Chapter 1 Couplets
1. Mind is the forerunner of (all evil) states. Our life is the creation of our mind. If one speaks or acts with impure mind, suffering follows one as the wheel of the cart follows the draught-ox that draws the cart. (1)
2. Mind is the forerunner of (all good) states. Our life is the creation of our mind. If one speaks or acts with pure mind, happiness follows one as his own shadows that never leaves. (2)
3. "He insulted me, he hurt me, he defeated me, and he deprived me". Those who harbor such thoughts will not be free from hatred. (3)
4. "He insulted me, he hurt me, he defeated me, and he deprived me". Those who do not harbor such thoughts will be free from hatred. (4)
5. Hatred never ceases through hatred in this world, but ceases through not hating only. This is an eternal law. (5)
6. Many people do not know that we perish in quarrels. Those who realize it do not quarrel with each other. (6)
7. Whoever lives for pleasures, with unrestrained sensual desires and with excessive food are idle and lack of virtues. He is over-powered by Mara, just as a weak tree is blown over by the wind. (7)
8. Whoever lives not for pleasures, with restrained sensual desires and with moderate food is in good faith and full of virtues. He is not over-powered by Mara, just as a rocky mountain is not shaken by the wind. (
9. Whoever is impure without self-control and truthfulness, not worthy of the pure yellow robe that he wears. (9)
10. Whoever is pure, well established in morals and endowed with self -control and truthfulness, is worthy of the pure yellow robe that he wears. (10)
11. What is unessential they regard as essential, and what is essential they regard as unessential; they shall never realize the truth, and get lost in the path of false thinking. (11)
12. What is essential they regard as essential, and what is unessential they regard as unessential; they shall realize the truth and keep on in the path of right thinking. (12)
13. Even as rain leaks into a poorly roof house, so passions will penetrate an uncultivated mind. (13)
14. Even as rain does not leak into a well-roofed house, so passions will not penetrate a cultivated mind. (14)
15. Here he grieves, and hereafter he grieves. The man who does evil suffers in both cases. He grieves, and he is afflicted perceiving the impurities of his own deeds. (15)
16. Here he rejoices, and hereafter he rejoices. The man who does good rejoices in both cases. He rejoices, and exceedingly rejoices perceiving the purity of his own deeds. (16)
17. Here he suffers, and hereafter he suffers. The man who does evil suffers in both cases. "I have done evil", (thinking thus) he suffers. Furthermore, he suffers on the path of suffering. (17)
18. Here he is happy, and hereafter he is happy. The man who does good rejoices in both cases. "I have done good", (thinking thus), he is happy. Furthermore, he is happy on the path of joy. (1
19. If a man recites the holy books, but does not practice accordingly, this thoughtless man cannot share the enjoyment of the holy life. He is like a cowherd who counts the cows of others. (19)
20. Whereas if a man recites only a few words in the holy books, and practices in according with the teaching. He is free from passion, hate and illusions—with right vision and a mind free, clinging to nothing here and hereafter, he shares the enjoyment of the holy life. (20)
Chapter 2 Watchfulness
1. Vigilance is the path to immorality; negligence is the path of death. Those who are vigilant never die; those who are negligent are already as dead. (21)
2. Those who have the knowledge of vigilance rejoice being vigilant and are delighted in the realm of the Ariyas. (22)
3. And those who meditate constantly, and contemplate deeply with striving diligence, realize and attain the supreme Nirvana. (23)
4. One who is energetic, mindful, pure in deed, considerate, self-controlled, right living shall arise in glory. (24)
5. By substained effort, earnestness, discipline, and self-control, the wise makes an island for himself, which no flood overwhelms. (25)
6. One who is ignorant and foolish is never vigilant. The wise man who lives in vigilance considers it as his greatest treasure. (26)
7. Do not indulge in negligence; do not have intimacy with sensuous delights. The vigilant one in earnest meditation obtains abundant bliss. (27)
8. When a wise man discards negligence by vigilance, ascends to the palace of wisdom and gazes upon the sorrowing people, he is free from suffering, even as a wise man on a mountain peak views many unwise people on the plain. (2
9. Vigilant amongst the negligent, awake amongst those sleeping, the wise man like a swift horse runs his race, outrunning the slow ones behind. (29)
10. Maghava (or Indra) became the chief of the gods by vigilance. Vigilance is ever praised; negligence is ever despised. (30)
