A Dhammapada for Contemplation

A rendering by Ajahn Munindo

PREFACE To the first edition (2000)

To the first edition (2000)

It is my hope that this Dhammapada for Contem¬plation will delight those who come across it and serve to encourage further viewings from differ¬ent perspectives. I trust that whatever glimpses of truth may be gained, however briefly, will encour¬age all travellers to continue faring on.

Any gratitude arising from the reading should be directed towards the earlier translators on whose work I have been wholly dependent: Daw Mya Tin and the editors of the Burmese Pitaka Association (1987), Ven. Narada Thera (B.M.S. 1978), and Ven. Ananda Maitreya Thera (Lotsawa 1988); also to the many friends whose contribu¬tions have added richness and depth, especially Ajahn Thiradhammo, Sister Medhanandi, Bani Shorter and Thomas Jones.

Responsibility for any defects that may remain rests with me.

Bhikkhu Munindo Aruna Ratanagiri Buddhist Monastery Northumberland, UK 16th January 2000 To the second edition (2006)

Over five years have passed since we printed the first edition of this Dhammapada for Contempla¬tion. I am happy that the first edition was met with so much appreciation. Now, on the occasion of celebrating 25 years since the establishing of Aruna Ratanagiri Monastery here on Harnham Hill, it is a joy to have an opportunity for a reprint. It has also been an opportunity to re-craft some of the verses. I am indebted to Thanissaro Bhikkhu for his new translation of The Dhammapada (Dhamma Dana Pubs. Barre, Ma.1998) which was usefully consulted. I am most grateful to all those who offered comments on this new edition.

Bhikkhu Munindo

Aruna Ratanagiri Buddhist Monastery Northumberland, UK 16th April 2006

To the third edition (2010)

This year Luang Por Sumedho has announced he will return to Thailand after thirty-three years in Britain. Some of those whose lives have been changed by receiving Dhamma teachings from Luang Por wish to express their gratitude by reprinting my rendering of the Dhammapada. I am delighted to support this.

I have taken the opportunity to make a few minor corrections and alterations, otherwise the text of this Dhammapada for Contemplation remains the same as previous editions.

Bhikkhu Munindo Aruna Ratanagiri Buddhist Monastery Northumberland, UK 26th May 2010
To the fourth edition (2015)

We continue to receive requests for copies of this Dhammapada for Contemplation and are grateful to our good friends in Malaysia for making a reprint possible.

As well as using resources mentioned above in earlier editions, in adjusting some verses I have had the benefit of translations by Bhikkhu Thanissaro and Acharya Buddharakkhita (see www.accesstoinsight.org).
For those who are interested, these are the verses I have significantly reworked: 1, 2, 36, 78, 95, 123, 141, 183, 198, 223, 231, 232, 233, 244, 331, 332, 333, 383, 384,421. Otherwise, the text of this rendering of the Dhammapada remains mostly the same as previous editions.
As before, I encourage readers to refer to other versions of the Dhammapada, particularly those mentioned as resources for this book.

Bhikkhu Munindo

Aruna Ratanagiri Buddhist Monastery Northumberland, UK
Winter Retreat 2015


INTRODUCTION

The book you hold is a sparkling basket of light, full of illumination of the human situation. It is a version of the Buddhist classic, the Dhammapada; not a line-by-line translation but a free rendering that aims to communicate the living spirit of the text, unencumbered by rigid adherence to formal exactness. The intention of the author, Ajahn Munindo, was to present a contemporary version of the text for readers to use in their investigation of the Way. Hence its title is A Dhammapada for Contemplation, indicating that the work is not to be considered as a definitive translation, but as an invitation to encounter and to contemplate the Buddha's wisdom.

It is a life of contemplation that is the context for this rendering. Ajahn Munindo, who was born in New Zealand, was ordained as a bhikkhu or monk of the Theravadan tradition in Thai¬land twenty-five years ago. He now resides in a small spiritual community in Northumberland, England, where he lives under a code of discip¬line going back to the Buddha, which encourages simplicity and right attention. Transplanting this Buddhist monastic way of life from the eastern countries where Buddhism has been long estab-lished into the West has meant a process of trans¬lation involving language, practices and rituals, such that the Theravadan tradition, along with others, is now established within the Western cul¬tural ambience. A Dhammapada for Contemplation, therefore, although a free rendering by scholarly standards, aims to communicate a precise transla¬tion of values — the spiritual values of the living Buddhist tradition.

Thomas Jones Ph.D. Cambridge, April 2000


A

Dhammapada for Contemplation
Namo tassa bhagavato arahato samma sambuddhassa

Homage to the Blessed,

Noble and Perfectly Enlightened One.

