·PREFACE It was a cherished desire of the late Dr A.L Nair, Founder and President of the Buddha Society, Bombay, to popular ize the teachings of Buddhism, so that men and women by the million might be come familiar with them To give shape to that desire, he planned the publication of a handy edition of the Dhammapada to be sold at a price which would suit the pockets of all Realizing that any translatron, however accurate philologically was bound to lose the beauty of the original, he also decided to inciude the Palt text in Devanagar characters with a double object that those who wished to memorize the verses as the Master spoko them misht do so; and that those, however few, who so desired, might use

·(iv)
them for study and meditation and thus
feel the grace of the original flowing into
the translation Hardly had the work
begun when Dr Nair's death took place,
but his colleagues spurred themselves to
the task, deriving incentive from their
wish to fulfil his object, and now are
happy that it is completed, and that this
book is published on the 19th of March
1935, the first anniversary of the passing
of their Friend
The Dhammapada has often been com
pared to the Bhagaad Gira they are
different in many respects, but both fulfil
a common function Beth purify the
mind, mould it to a gentle, compassionate
and understanding outlook, and enlighten
the heart For self-examination every
night, for meditation every morning, both
of these gems are priceless talismans

·The aspirant to the higher life has often been known to derive quicker benefit from the verses of the Dhammapada than from the discourses of the Gilā But to compare them is as fruitless as to decide whrch is more beautiful the Lotus or the Lily This however is certain the Dhanmapada deserves to be as popular and as widely known as the Gif Especially today India needs the influence and the irispiration of the Buddha and there is hardly another Buddhistic text so well adapted to meet that need And so the Buddha Society of Bombas sends out the volume May it help thou sands and make them cry I TAKE REFUGE N TRE BUDDHA T 9707 TETIT

·1
CONTENTS
Of Twin Verses
Of Wakefulness
Of Mias
Of Flowers
Of The Fool
Of The Wise
Of The Holy One
Of The Thousands
12
18
23
31
39
47
53
61
68
Of Sin
Of The Rod
Of Old Age
Of The Self
Of The World
Of The Enlightened Ones
83
89
96

·(vu)
...
Of Happiness
Of The Pleasant
Of Anger
Of Impurity
Of The Righteous
Of The Path
Of The Miscellaneous
Of Hell
Of The Elephant
Of Craving
Of The Bhikkhu
of The Brahmin
105
111
117
124
135
142
151
159
166
174
189
200
..
..

·धम्मपदं. DHAMMAPADA. नमो तस्स भगवतो अरहतो सम्मा सम्बुद्धस्स. Salutation to the Blessed One, the Holy One, and the Fully Enlightened One! १. यमकवग्गो. I THE CANTO OF TWIN VERSES सावस्थिय (जेतवने) चमबुपालथेरमारभ मनोपुब्यङ्गमा धम्मा मनोसेट्ठा मनोमया। मनसा चे पदुद्वेन भासति वा क्रोति वा। ततो न दुसमन्वेति चर्क घ वहतो पद ॥१॥ 1 All our tendencies of character* are the offspring of consciousness dominated *These are immaterial phenomena-Realm of sensations, perceptions and pre dispositions १.

·धम्मपद 2 [ यमकवग्मो by consciousness and made up of consci ousness If a man speaks or acts with a sullied consciousness then suffering fol lows him even as the wheel of the wagon follows the hoof of the bullock सावत्थिय (जेतवने) मट्ठकुण्डलिमारन्म २ मनोपुब्बगमा धम्मा मनोसेट्ठा मनोमया । मनसा चे पसनेन भासति वा करोति वा । ततो न सुखमन्वेति छाया व अनपायिनी ॥२॥ 2 All our tendencies of character* are the offspring of consciousness, dominated by consciousness, and made up of conscı If a man speaks or acts with an unsullied consciousness, then happiness follows hum ever, just as his shadow (2) Ousness *These are immaterial phenomena-Realm of sensations perceptions and predispositions ·धम्मपदं ] 3 [यमस्वग्मो 44 सावत्यियं (जेतवने) थुनिस्सथेरमारम 'अोच्छिम अवधि म अजिनि म अहानि मे। ये च त उपनगृहन्ति वेर तेस न सम्मति ॥३॥ 3 He abused me, beat me, vanquish ed me, robbed me, "-those in whom such thoughts find refuge will never still their wrath (3) ‘अकोच्छि म अवधि म अजिनि म अहामि मे' ये च त नुपनरहन्ति र तेसूपसम्मति ॥ ४॥ 4 “He abused me, beat me, vanquish ed me, robbed me, "-those who deny refuge to such thoughts will still their wrath. सावत्थिय (जेतवने) शळियस्सिनिमारम्भ : न हि वेरेन रानि सम्मन्तीथ कुदाचन। अवेरेन च सम्मन्ति एस धम्मो सनन्तनो ॥५॥ 5 Never in this world can hatred be ·धम्मपद ] 4 [यमस्वग्गो ६ stilled by hatred it will be stilled only by non hatred-this is the Law Eternal (5) सावत्थिय (जेतवने) कोसम्बिके मिक्खू आरम परे च न विजानन्ति मयमेत्य यमामसे। ये च तत्थ विजानन्ति ततोसम्मन्ति मेधगा ॥६॥ 6 (Some) quarrellers do not realise that in this world we must all at some time cease to live but there are others who do so realise and they will settle their quarrels (6) सेतन्यनगरे (सीसपावने) महाकाळ सेट्ठी आरम्भ सुभानुपस्सि विहरन्त इन्द्रियेसु असचुत । भोजनम्हि चामत्तनु कुसीत हीनरिवीय। त वे पसहति मारो वातो रक्खं व दुचल ॥७॥ 7 As a stormy blast will lay low an unfimm tree so will the Evil One (Mara) चुल्लकाळ-मज्झिमकाळ-

·धम्मपद]
5
[यमस्वग्गो
८
overpower him who lives for the pursuit of
pleasure who guards not his senses, wlio
is not moderate in eating, who is indolent,
and whose energy is dissipated
अमुभानुपस्सि विहरन्त इन्द्रियेमु मुसगुन ।
भोजनम्हि च मतञ्जु सद्ध आरद्धवीरिय ।
त वे नप्पसहति मारो वातो सेल व पञ्चत ॥८॥
8 As a stormy blast cannot prevail
against a rocky mountain, so the Evi One
(Mara) cannot prevail against the man who
lives not for the pursuit of pleasure, who
guards well his senses who is moderate in
eating who is possessed of unflinching
faith, and who conserves his energy (8)
सावत्यिय (जेतवने)
देवदत्तमारम्भ
९ अनियमावो कासार यो वत्य परिदहेस्मति ।
अपेतो दममञ्चेन न सो कासावमरहति ॥ ॥

·धम्मपद] 4 [ यमकवग्गो stilled by hatred, it will be stilled only by non hatred—this is the Law Eternal (5) सावत्थिय (जेतवने) कोसम्बिके मिक्ष् आरम्भ ६ परे च न विजानन्ति मयमेत्य यमामसे। ये च तत्थ विजानन्ति ततो सम्मन्ति मेधया ॥६॥ 6 (Some) quarrellers do not realise that in this world we must all at some time cease to live, but there are others who do so realise, and they will settle their quarrels सेतन्यनगरे चुल्लकाळ-मज्झिमकाळ- (सीमपावने) महाकाळ सेट्टी आरम सुभानुपस्सि विहरन्त इन्द्रियेसु असवुत । भोजनम्हि चामतन्नु कुसीत हीनरिवीयें। त वे पसहति मारो वातो स्वखं व दुब्बल ॥७॥ 7 As a stormy blast will lay low an unfirm tree, so will the Evil One (Mara)

·धम्मपदं]
5
[यमस्वग्गो
८
overpower him who lives for the pursuit of
pleasure, who guards not his senses, who
is not moderate in eating, who is indolent,
and whose energy is dissipated
(7)
अमुमानुपस्सि विहरन्त इन्द्रियेसु मुसवुन ।
भोजनम्हि च मत्तज्नु सद्ध आरदवीरिय।
तवे नम्पसहति मारो वातो सेल व पञ्चत |10
8 As a stormy blast cannot prevail
against a rocky mountain, so the Evil One
(Māra) cannot prevad against the man who
lives not for the pursuit of pleasure, who
guards well his senses, who is moderate in
eating, who is possessed of unflinching
ann, and wno conserves his energy
सावस्थिय (जेतवने)
देवदत्तमारम्भ
अनिकसावो कासाव यो यत्य परिदहेस्सति ।
अपेतो दमसच्चेन न सो कासावमरहति ॥ ९ ॥

·धम्मपद ] 6 [ यमक्वग्गो 9 He who puts on the yellow robe while still unfree from impinty in thought disregarding temperance and truth has not mented the yellow robe (9) १. यो च वन्तक्सावस्स सीलेमु मुसमाहितो। उपेतो दमसच्चेन स वे कासावमरहति ॥१०॥ 10 But he who has purged himself of all impurity who is firmly fixed in moral precepts regardful of temperance and truth has indeed merited the yellow robe (10) राजगहे (बेलुवने) सञ्जयमारम ११ असारे सारमतिनो सारे चासारदस्सिनो। ते सार नाधिगच्छन्ति मिच्छासप्पगोचरा ॥११॥ 11 Those who take the non essential to be essential and look upon the essential as non-essential, never attain to the essen

·धम्मपद ]
7
[यमक्समा
tral (Nibbana), for they hold a wrong
View
(11)
१० सारश्च सारतो मत्वा असारञ्च थमारतो।
ते सारमधिगच्छन्ति सम्मामप्पगोचरा ॥१०॥
12 Those who know the essential as
essential and the non-essential as non essen
tial, will attain to the essential (Nibbana)
for th-y hold a right view
(12)
मानस्थिय (जेतवने)
नन्दथेरमारम
१३ यथा अगार दुच्छन बुट्ठी समतिज्झति ।
एव अभारित चित्त रागो समतिविज्झति ॥१३॥
13 Just as the monsoon rains penetrate
hose that is ill thatched, so wst. wul
enter the uncollected mind
(13)
१४ यथा अगार मुच्छन बुद्रा न समतिविन्दति ।
एव मुभावित चित्त रागोन समतिविज्झति ॥१४॥

·धम्मपद)
co
8
[ यमक्वग्गो
14 Just as the monsoon rains fail to
penetrate a house that is well thatched,
so lust will not enter the mind which is
collected
(14)
राजगहे (वेळुवने)
चुन्दसूकरिकमारभ
१५. इच सोचति पेच सोचति
पापकारी उभयत्य सोचति ।
सो सोचति सो विहाम्यति
दिस्वा क्म्मकिलिट्ठमत्तनो ॥ १५॥
15 Both in this world and the next the
evil doer laments, he grieves and suffers in
the visualisation of his sinfiù deeds.
(15)
सावत्यिय (जेतवने)
धम्मिकमारभ
इध मोदति पेच्च मौदति
क्तपुञ्नो उभयत्व मोदति ।
सो मोदति सो पमोदति
दिस्वा कम्मविमुद्धिमत्तनो !॥ १६ ॥

·धम्मपद] 9 [यमवग्गो 16 Both in this world and the next the doer of good deeds rejoices he rejoices ever more and more in the visualisation of his meritonous deeds. (16) सावत्यिय (जेतवने) देवदत्तमारच्म १७ इध तप्पति पेच तप्पति पापकारी उभयथ तप्पति । पाप मे कत ति तप्पति भिय्यो तप्पति दुग्गतिं गतो ॥ १७ ॥ 17 Both now and in the after life the evil doer suffers. I have done wrong he says grieving Greater still become hıs torments as he pursues the path of evil. (17) सावथिय (नेतवने) सुमनादेविमारम्भ १८ इध नन्दात पेच नन्दति क्तपुञ्नो उभयथ नन्दति ।

·धम्मपद ] 12 [ अप्पमादवग्गो २ अप्पमादवग्गो II THE CANTO OF WAKEFULNESS कोसम्बिय सामावतिमागन्धिय- (घोसितारामे) पमुखान इरिथयो आरम २१ अप्पमादो अमत पद पमादो मच्चुनो पद । अप्पमत्ता न मीयन्ति ये पमत्ता यथामता॥१॥ 21 Wakefulness is the way to immor tality (amata) heedlessness is the way to death those who are wakeful die not the heedless are already dead २२ एत विसेसतो नत्वा अप्पमादम्हि पण्डिता अप्पमादे पमोदन्ति अरियानं गोचरे रता ॥२॥ 22 The wise those who have realised this outstanding feature of wakefulness Tejoice therein and are drawn to such - ·धम्मपदं ] 13 [ अप्पमादवग्गो spheres of activity (gocara) as engage the Noble Ones (Arya). २३. ते झायिनो साततिका निच्च दळ्हपरकमा। फुमन्ति धीरा निवानं योगक्खेमं अनुत्तरं ॥३॥ 23. Such wise ones (dhira), ever meditative, ever putting forth strong effort, attain to Nibbāna, the incomparable (state of) security. (3) राजगहे (वेलुनने) कुम्भघोसस्मारम २४ उट्ठानवतो सतिमतो मुचिकम्मस्म निसम्ममारिनो । सयतस्स च धम्मजीविनो अप्पमत्तस्य यसोमिवड्डति ॥४॥ 24. Continually increasing s the glory of him who is wakeful, who has aroused himself and is vigilant, who performs blameless deeds, and acts with becoming ·धम्मपद] 14 [अप्पमादवग्गो consideration, who restrains himself and leads a righteous life राजगहे (बेळुवने) चूळपन्थकथेरमारम २५ उट्ठानेनप्पमादेन सयमेन दमेन च । दाप कयिराथ मेधावी य ओघो नाभिकीरति ॥५॥ 25 Let such an one, rousing himself to wakefulness by the restraint and subjugation of hinself, make for himself an island which no flood can engulf (5) सावत्थिय (जेतवने) वालनक्वत्तधुट्ठमारम्भ २६ पमादानुयुञ्जन्ति वाला दुम्मेधिनो जना । अप्पमादञ्च मेधावी धन सेढ व (v 1. धन सेट्ठीव) रक्खति ॥६॥ 26 Ignorant and witless persons pur sue a heedless course, the wise one scrupulously guards his wakefulness as his greatest treasure. (v 1, as a mer chant guards his wealth ) (6) ·धम्मपदं 15 [अप्पमादवग्गो २७. मा पमादमनुयुञ्जय मा कामरतिसन्थर । अप्पमत्तो हिझायन्तो पप्पोति विपुल मुम ॥ ७॥ 27. Pass not thy time in heedlessness, neither foster a desire for the pleasures of Sense The wakeful man, meditating, acquires an amplitude of bliss. सावत्यियं (जेतवने) महारस्मपरमारम्भ २८. पमाद अप्पमादेन यदा नुदति पण्डितो। पनापामादमारह अमोशे मोकिनि पज । पवतो व भूमढे धीरो वाले अवेरसति ॥ ८ ॥ 28. As a wise man who stands on a rocky eminence surveys those who are below and suffering, so does the wise man, who by his wakefulness has put to flight his folly, look down upon suffering man. kind from the heights of wisdom le has mastered. (8)

·धम्मपद ]
16
| अप्पमादवग्गो
सावस्थिय (जेतवने) दुवे भिक्खुसहायकमारम्भ
२९ अप्पमत्तो पमत्तेसु सुतेमु बहुजागरो
अवलस्स व सीघस्सो हित्वा याति मुमेधसो॥९॥
29 Wakeful midst the heedless, keenly
viguant midst the sleeping ones, the wise
man forges ahead even as a charger out
distances a horse of lesser strength (9)
बेसालिय (कुटागारसालाय)
महालिमारब्भ
३० अपमादेन मघवा देवान सेहत गतो।
अप्पमाद पससन्ति पमादो गरहितो सदा ॥१०॥
30 By wakefulness did Maghava
(Indra), attain to the sovereignty of the
gods wakefulness is ever praised, folly is
ever blamed
(10)
सावस्थिय (जेतवने) अञ्जतरभिक्खुमारम
३१ अप्पमादरतो भिक्षु पमादे भयदस्सि वा ।
सयोजन अणु थूल उह अग्गीव गच्छति ॥११॥

·पम्मपद] 17 [अप्पमादवग्गो 131 A Bhikkhu who takes pleasure in wakefulness, and looks with fear on heed lessness advances like fire, consuming his fetters, large or small (11) सावस्थिय (जेतवने) (निगमवासी) तिस्सत्थेरमारम्भ २२ अप्पमादरतो भिक्खु पमादे भयदस्सि वा। अभब्यो परिहानाय निवानस्सेव सन्तिके ॥१२॥ 32 A Bhikkhu who takes pleasure in wakefulness and looks with fear on heedlessness, cannot fall backwards he nears the Nibbana (12) [अप्पमादवग्गो समतो ] ( End of the Canto of Wakefulness ]

·धम्मपद]
19
[चित्तवग्गो
uons to free itself from the dominion of
Mara (the Evil One)
(2)
सावत्यिय (जेतवने)
अञ्जतरमिक्खुमारभ

·धम्मपद ] 1 CO [चित्तवग्गो ३ चित्तवग्गो. III THE CANTO OF MIND चालिकायपव्बते मेघियथेरमारभ ३३ पन्दन चपल चित्त दुक्ख दुनिवारय । उजु करोति मेधावी उसुकारोव तेनन ॥ १॥ 33 As a fletcher makes straight his arrow, so does the wise man make straight the mind which trembling and unsteady, is difficult to guard and restrain (1) ३४ चारितो व थले खितो ओकमोफत उन्मतो। परिफन्दतिद चित्त मारधेग्न्य पहातवे ॥२॥ 34 As a fish struggles when snatched from out its watery home and cast on the land so struggles the mind in all direc ·धम्मपद 19 [चित्तवग्गो tions to free itself from the dominion of Mára (the Evil One). (2) सांवत्यिय (जेतवने) अनतरमिम्सुमारभ ३५. दुनिग्गहस्म लहुनो यत्थकामनिपातिनो। चित्तस्म दमथो साधु चित्त दन्त मुन्वावह ॥ ३ ॥ 35. It is good to restrain a mind which is difficult to subjugate, whuch is flighty and seizes upon whatsoever it desires; a mind thus subjugated is con ducive to happiness. (3) सावत्थिय (जेतवने) अञ्नतरउण्टितमिक्खुमारम्भ ३६. सुदुद्दस मुनिपुण यन्यकामनिपातिन। चित्त ररखेय्य मेधावी चितं गुत्त मुखावह ॥४॥ 36 Let the wise man, then, watch over his mind, which is very difficult to understand, full of subtlety, and seizing on whatsoever it desires ; thus to watch over the mind is conducive to happiness.

·धम्मपद ] 18 [ चित्तवग्गो ३ चित्तवग्गो. III THE CANTO OF MIND. चालिकायपब्बते मेघियथेरमारम्भ ३३ फन्दन चपल चित्त | दुरक्ख दुनिवारय । उजु करोति मेवावी उसुकारोव तेजन ॥१॥ 33 As As a fletcher makes straight his arrow, so does the wise man make straight the mind which trembling and unsteady, is difficult to guard and restrain (1) ३४ बारिजो व थले खित्तो ओकमोफत उन्मतो। परिफन्दतिद चित्त मारधेग्य पहातवे ॥२॥ 34 As a fislı struggles when snatched from out its watery home and cast on the land, so struggles the mind in all direc ·धम्मपद] 19 [चित्तवम्गो uons to free itself from the dominion of Mara (the Evil One) (2) सावत्यिय (जेतवने) अनतरमिक्खुमारम्भ ३५. दुनिग्गहस्म लहुनो ययकामनिपातिनो । चित्तस्स दमयो साधु चित दन्त मुगावह ॥३॥ 35 It is good to restrain a mind which is difficult to subjugate, whuch is flighty and serzes upon whatsoever it desires, a mund thus subjugated is con ducive to happiness (3) साथिय (जेतवने) अञ्चतरउण्ठितमिम्बुमारम्भ ३६ मुदुद्दस मुनिपुण ययकामनिपातिन । चित्त रखेय्य मेधावी चित्त गुत्त मुखावह ॥ ४॥ 36 Let the wise man, then, watch over his mind, which is very difficult to understand, full of subtlety, and seizing on whatsoever it desires, thus to watch over the mind is conducive to happiness.