11. The Bhikshu who delights in vigilance and looks with fear on negligence goes on his path like fire, burning all obstacles both great and small. (31)
12. The Bhikshu who delights in vigilance and looks with fear on negligence, is not liable to fall away. He is in the presence of Nirvana. (32)
Chapter 3 Mind
1. The mind is flickering and restless, difficult to guard, difficult to control. The wise person straightens his mind as a fletcher straightens an arrow. (33)
2. Like a fish that is drawn from water and thrown on dry land, the mind strives and struggles to escape from the realm of passions. (34)
3. The mind is hard to check, swifting and alighting wherever it likes. It is good to master this mind. A disciplined mind is conducive to happiness. (35)
4. The mind is very hard to perceive, extremely subtle, alighting wherever it likes. A wise man guards his mind. A guarded mind is conducive to happiness. (36)
5. The mind travels afar, wanders alone, is incorporeal, lies in a cave. Those who subdue it are liberated from the bond of Mara. (37)
6. He whose mind is unsteady, who knows not the true doctrine, whose faith wavers — the wisdom of such a person will never be perfect. (3
7. He whose mind is free from the lust of desires, which is not influenced by hatred, who has transcended both good and evil — for such an awakened person has no fear. (39)
8. Realizing that this body is as fragile as a jar, and establishing this mind as firm as a fortress, he should attack Mara with the weapon of wisdom. He should guard his conquests, without attachment to it. (40)
9. For before long, how sad! This body will lie upon the ground, cast aside, devoid of consciousness, like a useless charred log. (41)
10. Whatever an enemy may harm an enemy, and whatever a hateful man may harm another hateful one, but a manÂ’s own mind, if wrongly directed, can do him far greater harm. (42)
11. A mother or father, or any other relative can indeed do good to a man, but a manÂ’s own mind, if correctly directed, can do him far greater good. (43)
Chapter 4 Flowers
1. Who will conquer this earth and this realm of Yama, and this world together with devas? Who will gather well-expressed words of truth in the Path of Virtue, even as an expert (garland-maker) gathers flowers? (44)
2. A trainee disciple will conquer this earth and this realm of Yama, and this world together with devas. A trainee disciple will gather well-expressed words of truth in the Path of Virtue, even as an expert (garland-maker) gathers flowers. (45)
3. Knowing that this body is like foam, and realizing its mirage-nature, one should destroy the sharp arrows of Mara, concealed in the flowers of sensuous passions, and pass beyond the sight of the King of Death. (46)
4. Death carries away the man who gathers flowers (of sensual pleasure), and whose mind is distracted, as a great flood sweeps away a sleeping village. (47)
5. And death, the end of all, overpowers the man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is thirty for desires. (4
6. As a bee without damaging the flower, its color or scent, flies away and collecting only the honey, even so the sage wanders in the village. (49)
7. Do not seek othersÂ’ faults, or what others have done or not done, think what you yourself have done and have not done. (50)
8. Like a flower that is lovely and beautiful, but has no scent, even well spoken word hear no fruit is one who does not practice it. (51)
9. Like a flower that is lovely and beautiful and also has scent, even so well-spoken words bear fruit in one who practices it. (52)
10. As from a heap of flowers, many garlands and wreaths can be made; many good deeds can be done by a mortal being. (53)
11. The scent of flowers does not go against the wind; not sandalwood, not tagara, not jasmine. But the scent of the virtuous does go against the wind; the scent of virtues perfumes all directions. (54)
12. Sandalwood, tagara, lotus, jasmine — even among all these kinds of fragrance, the perfume of virtue is by far the best. (55)
13. The fragrance of tagara or sandal is but slight; the fragrance of virtuous people is supreme, which blows even amongst the gods. (56)
14. There is no way for Mara to find the path of those who are virtuous, vigilant in living, and are liberated by right knowledge. (57)
15-16. Just as a fragrant, lovely lotus grows from a heap of rubbish thrown on the road, so does a disciple of the Fully Enlightened One shine pure light of wisdom in the midst of blind mortal. (58-59)
Chapter 5 Fools
1. The night is long for the wakeful, the road is long for the weary, Samsara is long for the foolish who do not know the Sublime Truth. (60)
2. The disciple who travels along cannot find a companion better or equal, let him firmly pursue his solitary career. There is no companionship with the foolish. (61)
3. "I have sons, I have wealth" — the fool troubles himself. Even one’s self is not one’s own, how then sons, how then wealth? (62)
4. The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a fool indeed. (63)