THE PA I R S

1.
All states of being are determined by the heart. It is the heart that leads the way.
Just as the wheel of the oxcart follows the hoof print of the animal that draws it, so suffering will surely follow when we speak or act impulsively from an impure heart.
2.
All states of being are determined by the heart. It is the heart that leads the way.
As surely as our shadow never leaves us, so well-being will follow when we speak or act with a pure heart.
3.
When we hold fast to such thoughts as,
“They abused me, mistreated me, molested me, robbed me,” we keep hatred alive.
4.
If we thoroughly release ourselves from such thoughts as,
“They abused me, mistreated me, molested me, robbed me,” hatred is vanquished.
5.
Never by hatred is hatred conquered, but by readiness to love alone.
This is eternal law.
6.
Those who are contentious have forgotten that we all die;
for the wise, who reflect on this fact, there are no quarrels.
7.
As a stormy wind can uproot a frail tree, so one who holds heedlessly to pleasure, who indulges in food and is indolent can be uprooted by Mara.
8.
As a stormy wind cannot move a mountain of rock, so one who contemplates the reality of the body, who develops faith and energy, is unmoved by Mara.
9.
Wearing the robe of a renunciate does not in itself render one pure. Those who wear it and yet lack diligence are heedless.
10.
Being possessed of self-restraint, honest and diligent in conduct; such a one is worthy of the renunciate's robe.
11.
Mistaking the false for the real and the real for the false, one suffers a life of falsity.
12.
But seeing the false as the false and the real as the real, one lives in the perfectly real.
13.
Like rain leaking through a poorly-thatched roof, the unruly passions seep into an untamed heart.
14.
As rain cannot penetrate a well-thatched roof, so the passions cannot enter a well-trained heart.
15.
When we see clearly our own lack of virtue we are filled with grief; here and hereafter we grieve.
16.
When we appreciate fully the benefit of our own pure deeds we are filled with joy;
here and hereafter there is a celebration of joy.
17.
Here and hereafter those who perform evil create their own suffering.
Mental preoccupation with the thought, “I have done wrong” possesses their minds, and they fall into chaos.
18.
Here and hereafter
those who live their lives well abide in happiness.
They are filled
with a natural appreciation of virtue, and they dwell in delight.
19.
Though one may know much about Dhamma, if one does not live accordingly - like a cowherd
who covets another's cattle - one experiences none of the benefits of walking the Way.
20.
Knowing only a little about Dhamma but wholeheartedly according with it, transforming the passions of greed, hatred and delusion, releasing all attachments to here and hereafter, one will indeed experience for oneself the benefits of walking the Way.
AWARENESS
21.
Appreciative awareness leads to life; heedless avoidance is the path to death. Those who are aware are fully alive, while those who are heedless are as if already dead.
22.
The wise, being fully alive, rejoice
in appreciative awareness, and abide delighting in this ability.
23.
The Awakened Ones, firm in their resolve, vigorously apply themselves,
and know freedom from bondage: liberation, true security.
Those who are energetically committed to the Way, who are pure and considerate in effort, composed and virtuous in conduct, steadily increase in radiance.
25.
By endeavour, vigilance, restraint and self-control, let the wise make islands of themselves which no flood can overwhelm.
26.
Those who are foolish and confused betray themselves to heedlessness.
The wise treasure the awareness they have cultivated as their most precious possession.
“Do not become lost in negligence, do not become lost in sensuality.” Heeding such counsel, the contemplative discovers profound release.
28.
Those Awakened Ones who have tasted freedom from all distraction by cultivating awareness view all who are suffering with compassionate perspective, as one on a mountain top is able to view the plains.
29.
Aware among those who are heedless, awake among those who sleep, the wise go forward like strong young horses, leaving the exhausted behind.
By way of diligent awareness the god Magha won his realm. Diligence is ever rewarded, negligence is ever scorned.
31.
The renunciate who delights in vigilance and shuns heedlessness advances like a grass fire, consuming obstructions great and small.
32.
The renunciate who delights in vigilance and shuns heedlessness is protected from regression: such a one approaches liberation.
THE M I N D
33.
Just as a fletcher shapes an arrow, so the wise develop the mind, so excitable, uncertain and difficult to control.
34.
As a fish which on being dragged from its home in the water and tossed on dry land will thrash about, so will the heart tremble when withdrawing from the current of Mara.
35.
The active mind is difficult to tame, flighty and wandering wherever it wills: taming it is essential, leading to the joy of well-being.
The protected and guarded mind leads to ease of being.
Though this mind is subtle, elusive and difficult to see, one who is alert should tend and watch over it.
37.
Wandering far and wide on its own, without form,
the mind lies in the heart-cavern within. To bring it under control is to be freed from the bonds of ignorance.
38.
In one whose mind is unsteady, whose heart is not prepared with true teachings, whose faith is not matured, the fullness of wisdom is not yet manifest.
39.
There is no fear
if the heart is uncontaminated
by the passions
and the mind is free from ill-will.
Seeing beyond good and evil,
one is awake.
40.
Seeing this body to be as fragile as a clay vessel, and fortifying the heart like a city wall, one can confront Mara with the weapon of insight.
Having the advantage of non-attachment, one protects what has already been gained.
41.
Certainly this body will soon lie lifeless: cast aside on the ground,
devoid of consciousness
and as useless as a burnt-out log.
42.
More than a thief,
more than an enemy,
a misdirected heart
brings one to harm.
43.
Neither mother, father
nor any member of a family
can give you the blessings generated by your own well-directed heart.
FLOWERS
44.
Who is it
that can truly see as they are
this earth, this body,
the hell realms and the heavenly realms?
Who can discern
the well-taught Path of Wisdom, in the way the eye of a skilled florist can select perfect blooms?
45.
It is those who knowingly walk the Way who can see as they truly are this earth, this body,
the hell realms and the heavenly realms.
They are the ones who can discern the well-taught Path of Wisdom.
46.
Know the body
to be as transient as foam, a mirage.
The flower of sensual passion has a hidden barb.
See this and pass beyond death.
47.
As a flash flood
can sweep away a sleeping village, so death can destroy those who only seek the flowers of casual sensual pleasures.
48.
To be frustrated and ungratified, yet still only seek the flowers of casual sensual pleasures brings one under the destroyer's sway.
49.
As a bee gathering nectar does not harm or disturb the colour and fragrance of the flower, so do the wise move through the world.
50.
Dwell not on the faults and shortcomings of others, instead, seek clarity about your own.
51.
As a beautiful flower without fragrance is disappointing, so are wise words without right action.
52.
As a beautiful flower
with a delightful fragrance is pleasing, so is wise and lovely speech when matched with right action.
53.
As many garlands can be made from a heap of flowers,
so too, much that is wholesome can be done during this human existence.
54.
The fragrance of flowers or sandalwood blows only with the prevailing wind, but the fragrance of virtue pervades all directions.
55.
The fragrance of virtue surpasses by far the fragrance of flowers or sandalwood.
56.
The aroma of sandalwood and the scent of flowers bring only little delight compared to the fragrance of virtue, which suffuses even the heavenly realms.
57.
It is not possible for Mara to find those who abide in appreciative awareness, who by perfect knowledge are freed and live in virtue.
58-59.
Just as a sweet-smelling and beautiful lotus can grow from a pile of discarded waste, the radiance of a true disciple of the Buddha outshines dark shadows cast by ignorance.
THE FO O L IS H
60.
The night is long for one who cannot sleep.
A journey is long for one who is tired. Ignorant existence is long and tedious for those unaware of Truth.
61.
Having found no companion who has travelled at least as far as ourselves, it is better to go alone than to accompany those who remain irresolute.
62.
“This is my child, this is my wealth”: such thoughts are the preoccupations of fools. If we are unable to own even ourselves, why make such claims?
The fool who knows he is a fool is at least a little wise;
the fool who thinks that he is wise is assuredly a fool.
64.
Like spoons unable to taste the flavour of the soup are the fools who cannot see truth, even though they live all their lives among the wise.
65.
Like the tongue that can appreciate the flavour of the soup is one who can clearly discern the truth after only a brief association with the wise.
66.
By heedlessly performing evil, unwary fools produce their own bitter fruits. They behave like their worst enemy.
A deed is not well-done
when upon reflection remorse arises: with tears of sorrow one harvests its fruit.
68.
A deed is well-done
when upon reflection no remorse arises: with joy one harvests its fruits.
69.
Fools perceive evil acts
to be sweet as honey
until they have seen the consequences.
When they behold their fruits, fools suffer indeed.
70.
Even after months of rigid asceticism, subsisting on a frugal diet, a fool is not to be compared in value to the person who simply sees the truth.
Fresh milk does not immediately turn into curd,
and evil acts do not immediately
show their fruits;
however, fools do suffer from the consequences of their foolishness
as they would be burned
by standing on coals hidden in ashes.
72.
Fools are those who use foolishly whatever gifts they have, destroying their accumulated good fortune.
73-74.
The conceit and craving of fools grows
as they claim for themselves
undue authority, recognition and reward: their falsity affects their longing, they wish to be seen as powerful and discerning.
Like the tongue that can appreciate the flavour of the soup, is one who can discern clearly the truth after only a brief association with the wise.
THE W IS E
76. Only blessings can arise from seeking the company of wise and discerning persons, who skilfully offer both admonition and advice as if guiding one to hidden treasure.
77.
Let the wise guide beings away from darkness, give direction and advice.
They will be treasured by the virtuous and dismissed by the foolish.
78.
Do not seek the company of misguided friends; beware of degenerate companions.
Seek the company of well-guided friends, those who support insight.
79.
Surrendering oneself to Dhamma
leads to serene being.
The wise perpetually delight in the truth taught by the Awakened One.
80.
Those who build canals channel the flow of water.
Arrowsmiths make arrows.
Woodworkers craft wood.
The wise tame themselves.
81.
As solid rock
is unshaken by the wind,
so are those with wisdom undisturbed, whether by praise or blame.
82.
On hearing true teachings the hearts of those who are receptive become serene,
like a lake, deep, clear and still.
83.
Virtuous beings are unattached.
They do not indulge in heedless speech about sensual pleasures.
They experience both joy and sorrow but are possessed by neither.
84.
Neither for one's own sake nor on behalf of another does a wise person do harm
- not for the sake of family, fortune or gain.
Such a one is rightly called
just, virtuous and wise.
85.
Few are those who reach the beyond.
Most pace endlessly back and forth, not daring to risk the journey.
86.
Although it is difficult to cross over the storm-swept sea of passion, those who live in accordance with the well-taught Way arrive at the beyond.
87-88.
With an image of liberation as the goal the wise abandon darkness and cherish light,
leave petty security behind and seek freedom from attachment.
To pursue such release is difficult and rare, yet the wise will seek it, detaching themselves from obstructions, purifying heart and mind.
89.
Freeing themselves from longing, unhindered by habitual grasping, those who align themselves with the Way delight in non-attachment and, while still in the world, are radiant.
THE A W A K E NED O N E
90.
There is no tension
for those who have completed their journey and have become free from the distress of bondage.
91. Alert to the needs of the journey, those on the path of awareness, like swans, glide on, leaving behind their former resting places.
92.
Just like birds that leave no tracks in the air, there are those whose minds do not cling to temptations that are offered to them. Their focus is the signless state of liberation, which to others is indiscernible.
93.
There are those who are free from all obstructions; they do not worry about food.
Their focus is the signless state of liberation. Like birds flying through the air, trackless they move on their way.
94.
Like horses well-trained by their owners are those who have rightly tamed their senses; having freed their hearts from pride and pollution they generate all-pervading delight.
95.
There are those who discover they can completely abandon confused reactions and become patient as the earth;
unmoved by anger, unshaken as a pillar, unperturbed as a clear and quiet pool.
96.
Those who arrive
at the state of perfect freedom through right understanding are unperturbed
in body, speech or mind. They remain unshaken by life's vicissitudes.
97.
Those who know the uncreated, who are free and stilled, who have discarded all craving, are the most worthy beings.
98.
Whether in a forest, a town or open country, delightful is the dwelling place of one now fully free.
Beings free from addiction to sensual pleasures know a unique form of delight.
They seek quiet in forest retreats which worldly beings would avoid.
THE T H OU S ANDS
100.
A single word of truth which calms the mind is better to hear than a thousand irrelevant words.
101.
A single verse of truth which calms the mind is better to hear than a thousand irrelevant verses.
102.
Reciting a single verse of truth which calms the mind is better than reciting a hundred meaningless verses.
One might defeat alone in battle a thousand thousand men, but one who gains self-mastery is by far the greater hero.
104-105.
Self-mastery is the supreme victory - much more to be valued than winning control over others.
It is a victory
that no other being whatsoever can distort or take away.
106.
To honour, even for a single moment, one who has attained self-mastery is of greater merit than making countless offerings to those who are unworthy.
To honour, even for a single moment, one who has attained self-mastery is of greater benefit than a hundred years spent habitually performing ceremonies based on wrong understanding.
108.
Even if one should spend an entire year making gestures of offering for the sake of self-gain, all this is not worth one quarter the value of offering veneration to a noble being.
109.
For one who always honours and respects those of greater years there are four blessings:
long life, beauty, happiness and strength.
A single day lived with conscious intention and virtue is of greater value than a hundred years lived devoid of discipline and right restraint.
111.
A single day lived with conscious intention and wisdom is of greater value than a hundred years lived devoid of discipline and wisdom.
112.
A single day lived
with conscious intention and profound effort is of greater value than a hundred years lived in lazy passivity.
113.
A single day lived in awareness of the transient nature of life is of greater value than a hundred years lived unaware of birth and death.
A single day lived awake to the undying state is of greater value than a hundred years lived without recognizing deathlessness.
115.
A single day lived awake to profound truth is of greater value than a hundred years lived unawakened.
EVIL
116.
Hasten towards doing what is wholesome. Restrain your mind from evil acts.
The mind that is slow to do good can easily find pleasure in evil-doing.
117.
If you perform an evil act, then do not repeat it.
Avoid finding pleasure in its memory.
The aftermath of evil-doing is painful.
118.
Having performed a wholesome act it is good to repeat it.
Enjoy the pleasure of its memory.
The fruit of goodness is contentment.
Even those who perform evil can experience well-being so long as their actions have not yet borne direct fruits. However, when the results of their actions ripen, the painful consequences cannot be avoided.
120.
Even those who live wholesome lives can experience suffering so long as their acts have not yet borne direct fruit. However, when the fruits of their actions ripen, the joyful consequences cannot be avoided.
Do not ignore the effects of evil, saying, “This will come to nothing.” Just as by the gradual fall of raindrops the water jar is filled, so in time fools are corrupted by evil-doing.
122.
Do not ignore the effect of right action, saying, “This will come to nothing.” Just as by the gradual fall of raindrops the water jar is filled, so in time the wise become replete with good.
123.
As a trader with valuable cargo avoids threats and those who love life avoid poison, so you should avoid evil actions.
A hand without an open wound can carry poison and remain free from harm; likewise, evil has no consequences for those who do not perform it.
125.
If you intentionally harm an innocent person, someone who is pure and blameless, the harm will come back to you like fine dust thrown into the wind.
126.
Some are reborn as humans; evil-doers are reborn in hell.
Doers of good are reborn in bliss and the pure enter the trackless land.
There is no place on earth where one can hide from the consequences of evil actions - not in a mountain cave, the ocean, nor in the sky.
128.
There is no place on earth beyond the reach of death - not in a mountain cave, the ocean, nor in the sky.
AGGRESSION
129.
Having empathy for others, one sees that all beings are afraid of punishment and death.
Knowing this,
one does not attack or cause attack.
130.
Having empathy for others, one sees that all beings love life and fear death.
Knowing this,
one does not attack or cause attack.
131.
To harm living beings who, like us, seek contentment, is to bring harm to ourselves.
To avoid bringing harm to living beings who, like us, seek contentment, is to bring happiness to ourselves.
133.
Avoid speaking harshly to others; harsh speech prompts retaliation.
Those hurt by your words may hurt you back.
134.
If spoken to harshly, make yourself as silent as a cracked gong; non-retaliation is a sign of freedom.
135.
Just as a herdsman drives cattle to pasture, old age and death direct living beings.
Though while they perform their evil acts they do not realize what they are doing, fools suffer the results
of their own actions accordingly, just as one is burnt when handling fire.
137-140.
To cause harm to the defenceless soon brings suffering to those who attack.
They will reap pain or poverty or loss, illness, insanity or persecution, abuse, distress or devastation, and, alone, after death they must confront their misdeeds.
141.
Not outer asceticisms, nor self-humiliation, nor physical deprivation of any kind can purify one's heart if it is still obscured by doubt.
