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Below are suttas that have been sent in the past, starting with the most recent. To see the suttas published in a specific month, try using the Archive page.

Iti 97 Kalyāṇasīlasutta: Good Morals

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, in this teaching and training a mendicant of good morals, good practice, and good wisdom is called consummate, accomplished, a supreme person.

And how does a mendicant have good morals? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant has good morals. Such is one of good morality.

And how does one have good practice? It’s when a mendicant meditates pursuing the development of the seven qualities that lead to awakening. That’s how a mendicant has good practice. Such is one of good morality and good practice.

And how does one have good wisdom? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a mendicant has good wisdom;

Such is one of good morals, good practice, and good wisdom, who in this teaching and training is called consummate, accomplished, a supreme person.”

The Buddha spoke this matter. On this it is said:

“Who does nothing wrong
by body, speech or mind,
is said to be one good morals,
a conscientious mendicant.

Who has well developed the seven
factors that lead to awakening
is said to be one good practice,
a humble mendicant.

Who understands for themselves
the end of suffering in this life
is said to be one good wisdom,
an undefiled mendicant.

One accomplished in these three things,
untroubled, with doubts cut off,
unattached to anything in the world,
has given up everything, they say.”

This too is a matter that was spoken by the Blessed One: that is what I heard.


Read this translation of Itivuttaka 97 Kalyāṇasīlasutta: Good Morals by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Català, Čeština, Español, Français, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, සිංහල, or Srpski. Learn how to find your language.

SN 47.15 Bāhiyasutta: Bahiya

At Savatthi. Then the Venerable Bahiya approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”

“Well then, Bahiya, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. Then, Bahiya, when your virtue is well purified and your view is straight, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness.

“What four? Here, Bahiya, dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

“When, Bahiya, based upon virtue, established upon virtue, you develop these four establishments of mindfulness in such a way, then whether night or day comes, you may expect only growth in wholesome states, not decline.”

Then the Venerable Bahiya, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bahiya, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Bahiya became one of the arahants.


Read this translation of Saṁyutta Nikāya 47.15 Bāhiyasutta: Bahiya by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 7.6 Vitthatadhanasutta: Wealth in Detail

“Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.

And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening … This is called the wealth of faith.

And what is the wealth of ethical conduct? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, divisive, harsh, or nonsensical, or consume alcoholic drinks that cause negligence. This is called the wealth of ethical conduct.

And what is the wealth of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. This is called the wealth of conscience.

And what is the wealth of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities. This is called the wealth of prudence.

And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. This is called the wealth of learning.

And what is the wealth of generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.

And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom.

These are the seven kinds of wealth.

Faith and ethical conduct are kinds of wealth,
as are conscience and prudence,
learning and generosity,
and wisdom is the seventh kind of wealth.

When a woman or man
has these kinds of wealth,
they’re said to be prosperous,
their life is not in vain.

So let the wise devote themselves
to faith, ethical behavior,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”


Read this translation of Aṅguttara Nikāya 7.6 Vitthatadhanasutta: Wealth in Detail by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Español, Français, Magyar, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 10.73 Iṭṭhadhammasutta: Likable

“Mendicants, these ten likable, desirable, and agreeable things are rare in the world. What ten? Wealth, beauty, health, ethical conduct, the spiritual life, friends, learning, wisdom, good qualities, and heaven are likable, desirable, and agreeable things that are rare in the world.

Ten things hinder the ten likable, desirable, and agreeable things that are rare in the world. Sloth and lack of initiative hinder wealth. Lack of adornment and decoration hinder beauty. Unsuitable activity hinders health. Bad friendship hinders ethical conduct. Lack of sense restraint hinders the spiritual life. Dishonesty hinders friends. Not reciting hinders learning. Not wanting to listen and ask questions hinders wisdom. Lack of commitment and reviewing hinder good qualities. Wrong practice hinders heaven. These ten things hinder the ten likable, desirable, and agreeable things that are rare in the world.

Ten things nourish the ten likable, desirable, and agreeable things that are rare in the world. Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Eagerness to listen and ask questions nourishes wisdom. Commitment and reviewing nourish good qualities. Right practice nourishes heaven. These ten things nourish the ten likable, desirable, and agreeable things that are rare in the world.”


Read this translation of Aṅguttara Nikāya 10.73 Iṭṭhadhammasutta: Likable by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 142 From… Dakkhiṇāvibhaṅga Sutta: The Analysis of Giving—Gifts to an Individual

[NOTE: In the part of the sutta after this the Buddha goes on to explain that a gift to a saṅgha is always greater than a gift to an individual]

“…Now, Ānanda, gifts to the following individuals may be expected to yield the following returns. 

“Giving a gift to an animal, yields a return a hundred times over. 

“Giving a gift to an unvirtuous ordinary person, yields a return a thousand times over

“Giving a gift to a virtuous ordinary person, yields a return a hundred thousand times over (100,000). 

“Giving a gift to an outsider free of desire for sense pleasures, yields a return a trillion times over (1,000,000,000,000). 

“But giving a gift to someone practicing to realize the fruit of stream-entry yields incalculable, immeasurable returns. How much more so giving a gift to a stream-enterer? How much more so giving a gift to someone practicing to realize the fruit of once-return? How much more so giving a gift to a once-returner? How much more so giving a gift to someone practicing to realize the fruit of non-return? How much more so giving a gift to a non-returner? How much more so giving a gift to someone practicing to realize the fruit of arahantship? How much more so giving a gift to an arahant? How much more so giving a gift to a Private Buddha? 

