresses the Truth, and is given to lying, and who is unconcerned with the life hereafter, there is no evil that he dares not to do.

 

Verse 177 Asadisadana Vatthu

 

Indeed, misers do not go to the abode of the devas; fools do not praise charity but the wise rejoice in charity and so gain happiness in the life hereafter.

 

Verse 178 Anathapindikaputtakala Vatthu

 

Far better than sovereignty over the earth, or far better than going to the abodes of the devas, or far better than ruling supreme over the entire universe, is (the attainment of) Sotapatti Fruition.

 

 

Chapter 14


The Buddha (Buddhavagga)

 

 

Verses 179 and 180 Maradhitara Vatthu

 

The Buddha, whose conquest (of moral defilement’s) is complete, in whom there cannot arise any further defilement’s in this world, - that Buddha of infinite range of wisdom, who is trackless, by what track will you lead him?

 

The Buddha, in whom there is no craving, which like a net, would bring him back to any existence (in samsara), - that Buddha of infinite range of wisdom, who is trackless, by what track will you lead him?

 

Verse 181 Devorohana Vatthu

 

The wise who practice jhana concentration and Insight Meditation take delight in the peace of liberation from sensual pleasures and moral defilement’s. Such wise and mindful ones, who truly comprehend the Four Noble Truth (i.e., arahats and Buddhas), are held dear also by the devas.

 

Verse 182 Erakapattanagaraja Vatthu

 

Hard to gain is birth as a man; hard is the life of mortals; hard to get the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear.

 

Verses 183, 184 and 185 Anandattherapanha Vatthu

 

Not to do evil, to cultivate merit, to purify one’s mind – this is the Teaching of the Buddha.

 

The best moral practice is patience and forbearance; “Nibbana is Supreme”, said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.

 

Not to revile, not to do any harm, to practice restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration – this is the Teaching of the Buddhas.

 

Verses 186 and 187 Anabhiratabhikkhu Vatthu

 

Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (dukkha). Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (Nibbana).

 

Verses 188, 189, 190, 191 and 192 Aggidattabrahmana Vatthu

 

When threatened with danger, men go to many a refuge, - to mountains and forests, to parks and gardens, and to the sacred trees.

 

But such a refuge is not a safe refuge, not the best refuge. One is not liberated from evil consequences of existence (dukkha) for having come to such refuge.

 

One who takes refuge in the Buddha, the Dhamma and the Sangha, sees with Magga Insight the Four Noble Truh, viz., Dukkha, the Cause of Dukkha, the Cessation of Dukkha, and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.

 

This indeed is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all Dukkha.

 

Verse 193 Anandattherapanha Vatthu

 

It is hard to find the noblest of men; he is not born everywhere nor in every clan. To whatever clan such wise man is born, that clan prospers.

 

Verse 194 Sambahulabhikkhu Vatthu

 

Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Sangha; happy is the practice of those in harmony.

 

Verses 195 and 196 Kassapadasabalassa Suvannacetiya Vatthu

 

He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation.

 

The merit gained by such a person who pays homage to those who have been freed from moral defilement’s and have nothing to fear, cannot be measured by anyone, as this much or that much.

 

 

Chapter 15

 


Happiness (Sukhavagga)

 

 

Verses 197, 198 and 199 Natikalahavupasamana Vatthu

 

Indeed we live happily, not hating anyone among those who hate; among men who hate we live without hating anyone.

 

Indeed we live very happily, in good health among the ailing; among men who are ailing we live in good health.

 

Indeed we live very happily, not striving (for sensual pleasures) among those who strive (for them); we live without striving.

 

Verse 200 Mara Vatthu

 

Indeed we live happily, without any anxiety (i.e., without greed, ill will and ignorance); like the Abhassara brahmas we shall live on delightful satisfaction (piti) as our food.

 

Verse 201 Kosalaranno Parajaya Vatthu

 

Conquest begets enmity; the conquered live in misery; the peaceful live happily having renounced conquest and defeat.