Flamboyant outer appearance does not in itself constitute an obstruction to freedom. Having a heart at peace, pure, contained, awake and blameless, distinguishes a renunciate, a wayfarer, a noble being.
143.
A well-trained horse gives no cause for restraint. Rare are those beings who, through modesty and discipline, give no cause for rebuke.
Let the dread of endless mediocrity spur you into great effort, like a well-trained horse encouraged by the mere touch of the whip. Relinquish the burden of endless struggle with unapologetic confidence, with purity of action, effort, concentration, and by conscious and disciplined commitment to the path.
145.
Those who build canals channel the flow of water. Fletchers make arrows.
Woodworkers craft wood. The good tame themselves.
OL D AGE
146.
Why is there laughter?
Why is there joy when the world is on fire?
Since you are clouded in darkness should you not seek the light?
147.
Gaze upon this once-decorated body - it used to attract attention but now it is only festering flesh, a putrid thing.
It is neither sure nor substantial.
148.
This body wears out with age; it becomes a host to disease
- vulnerable, fragile,
a decrepit, disintegrating mass, which eventually ends in death.
149.
What pleasure does life hold once one has seen old bleached bones discarded and scattered round?
150.
The physical body consists of bones covered with flesh and blood.
Stored up inside it
are decay and death, pride and malice.
Passed down by the wise
is the knowledge that
though what is externally impressive loses its splendour, and though our bodies will decay, the truth itself outlasts all degeneration.
152.
While ageing fools put on weight like oxen in their stalls, their minds remain small.
153-154.
For many lives I have wandered looking for, but not finding, the house-builder who caused my suffering.
But now you are seen and you shall build no more.
Your rafters are dislodged and the ridge-pole is broken.
All craving is ended;
my heart is as one with the unmade.
Those who, while still young, neither choose a life of renunciation nor earn a good living, end up like dejected old herons beside a pond without fish.
156.
Those who, while still young, neither choose a life of renunciation nor earn a good living, will end up bemoaning the past, falling like spent arrows that have missed their mark.
THE S E LF
157.
If we hold ourselves dear, then we maintain careful self-regard both day and night.
158.
It is wise
to set ourselves right before instructing others.
159.
One's own self is the hardest to discipline. You should act as you teach:
tame yourself before trying to tame others.
Truly it is ourselves that we depend upon; how could we really depend upon another?
When we reach the state of self-reliance we find a rare refuge.
161.
As a diamond can cut through the stone that once housed it, so your own evil can grind you down.
162.
Committed evil-doers behave towards themselves like their own worst enemies.
They are like creepers that strangle the trees which support them.
163.
It is easy to do that which is of no real benefit to oneself, but it is difficult indeed to do that which is truly beneficial and good.
164.
Like the bamboo which destroys itself as it bears fruit, so fools harm themselves by holding to wrong views and deriding those worthy ones who live in harmony with the Way.
165.
By ourselves we do evil and by ourselves we are made impure.
By ourselves we avoid evil and by ourselves we are made pure.
The great matter of purity is our own affair.
No other can be responsible.
Knowing the Way for oneself, walk it thoroughly.
Do not allow the needs of others, however demanding, to bring about distraction.
THE W O R L D
167.
By renouncing unworthy ways and by not living carelessly, by not holding to false views, we no longer perpetuate delusion.
168.
Do not show false humility.
Stand firmly in relation to your goal. Practice, well-observed, leads to contentment both now and in the future.
169.
Live your life well in accord with the Way - avoid a life of distraction.
A life well-lived leads to contentment both now and in the future.
The King of Death cannot find those who look upon the world as insubstantial, as transient, a bubble - illusive, only a mirage.
171.
Come, view this world.
See it as an ornate festive carriage.
See how fools are entranced by their visions, yet for the wise there is no attachment.
172.
There are those who awaken from heedlessness.
They bring light into the world like the moon emerging from clouds.
173.
One who transforms old and heedless ways into fresh and wholesome acts brings light into the world like the moon freed from clouds.
174.
If birds are trapped in a net only a few will ever escape.
In this world of illusion only a few see their way to liberation.
175.
White swans rise into the air.
Adept yogis transport themselves through space. Wise beings transcend worldly delusion by outwitting the hordes of Mara.
176.
For one who transgresses the law of truthfulness, one who has no regard for a future existence, there is no manner of evil that is impossible.
Those who fail to value generosity do not reach the celestial realms.
But the wise rejoice in giving and forever abide in bliss.
178.
Better than ruling the whole world, better than going to heaven, better than lordship over the universe, is an irreversible commitment to the Way.
THE B UDDHA
179.
The Buddha's perfection is complete; there is no more work to be done. No measure is there for his wisdom; no limits are there to be found.
In what way could he be distracted from truth?
180.
The Buddha's perfection is complete; in him there is no craving that could drag him down.
No measure is there for his wisdom; no limits are there to be found.
In what way could he be distracted from truth?
Celestial beings treasure the Awakened Ones who have fully seen the Way, who are devoted to meditation and delight in the peace of renunciation.
182.
It is not easy to be born as a human being and to live this mortal life.
It is not easy to have the opportunity to hear Dhamma
and rare for a Buddha to arise.
183.
Refrain from doing evil, cultivate that which is good, purify the heart.
This is the Way of the Awakened Ones.
184.
A renunciate does not oppress anyone.
Patient endurance is the ultimate asceticism. Profound liberation, say the Buddhas, is the supreme goal.
185.
Not insulting, not harming, cultivating restraint, with respect for the training, modesty in eating and contentment with one's dwelling place, devotion to mindful intent: this is the teaching of the Buddha.
186-187.
Not in great wealth is there contentment, nor in sensual pleasure, gross or refined.
But in the extinction of craving is joy to be found by a disciple of the Buddha.
188-189.
To many places beings withdraw to escape from fear: to mountains, forests, parklands and gardens; sacred places as well.
But none of these places offer true refuge, none of them can free us from fear.
190-191.
One who finds refuge in the Buddha in the Dhamma and in the Sangha sees with penetrating insight suffering, its cause, its release and the Way leading to true freedom.
192.
The Buddha, the Dhamma, the Sangha: these are the true refuge;
these are supreme;
these lead to Liberation.
193.
It is hard to find a being of great wisdom;
rare are the places in which they are born.
Those who surround them when they appear know good fortune indeed.
194.
Blessed is the arising of a Buddha; blessed is the revealing of the Dhamma; blessed is the concord of the Sangha; delightful is harmonious communion.
195-196.
Immeasurable is the benefit obtained from honouring those who are pure and beyond fear. Beings who have found freedom from sorrow and grieving are worthy of honour.
HAPPINESS
197.
While in the midst of those who hate, to dwell free from hating is happiness indeed.
198.
While in the midst of those who are troubled, to dwell free from trouble is happiness indeed.
199.
While in the midst of those who are greedy, to dwell free from greed is happiness indeed.
We dwell happily, free from anxiety; like radiant beings in celestial realms we rejoice in delight.
201.
Victory leads to hatred, for the defeated suffer.
The peaceful live happily, beyond victory and defeat.
202.
There is no fire like lust, no distress like hatred, no pain like the burden of attachment, no joy like the peace of liberation.
203.
Hunger is the greatest affliction, conditionality the greatest source of despair.
The wise, seeing this as it is, realize liberation, the greatest joy.
A healthy mind is the greatest gain. Contentment is the greatest wealth. Trustworthiness is the best of kin. Unconditional freedom is the highest bliss.
205.
Tasting the flavour of solitude and the nectar of peace, those who drink the joy that is the essence of reality abide free from fear of evil.
206.
It is always a pleasure not to have to encounter fools.
It is always good to see noble beings, and a delight to live with them.
207.
Tedious is the company of fools, always painful, like being surrounded by enemies;
but to associate with the wise is like being at home.
You should follow the ways of those who are steadfast, discerning, pure and aware, just as the moon follows the path of the stars.
AFFECTION
209.
There are those who pursue that which should be avoided and avoid that which should be pursued.
Caught up in the senses they lose their way, and later envy those who know the truth.
To lose the company of those with whom one feels at home is painful, to be associated with those whom you dislike is even worse; so do not abandon yourselves either to the company of those with whom you feel at home or those whom you dislike.
211.
Beware of the attachment that springs from fondness, for separation from those one holds dear is painful, while if you take sides neither for nor against fondness, there will be no bondage.
From endearment springs grief.
From endearment springs fear of loss.
Yet, if one is free from endearment there is no grief so how could there be fear?
213.
Becoming lost in affection brings sorrow;
becoming lost in affection brings fear.
Being free from affection means sorrow ceases, so how could there be any fear?
214.
Becoming lost in enjoyment brings sorrow;
becoming lost in enjoyment brings fear.
Being free in your experience of enjoyment means sorrow ceases, so how could there be any fear?
215.
Becoming lost in lust brings sorrow;
becoming lost in lust brings fear.
Not being lost in lust means sorrow ceases, so how could there be any fear?
216.
Becoming lost in craving brings sorrow;
becoming lost in craving brings fear.
Being free from craving means sorrow ceases, so how could there be any fear?
217.
Naturally held dear are those who live with right action and have found the Way, and through insight have become established in the truth.
Those who long for the undefinable, with hearts filled with inspiration, whose minds are freed from sensual longing, are called
“those bound for freedom”.
219-220.
Just as family and friends joyfully welcome home loved ones returned from afar, so their own good deeds welcome those who have done them as they go from this life to the next.
ANGER
221.
Relinquish anger.
Let go of conceit.
Release yourself from all that binds you.
The pure-hearted who cling neither to body nor mind do not fall prey to suffering.
222.
I say that those who contain anger as a charioteer controls
a speeding chariot are fully in charge of their lives; others are merely keeping their hands on the reins.
223.
Transform anger with kindness and badness with that which is good, meanness with generosity and deceit with integrity.
224.
These three ways lead to the heavens: asserting the truth, not yielding to anger, and giving, even if you have only a little to share.
225.
Awakened Ones do not cause harm. They are rightly restrained and they move to changelessness where they grieve no more.
226.
All pollution is cleared from the minds of those who are always vigilant, training themselves day and night, and whose lives are fully intent upon liberation.
227.
Since ancient times it has been the case that those who speak too much are criticized, as are those who speak too little and those who don't speak at all.
Everyone in this world is criticized.
228.
There never was, nor will there be, nor is there now, anybody who is only blamed or wholly praised.
229.
Those who live impeccably, who are discerning,
intelligent and virtuous - they are continually praised by the wise.
230.
Who would cast blame on those who in their being are like gold? Even the gods praise them.
231.
Beware of clumsy movement and be aware in your bodily conduct. Renounce all devious action and cultivate that which is wholesome.
232.
Beware of contrived utterance and be aware in all that you say. Renounce all cunning speech and cultivate that which is wholesome.
233.
Beware of devious thinking and be aware of all that you dwell upon. Renounce all unruly thought and cultivate that which is wholesome.
234.
Ably self-restrained are the wise, in action, in thought and in speech.
POLLUTION
235.
Resembling a withered leaf, you have the messenger of death at your side.
Although a long journey lies ahead, you have still made no provision.
236.
Hasten to cultivate wisdom; make an island for yourself.
Freed from stain and defilement, you will enter noble being.
237.
It is time for you to come into the presence of the Lord of Death. There is no time for rest on this journey, yet what provision have you made?
238.
Hasten to cultivate wisdom; make an island for yourself.
Freed from stain and defilement, you are released from birth and death.
239.
Gradually, gradually,
a moment at a time,
the wise remove their own impurities as a goldsmith removes the dross.
240.
As iron is destroyed by the rust it produces, so those who perform evil are corroded by their own action.
241.
Lack of study leads
to forgetting the teachings; neglect spoils the home; laziness leads to loss of beauty; heedlessness ruins attention.
242.
Sexual misconduct diminishes those who perform it; stinginess diminishes those who could give.
Acts that diminish their doer are stains indeed.
243.
But the worst stain of all is ignorance.
Be purified of this and you are free.
244.
Life is apparently easy for one who lacks shame, who is as impudent as a crow, who is arrogant, aggressive, intrusive and corrupt.
245.
Life is not easy for those who have a sense of shame, who are modest, pure-minded and detached, morally upright and reflective.
246-247.
Whoever destroys life, disregards truth, is sexually irresponsible, takes what is not rightfully theirs, and heedlessly indulges in drugs destroys the very roots of their own life.
248.
Whoever is intent on goodness should know this: a lack of self-restraint is disastrous. Do not allow greed and misconduct to prolong your misery.
249-250.
People are inspired to be generous according to their faith and trust.
If we become discontented with what we have been given, our meditation will be filled with endless mental affliction; but if we are free from this discontent, our meditation is full of peace.
251.
There is no fire like lust, no obstruction like hatred, no trap like delusion, and no vortex like craving.
252.
It is easy to see the faults of others, but it takes courage to look at one's own. As with chaff,
one might winnow others' shortcomings while hiding one's own;
as a stealthy hunter might conceal himself from his prey.
253.
Those who always look for
the faults of others - their corruptions increase and they are far from freedom.
254.
No tracks are found in the air, there is no liberation apart from the Way. Most people tend to indulge in proliferation, from which Awakened Ones are free.
255.
No tracks are found in the air, there is no liberation apart from the Way. There are no conditioned things that are permanent, and yet the Buddhas remain unperturbed.
THE J US T
256.
Making an arbitrary decision does not amount to justice.
The wise decide the case after considering arguments for and against.
257.
By making decisions based on truth and fairness one safeguards the law and is called righteous.
258.
Those who speak much
are not necessarily possessed of wisdom. The wise can be seen to be at peace with life and free from all enmity and fear.
259.
Though one's knowledge may be limited, if understanding and conduct rightly accord with the Way, one is to be considered well-versed in Dhamma.
260.
Having grey hair does not make you an elder; ripe in years maybe, but perhaps pointlessly so.
261.
One who is truthful, virtuous, impeccable in conduct, free from all stains and wise can be called an elder.
262 -263.
Those who are envious, stingy and manipulative remain unappealing despite good looks and eloquent speech.
But those who have freed themselves from their faults and arrived at wisdom are attractive indeed.
264.
Shaving your head does not make you a renunciate if you are still full of recklessness and deceit.
How could someone possessed by craving and lust be considered a renunciate?
265.
You become a monk or nun by letting go of all evil, by renouncing all unwholesomeness, both great and small.
266.
You are not a monk or nun because you depend on others for food, but by submitting yourself wholeheartedly to the training of body, speech and mind.
267.
You become a monk or nun by seeing through this world with understanding, by rising above good and bad and living a life of purity and contemplation.
268-269.
Silence does not denote profundity if you are ignorant and untrained. Like one holding scales a sage weighs things up, wholesome and unwholesome, and comes to know both the inner and outer worlds. Therefore the sage is called wise.
270.
Those who still cause harm to living beings cannot be considered as attained. Those who are attained maintain a harmless demeanour towards all beings.
271-272.
Do not rest contented because you keep all the rules and regulations, nor because you achieve great learning.
Do not feel satisfied because you attain meditative absorption, nor because you can dwell in the bliss of solitude.
Only when you arrive at the complete eradication of all ignorance and conceit should you be content.
THE PA TH
273.
The Eightfold Path is the most honourable way, the Four Noble Truths the most honourable utterance, freedom from craving the most honourable state, and the all-seeing Buddha the most honourable being.
274.
This is the only Way; there is no other that leads to clear seeing. Follow this Way and Mara becomes disoriented.
275.
If you walk the path
you will arrive at the end of suffering. Having beheld this myself,
I proclaim the Way which removes all thorns.
276.
The Awakened Ones can but point the way;
we must make the effort ourselves. Those who reflect wisely and enter the path are freed from the fetters of Mara.
277.
“All conditioned things are impermanent”;
when we see this with insight we will tire of this life of suffering.
This is the Way to purification.
278.
“All conditioned things are inherently lacking”;
when we see this with insight we will tire of this life of suffering. This is the Way to purification.
279.
“All realities are devoid of an abiding self”;
when we see this with insight we will tire of this life of suffering. This is the Way to purification.
280.
If, while still young and strong, you procrastinate when you should act, indulging in heedless fantasies, the Way and its wisdom will never become clear.
281.
Be careful in what you say, restrained in what you think, and impeccable in how you act. Purifying these three ways of behaviour will take you along the Way of the sages.
282.
To contemplate life leads to wisdom; without contemplation wisdom wanes. Recognize how wisdom is cultivated and destroyed, and walk the Way of increase.
283.
Clear away the forests of craving, but do not attack and destroy the trees.
Clear the entire forest of craving and you will see the Way to freedom.
