Ven Acariya Buddharakkhita

©1985 Buddhist Publication Society. You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge and, in the case of reprinting, only in quantities of no more than 50 copies; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. Documents linked from this page may be subject to other restrictions. From The Dhammapada: The Buddha's Path of Wisdom, translated from the Pali by Acharya Buddharakkhita, with an Introduction by Bhikkhu Bodhi (Kandy: Buddhist Publication Society, 1985). Transcribed from the print edition in 1996 by a volunteer under the auspices of the DharmaNet Transcription Project, with the kind permission of the BPS. Last revised for Access to Insight on 30 November 2013.

Dhp 217 From … Piya Vagga: The Dear

People hold dear him who embodies virtue and insight,
who is principled, has realized the truth,
and who himself does what he ought to be doing.

Read the entire translation of Dhammapada chapter 16 Piya Vagga: The Dear (209-220) by Ven. Acharya Buddharakkhita on AccessToInsight.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or listen on Or explore the Pali on DigitalPaliReader.online.

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Dhp 360–382 Bhikkhuvagga: The Monk—Part 2

Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, “O this is painful!”
There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana.
The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights.
Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless. [25]
Control of the senses, contentment, restraint according to the code of monastic discipline — these form the basis of holy life here for the wise monk.
Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering.
Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred!
The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness — he, truly, is called serene.
By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness.
One is one’s own protector, one is one’s own refuge. Therefore, one should control oneself, even as a trader controls a noble steed.
Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things.
That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds.

Read the complete translation of Dhp 360–382 Bhikkhuvagga: The Monk by Acharya Buddharakkhita on accesstoinsight.org. Read the complete translation of Dhp 360–382 Bhikkhuvagga: The Monk by Acharya Buddharakkhita on accesstoinsight.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or explore the Pali on DigitalPaliReader.online.

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Dhp 360–382 Bhikkhuvagga: The Monk—Part 1

Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue.
Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering.
He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented — him do people call a monk.
That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing.
The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma.
One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption.
A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise.
He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not — he is truly called a monk.
The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things.
Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana.
Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood.

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Dhp 290–305 Pakinnakavagga: Miscellaneous

If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater.
Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred.
The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done.
The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done.
Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man.
Having slain mother, father, two brahman kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man.
Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha.
Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma.
Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha.
Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body.
Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.
Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.
Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering.
He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels.
The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night.
He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest.

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Dhp 221–234 Kodhavagga: Anger

One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached.
He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins.
Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.
Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods.
Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more.
Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away.
O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation. There is none in the world who is not blamed.
There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.
But the man whom the wise praise, after observing him day after day, is one of flawless character, wise, and endowed with knowledge and virtue.
Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised.
Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed.
Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech.
Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought.
The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled.

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Dhp 167–178 Lokavagga: The World

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

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Dhp 116–128 Papavagga: Evil

Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.
Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.
Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.
Think not lightly of evil, saying, “It will not come to me.” Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
Think not lightly of good, saying, “It will not come to me.” Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil.
If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill.
Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.
Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.
Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.
Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death.

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Dhp 60–75 Bālavagga: The Fool

Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.
Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.
The fool worries, thinking, “I have sons, I have wealth.” Indeed, when he himself is not his own, whence are sons, whence is wealth?
A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.
Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.
Well done is that action of doing which one repents not later, and the fruit of which one reaps with delight and happiness.
So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.
Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.
Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.
To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.
The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.
“Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me” — such is the ambition of the fool; thus his desire and pride increase.
One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead

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Dhp 1–20 Yamakavagga: Pairs

Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.
“He abused me, he struck me, he overpowered me, he robbed me.” Those who harbor such thoughts do not still their hatred.
“He abused me, he struck me, he overpowered me, he robbed me.” Those who do not harbor such thoughts still their hatred.
Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated.
Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort.
Whoever being depraved, devoid of self-control and truthfulness, should don the monk’s yellow robe, he surely is not worthy of the robe.
But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.
Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.
Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.
Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.
Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.
The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.
The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.
The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, “Evil have I done,” torments him, and he suffers even more when gone to realms of woe.
The doer of good delights here and hereafter; he delights in both the worlds. The thought, “Good have I done,” delights him, and he delights even more when gone to realms of bliss.
Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.
Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.

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Dhp 282 from… Maggavagga: The Path

Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.

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Dhp 372 From… Bhikkhuvagga: The Monk

[In this verse, paññña is translated as insight instead of the more common wisdom.]

There is no meditative concentration for him who lacks insight,
and no insight for him who lacks meditative concentration.
He in whom are found both meditative concentration and insight,
indeed, is close to Nibbana.

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Dhp 179–182 From… Buddhavagga: The Buddha

179. By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue?

180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming?

181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear.

182. Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.

Read the entire translation of Dhammapada 179–196 Buddhavagga: by Bhikkhu Ācāriya Buddharakkhita on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or Ancient-Buddhist-Texts.net Or explore the Pali on DigitalPaliReader.online.

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Dhp 6 From… Yamakavagga: Pairs

6. There are those who do not realize
that one day we all must die.
But those who do realize this
settle their quarrels.

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Dhp 21–22 From… Appamādavagga: Heedfulness

21. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already.

22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.

The Deathless (amata) is a synonymy for nibbāna.

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Dhp 129 From… Dandavagga: Violence

All tremble at violence;
all fear death.
Putting oneself in the place of another,
one should not kill nor cause another to kill.

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Dhp 287 From… Maggavagga: The Path

As a great flood carries away a sleeping village,
so death seizes and carries away
the man with a clinging mind,
doting on his children and cattle.

Read the entire translation of Dhammapada Chapter 20 Maggavagga: The Path by Ven. Achariya Buddharakkhita on AccessToInsight.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, or Ancient-Buddhist-Texts.net. Or listen on Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

Dhp 368 From… Bhikkhuvagga: The Monk

The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things.

Read the entire translation of Dhammapada 360–382 Bhikkhuvagga: The Monk by Ven Ācāriya Buddharakkhita on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Tiếng Việt, Català, Čeština, Español, Français, עִבְֿרִיתּ, Magyar, Italiano, 日本語, Latine, मराठी, မြန်မာဘာသာ, Nederlands, Norsk, Polski, Português, සිංහල, Slovenščina, தமிழ், or 汉语. Learn how to find your language.

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