“How much more so giving a gift to the Supreme Buddha?…”


Read the entire translation of Majjhima Nikāya 142 Dakkhiṇāvibhaṅga Sutta: The Analysis of Giving by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 45.149 Balasutta: Strenuous

At Savatthī. “Bhikkhus, just as whatever strenuous deeds are done, are all done based upon the earth, established upon the earth, so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path.

“And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path.”



Read this translation of Saṁyutta Nikāya 45.149 Balasutta: Strenuous by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 11.18 Gahaṭṭhavandanāsutta: Who Sakka Worships

At Sāvatthī.

“Once upon a time, mendicants, Sakka, lord of gods, addressed his charioteer Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the different quarters.

So Mātali the charioteer addressed Sakka in verse:

‘Those proficient in the three Vedas worship you,
as do all the aristocrats on earth,
the Four Great Kings,
and the glorious Thirty.
So what’s the name of the spirit
that you worship, Sakka?’

‘Those proficient in the three Vedas worship me,
as do all the aristocrats on earth,
the Four Great Kings,
and the glorious Thirty.

But I revere those accomplished in ethics,
who have long trained in immersion,
who have rightly gone forth
committed to the spiritual life.

I also worship those householders,
the ethical lay followers
who make merit, Mātali,
supporting a partner in a principled manner.’

‘Those who you worship
seem to be the best in the world, Sakka.
I too will worship
those who you worship, Sakka.’

After saying this, Maghavā the chief,
king of gods, Sujā’s husband,
having worshipped the quarters
climbed into his chariot.”


Read this translation of Saṁyutta Nikāya 11.18 Gahaṭṭhavandanāsutta: Who Sakka Worships by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

Vv 1.11 Patibbatā Sutta: Honest Wife Mansion

Moggallana Bhante:

Dear Devata, your mansion is very beautiful. It is decorated with all kinds of flowers. Divine herons, peacocks, geese, and sweet-voiced cuckoos fly around the mansion. Pretty gods and goddesses are always dancing and singing to entertain you.

Devata, you are very mighty, possessing many kinds of psychic powers. Tell me Devata, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

In my previous life, I was a woman in the human world. I was a very honest and faithful wife. I never had a desire for someone else’s husband. I protected my husband like a mother protects her only child. There were times that I got angry, but I never spoke harshly to him.

I never told lies; lying was not a part of my life. I delighted in giving and sharing. I practiced generosity with a happy mind. I offered food and drink with respect.

Because of these meritorious deeds, I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, these are the meritorious deeds I did to have such a beautiful body that shines in all directions.


Read this translation of Vimānavatthu 1.11 Patibbatā Sutta: Honest Wife Mansion by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, 日本語, Русский, සිංහල, or Tiếng Việt. Learn how to find your language.

You can find the entire translation of the Vimanavatthu: Stories of Heavenly Mansions available on SuttaFriends.org.

MN 53 From… Sekhasutta: A Trainee

…And how is a noble disciple accomplished in ethics? It’s when a noble disciple is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a noble disciple is ethical.…


Read the entire translation of Majjhima Nikāya 53 Sekhasutta: A Trainee by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Русский, বাংলা, Čeština, Deutsch, Español, Français, עִבְֿרִיתּ, हिन्दी, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Português, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 8.39 Abhisanda Sutta: Bonanzas

“Monks, there are these eight bonanzas of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight?

“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first bonanza of merit, bonanza of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“And further, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second bonanza of merit.…

“And further, the disciple of the noble ones has gone to the Saṅgha for refuge. This is the third bonanza of merit.…

“Now, there are these five gifts, five great gifts—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—that are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans. Which five?

“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fourth bonanza of merit.…

“And further, abandoning taking what is not given [stealing], the disciple of the noble ones abstains from taking what is not given. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the second gift, the second great gift… and this is the fifth bonanza of merit.…

“And further, abandoning sexual misconduct, the disciple of the noble ones abstains from sexual misconduct. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the third gift, the third great gift… and this is the sixth bonanza of merit.…

“And further, abandoning the telling of lie, the disciple of the noble ones abstains from telling lies. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fourth gift, the fourth great gift… and this is the seventh bonanza of merit.…

“And further, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fifth gift, the fifth great gift—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the eighth bonanza of merit, bonanza of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.”


Read this translation of Aṅguttara Nikāya 8.39 Abhisanda Sutta. Bonanzas by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.168 Sīlasutta: Ethics

[Note: “Right immersion” is the translation of sammāsamādhi, or right concentration.]

There Venerable Sāriputta addressed the mendicants:

“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion.

When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”


Read this translation of Aṅguttara Nikāya 5.168 Sīlasutta: Ethics by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 12.1 Sīlavattheragāthā: Sīlava

One should train just in ethical conduct,
for in this world, when ethical conduct is
cultivated and well-trained,
it provides all success.

Wishing for three kinds of happiness—
praise, prosperity,
and to delight in heaven after passing away—
the wise would take care of their ethics.

The well-behaved have many friends,
because of their self-restraint.
But one lacking ethics, of bad conduct,
drives away their friends.

A person whose ethics are bad has
ill-repute and infamy.
A person whose conduct is ethical always has
a good reputation, fame, and praise.

Ethical conduct is the starting point and foundation;
the mother at the head
of all good things:
that’s why you should purify your ethics.

Ethics provide a boundary and a restraint,
an enjoyment for the mind;
the ford where all the Buddhas cross over:
that’s why you should purify your ethics.

Ethics are the matchless power;
ethics are the ultimate weapon;
ethics are the best ornament;
ethics are a marvelous coat of armor.