284.
So long as sexual attraction has not been cleared away, if even the slightest trace remains, the heart is held in dependence like a suckling calf to a cow.
285.
Remove the bonds of affection as one might pluck an autumn flower. Walk the Way that leads to liberation, explained by the Awakened One.
286.
It is a fool who indulges in dreaming about the most comfortable place to live, saying, “Here it will be warm, there it will be cool” - unaware of impending death.
287.
As a flood could sweep away
an entire village, those who are caught up in relationships and possessions will be carried away by death.
288-289.
As you approach death none of your fond attachments will protect you.
See this, then with wise restraint and unwavering effort, hasten to clear your path to liberation.
VARIOUS
290.
It is wisdom
that enables letting go of a lesser happiness in pursuit of a happiness which is greater.
291.
You fail
in the pursuit of happiness if it is at the expense of others' well-being.
The snare of ill-will can still entangle you.
292.
To leave undone that which should be done and to do that which should be avoided leads to carelessness and conceit. It will increase confusion.
293.
Confusion ceases by maintaining a meditation practice focused in the body, by avoiding that which should not be done and by mindfully doing that which should be done.
294.
By removing craving and conceit, eradicating wrong views, and overcoming the deluded attachments of the sense realm, the noble being moves freely on.
295.
Having cleared
all the hindrances to the Path - greed, rage, dullness and laziness, worry, anxiety and doubt - the noble being freely moves on.
296.
Disciples of the Buddha are fully awake, dwelling both day and night in contemplation of the Awakened One.
297.
Disciples of the Buddha are fully awake, dwelling both day and night in contemplation of reality.
298.
Disciples of the Buddha are fully awake, dwelling both day and night in contemplation of the communion of beings who have awakened.
299.
Disciples of the Buddha are fully awake, dwelling both day and night in contemplation of the true nature of the body.
300.
Disciples of the Buddha are fully awake both day and night, taking delight in compassion.
301.
Disciples of the Buddha are fully awake both day and night, taking delight in cultivating the heart.
302.
It is hard to live the life of renunciation;
its challenges are difficult to find pleasant.
Yet it is also hard to live the householder's life; there is pain when associating with those among whom one feels no companionship. To wander uncommitted is always going to be difficult;
why not renounce the deluded pursuit of pain?
303.
A traveller possessed of virtue, disciplined and committed to right conduct, will be received with honour; such a one can be recognized and can travel with confidence.
304.
The good are seen even from afar.
They shine like the distant Himalayan peaks.
The untrained simply disappear like arrows shot into the dark.
305.
With enthusiasm establish yourself
in solitary practice -
sit alone, sleep alone, walk alone and delight as if secluded in the forest.
HELL
306.
Lying leads to sorrow.
Concealing wrong actions leads to sorrow.
These two acts of deceit take beings to the same state of woe.
307.
Those who wear the robes of a renunciate, yet harbour evil
and are unrestrained, go to a sorrowful state.
308.
It would be better for a renunciate to swallow molten iron than to live on offerings deceitfully gained.
309.
Accumulated sadness, troubled sleep, blame and remorse are an adulterer's lot.
310.
Brief is the delight
of the fearful adulterous couple, for only painful consequences can follow.
311.
As kusa grass wrongly grasped wounds the hand that holds it, so the renunciate life
hurts those who train in it wrongly.
312.
Acts carelessly done, practices corruptly performed, the holy life lived perversely, lead to little or no benefit at all.
313.
If anything is to be done, do it well, with energy and devotion;
the renunciate life led heedlessly just stirs up the dust.
314.
Hurtful deeds are better left undone as they always lead to remorse. Harmless deeds are better done as no regret will follow.
315.
As a border city must be carefully protected, so guard yourself both within and without; build your defences wisely and in time.
If these things are not attended to at the right moment, great sadness will come.
316.
Distorted views which create feelings of shame about that which is not shameful, or indifference to that which is shameful, can cause beings to descend into hell.
317.
Distorted views which create feelings of fear towards what is not actually threatening, or indifference in the face of that which is threatening, can cause beings to descend into hell.
318.
Distorted views, which give rise to seeing right as wrong and wrong as right
cause beings to disintegrate.
319.
The clear seeing which knows that which is flawed as flawed and that which is pure as pure can lead beings to transcend misery.
THE ELEP HA N T
320.
As an elephant in battle withstands arrows, I choose to endure verbal attacks from others.
321.
Well-trained horses can be trusted in crowds, and are to be mounted by kings. Individuals who have trained themselves to withstand abuse will be valuable everywhere.
322.
Impressive are horses or elephants which have been well-trained;
but more impressive are individuals who have tamed themselves.
323.
It is not on a well-trained animal
that you can ride to the land of liberation; it is only on the vehicle of a well-trained self that you will arrive there.
324. When captured and bound and in rut, a wild elephant is restless, uncontrollable, not eating its food.
It longs for its native forest home.
325.
It is a fool who overeats and indulges in laziness, then, feeling drowsy, wallows in sleep like an oversized pig; this forebodes perpetual suffering.
326.
My mind which was once
wild and unruly,
wandering as it wished,
I hold now in check
as the mahout with his hook controls an elephant in rut.
327.
As an elephant resolutely drags itself from a swamp, uplift yourself with the inspiration of cultivated attention.
328.
If you find a good companion, of integrity and wisdom, you will overcome all dangers in joyous and caring company.
329.
But if you cannot find a good companion of integrity and wisdom, then, like a king departing a conquered land, or an elephant wandering alone in the forest, walk alone.
330.
A harmless solitary life lived at ease, like that of the lone elephant in the forest, is better than the unnecessary company of fools.
331.
The timely company of friends is goodness. Fewness of needs is goodness.
Having accumulated virtue at life's end is goodness.
Having dispensed
with all suffering is goodness.
332.
Rightly serving one's parents is goodness. Supporting renunciates is goodness. Honouring awakened beings is goodness.
333.
Sustaining virtue into old age is goodness. Sustaining sound faith is goodness.
The arising of insight is goodness.
Renouncing evil is goodness.
CRAVING
334.
Uncontained craving grows like a creeper in the forest.
Being lost in it,
one leaps around
like a tree-dwelling ape looking for fruit.
335.
Fostering habits
such as craving and clinging is like fertilizing noxious weeds.
336.
As water falls from a lotus leaf, so sorrow drops from those who are free of toxic craving.
Torrential rains can destroy crops. Mara can destroy you.
Thus I implore you - dig up the roots of all craving.
I give you my blessing for this work.
338.
If the roots are not removed, a tree grows again and again;
suffering returns to us so long as craving remains.
339.
When the streams of sensual pleasure run strong they can generate a torrent of longing.
The streams of craving flow everywhere. The wild creeper of craving spreads and entangles.
Discerning this creeper with insight, dig it out.
341.
Beings naturally experience pleasure; but when pleasure is contaminated with craving, not releasing it creates frustration and tedious suffering follows.
342.
Trapped in habits of craving, people panic
like rabbits caught in a snare.
Their reactions reinforce the pain of their entrapment.
343.
Trapped in habits of craving, people panic like rabbits caught in a snare.
If you wish to be free from entrapment, craving itself must be removed.
344.
There are those who have begun on the path to freedom, yet out of desire return to bondage.
345-346.
Wisdom sees that being held behind bars or bound by chains is less limiting than infatuation with possessions and obsession with relationships. These bonds, though not so obvious, are strong and hold us down.
To renounce attachment to the world of the senses is to be free from the prison of craving.
Like a spider caught in its own web, a being enwrapped in sensual craving must be released from its own longings before it can walk free.
348.
Let go of the past.
Let go of the future.
Let go of the present.
With a heart that is free, cross over to that shore which is beyond suffering.
349.
The bonds
of deluded habits and craving
are strengthened
by one who lets the mind heedlessly dwell on objects of desire.
350.
But one who delights in calming sensual thoughts, who is alert
and cultivates awareness of the loathsome aspects of the body, breaks through craving and unbinds deluded habits.
351.
No more need is there to re-form for those who have reached the goal; they are free from fear and longing.
The thorns of existence have been removed.
352.
A master is one who has let go of all craving and clinging to the world; who has seen the truth beyond forms, yet is possessed of
a profound knowledge of words. Such a great being can be said to have finished the task.
I do not declare another as my teacher, since by myself have I arrived at the wisdom that overcomes all, realizes all, renounces all.
Wholly liberated am I from all craving.
354.
The gift of truth excels all gifts.