·धम्मपद] 20 [चित्तवग्गो सावथिय (जेतवने) सङ्घरक्खितमिक्खुमारम्भ ३५ दूरजम एकचरं असरीरं गुहासय । ये चित्त सयमेस्सन्ति मोक्खन्ति मारवधना ॥५॥ 37 The mind going far moving alone incorporeal hides in the cave (of the heart) Those who restrain it will be liberated from Mara. (5) सावस्थिय (जेतवने) चित्तहथेरमारम्भ ३८ अनवहितचित्तस्स सद्धम्म अविजानतो। परिभव (v 1 प्लव) पसादस्स पन्ना न परिपूरति ॥ ६॥ 38 A man of unsteady mind who knows not the true doctrine whose ser enity is ruffled will not be perfect in knowledge ३९ अनवस्मुतचित्तस्स अनन्वाहतचेतसो। पुवपापपहीनस्स नत्यि नागरतो भय ॥७॥ (6) ·धम्मपदं] 21 [चित्तवग्गो 39. He who possesses a mind untouch. ed by evil, a mind serene, that has risen above ment and demerit, will have nought to fear as he is vigilant. (7) सावत्थिय (जेतवने ) आरद्धविपस्सके भिक्खू आरम्भ ४०. कुम्भूपम कायमिम विदित्वा। नगरूपम चित्तमिद ठपेत्वा। योधेथ मारं पञ्जावुधेन । जितश्च रक्खे अनिवेसिनो सिया ॥८॥ 40 Let such an one deem his body as fragile as an earthen jar, but his mud strong as a fortress, then let him fight Māra (the Evil One) with the sword of knowledge, and guard his conquest with out hankering सावस्थिय (जेतवने) पूतिगत्त-तिस्मथैरमारम्भ ४१. अचिरं वत य कायो पठविं अधिसेस्सति। मुद्धो अपेतविलाणो निरत्थ व कलिनर ॥९॥ (8) ·धम्मपद] 24 [ पुष्फवग्गो सेखो धम्मपदं सुदेसित। कुसलो पुष्फमिव पचेस्सति ॥२॥ 45 The disciple (under training) shall be the conqueror (v 1 explorer) of this earth, of Yama's kingdom and the world of gods Such a disciple shall discover the clearly defined path of doctrine (righteousness), as the expert gardener finds out the choicest bloom (2) सावस्थिय (जेतवने) मरीचिकम्मट्ठानिक भिक्खुमारम्भ ·धम्मपद ] 25 । पुष्पवग्गो decked arrows of Mara and pass beyond the reach of the King of Death (3) सावत्थिय विड्डभमारन्म ४७ पुष्पानि हेव पचिनन्त च्यासत्तमानस नरें। सुत्त गाम महोघो व मच्चु आदाय गच्छति ॥४॥ 47 Death bears off the man whose mind is intent on plucking the blossoms of sense as a great flood sweeps away a sleeping hamlet. सावस्थिय पतिपूजित कुमारिकमारन्म ४८ पुष्पानि हेव पचिनन्त व्यासत्तमानस नरे। अतित येव कामेमु अन्तको कुरते वस ॥५॥ 48 The Destroyer (antaka) subjugates to himself the man intent on plucking the blossoms of sense even before he has drunk to the full his pleasure (5) ·धम्मपद् ] 28 (पुप्फवग्गो सावत्थिय आनन्दत्थेरपञ्हमारम्भ न पुष्फगन्धो पटिवातमेति। न चन्दन तगरमलिका वा। सतञ्च गन्धो पटिवातमेति । सव्या दिसा सप्पुरिसो पवाति (v } पवायति)॥ ११॥ 54 The perfume of flowers cannot travel agamst the wind, be it the scent of sandal, tagara or jasirine, but the sweet odour of a good man travels even against the wind, the righteous pervade every place with their fragrance (11) ५५ चन्दन तगरे वा पि उप्पल अथ पस्सिकी। एतेस गन्धजातान सीलगन्धो अनुत्तरो ॥ १२॥ 55 All the perfumes even those of Sandal tagara, the hly or vassiki, are not to be compared with the fragrance of the excellent life 12 ·धम्मपद 29 [ पुष्फवग्गो राजगहे ( वेल्लुवने) पिण्डपातदानमारम ५६ अप्पमत्तो अय गधोयाय तगरचन्दनी (v 1 °चन्दन) यो च सीलवत गधो वाति देवेमु उत्तमो ॥१३॥ 56 Of little account is the scent of tagara or sandal-whereas the fragrance of those who lead the excellent life ascends to the gods as the highest (13) राजगहे ( वेळुवने) गोधिकयेरमारम ५७ तेसं सम्पनसीलान अप्पमादविहारिन । सम्मदञ्जना विमुत्तान मारो मगगन विन्दति ॥१४॥ 57 Mara (the Evil One) cannot find out the way of those who lead a spotless life who dwell in wakefulness and who are fully emancipated through perfect knowledge ·पम्मपद ] 30 [ पुष्पवग्गो सावस्थिय (अनबने) गरहदिननिगष्टसावकमारम्भ यथा सकारटानस्मि (v. I धानस्मि) उज्झितस्मि महापये। पटुम तत्य जायेय मुचिगन्ध मनोरम ॥१५॥ ७९ एव सह्वारभूनेमु बन्चीभूते पुयुन्नने अनिगेचति पडलाय सम्मासम्बुद्धसावको ॥१६॥ 58,59 As from a heap of rubbish thrown on the roadside a liy blooms fragrant and pleasing so does a disciple of the Enlightened One by reason of his resplendent insight, shine amid the ignorant masses who are but the products of elements of being (15&16) [पुप्फवागो समत्तो ] [End of the Canto of Florcers] ·धम्मपद 1 31 [वालवग्गो ५ बालवग्गो THE CANTO OF THE FOOL सावत्थिय (जेतवने) पसेनदि कोसल अञ्जतरपुरिसञ्चारम्भ ६० दीघा जागरतो रत्ति दीघ सन्तस्स योजन । दीयो बालान ससारो सद्धम्म अविनानत ॥१॥ 60 Long is the night to him who is without sleep. long is a league to him wlio is wearied long is the round of birtli and death (samsara) to those foolish ones who know not the true law (1) सात्थिय (जेतपने)महाक्स्सपस्म सद्धिविहारकमारम्भ ६१ चर चे नाधिगच्छेय्य सेय्य सदिसमत्तनो । एकचरिय दळह कयिरा नत्थि बाले सहायता ॥२॥ 61 If a man sets forth in search of one superior to himself and finding no such

·धम्मपद ]
33
[यालवग्गो
सावत्यिय (जेताने)
उदायित्धेरमारम्भ
६४. यापजीवम्पिचे वालो पाण्डत पयिरुपासति।
न सो धम्म विजानाति दबी सूपरस यथा ॥५॥
64 Even if a fool should serve a wise
man throughout his life, he will not realise
the doctrine (law), just as a ladle savours
not the taste of the soup it serves. (5)
मावस्थिय (जतवने)
पाय्यके भिस्खू आरम्भ
२५ मुहुत्तमपि चे विजू पण्डित पयिरुपासति ।
सिप्प धम्म विजानाति जिह्वा सूपरस यथा ।।।
65
A keen witted man who waits on
a wise man even for a brief space will
quickly perceive the doctrine (law), just as
the tongue detects the taste of soup (6)
राजगहे (बेळुवने)
मुप्पमुद्धकुहिमारम
६६. चरन्ति बाला दुम्मेधा अमित्तेनेर अत्तना।
रोन्ना पापक क्म्म य होति क्टुप्पिल ॥७॥

·धम्मपदं] 32 । वालवग्गो one, nay not even his own equal, let him firmly lead a solitary life; let there be no companionship with a fool सावत्यियं आनन्दसेडिमारभ ६२. 'पुत्तो मत्थि धनमस्थि । इति वालो विहमति । अत्ता हि अत्तनो नथि कुतो पुत्तो कुतो धनं ॥३॥ 62 A fool brings grief on himself with the thought. “This son is mne, this wealth is mine." How can he, if he does not even belong to himself, be the posses sor of a son or wealth ? (3) सावस्थिय (जेतवने) द्वे चोरे आरम्भ ६३. यो चालो मञ्चति बाल्यं पण्डितो चापि तेन सो। बालो च पण्डितमानी, स वे बालो ति चुति ॥४॥ 63. A fool who knows that he is ignor. ant is to that extent a wise man; but a fool who thinks of himself as wise is ndeed a fool.

·धम्मपद]
33
[ वालवग्गो
.
मायिय (नाने)
ददामि धेरमाग्म
६४. यावजीवम्पिचे धागे पण्डिन परिणामति।
न गो धम्म विजानाति दयी सूपरस यया ||
64 Even if a fool should serve a wise
man throughout his life, he will not reasse
the doctrine (law), just as a ladle savours
not the taste of the soup it serves
(5)
मात्र स्थिय (जन्वने) पाप्यो मिार भारम्भ
३५ मुहुन्मपि चे विञ्च् पण्डित परिणामति ।
मिम धन्न वितानाति जिया सूपरम यथा 10
65 A keen pitted man who waits on
a wise man even for a brief space will
quickly percere the doctrine (las), just as
the tongue detects the taste ut soup (6)
राजगहे (चंदुग्ने)
मुपयुदाहिमागम
६६ चरन्ति याग दुम्मेया अभिनेर भत्ता ।
गन्ना पारक कम्म य होति कपल ॥७॥

·धम्मपद] 34 [बालवग्यो 66 Men ignorant and of evil inclina tion are the enemies of themselves in life for they commit sinful deeds which bear evil fruit सावस्थिय (जेतवन) एक कस्सकमारम्भ न त कम्स क्त साधु य करवा अनुतप्पति । यस्स अस्सुमुसो रोद विपार पटिसेवति ॥ ८॥ 67 Ill done is that deed for which re pentance is due and the consequence of which a man receives in grief and tears (8) राजगहे ( वेळुवने) सुमन मालाकारमारब्भ तश्च कम्म क्त साधु य क्त्वा नानुतापनि । यस्स पतीतो सुमनो विपाक पटिसेवात ॥९॥ 68 Well done is that deed which de mands not repentance, and the consequence of which a man receives with a glad and cheerful mund ·घन्नपद) 35 [ वालवणे मायिय (जतवने) उप्परवगायेरनारन ९ मा व मति वागे याव पार न पचति । पदाच पचनी पार अय बाली दुस्व निगराने. 69 A fool thinks an uns orthy deed to be weet as honey just so long as it bears no fruit but shon it ripens (into is Kamma) he cuffers. (10) गनाहे (वेपन) मुरुमगवकमारच्म माम माम उनगेन याने मुग्नेय मनन । नमो गणतधम्मान कर अग्पति ममि ॥११॥ 70 Though a fool may eat his food month after month with the tip of the husa grass, yet will he be not worth ore suxteenth part (dat) of those who have truly appraped the doctrin (11) गगहे (बटुइन) अनमग्न न पार कन कन्म ग मारय मुमत। वहन बनान्यति भन्ममा उपवस.१०॥

·धम्मपद] 36 [बालवग्गो 71 An unworthy deed lihe milk fresh Is drawn from the cow does not all at Once turn sour but smouldering within as a fire covered with ashes it pursues the fool (12) राजगहे (बटुवन) सहिङ्कटपेतमारम्भ ७२ यावदव बनयाय पत्त वारस्म जायति । हन्ति वालस्म मुकर मुनस्य विपातय ॥१०॥ 72 Whatsoever consciousness of (superior) knowledge (fattam) the fool may have leads but to clamity for it cleareth his head and destroy's even his more worthy nature (13) मार यय (जेतवन) मुधम्मयरमारम्भ ७३-७४ अमन्तभावन इच्छय्य पुरेससार भिनाम। आवाग्मु च इमारय पूना परचुरमुच ॥१४॥ 'मना कन मन्ननु'हिी पत्र्यदिना उभा।

·धम्मपद]
37
[बालवग्गो
'ममेवातिवसा अस्मु मिचारिचेसु किस्मिचि'।
इति बालस्म सङ्कापो इच्छा मानो च वड्ढति ॥१५
73,74 If a Bhikkhu should aspire to
a false reputation, precedence amongst his
fellow Bhikkhus, rulership (issarıya) of the
Vihara (Buddhist monastery) and regard.
from other folk, if he should think "Let.
both householders and Bhikkhus approve
my actions, and let them be subject to me
in all that is to be done or is not to be
done"-so thinking the grasping desire
and the pride of a worldly Bhikkhu will
wax stronger
(14&15)
सावत्थिय (जेतवने) वनवासिक-तिस्मत्थेरमारम्भ
अञ्ना हि लाभूपनिमा अञ्जा निबानगामिनी ।
एवमेत अभिजाय भिक्खु वुद्धस्स सावरो।
सकार नाभिनन्देय्य विवेकमनुहये ॥ १६ ॥

·धम्मपद ]
38
[बालवग्गो
75 One path leads to worldly gam,
but quite another leads to Nibbana. Let
not then the Bhikkhu, the follower of the
Buddha, year for honour, but let him,
the contrary, develop dispassion
(viveka)
(16)
[बालवग्गो समत्तो.]
[End of the Canto of the Fool.]

·धम्मपदं] 39 [पण्डितवग्गो ६. पण्डितवग्गो. VI THE CANTO OF THE WISE. सावत्यियं (जैनवने) राधयेरमारम्भ ७६. निधीनं' व पवत्तारं यं पस्मे वन्नदस्सिनं । निम्पय्हवादि मेधार्वि शादिसं पण्डितं भजे। तादिस मजमानस्स सेग्यो होति न पापियो ।।१॥ 76. It is right to serve a wise and in. telligent man, one who shows where treasures lie hid ; one who reveals the shortcomings in others and administers reproof (in the Sangha). It were conducive to blessedness, and not an evil, to serve such an one.

·"धम्मपद] 40 [पण्डितवग्गो सावत्यिय (जेताने) अस्मजिपुनव्यमुके निरखू आरम ओवदेय्यानुसामेय्य असभा च निवारये । सतहि मोपियोहोति अमत होति अप्पियो ॥२॥ 77 The man who exhorts and ins tructs and who dissuades his fellow man from an unworthy act, is liked by the righteous and disliked by the unright eous. (2) साकत्थिय (जेनरने) छनत्थरमारम्भ न भने पाप मिने, न भरे पुरिसाधमे । भनय मिने कल्याणे, भनेय पुरिमुत्तमे ॥३॥ 78. it is not right to serve frierds who are evil, men who are base, but leta man serve fnends who are righteous let hun keep company with the best of men- (3) ·धम्मपद] 41 [पण्डितवग्गो m सावत्थियं (जेतवने) "महाकप्पिनथेरमारभ धम्मपीति सुख सेति विपसनेन चेतसा । अरियप्पवेदिते धम्मे सदा रमति पण्डितो ॥४॥ 79 He who drinks deep of the Dhamma lives happily in every way. having a mind that is serene The wise ever seek delight in the doctrine taught by the noble ones (4) सावत्थिय (जेतवने) पण्डितसामणेरमारम्भ उदक हि नयन्ति नेत्तिका उमुकारा दमयन्ति (V.1,नमयन्ति) तेजन । दार दमयन्ति ( v.1, नमयन्ति) तच्छका। अत्तान दमयन्ति पण्डिता ॥५॥ 80 Those who make the channels lead the water wherever it is wanted fletchers make straight (vl, bend) the arrow by heating, carpenters fashion.

·धम्मपद] 42 [पण्डितवम्गो (vl, bend) the bow (wood), wise per sons entirely subjugate themselves. (5) सावत्थिय (जेतवने) भद्दियथेरमारम्भ ८१ सेरो यथा एक्चनो वातेन न समीरति । एव निन्दापसमासु न समिपन्ति पण्डिता॥६॥ 81 As a solid rock is not shaken by a (strong ) gale, so wise persons remain unaffected by praise or censure मावत्थिर्य (जेनवने) काणमातरमारन्म ८२ यथा पि रहदो गम्भीरो विप्पमनो अनाविरों। एव धम्मानि मुत्वान विष्मसीदन्ति पण्डिता ॥७॥ 82 The wise become like unto a deep clear and unpolluted take, when they hear with satisfaction the doctrines. सावत्यिर्य (जेताने) पञ्चसते मिक्खू आरन्म मन्यत्य वै सप्युरिसा चान्ति (11, बन्ति) न कामरामा स्पन्ति सन्तो।

·धम्मपदं] 43 [पण्डितवम्गो मुखेन पुहा अयवा दुखेन न उच्चावच पण्डिता दस्मयन्ति ॥ ८ ॥ 83. The righteous abandon abandon their hankering for all that is transitory (v. 1, go everywhere freely); good persons do not murmur, longing for sensepleasures, wise persons never appear either elated or depressed, when touched by either happiness or suffering. (8) सावत्यियं (जेतयने) धम्मिकयेरमारच्म न अत्तहेतू न परस्म हेतु न पुत्तमिच्छे न धन न रहा। न इच्छेय्य अधम्मेन समिद्धिमत्तनो स सीलवा स पञ्जवा धम्मिको सिया ॥९॥ 84. Neither for his own sake, nor for the sake of another, will a wise person show longing for a son, for wealth, or for a kingdom. He will not wish for ८४./ ·धम्मपद] 44 [पण्डितवग्गो aggrandisement by unrighteous means Such an one (alone) will be virtuous, wise and righteous (9) सावत्यिय ( जेतवने) धम्मसवनमारम्भ अप्पका ते मनुस्मेमु ये जना पारगमिनो। अथा'य इतरा पजा तीरमेवानुधावति ॥ १० ॥ ये च सो सम्मदक्साते धम्मे धम्मानुवत्तिनो । ते जना पारमेस्मन्ति मच्चुधेय्य सुदुत्तर ॥११॥ 85, 86 Few among men are those who reach the other shore (ie, have crossed through), the multitude who remain run up and donn the bank on this side, but those persons who live agree ably to the doctrine, which has been well preached, will reach the other shore, having transcended the impassable domin ion of the End One (Mara ) (10&11)

·धम्मपद]
45
[पण्डितवग्गो
सायिय (जेतवने) पञ्चसते आगन्तुके आरम
कण्ह धम्म विष्पहाय, मुक्त भावेष पण्डितो।
ओरा अनोक्मागम्म विवेके यत्य दूरम ॥१६॥
तत्रामिरतिमिच्छेय्य हित्वा कामे अकिञ्चनो।
परियोदपेय्य अत्तानं चिनकेमेहि पण्डितो॥१३॥
८८
87, 88 Let the wise abandon an un
worthy (ht., dark) way of life and pursue
a worthy (Iit, white) one Leaving the
householder's life, let him enter the home
less state and learn to value that desire-
lessness, which once so iked Leaving
behind all sense pleasures and giving up
every thung let the wise wash off all
depravities of the mind
(12813)
८९ येस सम्बोधियट गेमु मम्मा चित्त मुभावित ।
आदानपटिनिस्तम्गे अनुपादाय ये रता।
खीणासवा जुतीमन्तो ते लोके परिनिखुना ॥१४॥

·धम्मपद
46
[ पण्डितवग्गो
89 Those whose mind is well grounded
in the (seven) factors of enlightenment
who find pleasure in complete detach
meat by ceasing to cling to anything
whose depravities are slain and who there
fore shine resplendent have attained unto
the ineffable Nibbana (paranıbbuta) in
this world
(14)
[ पण्डितवग्गो समत्तो ]
[End of the Canto of the Wise )

·चम्मपद] 47 [अरहन्तवग्गो ७. थरहन्तवग्गो. VII THE CANTO OF THE HOLY ONE गतगहे (जीसम्बवने) जावरचेनमारम्भ गतद्धिनो विमोरस्म विप्पमुन्नम्म सबधि । सजगन्यपहीनस्म परिळाही न विमति ॥ १ ॥ 90 Suffering pains not him who hath finished his journey, who is free from grief, who is emancipated in all ways and whose knots are unloosed राजगहे (बेलुबने) महारस्सपयेरमारम्भ ९१. उय्युपन्ति सतामन्तो न निकेते रमन्ति ते । हमा व परल हिन्वा ओस्मोक जन्ति ते॥२॥ 91 The mindful ever struggle on, they seek to be detached from their place of abode They give up their house and

·धम्मपदं]
48
[अरहन्तवग्गो
possessions, even as swans, who desert
their pool.
(2)
सावस्थिय (जेतवने)
बेलट्ठसीसमारम्भ
९२. येस सनिचयो नत्थि ये परिजातभोजना।
सुनतो अनिमित्तो च विमोक्सो यस्म गोचरो।
आकामे' व सकुन्तान गति तेस दुरमया ॥३॥
92 Those who have no possessions,
who eat their food with the prescrib-
ed discrimination, who have reached
causeless and unconditioned freedom
(vimokkha) through perceiving the
empliness of the transitory-cannot be
followed, just as the track of birds in the
shy cannot be followed.
(3)
राजगडे (वदुरने)
अनुरुदरमारम
यस्मामवा परिपमीणा आहार र अनिस्तिो।
मुञ्यतो अनिमित्तो च विमोक्सो यस्म गोवरो।
आशगेव मकुन्नान पद तम्ग दुरमय ॥४॥

·धम्मपद] 49 [अरहन्तवग्गा 93 Those whose depravities are slain who are indifferent as to food who have realised causeless and unconditioned free dom by reason of understanding the eniptiness of the transitory- the destination of these men it is impossible to trace even as is the track of birds in the sky (4) सायिय (पुपाराम) मदार चानयेरमारम्भ यास्मान्द्रयानि समथ गतानि अस्मा यथा सारथिना मुदन्ता । पहीनमानस्स अनामवस्म दवा पि तस्म पिहयान्त ताादना ॥५॥ 94 The gods themselves cherish with deep esteem the man who has brought his senses under control like horses well broken in by a charioteer, one who has put away pride and is free from depravities (5) ·धम्मपद] 50 [अरहन्तवग्गो सावस्थिय (जेतवने) सारिपुत्तथैरमारम २५. पटवीसमो नो विरूझति इन्दखीलपमो तादि सुव्वतो। रहदो व अपेतकदमो समारा न भवन्ति तादिनो॥६॥ 95 Like the earth he is not troubled, like Indra's bolt (a pillar) the doer of holy works is firm, he is as a lake free from mud For such an one there is no further round of births and deaths. (6) सावयियं ( जेतवने) तिस्मत्थेरसामणेरमारन्म सन्त तस्म मन होति सन्ता वाचाच कम्मच। सम्मदचा विमुत्तमम

·धम्मपद]
51
[अरहन्तवग्गो
repose of one who has attamnd deliver-
ance by correct knowledge
मावत्थिय (जेतवने) सारिपुतयेरमारम
अस्गद्धो अनन्नू च सन्धिच्छदो च यो नरो ।
हनावकामो वन्तामो स वै उत्तमपोरिमो॥८॥
97. He, indeed, is the greatest of men
who is free from blind faith (credulity).
who is the knower of the Uncreated
(Nibbana), who has cut the bonds (of
births and deaths) and who has put an
end to every occasion (avakasa) (of good
and evil, thereby renouncing every
desire
(8)
सापत्यिय (जेतवने)
रेवतयेरमारम्भ
५८. गामे वा यदि वारने निग्ने वा यदि वा थले।
यथारहन्तो विहन्ति तभूनि रामपश्यक ॥९॥

·धम्मपद] 52 [अरहन्तवग्गो 98* That spot is delightful where Ar hants reside, be it in a village or in a forest, on rising or descending ground, or on the plain (9) सावस्थिय (जेतवने) अञ्जतरमित्यिमारम रमणीयानि अरजानि यत्थ न रमती जनो वीतरागी रमिस्मन्ति नते कामगवेसिनो ॥१०॥ 99 Deltghtful are the forests where the man of the world would find no charm, those, free from lust, find pleasure, for they seek not the allurements of life. (10) [ अरहन्नवग्गो ममत्तो.] (End of the Canto of the Holy One) "Ninne" and "thale" can also be taken Teepectively as "sea" and "dry land ·घम्मपद) 53 [सहस्मवग्गो ८. सहस्सयग्गो. VIII THE CANTOOF THE THOUSANDS. राजगहे (बैलुवने) तम्बदाटिकचोरघातम्मारम १००. सहम्ममपि चे वाचा अनन्यपदसहना । एक अत्यपद सेय्यो य मुत्वा टपमम्मति ॥१॥ 100. Though a speech consists of a thousand words, if these be lacking in sense, better a single word full of meaning, on hearing which one is at peace. मावन्थिय (जेतवन) दामचिरिययेरमारम १०१. महम्ममपि चे गाया अनन्यपदसहेता। एक गाथापद मेय्यो य मुन्ना उपसम्मति ॥२॥ 101. Though a poem consists of a thousand couplets, if these be lacking in 7 ·धम्मपद] 54 [सहस्सवग्गो sense better a single couplet (gatha) full of meaning on hearing which one is at peace सावत्थिय (जेतवने) ० कुण्डलकेसिमारम्भ १०२ यो च गायासत भासे अनस्थपदसहित । एक धम्मपद सेय्यो य सुत्वा उपसम्मति ॥ ३ ॥ 102 Though one should recite a hundred couplets composed of idle words one single word from the scriptures were better, on hearing which one is at peace १०३ यो सहस्स सहस्पेन सङ्कामे मानुने जिन । एक च जेय्यमत्तान स व सलामजुत्तमो ॥ ४ ॥ 103 Though one should in battle con quer a thousand men a thousand times he who conquers himself has the more glorious victory ·धम्मपद] 55 [सहस्मवग्यो सावत्यिय (जेतवने) अनत्यपुच्छकताम्हणमारम १०४ अत्ता हवे जित मेय्यो या चा 'य इतरा पजा अत्तदन्तस्स पोमस्म निच्च सयतचारिनो॥५॥ १०५. नेव देवो न गन्धबो ना मारो सहनम्हुना । जित अपजित कयिरा तयारूपस्म जन्तुनो ॥६॥ 104,105 Victory over oneself is in deed better than victory over others If a man subjugates huself and practises restraint, neither deva nor gandhabba, nay, nor Mara together with Brahms, can undo his victory. (5&6) रानगहे (वेळुवने) मारिपुनस्स मानुलनाम्हणमारम्म १०६ मामे मासे सहस्मेन यो यनेय मत मम । एक च भाविनत्तान मुहुत्तमपि पूजये। मा येव पूजना सेय्यो यञ्चे वस्मसत हुत॥७॥ 106 If month after month for an hundred years a man should sacrifice in