Ethics are a mighty bridge;
ethics are the unsurpassed scent;
ethics are the best perfume,
that float from place to place.

Ethics are the best provision;
ethics are the unsurpassed supply for a journey;
ethics are the best vehicle
that take you from place to place.

In this life they’re criticized;
after departing they grieve in a lower realm;
a fool is unhappy everywhere,
because they are unsteady in ethics.

In this life they’re renowned;
after departing they’re happy in heaven;
a wise one is happy everywhere,
because they are steady in ethics.

Ethical conduct is best in this life,
but one with wisdom is supreme.
Someone with both virtue and wisdom
is victorious among men and gods.


Read this translation of Theragāthā 12.1 Sīlavattheragāthā: Sīlava Sīlavattheragāthā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bahasa Indonesia, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.

Dhp 383–423 From… Brāhmaṇavagga:Brahmins—Part 2

Deep in wisdom, intelligent,
expert in what is the path and what is not the path;
arrived at the highest goal:
that’s who I call a brahmin.

Mixing with neither
householders nor the homeless,
a migrant with no shelter, few in wishes:
that’s who I call a brahmin.

They’ve laid aside violence
against creatures firm and frail;
not killing or making others kill:
that’s who I call a brahmin.

Not fighting among those who fight,
extinguished among those who are armed,
not taking among those who take:
that’s who I call a brahmin.

They’ve discarded greed and hate,
along with conceit and contempt,
like a mustard seed off the point of a pin:
that’s who I call a brahmin.

The words they utter
are sweet, informative, and true,
and don’t offend anyone:
that’s who I call a brahmin.

They don’t steal anything in the world,
long or short,
fine or coarse, beautiful or ugly:
that’s who I call a brahmin.

They have no hope
in this world or the next.
with no need for hope, detached:
that’s who I call a brahmin.

They have no clinging,
knowledge has freed them of indecision,
they’ve plunged into freedom from death:
that’s who I call a brahmin.

They’ve escaped clinging
to both good and bad deeds;
sorrowless, stainless, pure:
that’s who I call a brahmin.

Pure as the spotless moon,
clear and undisturbed,
they’ve ended delight and future lives:
that’s who I call a brahmin.

They’ve got past this grueling swamp
of delusion, transmigration.
Meditating in stillness, free of indecision,
they have crossed over to the far shore.
They’re extinguished by not grasping:
that’s who I call a brahmin.

They’ve given up sensual stimulations,
and have gone forth from lay life;
they’ve ended rebirth in the sensual realm:
that’s who I call a brahmin.

They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I call a brahmin.

They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I call a brahmin.

They’ve thrown off the human yoke,
and slipped out of the heavenly yoke;
unyoked from all yokes:
that’s who I call a brahmin.

Giving up discontent and desire,
they’re cooled and free of attachments;
a hero, master of the whole world:
that’s who I call a brahmin.

They know the passing away
and rebirth of all beings;
unattached, holy, awakened:
that’s who I call a brahmin.

Gods, centaurs, and humans
don’t know their destiny;
the perfected ones with defilements ended:
that’s who I call a brahmin.

They have nothing before or after,
or even in between.
Having nothing, taking nothing:
that’s who I call a brahmin.

Leader of the herd, excellent hero,
great seer and victor;
unstirred, washed, awakened:
that’s who I call a brahmin.

They know their past lives,
seeing heaven and places of loss,
and have attained the end of rebirth;
that sage who has perfect insight,
at the summit of spiritual perfection:
that’s who I call a brahmin.



Read the entire translation of Dhammapada 383–423 Brāhmaṇavagga: Brahmins by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 383–423 From… Brāhmaṇavagga: Brahmins—Part 1

Strive and cut the stream!
Dispel sensual pleasures, brahmin.
Knowing the ending of conditions,
know the uncreated, brahmin.

When a brahmin
has gone beyond two things,
then they consciously
make an end of all fetters.

One for whom there is no crossing over
or crossing back, or crossing over and back;
stress-free, detached,
that’s who I call a brahmin.

Absorbed, rid of hopes,
their task completed, without defilements,
arrived at the highest goal:
that’s who I call a brahmin.

The sun blazes by day,
the moon glows at night,
the aristocrat shines in armor,
and the brahmin shines in absorption.
But all day and all night,
the Buddha shines with glory.

A brahmin’s so-calledsince they’ve banished evil,
an ascetic’s so-calledsince they live a serene life.
One who has renounced all stains
is said to be a “renunciant”.

One should never strike a brahmin,
nor should a brahmin retaliate.
Woe to the one who hurts a brahmin,
and woe for the one who retaliates.

Nothing is better for a brahmin
than to hold their mind back from attachment.
As cruelty in the mind gradually subsides,
suffering also subsides.

Who does nothing wrong
by body, speech or mind,
restrained in these three respects,
that’s who I call a brahmin.

You should graciously honor
the one from whom you learn the Dhamma
taught by the awakened Buddha,
as a brahmin honors the sacred flame.

Not by matted hair or family,
or birth is one a brahmin.
Those who have truth and principle:
they are pure, they are brahmins.

Why the matted hair, you fool,
and why the skin of deer?
The tangle is inside you,
yet you polish up your outsides.

A person who wears robes of rags,
lean, their limbs showing veins,
meditating alone in the forest,
that’s who I call a brahmin.

I don’t call someone a brahmin
after the mother or womb they came from.
If they still have attachments,
they’re just someone who says “sir”.
Having nothing, taking nothing:
that’s who I call a brahmin.

Having cut off all fetters
they have no anxiety.
They’ve slipped their chains and are detached:
that’s who I call a brahmin.

They’ve cut the strap and harness,
the reins and bridle too,
with cross-bar lifted, they’re awakened:
that’s who I call a brahmin.

Abuse, killing, caging:
they endure these without anger.
Patience is their powerful army:
that’s who I call a brahmin.

Not irritable or stuck up,
dutiful in precepts and observances,
tamed, bearing their final body:
that’s who I call a brahmin.

Like water from a lotus leaf,
like a mustard seed off a pin-point,
sensual pleasures slip off them:
that’s who I call a brahmin.

They understand for themselves
the end of suffering in this life;
with burden put down, detached:
that’s who I call a brahmin.


Read the entire translation of Dhammapada 383–423 Brāhmaṇavagga: Brahmins by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 360–382 Bhikkhuvagga: The Monk—Part 2

  1. 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!”
  2. 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.
  3. 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.
  4. 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]
  5. 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.
  6. 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.
  7. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred!
  8. 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.
  9. By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness.
  10. 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.
  11. 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.
  12. 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

  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.
  2. 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.
  3. 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.
  4. 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.
  5. 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.
  6. 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.
  7. 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.
  8. 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.
  9. 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.
  10. Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana.
  11. 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.

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 334-359 Taṇhā Vagga: Craving—Part 2

347. Those who are obsessed with passion and have fallen into the flood of craving, are like a spider, caught in its own web. This, too, the wise cut off. In order to abandon all suffering, without any longing for sense pleasures, wise people become monks and nuns.

348. Let go of regret over the past, let go of dreaming over the future, and let go of clinging to the present. Go beyond existence. With the mind liberated in every way, do not come again and again to the world of birth and old age.

349. Some people are occupied with sensual thoughts. With a mind of strong lust, they focus on what is pleasant. In them, craving grows more and more. Indeed, they strengthen their bond of craving.

350. He who delights in subduing lustful thoughts, who meditates on the impurities of the body and is constantly mindful—it is he who will make an end of craving and will cut Māra’s bond.

351. The monk who has reached the end goal, Nibbāna, is fearless, free from craving, taintless, and has plucked out the spikes called existence—for him, this is the last body.

352. The monk who is free from craving and attachment, is skilled in teaching the true meanings of the Dhamma, and knows the meaning of words and phrases,—he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man.

353. I have conquered all unwholesome things. I have realized everything. I am stained by nothing. Abandoning all, I am freed through the destruction of craving. Having thus, directly realized all by myself, whom shall I call my teacher?

354. The gift of Dhamma surpasses all gifts. The taste of Dhamma surpasses all taste. The delight in Dhamma surpasses all delights. The destruction of cravings conquers all suffering.

355. Wealth destroys those who lack in wisdom, but, those who seek Nibbāna are not destroyed like that. The foolish person is destroyed by his own craving for wealth, as if he had made someone destroy him.

356. Weeds are the ruin of fields; passion is the ruin of people. Therefore, what is offered to those free of passion bears great fruit.

357. Weeds are the ruin of fields; hatred is the ruin of people. Therefore, what is offered to those free of hatred bears great fruit.

358. Weeds are the ruin of fields; delusion is the ruin of people. Therefore, what is offered to those free of delusion bears great fruit.

359. Weeds are the ruin of fields; desire is the ruin of people. Therefore, what is offered to those free of desire bears great fruit.


Read the entire translation of Dhammapada 24 Taṇhā Vagga: Craving (334-359) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 334-359 Taṇhā Vagga: Craving—Part 1

  1. The craving of a person who lives negligently spreads like a creeping vine. Like a monkey who leaps from tree to tree in the forest seeking fruits, that person leaps from life to life, in this journey of misery.
  2. Whoever is overcome by this miserable, wretched, and sticky craving, his sorrow grows like rapidly growing grass after rain.
  3. Whoever overcomes this miserable, wretched craving that is difficult to overcome, from him sorrow falls away like water drips from a lotus leaf.
  4. This I say to you: Good luck to all assembled here! Dig up the root of craving like someone in search of the fragrant root of the bīrana grass. Do not let Māra crush you over and over again, as the flood crushes a bunch of bamboo trees on a bank of the river.
  5. Just as a tree, though cut down, grows again if its roots are strong and remain uncut, so does suffering sprout again and again until the tendency of craving in the mind is rooted out.
  6. Thirty-six streams of craving flow through pleasurable objects. The misguided person who is entangled by this craving is carried away to hell by the flood of lustful thoughts.
  7. The stream of craving flows through every sense base and the creeper of craving sprouts and grows throughout your life. In seeing that the creeper has sprouted in you, cut off its roots with the sword of wisdom.
  8. When craving flows through objects, feelings of pleasure arise in beings. They get attached to that pleasure and seek more enjoyment. Undoubtedly, these people are bound to the journey of birth and old age.
  9. Surrounded by craving, these people run around frightened like a trapped rabbit. Held by fetters and bonds of defilements, they suffer repeatedly over a long time.
  10. Surrounded by craving, these people run around frightened like a trapped rabbit. Therefore, the monk who wishes for passion-free Nibbāna should destroy his own craving.
  11. There is a person who, turning away from the forest of defilements called household life, delights in the monk life. But after being freed from the forest of defilements called the household life, he runs back to it. Look at that person! Though freed, he runs back to that very bondage!
  12. If a person was bound with chains made of iron, shackles made of wood, and ropes made of hemp grass, those bonds are not called strong bonds by the wise. Instead, the infatuation and longing for jewels, ornaments, children, and wives—
  13. that, they say, is a far stronger bond, which pulls one downwards all the way to hell, and, though seemingly loose, is hard to remove. This, too, the wise cut off. By abandoning sense pleasures, and without any longing, they become monks and nuns.