The flavour of reality surpasses all flavours.
The delight of truth transcends all delights. Freedom from craving is the end of all suffering.
355.
Riches mostly ruin the foolish, but not those who seek the beyond. Just as they dismiss the well-being of others and cause harm, fools also ruin themselves.
Weeds cause damage in fields.
Lust causes damage to all beings. Support those who are free from lust; the gift will yield great benefit.
357.
Weeds cause damage in fields.
Hatred causes damage to all beings. Support those who are free from hatred; the gift will yield great benefit.
358.
Weeds cause damage in fields.
Confusion causes damage to all beings. Support those who are free from confusion; the gift will yield great benefit.
359.
Weeds cause damage in fields.
Envy causes damage to all beings. Encourage those who are free from envy and there will be great benefit.
THE R E N U NCIA TE
360.
It is good to restrain the eye.
It is good to restrain the ear.
It is good to restrain the nose.
It is good to restrain the tongue.
361.
It is good to be restrained in body.
It is good to be restrained in speech.
It is good to be restrained in mind.
It is good to be restrained in everything. The renunciate who is restrained in every way will realize freedom from suffering.
362.
One who is rightly disciplined in all actions,
who is composed, contented and delights in solitary contemplation - such is a renunciate.
363.
It is pleasing to hear the words of a renunciate who is wise, not inflated, whose mind is composed and whose speech is contained and clear in meaning.
364.
One who abides in Dhamma, who delights in Dhamma, who contemplates Dhamma, who memorizes Dhamma does not lose the Way.
365.
Bemoaning your own lot or envying the gains of others obstructs peace of mind.
366.
But being contented even with modest gains, pure in livelihood and energetic, you will be held in high esteem.
367.
True renunciates regard the entire body-mind without any thought of 'I' or 'mine' and are devoid of longing for what they do not have.
368.
A renunciate who abides in loving-kindness, with a heart full of devotion for the Buddha's teaching, will find peace, stillness and bliss.
Bale out the water from your boat; cut loose from the defiling passions of lust and hatred;
unencumbered, sail on towards liberation.
370.
One who has cut off coarse attachments, cut off subtle attachments, who cultivates the spiritual faculties, is the one who finds freedom from delusion.
371.
Be careful!
Do not neglect meditation, nor allow the mind to dwell on sensuality lest you might heedlessly swallow a red-hot ball of iron and find yourself crying out, “Why am I suffering?”
Concentration does not arise without understanding, nor understanding without concentration. One who knows both approaches liberation.
373.
A happiness transcending ordinary bliss is experienced by those renunciates who have entered into seclusion with tranquil heart and clear understanding of the Way.
374.
When those who are wise dwell in contemplation on the transient nature of the body-mind and of all conditioned existence, they experience joy and delight, seeing through to the inherently secure.
375-376.
This, then, is the beginning
for a renunciate who takes up the training: wisely control your faculties, commit yourself to the instruction, seek contentment;
cultivate the company of those who support your aspiration for energetic practice of the teachings. The beauty of pure conduct conditions whole-hearted well-being, giving rise to complete freedom from remorse.
377.
As old flowers fall from a jasmine plant, let lust and hatred fall away.
I call them the peaceful ones, who are calm in body, in speech and in mind, and who are thoroughly purged of all worldly obsessions.
379.
Scrutinize yourself. Examine yourself.
With right attention
to self-assessment you will live at ease.
380.
We are our own protection; we are indeed our own secure abiding; how could it be otherwise?
So with due care we attend to ourselves.
A monk, a nun, who cultivates a joyous disposition and is filled with confidence in the Way will find peace, stillness and bliss.
382.
While still a youth, a renunciate fully devoted to the Way lights up the world like the moon emerging from clouds.
G R E AT BEI NG
383.
Diligently cut off the stream of craving and abandon sensual longings; knowing the inherent limitations of all that is formed, realize the uncreated.
384.
All chains of confinement fall away from those who see clearly beyond the two.
385.
I say a being is great who stands not on this shore, nor the other shore, nor on any shore at all.
Such a being is free from all ties.
I say a being is great who dwells secluded and at ease, knowing the heart free from all pollution, having completed the task, purified of all compulsive tendencies and awake.
387.
The sun shines by day, the moon shines by night.
But both all day and all night the Buddha shines in glorious splendour.
388.
Having transformed evil, one is called a great being.
Living peacefully,
one is called a contemplative.
Having given up impurity, one is called a renunciate.
389.
Non-retaliation
is the characteristic of great beings. They do not give rise to anger. Should they be attacked, it is not in their nature to strike back.
390.
Suffering subsides to the degree that you are free from the intention to cause harm.
There is no real greatness if there is no restraint of anger.
391.
One who refrains from causing harm by way of body, speech or mind, can be called a worthy being.
392.
Devotion and respect should be offered to those who have shown us the Way.
One should not be considered worthy of respect because of birth or background, or any outer sign;
it is purity
and the realization of truth that determine one's worth.
394.
Your outer adornments
and pseudo-spiritual preoccupations are irrelevant
if inwardly you remain in disarray.
395.
To be unconcerned about outer appearance but committed to intense relentless practice makes for greatness.
No one is noble merely because of what they inherit. Nobility comes from cleansing oneself of all pollutions and attachments.
397.
Whoever has broken loose from all bondage and found fearlessness, who is beyond attachments and defilements,
I recognize as a great being.
398.
Whoever severs the ties of hatred, unbinds the ropes of craving, undoes the locks of wrong view, opens the doors of ignorance and sees truth,
I recognize as a great being.
399.
Strength of patience
is the might of noble beings;
they can be shackled, endure verbal abuse and beatings, without resorting to anger.
400.
Those who are free from anger, simply disciplined, virtuous, well-trained
and have gone beyond rebirth, these I call great beings.
401.
As water slides from a lotus leaf, so sensual pleasures do not cling to a great being.
402.
Those who know the freedom
of having laid aside the burden of attachment
to the body-mind
I call great beings.
403.
Those possessed of deep wisdom, who see what accords with the Way and what does not,
those who have attained to the peak of possibility,
I call great beings.
404.
Those who are free from attachment to the company of either householders or fellow renunciates,
and so wander free from desires or concern for security of any kind, are great beings.
Those who have renounced the use of force in relationship to other beings, whether weak or strong, who neither kill nor cause to be killed, can be called great beings.
406.
Those who remain friendly amid the hostile, at peace among the aggressive, and who do not attach themselves to that upon which others depend are great beings.
407.
For a great being, lust and ill-will, arrogance and conceit drop away, even as a tiny seed would drop from the tip of a needle.
408.
Those who speak truth and give gentle encouragement, contending with no-one, these do I call great beings.
409.
The actions of a great being are pure. Great beings never
knowingly take for themselves that which belongs to another.
410.
The heart of a great being is free. Great beings no longer pine for things of this world or any other world.
411.
The heart of a great being is free.
With accurate understanding which is beyond doubt,
great beings have set their feet firmly in the land of liberation.
Whoever has transcended all ties of good and bad, is purified and free from sorrow, should be called a great being.
413.
Those beings who are released from all longing and, like the moon in a cloudless sky, are pure, clear and serene,
I call great.
414.
There are beings
who travel the difficult path across the dangerous swamp of defiling passions, traverse the ocean of delusion, through the darkness of ignorance, and go beyond.
They are sustained by wise contemplation, secure in freedom from doubt, liberated;
such beings are great indeed.
415.
It is a great being
who, having restrained desires for sensual pleasure, lives the homeless life and realizes freedom from both sensual desire and perpetual becoming.
It is a great being who, having restrained all craving, lives the homeless life and realizes freedom from both craving and perpetual becoming.
417.
It is a great being who can see through all obvious delights as well as subtle pleasures, to be free from attachment.
418.
Those who cease setting up like against dislike, who are cooled, who are not swayed
by worldly conditions - these I call great beings.
I say anyone who understands fully the passing away and arising of beings, who remains aware, non-attached, awake, who is conscious of right action at all times, is a great being.
420.
The condition after death of great beings is indiscernible; no trace of passion remains.
They are pure.
421.
Anyone who lives freed from habits of clinging to past, present or future, attaching to nothing, is a great being.
A great being is fearless like a bull, noble, strong, wise, diligent, sees through delusions,
is clear, attentive and awake.
423.