·धम्मपद ]
56
[सहस्सवग्गो
charity) a thousand pieces of money if
he should pay honour even for a moment
to one well grounded (in true knowledge)
better is such honour paid than ti e
sacrifices of a hundred years
राजगह ( वळुवन) सारिपुत्तस्म भागिनय्यमारम्भ
१०७ या च वस्ससत जन्तु अग्गि परिचरे वने
एक च भाविततान मुहुत्तमपि पूमय ।
सा यव पूजना सेय्यो यचे वस्ससत हुत ।। ८॥
।
107 If for a hundred years a man
should tend the sacrificial fire in the
forest yet should he render honour, even
for a moment to one who is grounded
(19 true knowledge) better the rendering
of such honour than the sacrificial offer
ing of a hundred years
(8)

·धम्मपदं] 57 [सहस्सवग्गो राजगहे (वळुवने) सारिपुत्तस्स महायात्राम्हणमाग्म १०८. य विचि विच हुत च लोके । सवच्छर यजेथ पुजपेस्यो। मम्मि त न चतुभागमेति । अभिवादना उजुगतमु मेय्यो । ९॥ 108 Whatever is offered as a sacrifice and oblation throughout the year, if it be offered for the sake of gaining ment, its value does not amount to one fourth part. Better is reverence shown to those who are upright. (9) (दीघयिक निम्माय) दाधाकुमारमारम अरजटिम्हि १०, अभिवादन लिम्म निच्च बुट्टापयायिनो। चतारोधम्मा वन्नि,आयु वग्गो मुस बल॥१०॥ 109 Four things increase for one who is full of reverence, and who respects ·धम्मपद] 58 [सहस्सवग्गो the aged-life beauty happiness and power (10) सावात्यय (जेतवन) सकिच्चसामणेरमारम्भ ११. यो च वस्ससत जीवे दुस्सीलो असमाहितो। एकाह जीवित सेय्यो सीलवन्तस्स झायिनो॥११॥ 110 It were better to live one single day in the development of a good life of meditation than live for a hundred years corrupt and of a wandering mind (11) सावश्यिय (नेतवने) साणुकाण्डजथेरमारब्म १११ या च यस्मसत जीवे दुप्पलो अममाहितो। एकाह जीवित सय्यो पञ्चावन्तस्म झायिनो॥१२॥ 111 It were better to live one single day in the pursuit of knowledge and meditation than to live a hundred years dull and of a wandering mind (12) ·धम्मपद] 59 [सरस्सवग्गो मावत्यय (जेतवने) सम्पदामयेरमागम ११२ यो च वस्समत ताप कुमाता ईनवारयो। एकाद जावित मेय्यो विरियारम्भतो उन्ह ॥१३॥ 112 It were better to live one single day in the commencement of strong endeavour than to live a hundred years in dieness and lassitude. (13) मावयिय (जेनरने) पगवारि योग्भारम्भ ११३ या च वम्मरत जान पस्त उदयन्वय । एग्रह जीवित मेश्यो पम्मतो ददययर॥१४॥ 113 Though one should love for a hundred years tayng no note of the origin ard cessation of that which is comporеnt, better to live one smgle day regardful of such orign ard ces sation ·धम्मपद] 60 [सहस्सवग्गो सात्वत्यिय (जेतवने) किसागोतमिमारम ११४ यो च वसमत जोवे अस्स अमत पद । एकाह जीवित सेय्यो पत्मतो अमत पद ॥१५॥ 114 Though one should live for a hundred years without visualısıng the deathless state (Nibbana), it sere better to live one single day in the realisation of the deathiess state (15) सावत्यिय ( जेतवने) 'बहुपुत्तिकमारम्भ ११५. यो च वस्मसत जावे अपस्स धम्ममुत्तम । -एह जीवित सेप्यो परमतोधम्ममुत्तम ॥ १६ ॥ 115 Though one should live for a hundred years blind to the excellent doctrire, better to live one single day realising that excellent doctrine. (16) [सहस्मयम्गो ममत्तो] [ End of the Canto of the Thotesands. ] ·धम्मपद] 61 [पारवग्गा ९. पापनग्गो IX THE CANTO OF SIN मायय (जतवन) एक्मनाम्हनाभ ११६ अनियरथ कयाा पारा चित्त निवार । दयाह करानो पुजपारस्मि रमता मना॥१॥ 116 Let a man make haste to do good let him keep his mind from sin, (fo-) if a man is sloa to do good ho miad delights in an (1) सायिय (तवन) मयमघरमम्म ११७ पा च पारमा कपिरा न न कमिंग पुन पुन । नन्दि सन्दकविाय दुस्याएपम्न उबया 117 Ifaman commits a sun let hum not contine ait let him not seek after evil, (fo-) ifferings the outcorne of wrong doing (2) ·धम्मपद 62 [पापवग्गो सावत्थिय (जेतवने) लानदेवधोतरमारम्भ १९८ पुचञ्च पुरिमो कयिरा कयिराथेन पुनप्पुन । तम्हि छन्द कयिराय मुखो पुजस्म उच्चयो॥३॥ 118 If a man does a good act let him do it again and again let him develop a longing for good happiness is the out come of good deeds. सावग्थिय (तवने) अनाथपिण्डिकमारम ११९ पापो पि पस्सति भद्र याव पापन पच्चति । यदा च पच्चति पाप अय पापो पापानि पस्सति ॥ ४॥ 119 Even an evil doer sees happi dess as long as his evil deed has not ri pened but when his evil deed has open ed then does the evil doer Visualize his evil deeds (as sin) ·धम्मपद] 63 [पासवग्गो १२० भद्रो पिपस्मति पाप याव भद्र न पचत। यदा चप निभई अय मदोभदान पम्मति॥५॥ 120 Even a good man sees as evil krs good deeds as long as they hase not ripen ed, but wlien his good deeds have npen ed then the good man visualizes his good deeds (as happiness) (5) सावस्थिय (जेनवन) असञ्चतपरिक्ता निम्बुनारम १.१ मावमय पारत्म 'न मतं आमिस्मत' उदयनरानेन उदकुम्भा पि पूति । पूरति बालो पापस्मथाकयापि आचिनं ।।६।। 121. Think not ughtly of am, sayins, "It wil rot cone unto me esen a jar filled (with water) by the constant fall ing of drops of water. So does the un Wie man, little by little, fill herself with eril ·धम्मपद] 64 [पापवग्गो सावत्थिय (जेतवन) बिळालपादकसहिमारब्म १२. मावमञ्जेथ पुनस्स 'न म त आगमिस्सात । उदबिन्दुनिपातेन उदकुम्भो पि पूरति । पूरात धीरो पुनस्स थोक योक पि आचिन॥७॥ 122 Think not lightly of good saying, It will not come unto me even a jar becomes full with the constant dripping of water So does the wise man little by little fill himself with good (7) सावस्थिय (जेतवन) महाधनवाणितमारभ १२३ वाणिजो व भय मग्न अप्पसत्यो महद्धनो । विस जीवितुरामो व पानि परिवजय ॥ ८॥ 123 Even as a merchant who carries much wealth but who is only provided with a sinali escort, avoids a dangerous road even as one who loves life avoids poison so let a man shun evil.

·धम्मपदं] 65 पापवम्गो राजगहे ( वेळुवने) कुकुनमित्त नेसादमारम १२४ पाणिम्हि चे वणो नास्स हरेय्य पाणिना विम् । नाच्यण विसमन्वेति नन्यि पाप अकुचतो ॥५॥ 124 He whose hand is unwounded may touch poison. Poison affects not him who 13 without a wound so also no sin attaches itself to the man who does no evil. (9) सावत्थिय (जेतवने) कोक नाम मुनसलदस्मारन्म १२५. यो अप्पदुदृस्म नरस्य दुस्मति । मुद्धस्म पोसस्म अनगा। तमेव चालं पच्चेति पाएं। मुसुमो रजो पटियात य' खित्ती ॥१०॥ 125 Whosoes er offends a man who is harmless, pure and free from unworthy tendencies, on hun will the evil fall back, as fine dust tossed against the wird. (10) ·धम्मपद 68 [दण्डवरगो १० दण्डवग्गो X THE CANTO OF THE ROD सावत्थिय (जेतवने) छब्बग्गिये मिक्खू आरम्भ १२९ सब्बे तसन्ति दण्डस्स सब्बे भायन्ति मच्चुनो। अत्तान उपम कत्वा न हनेय्य न घातये ॥१॥ 129 All tremble before the rod, all fear death, putting oneself in the place of another, one should neither strike nor slay सावत्यिय (जेतवने) छब्बग्गिये मिक्खू आरम्भ १३० सब्बे तसन्ति दण्डस्स सब्बेस जीवितं पियं । अत्तान उपम कत्वां न हनेय्य न घातये ॥२॥ 130 All tremble before the rod to all life is dear, putting oneself in the place of another, one should neither strike nor slay (2) ·धम्मपद 69 [दण्डवगो सावयिय (जेतवने) सम्बहुटे कुमारे मारन १३१. मुसामान भूना ने यो दण्डेन निमिति । अननी मुननेसानो पेन्च मोन लभते मुन्न ॥३॥ 131 Whosoever takes delight in tor turing with the rod beings who long for happiness, however desirous of personal pleasure, will not find happiness after death (3) १३२. मुग्यामनि भूनानि यो दण्डेन न हिमति । अननो मुनमेमानो पेच्च मो रमते मुग ॥४॥ 132 Whosoever takes delight 1 with holding the rod from beings who long for happiness, however desirous of personal pleasure, will obtam bappness after death (9) गाव यय (जैताने) कोरधानपेग्मरम ११३ मा बोच पम्म रिच युन्द्र पटियादग्युसे। दुम्या मारम्भस्था परिददा पुगंयुना ॥

·धम्मपद] 70 [दण्डवग्गो 133 Speak not harshly to anyone, those thus spoken to will retaliate, for angry words beget suffering and a blow in return may overtake thee (5) १३४ सचे नेरेसि अत्तानं कसो उपहता यथा । एस पत्तो सि निश्वान सारम्भो ते न विचति॥६॥ 134 11, like a shattered gong thou hast learnt silence thou hast already reached unto Nibbana (for) there is no anger within thee (6) सावत्थिय (पुल्यारामे) विसाखादीन उपातिकशन उपोमथकम्ममारम १३५ यथा दण्डेन गोपारो गावो पानेति (1.1, पाचात) गोचर। एवं नरा च मच्च् च आयु पानन्नि (11, पाचन्ति) पाणिन ॥७॥ 135 As a cowherd with his staff ·धम्मपदं] 71 दिवग्गो dries out his cattle to pasture, so do Old Age and Death dove life from out of men गजगद्दे (येलुवने) अजगरपैतमारम्म १३६. अथ पानानि कम्नान कर बालोन युझति । मेहि कम्मेहि दुम्मेरो अग्गिट्टो व वसति॥८॥ 136. When committing evil deeds, the fool does not realise their wickedress, but the evil man B consumed by his own deeds, as if burnt by fire (8) गजगहे (पंडाने) मदानोमनग्माम १३७. यो दईन अण्डेमु अगसु दुम्गति। दममनन्तर यन नियमेव निगच्छति ॥९॥ 137. He who unticts purashment om those who deserse it not, he who oferds those who are noceat-sch aa one will speedly come to one of these ten states (9) ·धम्मपद] 72 [दण्डवग्गो १३८ वेदन फरुस जानि सरीरस्स च भेदनं । गरुक वा पि आवाध चित्तरखेप' व पापुणे ॥१०॥ 138 He will be visited by intense suffering, or great loss, or injury to the body, or a deep-seated disease, or infirmity of mind, १३९ राजतो वा उपस्सग्ग अभक्तान' व दारुण । परिस्सय' व जातीन भोगान' व पभङ्गुन ॥११॥ 139 Or displeasure from the King, or a fearful accusation, or loss of relatives, or destruction of wealth, (11) १४. अयवस्म अगारानि अग्मि डहति पायो। कायस्स भेदा दुप्पो निरय सो'पपचति ॥१२॥ 140 Or else all-consuming fire salt burn his houses. And upon the death of his mortal body that evil person will be bom in hell. (12)

·धम्मपद]
73
[द वग्गा
मावत्यिय (जेतवने)
वहुमण्टिक मिम्बुमारम
१४१ न नाचारया न जगन पडा।
नानासका यण्डिलमाविका वा ।
रतोय टक्बुटिकमधान ।
माधिन्ति मच्च अवितिसकल ॥ १३ ॥
141 Neither nakedness, nor matted
hair, nor dirt, nor fasting (starvation)
nor lying on the bare earth, nor besmear
ing (the body with dest) por assuming
ascetic postures can purify a man who
has not solved his doubts.
(13)
सवय (जेतवने) मुन्नतिमहामतमारन्म
१० अलानो पेपि सन चरेप्य
मन्नो दन्ना निक्तो ब्रम्दवारी।
मन्बेमु भूतमु निघाय
मोमान्दामो ममा म भिस्तु॥1॥

·धम्मपद) 74 [दण्डवग्गो 142 Even though a man be richly attired, if he des elops tranquillity, is quiet, subdued and restrained, leading a holy life and abstaining from injury to all living beings-he is a Brahman, he is an ascetic, he is a Bhihhhu (14) साथिय (जेतवन) पिलौतिकन्येरमारम्भ १४३. हिरीनिमेघो पुरिमो कोचि लोकस्मि विवति । यो निन्द अप्पयोथेति अस्सो भद्रो कमा- मिव ॥ १५॥ 143. Is there any man in this world so devoid of shame as not to be stung by rebuke or censure, as a self respecting horse will not feel stung only when not touched by the whip? (15) १४. अस्सो यथा भटो कमा निवट्ठो आनपिनो मंदेगिनो भदय।

·धम्मपदं]
75
[दण्डवग्गो
सद्धाय सीलेन च विरियन च
ममाधिना धम्मविनिच्च्येन च ।
सम्पनविनाचरणा पटिस्सत्ता।
जहिस्मय दुक्समिद अनपर ॥ १६ ॥
144 As a well trained horse touched
by the whip, be ye ardent and repentant.
Get yourselves rid of this vast suffering
by becoming possessed of perfect knowl
edge, by acts of faith, good conduct,
exertion, meditation, inestigation into
the truth, and enlightened consciousness.
(16)
सावधिय (जेनवने) मुगमामगेरमारम
१४५ उदर हि नयन्ति नेतिरा
उमुकारा दमयन्ति ( !, नमयन्ति ) तंजन ।।
दार दमयन्ति ( 1,नमयन्ति) तच्छा।
अत्तान दमयन्ति मुल्यता ॥ १७ ॥

·धम्मपद]
76
[पापवग्गो
145
Those who irrigate the fields
direct the water fletchers straighten (vl,
bend) the arrow shaft carpenters fashion
(vi, bend) wood, those who fulfil noble
vows control themselves
(17)
[ दण्डवग्गो समत्तो ]
[End of the Canto of the Rod ]

·धम्मपदं] 77 [जरावग्गो २१ जरावग्गो. XI THE CANTO OF OLD AGE. सावत्यिय (जेतवने) विमाम्बामहायिकायो आरम्भ १४६ कोन (v 1,कितु) हामो किमानन्दो निच्च पचहिते सति। अन्धयारेन ओनदा पदीप न गवेमय ॥1॥ 146 What boots it to laugh, why jubilation, while everything is burning? When surrounded by darkness, do ye not seek for light? राजगहे (वेलुवने) निरिम आरम्भ १४ परम चित्ताने विम्ब अध्ययं समुस्मित। भातुर बहुमप्प रस्म नापि धुव टिति ॥ २॥ 147 Behold ths variegated figure, the mass of corruption stuck together, ·धम्मपद] 78 [जरावग्गो sickly full of idle thoughts and having no permanent existence (2) सावस्थिय ( जेतवने) उत्तरयेरिमारम्भ १४८ परिजिष्णमिद रूप रोगनिळं (v 1, रोगनिह) पभड्गुन । मिति पूतिस दहो मरणन्त हि जीवित ।। ३ ।। 148 This form (of matter) decays at is a harbourer of corruption and is fragile this mass of corruption dısın tegrates for life ends in death (3) सावत्यिय ( जेतवन) सम्बहुले अधिमानिके मिन् आरम्भ १४९ यानि मानि अपयानि अलावूनेव सारद । दापातरानि अट्ठीनि तानि विस्वान का रति ॥४॥ 149 These bleached bones are like unto gourds cast away in the futumn, ·धम्मपद] 79 [जरावग्गो what pleasure there in looking at them? सायियं (जेतवने) स्मनन्दरिमारम्भ १५. अट्टीन नगर कतं ममुगहितलेपने । यय रा च मच्चू च मानो मक्ता च आहिता ॥१॥ 150 It (thes form) is a city fort made up of bones plastered with flesh and blood wlierem concealed lurk old age, death pride and deceit. सायिय (जेतवने) मदिर दरिमारम १५. जारन्ति वे राजरया मुनित्ता अथो मरार पि जर उपेति। गतञ्च धम्मो न जमुति मन्तो हर मन्न पर पन्ति ॥६॥ 151 The gaily painted chariots of kings wear out, so ako docs tic body

·धम्मपद]
80
[जरावग्गो
wear out But the Law of the Good
wears not away thus do the wise pro-
claim to the wise
(6)
सावत्थिय (जेतवने) लाळुदायिथेरमारभ
१५२ अप्पस्मुता'य पुरिसो वलिबद्दी व जीरति ।
मसानि तत्स घट्टन्ति पञ्चा तस्स न वड्वति ।।७।।
152 The man of little leaming goes
through life like an ox his flesh increases
but his wisdom does not.
(7)
आनन्दत्थेरस उदानगायाश्यन
१५३ अनेक्जातिससारं सधाविस्स अनिन्बिस ।
गहकारक मवेसन्तो दुक्खा जाति पुनपुनं ॥८॥
१५४ गहकारक । दिहोति पुन गेई न काहसि ।
सध्या ते पामुका भग्गा गहकूट विमहत।
विसमारगर्त चित्त तम्हानं सयमझगा ॥९॥

·धम्मपद] 81 [जरावग्गो search of the maker of this tabernacleand painful is the round of births But now, 0 Builder of the Tabernacle, I have seen thee, never again shalt thou build me a house. All the rafters arc broken and the ridge pole is broken asunder, and the mind at rest in Nibbāna has passed beyond grasping desires. (8&9) बारागसियं (इसिपतने) महाधनमेटिपुनमारम १५५. अवारत्वा मम्हचरिय अलसा योवने धन । जिण्णकोचाव झायन्ति मीणमच्छे व पादो 155 Those who hase not lived a disciplined life, who have not acquired wealth in the days of their youth, perish like worn out herons dying in a pond from which all fish hare fled (10) ·धम्मपद] 82 [जरावग्गो १५६. अचरित्वा ब्रम्हचरिय अलद्धा योग्बने धन । सेन्ति चापातिखीणा व पुराणानि अनुत्युन ॥११॥ 156 Those who have not lived a disci plined life who have not acquired wealth in the days of their youth le like broken arrow shafts grieving after the past (11) [जरावग्गो समत्तो ] ( End of the Canto of Old Age ] ·धम्मपदं] 83 अत्तवग्गो १२. अत्तवग्गो. XII THE CANTO OF THE SELF. भेमकलावने योधिराजकुमारमारम्भ १५५ अतानं चे पिय जन्ना रस्वेश्य न मुरसिवन । निण्ण अञ्चतरं याम पटिजग्गेय्य पण्डितो॥१॥ 157. If a man should hold himself dear, then let him ever guard his self and watch it well Let a wise man keep himself wakeful during one of the three watches (of the night) सारत्यय (जेतवने) उपनन्द-मक्यपुनमारम्भ १५८ अतानमेव परम पनिम्पे निरमये । अयअमनुमागेय्य न विलिस्रोथ्य पण्डितो॥ २॥ 158 Let each man direct himself first to a suitable calling in life, and then let ·धम्मपद 82 [जरावग्मो १५६ अचरित्वा ब्रम्हचरिय अलद्धा योखने धन । सन्ति चापातिखीणा व पुराणानि अनुत्युन ॥११॥ 156 Those who have not lived a disci plined life who have not acquired wealth in the days of their youth lie like broken arrow shafts, grieving after the past. (11) [जरावग्गो समत्तो ] [ End of the Carto of Old Age ] ·धम्मपद] 83 [अक्तवग्गो १२. अत्तवग्गो XII THE CANTO OF THE SELF मेसकळावने बोधिरानकुमारमारम १५५ अतान चे पिय जन्ना रक्वेश्य न मुरक्सित । तिण्ग अनतर याम पटिनग्गेय्य पण्डितो॥१॥ 157 if a man should hold himself dear, then let him ever guard his self and watch it well Let a wise man keep huself wakeful during one of the three watches (of the night) सावत्यियं (जेतवने) उपनन्द-सत्यपुनमारच्म १५८ भत्तानमेव पठन पतिरूपे निवमये । सपञ्यमनुमामेप्य न किलिस्मथ्य पण्डितो॥२॥ 158 Let each man direct himself first to a suitable calling in life and then let ·धम्मपद] 84 [अत्तवग्गो him instruct others. Thus a wise man will be free from worry सावत्थिय (जेतवने) पधानिकतिस्सथेरमारम १५९ अत्तामञ्चे तथा कयिरा ययनमनुसासति । सुदन्तो व्त दमेथ अत्ता हि किर दुद्दमो ॥३॥ 159 Let each man make of herself that which he instructs others to be Himself well controlled he may control others Very difficult to subdue is the self (3) सावयिय (जेतवन) कुमारकस्सपथेरमातरमारन्म १६. अत्ता हि अत्तनो नायो कोहि नायो परो सिया। अत्तना हि मुदन्तन नाथ लभति दुलभ ॥४॥ 160 Self is the Lord of self what hugher Lord could there be, When a man subdues sell his self he will have found a Lord very difficult to find ·धम्मपद] 85 [अत्तवग्गो सावत्यिय (जेतवने) एक उपासमारम्भ १६१. अत्तना वक्त पाप अत्तज अत्तसम्भव । अभिमत्थति दुम्मेधं वजिरं व अस्ममय मणि ॥५॥ 161 The evil done by oneself, begotten of oneself, sprung from oneself. crushes the wicked man as a diamond (vajira ) crushes a hard precious stone. (5) राजगहे ( वेळुवने) देवदत्तमारम्भ १६२ यस्स अचन्तदुस्सील्य मालुवा सालमिवोत्यत । करोति सो तथत्तान ययानं इच्छती दिसो ॥६॥ 162 He, whose very evil nature has completely entangled him as a Maluyä creeper entwines a sāla tree, makes of httself that which his enemy would have him, (6)

·धम्मपद]
88
[अत्तवग्गो
turned his gaze on the good, however
greater, of another Once a man has
realised wherein his own good lies, let him
apply himself thereto with diligence. (10)
[भत्तवग्गो समत्तो.]
(End of the Canto of the Self. ]

·धम्मपद] 89 [लोस्वग्गो १३. लोकचग्गो. XIII THE CANTO OF THE WORLD सावत्थिय (जेतवने) अनतर दहरमिक्खुमारन्म १६. हीन धम्म न सेवेय्य पमादेन न सवसे । मिच्छादिहि न सेवैग्य न सिया लोकवट्टनो ॥१॥ 167 Let none follow an ignoble rule of life (dhamma), nor live heedlessly, let none follow a false view nor add to the number of the worlds he has to sojourn in (rounds of birth) (1) कपिलवत्युस्मि (निग्रोधारामे) भगवतो पितरमारम्भ १६८. उत्तिहे नप्पमनेय्य धम्म सुचरित चरे । धम्मचारी सुख सेति अस्मि लोके परम्हि च ॥२॥ 168 Let a man rouse himself, (and) not be heedless, let him follow the ·धम्मपद] 90 [लोकवग्गो doctrine of a good life The righteous rests happily in this world and the next (2) १६९ धम्म चरे मुचरित न न दुचरित चरे । धम्मचारी सुख सेति अस्मिलोके पराम्हि च ॥३॥ 169 Let a man follow the doctrine of a good life not that of an evil life The righteous rests happily in this world and (3) the next सावत्थिय (जेतवने) पञ्चसते विपस्सके मिश्खू आरम्भ १७. यथा बुबुळा पस्से यथा पस्ने मरीचिः । एव र अवेस्सन्त मच्चुराना न परमति ॥ ४ ॥ 170 The King of Death does not see him who looks upon the world as one would regard a bubble (of water) or a mirage ·धम्मपद] 91 [लोक्वग्गो राजगहे ( वेळुवने) अभयरानकुमारमारम १७१ एथ पस्मथि'म लोफ चित्त राजरथूपम । यत्व वाला विसीदन्ति नत्थि सङ्गो विनानत ॥५॥ 171 Come, look on this world (cor poreal body) as a many-coloured chariot of State, wherein the foolish sink them selves, but on which the discerning cease to depend (5) सावत्थिय ( जेतवने) सम्मन्ननथेरमारभ १७२ यो पुब्बे व पमज्जित्वा पच्छा सो नप्पमज्जति । सोम लोक पभासेति अन्भा मुत्तोव चन्दिमा॥६॥ 172 He who formerly lived recklessly but afterwards refrains from such a way of life, brightens the world, as the moon when freed from clouds (6) ·धम्मपदं] 92 [लोकवरगो सावत्थिय (जेतवने) अगुलिमालयेरमारम्भ १७३ यस्स पाप क्त क्म्म कुसरेन पियीयति (v 1, पिधिय्यति) सो'म लोकपभासेति अभा मुत्तो वन्दिमा॥७॥ 173 He whose evil deede are covered (v! closed in) by good ones brightens up this world as the moon when freed from clouds. (2) आरवियं (अग्गार चतिये) पेसकारधीतरमारम्भ १७४ अधभूतो (v I , अधीभूतो) अय लोको तनुरेत्य विपस्मति। मकुणो (v 1, सन्तो) जालमुत्तोष अप्पो मम्गाय गच्छति ॥८॥ 174 The world is wrapt in darkness. Few be they who can see therein few be those who as birds escaped from the net go to heaven. (8) ·धम्मपद] 93 [लोक्वग्गो सावत्थिय (जेतवने) तिसमिक्बू आरज्म १७५ हसादिच्चपथे यन्ति आकासे यन्ति इद्धिया। नीयन्ति धीरा लोकम्हा जेवा मार सवाहन (v I , सवाहिणिं ) ॥९॥ 175 Swans fly through the sky through the air they go by reason of their supernormal power the wise when they have overcome the Evil One (Mara) and hıs elephant (v I along with his forces) are removed from out this vortex (the world) (9) सावस्थिय (जेतवने) चिञ्चमाणविकमारन्म १५६ एक धम्म अतीतस्म मुसावादिस्स जन्तुनो। वितिष्परलोकस्स नत्यि पाप अकारिय ॥१०॥ 176 A man who has broken a rule of life who speaks what is not true and who has abandoned consideration of another ·धम्मपद] 94 [लोक्वग्गो higher world, for such an one there is no sin which he will not commit (10) सापत्थिय (जेतवने) असदिसदानमारम्भ १५७ न ये कदरिया देवलोक वजन्ति बारा हवे न पससन्ति दान । धौरो च (v I,व) दान अनुमोदमानो तेनेव सो होति सुखी परत्य ॥११॥ 177 The niggardly do not go to the world of the gods. The fool alone does not applaud charity The wise (v.1, the Wise alone) rejoicing in charity thereby attain happiness in the other world (11) साकत्यिर्य (जेतवने) अनाथपिण्डिक्सा पुतमारन्म १७८. पपन्या एक्रबेन मग्गस्म गमनेन वा। सयरोग्यविश्वेन सोतापत्तिफ्लं घरे ॥१०॥ 178 The fruit of the Sotapattı Path (the first Path of sancufication) 3 far ·धम्मपद 95 (लोकवग्गो better than universal sovereignty over the earth, better than going to heaven or being ruler of all the worlds (universe) (12) [रोकवग्गो समत्तो ] [End of the Canto of the World ] ·धम्मपदं] 96 [बुद्धवग्गो १४. बुद्धवग्गो XIV THE CANTO OF THE ENLIGHTENED ONES उरुवेलाय (बोधिमण्डे) मारधीतरो आरम्भ (v !, मागन्दियमारम) १७९ यस्स जित नावजीयति जितमस्स नो याति कोचि लोके । तं युद्धमनन्तगोवर अपद केन पदन नेस्मय ॥ १ ॥ 179 By what track can you lead away the One wlio is Enlightened, Infinite in knowledge, trackless, him whose conquest cannot become a failure. whose victory none in the world can equal? (1) ·धम्मपदं] 97 [युवम्गो १८.. यस्स जालिनी विसत्तिका तण्डा नत्यि कुहिञ्चि नेतवे। तं युद्धमनन्तगोवरं अपदं केन पदेन नेस्सय ? ॥२॥ 180. By what track can you lead away the One who is Enlightened, infinite in knowledge, trackless,-he whom no entangling and poisonous craving can lead anywhere? सकस्सनगरद्वारे बहू देवमनुस्से आरम्भ १८१. ये झानपसुता धीरा नेत्रसम्मपसमे रता। देवा पितेसं पिहयन्ति सम्बुद्धानं सीमतं ॥३॥ 181. Even the gods aspire towards those who are enlightened and mindful, who are wise and devoted in meditation, who take delight in desirelessness and tranquility. (3) ·धम्मपद] 98 [ युद्धवग्गो बाराणसिय एक्पत्त नागराजमारन्म १८० विच्छो मनुस्सपटिलाभो किच्छं मचान जीवित । किच्छ सद्धम्मसवण पिच्छो बुद्धानमुप्पादो ॥४॥ 182 Difficult it is to obtain birth as a human being, difficult is the life of mortals, difficult is the hearing of the true doctrine, difficult is the birth of the Buddhas भावत्यिय (जेतवने) आनन्दथेरस पहमारभ १८३ सन्चपापस्स अकरण कुसरस्स उपसम्पदा। सचित्तपरियोदपन एतं युद्धान सासने ॥५॥ 183 Abstention from all evil, doing of good, punfication of one's thought-thrs is the doctrine of the Buddhas. १८४ सन्ती परमं तपो मितियगा निन्यानं परम वदन्ति दुखा। (5) ·धम्मपद] 99 [बुद्धवग्गो न हि पञ्चजितो परूपघाती न समणो होति परं विहेठयन्तो ॥६॥ " 184. "Patience is the greatest penance; long-suffering the highest Nibbāna, so declare the Buddhas. No recluse (pabbazita) is the man who strikes another, nor is he a Bhikkhu (samana) who does harm to another. (6) १८५. अनूपवादो अनूपघातो पातिमोक्खे च सदरो। मत्तनुता च भतस्मि पन्नध (v 1, सन्तच अयनासन अधिचित्ते च आयोगो एन युद्धान सासन ॥७॥ 185. Not to slander, uot to injure, to live restrained by Patimökkha rules, moderate in food, having one's resting place in a borderland or in a far off place (v. 1, in seclusion), devotion to mental ·धम्मपदं] 100 [बुद्धधग्गो culture (ayoga )--this is the doctrine of the Buddhas सावस्थिय (जेतवने) अनमिरति भिक्खुमारम १८६ न कहापणवत्सेन तित्ति कामेसु विचति । 'अप्पस्सादा (v1, अप्पसादा ) दुखा कामा' इति विश्माय पण्डितो ॥८॥ १८७ अपि दिब्बेमु कामेमु रति सो नाधिगच्छति । तण्हस्खयरतो होति सम्मासम्युद्धसावको ॥ ९॥ 186 187 The pleasures of the senses are not satisfied even by a shower of gold coins the wise man on realizing that sensual pleasures have little relish (v 1 disturb placidity) but entail much suffer 118. takes no delight in them-nay not even in celestul pleasures The disciple of the Fully Enlightened One takes joy in the destruction of craving (849) ·धम्मपद] 101 [बुद्धवग्गो सावस्थिय (जेतवने) अग्गिदत्त पुरोहितमारम्भ १८८, बहु (V.1., यहू) वे सरण यन्ति पञ्चतानि वनानि च। आरामक्खचेत्यानि मनुस्सा भयतजिता ॥१०॥ १८९ नेत खो सरण खेम नेत सरणमुत्तम । नेतं सरणमागम्म सम्बदुक्खा पमुच्चति ॥११॥ 188, 189. People when threatened by fear (v 1, many people) seek for refuge in many places-mountains, forests, groves, trees, or shrines, but such are not safe refuges, not the securest refuge Not by resorting to any of these is a man freed from all suffering (10&11) १९. यो च युद्धञ्च धम्मञ्च सयञ्च सरणं गतो । चत्तारि अरियसवानि सम्मप्पञ्याय पस्मति ।।१२ १९१ दुक्स दुक्खसमुप्पाद दुक्खस्स च अतिकम । अरिय अढ़ (v. 1, चट्ठ) निक मग्ग दुक्खू. पममगामिन ।। १३ ॥

·धम्मपद] 102 [बुद्धवग्यो १९२ एतं खो सरण खेम एत सरणमुत्तम । एत सरणमागम्म सञ्बदुक्खा पमुच्चति ॥ १४ ॥ 190,191,192 Whosoever seeks refuge in the Buddha the Doctrine and the Order, and with correct understanding visualizes the Four Noble Truths--012., Suffering. The Origin of Suffering. The Cessation of Suffering (and) The Noble Eightfold Path that leads to sorrow's ceasing--this is a secure resort, this is the safest refuge By taking such refuge a man is freed from all pain (12,13814) सायिय (जेतवने) आनन्दधेरस्म पहमारम्भ १९३ दुषभो पुरिमानञ्नो न सो सम्वत्य जायति । स्य सो जायती धीरो त युर मुसमेधति ।१५। 193 A man of noble birth is rare to find , he is not born in every place, (but) ·धम्मपद] 103 [बुद्धवरगो where such a man of excellent knowledge is born his family attains happiness. (15) मावस्थिय (जेसवने) सम्बहुले मिक्खू आरम्भ १९४ मुग्लो बुद्धानमुप्पादो सुखा सद्धम्मदेसना । मुसा सधस्स सामग्गी समग्गान तपो सुखो॥१६ 194 Happy is the birth of the Bud dhas, pleasant the preaching of the true doctrine, blessed is the single mindedness of the Order (Sangha), such united spiritual effort constitutes blessedness (16) (चारिक चरमाने ) क्स्सपयुद्धस्स मुवण्णचेतियमारम्भ १९५ पूनारहे पूरयतो युद्धे यदि व सावके पपञ्चसमतिकन्ते तिण्णसोक्परिट्वे ॥ १७ ॥ १९६ ते तादिसे पूजयतो निबुते अकुतोभये । न सका पुन मलातु इमे'नमपि वेनचि ॥१०॥ 195,196 He who pays reverence to those to whom reverence is due, whether -

·धम्मपद]
101
[ युद्धवग्मो
to the Buddha or his disciples-men who
have passed beyond craving and wrong
views (papanca) and have crossed over
the stream of griefs and fears, -he who
pays homage to such worthy men, who
have obtained Abbana and are free from
fear, his merit is immeasurable (17 & 18)
[बुद्धवग्गो समतो.]
(End of the Canto of the
Enlightened Ones)

·धम्मपद] 105 [मुखवग्गो १५. सुखवग्गो. XV THE CANTO OF HAPPINESS. मदनगरे. मातके आरम्भ (कलहवूपसमनत्य) १९७ मुमुख वत जीवाम वेरिनेमु अवैरिनो। वेरिनेमु मनुस्सेमु विहगम अमेरिनो ॥ १ ॥ 197. Let us, then, free from hate, live happily among those who hate; among men filled with hatred, let us dwell free from hatred (1) १९८ मुमुख वत जीवाम आतुरेमु अनानुरा। आतुरेमु मनुस्सेमु विहराम अनानुरा ॥ २ ॥ 198 Let us, then, free from ailments, live happily among those who are ailing; among men affilicted with ailments, let us dwell free from ailments. (2)

·धम्मपद् ]
106
[सुखवग्गो
१९९ मुमुख वत जीवाम उस्मुकेमु अनुस्मुका।
उस्मुकेसु मनुस्सेमु विहराम अनुस्सुरा ॥३॥
199 Let us then free from lust, live
happily among those who are filled with
lust among the lustful let us dwell free
from lust
(3)
पञ्चसालाय (ग्राम्हणगामे)
मारमारम्भ
२०० सुमुख वत जीवाम येस नो नत्थि विञ्चन
पीतिभक्पा मविस्साम देवा आभस्सरा यथा ॥४॥
200 Let us, then, live happily, we who
own nothing can call nothing our own,
let us be like the Shining Ones (Abhassa
ra gods ) who are nourished on love
(pati)
सावत्थिय (जेतवने) कोसल्लायो पराजयमारन्म
२०१ जयं वेरै पसवति दुक्ख सेनि पराजितो।
उपसन्तो मुम्न सेनि हित्वा जय पराजय ॥ ॥

·धम्मपद]
107
[मुखवग्गो
201 Victory breeds hatred, for the
vanquished is stricken with suffering, but
the tranquil man lives in happiness, dis
regarding both victory and defeat (5)
सावत्थिय (जेतवने) अभ्यतरं कुरदारिकमारम्भ
२०२ नत्थि रागसमो अग्गि नत्यि दोमसमो कलि।
नधि बन्यसमा (
1, खन्धादिमा)
दुक्खा नत्यि सन्तिपर मुख ॥ ६ ॥
202 There is no fire like that of lust,
there is no moral) breach like that of
ill will there is no suffering like that of
existence through the Five Groups
(khandhas), there is no bliss like the
Highest Peace (Nibbana)
(6)
आटविय
एक उपासक्रमारम
२०३ जिपच्छा परमा रोगा ससारा परमा दुखा।
एत मत्वा यथाभूत निवानं परम मुर्ख ॥ ७॥

·धम्मपद] 108 [मुखवग्गो 203 Hunger is the worst of diseases the elements of being (sankhära), being the worst suffering He who knows this truly (realises) that Nibbana as the highest bliss मारत्यिय (जेतवने) पसेनदिसोसम्मारम २०४ आरोग्यपरमा लाभा मन्तुही परमं धन: विस्मासपरमा (v 1 विसामा परमा) माति नियान परमं मुस ॥ ८ ॥ 204 Health is the greatest greatest acqui sition contentment the greatest wealth, confidence is the best of relatives, Nibbāna is the highest happiness वेगारिय अध्यतरं भिस्तुमारम २.५ परिरस पीत्वा रस उपसमरस च । निदरी होति निष्पापो धम्मपीतिरस पिव ॥९॥ 205 He sho has enjoyed the flavour of solitude and the sweetness of tranquit- ·धम्मपद] 109 [मुखवग्गो lity is unperturbed and free from sin as he drinks in the sweetness of devotion for the doctrines (9) बेलुवगामे सकमारब्भ २०६ साधु (v 1, माहु) दस्सनमरियान सनिवासो सदा सुखो। अदस्सनेन बालानं निच्चमेव सुसी सिया ॥१०॥ 206 It is a good (v 1 blessed) thing to see tlie Noble Ones, to live with them is ever happiness A man will be surely ala ays happy if he escapes the sight of fools (10) २०७ बालसनतचारी हि दीपमधान सोचति । दुक्खो वारेहि सवासो अमित्तेनेव सवदा ।। धीरो च सुखसवासो यातीन व समागमो ॥११॥ 207. He who walks in the company of a fool experiences grief for a long time (for) the company of fools ever brings on ·धम्मपद] 110 [सुखवग्गो suffering, as does the company of an enemy The company of the wise brings happiness, like meeting with kinsfolk (11) तस्मा हि २०८ धीरञ्च पश्यञ्च बहुस्मुतञ्च । धोररहमील वतवन्तमरियं । त तादिस सप्पुरिस सुमेध । भय नक्वत्तपय व चन्दिमा ॥ १२ ॥ 208 Therefore (let a man follow) the steadfast, the wise, the learned, one pre-eminent in character (Arhat), the fulfiller of vows and the noble man Let such a man, good and intelligent, be followed, even as the moon follows the path of the stars (sky). (12) [मुखवम्गो समतो.] [End of the Conio of Hoppiness. ]

·धम्मपदं ]
111
[पियवग्गो
१६. पियवग्गी.
XVI
THE CANTO OF THE PLEASANT.
२.१. सावत्यियं (जेतवने ) तयो पच्चजिते आरम्भ
अयोगे युञ्जमत्तान योगस्मिं च अयोजय ।
अत्यं हित्वा पियग्गादी पिहे (v.1., पिहेत'
सानुयोगिनं ) तत्यानुयोगिनं ॥१॥
209. He who gives himself solely to
sensual pleasures, which are unbefitting,
and does not devote himself to (the pur.
suit of) higher knowledge, thereby
abandons his own good by grasping at
what is pleasant to him; and envies him
who has devoted himself to the pursuit of
the higher knowledge.
(1)
२१.. मा पियदि ममा अप्पिोट युदायनं ।
पियान सदस्मन दुपपियानऽनयमन ॥२॥

·धम्मपद 112 [पियवग्गो 210 Never associate yourself with what is pleasant, much less with what is unpleasing (for) absence of the sight of what is dear causęs suffering so also is it painful to see that which is not dear (2) २११ तस्मा पियन कयिराय पियापायो हि पापको। गया तेस न विग्नन्ति येस नत्यि पियाप्पिय॥३॥ 211 Therefore regard nothing as dear, for the loss of what is dear 19 pain ful Those who have transcended what ts dear or what is distasteful have untied their knots. (3) गावात्यय (जेतवन) अभ्यतरं कुटुम्बिकमारन्म २१२. पियतो वायती सोको पियता जायती भयं । पियनो विष्णमुत्तम नत्यि मोरो कुना भय' ॥४॥ 212 Grief arises from the thought of what is dear, fear is provoked by the thought of what is dear But there is no ·धम्मपद] 113 [पियवग्गो grief for him who has transcended the thought of what is dear whence then, can there come fear? पावत्यिय (जेतयने) बिसासमुपामिकमारम ०१३ पेमतो जायती सोको पेमतो जायती भयं । पेमतो विष्पमुत्तस्म नत्यि सोको कुना भय ॥५॥ 213 From affection is bom grief from affection fear is begotten There is no gnef for him who is freed from afTec tion whence then can there come fear? (5) साठिय (क्लागारसालाय) लिच्छवीआरम्म २१४ रतिया जायती सोको रतिया पायती भयं । रतिया विप्पमुत्तस्स नत्यि सोको कुतो भय॥ 214 From attachment sensual pleasures is born gnef, from this attach ment fear is begotten There is no grief 10 ·धम्मपद] 114 [पियवग्गो for him who is freed from attachment to Sensual pleasures, whence, then, can there come fear? (6) सावत्थिय (जेतवने) अनि त्यगन्धकुमारमारभ २१५ कामतो जायती सोको कामतो जायती भये । कामतो विप्पमुत्तस्स नत्थि सोको कुतो भय ॥४॥ 215 From love is born grief, from love fear is begotten There is no grief for him who is freed from love, whence, then, can there come fear (7) सावत्यिय (जेतदने) अञ्चतरं ब्राम्हणमारब्भ २१६. तण्डाय जायती सोको तण्हाय जायती भयं । तण्हाय विप्पमुत्तस्स नत्यि सोको कुतो भयं?॥८॥ 216 Fromcravings born grief, from draving fear is begotten There 19 no grief for him who is freed from craving: whence, then, can there come fear? (8) ·धम्मपद] 115 [पियवग्गो राजगहे ( वेळुवने) पञ्चमनदारके आरम्भ २१७ सीलदस्मनसम्मत धम्म मञ्चवादिन । अत्तनो कम्म कुलान तं नो कुरुते पियं ॥९॥ 217 Men hold him dear, who is pos sessed of character and night vision who 13 nghteous who speaks the truth and who does his duty (9) सावस्थिय (जेतवने) एक अनागामियरमारम ०१८ उन्दजातो अनस्वाते मनमा च पुरी लिया। कामेमु च अपटिबद्धचितो उर्द्धमाती ति युचति ॥१०॥ 218 Ile who trives for the Ineffable (Nibbana) who s of awakened sciousness and whose mind is detached from the pleasures of the sensez-scalled One who has gone upstream" (10) ·धम्मपद] 116 [पियवग्गो इसिपतने (मिगदाये) नन्दियमारभ २१९ चिरप्पवासिं पुरिस दूरतो सोथिमागर्त । मातिमित्ता सुहृजा च अभिनन्दन्ति आगत ॥११॥ २२० तयेव कतपुजम्पि अस्मालोका पर गत ॥ पुन्नानिपटिगदन्ति पिये माती व आगत ॥१२॥ 219,220 Just as a man who has lived long abroad is met on his safe retura from afar by kinsmen friends and Welcoming companions who come to greet him, 80 is the doer of good deeds, when he passes from this world to the next, welcomed by his good deeds as a dear hinsman returned home (11 & 12) [पियवम्गो समसो ] (End of the Canto of the Pleasant )

·धम्मपद]
117
[ कोषवग्गो
१७ कोधरम्गो
XVII
THE CAN10 OF ANGER
कपिलवायुम्हि (निप्राधाराम)राहगि खत्तियानमारम्भ
२२१ काय तह विप्पाहय्य मान
सयोरनं सच्चमतिकमय्य ।
तं नामरूपस्मि अमनमान
अकिञ्चन नानुपतन्ति दुस्सा ॥१॥
221 Let a man abandon anger, let
hım root out concert let him overcome
all fetters. No sufferings overtake him,
who clings neither to name nor to form
and who possesses nothing
आदविय ( अगाये चेतिये) अभ्यतरं मिसमारम्भ
२२२ यो ये उप्पनिले वाथ रथ भन्न स धारये
(11, पारय).
तमह सारयिं भूमि र स्निगाहो इनरोजनो ॥२॥

·धम्मपद ] 118 [कोधवग्गो 222 He who controls (v 1 puts away) his anger when aroused like a chariot out of its track (or that is rolling ) him I call a charioteer Others but hold the reins (2) राजगहे ( वेळुवने) उत्तर उपासिस्मारम्भ २२३ अकोधन जिन कोध असाधु साधुना जिने । जिने रदरिय दानन सच्चनारिवादिनं ॥३॥ 223 Let a man conquer anger by absence of anger wickedness by absence of wickedness, miserliness by liberality and a liar by truth (3) मावाथय (नेतवने ) महामोग्गल्लानरस्स पश्नमारम्भ २२४ सच भणे न कुज्झेय्य दग्ना अप्पम्पि याचितो। एनेहि तीहि टानेहि गच्छे देवान सन्तिके ॥४॥ 224 Let a man speak truth and abstam from anger let him give eren though it be but little to him who begs.

·धम्मपद] 119 [कोधवग्गो By these three means (causes) he shall draw near unto the gods साकेतस्मि अजनवनमिक्खू आरम २२५. अहेमका ये मुनयो निच कायेन सत्ता । ते यनि अन्चुन ठान यथ गन्त्वा न सोचरे ॥ ५॥ 225 Those sages who are without violence, and who are ever controlled in body, attain to the eternal Abode (Nibbana), where having gone a man is freed from sorrow. (5) राजगहे (गिज्झकूटे) पुण्णाशारीिमारन्म २२६ सदा जागरमानानं अहोरत्तानुसिक्खिन । निश्वानमधिमुत्तानं अत्यं गच्छन्ति आसवा ।।६।। 226. Depravities vanish from those who are ever wakeful, who discipline themselves day and night, who are bent towards the attamment of Nībbana (6) ·धम्मपद] 121 [कोपसम्मों who stands wholly praised or utterly condemned (8) २२९ यञ्चे विनू पससन्ति अनुविन मुवे मुवे। अन्छिनयुत्तिं ( 1, दित्ति) नेयादि पभ्मासीरसमाहित ॥९॥ २३. नेस्स (1.1, निफ्स ) जम्बोनदस्व को ते निन्दितुमरहति । देव पि नं पसंमन्ति मन्हुना पि पसनितो ·धम्मपद ] 120 [कोधवग्गो सावत्यिय ( जेलवने) अतुल नाम उपासकमारम्भ २२७ पोराणमेत अतुल! नेत अजतनामिव । निन्दन्ति तुहिमासीन निन्दन्ति बहुभाणिनं । मितमाणिनम्मि निन्दन्ति, नथि लोके अनि- न्दितो ॥७॥ 227. O, Atulai This is an old rule-- not just a rule of today -"They blame him who sits silent, they blame him who speaks much, they even blame him who speaks little" There is none in this world who is not blamed (7) २२८ न चाहु नच भविस्सति (v 1, हेस्मति)न चेतरहि विचति । एपन्तं निन्दितो पामो एमन्त था पसरितो ॥४॥ 228 There never was, there never will be, nor does there now exist a being ·धम्मपदं] 121 [कोपरग्गो who stands wholly praised or utterly condemned (8) २२९ यञ्चे विभ्म् पससन्ति अनुविच मुवे मुवे । अच्छिनयुर्ति ( 1, मच्छित्ति) मेघात्रि पञ्यासीलममाहित ॥९॥ २३० नेक्स (v. 1, निस) जम्बोनदरसेव को त निन्दिनुमरहति। देवापि न पसगन्ति प्रम्हुना पि पसरतो. 229,230 If the wise of fully awakened consciousness (anuvicca ) daily continue to praise one who is intelligent ard of uniformly good life (vl, a life without moral delinquency ), one who is endowed with insight and of a pure itſe-who then would dare to censure such a maa, who is fike unto a coin of Jambunada (purest) gold” Even the gods prasc such a man, esen by Brahmi us he prased (9 & 10) ·धम्मपदं] 122 [ कोधवग्गो राजगहे (बेलुवने) छब्बग्गिय मिक्खू आरम्भ २३१ कायप्पकोप रक्खेय्य कायेन सवुतो सिया कायदुच्चरित हित्वा कायेन सुचारत चरे ॥११॥ 231 Let a man guard himself against the ebullitions of his body let him be well controlled in body (and) having renounced his evil deeds let him duell in purity therein (11) २३२ वचीपकोप रक्सेय्य वाचाय सवुतो सिया वचीदु चरित हित्वा वाचाय मुवरित चरे॥१२॥ 232 Let a man guard himself against the ebullitions of his speech let him be well-controlled in his tongue (and) having renounced en speech let him dwell in purity therein (12) २३३ मनापकाप रक्खेय्य मनसा मयुनो मिया । मनोदुचरितं हित्वा मनमा मुचरित चरे।।१३॥

·धम्मपद] 123 [कोयवग्गो 233 Let a man guard himself against the ebullitions of the mind let him be well-controlled n mind (and) having renounced the evils of the mind let hun dwell in purity therein. (13) ०३४ कायेन मनुता धोरा अयो वावाय सनुता । मनसा सनुता धीग, त व मुभारमनुना ॥ १४॥ 234 Weil controlled indeed are those wise men who have mastery over the body the tongue and the mud (14) [ कोववग्गो ममत्तो ] [End of the Canto of Anger ] ·धम्मपद] 124 [मलवग्गो १८ मलवग्गो XVIII THE CANTO OF IMPURITY -सावत्यियं (जेतवने) एक गोघातरपुत्तमारम २३५ पण्डुपलामो पदानि सि । यमपुरिसा पि च ते उपट्टिता ।। उय्योगमुखे व तिट्टमि । पाथेयम्पि च ते न विचति ॥ १॥ 235 Thou art now as a withered leaf the messengers of Death (Yama) have drawn near to thee thou art on the point of departure and thou hast not even provisions for thy journey ०३६ मो रोहिदीपमत्तना। गिप वायम परितो भव । (1) ·घम्मपदं] 125 [मलवग्गो निदन्तमलो अनमणो। दिल्य अरियभूमिमेहिसि ॥ २ ॥ (V.1, भूमिमुपेहिमि) 236. Make (of) thyself an island, be instant in thy endeavour, be wise When thy moral impurities are blown away and thou art freed from sinful bent, then shalt thou go to the heaven world of the Elect (Anyas). (2) २३५. उपनीतवयो च दानि' लि। सम्पयातो सि यमस्म सन्तिके। वासो पिच दे नन्यि अन्तरा । पायेप्यपि च तेन वियति ॥ ३ ॥ 237. Thy life has now drawn to a close: thou hast come into the presence of Death; there is no rest house on the way, (and) thou hast not even provision for thy journey. (3) ·धम्मपद] 126 [मलवग्गो २३८. सौ करोहिं दीपमत्तनो। खिप्प पायम पण्डितोभव । निद्धन्तमलो अनगणो । न पुन जातिजर उपेहिसि ॥ ४ ॥ 238 Make (of) thyself an island, be instant in thy endeavour, be wise When thy impurities are blown away and thou art freed from sinful bent, thou shalt no more come again into birth and old age सावत्थिर्य (जेतवने) अध्यतर माम्हणमारम २३९ अनुपुन्बेन मेधावी यो यो सणे राणे । कम्मारो रजतस्मेव निदमे मलमत्तनो ॥५॥ 239. One by one, little by little, ever and anon, should a wise man blow away hr impurities, even as a smith blows away the impunties of silver (5) ·धम्मपद] 127 [ मलवग्गो मावत्यिय (जेनवने) तिम्मयेरमारन्म २४० अयसा व मल ममुहित । तदहाय तमेव खादति। एव अविधानचारिन । सक 1, सानि) कम्मानि नयन्ति दुग्गति ॥६॥ V 240 As the rust sprung there from corrodes straightway the very iron itself, so do the evil deeds of evit doers (lit., evil transgressors) bring them into an evil state (6) मावत्यय (जेतवने) गदुदायि पेरमारम्भ २४१ अमन्यायमा मन्ता । अनुदानमा परा। मल बस्स वोमन ।पमादोरम्मतोमल 11 241 Non-repetition is the corroder of the sacred texts, non repair is the canker of a (good) house, sloth is the blemish of beauty, and heedlessness the tannt of the watchman

·धम्मपद]
128
[मलवरगो
राजगहे ( वेळुवने) अभ्यतर कुलमुत्तमारम्भ
२४२ मलित्यिया दुच्चरित । मच्छेरं ददतो मलं ।
मला वे पापा धम्मा।अस्मि लोके परम्हि चा८॥
242 An unchaste life is the blot on a
miserliness the shortcoming of
the liberal minded unworthy tendencies
are the root of evil in this world and the
next.
(8)
२४३ ततो मला मरतर । अविना परम मल ।
एत मल पहत्वान । निम्मला होय भिक्सवो| ॥९॥
243 But worst of all stains is the
stain of ignorance O Bhikkhus! Wipe
off that stain and become stainless.
(9)
मावत्यिय (जेतवन) चूमारि सदविहारिकमारम्भ
२४ मुजीव महरीकन वाकसूरेन पसिना ।
पपरान्दिना पगटभेन सरिनिटेन जाक्तिं ॥१०॥

·धम्मपद]
129
[मलबग्गो
244. Very easy is life for a man who
is shameless, impudent as a crow, one who
sacrifices the interests of all, who indulges
in excesses, is boastful and leads a cor-
rupt life.
(10)
२४५ हिरांगता च दुखीव निच्च मुचिगनिना।
अलीनन' प्पगन्भेन मुशाजीवन पस्सना ॥११॥
245. Very hard is life for a man who
is modest, seeking always that which is
pure, active ( free from a dull life), polite,
one who walks in the ways of chastity
and is of clear Vision
(11)
मावत्यिय (जैतवने) पासते टपामके आरम्भ
२४.. यो पागमतिरातेति मुमाादञ्च भामति ।
लोके अदिनमादिपति परदारञ्च गच्छति ॥१२॥
२४५. मुरामेरयपानब यो नरो अनुयुपति ।
इंधन 'मो रस्मि मूल सनति अत्तनो ॥१३॥

·धम्मपद]
130
[मलवग्गो
246 247 He who destroys life who
speaks untruth, who takes in this world
that which is not given to him who con
sorts with another man's wife, who 19
addicted to intoxicating drinks, ( surā
meraya)-such a man digs his own grave
even in this world
(12 & 13)
२४८ एव भो पुरिस, जानाहि पापधम्मा असञ्जता ।
मा त लोभो अधम्मो च चिर दुक्खाय रन्धयु
॥१४॥
248 Thus O Man leam that the evil
minded are the unrestrained, let not
greediness and an ul lived life bring thee
to suffering (lit. cook for thee long suffer
ing)
(14)
सावत्यिय (जेतवन)
तिस्सदहरमारम्भ
२४१ ददाति व ययास यथापसादन जनो।
तय यो मद्कु भवति परेस पानभोजन ।
न सादिवा वारनिवासमाधमधिगच्छति॥१५॥

·धम्मपद] 131 [मलवग्गो 249 Men are chantable according to their faith or pleasure, he who frets because food and drink are given to others will not attain to peace of mind, either by day or by night. (15) २५०. यस्म चेत ममुश्छिन्न मूलपच्च ममूहत । स वे दिवा वा रतिंवा समाधिमधिगच्छति ॥१६॥ 250 (But) he in whora such unworthy feeling is utterly absent, having been destroyed root and branch, alone attains to peace of mind both by day and by night. (16) सावत्वियं (जेतवने) पञ्चपामके आरम २५१ नन्यि रागममो अग्गि नत्यि दोमममो गहो। नयि मोहमनजाल नयितहासमा नदा॥१७॥ 251 There is no fire like unto Just, there is no strangling grip like unto ha tred; there is no ensnanng net like unto

·धम्मपद]
132
[मलवग्गो
infatuation there is no river torrent like
unto craving
(17)
भद्दिये नगरे (पातियावने) मेण्डकसेट्ठिमारन्म
२५० मुदस्स यजमञ्नेस अत्तना पन दुद्दस !
परेस हि सो वजानि ओपुणाति (v1, ओपु
मात) यथाभुस ।
अत्तनो पन छादेति कलिंवरितवो सटो ॥१८॥
252 Very easy is it to discover flaws
in others but very difficult to see ones
Own
One winnows the shortcomings of
others like chaff but one covers his own
as a dislionest gambler covers a losing
throw
(18)
सावथिय (जेतवन) उज्झानसञ्चि थरमारम्भ
२५३ परवनानुपस्सिस्म निच उन्यानमञ्जिना।
आसवा तस्स पात आरा सो आस
वन्सया ॥१९॥

·धम्मपद]
133
[ मल्लम्मो
253
He who is given to finding the
faults in others, who is ever conscious of
and irritated by them, will multiply his
own depravities. Such an one is far from
the eradication of his own depravities
(19)
दुनिनागय
(मानं उपवत्तने सालबने) मुभद परिवाजकमारम
२५४. आकासे वा पद नथ समयो नय वार्षि।
पपञ्चानिरता पना निमपञ्च' नथाना ॥२०॥
254 There is no path through the
sky No one in the outside world can be
a recluse (samana) The world takes
delight in craving and false views, the
Buddhas (Tathagata) are freed there-
from.
(20)
२.५. आग्रमे वा पदं नत्य समायो नय वाहिरं ।
सम्वारा सम्मता नयनत्य युद्धानमिनन ॥१॥

·धम्मपदं]
134
[मलवग्गो
255
There is no path through the sky
No one in the outside world can be a
recluse (samana ) The elements of
being are not eternal, but the Buddhas
remain without variableness.
(21)
[ मलवग्गो समत्तो ।
[End of the Canto of Impurity]

·धम्मपद) 135 [धम्मवग्गो १९. धम्मट्टयग्गो. XIX THE CANTO OF THE RIGHTEOUS. सावस्यिय (जेनबने) विनियमहामते भारम्भ २५६. न वेन होति धम्मट्टो येन य सहसा (v.1, साहमा) नये। यो र अन्य अनयञ्चटमोनिच्छेय्य पण्डितो। २५७. असाहसेन धम्मेन समेन नयती परे । धम्मस्स गुनी मेघावाघम्नट्ठीत पवुच्चति ॥२॥ 256, 257. A man is not just if he decides a cause according to his when (v. L arbitrarily), the wise man investr gates both the night and the wrong, acts with consideration and leads others with justxe and impartiality. He who is the Guardian of the Law and intelligent 13 called “The Righteous". (122) ·धम्मपदा 136 [धम्महवग्गो (3) सावत्थिय ( जेतवने) छब्यग्गिये आरम्भ २५८ न तेन पण्डितो होति यावता बहु भासति । खेमी अवेरी अभयो पण्डितो ति पवुच्चति ॥ ३॥ 258 A man is not wise because he speaks much he is called 'The Wise ' who is patient free from hatred and fearless मावत्यिय (जेतवने) एबूदानथैरमारम २५९ न तावना धम्मधरो यावता बहु भासति । योच अपम्पि मुखान धम्म कायन पस्मति । म ये धम्मधरो होति यो धम्म नप्पमज्जति ॥४॥ 259. A man is not a custodian of the Law because he speaks much, (but) he who having studied the Law only a little, yet can visualize it in himself, is called The Custodian of the Lau," for he is not negligent therein 44

·धम्मपद]
137
[धन्म?वग्गो
सावन्थिर (जेतवने) लकुण्डकभद्दियटरमारम्भ
२६०, न तेन थेरी मो होति येन'म्म पठन निरा।
परिपको क्या तस्स मोघजिया नि वुञ्चति ।। -
260 A man is not an Elder among
the Bhikkhus because his hair is gray,
Le may be ripe in years yet is he called
The Fruitless Old"
(5)
२६१ यहि मचा घम्नो च अहिंमा सयमा दमो।
सवे वन्नमगे धीरो थेरो पबुचति ॥
261. (But) he in whom there dwell
truth, nghteousness, non violence cell
restraint and control-such a wise man,
having cast away all impurity, s called
An Elder" among the Bhikkhus.
सावत्यय (जैतवने) सम्बहुले निाम आरम्भ
०६२. न वाकरणमत्तेन दपोत्परताय वा।
साधुम्मो नरो होति इम्मुका मच्छरों सटा ॥७॥

·धम्मपद] 138 [धम्मट्ठवग्गो २६३ यस्स चेत समुच्छिन मूलपच्च समूहत । स वन्तदोसो मेधावी साधुरूपो ति वुच्चति ॥४॥ 262, 263 Merely because he is a fine speaker or of fresh complexion a man who is envious, jealous and deceitful is not a good Sadhu but he in whom these faults are uprooted and utterly destroyed he who is intelligent and is empty of all ill will—such an one is called The Good' (7&8) सावत्थिय हत्यकमारम्भ २६४ न मुण्डकेन समणो अब्बतो अलिक भण । इच्छालोमसमापनो समणो कि भविस्सति ॥९॥ 264 No tonsure can make an ascetic of one who is undisciplined by vows and given to lying Can one who is overcome by desire and cupidity be an ascetic ? (9) ·धम्मपद] 139 [धम्मट्ठवग्गो २६५, यो च समेति पापानि अणु थूलानि सम्बसो। समितत्ता हि पापानं समणो ति पयुच्चति ॥१०॥ 265 He wilo overcomes entirely all sins small or great, is called 'The Ascetic because he is the conqueror of all sins. (10) सावत्यिय (जेतवने) अमनरं ग्रामणमारम्भ २६६ न तेन भिक्खु सो होती यावता भिरखते पर। विस्त धम्म समादाय भिम्खु होति न तावता ११ २६७ यो'ध पुञ्यञ्च पापञ्च वाहित्वा ब्रह्मचरियवा । सहाय लोके चरति स वे मिश्रा ति युच्चति १२ 266,267 A man is not a Bhikkhu because he begs alms from others, be who merely outwardly adopts all forts (vissam dhammam) is not on that account a Bhikkhu He is in reality called 'The Bhikkhu who in this world has cast out both ment and demerit, who lives a life of purity, and who, with full realsatron, walks in this world (11412) ·140 [धम्मढ़वग्गो सावास्थय (जेतवने) तित्थिये आरम्भ • ६८ न मोनेन मुनी होती मूळहरूपो अविमु । यो च तुल व परगव्ह परमादाय पण्डितो ॥१३॥ २६९ पापानि परिवजाति स मुनी तेन तो मुनि । यो मुनाति उभो लोके मुनी तेन पवुच्चति ॥१४॥ 268269 A man is not called a Sage (Muni) because of his sitence, if he be dull and ignorant withal (but) he who holding as it were a balance accepts only the good and rejects the evil is a Sage and he is a Sage by reason of this. He who reflects wisely on both the worlds is The Sage" (13&14) सावत्थियं (जेतरने) अरिय वालिसिस्मारम्भ २५. न तेन अरियो होति येन पाणानि हिंसति । अहिंसा सम्बपाणान अरियो । पचति ॥१॥ 270 A man is not a Noble (Arhat) of he injures living creatures, non violence “ ·धम्मपट] 141 [धम्मट्ठाम्गो 6 as with regard to all life constitutes a man The Noble". (15) सावथिन (जेतवने) वह मोरादिमम्पने मिक्खू आरज्म २७१. न मीरच्चतमतेन याहुसच्चेन वा पुन। अथवा समाधिराभेन विविच्चसयनेन या ॥१६॥ २७२. फुमामि नेक्सम्ममुग अपुथुबनमेवितं । मिस्तु विस्सासमापादि अप्पत्तो आसवनम्वयं १७ 271,272 Not merely by moral precepts and observances (holy vows), nor yet by much learning, neither by the attainment of meditation on the abstract, nor even by a life of seclusion and solitude, do I win the bliss of Release which is not to be attained by ordinary O Bhikkhu, rest not till thou dost attain to the extinction of all depravities. (16&17) [धम्महरगो ममत्तो.] (End of the Canto of the Righteous. ] men ·धम्मपद] 142 [मग्गवग्गो २० मग्गवम्गी XX THE CANTO OF THE PATH सावस्थिय (जेतवन) पञ्चसत भिक्खू आरम्भ २७३ मगानहड्किरो सेट्ठो सचान चतुरो पदा। विरागो सेट्ठो धम्मान द्विपदानच चक्खुमा ॥ १ ॥ 273 Of all Paths the Eightfold Path is the best of Truths the Four Words are the best of states (of consciousness) freedom from desire is the best (and) of men he who is a seer is the best (1) २७४ 'एसा व मग्गो नत्य'जो दस्सनस्स बिमुद्धिया। एतम्हि तुम्हे पटिपञ्जय मारस्सेत पमाचन (11, पमोहन ) ॥२॥ 274 This is the Path, and there is none other for purity of vision. Enter ye ·धम्मपद] 143 [मम्गवग्गो this Path, for it gives freedom from Mara. “ एतम्हि तुम्हे पटिपना दुक्खस्मन्त करिस्मथ । अस्वातो वे मया मग्गो अजाय समपन्यन (v 1, कन्नन )॥३॥ 275 If you travel on this path you will put an end to your suffering, this Path have I preached ever since I knew the arrow of suffering (3) “ नुम्देहि विश्चमातप्प अक्वातारो तथागता । पटिपमा प्रमाक्यन्ति झायिनो मारव घना | 276 You yourself must put forth ex ertion, for the Buddhas (Tathagată) are but sigrposts those who have entered the Path and are meditative will be liberated from the bonds of Vara.

·धम्मपद] 144 [मग्गवग्गो सावस्थिय (जेतवने) पञ्चसते मिक्स् आरभ २७७ 'सब्बे सइखारा अनिन्चा"ति यदा पञ्चाय पस्सति अथ निम्विन्दती दुक्से एस मग्गो विमुद्धिया ॥५॥ 277 'Impermanent are all component things' He who perceives this with insight becomes thereby immediately un moved by suffering This is the Path of Purity Supreme (5) २७८ " मच्चे सहारा दुक्सा" ति यदा पञ्चाय पस्सति । अय निम्विन्दता दुक्रो एस मग्गो विमुद्धिया ॥६॥ 278 Involved in suffering are all component things.' He who perceives this with insight becomes thereby im mediately unmoved by suffering Tlus is the Path of Purity Supreme (6) २७९ "सच्चे धम्मा अनत्ता" ति सदा पञ्चाय पस्मति। अय निजिन्दती टुपये एस मग्गो विमुखिया || ·धम्मपद] 145 [मा वग्गा 279 Unsubstantual (anatta) are all comporient things. He who perceives this with insight becomes thereby mediately unmoved by suffering This is the Path of Purity Supreme (7) मावायय (जेतवन) पधानकम्मातिम्मन्येरमारम्भ २८० उडानकारम्हि अनुहाना युवा बला आगनय उपेना। समन (11,अमम्पन ) सप्पनना जुर्माना पञ्चाय मग अग्मो न विन्दति ॥ ८ ॥ 280 He who does not rise when it is time to rise although young and strong is given over to indolence and possesses a mind full of dle thoughts (Sansanna) (vl mind devoid of good thoughts) and inactive, such a lazy man fnds not the Path of Insight (8) ·धम्मपद] 146 [मग्गवग्गो राजगहे ( वेळुवने) सूकरपेतमारम्भ २८१ वाचानुरक्खी मनसा सुसवुतो कायेन च अकुसल न कथिरा । एते तयो कम्मपथे विसोधये आराधये मग्ग इसिप्पवेदित ॥ ९॥ 281 Guard ye your speech clothe ye well your mind and do no wrong with the body these are the avenues of action which should be first purified and then one should try to get the Path taught by the sages (of old) (9) सावयिय (जेतवने) पोठिल नाम थेरमारन्म ०८२ योगा वे तायती भूरि अयोगा भूरिसङ्खयो एत द्वेधापय मत्वा भवाय विभवाय च । तयत्तानं निवेसेय्य यथा भूरि पवति ॥ १०॥ 282 From contemplation ( yoga ) springs wisdom (bhun) from lack of it ·धम्मपद] 147 [मग्गवग्गो the decay of wisdom. On percerving these two roads, one leading to prosperity, the other to adversity, let a man bend huis steps toward that one which will increase his wisdom (10) सावन्थिय (जैतवन ) सम्बहुले महलो भिस्स् आरम्भ २८३. “वन छिन्दथ मा एवं वनतो डायना भय छेवा बनञ्च वनथञ्च निब्बना होथ भिक्सवो" ॥ ११॥ 283 Cut down the whole forest (lust), not one tree only (a single thought of Iust), from the forest springs fear Cut down the tall trees and clear the under growth (realm of lustful consciousness ) and be free, O Bhikkhus, from the forest (lust free-e, attain Nibbana) (11) २८४. याव हि बनयो न लिजति अणुमत्तो पि नरस्स नारिमु ।

·धम्मपद] 148 [मग्गवग्गो पटिबद्धमनो व ताव सो वच्छो खीरुपको व मातरि ।। १२ ॥ 284 (For) as long as even the slight est thought of lust of a man towards woman remains undestroyed so long is his mind fettered even as the cucking calf is bound to its mother (12) सावत्थियं (जेतवने) मुवष्णकारथेरमारभ २८५ उाच्छन्द सिनेहमत्तनो कुमुद सारदिक व पाणिना। सान्तमग्गमेद चूहय निव्यानं मुगतेन देसित ॥ १३ ॥ 285 Cut off the love of self, as one would pluck an autumnal lotus with one s hand, and then resort to the Path of

·घन्मपर]
149
मम्वग्गा
Peace, the Vibbana taught by the
Sugata.*
113)
सय (जैतवन) महामनवामिरव्म
२८. "प वत्स वनिम्मानि इर हनन्त हनु"।
इति वाली विचिन्ती मन्दराय न दुन्यात
286 "Here shall I pass the monsoon
here shall I dwell durng water ard sum
mer Thus reflects the fool brut hnows
not the dangers to bus ufe
(14)
मवयव (जेन्वन) किसागानिमारम
२८७ न पुनरमुसम्मन थामन्मानम नर ।
मुत्त गान मदोषी वनत्रु अदायगन्ना१॥
287 Death will capture and bear
away that man whose mind is intoxicated
• Sie licrally gone to a happy stare"
here 'The Bistur One, a common Grket at
the Budha

·धम्मपद] 150 [मग्गवग्यो (15) with his attachment to his sons and cattle, even as a flood will sweep away a sleeping hamlet सावत्थिय (जेतवने) पटाचारिमारभ २८८ न सन्ति पुत्ता ताणाय न पिता ना पि बन्धया । अन्तकेनाधिपनस्स नत्थि आतीसु ताणता॥१६॥ २८९ एतमत्यवस यत्वा पण्डितो सीलसवुतो। निब्वानगमन मग खिप्पमेव विसोधये ॥१७॥ 288289 Sons afford no refuge, nor father nor kinsmen, there is no refuge to be found in kinsmen when one is over taken by death Recognizing that they are of no avail, the wise man protected by a virtuous life, should straightway clear the Path, leading to Nibbana (16& 17) [मगावग्गो समत्तो ] [End of the Canto of the Path.)

·धम्मपदं । 151 [पविष्णकवग्गो २१. पकिष्णक्वग्गो XXI THE CANTO OF THE MISCELLANEOUS राजगहे ( वळुवने) अत्तनो पुब्बसम्ममारब्भ २९. मत्ता मुखपरिचागा पस्मे चे विपुल मुख । बजे मत्तामुख धीरो सम्पस्स विपुल मुस ॥१॥ 290 If by renouncing some little pleasure a wise man can derive abundant pleasure let him renounce his little pleasure in view of the abounding bliss. (1) सावत्थिय (जेतवने) उक्कुटअण्डखादिकमारन्म २९१ परदुक्स्पधा (दा) नेन यो अत्तान (v 1, अत्तनो) सुखमिच्छति । वेरसमग्गससतो वेरा सो न पमुचति ॥२॥ 291 He who looks for his own happi ness (v 1, to his own pleasure) by causing ·धम्मपद 152 [पकिणकवग्गो suffering to others is not freed from hatred, but is still entangled in the meshes of hatred (2) भद्दियनगरे ( जातियावने) भद्दिये मिक्खु आरम्भ २९२ यहि फिच्च अपविद्ध अफिच्च पन कयिरति । उनळान पमत्तान तेस वन्ति आसपा ॥ ३ ॥ 292. That which ought to be done is left undone, that which ought not to be done, however, is done Thus do the depravities of the arrogant and heedless increase (3) २९३. येसञ्च मुममारद्धा निच कायमतासति । अफिच्च ते न मेवन्ति विच्चे सातच्चकारिनो। मतान सम्मानानं अत्यं गच्छन्ति आसवा॥४॥ 293 Those (however) who have ever well applied themselves to meditation on the body never resort to an unworthy

·घम्मपद]
153
[पावणकवग्गा
act such constantly continue to do their
duty The depravities of those who are
mindful and wakeful disappear
(4)
माव यय (जेतवन)
रकुमरमादय धरमारम
२९४ मातर पितर हन्वा रारानाद च खात्तय ।
र? सानुचर हन्वा अनीपो याने ग्राम्हणोपा
294 On killing a mother and a father
tao hings of the warrior race on des
troying a kingdom with its inhabitants, a
Brahmana goes sunless
(5)
con destroying craving (Tanha),
egoism (Asmimana) the tho extreme
heresies of annihilation or eternal existence
(uccheda and sassata), with the attending
Sixty tko wrong views and the entire
realm (ratha ) of the twelse seats of
consciousness (ayatananı) -a Bhikkhu
who has shut out evil thougbts (Brāhmana)
becomes free from suffering ) (3)

·धम्मपद ] 154 [पकिणकवनों २९५ मातर पितर हन्त्वा राजानो द्वे च सोस्थिये । वय्यग्धपञ्चमहन्वा अनीपो याति ब्राम्हणो ॥६॥ 295 On killinga mother and a father two Brahmana kings and an eminent man as the fifth a Brahmana goes sunless. (6) [On destroying craving (Tanha) egoism (Asrnumana) the two extreme heresies, with the tigers of obstructions (nuvarananı) as the fifth a Bhikkhu who has shut out evd thoughts (Brahmapa) becomes free from suffering ] (6) राजगह ( वेळुवने) दारमाटिकपुतमारभ २९६ मुप्पयुद्ध पबुझान्त सदा गोतममावा । येस दिवा च रत्तो च निच युद्धगतासति ॥७॥ 295 The disciples of Gotama are ever well enlightened and wide awake (as) their attention is constantly by day and night set on the Buddha.

·धम्मपद] 155 [पकिणकवग्गो २९७ मुप्पबुद्ध पनुज्झन्ति मदा गोतमसावका। येस दिवा च रत्तो च निच्च धम्मगतासति ॥८॥ 297 The disciples of Gotama are ever well-enlightened and wide awake, (as) their attention is constantly by day and mght set on the law (Dhamma) (8) २९८ मुप्पदुद्ध पनुज्झन्ति सदा गोतममावका । येस दिवा च रत्तो च निच्च सवगतामति ॥९॥ 298 The disciples of Gotama are ever well-enlightened and wide awake, (as) their attention is constantly by day and might set on the Brotherhood (Sangha) (9) २९९ सुप्पयुद्ध पयुज्झन्ति सदा गोतमसावका । येस दिवाच रत्तोच निच्च कायगता सति ॥१०॥ 299 The disciples of Gotama are ever wellenlightened and wide anahe, (as) their attention is constantly by day and night set on the body (kaya) (10)

·चम्मपद]
156
[पविष्णकवो
३०. मुप्पबुद्धं पवुज्यन्ति सदा गोतमसावका।
येस दिवा च रत्तो च अहिंसाय रतो मनो।।११।।
300 The disciples of Gotama are ever
wellenlightened and wide awake (as)
their minds constantly by day and night
seek pleasure in non violence (ahımsa) (11)
३०१ सुप्पयुद्ध पवुति सदा गोतमसावका ।
येस दिवा च रत्तो च भावनाय रतो मना ॥१२॥

·धम्मपद] 157 [पकिष्णक्वग्गो 302 Hard is it to find pleasure in the strict life of the recluse equally hard and fraught with suffering is life in the household To associate with those who are not our equals brings pain suffering follows him who has entered the vortex of life and death Let no man 50 wander, let him not hurl himself into suffering (13) सावत्यिय (जेतवने) मित्तगहपतिमारम ३०३ सद्धा सीलेन सम्पनो यसो भोगसमप्पितो। य ये पढेस भनति तत्य तत्थे'च पूजितो ॥१४॥ 303 Where oever goeth a man who 13 endowed with faith of exemplary life and possessed of fame and wealth there he is honoured (14) सावत्थिय (जेतवने ) अनाथपिण्डिास्स धीतरमारम्भ ३०४ दूरे सन्तो पासेन्ति हिमवन्तो व पव्वतो।

·धम्मपद] 156 [पकिष्णकवणो ३०० मुप्पयुद्ध पवुज्झन्ति सदा गोतमसावका । येस दिवा च रत्तो च अहिंसाय रतो मनो॥११॥ 300 The disciples of Gotama are ever wellenlightened and wide awake (as) their minds constantly by day and night seek pleasure in non violence (ahımsa) (11) ३०१ मुप्पसुद्ध पबुज्झन्ति सदा गोतमसावरा । येस दिवा च रत्तो भावनाय रतो मना॥१२॥ 301 The disciples of Gotama are ever well entrghtened and wide awake, as) their minds constantly by day and night seek pleasure in meditation (bhāvanā) (12) येगालिय (महावने) अञ्जतरं वनिपुत्तस्मरन्न ३०२ दुप्परन दुरमिरम दुरावामा घरा दुसा। दुस्सो अममानसपासो दुममानुपतिता। तस्मा न च सगू सिया न च दुक्खा गुपतिनो (पिया) 1१३॥

·धम्मपद] 157 [पविणक्वग्गो 302. Hard is it to find pleasure in the strict life of the recluse, equally hard and fraught with suffering is life in the household. To associate with those who are not our equals brings pain, suffering follows him who has entered the vortex of life and death Let no man so wander; let him not hurt himself into suffering (13) सात्थिये ( जेतवने) मित्तगहपतिमारम ३०३ सद्धो सीलेन सम्पनो यसो भोगसमप्पितो। य ये पढेस भजति तत्थ तत्थे'च पूजितो॥१४॥ 303 Wheresoever goeth a man who is endowed with faith, of exemplary life and possessed of fame and wealth, there he is honoured (14) सावत्थिय (जेतवने) अनाथपिण्डिफस्स धीतरमारम्भ ३०४. दूरे सन्तो पफासेन्ति हिमवन्तो व पब्बतो।

·धम्मपद] 158 [पकिणकवग्गो अपन्तेत्य न दिस्सन्ति रात खित्ता मरा यथा 304 The good shine from afar like the Himalayan range, while those lacking in virtue vanish unseen, as arrow's shot in a dark night (15) सावस्थिय (जेतवने) एकविहारियेरमारम्भ 3०५ एकासन एक्सेय्य एको चरं अतन्दितो। एको दमयमत्तान वनन्ते रमितो मिया ॥ १६॥ 305. He who uses but a solitary seat and a single sleeping couch, dwelling and sojouming alone without languor and struggling to subdue himself, will find pleasure in the outskirts of the forest. (16) [ पकिष्णकवगो समत्तो ] [ End of the Canto of the Miscellaneous 1 ·धम्मपदं] 159 [निरयवग्गो २२ निरयवम्गो. XXII THE CANTO OF HELL. सावस्थिय (जेतवने) मुन्दरीपरिच्वाजिकमारन्म ३०६. अभूतवादी निरय उपेति । यो चापि कत्वान 'न रोमि' चाह । उभो पिते पेच्च समा भवन्ति। निहीनकम्मा मनुजा परत्य ॥ १॥ 306 He who reports what happened not, goes to hell, also he who, having done a thing, says “I did not do it." Both after death reach the same evit state in the next world, for they are men of low deeds राजगहे (वेलुवने) दुच्चरितफ्रानुपीरिते सत्ते आरम्भ ३०७ कासावष्टा वह्वो पापधम्मा असञ्जता । पापा पापेहि कम्महि निरयं ते उपपजर ।। २॥

·चम्मपद]
160
[निरयवरगो
307 Maay whose shoulders are
covered with the yellow robe are evil
minded and controlled
They are born
again in hell by reason of their evil
deeds
(2)
चेसाल्यि ( महावने) वरगुमुदातिरिय भिक्खू आरम्भ
३०८ सेय्यो अयोगुळो भुत्तो तसो अग्गिसिखूपमो।
यञ्च भुजेय्य दुस्मीलोरपिण्ड असलतो॥३॥
308 Better it were to swallow a ball
of iron red hot and flaming, than to be a
wicked and unrestrained man, who eats
of the chanty of the land (the food of
the nation)
(3)
सावत्थिय (जेनबने) खेम सेद्विपुनमारम्भ
३०९ चनारि टानानि नरो पमत्तो
आपजतो परदारूपमेवी।
अपुजाभ न निसामसम्य
निन्द ततीय निरयं चतुत्य ॥ ४ ॥

·धम्मपद] 161 [निरयवग्गो 309 Four things befall a reckless man who goes with the wife of anotherfirst, loss of merit, secondly, no comfort in sleep, thirdly, blame, and lastly, hell (4) ३१० अपुजराभो च गती च पापिका मीतस्स भीताय रती च थोकिका । राजा च दण्ड गएक पणेति तस्मा नरो परदार न सेवे ॥५॥ Acquisition of demerit, and an evil future, the fleeting (lit, Iittle ) plea Sure of a frightened man and woman further, a heavy penalty inflicted by the kmg--therefore, let got a man run after the wife of another. (5) मावथिय (जेतवने) अनतर दुखचभिरखुमारम्भ ३११. कुसो यथा दुग्गहितो हत्यमेवानुवन्तति । सामञ्न दुप्परामह निरयायूपरड्डति ॥ ६ ॥ 310

·धम्मपद]
162
[निरयवग्गो
311 Just as a blade of grass if badis
held, cuts the hand, so does the life of
the Bhikkhu wrongly lived, drag him
dotin to hell
(6)
३१२ य विधि सिथिल क्म्म सरिलिट्ठ च य वत ।
सदस्सर ब्रह्मचरिय न त होति महप्पले ॥७॥
312 A lax deed, a vow badly hept, a
life of purity led out of fear-none of
these will bear good fruit
३१३ कयिरा चे कयिराथेन दव्हमेन परवमे ।
सिथिलोहि परिवानो भिय्यो आविरते रज1॥
313 If there is anything to be done
let a man attack it unflinchingly, a re
cluse of loose morals scatters more and
more dust (of passion)
(8)
सावत्थिय (जेतवने)
इस्सापकत इत्थिमारम्भ
३१४ अक्तं दुकट सेथ्यो पच्छा तप्पति दुष्ट ।
कतञ्च मुक्त सेन्यो य कत्वा नानुतप्पति ॥९॥

·धम्मपद 163 [निरयवम्गो 314. Better be left undone an evil deed, for an evil deed causes suffering afterwards, better be performed a good deed, for a man does not repent of so doing. (9) मावत्यिय (जेतवने) मम्बहुले भिक्खू आरज्म ३१५ नगरं यथा पन्चन्त गुत्त सन्तरवाहिरै । एव गोपेथ अतान खणो वे मा उपचगा । खणातीता हि सोचन्ति निरयम्हि समप्पिता॥१०॥ 315. Like a fortified city situated on the borderland, and well-guarded both within and without, let a man guard himself (his own self), let indeed not a mornent pass (unguarded), for those who let a moment slip come to grief, as they are consigned to hell (10) सावन्थिय (जेतवने) निगन्ये आरज्म ३१६. अलजिता ये लचन्ति लजिता ये न लबरे। मिच्छादिद्विसमादाना सत्ता गच्छन्ति दुग्गति ।११॥

·धम्मपद]
164
[निरयवग्गो
316 Those who feel shame where
they ought not to feel shame, and those
who feel no shame where they ought to
feel shame--such men are consigned to
hell, for they embrace false views.
(11)
३१७ अभये भयदस्सिनो भये चाभयदस्सिनो ।
मिच्छादिद्विसमादाना सत्ता गच्छन्ति दुग्गति॥१२॥
317 Those wlio see something to fear
where there is nothing to fear, and those
who see nothing to fear where there is
something to fear-such men are con
signed to hell, for they embrace false
Views
(12)
सावत्थिर्य ( जेतवने) तित्थियसावके आरम्भ
३१८ अवजे वजमतिनो वजे चावज्जदस्सिनो।
मिच्छादिद्विसमादाना सत्ता गच्छन्ति दुग्गति
॥१३॥

·165
[निग्यवग्गो
31&. Those who conceive as perverse
(vaja) what is not perverse and those
who see nothing perserse in what is per
Verse-such men are consigned to hell
for they erabrace false Mews.
(13)
१९ वमञ्च वचतो मत्वा अवमञ्च अवबना।
सम्मादिटिममादाना मना गरन मुनि
319 Those who see that which is
Derverse as perverse and that which is
correct as correct-such men attain to a
happy state for they have seen anight.
[निरययग्गो ममतो]
( End of the Canto of Hel! )

·धम्मपद ] 166 [नागवग्गो २३ नागवग्गो XXIII THE CANTO OF THE ELEPHANT सावत्यिय (जेतवने) अत्तानमारन्म ३२० अह नागो व सगामे चापतो पतित सरं । अतिवाक्य तितिक्खिस्स दुस्सीलो हि बहुजनो ॥१॥ 320 Even as an elephant on the battle field patiently endures the arrow shot from the bow so shall I patiently bear with abusive language for evilly disposed is the world (1) ३२१ दन्त नयन्ति समिति दन्त रानामिरूहति । दन्तो सेट्ठोमनुस्सेसु यो तिवास्य तितिक्षति ॥२॥ 321 It is a trained elephant that is led to the field it is a tamed elephant whereon the king mounts It is the one ·धम्मपद 167 [नागवग्गो tvho is self-controlled who is best arrong men, who bears patiently with abusive language ३२२ वरमस्सतरा दन्ता आजानीया'च मिन्धवा । कुरा च महानागा अत्तदन्तो तनावरं ॥३॥ 322 Excellent are mules when train ed, also Sindhu horses of noble breed and huge elephants of the Kunjara type, but more excellent still is the man who has controlled himself (3) गावन्थिय (जेतवने ) हत्याचरियपुज्यक भियनारन्म ३२३ न हि एदेहि यानेटि गच्छेश्य भगत दिसं। ययात्तना मुदन्तन दन्तो दन्तन गच्छति ॥ ४॥ 323 For mounted on no such animals goeth a man on the way he has not gone before (Nibbana), whuther goeth the well controlled man mounted on his sub

·धम्मपद]
168
[ नागवम्यो
dued self The controlled one goeth with
the help of his subdued self
सावत्थियं (जेतवने) परिजिण्णब्राम्हणस्म पुत्ते आरम्भ
३२४ धनपालो नाम कुञ्जरो कटुकभेदनो दुनिवारयो।
बद्धो कबळ न भुजति सुसरति (v 1, सुम
रति ) नागवनस्स कुअरो ॥ ५ ॥
324 Dhanapala, the elephant (of the
King of Benares), is hard to control in
the time of rut, for he eats not even a
morsel when he is held in captivity, but
he remembers with longing the Elephant
Forest
(5)
सावत्थिय (जेतवने)
पसेनदिकोसलमारम्भ
३२५ मिद्धी यदा होति महग्यसो च
निद्दायिता सम्परिवत्तसायी।
महावराहो व निवापपुट्ठो
पुनप्पुन गन्भमुपेति मन्दो ॥ ६ ॥

·धम्मपद]
169
[नागवगो
325 If a man be a glutton and filled
with sloth, spending his turne in sleep and
rolling from side to side like a great hog
which has been fattened on pasture land
again and again does such an one-poor
duu fool-re-enter the womb
(6)
मावधिर्य (जेतवन)
सानुमानोरमारम
1.६द पुरे चिमनचार चारित
गनिच्छक यथान ययामुग।
तदन ह निम्गहस्मान (. 1,निमहस्साम)
हत्यिमामिम विय भाममादा ॥ ७
326 Thus mund of mine whxh for
terly strased from object to objecte
wheresocter it liked, toward whatsocier it
Jeaned for, and for whatsoever tre m.
willed the mind I shall today control

·धम्मपद] 170 [नागवग्गो entirely, even as an elephant driver con trols with his goad an elephant in rut. (7) सावत्यिय ( जेतवने) पावश्यक हथिमारम ३२७ अप्पमादरता होथ सचित्तमनुरक्खथ । दुग्गा उद्धरथतान पके सत्तो (v 1, सनो) व कुञ्जरो ॥ ८॥ 327 Rejoice in wakefulness, keep guard over your thoughts and lift yourself out of the miry bog (of passion ill will and infatuation) as does an elephant sunk in the mud पालिलेग्यके ( वनसण्डे ) सम्बहुले भिक्खू आरम्भ ३२८ सचे लभेथ निपक सहाय सद्धिचरं साधुविहारिधीर। अमिभुय्य सब्बानि परिस्सयानि चरेय्य तेनत्तमनो सतीमा ॥ ९ ॥ 328 If one should find a wise com panion with whom to consort a man of (8)

·धम्मरद]
171
(नागवायो
good life and sell possessed, let one walk
with him joyfully and deliberately van
quishing all troubles.
(9)
२९ नोच लभय निराक सहार
सदिचरं साधुविहारिधार ।
राग बरह
विजित
पहाय
एको चरे मातरत्र्ये व नागा ॥१०॥
329 (But) if you should not find such
a wise companion, one of good life and
self possessed, with whom to corsort,
(then) travel as a king who has renounced
his kingdom and his conquests, travel
alone as an elephant who has renounced
the Elephant Forest
(10)
३. एरस्न चरन गेग्यो नय बाले मगरता।
एको चरे न च पापानि रनिंग।
अप्पास्मुझे मन रम्ये व नगी ॥1॥

·धम्मपद]
172
[ नागवग्गो
330 Better is it to lead a solitary life
Let there be no companionship with a
fool, let a man travel alone and commit
no sin, dispassionate as the King Elephant
in the forest.
(11)
हिमवन्तपदेसे (कुटिकाय)
मारमारभ
३३१ अत्यम्हि जातम्हि सुखा सहाया
तुट्ठी सुखा या इतरीतरेन ।
पुञ सुख जीवितसह्वयम्हि
सब्बस्स दुक्खस्स सुख पहान ।। १२ ॥
331 Companions are agreeable_m
time of need, pleasant is satisfaction
when shared with others; blessed is merit
at the close of bufe {but) most blessed of
all is the destruction of all suffering (12)
३३२ सुखा मेत्तेय्यता लोके । अथो पेत्तेय्यता सुखा।
मुखा सामञ्जता लोके । अथो ब्रह्मयता सुखा
॥ १३ ॥

·धम्मपद] 173 [ नागवग्गो 332 Happy is motherhood in this world, happy is fatherhood in this world, blessed is the life of the Bhikkhu in this world, and blessed is reverence shown towards the sinless ones (or, blessed is the continuance of exalted states) (13) ३३३ सुग याव जरा सील । मुखा मद्धा पतिहिता । मुखो पञ्चाय पटिलाभो । पापान अकरण सुख ॥ १४ ॥ 333 Happy is a virtuous life lasting to old age, happy is a firmly rooted faith, blessed is the acquisition of insight (pañña), and blessed is abstention from evil (14) [ नागवग्गो समत्तो ] [End of the Canto of the Elephant ]

·धम्मपद]
174
[तण्हावग्गो
२४ तण्हावग्गो.
XXIV
THE CANTO OF CRAVING
सावस्थिय (जेतवने)
कपिलमच्छमारम्भ
३३४ मनुजस्स पमत्तचारनो: तण्हा वड्ढनि मालुवा विय।
सो पलवेति (v , पलवति, प्लवति) हुराहुरे
फलमिच्छ व वनम्हि वानरो ॥१॥
334
The craving of a heedless man
grows within him like the Maluva creep-
er, as a monkey seeking frut in the
jungle he runs from life to life (v !
bounds from this existence to that)
३३५ य एसा महते (v 1, सहती) जम्मी तण्हा
लोके विसत्तिका।
सोका तस्स पवड्डन्ति अभिरुव्ह (v 1, अभि
वट्ट, अभिवड्ड) व बीरण ॥ २ ॥

·धम्मपद
175
[तण्हावग्गो
335. Whosoever is overpowered in
this world by this base and poisonous (or
specially fascinating ) Craving, his grief
grows from more to more like the deeply
rooted (v. 1,, luxuriantly growmg) Birana
grass.
(2)
३३६ यो चे'त सहते (v.1, सहती) जम्मी (1.1,
अम्मि) तम्हा (V.1, तण्हु ) लोने दुरञ्चय ।
मोका तम्हा पपतन्ति उदविन्दू व पौत्वरा ॥३॥
336. (But) whosoever, on the con
trary, overpowers in this world this base
Craving, which is difficult to be conquer-
ed, from him suffering falls off even as a
drop of water from the lotus leaf. (3)
३३. “तं वो वामि भई वो यारन्द्रे'त्य समागता ।
तम्हाय मूल समय उमीर त्यो व धोरणं ।
मावोनळ व मोतो व मारोभजि पुनप्पुनं" ॥४॥

·घम्मपद] 176 [तण्हावग्गो - 337 To this end do I appeal to you May you all be blessed, ye who are as sembled here 1 Dig out the roots of this Craving as one digs up the Birada grass desirous of Usıra (a fragrant root) Let not the Evil One crush you again and again as a great flood crushes reeds." (4) राजगहे ( वेलुवने) गूथसूकरपोतिस्मारभ ३३८ यथा पि मूठे अनुपदवे दन्हे छिनो पि रुस्खो पुनरे व म्हति । एवम्पि तहानुमये अनूहले नियत्तती दुवम्ममिद पुनपुन ॥ ५ ॥ 338 As a tree, though hewn down grows up again and again if its roots be uninjured and secure even so the year ings of Craving of not destroyed will reproduce themsels es again and again (5) ·धम्मपद] 177 [तण्हावग्गो १९ यस्म छर्तिसती मोता मनापस्मवना भुमा । वाहा (v 1, महा) वहन्ति दुहिटिं सकप्पा। रागनिस्सिता ॥ 339 The man, in whom the thirty-six streamlets tending towards the pleasures of sense flow constantly and strongly, will be swept away by these streams of ſust, for he is full of wrong views and sensuous thoughts. (6) 3४० मवन्ति सम्बधी मोता लता उभिन (v 1, उम्पब ) तिहति। तञ्च दिस्वास्त जात मूल पञ्चाय छिन्दय ॥७॥ 340 Streams flow in every direction, creepers force their way through the soil on seeing the spreading tangle of creepers, do ye cut their roots. by the help of Insight (pañña) and sprout ·धम्मपद] 178 [तण्हावग्गा ३४१ सरितानि सिनेहितानि च सोमनस्सानि भवन्ति जन्तुनो। ते सोतसिता मुखेसिनो ते वे जातिनरूपगा नरा ॥८॥ 341 Beings are fed with (sensuous) joys by the streamlets of pleasure and lust, immersed in these streamlets and hankering after sense-pleasures men are indeed subject to birth and old age ३४२ तमिणाय पुरक्खता पजा परिमप्पन्ति ससोब बाधितो। सयाजनसनसत्तका दुश्म्समुपेन्ति पुनमुन चिराय ॥९॥ (8)

·धम्मपद]
179
[तण्हावग्मो
and again subject to suffering for a long
time
(9)
३४३ तसिणाय पुरक्खता पना
पारसप्पन्ति ससोबाधितो।
तस्मा तमिण विनोदये
आकड्सन्तो विरागमत्तना।
(v 1, भिक्षु आरसी विरागमत्तना)॥१०॥
343 This mankind thus surrounded
by Craving circles round and round as a
hare entangled in the net (of the hunter),
therefore let a Bhikkhu who desires to be
freed from passion, banish his Craving
(10)
राजगहे ( वेळुवने)
विन्मन्तक भिक्खुमारम्भ
३४४ यो निबनयो वनाधिमुत्तो
वनमुत्तो वनमेव धावति।
त पुग्गलमेव (v 1, मेय) पस्सथ
मुत्तो बन्धनमेव धावति ॥ ११ ॥

·धम्मपद 178 [ताहावागो ३४१ सरितानि सिनेहितानि च सोमनस्सानि भवन्ति जन्तुनो। ते सोतसिता सुखेसिनो तेचे जातिजरूपमा नरा ॥८॥ 341. Beings are fed with (sensuous) joys by the streamlets of pleasure and lust, immersed in these streamlets and hankering after sense-pleasures, men are indeed subject to birth and old age (8) ३४० तनिणाय पुरस्खता पजा परिमप्पन्ति समो व बाधितो। सयोजनसहमता दुक्यमुनि पुनपुन चिराय ॥५॥ 342 This mankind, thus surrounded by Craving, circles round and round as a hare entangled in the net (of the hunter), fast enrettered and shackled, it is again

·धम्मपद]
179
[तम्हावग्गो
and again subject to suffering for a long
time
(9)
३४३ तसिणाय पुरक्खता पजा
परिसप्पन्ति ससो व बाधितो ।
तस्मा तसिण विनोदये
आकड्सन्तो विरागमत्तनो।
(v.1, भिक्खु आक्खी विरागमत्तनो)॥१०॥
343 This mankind thus surrounded
by Craving, circles round and round as a
hare entangled in the net (of the hunter),
therefore let a Bhikkhu who desires to be
freed from passion, banish his Craving
(10)
राजगहे ( वेलुवने)
विन्भन्तक भिक्खुमारभ
३४४ यो निबनथो वनाधिमुत्तो
वनमुत्तो वनमेव धावति ।
तं पुग्गलमेव (v 1, मेय) पस्सथ
मुत्तो बन्धनमेव धावति ॥ ११ ॥

·धम्मपद]
180
[तण्हावग्गा
344 He who having renounced the
sensual pleasures of the householder's life
(nibbanatha) and having fixed his in
clination on the superhuman states of
-consciousness (dibbavihara)of a Bhikkhus
life, and thus appearing free of former
cravings yet but turns to other desires-
come and regard that man' Though free,
he runs back into bondage
(11)
सावास्थय (जेतवने)
बन्धनागारमारम्भ
३४५ न त दह बन्धनमाहु धीरा
यदायस दारुज बब्बजञ्च ।
मारतरत्ता मणिकुण्डलेमु
पुतेसु दारेमु च या अपेक्खा ।। १२ ॥
३४६ एत दळ्इ बधनमाहु धीरा
ओहारिन सिथिल दुप्पमुञ्च ।
एताम्प ऐत्वान परिव्यजन्ति
अनपेक्खिनो काममुग पहाय ॥ १३ ॥

·धम्मपद] 181 [तण्हावग्गा 345-346. The wise do not call strong such fetters as are made of iron wood, or babbaja grass. But a love for jewels and ear rings and intense longing for sons and wife-such bonds do the wise declare to be the strongest. For they drag men down and, although loose are difficult to break. Men who have cut asunder even such bonds, who have abandoned sensepleasures, having become indifferent to them go forth and reture from the world (12&13) राजगहे ( वळुवने) खेम अग्गमहेसिमारभ ३४७ ये रागरत्तानुपतन्ति सोत सयक्त मछटको व जाल । एताम्म छेत्वान बजन्ति धीरा अनपेक्सिनो सन्वदुक्स पहाय ।। १४ ।। 347 Those who are steeped in lust fall into a current (which they have them

·धम्मपद ]
182
[तण्हावग्गो
(14)
selves produced) as a spider falls into the
web spun by itself, (but) the wise har
ing cut this current off, become homeless
and, abandonng all cares, are free from
desire
राजगहे ( वेळुवने)
उगसेनमारन्म
३४८ मुञ्च पुरे मुञ्च पच्छतो
मज्झे मुञ्च भयस्म पारगू ।
मच्यत्य विमुत्तमानसो
न पुन जातिजरं उपेहिसि ।। १५ ॥
348
Renounce what lies in the future
give up that which is past, and surrender
ing the present, cross to the other shore
With a mund thus entrely freed, you will
no more fall into birth and death.
मावत्यय (जेतवने)
चूल्धनुग्गह्मण्डितमारन्म
३४९ वितापमयिनस्म जन्नुनो
निचरागस्म मुमानुपस्मिनो।
(15)

·'मम्मपद] 183 [ताहावम्गो मिथ्यो तण्हा पवड्ढति एस यो दह (v.1, गाद)करोति वन्धन ॥१६॥ 349. Craving ever grows apace from more to more in a mortal who is torn by doubts, who longs intensely for the de lights of passion, and whose regard is for material pleasures alone. Such an one indeed tightens his fętters. (16) २५०, नितपममेव यो रतो असुभ भावयती सदा मतो। एस खो व्यन्ति-काहिति एमच्छेन्नति (V.1,छिन्दति)मारवन्धन ॥१४॥ 350. But he who is given over to removal of his doubts and, watchful, ever cultivates meditation on the undesirable nature of material life such an one will put an end to, will cut through, the bondage of Mára. (17) ·धम्मपद] 184 [तण्हावग्गो सावत्थिय (जेतवने) मारमारच्म ३.१ निढुङ्गतो असन्तासी वीतताहो अनङ्गणो। अच्छिन्दि भवसल्ल्पनि अन्तिमोग्य समुस्सयो ॥ १८॥ 351 He who has reached the goal who is free from worry, who is free from Craving and who has nd himself of demeritorious tendencies such an one has thereby destroyed the darts of existence and wears this body for the last time (18) ३५२ वीततण्हो अनादानो निकत्तिपदकविता। अक्सरानं सन्निपात जञ्या पुव्वापरानि च । म वे अन्तिममारीरो महापञ्यो ( महापुरिमा) ति युच्चति ॥ १९॥ 352 He who is free from Craving and from attachment, who is master of the cience of words and their grammatical ·धम्मपद] 185 [तण्हावग्गा arrangement, who knows the order of letters in their prior and posterior rela tions and implications such an one is called a great sage and wears this body for the last time (19) अन्नरामग्गे उपक आजावकमारम्भ 'सवामिभू सम्वविदूहमस्मि सन्वेमु घम्मेसु अनुपलितो। सम्बादो तहान्वये विमुत्तो मय अमिजाय कमुद्दिसेय्य " ॥ २० ॥ 353 "I have overcome all, I am the knower of all, I am detached from all conditions of life, I have renounced all and am emancipated by reason of the extinction of Craving Having realised by myself this spotless knowledge, whom can I call my teacher?' (20) ·धम्मपद] 190 [मिक्खुवग्गो on every side is freed from all suffering (2) सावत्थिय (जेतवने) एक हसघातक भिक्खुमारन्म ३६२ हत्यसयतो पादसयतो वाचासयतो सयतुत्तमो । अज्झत्तरतो समाहितो एको सन्तुसितो तमाहु भिक्खु ॥३॥ 362 He is called a “Bhikkhu” who has control over his hands and feet and tongue, who exercises excellent restraint withal, and seeks his delight in medita tion, who is concentrated and content with the solitary hfe (3) सावत्थिय (जेतवने) कोकालिकमारम्भ ३६३ यो मुखसयतो भिक्षु मन्तभाणी अनुद्धनो। अत्यं धम्मञ्च दापति मधुरं तस्स भातिन turil 363. Sweet is it to hear the exposition of that Bhikkhu, who keeps a good guard ·धम्मपद] 191 [भिक्खुवग्गो Tlus book Jast inarko over his tongue, and speaks wisdom, who Conducts himself frumbly and brings out spint (dhamma) of the events of ary hfe । (जेतवने) धम्मारामथेरमारम्भ वम्मारामो धम्मरतो धम्म अनुविचिन्तिय । धम्म अनुस्सरं मिक्खु सद्धम्मा न परिहायति ॥५॥ 14 A Bhikkhu who delights in the trine, who 13 devoted to the Doctrine, and who ever meditates on the Doctrine, will not fall away from the true Doctrine (5) राजगहे ( वेळुवने). विपरखसेवक मिक्खुमारम्भ ३६५ सलाम नातिमञ्जेय्य नाब्स पिहय चरे। अञ्चेस पिहय मिक्खु समाधि नधिगच्छति 365 Let not a Bhikkhu treat lightly, out of envy of others, that which he has ·धम्मपद] 192 [मिक्खुवग्गो acquired An envious Bhikkhu will not attain to Abstract Meditation (6) ३६६ अप्पलाभो पि चे मिक्खु सलाभ नातिमञ्चति । त वे देवा पससन्ति सुद्धाजीविमतन्दित ॥७॥ 366 If a Bhikkhu does not treat lightly that which he has gained, even though it be but a little, the gods praise him, for he lives a life of strenuousness and purity सावत्थिय (जेतवने ) पञ्चम्गदायक नाम ब्राम्हणमारम्भ ३६७ सवसो नामरूपस्मि यस्स नत्यि ममायित । असता च न मोचति स वे मित्तू त युच्चति ॥८॥ 367 He indeed is called a "Bhikkhu" who does not consider in any way his "Name" and "Form as his personal possessions, and who gives not for what does not exist. (6)

·धम्मपदं]
193
[मिक्खुवग्गो
सावत्यिय (जेतवने) सम्बहुले भिरख आरम्भ
३६८. मेत्ताविहारी यो मिक्खु पसनो बुद्धसासने ।
अधिगच्छे पद सन्त सखारूपसम सुख ॥९॥
368. A Bhikkhu who dwells in Love
(Mettā) and Faith in the doctrine of the
Buddhas will attain to that Peaceful
Abode, Bliss, wherein is cessation of all
the elements of being.
३६९ सिध भिक्ख । इम नाव सित्ता ते लहुमेस्मति ।
रेखा रागच दोमच ततो निब्बानमेहिसि ॥१०॥
369. Empty out this boat (the body),
Bhikkliu. When emptied it will travel
more lightly. Destroy both lust and ill
will and then thou will reach Nibbāna. (10)
३७०. पञ्च छिन्दे पञ्च जहे पञ्चचुत्तरि भावये ।
पञ्चसङ्गातिंगो भिक्खु ओषतिष्णो ति बुचति
॥ ११ ॥

·धम्मपद] 194 [मिक्खुवग्गो 370 Let a Bhikkhu cut off the five bonds renounce other five and develop five more He who has transcended the Five Fetters is called “One who has crossed the flood (11) ३७१ झाय भिक्खु ! मा च पमादो मा ते कामगुणे रमस्थ (v 1,भमस्मु)चित्तं । मा लोहगुळ गिठि (v 1, गिळी ) पमप्तो मा कन्दि 'दुक्खमिद ' ति डरहमानो ॥ १२ ॥ 371 Meditate, o Bhikkhu, and be not heedless , permit not the pleasures of the senses togladden (v 1 to whirl) thy mund Swallow not in recklessness the (red hot) ball of iron and when thou art burning burst into lamentation, "This is suffering' (12) ३७२ नरिय शान अपञ्चस्म पत्र्यानत्य अज्झायिनो। यम्हि सानय पश्मा च स वै निन्यानसन्तिके ·धम्मपट] 195 [मिश्नुवग्गो Nibbāna 372. There is no meditation for him who lacks insight (paññā), there can be DO insight for him who meditates not. He in whom both meditation and insight are to be found, approaches indeed (13) ३७३, मुन्नागारं पविट्ठस्म सन्तचित्तस्स मिश्खुनो। अमानुसीरती होतिसम्मा धम्म विपस्मतो॥१४॥ 373. Superhuman is the bliss of that Bhikkhu who, when he has entered a secluded spot and has quietness of mind, discerns the Doctrine arıght. (14) ३७४. यतो यतो सम्मसति खन्धान उदयन्वय । लभती पोतिषामोज अमन त विजानत ॥१५॥ 374. He who continually reflects on the origin and disappearance of the Five Groups (khandhas), is full of zest and satisfaction as he realises the Nibbāna (lit., Immortal One-Amata) (15) ·धम्मपद] 196 [मिक्खुवग्गा ३७५ तवायमादि मवति इध पञ्चस्स मिक्खुनो । इन्द्रियगुत्ति सन्तुट्ठी पातिमोक्खे च सवरो ॥१६॥ 375 For a Bhikkhu well versed in the Doctrine, this constitutes the beginning -- guarding the sense-organs, contentment and restraint by exercise of the Patirok kha Rules. (16) ३७६ मते भजस्म कल्याणे मुद्धाजीवे अतन्दिते । पटिसन्याखुत्यस्म आवारकुसलो सिया। ततो पामोनबहुलो दुक्खस्मन्त करिस्सति ॥१७॥ 376 Have resort to Blessed Com panions, whose lives are lives of strenuous ness and punty, (so that) one may become pleasing la nature and expert in behaviour From the profound happiness which thus results from these one will put an end to suffering (17) ·धम्मपदं [ 197 [भिक्खुवग्गो मावत्यिय (जेतवने) पञ्चसते भिक्खू आरम्भ ३७७ वस्सिका चिय पुफानि मद्दवानि (v 1, पच्च. वानि) पमुञ्चति । एव रागच्च दोसञ्च विपमुञ्चेथ मिस्सवो। ॥१८॥ 377. Even as the withered (faded) jasmige flowers drop from the tree, even thus, O Blukkhu, let lust and hatred fall from thee (18) मावत्थिय (जेतवने) मन्तकाय थेरमारम ३७८ मन्तमायो सन्तवाचो सन्तवा मुसमाहितो। वन्तलोकामिसो मिक्खु उपसन्तो ति बुच्चति ॥ १९॥ 378 A Bhikkhu is called "tranquil" when he is quiet in body, peaceful in speech, peaceful (santava), regulated in thought, and when he has entirely renounced (lit, vomited ) the material delights of this world (19) ·धम्मपद] 198 [भिक्खुबग्गो सावत्थिय (जेतवने) नङ्गलथेरमारब्भ ३७९. अत्तना चोदयत्तान पटिमसेथ अत्तना (v 1, पटिमासे अतमत्तना)। सो अत्तगुत्तो सतिमा मुख मिक्खु विहाहिसि ॥२०॥ 379 Rouse thyself by thy Self, ex amine thyself by thy Self (v I, connect thyself with Self) the Bhikkhu thus self protected and mindful will live happily (20) ३८. अत्ता हि अत्तनो नाया, अत्ता हि अत्तनी गति v 1,कोहि नाथो परो सिया? तस्मा सयमय'सान अस्म भई व वाणिो॥२१॥ 389 Self is the Lord of self (v 1. what other Lord could there be ") Sell is the goal of self, therefore control thy self as a merchant controls a llorse of noble breed (21) ·धम्मपद] 199 [भिक्खुवग्गो being राजगहे ( वेळुवने) बकरियरमारम्भ ३८१ पामोजबहुलो भिक्खु पसनो युद्धसासन । अधिगच्छे पद सन्त सखारूपसम सुख ॥ २२॥ 381 A Bhikkliu full of Zest and faith in the doctrine of the Buddhas will attam to that Peaceful Abode Bliss wherein is entre cessation of all the elements of (22) सावात्यय (पुन्यारामे) मुमनसामणेरमारन्म ३८. यो हवे दहरो भिक्खु युअती बुद्धसासन । सोम लोकपभासेति अभा मुत्तोर चन्दिमा २३ 382 As the moon when free from clouds, so does the young Bhikkhu who applies himself to the doctrines of the Buddhas illumine the world (23) [भिक्खुवग्गो समत्तो [End of the Canto of the Bhikkhu ] ·धम्मपद] 200 [ब्राम्हणवग्गो २६ ब्राम्हणवग्गो XXVI THE CANTO OF THE BRAHMIN. सावत्थिय (जेतवने) पसादबहुल ब्राम्हणमारम ३८३. छिन्द सोत परवम्म कामे पनुद ब्राम्हण । सखारान खय यत्वा अक्तञ्नू सि ब्राम्हण ।। १ ।। 383 O Brahmin, struggle hard, dam the torrent (of Craving) and drive away sensual pleasures When thou hast under stood how to root out the elements of being, then O Brahmin, wilt thou realise the Uncreated One (1) सावत्थिय (जेतवने) सम्बहुले भिक्खूआरम ३८४ यदा यमु घम्मेमु पारगू होति प्राम्हणो। अपस्स सव्वेसयोगा अत्य गच्छन्ति जानतो॥२॥ 384 Then a Brahimin has crossed to the other shore of the Two States--ab- ·धम्मपद] 201 [ब्राम्हणदग्गो (2) stract meditation (samnatha) and insight (vipassana)--then all his fetters disap- Pear by reason of the knowledge that is his मावत्यिय (जेतवने) मारमारम ३८५ यस्स पार अपार वा पारापार न विचति । वीतदर विसयुत्त तमह ब्रूमि ब्राम्हण ॥ ३॥ 385 He for whom exist neither the six internal nor the six external states of consciousness nor both he who is free (visamyutta) and fearless (vitaddara) him I call a Brahmin (3) मावत्यिय ( जेतवने) अञ्जतर ब्राम्हणमारम्भ ३८. झाथि विरतमासीन कतकिच्चमनासव । उत्तमत्थमनुप्पत्त तमह ब्रूमि ब्राम्हण ।। ४ ।। 386 He who is meditative and free from corruption who has done his duty

·धम्मपद]
202
[ब्राम्हणवग्गो
rid himself of all depravities, ard realised
the highest good-him I call a Brahmin
सावस्थिय (मिगारमातुपासादे) आनन्दधेरमारम्भ
३८७ दिवा तपति आदिच्चो रत्तिमाभाति चन्दिमा ।
मनदो खत्तियो तपति झायी तपति ब्राम्हणो ।
अय सच्यमहोरत्त युद्धो तपनि तेजमा ॥ ५ ॥
387. The sun shines by day, by night
doth the moon shine, resplendent in his
armour appears a warrior, lustrous in
meditation a Brahmin But the Buddha
shines radiant by day and by night
(5)
मावस्थिर्य (जेतवने ) अभ्यतरं प्राम्हणपबजितमारम्भ
३०८ चाहितपापो'ति वाम्हणो । ममचरिया गमगो ति
युच्चति ।
पबाजयमत्तनो मल । तस्मा पन्यजितो त
युच्चति ॥ ॥

·धम्मपद] 203 [ब्राम्हणवग्गो 388 He is called a Brahının who has shut out all unworthy thoughts he is called a Bhikkhu (samana) who leads a Life of rectitude , he is called a recluse (pabbajita) who washies off (lit., banishes) his impurities (6) मावयिय (जेतवन) मारपुत्तयेरमारम ३८.. न ब्राम्हणस्म पहरय्य नास्स मुञ्चेय प्राम्हणा। धी ग्राम्दाम हन्तार तताधा यस्स मुञ्चति॥७॥ 389 Let none attack a Brahmin (Bhikkhu) por let a Brabmin shew all will to hum (who attacks) Shame on hom who kills a Brahmin, more shame on the Brahmin who shews ill will to his aggres. Sor २.. नमान्द मतदविञ्च सेय्यो यदा निमेधो मनमो पिये।

·धम्मपद] 204 [ब्राम्हणवग्गो यतो यतो हिंसमनो निवत्तति ततो ततो सम्मति मेव दुक्स ॥ ८ ॥ 390 No small advantage gains the Brahmin who restrains his mind from things dear unto him in so far as he averts his mind from indulging in viol ence, in so much will his suffering draw near its end (8) सावस्थिय (जेतवन) महापजापति गोतमिमारन्म ३९१ यस्स कार्यन वाचाय मनसा नत्थि दुग्न । सवुत तीहि टयनेहि तमह व्राम नाम्हण ॥5॥ 391 Him I call a Brahman, who has not transgressed in in act, speech or thought, and who therefore is well protected in these three ways.

·धम्मपद ] 205 [ब्राम्हणवग्गो मावत्यिय (जेतवने) मारिपुनयेरमारन्म ३९२. यहा धर्म विज्ञानेय्य सम्मासम्युद्धदेसितं । साच तं नमस्मेश्य अग्गिहुत र ब्राम्हगो ॥१०॥ 392. As a Brahmin (bows down) who tends the sacrificial fire, let one offer obeisance with great veneration to him from whose lips one may thoroughly grasp the Doctrine as taught by the Fully- Enlightened One. (10) गावत्यिय (जेतवने) एक जटिलबान्दशमारम्भ ३९३. न जटाहि न गोनेन न जमा होति ग्राम्हगो। यम्हि सघन धम्मो च मो मुची (:.1, मुगी) यो च ब्राम्हगो ॥ ११॥ 393. A man is not a Brahmun by reason of his matted hair or his lineage or his caste: in whom are to be found Truth and Law, he is pure (s. l, happy) he is a Brahmin.

·धम्मपद] 206 [ब्राम्हणवग्गो वेसालिय (कूटागारसाला ) एक वरगुलिवतं कुहकब्राम्हण मारभ ३९४ किं ते जटाहि दुम्मेध! किं ते अजिनसाटिया। अन्भन्तर ते गहण बाहिर परिमजसि ॥१०॥ 394 O thou of evil understanding, what avails thy matted hair, what avails thy deer skin? Outwardly thou cleanest hyself, but within all is darkness (12) राजगहे ( गिज्झकूटे) फिमागोतमिमारब्भ ३९५ पसुकूलधर जन्तु किस धमनिसन्थत । एक वनस्मि झायन्त तमह ब्रूमि ब्राम्हण ॥ १३ ॥ 395 Him I call a Brahmin, who meditates solitary in the forest, clad in dust-stained rags, emaciated, and on whose body the veins stand out. (13) ·धम्मपद] 207 [माम्हणवम्गो सावत्थियं (जेतवने) एवंद्राम्हगमारम्भ ३९६ न चाह ब्राम्हण ब्रूमि योनिन मत्तिसभव । 'भो'वादि नाम सो होति सचे होति सकिञ्चनो। अकिञ्चन अनादान तमह भूमि माम्हण ॥ १४ ॥ 396 I call not aman a Brahmun because he is born of a Brahmin mother such as one, jf afivent, may be addressed as 'Sir' But he who is without worldly belongings and is free from attachment, him I call a Brahmin. सावत्थिय (जेतवने) उग्गसेनसेट्टिपुत्तमारम्भ ३९७ सब्बसयोलन छेत्वा यो वे न परितस्सति । सङ्गातिग विसयुत्त तमह ब्रूमि ब्राम्हण ॥ १५ ॥ 397 Him I call 4 Brahmin who has severed all fetters and is thus without cares, who has transcended all ties, and is absolutely unshackled (15) ·धम्मपदं 208 [ब्राम्हणवग्गो सावत्थिय (जेतवने) द्वे ब्राम्हणे आरम ३९८ छेत्वा नन्दि (v 1, नदि )वरत्तञ्च सन्दान (. v 1, सन्दाम, सन्दन) सहनुक्कम । उक्खित्तपळिघ बुद्ध तमह ब्रूमि ब्राम्हण ॥ १६ ॥ 398 Him I call call a Brahmin the Enlightened One who has cut the strap (ie cut off lust) and the thong and the rope with all that pertains to it who has shaken off the yoke and burst the bar (16) राजगहे ( वेलुवने) अक्कोसकभारद्वानमारम्भ ३९९ अक्कोस वधबधच्च अदुट्ठो यो तितिक्खति । खन्तीबल बलानीक तमह ब्रूमि ब्राम्हण ॥१७॥ 399 Him I cal a Brahmin who though innocent in mind patiently bears all abuse buffeting and confinement He who possesses such strength of patience regards it as his armed force (17) ·धम्मपद] 209 [नाम्हणवग्गा राजगहे (वेलुवने) सारिपुत्तयेरमारम ४०० अकोधन वतवन्त सीलान्त अनुस्सद । दन्त अन्तिमसारीर तमह चूमि ब्राम्हण ॥ १८ ॥ 400 Him I call a Brahmin, who is free from anger and faithfully keeps to huis observances, who follows the moral precepts and is without craving who has subdued himself and who wears this body for the last time (18) मावस्थिय (जेतवने) उप्पलवगायेरिमारन्म, ४.१ वारिपोरमरपते व आरगरिव सामपो। यो न लिम्पति कामेमुतमह यूमि मान्दण ॥१९॥ 401 Him I call a Brahmin in whom all pleasures of the senses make no more impression than water drops on a lotus leaf or a mustard seed on the point of an awl. (19) ·धम्मपद 210 [बाम्हणवग्गो सावत्थिय (जेतवने) अभ्नतर ब्राम्हणमारब्भ ४०२ यो दुक्खस्स पजानाति इधेव खयमत्तनो। पनभार विसयुत्त तमह ब्रूमि ब्राम्हण ॥ २० ॥ 402 Him I call a Brahmin, who, in this very life, has realised the end of his own suffering, who has laid down his bur den, and who is free from attachment (20) राजगहे ( गिज्झकूटे) खेम भिक्खुणिमारभ ४०३ गम्भीरपञ्ज मेधाविं मग्गामग्गस्म कोविद । उत्तमत्थ अनुप्पत्त तमह भूमि ब्राम्हण ॥२१॥ 403 Him I call a Brahmin, who possesses profound wisdom and is intelli gent, who is expert in his knowledge of the path, what he should do and what avord, and who has attained to the supremne goal (21)

·धम्मपदं]
211
[ब्राम्हणवग्गो
सावत्यिय (जेतवने) पन्मारवासी तिस्सयेरमारम
४०४ असमट्ट गहि अनागारेहि चूमय ।
अनोफसारि अप्पिच्छ तमह ब्रूमि नाम्हण ॥२२॥
404 Him I call a Brahmin, who
holds aloof both from laymen and from
mendicants who is homeless and who has
few wants (1 e is contented) (22)
मावत्थिय (जेतवने) अञ्चतर मिक्खुमारम
४०५ निधाय दण्ड भूतेमु तमेसु यावरेसु च ।
योन हन्ति न पातेति तमह ब्रूमि ब्राम्हण ॥२३॥
405 Him I call a Brahman
Brahmin who
laying aside his rod abstains from using
at on all creatures, whether they be mov
ing or still who neither kills nor incites
others to kill
(23)
सावस्थिय (जेतवने)
सामार आरम्भ
४०६ अविरुद्ध विरुद्धेमु अत्तदण्डेसु निम्युन ।
मादानेमु अनादान तमह ब्रूमि व्राम्हण ॥ २४ ॥

·धम्मपद]
212
[ब्राम्हणवग्गो
406 Hem I call a Brahn.in, who
opposes not them that oppose, who re-
mains dispassionate among those who
wield the rod who dwells free from
attachment in the midst of those who are
filled with Craving
(24)
राजगहे ( वेळुवने)
महापन्थकमारब्भ
४०७ यस्स रागो च दोसो च मानो मक्खो च पातितो।
सासपोरिव आरम्गा तमह ब्रूमि व्राम्हण ॥२५॥
407 Him I call a Brahmin, from
whom lust ill will, pride and envy have
fallen off, like a mustard seed that (slips
off) from the point of an awl
(25)
राजगहे ( वेळुवने)
पिलिन्दवच्छथेरमारम
४०८ अपकस विज्ञापनि गिर सच उदीरये।
याय नामिसजे किचि (v 1, कश्चि)तमह
मि ब्राम्हण ॥ २६ ॥

·धम्मपद] 213 [ब्राम्हणवग्गो 408 Him I calle Brahmin, who utters words that offend no one, because they are free from harshness are instruc tive, are truthful (26) सावत्थिय ( जेतवने) अन्ननरयेरमारभ ४०९ यो'ध दीप वा रस्म या अशु थूल सुभासुभ । रोके भदिन नादियति तमह ब्रूमि ब्राम्हण ॥२७॥ 409 Him I call a Brahmin who accepts nothing in this world that is not given to him be it long or short, small or big, beautıful or ugly (27) मावत्थिय ( जेतवने) सारिपुत्तयेरमारम ४१० आसा यस्य न विजन्ति अस्मि लोके परम्हि च। निरामय विसयुत्त तमह घूमि ब्राम्हण || २८" 410 Him I call a Brahmin, who is free from desires and from fetters, being without yeamings as regards this world or the next (28)

·धम्मपद ]
214
[ब्राम्हणवग्गो
सावत्थिय ( जेतवने)
महामाम्गल्लानथेरमारम्भ
४११ यस्सालया न विजन्ति अन्नाय अस्थकथी।
अमतोगध अनुप्पत्त तमह ब्रूमि ब्राम्हण ।। २९ ॥
411 Him I call a Brahmin in whom
there exists not Craving, who has reach
ed correct understanding, who is free
from doubt and who has plumbed the
depths of the Nibbana (lit, Immortal One
-Amata )
(29)
मावत्थिय (पुब्बारामे
रेवतधेरमारज्म
४१२ यो' ध पुनञ्च पापञ्च उभो सग उपञ्चगा।
असोक विरज सुद्ध तमह ब्रूमि ब्राम्हण ।। ३० ।।
412. Him I call a Brahmın who
has cut asunder in this world both the
fetters of merit and demerit, and is
free from grief, free from lust, and is
pure
(30)

·धम्मपद] 215 [ब्राम्हणवग्गो सात्थिय (जेतरने) चन्दामधेरमारम्भ ४१३ चन्द व विमल मुद्ध विपसन अनाविल । नन्दीभवपरिम्वाण तमह मि व्राम्हण ॥ ३१॥ 413 Him I call a Brahmin in whom craving for existence (in the three worlds ) has died, and who by reason of this shines forth like the Moon, spotless, pure pleasing and clear (31) कुण्डकोलिय (कुण्डधानवने) मीवलिथेरमारम ४१४ यो' म पळिपय दुग्ग समारं मोहमच्चगा । तिग्गो पारगतो झायी अनेनो अकथकया। अनुपादाय निबुतो तमह ब्रूमि व्राम्हण ॥३०॥ 414 Him I call a Brahmin who has transcended the round of births and deaths, that difficult road beset with the mire (of last): who having finished his crossing has reached to the other shore, who is plunged in meditation exempt ·धम्मपद] 216 [ब्राम्हणवग्गो from craving, from doubts exempt Thus freed from grasping, he has attained unto bliss (32) सावस्थिय ( जेतवने) सुन्दरसमुद्दथेरमारम ४३५ यो' ध कामे पहत्वान अनागारो परिब्बजे। कामभवपरिक्खीण तमह ब्रूमि ब्राम्हण ।। ३३ ॥ 415 Him I call a Brahmin, in whom lust for existence has become extinct because he has put aside sensual plea sures in this world, and has become homeless and a wanderer (33) राजगहे ( वेलुवने) जटिलथेरमारम्भ ४१६ यो' ध तण्ह पहत्वान अनागारो परिब्बजे । तण्हाभवपरिक्खीण तमह ब्रूमि ब्राम्हण ॥ ३४ ॥ 416 Him I call a Brahmin, whom desire and reit rated existence are dead, because he has renounced in this ·धम्मपट] 217 [ब्राम्हणवग्गो world all craving and has become a wanderer without a home (34) गमगहे ( वळुवने) एक नरपुग्यकमारम ४१७ हित्वा मानुमा योग दिख योग उपचगा। स वयोगविमयुत्त तमह ब्रूमि ब्राम्हण ॥ ३५ ॥ 417 Him I call a Brahmin who has left behind him all human attachrrents (such as love of life or sensual pleasures) and further has even transcended heaven ly attachments thus detaching himself from all tres (35) राजगहे ( वेळुवने) एक नपुत्तकमारम्भ ४१८ हित्वा रतिच अरतिश्च सीतीभूत निरुपाधि । सबरोरामिभु वीरं तमह ब्रूमि ब्राम्हण ॥ ३६ ॥ 418 Him I call a Brahmin who has put aside both that which gives plea sure and that which gives pain who is cool and free from all limiting attach ·धम्मपद] 218 [ब्राम्हणवग्गो ments, who has overcome all the worlds and who is strenuous (36) सावस्थिय (जेतवने) वङ्गीस येरमारन्म ४१९ चुति यो चेदि सत्तान उपपत्तिञ्च सब्यसो । असत्त मुगत वुद्धं तमह ब्रूमि ब्राम्हण ॥ ३७ ।। 419 Him I call a Brahmin, who has complete knowledge concerning the birth and death of beings who is free from attachment and who is Sugata, the Enlightened One ४२० यस्स गतिं न जानन्ति देवा गन्धव्यमानुसा । खीणासव अरहन्त तमह ब्रूमि ब्राम्हण ॥ ३८॥ 420 Him I call a Brahmin whose future state is not known either by gods gandhabbas, or men, one who has starved out his depravities and who is a Holy One (Arhant) (38) (37) ·धम्मपद] 219 [ब्राम्हणवग्गो राजगहे (वेटुवने) धम्मदिन नाम मिक्वुणिमारच्भ ४०१ यस्म पुरे च पच्छा च मज्झे च नस्थि किञ्चन । अचिन अनादान तमह ब्रूमि ब्राम्हण ॥३९॥ 421 Him I call a Brahmin who owns nothing whether it be ahead behind or in the middle, who possesses nothing and is. attached to nothing (39) सावत्यिय (जेतवन) अगुरिमालथेरमारभ ४०. रसभ पवर वार महेसि विजिनाविन । अनेज नहानक युद्ध तमह ब्रूमि ब्राम्हण ॥ ४०॥ 422 Him I call a Brahmın who is pre-ermirent, supenor to all others a hero a great sage, a conqueror free from Crav ing (aneja ) cleansed of sin an Enlighte ned One (40) सावत्यिय (जेतवने) देवहितब्राह्मणस्म पञ्हमारम्भ ४ . पुन्ब्रेनवास यो वेदि सम्गापायच्च पस्सति ।

·धम्मपद]
220
[ब्राम्हणवग्गो
अथो जातिक्सय पत्तो अभिला वोसितो मुनि।
सब्ववोमतवोसान तमह ब्रूमि ब्राम्हण ।। ४१ ॥
423 Him I call a Brahman who
knows his former lives (Iit dwellings)
who sees in his mind eye both heaven
and hell
Such an one has reached the
end of births he is a Sage in whom
-supernormal powers have been perfected
and who has reached the Summum
Bonum (Nibbana)
(41)
[ब्राम्हणवग्गो समत्तो ]
धम्मपद निहित
( End of the Canto of the Brahmana )
Dhammapada Finished

·NOTES Verses 7-8: STEFTATEATT-Development on the part of the Bhikkhu of a consciousness of the impurity and foulness of the physical body with a view to remove a desire for sensual pleasures Ten types of this foulness of the physical body are distinguished THEAT-Development of a con sciousness that sensual pleasures alone constitute everything Verse 78 • कल्याणमित्त has been thus de fined पियो गह भावनीयो वत्ता च वचनक्खमो। गम्भीरञ्च क्य क्त्ता नोचा'ठाने नियोजये।

·222
Verse 90 T81-knots or ties--that whic
entangles the Bhikkhu These al
Four in number they are
अभिड
व्यापाद सीलब्वतपरामास
and इद सच्च
foraat
1
Verse 144 fachli-Types of Knowledge o
of Lore--they are Three Aruge
ATIT (memory of past births) T24
TTTTTTT (knowledge of the death an
birth of beings) and आसवान खयमाण
( knowledge of the extinction of one
depravit es )
TT-Things constituting habit by
tra ning they are Ffteen in all among
which are इन्द्रियेसु गुत्तद्वारता भोजनेमत्तञ्चुता
and जागरियानुयोगो

·223 7se 200 : TH-The superhuman beings belonging to the Rūpaloka, one of the higher spheres. Those who perfect themselves in the Second stage of meditation, belonging to the Rūpävacara, atta in this higher sphere. yse 339: UFAR HAI Thirty-six streams. Eighteenfold internal ( Ajjhattıka) and Eighteenfold outside ( Bāhira ). Lust flowing through Thirty-six channels: these channels are as follows--चम्बु, मोत, धान, जिव्हा, काय, म्प, सइ, गन्ध, रस, फोडग्य, चम्बुविभाग, सोतपिण, घानविनाण, जिन्हा- विमाण, कायविज्ञाण, मनोधातु, मनोविज्ञाण- 911 and 17. Add 18 more of the Bähira type. Verse 370 : 657 fui-The five bonds to be but are :-Egoism, Doubt, False Belief, Lust and Hatred.

·or one week till
The Five to be left off:
birth in Higher sphere with 'rugher
spheres, self will, want of purpose, and
ignorance The Five to be developed are
Faith, Energy, Mindfulness, Abstract
Meditation and Insight ( Pafiña)
Printed by M N Kulkarl at the Karnatak Prinung
Press, Ch ra Bozu, Gurgaon Road, Bombay 2
and published by Dr M Venkatrao J P.
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