Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.

Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one’s shadow that never leaves.

“He abused me, he beat me, he defeated me, he robbed me”, in those who harbour such thoughts hatred is not appeased.

“He abused me, he beat me, he defeated me, he robbed me”, in those who do not harbour such thoughts hatred is appeased.

Hatreds never cease through hatred in this world; through love alone they cease. This is an eternal law.

The others know not that in this quarrel we perish; those of them who realize it, have their quarrels calmed thereby.

Whoever lives contemplating pleasant things, with senses unrestrained, in food immoderate, indolent, inactive, him verily Māra overthrows, as the wind (overthrows) a weak tree.

Whoever lives contemplating “the Impurities”, with senses restrained, in food moderate, full of faith, full of sustained energy, him Māra overthrows not, as the wind (does not overthrow) a rocky mountain.

Whoever, unstainless, without self control and truthfulness, should don the yellow robe, is not worthy of it.

He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.

In the unessential they imagine the essential, in the essential they see the unessential - they who entertain (such) wrong thoughts never realize the essence.

What is essential they regard as essential, what is unessential they regard as unessential - they who entertain (such) right thoughts realize the essence.

Even as rain penetrates as ill-thatched house, so does lust penetrate an undeveloped mind.

Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind.

Here he grieves, hereafter he grieves. In both states the evil-doer grieves. He grieves, he is afflicted, perceiving the impurity of his own deeds.

Here he rejoices, hereafter he rejoices. In both states the welldoer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds.

Here he suffers, hereafter he suffers. In both states the evildoer suffers. “Evil have I done” (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state.

Here he is happy, hereafter he is happy. In both states the well-doer is happy. “Good have I done” (thinking thus), he is happy. Furthermore, he is happy, having gone to a blissful state.

Though much he recites the Sacred Texts, but acts not accordingly, that heedless man is like a cowherd who counts others’ kine. He has no share in the fruits of the Holy Life.

Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.

Heedfulness is the path to the deathless, heedlessness is the path to death. The heedful do not die; the heedless are like unto the dead.

Distinctly understanding this (difference), the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of the Ariyas.

The constantly meditative, the ever steadfast ones realize the bond-free, supreme Nibbāna.

The glory of him who is energetic, mindful, pure in deed, considerate, self-controlled, right-living, and heedful steadily increases.

By sustained effort, earnestness, discipline, and self-control let the wise man make for himself an island, which no flood overwhelms.

The ignorant, foolish folk indulge in heedlessness; the wise man guards earnestness as the greatest treasure.

Indulge not in heedlessness; have no intimacy with sensuous delights. Verily, the earnest, meditative person obtains abundant bliss.

When an understanding one discards heedlessness by heedfulness, he, free from sorrow, ascends to the palace of wisdom and surveys the sorrowing folk as a wise mountaineer surveys the ignorant groundlings. 28

Heedful amongst the heedless, wide awake amongst the slumbering, the wise man advances as does a swift horse, leaving a weak jade behind.

By earnestness Maghavā rose to the lordship of the gods. Earnestness is ever praised; negligence is ever despised.

The Bhikkhu who delights in heedfulness, and looks with fear on heedlessness, advances like fire, burning all fetters great and small.

The Bhikkhu who delights in heedfulness, and looks with fear on heedlessness, is not liable to fall. He is in the presence of Nibbāna.

The flickering mind, difficult to guard, difficult to control - the wise person straightens it as a fletcher straightens an arrow.

Like a fish that is drawn from its watery abode and thrown upon land, even so does this mind flutter. Hence should the realm of the passions be shunned.

The mind is hard to check, swift, flits wherever it listeth: to control it is good. A controlled mind is conducive to happiness.

The mind is very hard to perceive, extremely subtle, flits wherever it listeth. Let the wise person guard it; a guarded mind is conducive to happiness.

Faring far, wandering alone, bodiless, lying in a cave, is the mind. Those who subdue it are freed from the bond of Māra.