To understand all dimensions of past existence, to see accurately into all realms, to reach the end of rebirths, to know with insight that which must be known, to free the heart from ignorance - this is truly being made great.

A NOTE ON THE TEXT

A Dhammapada for Contemplation is a contempor¬ary rendering of an ancient text; but what of the original Dhammapada? The Buddha lived and taught in India two and a half millennia ago. He wrote nothing, and his teachings were memorised and passed on orally by his earliest followers. An enormous body of material was preserved in this way, although different versions arose in the vari¬ous Buddhist schools, which flourished in India after the Buddha's parinibbana. The collection of verses known as the Dhammapada was composed, probably sometime in the 3rd century BCE, in a language now known as Pali, by members of the ‘Theravada', or ‘School of the Elders'. We know of three other versions, written down later in other Indian languages, but they survive only partially, or as fragments rescued from archae¬ological finds, or as translations in Tibetan and Chinese. Those other versions mostly contain the same material, but there are many variations.

What we may think of as ‘the' Dhammapada, then, is one version—the shortest and probably the earliest one—of a work with a lively history. It was taken to Sri Lanka later in the 3rd century BCE by the Theravadins, in its original Indian lan¬guage, and written down along with the rest of the Pali canon in the 1st century BCE; it comes down to us today as preserved and commented upon by the Theravada tradition. It was the first Buddhist text to be printed in Europe, in 1855, along with a Latin translation, and has been translated into English at least 30 times. It is without doubt the best-known early Buddhist scripture, and to this day Sri Lankan monks will memorise it before their ordinations. The reason for this popularity is not hard to discover. The Dhammapada is essentially a com¬pilation of sayings, pithy, poetic and direct, that speak to all, not just to monk or nun or scholar. About half of them are found in other parts of the Pali canon, and although they are roughly grouped into chapters sharing a particular theme, most seem to have been chosen for their indi¬vidual qualities, as sayings and sequences of say¬ings rich in wisdom to be savoured. Many of the sayings are concerned with ethics, with what is good and foolish and in what each results. Some of these are not, in fact, especially Buddhist, but are found also in other Indian religious texts, such as the great epic, the Mahabharata. That is, they belong to a wider tradition of wisdom, of which we have our own versions in the west.

Beyond this basic human wisdom, however, the sayings of the Dhammapada concern the Way to “freedom from bondage, liberation, true secur¬ity” (verse 23), which is the particular teaching of the Buddha. They do not present this teach¬ing in the form of doctrine, but instead offer a myriad hints, approaches and directions of invest¬igation, from descriptions of the “great beings” (chapter 23) who have reached the other shore of existence, to compelling comparisons of the paths of “appreciative awareness” and “heedless¬ness” (verse 21). The appeal of the Dhammapada is greatly enhanced, however, by the similes, meta¬phors and poetic images lavishly employed to illustrate the meaning of the sayings; for instance, the influence of the wise is described as a light “like that of the moon emerging from clouds” (verse 172). For good measure, the Dhammapada also includes the Buddha's ‘Song of Victory', the poem he uttered, it is said, just after he had gained enlightenment (verses 153-4). The sayings and poems of the Dhammapada were written in verse consisting of four- and six- line stanzas, with lines of eight or eleven syllables. Such forms belong to ancient Indian literary tra¬dition, and lend to the text a distinctive rhythm. This rhythmic constraint

necessitated the finding of words of the right number of syllables to fit the lines; the effect of which is a multiplicity and vigour in the language not found in the prose scriptures. There is therefore a formality in the Pali verse, which, like most poetry, is untrans¬latable. If we add to this untranslatability the demands of reproducing in English the epigram¬matic and suggestive quality of the sayings, it is clear that a formally definitive translation of the Dhammapada is going to be difficult. For this reason, it is necessary to read the text in different translations, comparing the different emphases and resonances found in each, to come to a clear appreciation of the truth offered in each verse. We could view the sayings of the Dhammapada as photographic negatives, as very old artefacts that miraculously contain within them the profound utterances of the Buddha. Such negatives can be used to make prints, in a modern language like English, which reproduce those ancient sayings. The attempts of scholarly translators to provide strictly objective, formally accurate prints from those old negatives is worthy and necessary, but the objective method does not necessarily transmit all that it was hoped would be captured by the original photographs, those few words of verse. Ajahn Munindo, in his rendering of the text, offers a more personal printing from each negative; one that is designed to transmit, not the objective meaning of each saying, but something relevant and useful for a person in search of wisdom today.

His method was this: using several respected translations, he ascertained what to his mind was the spirit or essence of each saying. This he did with the aid of the traditional story associated with each verse, which gives an account of the occasion and significance of its utterance. These stories were without doubt composed later than the text itself, and have in general a legendary character like that of the Jataka tales, but neverthe¬less create an ambience, a mythic context, which gives access to an important dimension of what each saying means. Having thus ascertained the spirit of each verse, he sought an expression in contemporary language, which might transmit effectively its spiritual impulse. Being an ancient Indian text, the Dhammapada abounds in references to mon¬soons, elephants, jungles, villages, brahmins and so on. While this is wonderfully evocative of life in the Buddha's time, it distracts our attention from the point of the sayings; and therefore Ajahn Munindo's version is, on the whole, rendered into a contemporary idiom relevant to the modern worldview. The birana grass that grows fast after monsoon

rains, for instance, is reinterpreted as weeds fed with fertiliser (verse 335), and the Indian ascetic's matted hair, his antelope skin and his lifestyle are rendered as “outer adornments and pseudo-spiritual preoccupations” (verse 394). Most references to rebirth, and to the hell and heaven realms of Buddhist cosmology, have been replaced by psychological renderings of more relevance today. The references to the wandering mendicant lifestyle of the Buddhist monastic sangha, dependent as it was and is on a village¬based agrarian culture, have been modified.

There are other special features of Ajahn Munindo's version. He has not reproduced the gendered language of the original, so that his rendering hopes to address all readers. He has ignored much of the word play that is crucial to the original poetry, but at the benefit of much greater fluidity and naturalness. Although no attempt has been made to reproduce the formal qualities of the original, some of the beauty of the old text's poetry emerges through the free¬dom enabled by an interpretive rendering (see, for instance, verse 377).

Finally, Ajahn Munindo has noticed a judgemental quality in certain verses of the Dhammapada that was perhaps compelling in its day, but which can now leave us cold, or encourage a wrong effort. For instance, verse 211 literally recommends breaking all ties of intimacy, while Ajahn Munindo's rendering suggests that “if you take sides neither for nor against fondness, there will be no bondage”. This kind of change to the tone of the Dhammapada helps us away from an unhelpful judgementalism and towards a consideration of how suffering is brought about in our lives. Ethics might then be better understood as the setting of standards for living that support a life deepened and made rich by contemplation.

Thomas Jones Ph.D.

Cambridge