Manopubba'ngamaa dhammaa manose.t.thaa manomayaa
Manasaa ce padu.t.thena bhaasati vaa karoti vaa
Tato na.m dukkhamanveti cakka.m'va vahato pada.m.

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.

Manopubba'ngamaa dhammaa manose.t.thaa manomayaa
Manasaa ce pasannena bhaasati vaa karoti vaa
Tato na.m sukhamanveti chaayaa'va anapaayinii

Mind is the forerunner of (all good).
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.

Akkocchi ma.m avadhi ma.m ajini ma.m ahaasi me
Ye ta.m upanayhanti vera.m tesa.m na sammati.

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

Akkocchi ma.m avadhi ma.m ajini ma.m ahaasi me
Ye ta.m na upanayhanti vera.m tesuupasammati.

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

Na hi verena veraani sammantiidha kudaacana.m
Averena ca sammanti esa dhammo sanantano.

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

Pare ca na vijaananti mayamettha yamaamase
Ye ca tattha vijaananti tato sammanti medhagaa.

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

Subhaanupassi.m viharanta.m indriyesu asa.mvuta.m
Bhojanamhi amatta~n~nu.m kusiita.m hiinaviiriya.m
Ta.m ve pasahati maaro vaato rukkha.m-va dubbala.m.

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

Asubhaanupassi.m viharanta.m indriyesu susa.mvuta.m
Bhojanamhi ca matta~n~nu.m saddha.m aaraddhaviiriya.m
Ta.m ve nappasahati maaro vaato sela.m-va pabbata.m.

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

Anikkasaavo kaasaava.m yo vattha.m paridahessati
Apeto damasaccena na so kaasaavamarahati.

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

Yo ca vantakasaav-assa siilesu susamaahito
Upeto damasaccena sa ve kaasaavamarahati.

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.

Asaare saaramatino saare caasaaradassino
Te saara.m naadhigacchanti micchaasa'nkappagocaraa.

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

Saara~nca saarato ~natvaa asaara~nca asaarato
Te saara.m adhigacchanti sammaasa'nkappagocaraa.

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

Yathaagaara.m ducchanna.m vu.t.thi samativijjhati
Eva.m abhaavita.m citta.m raago samativijjhati.

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

Yathaagaara.m succhanna.m vu.t.thi na samativijjhati
Eva.m subhaavita.m citta.m raago na samativijjhati.

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

Idha socati pecca socati paapakaarii ubhayattha socati
So socati so viha~n~nati disvaa kammakili.t.thamattano.

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.

Idha modati pecca modati katapu~n~no ubhayattha modati
So modati so pamodati disvaa kammavisuddhimattano.

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

Idha tappati pecca tappati paapakaarii ubhayattha tappati
Paapa.m me katanti tappati bhiyyo tappati duggati.m gato.

Here he suffers, hereafter he suffers.
In both states the evil-doer suffers.
"Evil have I done" (thinking thus), he suffers.
Furthermore, he suffers, having gone to a woeful state.

Idha nandati pecca nandati katapu~n~no ubhayattha nandati
Pu~n~na.m me katanti nandati bhiyyo nandati suggati.m gato.

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.

Bahumpi ce sahita.m bhaasamaano
Na takkaro hoti naro pamatto
Gopo-va gaavo ga.naya.m paresa.m
Na bhaagavaa saama~n~nassa hoti.

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.

Appampi ce sahita.m bhaasamaano
Dhammassa hoti anudhammacaarii
Raaga~nca dosa~nca pahaaya moha.m
Sammappajaano suvimuttacitto
Anupaadiyaano idha vaa hura.m vaa
Sa bhaagavaa saama~n~nassa hoti.

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.

Appamaado amatapada.m pamaado maccuno pada.m
Appamattaa na miiyanti ye pamattaa yathaa mataa.

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.

Eta.m visesato ~natvaa appamaadamhi pa.n.ditaa
Appamaade pamodanti ariyaana.m gocare rataa.

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

Te jhaayino saatatikaa nicca.m da.lhaparakkamaa
Phusanti dhiiraa nibbaa.na.m yogakkhema.m anuttara.m.

The constantly meditative,
the ever steadfastly ones
realize the bond-free,
supreme Nibbaana.

U.t.thaanavato satimato sucikammassa nisammakaarino
Sa~n~natassa ca dhammajiivino appamattassa yaso-bhiva.d.dhati.

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

U.t.thaanenappamaadena sa~n~namena damena ca
Diipa.m kayiraatha medhaavii ya.m ogho naabhikiirati.

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

Pamaadamanuyu~njanti baalaa dummedhino janaa
Appamaada~nca medhaavii dhana.m se.t.tha.m-va rakkhati.

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

Maa pamaadamanuyu~njetha maa kaamaratisanthava.m
Appamatto hi jhaayanto pappoti vipula.m sukha.m.

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

Pamaada.m appamaadena yadaa nudati pa.n.dito
Pa~n~naapaasaadamaaruyha asoko sokini.m paja.m
Pabbata.t.tho-va bhumma.t.the dhiiro baale avekkhati.

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.

Appamatto pamattesu suttesu bahujaagaro
Abalassa.m-va siighasso hitvaa yaati sumedhaso.

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

Appamaadena maghavaa devaana.m se.t.thata.m gato
Appamaada.m pasa.msanti pamaado garahito sadaa.

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

Appamaadarato bhikkhu pamaade bhayadassivaa
Sa.myojana.m a.nu.m thuula.m .daha.m aggiiva gacchati.

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

Appamaadarato bhikkhu pamaade bhayadassivaa
Abhabbo parihaa.naaya nibbaa.nasseva santike.

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

Phandana.m capala.m citta.m durakkha.m dunnivaaraya.m
Uju.m karoti medhaavii usukaaro-va tejana.m.

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

Vaarijo-va thale khitto okamokataubbhato
Pariphandati-mida.m citta.m maaradheyya.m pahaatave.

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.

Dunniggahassa lahuno yatthakaamanipaatino
Cittassa damatho saadhu citta.m danta.m sukhaavaha.m.

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

Sududdasa.m sunipuna.m yatthakaamanipaatina.m
Citta.m rakkhetha medhaavii citta.m gutta.m sukhaavaha.m.

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.

Duura'ngama.m ekacara.m asariira.m guhaasaya.m
Ye citta.m sa~n~namessanti mokkhanti maarabandhanaa.

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

Anava.t.thitacittassa saddhamma.m avijaanato
Paripalavapasaadassa pa~n~naa na paripuurati.

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.

Anavassutacittassa ananvaahatacetaso
Pu~n~napaapapahii.nassa natthi jaagarato bhaya.m.

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.

Kumbhuupama.m kaayamima.m viditvaa nagaruupama.m cittamida.m
.thapetvaa
Yodhetha maara.m pa~n~naayudhena jita~nca rakkhe anivesano siyaa.

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

Acira.m vata-ya.m kaayo pa.thavi.m adhisessati
Chuddho apetavi~n~naa.no nirattha.m-va kali'ngara.m.

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

Diso disa.m yanta.m kayiraa verii vaa pana verina.m
Micchaapa.nihita.m citta.m paapiyo na.m tato kare.

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).

Na ta.m maataa pitaa kayiraa a~n~ne vaa pi ca ~naatakaa
Sammaapa.nihita.m citta.m seyyaso na.m tato kare.

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

Ko ima.m pa.thavi.m vicessati
Yamaloka~nca ima.m sadevaka.m
Ko dhammapada.m sudesita.m
Kusalo pupphamiva pacessati.

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

Sekho pa.thavi.m vicessati
Yamaloka~nca ima.m sadevaka.m
Sekho dhammapada.m sudesita.m
Kusalo pupphamiva pacessati.

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.

Phe.nuupama.m kaayamima.m viditvaa
Mariicidhamma.m abhisambudhaano
Chetvaana maarassa papupphakaani
Adassana.m maccuraajassa gacche.

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

Pupphaani h-eva pacinanta.m byaasattamanasa.m nara.m
Sutta.m gaama.m mahogho-va maccu aadaaya gacchati.

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

Pupphaani h-eva pacinanta.m byaasattamanasa.m nara.m
Atitta.m yeva kaamesu antako kurute vasa.m.

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

Yathaapi bhamaro puppha.m va.n.nagandha.m ahe.thaya.m
Pa.leti rasamaadaaya eva.m gaame munii care.

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.

Na paresa.m vilomaani na paresa.m kataakata.m
Attano-va avekkheyya kataani akataani ca.

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

Yathaapi rucira.m puppha.m va.n.navanta.m agandhaka.m
Eva.m subhaasitaa vaacaa aphalaa hoti akubbato.

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.

Yathaapi rucira.m puppha.m va.n.navanta.m sagandhaka.m
Eva.m subhaasitaa vaacaa saphalaa hoti pakubbato.

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

Yathaapi puppharaasimhaa kayiraa maalaagu.ne bahuu
Eva.m jaatena maccena kattabba.m kusala.m bahu.m.

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

Na pupphagandho pa.tivaatameti na candana.m tagaramallikaa vaa
Sata~nca gandho pa.tivaatameti sabbaa disaa sappuriso pavaati.

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.

Candana.m tagara.m vaapi uppala.m atha vassikii
Etesa.m gandhajaataana.m siilagandho anuttaro.

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

Appamatto aya.m gandho yaaya.m tagaracandanii
Yo ca siilavata.m gandho vaati devesu uttamo.

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

Tesa.m sampannasiilaana.m appamaadavihaarina.m
Sammada~n~naa vimuttaana.m maaro magga.m na vindati.

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

Yathaa sa'nkaaradhaanasmi.m ujjhitasmi.m mahaapathe
paduma.m tattha jaayetha sucigandha.m manorama.m.

As upon a heap of rubbish
thrown on the highway,
a sweet-smelling lovely lotus may grow

Eva.m sa'nkaarabhuutesu andhabhuute puthujjane
Atirocati pa~n~naaya sammaasambuddhasaavako.

Even so amongst worthless beings,
a disciple of the Fully Enlightened One
outshines the blind worldlings in wisdom.

Diighaa jaagarato ratti diigha.m santassa yojana.m
Diigho baalaana.m sa.msaaro saddhamma.m avijaanata.m.

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

Cara~nce naadhigaccheyya seyya.m sadisamattano
Ekacariya.m da.lha.m kayiraa natthi baale sahaayataa.

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.

Puttaa matthi dhanammatthi iti baalo viha~n~nati
Attaa hi attano natthi kuto puttaa kuto dhana.m.

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

Yo baalo ma~n~nati baalya.m pa.n.dito vaa-pi tena so
Baalo ca pa.n.ditamaanii sa ve baalo-ti vuccati.

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.

Yaavajiivampi ce baalo pa.n.dita.m payirupaasati
Na so dhamma.m vijaanaati dabbii suuparasa.m yathaa.

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.

Muhuttamapi ce vi~n~nuu pa.n.dita.m payirupaasati
Khippa.m dhamma.m vijaanaati jivhaa suuparasa.m yathaa.

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.

Caranti baalaa dummedhaa amitten-eva attanaa
Karontaa paapaka.m kamma.m ya.m hoti ka.tukapphala.m.

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

Na ta.m kamma.m kata.m saadhu ya.m katvaa anutappati
Yassa assumukho roda.m vipaaka.m pa.tisevati.

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

Ta~nca kamma.m kata.m saadhu ya.m katvaa naanutappati
Yassa patiito sumano vipaaka.m pa.tisevati.

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

Madhuu-va ma~n~nati baalo yaava paapa.m na paccati
Yadaa ca paccati paapa.m atha baalo dukkha.m nigacchati.

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.

Maase maase kusaggena baalo bhu~njetha bhojana.m
Na so sa'nkhatadhammaana.m kala.m agghati so.lasi.m.

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.

Na hi paapa.m kata.m kamma.m sajju khiira.m-va muccati
.Dahanta.m baalamanveti bhasmacchanno-va paavako.

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.

Yaavadeva anatthaaya ~natta.m baalassa jaayati
Hanti baalassa sukka.msa.m muddhamassa vipaataya.m.

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

Asata.m bhaavanamiccheyya purekkhaara~nca bhikkhusu
Aavaasesu ca issariya.m puujaa parakulesu ca.

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

Mam-eva kata.m ma~n~nantuu gihii pabbajitaa ubho
Mam-eva ativasaa assu kiccaakiccesu kismici
Iti baalassa sa.mkappo icchaa maano ca va.d.dhati.

Let both laymen and monks think,
"by myself was this done;
in every work, great or small, let them refer to me".
Such is the ambition of the fool;
his desires and pride increase.

A~n~naa hi laabhuupanisaa a~n~naa nibbaanagaaminii
Evameta.m abhi~n~naaya bhikkhu buddhassa saavako
Sakkaara.m naabhinandeyya vivekamanubruuhaye.

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

Nidhii na.m-va pavattaara.m ya.m passe vajjadassina.m
Niggayhavaadi.m medhaavi.m taadisa.m pa.n.dita.m bhaje
Taadisa.m bhajamaanassa seyyo hoti na paapiyo.

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.

Ovadeyyanusaaseyya asabbhaa ca nivaaraye
Sata.m hi so piyo hoti asata.m hoti appiyo.

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

Na bhaje paapake mitte na bhaje purisaadhame
Bhajetha mitte kalyaa.ne bhajetha purisuttame.

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

Dhammapiiti sukha.m seti vippasannena cetasaa
Ariyappavedite dhamme sadaa ramati pa.n.dito.

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

Udaka.m hi nayanti nettikaa usukaaraa namayanti tejana.m
Daaru.m namayanti tacchakaa attaana.m damayanti pa.n.ditaa.

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

Selo yathaa ekaghano vaatena na samiirati
Eva.m nindaapasa.msaasu na sami~njanti pa.n.ditaa.

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

Yathaapi rahado gambhiiro vippasanno anaavilo
Eva.m dhammaani sutvaana vippasiidanti pa.n.ditaa.

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

Sabbattha ve sappurisaa cajanti na kaamakaamaa lapayanti santo
Sukhena phu.t.thaa atha vaa dukhena noccaavaca.m pa.n.ditaa dassayanti.

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.

Na attahetu na parassa hetu
Na puttamicche na dhana.m na ra.t.tha.m
Na iccheyya adhammena samiddhimattano
Sa siilavaa pa~n~navaa dhammiko siyaa.

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.

Appakaa te manussesu ye janaa paaragaamino
Athaaya.m itaraa pajaa tiiramevaanudhaavati.

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

Ye ca kho sammadakkhaate dhamme dhammaanuvattino
Te janaa paaramessanti maccudheyya.m suduttara.m.

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

Ka.nha.m dhamma.m vippahaaya sukka.m bhaavetha pa.n.dito
Okaa anoka.m aagamma viveke yattha duurama.m.

Coming from home to the homeless,
the wise man should abandon dark
and cultivate the bright.

Tatraabhiratimiccheyya hitvaa kaame aki~ncano
Pariyodapeyya attaana.m cittaklesehi pa.n.dito.

He should seek great delight in detachment (Nibbaana),
so hard to enjoy.
Giving up sensual pleasures, with no impediments,
the wise man should cleanse himself
of the impurities of the mind.

Yesa.m sambodhia'ngesu sammaa citta.m subhaavita.m
Aadaanapa.tinissagge anupaadaaya ye rataa
Khii.naasavaa jutimanto te loke parinibbutaa.

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

Gataddhino visokassa vippamuttassa sabbadhi
Sabbaganthappahii.nassa pari.laaho na vijjati.

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.

Uyyu~njanti satimanto na nikete ramanti te
Ha.msaa-va pallala.m hitvaa okamoka.m jahanti te.

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

Yesa.m sannicayo natthi ye pari~n~naatabhojanaa
Su~n~nato animitto ca vimokkho yesa-gocaro
Aakaase-va sakuntaana.m gati tesa.m durannayaa.

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.

Yassaasavaa parikkhii.naa aahaare ca anissito
Su~n~nato animitto ca vimokkho yassa gocaro
Aakaase-va sakuntaana.m pada.m tassa durannaya.m.

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.

Yass-indriyaani samatha.m gataani
Assaa yathaa saarathinaa sudantaa
Pahii.namaanassa anaasavassa
Devaa-pi tassa pihayanti taadino.

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.

Pa.thavisamo no virujjhati indakhiil-uupamo taadi subbato
Rahado-va apetakaddamo sa.msaaraa na bhavanti taadino.

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

Santa.m tassa mana.m hoti santaa vaacaa ca kamma ca
Sammada~n~naa vimuttassa upasantassa taadino.

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

Assaddho akata~n~nuu ca sandhicchedo ca yo naro
Hataavakaaso vantaaso sa ve uttamaporiso.

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

Gaame vaa yadi vaa ra~n~ne ninne vaa yadi vaa thale
Yatthaarahanto viharanti ta.m bhuumi.m raama.neyyaka.m.

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

Rama.niiyaani ara~n~naani yattha na ramatii jano
Viitaraagaa ramissanti na te kaamagavesino.

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

Sahassamapi ce vaacaa anatthapadasa.mhitaa
Eka.m atthapada.m seyyo ya.m sutvaa upasammati.

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

Sahassamapi ce gaathaa anatthapadasa.mhitaa
Eka.m gaathaapada.m seyyo ya.m sutvaa upasammati.

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

Yo ce gaathaasata.m bhaase anatthapadasa.mhita.m
Eka.m dhammapada.m seyyo ya.m sutvaa upasammati.

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

Yo sahassa.m sahassena sa'ngaame maanuse jine
Eka~nca jeyya attaana.m sa ve sa'ngaamaj-uttamo.

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

Attaa have jita.m seyyo yaa caaya.m itaraa pajaa
Attadantassa posassa nicca.m sa~n~natacaarino.

Self-conquest is, indeed, far greater
than the conquest of all other folk.

Neva devo na gandhabbo na maaro saha brahmunaa
Jita.m apajita.m kayiraa tathaaruupassa jantuno.

Neither a god nor a Ghandabba,
nor Maara together with Brahmaa,
can win back the victory of such a person
who is self-subdued
and ever lives in restraint.

Maase maase sahassena yo yajetha sata.m sama.m
Eka~nca bhaavitattaana.m muhuttamapi puujaye
Saa yeva puujanaa seyyo ya~nce vassasata.m huta.m.

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.

Yo ca vassasata.m jantu aggi.m paricare vane
Eka~nca bhaavitattaana.m muhuttamapi puujaye
Saa yeva puujanaa seyyo ya~nce vassasata.m huta.m.

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.

Ya.m ki~nci yi.t.tha.m va huta.m va loke
Sa.mvacchara.m yajetha pu~n~napekkho
Sabbam-pi ta.m na catubhaagameti
Abhivaadanaa ujjugatesu seyyo.

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.

Abhivaadanasiilissa nicca.m vaddhaapacaayino
Cattaaro dhammaa va.d.dhanti aayu va.n.no sukha.m bala.m.

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

Yo ca vassasata.m jiive dussiilo asamaahito
Ekaaha.m jiivita.m seyyo siilavantassa jhaayino.

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.

Yo ca vassasata.m jiive duppa~n~no asamaahito
Ekaaha.m jiivita.m seyyo pa~n~navantassa jhaayino.

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.

Yo ce vassasata.m jiive kusiito hiinaviiriyo
Ekaaha.m jiivita.m seyyo viriyamaarabhato da.lha.m.

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.

Yo ce vassasata.m jiive apassa.m udayavyaya.m
Ekaaha.m jiivita.m seyyo passato udayavyaya.m.

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

Yo ce vassasata.m jiive apassa.m amata.m pada.m
Ekaaha.m jiivita.m seyyo passato amata.m pada.m.

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

Yo ce vassasata.m jiive apassa.m dhammamuttama.m
Ekaaha.m jiivita.m seyyo passato dhammamuttama.m.

Though one should live a hundred years
not seeing the Truth Sublime,
yet better, indeed, is a single day's life
of one who sees the Truth Sublime.

Abhitvaretha kalyaa.ne paapaa citta.m nivaaraye
Dandha.m hi karoto pu~n~na.m paapasmi.m ramatii mano.

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.

Paapa.m ce puriso kayiraa na ta.m kayiraa punappuna.m
Na tamhi chanda.m kayiraatha dukkho paapassa uccayo.

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.

Pu~n~na.m ce puriso kayiraa kayiraath-eta.m punappuna.m
Tamhi chanda.m kayiraatha sukho pu~n~nassa uccayo.

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.

Paapo-pi passati bhadra.m yaava paapa.m na paccati
Yadaa ca paccati paapa.m atha paapo paapaani passati

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

Bhadro-pi passati paapa.m yaava bhadra.m na paccati
Yadaa ca paccati bhadra.m atha bhadro bhadraani passati.

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.

Maavama~n~netha paapassa na ma.m ta.m aagamissati
Udabindunipaatena udakumbho-pi puurati
Puurati baalo paapassa thokathokam-pi aacina.m.

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.

Maavama~n~netha pu~n~nassa na ma.m ta.m aagamissati
Udabindunipaatena udakumbho-pi puurati
Puurati dhiiro pu~n~nassa thokathokam-pi aacina.m.

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.

Vaa.nijo-va bhaya.m magga.m appasattho mahaddhano
Visa.m jiivitukaamo-va paapaani parivajjaye.

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.

Paa.nimhi ce va.no naassa hareyya paa.ninaa visa.m
Naabba.na.m visamanveti natthi paapa.m akubbato.

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.

Yo appadu.t.thassa narassa dussati
Suddhassa posassa ana'nga.nassa
Tameva baala.m pacceti paapa.m
Sukhumo rajo pa.tivaata.m-va khitto.

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

Gabbhameke-papajjanti niraya.m paapakammino
Sagga.m sugatino yanti parinibbanti anaasavaa.

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 Nibbaana.

Na antalikkhe na samuddamajjhe
Na pabbataana.m vivara.m pavissa
Na vijjatii so jagatippadeso
Yattha.t.thito mucceyya paapakammaa.

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.

Na antalikkhe na samuddamajajhe
Na pabbataana.m vivara.m pavissa
Na vijjati so jagatippadeso
Yattha.t.thita.m nappasahetha maccu.

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.

Sabbe tasanti da.n.dassa sabbe bhaayanti maccuno
Attaana.m upama.m katvaa na haneyya na ghaataye.

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

Sabbe tasanti da.n.dassa sabbesa.m jiivita.m piya.m
Attaana.m upama.m katvaa na haneyya na ghaataye.

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

Sukhakaamaani bhuutaani yo da.n.dena vihi.msati
Attano sukhamesaano pecca so na labhate sukha.m.

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

Sukhakaamaani bhuutaani yo da.n.dena na hi.msati
Attano sukhamesaano pecca so labhate sukha.m.

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

Maa-voca pharusa.m ka~nci vuttaa pa.tivadeyyu ta.m
Dukkhaa hi saarambhakathaa pa.tida.n.daa phuseyyu ta.m.

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

Sa ce neresi attaana.m ka.mso upahato yathaa
Esa patto-si nibbaa.na.m saarambho te na vijjati.

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

Yathaa da.n.dena gopaalo gaavo paaceti gocara.m
Eva.m jaraa ca maccu ca aayu.m paacenti paa.nina.m.

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

Atha paapaani kammaani kara.m baalo na bujjhati
Sehi kammehi dummedho aggida.d.dho-va tappati.

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.

Yo da.n.dena ada.n.desu appadu.t.thesu dussati
Dasannama~n~natara.m .thaana.m khippameva nigacchati.

He who with the rod harms the rodless and harmless,
soon will come to one of these states:-

Vedana.m pharusa.m jaani.m sariirassa ca bhedana.m
Garuka.m vaa-pi aabaadha.m cittakkhepa.m va paapu.ne.

He will be subject to acute disaster, bodily injury,
or even grievous sickness, or loss of mind.

Raajato vaa upassagga.m abbhakkhaana.m va daaru.na.m
Parikkhaya.m va ~naatiina.m bhogaana.m va pabha'ngura.m

Or oppression by the king, or heavy accusation,
or loss of relatives,
or destruction of wealth.

Atha vaa-ssa agaaraani aggi .dahati paavako
Kaayassa bhedaa duppa~n~no niraya.m so upapajjati.

Or ravaging fire that will burn his house.
Upon the dissolution of the body
such unwise man will be born in hell.

Na naggacariyaa na ja.taa na pa'nkaa
Naanaasikaa tha.n.dilasaayikaa vaa
Raajo ca jalla.m ukku.tikappadhaana.m
Sodhenti macca.m aviti.n.naka'nkha.m.

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.

Ala'nkato ce-pi sama.m careyya
Santo danto niyato brahmacaarii
Sabbesu bhuutesu nidhaaya da.n.da.m
So braahma.no so sama.no sa bhikkhu.

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

Hiriinisedho puriso koci lokasmi.m vijjati
Yo ninda.m apabodhati asso bhadro kasaamiva.

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

Asso yathaa bhadro kasaanivi.t.tho
Aataapino sa.mvegino bhavaatha
Saddhaaya siilena ca viiriyena ca
Samaadhinaa dhammavinicchayena ca
Sampannavijjaacara.naa patissataa
Pahassatha dukkhamida.m anappaka.m.

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.

Udaka.m hi nayanti nettikaa usukaaraa namayanti tejana.m
Daaru.m namayanti tacchakaa attaana.m damayanti subbataa.

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

Ko nu haaso kimaanando nicca.m pajjalite sati
Andhakaarena onaddhaa padiipa.m na gavessatha.

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

Passa cittakata.m bimba.m arukaaya.m samussita.m
Aatura.m bahusa'nkappa.m yassa natthi dhuva.m .thiti.

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

Pariji.n.namida.m ruupa.m rogani.d.dha.m pabha'ngura.m
Bhijjati puutisandeho mara.nanta.m hi jiivita.m.

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

Yaani'maani apatthaani alaapuuneva saarade
Kaapotakaani a.t.thiini taani disvaana kaa rati.

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

A.t.thiina.m nagara.m kata.m ma.msalohitalepana.m
Yattha jaraa ca maccu ca maano makkho ca ohito.

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

Jiiranti ve raajarathaa sucittaa
Atho sariirampi jara.m upeti.
Sata~nca dhammo na jara.m upeti
Santo have sabbhi pavedayanti.

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

Appassutaaya.m puriso balivaddo-va jiirati
Ma.msaani tassa va.d.dhanti pa~n~naa tassa na va.d.dhati.

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

Anekajaati sa.msaara.m sandhaavissa.m anibbisa.m
Gahakaaraka.m gavesanto dukkhaa jaati punappuna.m.

Through many a birth I wandered in Sa'msaara,
seeking, but not finding, the builder of the house.
Sorrowful is it to be born again and again.

Gahakaaraka di.t.tho-si puna geha.m na kaahasi
Sabbaa te phaasukaa bhaggaa gahakauu.ta.m visa'nkhita.m
Visa'nkhaaragata.m citta.m ta.nhaana.m khayamajjhagaa.

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.

Acaritvaa brahmacariya.m aladdhaa yobbane dhana.m
Ji.n.nako~ncaa-va jhaayanti khii.namacche-va pallale.

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.

Acaritvaa brahmacariya.m aladdhaa yobbane dhana.m
Senti caapaa-tikhittaa-va puraa.naani anutthuna.m.

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

Attaana.m ce piya.m ja~n~naa rakkheyya na.m surakkhita.m
Ti.n.nama~n~natara.m yaama.m pa.tijaggeyya pa.n.dito.

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

Attaanameva pa.thama.m patiruupe nivesaye
Atha~n~namanusaaseyya na kilisseyya pa.n.dito.

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

Attaana~nce tathaa kayiraa yatha~n~namanusaasati
Sudanto vata dammetha attaa hi kira duddamo.

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

Attaa hi attano naatho ko hi naatho paro siyaa
Attanaa-va sudantena naatha.m labhati dullabha.m.

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

Attanaa-va kata.m paapa.m attaja.m attasambhava.m
Abhimanthati dummedha.m vajira.m-v-asmamaya.m ma.ni.m.

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.

Yassa accantadussiilya.m maaluvaa saalamivotata.m
Karoti so tathattaana.m yathaa na.m icchatii diso.

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

Sukaraani asaadhuuni attano ahitaani ca
Ya.m ve hita~nca saadhu.m ca ta.m ve paramadukkara.m.

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.

Yo saasana.m arahata.m ariyaana.m dhammajiivina.m
Pa.tikkosati dummedho di.t.thi.m nissaaya paapika.m
Phalaani ka.t.thakass-eva attagha~n~naaya phallati.

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 kaashta reed,
only for his own destruction.

Attanaa-va kata.m paapa.m attanaa sa.mkilissati
Attanaa akata.m paapa.m attanaa-va visujjhati
Suddhi asuddhi paccatta.m naa~n~nama~n~no visodhaye.

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.

Attadattha.m paratthena bahunaa-pi na haapaye
Attadatthamabhi~n~naaya sadatthapasuto siyaa.

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.

Hiina.m dhamma.m na seveyya pamaadena na sa.mvase
Micchaadi.t.thi.m na seveyya na siyaa lokavaddhano.

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

Utti.t.the nappamajjeyya dhamma.m sucarita.m care
Dhammacaarii sukha.m seti asmi.m loke paramhi ca.

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.

Dhamma.m care sucarita.m na na.m duccarita.m care
Dhammacaarii sukha.m seti asmi.m loke paramhi ca.

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

Yathaa bubbulaka.m passe yathaa passe mariicika.m
Eva.m loka.m avekkhanta.m maccuraajaa na passati.

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.

Etha passath-ima.m loka.m citta.m raajarathuupama.m
Yattha baalaa visiidanti natthi sa'ngo vijaanata.m.

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

Yo ca pubbe pamajjitvaa pacchaa so nappamajjati
So ima.m loka.m pabhaaseti abbhaa mutto-va candimaa.

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

Yassa paapa.m kata.m kamma.m kusalena pithiiyati
So ima.m loka.m pabhaaseti abbhaa mutto-va candimaa.

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

Andhabhuuto aya.m loko tanuk-ettha vipassati
Sakunto jaalamutto-va appo saggaaya gacchati.

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

Ha.msaadiccapathe yanti aakaase yanti iddhiyaa
Niyyanti dhiiraa lokamhaa jetvaa maara.m savaahini.m.

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 Maara and his host.

Eka.m dhamma.m atiitassa musaavaadissa jantuno
Viti.n.naparalokassa natthi paapa.m akaariya.m.

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.

Na ve kadariyaa devaloka.m vajanti
baalaa have nappasa.msanti daana.m
Dhiiro ca daana.m anumodamaano
Ten-eva so hoti sukhii parattha.

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.

Pathavyaa ekarajjena saggassa gamanena vaa
Sabbalokaadhipaccena sotaapattiphala.m vara.m.

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

Yassa jita.m naavajiiyati jitamassa no yaati koci loke
Ta.m buddhamanantagocara.m apada.m kena padena nessatha.

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?

Yassa jaalinii visattikaa ta.nhaa natthi kuhi~nci netave
Ta.m buddhamanantagocara.m apada.m kena padena nessatha.

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?

Ye jhaanapasutaa dhiiraa nekkhammuupasame rataa
Devaa-pi tesa.m pihayanti sambuddhaana.m satiimata.m.

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

Kiccho manussapa.tilaabho kiccha.m macchaana jiivita.m
Kiccha.m saddhammasavana.m kiccho buddhaana.m uppaado.

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.

Sabbapaapassa akara.na.m kusalassa upasampadaa
Sacittapariyodapana.m eta.m buddhaana saasana.m.

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

Khantii parama.m tapo titikkhaa
Nibbaa.na.m parama.m vadanti buddhaa
Na hi pabbajito paruupaghaatii
Sama.no hoti para.m vihe.thayanto.

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

Anuupavaado anuupaghaato paatimokkhe ca sa.mvaro
Matta~n~nutaa ca bhattasmi.m panta~nca sayanaasana.m
Adhicitte ca aayogo eta.m buddhaana saasana.m.

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

Na kahaapa.navassena titti kaamesu vijjati
Appassaadaa dukhaa kaamaa iti vi~n~naaya pa.n.dito.

Not by a shower of gold coins
does contentment arise in sensual pleasures.
Of little sweetness, and painful,
are sensual pleasures.

Api dibbesu kaamesu rati.m so naadhigacchati
Ta.nhakkhayarato hoti sammaasambuddhasaavako.

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.

Bahu.m ve sara.na.m yanti pabbataani vanaani ca
Aaraamarukkhacetyaani manussaa bhayatajjitaa.

To many a refuge fear-stricken men
betake themselves
- to hills, woods, groves,
trees, and shrines.

N-eta.m kho sara.na.m khema.m n-eta.m sara.namuttama.m
N-eta.m sara.namaagamma sabbadukkhaa pamuccati.

Nay no such refuge is safe,
no such refuge is supreme.
Not by resorting to such a refuge
is one freed from all ill.

Yo ca buddha~nca dhamma~nca sa'ngha~nca sara.na.m gato
Cattaari ariyasaccaani sammappa~n~naaya passati.

He who has gone
for to the Buddha, the Dhamma, and the Sangha,
sees with right knowledge
the four Noble Truths

Dukkha.m dukkhasamuppaada.m dukkhassa ca atikkama.m
Ariya~nca.t.tha'ngika.m magga.m dukkhuupasamagaamina.m,

- Sorrow, the Cause of Sorrow,
the Transcending of Sorrow
and the Noble Eightfold Path
which leads to the Cessation of Sorrow.

Eta.m kho sara.na.m khema.m eta.m sara.namuttama.m
Eta.m sara.namaagamma sabbadukkhaa pamuccati.

This, indeed, is refuge secure.
This, indeed, is refuge supreme.
By seeking such refuge
one is released from all sorrow.

Dullabho purisaaja~n~no na so sabbattha jaayati
Yattha so jaayati dhiiro ta.m kula.m sukhamedhati.

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 happily.

Sukho buddhaana.m uppaado sukhaa saddhammadesanaa
Sukhaa sa'nghassa saamaggi samaggaana.m tapo sukho.

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.

Puujaarahe puujayato buddhe yadi va saavake
Papa~ncasamatikkante ti.n.nasokapariddave.

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,

Te taadise puujayato nibbute akutobhaye
Na sakkaa pu~n~na.m sa'nkhaatu.m imettamapi kenaci.

- the merit of him who reverences
such peaceful and fearless Ones
cannot be measured by anyone
as such and such.

Susukha.m vata jiivaama verinesu averino
Verinesu manussesu viharaama averino.

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

Susukha.m vata jiivaama aaturesu anaaturaa
Aaturesu manussesu viharaama anaaturaa.

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

Susukha.m vata jiivaama ussukesu anussukaa
Ussukesu manussesu viharaama anussukaa.

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.

Susukha.m vata jiivaama yesa.m no natthi ki~ncana.m
Piitibhakkhaa bhavissaama devaa aabhassaraa yathaa.

Ah, happily do we live,
we who have no impediments.
Feeders of joy shall we be
even as the gods of the Radiant Realm.

Jaya.m vera.m pasavati dukkha.m seti paraajito
Upasanto sukha.m seti hitvaa jayaparaajaya.m.

Victory breeds hatred.
The defeated live in pain.
Happily the peaceful live,
giving up victory and defeat.

Natthi raagasamo aggi natthi dosasamo kali
Natthi khandhasamaa dukkhaa natthi santipara.m sukha.m.

There is no fire like lust,
no crime like hate.
There is no ill like the body,
no bliss higher than Peace (Nibbaana).

Jighacchaaparamaa rogaa sa'nkhaaraparamaa dukhaa
Eta.m ~natvaa yathaabhuuta.m nibbaa.na.m parama.m sukha.m.

Hunger is the greatest disease.
Aggregates are the greatest ill.
Knowing this as it really is,
(the wise realize) Nibbaana, bliss supreme.

Aarogyaparamaa laabhaa santu.t.thiparama.m dhana.m
Vissaasaparamaa ~naatii nibbaa.na.m parama.m sukha.m.

Health is the highest gain.
Contentment is the greatest wealth.
The trusty are the best kinsmen.
Nibbaana is the highest bliss.

Pavivekarasa.m piitvaa rasa.m upasamassa ca
Niddaro hoti nippaapo dhammapiitirasa.m piba.m.

Having tasted the flavour of seclusion
and the flavour of appeasement,
free from anguish and stain becomes he,
imbibing the taste of the joy of the Dhamma.

Saahu dassanamariyaana.m sannivaaso sadaa sukho
Adassanena baalaana.m niccameva sukhii siyaa.

Good is the sight of the Ariyas:
their company is ever happy.
Not seeing the foolish,
one may ever be happy.

Baalasa'ngatacaarii hi diighamaddhaana socati
Dukkho baalehi sa.mvaaso amitten-eva sabbadaa
Dhiiro ca sukhasa.mvaaso ~naatiina.m-va samaagamo.

Truly he who moves in company with fools
grieves for a long time.
Association with the foolish
is ever painful as with a foe.
Happy is association with the wise,
even like meeting with kinsfolk.

Tasmaa hi: -
Dhiira~nca pa~n~na~nca bahussuta~nca
Dhorayhasiila.m vatavantamaariya.m
Ta.m taadisa.m sappurisa.m sumedha.m
Bhajetha nakkhattapatha.m-va candimaa.

Therefore:-
With the intelligent, the wise, the learned,
the enduring, the dutiful and the Ariya -
with a man of such virtue and intellect
should one associate,
as the moon (follows) the starry path.

Ayoge yu~njamattaana.m yogasmi~nca ayojaya.m
Attha.m hitvaa piyaggaahii pihetattaanuyogina.m.

Applying oneself to that which should be avoided,
not applying oneself to that which should be pursued,
and giving up the quest, one who goes after pleasure
envies them who exert themselves.

Maa piyehi samaaga~nchii appiyehi kudaacana.m
Piyaana.m adassana.m dukkha.m appiyaana~nca dassana.m.

Consort not with those that are dear,
never with those that are not dear;
not seeing those that are dear
and seeing those that are not dear,
are both painful.

Tasmaa piya.m na kayiraatha piyaapaayo hi paapako
Ganthaa tesa.m na vijjanti yesa.m natthi piyaappiya.m.

Hence hold nothing dear,
for separation from those that are dear is bad;
bonds do not exist for those to whom
naught is dear or not dear.

Piyato jaayatii soko piyato jaayatii bhaya.m
Piyato vippamuttassa natthi soko kuto bhaya.m.

From endearment springs grief,
from endearment springs fear;
for him who is wholly free from endearment
there is no grief, much less fear.

Pemato jaayatii soko pemato jaayatii bhaya.m
Pemato vippamuttassa natthi soko kuto bhaya.m.

From affection springs grief,
from affection springs fear;
for him who is wholly free from affection
there is no grief, much less fear.

Ratiyaa jaayatii soko ratiyaa jaayatii bhaya.m
Ratiyaa vippamuttassa natthi soko kuto bhaya.m.

From attachment springs grief,
from attachment springs fear;
for him who is wholly free from attachment
there is no grief, much less fear.

Kaamato jaayatii soko kaamato jaayatii bhaya.m
Kaamato vippamuttassa natthi soko kuto bhaya.m.

From lust springs grief,
from lust springs fear;
from him who is wholly free from lust
there is no grief, much less fear.

Ta.nhaaya jaayatii soko ta.nhaaya jaayatii bhaya.m
Ta.nhaaya vippamuttassa natthi soko kuto bhaya.m.

From craving springs grief,
from craving springs fear;
for him who is wholly free from craving
there is no grief, much less fear.

Siiladassanasampanna.m dhamma.t.tha.m saccavedina.m
Attano kamma kubbaana.m ta.m jano kurute piya.m.

Whoso is perfect in virtue, and insight,
is established in the Dhamma,
has realized the Truths, and fulfils his own duties,
- him do folk hold dear.

Chandajaato anakkhaate manasaa ca phu.to siyaa
Kaamesu ca appa.tibaddhacitto uddha.m soto-ti vuccati.

He who has developed a wish for the Undeclared (Nibbaana),
he whose mind is thrilled (with the three Fruits),
he whose mind is not bound by material pleasures,
such a person is called
an "Upstream-bound One".

Cirappavaasi.m purisa.m duurato sotthimaagata.m
~Naatimittaa suhajjaa ca abhinandanti aagata.m.

A man long absent
and returned safe from afar,
his kinsmen, friends, and well-wishers
welcome on his arrival.

Tath-eva katapu~n~nam-pi asmaa lokaa para.m gata.m
Pu~n~naani patiga.nhanti piya.m ~naatiiva aagata.m.

Likewise, his good deeds will receive the well-doer
who has gone from this world to the next,
as kinsmen will receive a dear one on his return.

Kodha.m jahe vippajaheyya maana.m
Sa~n~nojana.m sabbamatikkameyya
Ta.m naamaruupasmi.m asajjamaana.m
Aki~ncana.m naanupatanti dukkhaa.

One should give up anger.
One should abandon pride.
One should overcome all fetters.
Ills never befall him
who clings not to mind and body
and is passionless.

Yo ve uppatita.m kodha.m ratha.m bhanta.m-va dhaaraye
Tamaha.m saarathi.m bruumi rasmiggaaho itaro jano.

Whoso checks his uprisen anger
as though it were a rolling chariot,
him I call a true charioteer.
Other charioteers are mere rein-holders.

Akkodhena jine kodha.m asaadhu.m saadhunaa jine
Jine kadariya.m daanena saccena alikavaadina.m.

Conquer anger by love.
Conquer evil by good.
Conquer the stingy by giving.
Conquer the liar by truth.

Sacca.m bha.ne na kujjheyya dajjaappasmimpi yaacito
Etehi tiihi .thaanehi gacche devaana santike.

One should utter the truth.
One should not be angry.
One should give even from a scanty store
to him who asks.
Along these three paths one may go
to the presence of the gods.

Ahi.msakaa ye munayo nicca.m kaayena sa.mvutaa
Te yanti accuta.m .thaana.m yattha gantvaa na socare.

Those sages who are harmless,
and are ever restrained in body,
go to the deathless state (Nibbaana),
whither gone they never grieve.

Sadaa jaagaramaanaana.m ahorattaanusikkhina.m
Nibbaa.na.m adhimuttaana.m attha.m gacchanti aasavaa.

The defilements of those who are ever vigilant,
who discipline themselves day and night,
who are wholly intent on Nibbaana,
are destroyed.

Poraa.nameta.m atula n-eta.m ajjatanaamiva
Nindanti tu.nhimaasiina.m nindanti bahubhaa.nina.m
Mitabhaa.nim-pi nindanti natthi loke anindito.

This, O Atula, is an old saying;
it is not one of today only:
they blame those who sit silent,
they blame those who speak too much.
Those speaking little too they blame.
There is no one who is not blamed in this world.

Na c-aahu na ca bhavissati na c-etarahi vijjati
Ekanta.m nindito poso ekanta.m vaa pasa.msito.

There never was, there never will be,
nor does there exist now,
a person who is wholly blamed or wholly praised.

Ya~nce vi~n~nuu pasa.msanti anuvicca suve suve
Acchiddavutti.m medhaavi.m pa~n~naasiilasamaahita.m.

Examining day by day, the wise praise him
who is of flawless life, intelligent,
endowed with knowledge and virtue.

Nekkha.m jambonadass-eva ko ta.m ninditumarahati
Devaa-pi na.m pasa.msanti brahmunaa-pi pasa.msito.

Who deigns to blame him
who is like a piece of refined gold?
Even the gods praise him;
by Brahma too he is praised.

Kaayappakopa.m rakkheyya kaayena sa.mvuto siyaa
Kaayaduccarita.m hitvaa kaayena sucarita.m care.

One should guard against misdeeds
(caused by) the body,
and one should be restrained in body.
Giving up evil conduct in body,
one should be of good bodily conduct.

Vaciipakopa.m rakkheyya vaacaaya sa.mvuto siyaa
Vaciiduccarita.m hitvaa vaacaaya sucarita.m care.

One should guard against misdeeds
(caused by) speech,
and one should be restrained in speech.
Giving up evil conduct in speech,
one should be of good conduct in speech.

Manopakopa.m rakkheyya manasaa sa.mvuto siyaa
Manoduccarita.m hitvaa manasaa sucarita.m care.

One should guard against misdeeds
(caused by) the mind,
and one should be restrained in mind.
Giving up evil conduct in mind,
one should be of good conduct in mind.

Kaayena sa.mvutaa dhiiraa atho vaacaaya sa.mvutaa
Manasaa sa.mvutaa dhiiraa te ve suparisa.mvutaa.

The wise are restrained in deed;
in speech, too, they are restrained.
The wise, restrained in mind,
are indeed those who are perfectly restrained.

Pa.n.dupalaaso-va-daani-si yamapurisaa-pi ca ta.m upa.t.thitaa
Uyyogamukhe ca ti.t.thasi paatheyyam-pi ca te na vijjati.

Like a withered leaf are you now.
The messengers of death wait on you.
On the threshold of decay you stand.
Provision too there is none for you.

So karohi diipamattano khippa.m vaayama pa.n.dito bhava
Niddhantamalo ana'nga.no dibba.m ariyabhuumimehisi.

Make an island unto yourself.
Strive quickly; become wise.
Purged of stain and passionless,
you shall enter the heavenly stage of the Ariyas.

Upaniitavayo ca -daani-si sampayaato-si yamassa santike
Vaaso-pi ca te natthi antaraa paatheyyam-pi ca te na vijjati.

Your life has come to an end now.
To the presence of death you are setting out.
No halting place is there for you by the way.
Provision too there is none for you.

So karohi diipamattano khippa.m vaayama pa.n.dito bhava
Niddhantamalo ana'nga.no na puna jaatijara.m upehisi.

Make an island unto yourself.
Strive without delay; become wise.
Purged of stain and passionless,
you will not come again to birth and old age.

Anupubbena medhaavii thokathoka.m kha.ne kha.ne
Kammaaro rajatass-eva niddhame malamattano.

By degrees, little by little, from time to time,
a wise person should remove his own impurities,
as a smith removes (the dross) of silver.

Ayasaa-va mala.m samu.t.thita.m tadu.t.thaaya tameva khaadati
Eva.m atidhonacaarina.m sakakammaani nayanti duggati.m.

As rust sprung from iron
eats itself away when arisen,
even so his own deeds
lead the to states of woe.

Asajjhaayamalaa mantaa anu.t.thaanamalaa gharaa
Mala.m va.n.nassa kosajja.m pamaado rakkhato mala.m.

Non-recitation is the rust of incantations;
non-exertion is the rust of homes;
sloth is the taint of beauty;
carelessness is the flaw of a watcher.

Mal-itthiyaa duccarita.m macchera.m dadato mala.m
Malaa ve paapakaa dhammaa asmi.m loke paramhi ca.

Misconduct is the taint of a woman.
Stinginess is the taint of a donor.
Taints, indeed, are all evil things
both in this world and in the next.

Tato malaa malatara.m avijjaa parama.m mala.m
Eta.m mala.m pahatvaana nimmalaa hotha bhikkhavo.

A worse taint than these
is ignorance, the greatest taint.
Abandoning this taint,
be taintless, O Bhikkhus!

Sujiiva.m ahirikena kaakasuurena dha.msinaa
Pakkhandinaa pagabbhena sa.mkili.t.thena jiivita.m.

Easy is the life of a shameless one
who is as impudent as a crow,
back-biting, presumptuous,
arrogant, and corrupt.

Hirimataa ca dujjiiva.m nicca.m sucigavesinaa
Aliinenappagabbhena suddhaajiivena passataa.

Hard is the life of a modest one
who ever seeks purity, is detached,
humble, clean in life, and reflective.

Yo paa.namatipaateti musaavaada.m ca bhaasati
Loke adinna.m aadiyati paradaara.m ca gacchati.

Whoso in this world destroys life,
tells lies,
takes what is not given,
goes to others' wives,

Suraamerayapaana.m ca yo naro anuyu~njati
Idh-eva -p-eso lokasmi.m muula.m kha.nati attano.

And is addicted to intoxicating drinks,
such a one digs up
his own root in this world.

Evambho purisa jaanaahi paapadhammaa asa~n~nataa
Maa ta.m lobho adhammo ca cira.m dukkhaaya randhayu.m.

Know thus O good man:
"Not easy of restraint are evil things".
Let not greed and wickedness
drag you to protracted misery.

Dadaati ve yathaa saddha.m yathaa pasaadana.m jano
Tattha ve ma'nku yo hoti paresa.m paanabhojane
Na so divaa vaa ratti.m vaa samaadhi.m adhigacchati.

People give according to their faith
and as they are pleased.
Whoever therein is envious
of others' food and drink,
gains no peace either
by day or by night.

Yassa c-eta.m samucchinna.m muulaghacca.m samuuhata.m
Sa ve divaa vaa ratti.m vaa samaadhi.m adhigacchati.

But he who has
this (feeling) fully cut off,
uprooted and destroyed,
gains peace by day and by night.

Natthi raagasamo aggi natthi dosasamo gaho
Natthi mohasama.m jaala.m natthi ta.nhaasamaa nadii.

There is no fire like lust,
no grip like hate,
no net like delusion,
no river like craving.

Sudassa.m vajjama~n~nesa.m attano pana duddasa.m
Paresa.m hi so vajjaani opu.naati yathaa bhuusa.m
Attano pana chaadeti kali.m-va kitavaa sa.tho.

Easily seen are others' faults,
hard indeed to see are one's own.
Like chaff one winnows others' faults,
but one's own (faults) one hides,
as a crafty fowler conceals himself by camouflage.

Paravajjaanupassissa nicca.m ujjhaanasa~n~nino
Aasavaa tassa va.d.dhanti aaraa so aasavakkhayaa.

He who sees others' faults,
and is ever irritable,
-the corruptions of such a one grow.
He is far from the destruction of corruptions.

Aakaase pada.m natthi sama.no natthi baahire
Papa~ncaabhirataa pajaa nippapa~ncaa tathaagataa.

In the sky there is no track.
Outside there is no Saint.
Mankind delights in obstacles.
The Tathaagatas are free from obstacles.

Aakaase pada.m natthi sama.no natthi baahire
Sa'nkhaaraa sassataa natthi natthi buddhaana.m i~njita.m.

In the sky there is no track.
Outside there is no Saint.
There are no conditioned that are eternal.
There is no instability in the Buddhas.

Na tena hoti dhamma.t.tho yen-attha.m sahasaa naye
Yo ca attha.m anattha~nca ubho niccheyya pa.n.dito.

He is not thereby just
because he hastily arbitrates cases.
The wise man should investigate
both right and wrong.

Asaahasena dhammena samena nayatii pare
Dhammassa gutto medhaavii dhamma.t.tho-ti pavuccati.

The intelligent person who leads others
not falsely but lawfully and impartially,
who is a guardian of the law,
is called one who abides by the law
(dhamma.t.tha).

Na tena pa.n.dito hoti yaavataa bahu bhaasati
Khemii averii abhayo pa.n.dito-ti pavuccati.

One is not thereby a learned man
merely because one speaks much.
He who is secure, without hate,
and fearless is called "learned".

Na taavataa dhammadharo yaavataa bahu bhaasati
Yo ca appam-pi sutvaana dhamma.m kaayena passati
Sa ve dhammadharo hoti yo dhamma.m nappamajjati.

One is not versed in the Dhamma
merely because one speaks too much.
He who hears little
and sees the Dhamma mentally,
and who does not neglect the Dhamma,
is, indeed, versed in the Dhamma.

Na tena thero hoti yen-assa palita.m siro
Paripakko vayo tassa moghaji.n.no-ti vuccati.

He is not thereby an Elder (thera)
merely because his head is grey.
Ripe is he in age.
"Old-in-vain" is he called.

Yamhi sacca.m ca dhammo ca ahi.msaa sa.myamo damo
Sa ve vantamalo dhiiro thero iti pavuccati.

In whom are truth, virtue,
harmlessness, and control,
that wise man who is purged of impurities,
is, indeed, called an Elder.

Na vaakkara.namattena va.n.napokkharataaya vaa
Saadhuruupo naro hoti issukii maccharii sa.tho.

Not by mere eloquence,
nor by handsome appearance,
does a man become good-natured,
should he be jealous, selfish,
and deceitful.

Yassa ce ta.m samucchinna.m muulaghacca.m samuuhata.m
Sa vantadoso medhaavii saadhuruupo-ti vuccati.

But in whom these are wholly cut off,
uprooted and extinct,
that wise man who is purged of hatred,
is, indeed, called good-natured.

Na mu.n.dakena sama.no abbato alika.m bha.na.m
Icchaalobhasamaapanno sama.no ki.m bhavissati.

Not by a shaven head
does an undisciplined man,
who utters lies, become a monk.
How will one who is full of desire and greed
be a monk?

Yo ca sameti paapaani a.nu.m thuulaani sabbaso
Samitattaa hi paapaana.m sama.no-ti pavuccati.

He who wholly subdues evil deeds
both small and great
is called a monk
because he has overcome all evil.

Na tena bhikkhu hoti yaavataa bhikkhate pare
Vissa.m dhamma.m samaadaaya bhikkhu hoti na taavataa.

He is not thereby a bhikkhu
merely because he begs from others;
by following the whole code (of morality)
one certainly becomes a bhikkhu and
not (merely) by such begging.

Yo-dha pu~n~na~nca paapa~nca baahetvaa brahmacariyavaa
Sa'nkhaaya loke carati sa ve bhikkhuu-ti vuccati.

Herein he who has transcended
both good and evil,
whose conduct is sublime,
who lives with understanding in this world,
he, indeed, is called a bhikkhu.

Na monena muni hoti muu.lharuupo aviddasu
Yo ca tula.m-va paggayha varamaadaaya pa.n.dito.

Not by silence (alone) -
does he who is dull and ignorant become a sage;
but that wise man who,
as if holding a pair of scales,
embraces the best and shuns evil,
is indeed a sage.

Paapaani parivajjeti sa munii tena so muni
Yo munaati ubho loke muni tena pavuccati.

For that reason, he is a sage.
He who understands both worlds
is, therefore, called a sage.

Na tena ariyo hoti yena paa.naani hi.msati
Ahi.msaa sabbapaa.naana.m ariyo-ti pavuccati.

He is not therefore an Ariya (Noble)
in that he harms living beings;
through his harmlessness
towards all living beings
is he called an Ariya (Noble).

Na siilabbatamattena baahusaccena vaa pana
Atha vaa samaadhilaabhena vivicca sayanena vaa.

Not only by mere morality and austerities
nor again by much learning,
nor even by developing mental concentration,
nor by secluded lodging,

Phusaami nekkhammasukha.m aputhujjanasevita.m
Bhikkhu vissaasamaapaadi appatto aasavakkhaya.m.

(thinking) "I enjoy the bliss of renunciation
not resorted to by the worldling"
(not with these) should you, O bhikkhu, rest content
without reaching the extinction of the corruptions.

Maggaana.t.tha'ngiko se.t.tho saccaana.m caturo padaa
Viraago se.t.tho dhammaana.m dvipadaana.m ca cakkhumaa.

The best of paths is the Eightfold Path.
The best of truths are the four Sayings.
Non-attachment is the best of states.
The best of bipeds is the Seeing One.

Eso-va maggo natth-a~n~no dassanassa visuddhiyaa
Eta.m hi tumhe pa.tipajjatha maarass-eta.m pamohana.m.

This is the only Way.
There is none other for the purity of vision.
Do you follow this path.
This is the bewilderment of Maara.

Eta.m hi tumhe pa.tipannaa dukkhassanta.m karissatha
Akkhaato ve mayaa maggo a~n~naaya sallasatthana.m.

Entering upon that path,
you will make an end of pain.
Having learnt the removal of thorns,
have I taught you the path.

Tumhehi kicca.m aatappa.m akkhaataaro tathaagataa
Pa.tipannaa pamokkhanti jhaayino maarabandhanaa.

Striving should be done by yourselves;
the Tathaagatas are only teachers.
The meditative ones, who enter the way,
are delivered from the bonds of Maara.

Sabbe sa'nkhaaraa aniccaa-ti yadaa pa~n~naaya passati
Atha nibbindati dukkhe esa maggo visuddhiyaa.

Transient are all conditioned things:
when this, with wisdom, one discerns,
then is one disgusted with ill;
this is the path to purity.

Sabbe sa'nkhaaraa dukkhaa-ti yadaa pa~n~naaya passati
Atha nibbindati dukkhe esa maggo visuddhiyaa.

"Sorrowful are all conditioned things":
when this, with wisdom, one discerns,
then is one disgusted with ill;
this is the path to purity.

Sabbe dhammaa anattaa-ti yadaa pa~n~naaya passati
Atha nibbindati dukkhe esa maggo visuddhiyaa.

"All Dhammas are without a soul":
when this, with wisdom, one discerns,
then is one disgusted with ill;
this is the path to purity.

U.t.thaanakaalamhi anu.t.thahaano
Yuvaa balii aalasiya.m upeto
Sa.msannasa'nkappamano kusiito
Pa~n~naaya magga.m alaso na vindati.

The inactive idler who strives not
when he should strive,
who, though young and strong, is slothful,
with (good) thoughts depressed,
does not by wisdom realize the Path.

Vaacaanurakkhii manasaa susa.mvuto
Kaayena ca akusala.m na kayiraa
Ete tayo kammapathe visodhaye
Aaraadhaye magga.m isippavedita.m.

Watchful of speech, well restrained in mind,
let him do nought unskilful through his body.
Let him purify these three ways of action
and win the path realized by the sages.

Yogaa ve jaayati bhuuri ayogaa bhuurisa'nkhayo
Eta.m dvedhaa patha.m ~natvaa bhavaaya vibhavaaya ca
Tathattaana.m niveseyya yathaa bhuuri pava.d.dhati.

Verily, from meditation arises wisdom.
Without meditation wisdom wanes.
Knowing this twofold path of gain and loss,
let one so conduct oneself
that wisdom may increase.

Vana.m chindatha maa rukkha.m vanato jaayatii bhaya.m
Chetvaa vana~nca vanatha~nca nibbanaa hotha bhikkhavo.