5. Though a fool lives with a wise man through all his life, he never understands the Dharma, just as a spoon never knows the taste of soup. (64)
6. Though an intelligent person lives with a wise man for only a moment, he quickly understands the Dharma, just as a tongue knows the taste of soup. (65)
7. A fool who thinks he is wise acts as the enemy to himself, doing evil deeds that in the end bear bitter fruits. (66)
8. That deed is not well done when being done, one repents. Weeping with tears, one reaps the bitter fruits of the wrong deed thereof. (67)
9. But that deed is indeed well done when being done, one has not to repent. Rejoicing with pleasure, one reaps the sweet fruits of the right deed thereof. (6
10. As long as it has not borne fruit, the fool thinks the fruit is as sweet as honey, but when the bitter fruit of evil deed ripens, then he comes to grief. (69)
11. Month after month a fool may fast by eating only as much food as can be picked up on the tip of a Kusa grass blade, yet his worth is not a sixteenth part of that of the wise man who have comprehended the Truth. (70)
12. The effect of an evil deed does not come immediately, just as fresh milk does not turn sour at once. It follows the fool, like fire covered by ashes. (71)
13. Whatever the fool gains, knowledge and fame will ruin himself. It destroys the foolÂ’s virtue, going to his head. (72)
14. The fool will desire undeserved reputation, precedence among the monks, authority in monasteries, and honor amongst other groups. (73)
15. Let both laymen and monks think, "This I have done, and let them refer me in every work, no matter great or small". Such are the ambition of the fool. This desire and pride increase. (74)
16. Surely, the Bhikshus, the disciple of the Buddha, understands the path that leads to worldly wealth and another path that leads to Nirvana. They should not rejoice in worldly honor, but cultivate for detachment. (75)
Chapter 6 The Wise
1. If one looks upon a wise man who points out faults as a revealer of hidden treasures, one should associate with a wise man. (76)
2. Let the wise man advise, instruct and restrain one from evil. He will be truly pleased by those who are good, and displeased by those who are not. (77)
3. Do not associate with evil friends, and do not associate with mean men. Do associate with good friends and do associate with noblemen. (7
4. He drinks of the Dharma and abides in happiness. The wise man ever delights in the Dharma revealed by the Ariyas. (79)
5. Irrigators guide water in channelling, fletchers make the arrows straight in bending, carpenters control the timber in cutting. The wise control their own minds. (80)
6. As a solid rock is not shaken by the wind, the wise are not moved by praise or blame. (81)
7. Just as a deep lake is clear and still, the wise become exceedingly peaceful when they hear the Dharma. (82)
8. The good give up attachment for everything. The sagely do not speak idle words on sensual craving. Whenever they are affected by happiness or by pain, the wise show neither elation nor depression. (83)
9. Neither for the sake of oneself nor for the sake of another, he should not desire son, wealth, or kingdom by unrighteous means. By unrighteous means, he should not seek his own success. Then, such a person is indeed virtuous, wise and righteous. (84)
10. Few people amongst men can reach the Beyond (Nirvana); the rest of mankind only runs along the shore. (85)
11. For those who act properly according to the teaching, and explain correctly the truth, they will reach the Beyond (Nirvana) crossing the realm of passions, which is hard to cross over. (86)
12-13. Leaving behind the path of darkness and cultivating the path of brightness, let the wise man leave his home life and go into a life without home. He should seek great delight in detachment, which is difficult to enjoy. Giving up the sensual pleasure with no hindrance, the wise man should cleanse himself of the impurities of the mind. (87-8
14. For those whose mind is properly cultivated in the Limbs of Perfect Enlightenment, who have no attachment and enjoy in giving up of grasping, and who are free from the corruption, and shine pure in a radiance of light, then attain Nirvana even in this mortal world. (89)
Chapter 7 The Worthy
1. For those who have completed the journey, left sorrow behind, being completely free from everything and destroyed all bondage, the fever of passion does not exist. (90)
2. The mindful people exert themselves, and do not like to remain in the same place. Like swans that leave their pools and go home after home. (91)
3. For those who have no accumulation, who eat the right food of life, and who have deliverance that is void and signless, they are the objects in the path that cannot be traced, like birds flying in the air. (92)