He whose mind is not steadfast, he who knows not the true doctrine, he whose confidence wavers – the wisdom of such a one will never be perfect.

He whose mind is not soaked (by lust) he who is not affected (by hatred), he who has transcended both good and evil - for such a vigilant one there is no fear.

Realizing that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city he should attack Māra with the weapon of wisdom. He should guard his conquest and be without attachment.

Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.

Whatever (harm) a foe may do to a foe, or a hater to a hater, an ill-directed mind can do one far greater (harm).

What neither mother, nor father, nor any other relative can do, a well-directed mind does and thereby elevates one.

Who will comprehend this earth, and this realm of Yama, and this world together with the devas? Who will investigate the well taught Path of Virtue, even as an expert (garland maker) will pick flowers?

A disciple in training (sekha), will comprehend this earth, and this realm of Yama together with the realm of the devas. A disciple in training will investigate the well-taught Path of Virtue even as an expert (garland-maker) will pick flowers.

Knowing that this body is like foam, and comprehending its mirage-nature, one should destroy the flower-shafts of sensual passions (Māra), and pass beyond the sight of the king of death.

The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.

The man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desires, the Destroyer brings under his sway.

As a bee without harming the flower, its colour or scent, flies away, collecting only the honey, even so should the sage wander in the village.

Let not one seek others’ faults, things left done and undone by others, but one’s own deeds done and undone.

As a flower that is lovely and beautiful but is scentless, even so fruitless is the well-spoken word of one who does not practise it.

As a flower that is lovely, beautiful, and scent-laden, even so fruitful is the well-spoken word of one who practises it.

As from a heap of flowers many a garland is made, even so many good deeds should be done by one born a mortal.

The perfume of flowers blows not against the wind, nor does the fragrance of sandalwood, tagara and jasmine but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction

Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.

Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme.

Māra finds not the path of those who are virtuous, careful in living, and freed by right knowledge.

As upon a heap of rubbish thrown on the highway, a sweetsmelling lovely lotus may grow, even so amongst worthless beings, a disciple of the Fully Enlightened One outshines the blind worldlings in wisdom.

Long is the night to the wakeful; long is the league to the weary; long is samsāra to the foolish who know not the Sublime Truth.

If, as the disciple fares along, he meets no companion who is better or equal, let him firmly pursue his solitary career. There is no fellowship with the foolish.

“Sons have I; wealth have I”: Thus is the fool worried. Verily, he himself is not his own. Whence sons? Whence wealth?

The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a fool indeed.

Though a fool, through all his life, associates with a wise man, he no more understands the Dhamma than a spoon (tastes) the flavour of soup.

Though an intelligent person, associates with a wise man for only a moment, he quickly understands the Dhamma as the tongue (tastes) the flavour of soup.

Fools of little wit move about with the very self as their own foe, doing evil deeds the fruit of which is bitter.

That deed is not well done when, after having done it, one repents, and when weeping, with tearful face, one reaps the fruit thereof.

That deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof.

As sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.

Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade; but he is not worth a sixteenth part of them who have comprehended the Truth.

Verily, an evil deed committed does not immediately bear fruit, just as milk curdles not at once; smouldering, it follows the fool like fire covered with ashes.

To his ruin, indeed, the fool gains knowledge and fame; they destroy his bright lot and cleave his head.

The fool will desire undue reputation, precedence among monks, authority in the monasteries, honour among other families.

Let both laymen and monksthink, “by myself wasthis done; in every work, great or small, let them refer to me”. Such is the ambition of the fool; his desires and pride increase.

Surely the path that leads to worldly gain is one, and the path that leads to Nibbāna is another; understanding this, the bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment.

Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.

Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.

Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.

He who imbibes the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas.

Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves.

As a solid rock is not shaken by the wind, even so the wise are not ruffled by praise or blame.

Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful.

The good give up (attachment for) everything; the saintly prattle not with sensual craving: whether affected by happiness or by pain, the wise show neither elation nor depression.

Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth or kingdom (by doing wrong): by unjust means he should not seek his own success. Then (only) such a one is indeed virtuous, wise and righteous.

Few are there amongst men who go Beyond; the rest of mankind only run about on the bank.

But those who act rightly according to the teaching, which is well expounded, those are they who will reach the Beyond - Nibbāna - (crossing) the realm of passions, so hard to cross.

Coming from home to the homeless, the wise man should abandon dark states and cultivate the bright. He should seek great delight in detachment (Nibbāna), so hard to enjoy.
Giving up sensual pleasures, with no impediments, the wise man should cleanse himself of the impurities of the mind.

Whose minds are well perfected in the Factors of Enlightenment, who, without clinging, delight in “the giving up of grasping” (i.e., Nibbāna), they, the corruption-free, shining ones, have attained Nibbāna even in this world.

For him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all Ties, the fever (of passion) exists not.

The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go).

They for whom there is no accumulation, who reflect well over their food, who have Deliverance which is Void and Signless, as their object - their course, like that of birds in the air, cannot be traced.

He whose corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his object - his path, like that of birds in the air, cannot be traced.

He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from the corruptions - such a steadfast one even the gods hold dear.

Like the earth a balanced and well-disciplined person resents not. He is comparable to an Indakhīla. Like a pool unsullied by mud, is he; to such a balanced one life’s wanderings do not arise.

Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed, perfectly peaceful, and equipoised.

The man who is not credulous, who understands the Uncreated (Nibbāna), who has cut off the links, who has put an end to occasion (of good and evil), who has eschewed all desires, he indeed, is a supreme man.

Whether in village or in forest in vale or on hill, wherever Arahants dwell - delightful, indeed, is that spot.

Delightful are the forests where worldlings delight not; the passionless will rejoice (therein), (for) they seek no sensual pleasures.

Better than a thousand utterances, comprising useless words, is one single beneficial word, by hearing which one is pacified.

Better than a thousand verses, comprising useless words, is one beneficial single line, by hearing which one is pacified.

Should one recite a hundred verses, comprising useless words, better is one single word of the Dhamma, by hearing which one is pacified.

Though one should conquer a million men in battlefield, yet he, indeed, is the noblest victor who has conquered himself.

Self-conquest is, indeed, far greater than the conquest of all other folk; neither a god nor a gandhabba, nor Māra with Brahmā, can win back the victory of such a person who is self-subdued and ever lives in restraint.

Though month after month with a thousand, one should make an offering for a hundred years, yet, if, only for a moment, one should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of sacrifice.

Though, for a century a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself - that honour is, indeed, better than a century of fire-sacrifice.

In this world whatever gift or alms a person seeking merit should offer for a year, all that is not worth a single quarter of the reverence towards the Upright which is excellent.

For one who is in the habit of constantly honouring and respecting the elders, four blessings increase - age, beauty, bliss, and strength.

Though one should live a hundred years, immoral and uncontrolled, yet better, indeed, is a single day’s life of one who is moral and meditative.

Though one should live a hundred years without wisdom and control, yet better, indeed, is a single day’s life of one who is wise and meditative.

Though one should live a hundred years idle and inactive yet better, indeed, is a single day’s life of one who makes an intense effort.

Though one should live a hundred years without comprehending how all thingsrise and pass away, yet better, indeed, is a single day’slife of one who comprehends how all things rise and pass away.

Though one should live a hundred years without seeing the Deathless State, yet better, indeed, is a single day’slife of one who sees the Deathless State.

Though one should live a hundred years notseeing the Truth Sublime, yet better, indeed, is a single day’s life of one who sees the Truth Sublime.

Make haste in doing good; check your mind from evil; for the mind of him who is slow in doing meritorious actions delights in evil.

Should a person commit evil, he should not do it again and again; he should not find pleasure therein: painful is the accumulation of evil.

Should a person perform a meritorious action, he should do it again and again; he should find pleasure therein: blissful is the accumulation of merit.