Read the entire translation of Dhammapada 24 Taṇhā Vagga: Craving (334-359) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 320–333 Nāgavagga: Elephants

I–like an elephant in battle,
enduring an arrow shot from a bow–
will endure a false accusation,
for the mass of people
have no     principles.


320
The tamed is the one
they take into assemblies.
The tamed is the one
the king mounts.
The tamed who endures
a false accusation
is, among human beings,
     the best.
321

Excellent are tamed mules,
     tamed thoroughbreds,
     tamed horses from Sindh.
Excellent, tamed tuskers,
great elephants.
But even more excellent
are those     self-tamed.

For not by these mounts could you go
to the land unreached,
as the tamed one goes
by taming, well-taming, himself.
322-323

The tusker, Dhanapalaka,
deep in rut, is hard to control.
Bound, he won’t eat a morsel:
the tusker misses
the elephant wood.
324

When torpid & over-fed,
a sleepy-head lolling about
like a stout hog, fattened on fodder:
a dullard enters the womb
     over &
     over again.

325
Before, this mind went wandering
     however it pleased,
     wherever it wanted,
     by whatever way that it liked.
Today I will hold it aptly in check–
as one wielding a goad, an elephant in rut.
326

Delight in heedfulness.
Watch over your own mind.
Lift yourself up
from the hard-going way,
like a tusker sunk in the mud.
327

If you gain a mature companion–
a fellow traveler, right-living, enlightened–
overcoming all dangers
     go with him, gratified,
     mindful.

If you don’t gain a mature companion–
a fellow traveler, right-living, enlightened–
go alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
his herd.

Going alone is better.
There’s no companionship with a fool.
     Go alone,
doing no evil, at peace,
like the elephant in the Matanga wilds.
328-330

A blessing:   friends when the need arises.
A blessing:   contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing:   the abandoning of all suffering
          & stress.

A blessing in the world:   reverence to your mother.
A blessing:   reverence to your father as well.
A blessing in the world:   reverence to a contemplative.
A blessing:   reverence for a brahman, too.

A blessing into old age is virtue.
A blessing:   conviction established.
A blessing:   discernment attained.
The non-doing of evil things is
     a blessing.
331-333


Read this translation of Dhammapada XXIII . Elephants by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 306–319 Nirayavagga: Hell

A liar goes to hell,
as does one who denies what they did.
Both are equal in the hereafter,
those men of base deeds.

Many who wrap their necks in ocher robes
are unrestrained and wicked.
Being wicked, they are reborn in hell
due to their bad deeds.

It’d be better for the immoral and unrestrained
to eat an iron ball,
scorching, like a burning flame,
than to eat the nation’s alms.

Four things befall a heedless man
who sleeps with another’s wife:
wickedness, poor sleep,
ill-repute, and rebirth in hell.

He accrues wickedness and is reborn in a bad place,
all so a frightened couple may snatch a moment’s pleasure,
for which rulers impose a heavy punishment.
That’s why a man should not sleep with another’s wife.

When kusa grass is wrongly grasped
it only cuts the hand.
So too, the ascetic life, when wrongly taken,
drags you to hell.

Any lax act,
any corrupt observance,
or suspicious spiritual life,
is not very fruitful.

A bad deed is better left undone,
for it will plague you later on.
A good deed is better done,
one that does not plague you.

As a frontier city
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.
For if you miss your moment
you’ll grieve when sent to hell.

Unashamed of what is shameful,
ashamed of what is not shameful;
beings who uphold wrong view
go to a bad place.

Seeing danger where there is none,
and blind to the actual danger,
beings who uphold wrong view
go to a bad place.

Seeing fault where there is none,
and blind to the actual fault,
beings who uphold wrong view
go to a bad place.

Knowing a fault as a fault
and the faultless as faultless,
beings who uphold right view
go to a good place.


Read this translation of Dhammapada 306–319 Nirayavagga: by Bhikkhu Sujato on SuttaCentral.net.

Dhp 290–305 Pakinnakavagga: Miscellaneous

  1. If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater.
  2. Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred.
  3. 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.
  4. 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.
  5. 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.
  6. 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.
  7. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha.
  8. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma.
  9. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha.
  10. Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body.
  11. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.
  12. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.
  13. 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.
  14. He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels.
  15. The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night.
  16. 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.

Read this translation of Dhp 290–305 Pakinnakavagga: Miscellaneous 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 273–289 Magga Vagga: The Path