4. For those whose corruptions are destroyed, who are not attached to food, and who has deliverance that is void and signless, they are the objects in the path that cannot be traced, like birds flying in the sky. (93)
5. For those who subdue their senses, like the charioteers trained and controlled their horses, and who destroy their pride and is free from the corruptions, they are admired even by the gods. (94)
6. A balanced and well-disciplined person does not resent like the earth. He is comparable to an Indakhila, (i.e. a firm column). He is not sullied by mud like a pool. He does not wander (in Samsara) for such a balanced life. (95)
7. His mind is calm. His speech is calm. His action is calm. He knows correctly that he is completely freed, perfectly peaceful and steadily balanced. (96)
8. For a man who is free from credulous beliefs, who understands the eternal, Nirvana, who cuts off the links, who has put an end to occasion (of good and evil), and who eschews all desires, he is indeed a supreme man. (97)
9. Wherever the Arhats dwell in a village or in a forest, in a valley or on a hill, that spot is a place of delight. (9
10. Forests are delightful where other people do not because the one who is free from passion rejoices therein seeking no sensual pleasure. (99)
Chapter 8 Thousands
1. Better than a thousand useless words is one single beneficial word, by hearing which, one is pacified. (100)
2. Better than a thousand useless verses is one beneficial single verse, by hearing which, one is pacified. (101)
3. Should one recites a hundred useless verses, better is one single word of the Dharma, by hearing which, one is pacified. (102)
4. Though one conquers a million people in battle, he is the noblest victor who has conquered himself. (103)
5-6. Self-conquest is indeed, far greater than the conquest of all other people; neither a god nor a Gandhabba nor Mara with Brahma can win back the victory of such a person who is self-subdued and self-disciplined. (104-105)
7. Even if one makes an offering a thousand times every month for a hundred years, if one honors a sage who has perfected himself, for even a moment, that honor is better than what is sacrificed in a century. (106)
8. Even if one tends the (sacred) fire in the forest for a hundred years, if one honors a sage who has perfected himself, for even a moment, that honor is better than what is sacrificed in a century. (107)
9. Whatever gift or alms are offered for a year in this world in order to seek merit, all of that is less than a single quarter of the reverence towards the upright people. (10
10. For one who is in the habit of constantly honoring and respecting the elders, one’s four blessings increase — age, beauty, bliss and strength. (109)
11. It is better to have a single day in oneÂ’s life, which is moral and meditative, than to have a hundred years in oneÂ’s life, which is immoral and uncontrolled. (110)
12. It is better to have a single day in oneÂ’s life, which is wise and meditative, than to have a hundred years in oneÂ’s life, which is without wisdom and control. (111)
13. It is better to have a single day in oneÂ’s life, which makes an internse effort than to have a hundred year in oneÂ’s life, which is idle and inactive. (112)
14. It is better to have a single day in oneÂ’s life, which comprehends how all things rise and pass away, than to have one hundred years in oneÂ’s life, which does not comprehend how all things rise and pass away. (113)
15. It is better to have a single day in oneÂ’s life, which sees oneÂ’s own immorality, than to have one hundred years in oneÂ’s life, which does not see oneÂ’s own immortality. (114)
16. It is better to have a single day in oneÂ’s life, which sees the ultimate truth, than to have a hundred years in oneÂ’s life, which does not see the ultimate truth. (115)
Chapter 9 Evil
1. Make haste in doing good and check your mind from evil. If a man is slow in doing meritorious actions, his mind delights in evil. (116)
2. Should a man commits evil, he should not do it again and again. He should not find pleasure therein, because accumulation of evil is painful. (117)
3. Should a man performs a meritorious action, he should do it again and again. He should find pleasure therein because accumulation of merits is blissful. (11
4. Even one who is evil sees good as long as the evil has not developed, but when the evil has developed, one sees the evil results. (119)
5. Even one who is good sees evil as long as the good has not developed, but when the good has developed, one sees the good results. (120)
6. Do not disregard evil, saying "It will not come close to me". The falling of drops of water will in time fill a water jar. Even so the fool fills himself with evil by gathering it little by little. (121)
7. Do not disregard merit, saying "It will not come close to me". The falling of drops of water will in time fill a water jar. Even so the wise man fills himself with good by gathering it little by little. (122)