Even an evil-doer sees good as long as evil ripens not; but when it bears fruit, then he sees the evil results.

Even a good person sees evil so long as good ripens not; but when it bears fruit then the good one sees the good results.

Do not disregard evil, saying, “It will not come nigh unto me”; by the falling of drops even a water-jar is filled; likewise the fool, gathering little by little, fills himself with evil.

Do not disregard merit, saying “It will not come nigh unto me”; by the falling of drops even a water-jar is filled; likewise the wise man, gathering little by little, fills himself with good.

Just as a merchant, with a small escort and great wealth, avoids a perilous route, just as one desiring to live avoids poison, even so should one shun evil things.

If no wound there be in one’s hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong.

Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind.

Some are born in a womb; evil-doers (are born) in woeful states; the well-conducted go to blissful states; the Undefiled Ones pass away into Nibbāna.

Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from (the consequences) of one’s evil deed.

Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one will not be overcome by death.

All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike.

All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither strike nor cause to strike.

Whoever, seeking his own happiness, harms with the rod other pleasure-loving beings experiences no happiness hereafter.

Whoever, seeking his own happiness, harms not with the rod other pleasure-loving beings, experiences happiness hereafter.

Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you.

If, like a cracked gong, you silence yourself, you have already attained Nibbāna: no vindictiveness will be found in you.

As with a staff the herdsmen drives his kine to pasture, even so do old age and death drive out the lives of beings.

So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire.

He who with the rod harms the rodless and harmless, soon will come to one of these states:
He will be subject to acute pain, disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth, or ravaging fire that will burn his house. Upon the dissolution of the body such unwise man will be born in hell.

Not wandering naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor dust, nor ashes, nor striving squatting on the heels, can purify a mortal who has not overcome doubts.

Though gaily decked, if he should live in peace, (with passions) subdued, (and senses) controlled, certain (of the four Paths of Sainthood), perfectly pure, laying aside the rod (in his relations) towards all living beings, a Brāhmana indeed is he, an ascetic is he, a bhikkhu is he.

(Rarely) is found in this world anyone who, restrained by modesty, avoids reproach, as a thorough-bred horse (avoids) the whip.

Like a thorough-bred horse touched by the whip, even so be strenuous and zealous. By confidence, by virtue, by effort, by concentration, by investigation of the Truth, by being endowed with knowledge and conduct, and by being mindful, get rid of this great suffering.

Irrigators lead the waters. Fletchers bend the shafts. Carpenters bend the wood. The virtuous control themselves.

What is laughter, what is joy, when the world is ever burning? Shrouded by darkness, would you not seek the light?

Behold this beautiful body, a mass of sores, a heaped-up (lump), diseased, much thought of, in which nothing lasts, nothing persists.

Thoroughly worn out is this body, a nest of diseases, perishable. This putrid mass breaks up. Truly, life ends in death.

Like gourds cast away in autumn are these dove-hued bones. What pleasure is there in looking at them?

Of bones is (this) city made, plastered with flesh and blood. Herein are stored decay, death, conceit, and detraction.

Even ornamented royal chariots wear out. So too the body reaches old age. But the Dhamma of the Good grows not old. Thus do the Good reveal it among the Good.

The man of little learning grows old like the ox. His muscles grow; his wisdom grows not.

Through many a birth I wandered in samsāra, seeking, but not finding, the builder of the house. Sorrowful is it to be born again and again.
O house-builder! Thou art seen. Thou shalt build no house again. All thy rafters are broken. Thy ridge-pole is shattered. My mind has attained the unconditioned. Achieved is the end of craving.

They who have not led the Holy Life, who in youth have not acquired wealth, pine away like old herons at a pond without fish.

They who have not led the Holy Life; who in youth have not acquired wealth, lie like worn-out bows, sighing after the past.

If one holds oneself dear, one should protect oneself well. During every one of the three watches the wise man should keep vigil.

Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled.