  1. Of all paths, the Noble Eight Fold Path is the best. Of all truths, the Four Noble Truth is the best. Of all things, the passionless state, Nibbāna, is the best. Of all humans, the one with eyes of the Dhamma, Buddha, is the best.
  2. This is the only path for purifying one’s vision of truth; there is no other. Follow it and you will bewilder Māra.
  3. By following the Noble Eight Fold Path you can put an end to suffering. I have taught you this path which pulls out arrows of defilements.
  4. You, yourself, must make a strong effort to attain Nibbāna. Buddhas only point the way. Those who follow the path and those who meditate will be freed from Māra’s bonds.
  5. “All conditioned things are impermanent”—when one sees this with wisdom, one gives up admiration for suffering which is disguised as happiness. This is the path to purification, Nibbāna.
  6. “All conditioned things are suffering”— when one sees this with wisdom, one gives up admiration for suffering which is disguised as happiness. This is the path to purification, Nibbāna.
  7. “All things are not-self”—when one sees this with wisdom, one gives up admiration for suffering which is disguised as happiness. This is the path to purification, Nibbāna.
  8. The inactive one who does not exert himself when he should, who though young and strong is full of laziness, with a mind full of vain thoughts—such an indolent person does not find the path to wisdom.
  9. Let a person be watchful in speech, well restrained in mind, and not commit evil by the body. Let him purify these three courses of action and fulfill the path taught by the sages.
  10. Wisdom arises from calm and insight meditation. Without meditation wisdom decays. Knowing this two-way path for progress and decline, conduct yourself on the path which grows wisdom.
  11. Oh monks, cut down the trees of defilements, but not the trees in the forest. From the trees of defilements, fear is born. Having cut down both large and small trees of defilements, be without defilements.
  12. As long as the underbrush of desire, even the slightest, of a man towards a woman is not cut down, his mind is in bondage, like the suckling calf to its mother.
  13. Cut off craving as one plucks with his hand an autumn lotus. Cultivate only the path to excellent peace, Nibbāna, as taught by the Well-Gone One, the Buddha.
  14. “Here I will live in the rainy season, here in winter and summer”—thus thinks the fool. He does not realize the danger that death might intervene.
  15. Some people live clinging to and intoxicated by children and wealth. Suddenly they are carried away to death by Māra, as a great flood carries away a sleeping village to the ocean.
  16. For someone who is seized by Māra, there is no protection by relatives. No one can save him—not sons, not father, and not relatives.
  17. Realizing this truth, let the wise person restrain himself with virtue. Let him quickly clear the path to Nibbāna.

Read this translation of Dhammapada 20 Magga Vagga: The Path (273-289) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 256–272 Dhammaṭṭhavagga: The Judge


To pass judgment hurriedly
doesn’t mean you’re a judge.
The wise one, weighing both
the right judgment & wrong,
judges others impartially–
unhurriedly, in line with the Dhamma,
     guarding the Dhamma,
     guarded by Dhamma,
     intelligent:
he’s called a judge.
256-257

Simply talking a lot
doesn’t mean one is wise.
Whoever’s secure–
     no
          hostility,
          fear–
is said to be wise.

Simply talking a lot
doesn’t maintain the Dhamma.
Whoever
–although he’s heard next to nothing–
     sees Dhamma through his body,
     is not heedless of Dhamma:
he’s one who maintains the Dhamma.
258-259

A head of gray hairs
doesn’t mean one’s an elder.
Advanced in years,
one’s called an old fool.

But one in whom there is
truth, restraint,
rectitude, gentleness,
self-control–
he’s called an elder,
his impurities disgorged,
enlightened.
260-261

Not by suave conversation
or lotus-like coloring
does an envious, miserly cheat
become an exemplary man.

But one in whom this is
     cut through
     up-rooted
     wiped out–
he’s called exemplary,
     his aversion disgorged,
          intelligent.
262-263

A shaven head
doesn’t mean a contemplative.
The liar observing no duties,
filled with greed & desire:
what kind of contemplative’s he?

But whoever tunes out
the dissonance
of his evil qualities
–large or small–
in every way
by bringing evil to consonance:
     he’s called a contemplative.
264-265

Begging from others
doesn’t mean one’s a monk.
As long as one follows
householders’ ways,
one is no monk at all.

But whoever puts aside
both merit & evil and,
living the chaste life,
     judiciously
goes through the world:
     he’s called a monk.
266-267

Not by silence
does someone confused
     & unknowing
turn into a sage.

But whoever–wise,
as if holding the scales,
     taking the excellent–
     rejects evil deeds:
he is a sage,
that’s how he’s a sage.
Whoever can weigh
both sides of the world:
     that’s how he’s called
     a sage.
268-269

Not by harming life
does one become noble.
One is termed
          noble
     for being
          gentle
to all living things.
270

     Monk,
don’t
on account of
     your habits & practices,
     great erudition,
     concentration attainments,
     secluded dwelling,
     or the thought, ‘I touch
     the renunciate ease
     that run-of-the-mill people
     don’t know’:
ever let yourself get complacent
     when the ending of effluents
     is still unattained.
271-272


Read this translation of Dhp 256–272 Dhammaṭṭhavagga: The Judge by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 235–255 Malavagga:

Today you’re like a withered leaf,
Yama’s men await you.
You stand at the departure gates,
yet you have no supplies for the road.

Make an island of yourself!
Swiftly strive, learn to be wise!
Purged of stains, flawless,
you’ll go to the divine realm of the noble ones.

You’ve journeyed the stages of life,
and now you set out to meet Yama.
Along the way there’s nowhere to stay,
yet you have no supplies for the road.

Make an island of yourself!
Swiftly strive, learn to be wise!
Purged of stains, flawless,
you’ll not come again to rebirth and old age.

A smart person would purge
their own stains gradually,
bit by bit, moment by moment,
like a smith smelting silver.

It is the rust born on the iron
that eats away the place it arose.
And so it is their own deeds
that lead the overly-ascetic to a bad place.

Not reciting is the stain of hymns.
The stain of houses is neglect.
Laziness is the stain of beauty.
A guard’s stain is negligence.

Misconduct is a woman’s stain.
A giver’s stain is stinginess.
Bad qualities are a stain
in this world and the next.

But a worse stain than these
is ignorance, the worst stain of all.
Having given up that stain,
be without stains, mendicants!

Life is easy for the shameless.
With all the rude courage of a crow,
they live pushy,
rude, and corrupt.

Life is hard for the conscientious,
always seeking purity,
neither clinging nor rude,
pure of livelihood and discerning.

Take anyone in this world
who kills living creatures,
speaks falsely, steals,
commits adultery,

and indulges in drinking
alcohol and liquor.
Right here they dig up
the root of their own self.

Know this, good sir:
they are unrestrained and wicked.
Don’t let greed and hate
subject you to pain for long.

The people give according to their faith,
according to their confidence.
If you get upset over that,
over other’s food and drink,
you’ll not, by day or by night,
become immersed in samādhi.

Those who have cut that out,
dug it up at the root, eradicated it,
they will, by day or by night,
become immersed in samādhi.

There is no fire like greed,
no crime like hate,
no net like delusion,
no river like craving.

It’s easy to see the faults of others,
hard to see one’s own.
For the faults of others
are tossed high like chaff,
while one’s own are hidden,
as a cheat hides a bad hand.

When you look for the flaws of others,
always finding fault,
your defilements only grow,
you’re far from ending defilements.

In the sky there is no track,
there’s no true ascetic outside here.
People enjoy proliferation,
the Realized Ones are free of proliferation.

In the sky there is no track,
there’s no true ascetic outside here.
No conditions last forever,
the Awakened Ones are not shaken.


Read this translation of Dhammapada 235–255 Malavagga: by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on Or explore the Pali on DigitalPaliReader.online.

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Dhp 221–234 Kodhavagga: Anger

  1. 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.
  2. He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins.
  3. Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.
  4. 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.
  5. Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more.
  6. Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away.
  7. 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.
  8. There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.
  9. 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.
  10. 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.
  11. 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.
  12. 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.
  13. 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.
  14. The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled.

Read this translation of Dhp 221–234 Kodhavagga: Anger by Acharya Buddharakkhita on accesstoinsight.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 209–220 Piya Vagga: The Dear

  1. Some people practice what they should not; they do not practice the greatest thing, the Dhamma. Clinging to what is dear, they abandon what is beneficial, but later they envy those who have succeeded in Dhamma practice.
  2. Do not get too attached, even to your loved ones. Have no fellowship with disagreeable people. Not seeing your loved ones is suffering; seeing the disagreeable is also suffering.
  3. Therefore, hold nothing dear, for separation from all that is dear is painful. There are no bonds for those who have nothing agreeable or disagreeable.
  4. Longing gives rise to sorrow; longing gives rise to fear. For someone released from longing, there is no sorrow; so, from what would fear arise?
  5. Affection gives rise to sorrow; affection gives rise to fear. For someone released from affection, there is no sorrow; so, from what would fear arise?
  6. Desire gives rise to sorrow; desire gives rise to fear. For someone released from desire, there is no sorrow; so, from what would fear arise?
  7. Sense desire gives rise to sorrow; sense desire gives rise to fear. For someone released from sense desire, there is no sorrow; so, from what would fear arise?
  8. Craving gives rise to sorrow; craving gives rise to fear. For someone released from craving, there is no sorrow; so, from what would fear arise?
  9. If someone is virtuous, has insight into the Four Noble Truths, is established in the Dhamma, is truthful, and is endowed with righteous living—people hold that person dear.
  10. The person who aspires to Nibbāna, though he does not reveal his goal to anyone, experiences Nibbāna in his mind. He is not bound by sense pleasures. Such a person is called “one bound up stream.”
  11. Relatives, friends, and companions welcome a long-absent person returning from abroad.
  12. Like wise in passing from this world to the next, the merit one has collected welcomes him.

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

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Dhp 197–208 Sukhavagga: Happy

How very happily we live,
free from hostility
among those who are hostile.
Among hostile people,
free from hostility we dwell.

How very happily we live,
free from misery
among those who are miserable.
Among miserable people,
free from misery we dwell.

How very happily we live,
free from busyness
among those who are busy.
Among busy people,
free from busyness we dwell.

How very happily we live,
we who have nothing.
We will feed on rapture
like the Radiant gods.
197-200

Winning gives birth to hostility.
Losing, one lies down in pain.
The calmed lie down with ease,
     having set
     winning & losing
          aside.
201

There’s no fire like passion,
no loss like anger,
no pain like the aggregates,
no ease other than peace.

Hunger: the foremost illness.
Fabrications: the foremost pain.
For one knowing this truth
as it has come to be,
     Unbinding
is the foremost ease.

Freedom from illness: the foremost good fortune.
Contentment: the foremost wealth.
Trust: the foremost kinship.
Unbinding: the foremost ease.
202–204

Drinking the nourishment,
          the flavor,
of seclusion & calm,
one is freed from evil, devoid
     of distress,
refreshed with the nourishment
of rapture in the Dhamma.
205

It’s good to see Noble Ones.
Happy their company–always.
Through not seeing fools
constantly, constantly
     one would be happy.

For, living with a fool,
one grieves a long time.
Painful is communion with fools,
as with an enemy–
     always.
Happy is communion
with the enlightened,
as with a gathering of kin.

     So:
the enlightened man–
discerning, learned,
enduring, dutiful, noble,
intelligent, a man of integrity:
     follow him
     –one of this sort–
     as the moon, the path
     of the zodiac stars.
206–208


Read this translation of Dhp 197–208 Sukhavagga: Happy by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 179–196 Buddhavagga:

He whose victory may not be undone,
a victory unrivaled in all the world;
by what track would you trace that Buddha,
who leaves no track in his infinite range?

Of craving, the weaver, the clinger, he has none:
so where can he be traced?
By what track would you trace that Buddha,
who leaves no track in his infinite range?

The wise intent on absorption,
who love the peace of renunciation,
the Buddhas, ever mindful,
are envied by even the gods.

It’s hard to gain a human birth;
the life of mortals is hard;
it’s hard to hear the true teaching;
the arising of Buddhas is hard.

Not to do any evil;
to embrace the good;
to purify one’s mind:
this is the instruction of the Buddhas.

Patient acceptance is the ultimate fervor.
Extinguishment is the ultimate, say the Buddhas.
No true renunciate injures another,
nor does an ascetic hurt another.

Not speaking ill nor doing harm;
restraint in the monastic code;
moderation in eating;
staying in remote lodgings;
commitment to the higher mind—
this is the instruction of the Buddhas.

Even if it were raining money,
you’d not be sated in sensual pleasures.
An astute person understands that sensual pleasures
offer little gratification and much suffering.

Thus they find no delight
even in celestial pleasures.
A disciple of the fully awakened Buddha
delights in the ending of craving.

So many go for refuge
to mountains and forest groves,
to tree-shrines in tended parks;
those people are driven by fear.

But such refuge is no sanctuary,
it is no supreme refuge.
By going to that refuge,
you’re not released from suffering.

One gone for refuge to the Buddha,
to his teaching and to the Saṅgha,
sees the four noble truths
with right understanding:

suffering, suffering’s origin,
suffering’s transcendence,
and the noble eightfold path
that leads to the stilling of suffering.

Such refuge is a sanctuary,
it is the supreme refuge.
By going to that refuge,
you’re released from all suffering.

It’s hard to find a thoroughbred man
they’re not born just anywhere.
A family where that sage is born
prospers in happiness.

Happy, the arising of Buddhas!
Happy, the teaching of Dhamma!
Happy is the harmony of the Saṅgha,
and the striving of the harmonious is happy.

When a person venerates the worthy—
the Buddha or his disciple,
who have transcended proliferation,
and have left behind grief and lamentation,

quenched, fearing nothing from any quarter—
the merit of one venerating such as these,
cannot be calculated by anyone,
saying it is just this much.



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

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Dhp 167–178 Lokavagga: The World

  1. Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence.
  2. Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next.
  3. Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next.
  4. One who looks upon the world as a bubble and a mirage, him the King of Death sees not.
  5. Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it.
  6. He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.
  7. He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.
  8. Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss.
  9. 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.
  10. 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.
  11. 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.
  12. 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.

Read this translation of Dhammapada 167–178 Lokavagga: The World 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 157-166 Atta Vagga: Oneself

  1. If one holds oneself dear, one should guard oneself with care. Avoiding evil, the wise person should watch over himself at least in one of these three stages of life—childhood, adulthood, or old age.
  2. One should first establish oneself in good qualities; then only should one instruct others. Thus, the wise person will not be stained.
  3. As one instructs others, so should one act; if one would tame others, one should first be well tamed. Truly, it is very hard to tame oneself.
  4. Oneself, indeed, is one’s own protector. Who else could the protector be? With oneself well tamed, one can obtain the protection of Dhamma which is hard to obtain.
  5. The evil a foolish person does by himself, born of himself, and produced by himself, grinds him as the diamond which was produced by the gems grinds similar types of gems.
  6. The plant vines with big leaves cover the sal tree on which it grows. As a result, eventually the tree breaks down. In the same way, the person who completely covers himself with his own corrupt conduct does to himself what an enemy wishes for him.
  7. Easy to do are things that are bad and harmful to oneself. However, it is very difficult to do things that are good and beneficial for oneself.
  8. The fool, relying on evil views, scorns the teaching of the liberated ones who live righteously. The fool produces fruit that destroys himself, like the bamboo tree produces fruit bringing its own destruction.
  9. Through one’s own evil deeds one is defiled. By avoiding evil deeds one is purified. Purity or impurity entirely depends on oneself; no one can purify another.
  10. Do not lose your own welfare for the sake of others’ welfare. Clearly understand your own welfare which is the attainment of enlightenment. Therefore, work hard to be a liberated one.

Read this translation of Dhammapada 12 Atta Vagga: Oneself (157-166) by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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Dhp 146-156 Jarāvagga: Aging

What laughter, why joy,
when constantly aflame?
     Enveloped in darkness,
don’t you look for a lamp?
146

Look at the beautified image,
a heap of festering wounds, shored up:
ill, but the object
     of many resolves,
where there is nothing
     lasting or sure.
147

Worn out is this body,
a nest of diseases, dissolving.
This putrid conglomeration
is bound to break up,
for life is hemmed in with death.
148

On seeing these bones
     discarded
like gourds in the fall,
     pigeon-gray:
          what delight?
149

A city made of bones,
plastered over with flesh & blood,
whose hidden treasures are:
     pride & contempt,
     aging & death.
150

Even royal chariots
well-embellished
get run down,
and so does the body
succumb to old age.
But the Dhamma of the good
doesn’t succumb to old age:
the good let the civilized know.
151

This unlistening man
matures like an ox.
His muscles develop,
his discernment      not.
152

Through the round of many births I roamed
     without reward,
     without rest,
seeking the house-builder.
     Painful is birth again
          & again.

House-builder, you’re seen!
You will not build a house again.
All your rafters broken,
the ridge pole dismantled,
immersed in dismantling, the mind
has attained to the end of craving.
153-154

Neither living the chaste life
nor gaining wealth in their youth,
they waste away like old herons
in a dried-up lake
depleted of fish.

Neither living the chaste life
nor gaining wealth in their youth,
they lie around,
misfired from the bow,
sighing over old times.
155-156


Read this translation of Dhp 146-156 Jarāvagga: Aging by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or explore the Pali on DigitalPaliReader.online.

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