8. Just as a merchant, with a small escort but great wealth, avoids a dangerous route, let a man who desires to live avoid drinking poison and the dangers of evil. (123)
9. If there is no wound in oneÂ’s hand, one may carry poison in it. Poison does not affect one who has no wound. There is no evil for one who does none. (124)
10. If anyone offends an innocent person, the evil of that will come back to that fool, like fine dust thrown against the wind. (125)
11. Some are born in a womb. Those who are evil are born in evil realms. People whose conduct is good go to heaven. People who are free from defilement enter Nirvana. (126)
12. There is nowhere on earth — not in the sky, nor in the sea, nor in a mountain cave, that one may escape from the effects of one’s evil deed. (127)
13. There is nowhere on earth — not in the sky, nor in the sea, nor in a mountain cave, that one will not be overcome by death. (12
Chapter 10 Punishment
1. All tremble at the rod. All fear death. Comparing others with oneself, one should neither kill nor cause to kill. (129)
2. All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither kill nor cause to kill. (130)
3. Whoever, seeking his own happiness, hurts with the rod other living beings who all want happiness will not experience happiness hereafter. (131)
4. Whoever, seeking his own happiness, does not hurt other living beings who all want happiness will experience happiness hereafter. (132)
5. Do not speak harsh words, because once spoken will retort to you. Angry words are painful. There may be blows for blows that cause retaliation. (133)
6. If you keep silence like a broken gong, you have already attained Nirvana. No vindictiveness will be found in you. (134)
7. As a cowherd drives his cattle to pasture with a rod, even so do old age and death drive out the lives of beings. (135)
8. When a fool commits evil deeds; he does not realize that he is tormented by his own deeds, like one burnt by fire. (136)
9-12. Whoever hurts with his rod those who are harmless, will soon come to one of these ten states: acute pain disaster, body injury, grievous sickness, loss of mind, oppression by the king, heavy accusation, lose of relatives, destruction of wealth, ravaging fire that will burn his house, to be born in hell when his body dissolves. (137-140)
13. Neither nakedness, nor matted hair, nor filth, nor fasting, nor lying on the ground, nor dust and dirt, nor striving squatting on the heels, can purify a mortal who has not overcome doubts and desires. (141)
14. Though a man may wear fine clothing, if he lives peacefully, subdues his passion, control his senses, has faith, is perfectly pure, lays aside the rod towards all living beings, he is a Brahman, an ascetic, a monk called Bhikkhu. (142)
15. It is rare to find anyone in this world restrained by modesty, who avoids reproach, just as a good horse needs no whipping. (143)
16. Like a good horse, touched by the whip, be strenuous and zealous by faith, by virtue, by effort, by concentration, by studying the truth, by being endowed with knowledge and conduct and by being mindful, one shall get rid of this great suffering. (144)
17. Irrigators guide water in chanelling, the fletchers make the arrows straight in bending, the carpenters control the timber in cutting, the virtuous control themselves. (145)
Chapter 11 Old Age
1. What is laughter, what is joy, when the world is ever burning? When you are in deep darkness, would you not seek the light? (146)
2. Consider this beautiful body! It is a mass of sores, diseased, full of imaginations. It is never permanent, for ever changing. (147)
3. This body is decaying! A nest of diseases, perishable. This putrid mass breaks up. Truly life ends in death. (14
4. Look at these grey white dried bones, like gourds cast away in autumn. What pleasure is there in looking at them? (149)
5. This body is made of bones covered with flesh and blood. Herein are stored decay, death, conceit and detraction. (150)
6. Even ornamented royal chariots wear out, so the body reaches old age too. However, the Dharma of good virtues never grows old. Thus, teach the good to those who are good. (151)
7. If a man does not learn, he grows old just like an ox! His muscles grow, but his wisdom does not. (152)
8. I wandered in Samsara through many a birth, seeking but not finding the builder of the house of life and death. It is sorrowful to be born again and again. (153)
9. O house-builder, you have been seen! You will not rebuild again. Your framing is all broken, and your ridgepole is destroyed. My mind has attained the unconditioned without any attachment. The end of carving is also achieved. (154)
10. Those who have not led the Holy Life, and who have not acquired wealth in their youth, pine away, like old herons at a pond without fish. (155)
11. Those who have not led the Holy Life, who have not acquired wealth in their youth, lie like worn-out bows, sighing after the past. (156)