 

Verse 202 Annatarakuladarika Vatthu

 

There is no fire like passion; there is no evil like hatred; there is no ill like (the burden of) khandhas; there is no bliss that surpasses the Perfect Peace (i.e., Nibbana).

 

Verse 203 Eka Upasaka Vatthu

 

Hunger is the greatest ailment, khandhas are the greatest ill. The wise, knowing them as they really are, realize Nibbana, the greatest bliss.

 

Verse 204 Pasenadikosala Vatthu

 

Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

 

Verse 205 Tissatthera Vatthu

 

Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.

 

Verse 206, 207 and 208 Sakka Vatthu

 

It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure. He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives. Therefore, one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.

 

Chapter 16

 


Affection (Piyavagga)

 

 

Verses 209, 210 and 211 Tayojanapabbajita Vatthu

 

He, who does what should not be done and fails to do what should be done, who forsakes the noble aim of life (i.e., Morality, Concentration and Insight) and grasps at sensual pleasure, covets the benefits gained by those who exert themselves (in meditation).

 

Do not associate with those who are dear, and never with those who are not dear to you; not seeing the dear ones is painful, and seeing those who are not dear to you is also painful.

 

Therefore, one should hold nothing dear; separation from the loved ones is painful; there are no fetters for those who do not love or hate.

 

Verse 212 Annatarakutumbika Vatthu

 

Affection begets sorrow, affection begets fear. For him who is free from affection there is no sorrow; how can there be fear for him?

 

Verse 213 Visakha Vatthu

 

Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?

 

Verse 214 Liccavi Vatthu

 

Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?

 

Verse 215 Anitthigandhakumara Vatthu

 

Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?

 

Verse 216 Annatarabrahmana Vatthu

 

Craving begets sorrow, craving begets fear. For him who is free from craving there is no sorrow; how can there be fear for him?

 

Verse 217 Pancasatadaraka Vatthu

 

He who is endowed with Virtue and Insight, who is established in the Dhamma, who has realized the Truth and performs his own duties, is loved by all men.

 

Verse 218 Eka Anagamitthera Vatthu

 

He who has developed a desire for the Ineffable (i.e., Nibbana), whose mind reaches the same and is no longer attached to the sensual world (kamaloka), is called one who is bound upstream (uddhamsoto).

 

Verses 219 and 220 Nandiya Vatthu

 

A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return.

 

In the same way, his good deeds will receive him who has done good when he goes from this world to the other, as relatives receive a dear one on his return.

 

 

Chapter 17

 


Anger (Kodhavagga)

 

 

Verse 221 Rohinikhattiyakanna Vatthu

 

Give up anger, abandon conceit, and overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilement’s.

 

Verse 222 Annatarabhikkhu Vatthu

 

He who restrains his rising anger as a skilful charioteer checks a speeding chariot, - him I call a true charioteer; other charioteers only hold the reins.

 

Verse 223 Uttara Upasika Vatthu

 

Conquer the angry one by not getting angry (i.e., by loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.

 

Verse 224 Mahamoggallanapanha Vatthu

 

One should speak the truth, one should not yield to anger, one should give when asked even if it is only a little. By means of these three, one may go to the world of the devas.

 

Verse 225 Buddhapitubrahmana Vatthu

 

The arahats, who do not harm others and are always restrained in their actions, go to the deathless Nibbana, where there is no sorrow.

 

Verse 226 Punnadasi Vatthu

 

In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sila, samadhi and panna), and who have their mind directed towards Nibbana, moral intoxicants become extinct.

 

Verses 227, 228, 229 and 230 Atula Upasaka Vatthu

 

It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, and they blame one who speaks little. There is no one in this world that is not blamed.

 

There never has been, there never will be, nor is there now, anyone who is always blamed or praised.

 

If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue, who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahma.

 

Verses 231, 232, 233 and 234 Chabbaggiya Vatthu

 

Guard against evil deeds, control your body. Giving up evil deed, cultivate good deeds.

 

Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.

 

Guard against evil thoughts, control your thoughts. Giving up evil thoughts, cultivate good thoughts.

 

The wise who are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.

 

 

Chapter 18

 


Impurities (Malavagga)

 

 

Verses 235, 236, 237 and 238 Goghatakaputta Vatthu

 

You are now like a withered leaf; the messengers of death are near you; you are about to set out on a long journey; (yet) you have no provisions (for the journey).

 

Make a firm support for yourself; hasten to strive hard; and be wise. Having removed impurities and being free from moral defilement’s, you shall enter the abodes of the ariyas (i.e., Suddhavasa brahma realm).

 

Now you are of advances age, you are going to the presence of the King of Death and you cannot stop on the way; (yet) you have no provisions (for the journey).

 

Make a firm support for yourself; hasten to strive hard and be wise. Having removed impurities and being free from moral defilement’s, you will no longer be subject to rebirth and decay.

 

Verse 239 Annatara brahmana Vatthu

 

By degrees, little by little from moment to moment, a wise man removes his own impurities (moral defilement’s), as a smith removes the dross of silver or gold.

 

Verse 240 Tissatthera Vatthu

 

Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence (duggati).

 

Verse 241 Laludayi Vatthu

 

Non-recitation is the taint of learning; non-maintenance is the taint of houses; indolence is the taint of beauty; unmindfulness is the taint o one who keeps watch.

 

Verses 242 and 243 Annatarakulaputta Vatthu

 

Sexual misconduct is the taint of a woman; stinginess is the taint of a giver; evil ways are indeed taints in this world as well as in the next.

 

A taint worse than these is ignorance (of the Truth), which is the greatest of taints. O Bhikkhus, abandon this taint and be taintless.

 

Verses 244 and 245 Culasaribhikkhu Vatthu

 

Life is easy for one who is shameless and bold as a crow, who slanders others and is pretentious, aggressive and corrupt.

 

Life is hard for one with a sense of shame, who always seeks purity, who is free from attachment, who is modest and who sees clearly what is proper livelihood.

 

Verses 246, 247 and 248 Panca Upasaka Vatthu

 

He who destroys life, tells lies, takes what is not given him, commits adultery, and takes intoxicating drinks, digs up his own roots even in this very life.

 

Know this, O man! Not restraining oneself is evil; do not let greed an ill will subject you to prolonged misery.

 

Verse 249 and 250 Tissadahara Vatthu

 

People give according to their faith and their devotion; one who is displeased with other receiving food and drink cannot attain concentration (samadhi) by day and by night. He, who has this feeling of displeasure cut off, uprooted and removed, will surely attain concentration (samadhi) by day or by night.

 

Verse 251 Panca Upasaka Vatthu

 

There is no fire like passion, there is no grip like ill will, there is no net like ignorance, and there is no river like craving.

 

Verse 252 Mendakasetthi Vatthu

 

It is easy for one to see the faults of others, but difficult to see one’s own. That man broadcasts the faults of others like winnowing chaff in the wind, but hides his own faults as a crafty fowler covers himself.

 

Verse 253 Ujjhanasannitthera Vatthu

 

In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).

 

Verses 254 and 255 Subhaddaparibbajaka Vatthu

 

In the sky there is no track; outside the Buddha’s teaching there is no ariya bhikkhu (samana). All beings take delight in fetters (i.e., craving, pride and wrong view) that prolong samsara; all the Buddhas are free from these fetters.

 

In the sky there is no track; outside the Buddha’s teaching there is no ariya bhikkhu (samana). There is no conditioned thing that is permanent; all the Buddhas are unperturbed (by craving, pride and wrong view).

 

 

Chapter 19

 


The Just or the Righteous (Dhammatthavagga)

 

 

Verses 256 and 257

 

He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.

 

The wise man who decides not arbitrarily, but in accordance with the law is one who safeguards the law; he is called one who abides by the law’ (dhammattho).

 

Verse 258 Chabaggiya Vatthu

 

He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is called ‘a wise man’.

 

Verse 259 Ekudanakhinasava Vatthu

 

He is not “one versed in Dhamma” (Dhammadhara) just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, “one versed in the Dhamma”.

 

Verses 260 and 261 Lakundakabhaddiyatthera Vatthu

 

He is not a thera just because his head is grey; he who is ripe only in years is called “one grown old in vain.”

 

Only a wise man that comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilement’s is indeed called a thera.

 

Verses 262 and 263 Sambahulabhikkhu Vatthu

 

Neither by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.

 

A wise man who has cut off, uprooted and removed these and has rid himself of moral defilement’s is, indeed, called a good-hearted man.

 

Verses 264 and 265 Hatthaka Vatthu

 

Not by a shaven head does a man become a samana, if he lacks morality and austere practices, and tells lies. How could he who is full of covetousness and greed be a samana?

 

He, who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.

 

Verses 266 and 267 Anatarabrahmana Vatthu

 

He does not become a bhikkhu merely because he stands at the door for alms. He cannot become a bhikkhu because he acts according to a faith, which is not in conformity with the Dhamma.

 

In this world, he who lays aside both good and evil, who leads the life of purity and lives meditating on the khandha aggregates is, indeed, called a bhikkhu.

 

Verses 268 and 269 Titthiya Vatthu

 

Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise takes what is good and rejects what is evil. For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni.

 

Verse 270 Balisika Vatthu

 

He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya.

 

Verses 271 and 272 Sambahulasiladisampannabhikkhu Vatthu

 

Not by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring oneself “I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas)” should the bhikkhu rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship].

 

 

Chapter 20

 


The Path (Maggavagga)

 

 

Verses 273, 274, 275 and 276 Pancasatabhikkhu Vatthu

 

Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.

 

This is the only noble Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara. Following this Path, you will make an end of dukkha. Having myself known the Path, which can lead to the removal of the thorns of moral defilement’s, I have shown you the Path.

 

You yourself should make the effort; the Thatagatas (Buddhas) can only show the way. Those who practice the Tranquility and Insight Meditation are freed from the bond of Mara.

 

Verses 277, 278 and 279 Aniccalakkhana, Dukkhalakkhana and Anattalakkhana Vatthu

 

“All conditioned phenomena are impermanent”; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.

 

“All conditioned phenomena are dukkha”; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.

 

“All phenomena (dhammas) are without self”; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.

 

Verse 280 Padhanakammikatissatthera Vatthu

 

The idler who does not strive when he should be striving, who though young and strong is given to idleness, whose thoughts are weak and wandering, will not attain Magga Insight which can only be perceived by wisdom.

 

Verse 281 Sukarapeta Vatthu

 

One should be careful in speech, be well-restrained in mind, and physically, too, one should do no evil. One should purify these three courses of action and accomplish the practice of the Path of Eight Constituents made known by the Buddhas.

 

Verse 282 Potthilatthera Vatthu

 

Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

 

Verses 283 and 284 Pancamahallakabhikkhu Vatthu

 

O Bhikkhus, cut down the forest of craving, not the real tree; the forest of craving breeds danger (of rebirth). Cut down the forest of craving as well as its undergrowth and be free from craving.

 

Verse 285 Suvannakaratthera Vatthu

 

Cut off your craving as one plucks an autumn lily with the hand. Nibbana has been expounded on by the Buddha; cultivate that Path which leads to it.

 

Verse 286 Mahadhanavanija Vatthu

 

“Here will I live in the rainy season; here will I live in the cold season and the hot season,” so imagines the fool, not realizing the danger (of approaching death).

 

Verse 287 Kisagotami Vatthu

 

The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood.

 

Verses 288 and 289 Patacara Vatthu

 

Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.

 

Knowing this, the wise man restrained by morality should quickly clear (the obstacles to) the Path leading to Nibbana.

 

 

Chapter 21


Miscellaneous (Pakhinnavagga)

 

 

Verse 290 Attanopubbakamma Vatthu

 

If by giving up small pleasures, great happiness is to be found, the wise should give up small pleasures seeing (the prospect of) great happiness.

 

Verse 291 Kukkutandakhadika Vatthu

 

He who seeks his own happiness by inflicting pain on others, being entangled by bonds of enmity, cannot be free from enmity.

 

Verses 292 and 293 Bhaddiyanam bhikkhunam Vatthu

 

In those who leave undone what should indeed be done who are conceited and unmindful, moral intoxicant increases.

 

In those who always make a good effort in meditating on the body, who do not do what should not be done but always do what should be done, who are also mindful and endowed with clear comprehension, moral intoxicants come to an end.

 

Verses 294 and 295 Lakundaka Bhaddiya Vatthu

 

Having killed mother (i.e., craving), father (i.e., conceit), and the two kings (i.e., Eternity-belief and Annihilation-belief), and having destroyed the kingdom (i.e., the sense bases and sense objects) together with its revenue officer (i.e., attachment), the brahmana (i.e., the arahat) goes free from dukkha.

 

Verses 296, 297, 298, 299, 300 and 301 Darusakatikaputta Vatthu

 

Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the Buddha.

 

Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Dhamma.

 

Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Sangha.

 

Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the component parts of the body.

 

Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and night always take delight in being compassionate (lit., harmless).

 

Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and night always takes delight in the cultivation (of good will towards all).

 

Verse 302 Vajjiputtakabhikkhu Vatthu

 

It is hard to become a bhikkhu; it is hard to be happy in the practices of a Bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveler in samsara is continually subject to dukkha; therefore, do not be a traveler in samsara; do not be the one to be subject to dukkha again and again.

 

Verse 303 Cittagahapati Vatthu

 

He, who is full of faith and virtue, who also possesses fame and fortune, is held in reverence wherever he goes.

 

Verse 304 Culasubhadda Vatthu

 

Like the Himalayas, the good are visible even from afar; like arrows shot in the night, the wicked are not seen even though they may be near.

 

Verse 305 Ekaviharitthera Vatthu

 

He who sits alone, lies down alone, walks alone in diligent practice, and alone tames himself should find delight in living in the forest.

 

 

Chapter 22

 


The Chapter on Niraya (Nirayavagga)

 

 

Verse 306 Sundariparibbajika Vatthu

 

One who tells lies (about others) goes to niraya; one who has done evil and stays, "I did not do it," also goes to niraya. Both of them being evildoers, suffer alike (in niraya) in their next existence.

 

Verse 307 Duccaritaphalapilita Vatthu

 

Many men wearing the yellow robe up to their necks that have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.

 

Verse 308 Vaggumudatiriya Bhikku Vatthu

 

It is better for one to eat a red-hot lump of iron burning like a flame than to eat alms-food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed.

 

Verses 309 and 310 Khemakasetthiputta Vatthu

 

Four misfortunes befall a man who is unmindful of right conduct and commits sexual misconduct with another man's wife: acquisition of demerit, disturbed sleep, reproach, and suffering in niraya.

 

Thus, there is acquisition of demerit, and there is rebirth in the evil apaya realms. The enjoyment of a scared man with a scared woman is short-lived, and the king also metes out severe punishment. Therefore, a man should not commit sexual misconduct with another man's wife.

 

Verses 311,312 and 313 Dubaccabhikkhu Vatthu

 

Just as kusa grass if badly held cuts that very hand, so also, the ill-led life of a bhikkhu drags that bhikkhu down to niraya.

 

An act perfunctorily performed, or a practice that is depraved or a questionable conduct of a bhikkhu is not of much benefit.

 

If there is anything to be done, do it well; do it firmly and energetically; for the slack life of a bhikkhu scatters much dust (of moral defilement's).

 

Verse 314 Issapakata Itthi Vatthu

 

It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed, as one does not have to repent for having done it.

 

Verse 315 Sambahulabhikkhu Vatthu

 

As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by, for those who miss this moment come to grief when they fall into niraya.

 

Verse 316 and 317 Nigantha Vatthu

 

Those beings that are ashamed of what should not be ashamed of, who are not ashamed of what should be ashamed of, and who hold wrong views go to a lower plane of existence (duggati).

 

Those beings who see danger in what is not dangerous, who do nto see danger in what is dangerous, and who hold wrong views go to a lower plan of existence (duggati).

 

Verse 318 and 319 Titthiyasavaka Vatthu

 

Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).

 

Beings who know what is wrong as wrong, who know what is right as right, and who hold right views go to a happy plan of existence (suggati).

 

 

Chapter 23

 


The Elephant (Nagavagga)

 

 

 

Verse 320, 321 and 322 Attadanta Vatthu

 

As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.

 

Only the trained (horses and elephants) are led to gatherings of people; the king mounts only the trained (horses and elephants). Noblest among are the tamed, who endure abuse.

 

Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.

 

Verse 323 Hatthacariyapubbaka Bhikkhu Vatthu

 

Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbana); but by thoroughly taming oneself, the tamed one can get to that place (i.e., Nibbana).

 

Verse 324 Parijinna Brahmanaputta Vatthu

 

The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i.e., longing to look after his parents).

 

Verse 325 Pasanedikosala Vatthu

 

The stupid one, who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

 

Verse 326 Sanusamanera Vatthu

 

In the past, this mind has wandered, as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.

 

Verse 327 Paveyyakahatthi Vatthu

 

Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilement's.

 

Verses 328, 329 and 330 Sambahulabhikkhu Vatthu

 

If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.

 

If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.

 

It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.

 

Verses 331, 332 and 333 Mara Vatthu

 

It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end: it is good to be rid of all dukkha.

 

In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world also it is good to minister unto samanas; also, it is good to minister unto brahmanas.

 

It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, and it is good to do no evil.

 

 

Chapter 24

 

 


Craving (Tanhavagga)

 

 

 

Verses 334, 335, 336 and 337 Kapilamaccha Vatthu

 

In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.

 

In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as (well-watered) birana grass grows luxuriantly.

 

In this world, sorrow falls away from one that overcomes this vile craving that is difficult to get rid of, just as water-drops fall away from a lotus leaf.

 

Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.

 

Verses 338, 339, 340, 341, 342 and 343 Sukarapotika Vatthu

 

Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, aging and death) arises again and again.

 

That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.

 

The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing cut off its roots with Magga Insight.

 

In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and aging.

 

People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.

 

People beset with craving are terrified like a hare caught in a snare. Therefore, one who wishes to free himself from craving should eradicate craving.

 

Verse 344 Vibbhantabhikkhu Vatthu

 

Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest if desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.

 

Verses 346 and 346 Bandhanagara Vatthu

 

The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds. These drag one down (to lower plans of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures renounce the world.

 

Verse 347 Khematheri Vatthu

 

Beings, who are infatuated with lust fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The wise, cutting off the bond of craving, walk on resolutely, leaving all ills (dukkha) behind.

 

Verse 348 Uggasena Vatthu

 

Give up the past, give up the future, and give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

 

Verses 349 and 350 Culadhanuggaha Pandita Vatthu

 

In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

 

A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

 

Verses 351 and 352 Mara Vatthu

 

He who has attained arahatship is free from fear, free from craving, and free from moral defilement's. He has cut off the thorns of existence (such as lust). This is his last existence.

 

He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man".

 

Verse 353 Upakajivaka Vatthu

 

I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilement's having eradicated Craving (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

 

Verse 354 Sakkapanha Vatthu

 

The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

 

Verse 355 Aputtakasetthi Vatthu

 

Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.

 

Verses 356, 357, 358 and 359 Ankura Vatthu

 

Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

 

Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.

 

Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

 

Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.

 

 

Chapter 25

 

 


The Bhikkhu (Bhikkhuvagga)

 

 

 

Verse 360 and 361 Pancabikkhu Vatthu

 

Restraint in the eye is good, good is restraint in the ear; restrained in the nose is good, and good is restrained in the tongue.

 

Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all senses. A bhikkhu restrained in all senses is freed from all ills (samsara dukkha).

 

Verse 362 Hamsaghatakabhikku Vatthu

 

He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contended; - him they call a bhikkhu.

 

Verse 363 Kokalika Vatthu

 

The bhikkhu who controls his mouth (speech), who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma; - sweet are the words of that bhikkhu.

 

Verse 364 Dhammaramatthera Vatthu

 

The bhikkhu, who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.

 

Verses 365 and 366 Vipakkhasevaka Bhikkhu Vatthu

 

One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain concentration (samadhi).

 

Verse 367 Pancaggadayaka Brahmana Vatthu

 

He who does not take the mind-and-body aggregates (nama-rupa) as "I and mine", and who does not grieve over the dissolution (of mind-and-body) is, indeed, called a bhikkhu.

 

Verses 368 to 376 Sambahulabhikkhu Vatthu

 

The bhikkhu, who lives exercising loving-kindness and is devoted to the Teaching of the Buddha, will realize Nibbana - the Tranquil, the Unconditioned, the Blissful.

 

O Bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize Nibbana.

 

Cut off the five (the lower five fetters); give up the five (the upper five fetters) and develop the five (controlling faculties). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood of (samsara)".

 

O Bhikkhu, meditate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be unmindful and swallow the red (hot) lump of iron; as you burn (in niraya), do not cry, "This, indeed is suffering".

 

There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration He who has concentration as well as wisdom is, indeed, close to Nibbana.

 

The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.

 

Every time he clearly comprehends the arising and the perishing of the khandhas, he finds joy and rapture. That, to the wise, is the way to Nibbana (the Deathless).

 

For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbana): control of the senses, contentment, and restraint according to the Fundamental Precepts.

 

Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then, (frequently) feeling much joy he will make an end of dukkha (of the round of rebirths).

 

Verse 377 Pancasatabhikkhu Vatthu

 

O Bhikkhus! As the jasmine (vassika) plant sheds its withered flowers, so also, should you shed passion and ill will.

 

Verse 378 Santakayayyhera Vatthu

 

The bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

 

Verses 379 and 380 Nangalakulatthera Vatthu

 

O Bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

 

One indeed is one's own refuge, (how could anyone else be one's refuge?) One indeed is one's own haven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

 

Verse 381 Vakkalitthera Vatthu

 

The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana - the Tranquil, the Unconditioned, the Blissful.

 

Verse 382 Sumanasamanera Vatthu

 

A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

 

 

Chapter 26

 

 


Brahmana or Arahat (Brahmanavagga)

 

 

 

Verse 383 Pasadabahulabrahmana Vatthu

 

O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana perceiving the cessation of the Unconditioned, be an arahat who realizes Nibbana, the Unconditioned.

 

Verse 384 Sambahulabhikkhu Vatthu

 

When the brahmana is well established in the two dhammas (i.e., the practice of Tranquility and Insight Meditation), then, in that knowing one, all fetters are destroyed.

 

Verse 385 Mara Vatthu

 

Him I call I brahmana, who has for him neither this shore (i.e., the sense bases) nor the other shore (i.e., the sense objects), and who is undistracted and free from moral defilement's.

 

Verse 386 Annatarabrahmana Vatthu

 

Him I call I brahmana, who dwells in seclusion practicing Tranquility and Insight Meditation and is free from taints (of moral defilement's), who has performed his duties and is free from moral intoxicants (asavas) and has reached the highest goal (arahatship).

 

Verse 387 Anandatthera Vatthu

 

By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

 

Verse 388 Annatarabrahmana Pabbajita Vatthu

 

Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

 

Verses 389 and 390 Sariputtatthera Vatthu

 

One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.

 

For a brahmana there is no benefit at all, if he does not restrain from anger to which his mind is prone. In as much as the intention to harm is desisted, to that extent dukkha ceases.

 

Verse 391 Mahapajapatigotami Vatthu

 

Him I call a brahmana who does no evil in deed or word or thought, who is restrained in these three respects.

 

Verse 392 Sariputtatthera Vatthu

 

If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire.

 

Verse 394 Kuhakabrahmana Vatthu

 

O foolish one! What is the use of your wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is the forest (of moral defilement's); you clean yourself only externally.

 

Verse 395 Kisagotami Vatthu

 

Him I call a brahmana, who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.

 

Verse 396 Eka brahmana Vatthu

 

I do not call him a brahmana just because he is born from the womb of a brahmin mother. He is just a bhovadi brahmin if he is not free from moral defilement's. Him I call a brahmana, who is free from moral defilement's and attachment.

 

Verse 397 Uggasenasetthiputta Vatthu

 

Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and free from moral defilement's.

 

Verse 398 Dve brahmana Vatthu

 

Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilement's), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.

 

Verse 399 Akkosakabharadvaja Vatthu

 

Him I call brahmana, who without anger endures abuse, beating and being bound, to whom the strength of patience is like the strength of an army.

 

Verse 400 Sariputtatthera Vatthu

 

Him I call a brahmana, who is free from anger, which practices austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.

 

Verse 401 Uppalavanna Their Vatthu

 

Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

 

Verse 402 Annatarabrahmana Vatthu

 

Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas), and who is free from moral defilement's.

 

Verse 403 Khemabhikkhuni Vatthu

 

Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

 

Verse 404 Pabbharavasitissatthera Vatthu

 

Him I call a brahmana, who associates not with the householder or with the homeless one, or with both, who is free from sensual desire, and has few wants.

 

Verse 405 Annatarabhikkhu Vatthu

 

Him I call a brahmana, who has laid aside the use of force towards all beings, the perturbed as well as the unperturbed (i.e., the arahats), and who does not kill or cause others to kill.

 

Verse 406 Samaneranam Vatthu

 

Him I call a brahmana, who is not hostile to those who are hostile, who is peaceful (i.e., has laid aside the use of force) to those with weapons, and who is without attachment to objects of attachment.

 

Verse 407 Mahapanthakatthera Vatthu

 

Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off, like a mustard seed from the tip of an awl.

 

Verse 408 Pilindavacchatthera Vatthu

 

Him I call a brahmana, who speaks gentle, instructive and true words and who does not offend anyone by speech.

 

Verse 409 Annataratthera Vatthu

 

Him I call a brahmana, who, in this world, takes nothing that is not given him, be it long or short, big or small, good or bad.

 

Verse 410 Sariputtatthera Vatthu

 

Him I call a brahmana, who has no desire for both, for this world or the next, who is free from craving and from moral defilement's.

 

Verse 411 Mahamoggalanatthera Vatthu

 

Him I call a brahmana, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless.

 

Verse 412 Revatatthera Vatthu

 

Him I call a brahmana, who, in this world, has transcended both ties good and evil; who is sorrowless and being free from the taints of moral defilement's, is pure.

 

Verse 413 Candabhatthera Vatthu

 

Him I call a brahmana, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

 

Verse 414 Sivalitthera Vatthu

 

Him I call a brahmana, who, having transcended this dangerous swamp (of passion), this difficult road (of moral defilement's), the ocean of life (samsara), and the darkness of ignorance (moha), and having crossed the fourfold Flood has reached the other shore (Nibbana), who practices Tranquility and Insight Meditation, who is free from craving and from doubt, who clings to nothing and remains in perfect peace.

 

Verse 415 Sundarasamuddatthera Vatthu

 

Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.

 

Verse 416 Jatilatthera Vatthu & Jotikatthera Vatthu

 

Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.

 

Verse 417 Nataputtakatthera Vatthu

 

Him I call a brahmana, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.

 

Verse 418 Nataputtakatthera Vatthu

 

Him I call a brahmana, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilement's; who has overcome all the five khandhas (lit., the world) and is diligent.

 

Verses 419 and 420 Vangisatthera Vatthu

 

Him I call a brahmana, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths.

 

Him I call a brahmana, whose destination the devas and gandhabbas or men do not know, who has eradicated moral intoxicants and is an arahat.

 

Verse 421 Dhammadina Theri Vatthu

 

Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilement's and attachment.

 

Verse 422 Angulimalatthera Vatthu

 

Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilement's and knows the Four Noble Truths.

 

Verse 423 Devahitabrahmana Vatthu

 

Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilement's.