As he instructs others so should he himself act. Himself fully controlled, he should control (others); for oneself, indeed, is difficult to control.

Oneself, indeed, is one’s saviour, for what other saviour would there be? With oneself well controlled one obtains a saviour difficult to find.

By oneself alone is evil done; it is self-born, it is self-caused. Evil grinds the unwise as a diamond grinds a hard gem.

He who is exceedingly corrupt, like a māluvā creeper strangling a sal tree, does to himself what even an enemy would wish for him.

Easy to do are things that are hard and not beneficial to oneself, but very, very, difficult indeed, to do is that which is beneficial and good.

The stupid man, who, on account of false views, scorns the teaching of the Arahants, the Noble Ones, and the Righteous, ripens like the fruit of the kāshta reed, only for his own destruction.

By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself indeed, is one purified. Purity and impurity depend on oneself. No one purifies another.

For the sake of others’ welfare, however great, let not one neglect one’s own welfare. Clearly perceiving one’s own welfare, let one be intent on one’s own goal.

Do not serve mean ends. Do not live in heedlessness. Do not embrace false views. Do not be a world-upholder.

Be not heedless in standing (at people’s doors for alms). Observe (this) practice scrupulously. He who observes this practice lives happily both in this world and in the next.

Scrupulously observe (this) practice. Do not observe it unscrupulously. He who observes this practice lives happily both in this world and in the next.

Just as one would look upon a bubble, just as one would look upon a mirage - if a person thus looks upon the world, the King of Death sees him not.

Come, behold this world which is like unto an ornamented royal chariot, wherein fools flounder, but for the wise there is no attachment.

Whoever was heedless before and afterwards is not; such a one illumines this world like the moon freed from clouds.

Whoever, by a good deed, covers the evil done, such a one illumines this world like the moon freed from clouds.

Blind is this world. Few are those who clearly see. As birds escape from a net few go to a blissful state.

Swans wing along on the path of the sun. (Men) go through air by psychic powers. The wise are led away from the world, having conquered Māra and his host.

There is no evil that cannot be done by the liar, who has transgressed the one law (of truthfulness) and who is indifferent to a world beyond.

Verily misers go not to the celestial realms. Fools do not indeed praise liberality. The wise man rejoices in giving and thereby become happy thereafter.

Better than absolute sovereignty over the earth, better than going to heaven, better than even lordship over all the worlds, is the Fruit of a Stream-Winner.

Whose conquest (of passion) is not turned into defeat, no conquered (passion) of his in this world follows him that trackless Buddha of infinite range, by which way will you lead him?

Him in whom there is not that entangling, embroiling craving to lead (to any life), him the trackless Buddha of infinite range - by which way will you lead him?

The wise ones who are intent on meditation, who delight in the peace of renunciation (i.e., Nibbāna), such mindful perfect Buddhas even the gods hold (most) dear.

Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas.

Not to do any evil, to cultivate good, to purify one’s mind, this is the Teaching of the Buddhas.

Forbearing patience is the highest austerity. Nibbāna is supreme, say the Buddhas. He, verily, is not a recluse who harms another. Nor is he an ascetic who oppresses others.

Not insulting, not harming, restraint according to the Fundamental Moral Code, moderation in food, secluded abode, intent on higher thoughts, this is the Teaching of the Buddhas.

Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures.
Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.

To many a refuge fear-stricken men betake themselves - to hills, woods, groves, trees, and shrines.
Nay no such refuge is safe, no such refuge is supreme. Not by resorting to such a refuge is one freed from all ill.
He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.

Hard to find is a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives.

Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of the Sangha. Happy is the discipline of the united ones.

He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments and have got rid of grief and lamentation - the merit of him who reverences such peaceful and fearless Ones cannot be measured by anyone as such and such.

Ah, happily do we live without hate amongst the hateful; amidst hateful men we dwell unhating.

Ah, happily do we live in good health amongst the ailing; amidst ailing men we dwell in good health.

Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning.