
                      GEMSTONES OF THE GOOD DHAMMA
                         (Saddhamma-maniratana)

                         An Anthology of Verses
                        from the Pali Scriptures

                       Compiled and translated by
                            Ven. S. Dhammika

                           ISBN 955-24-0001-5


                   The Wheel Publication No. 342/344

             Copyright 1987 by Buddhist Publication Society


                      BUDDHIST PUBLICATION SOCIETY
                      KANDY              SRI LANKA


                                 * * *


                         DharmaNet Edition 1995

                        Transcription: Joe Crea
                Proofreading & Formatting: John Bullitt

        This electronic edition is offered for free distribution
            via DharmaNet by arrangement with the publisher.

                        DharmaNet International
                 P.O. Box 4951, Berkeley CA 94704-4951


                            * * * * * * * *


                                Preface


  The discourses of the Buddha and his direct disciples have been
  collected together into a huge body of literature known as the Sutta
  Pitaka.  Made up of both prose and verse, much of this literature is
  little known to the average Buddhist because of its great size and
  also because in both style and content it is highly philosophical. One
  selection of this literature is, however, very well known.  It is the
  Dhammapada, a collection of four hundred and twenty-three verses on
  various aspects of the Buddha's teachings.  The Dhammapada's
  convenient size, pithy wisdom and, at times, great beauty has made it
  by far the most popular book in the Sutta Pitaka.

      However, many other verses of equal relevance and appeal are to be
  found scattered throughout the Sutta Pitaka which remains virtually
  unknown.  I thought it useful, therefore, to collect some of these
  verses, arrange them according to subject, and present them in such a
  way that they may enrich the faith and deepen the understanding of
  those who read them.  Most of the verses are the words of the Buddha
  himself;  a lesser number is attributed to his enlightened disciples.
  But even these reflect the spirit of the Buddha's Dhamma, for it is
  said:  "That which is well spoken is the word of the Buddha." (A. IV,
  164).

      This small work is dedicated to my good friend, Miss Constance
  Sandham.  May these "Gemstones of the Good Dhamma" illuminate the path
  so that all beings may attain Nibbana!

                                 * * *


                            About the Author

  Venerable S. Dhammika was born in Australia and developed an interest
  in Buddhism in his early teens.  At the age of twenty-two he went to
  India and was ordained as a Buddhist monk under the Ven. M.
  Sangharatana Mahathera.  He later moved to Sri Lanka where he taught
  meditation for several years in the Kandy district.  He now lives and
  teaches in Singapore.


                                 * * *



                                CONTENTS

          {1}   Ayacana        (Request)
          {2}   Dhammavagga    (Dhamma)
          {3}   Kilesavagga    (The Defilements)
          {4}   Danavagga      (Giving)
          {5}   Silavagga      (Virtue)
          {6}   Vacavagga      (Speech)
          {7}   Bhogavagga     (Wealth)
          {8}   Mittatavagga   (Friendship)
          {9}   Sutavagga      (Learning)
          {10}  Savakavagga    (The Disciple)
          {11}  Cittavagga     (Mind)
          {12}  Sikkhavagga    (The Training)
          {13}  Vayamavagga    (Effort)
          {14}  Sativagga      (Mindfulness)
          {15}  Attaparavagga  (Oneself and Others)
          {16}  Mettavagga I   (Love I)
          {17}  Mettavagga II  (Love II)
          {18}  Sukhavagga     (Happiness)
          {19}  Tunhivagga     (Silence)
          {20}  Vipassanavagga (Insight)
          {21}  Buddhavagga    (The Buddha)
          {22}  Kittisadda     (Praise)

                                 * * *



                         {1}  Ayacana (Request)


  1.  Namo te purisajanna
      namo te purisuttama
      sadevakasmim lokasmim
      natthi te patipuggalo.

        Homage to you so nobly bred.
        Homage to you amongst men supreme.
        Peerless are you in all the world.
        May all worship be given to you.


  2.  Namo te buddha vir'atthu
      vippamutto'si sabbadhi
      sambadhapatippanno'smi
      tassa me saranam bhava.

        Homage to you, Enlightened Hero,
        you who are completely free.
        I have fallen into great distress,
        be my refuge and my shelter.


  3.  Passam'aham devamanussaloke
      akincanam brahmanam iriyamanam
      tam tam namassami samantacakkhu
      pamunca mam Sakka kathamkathahi.

        In the world of gods and men, I see
        this brahmin true, this simple man.
        You I worship, All-seeing One,
        so free me Sakka, [*] from my doubts.

                [*]  Sakka (Sakya):  the Buddha's clan name.


  4.  Anusasa brahme karunayamano
      vivekadhammam yam aham vijannam
      yathaham akaso'va avyapajjamano
      idh'eva santo asito careyyam.

        O Brahma, [*] out of compassion teach me
        the lofty Dhamma so I may understand,
        and relying on nothing else,
        may live unclouded like the sky.

                [*]  Brahma: he addresses the Buddha by the name of a
                     deity.


  5.  Ye ca samkhatadhammase
      ye ca sekha puthu idha
      tesam me nipako iriyam
      puttho pabruhi marisa.

        Those who have understood the Dhamma
        and those who train themselves in it:
        O wise and truly gracious one,
        tell me how they live their lives.


                                 * * *



                       {2}  Dhammavagga (Dhamma)


  6.  Kittayissami te dhammam
      ditthe dhamme anitiham
      yam viditva sato caram
      tare loke visattikam.

        I will teach you a Dhamma,
        not hearsay but to be directly seen.
        Whoever discovers it and knows it,
        and lives by it with mindfulness,
        will transcend craving for the world.


  7.  Suvijano bhavam hoti
      suvijano parabhavo
      Dhammakamo bhavam hoti
      dhammadessi parabhavo.

        Prosperity in life is plain,
        decline in life is also plain:
        one who loves the Dhamma prospers,
        one who hates the Dhamma declines.


  8.  Yo ca dhammam abhinnaya
      dhammam annaya pandito
      rahado va nivato ca
      anejo vupasammati.

        Thoroughly understanding the Dhamma
        and freed from longing through insight,
        the wise one rid of all desire
        is calm as a pool unstirred by wind.


  9.  Yesam dhamma asammuttha
      paravadesu na niyare
      te sambuddha sammadanna
      caranti visame samam.

        Those to whom the Dhamma is clear
        are not led into other doctrines;
        perfectly enlightened with perfect knowledge,
        they walk evenly over the uneven.


  10. Na udakena suci hoti
      bahv ettha nhayati jano
      yamhi saccan ca dhammo ca
      so suci so ca brahmano.

        Not by water is one made pure
        though many people may here bathe, [*]
        but one in whom there is truth and Dhamma,
        he is pure, he is a brahmin.

                [*]  The Buddha's contemporaries believed that people
                     could be purified by bathing in sacred rivers.


  11. Ujuko nama so maggo
      abhaya nama sa disa
      ratho akujano nama
      dhammacakkehi samyuto.

        The path is called  "straight,"
        without fear" is the destination;
        the carriage is called  "silent"
        and its wheels are right effort.


  12. Hiri tassa apalambo
      saty-assa parivaranam
      dhammaham sarathim brumi
      sammaditthipure javam.

        Conscience is the rails and
        mindfulness the upholstery,
        Dhamma is the driver and
        right view runs ahead of it.


  13. Yassa etadisam yanam
      itthiya purisassa va
      sa ve etena yanena
      nibbanassa'eva santike.

        And whether it be a woman,
        or whether it be a man,
        whoever travels by this carriage
        shall draw close to Nibbana.


  14. Ye keci osadha loke
      vijjanti vividha bahu
      dhammosadhasamam na'tthi
      etam pivatha bhikkhavo.

        Of all the medicines in the world,
        manifold and various,
        there is none like the medicine of Dhamma:
        therefore, O monks, drink of this.


  15. Dhammosadham pivitvana
      ajaramarana siyum
      bhavayitva ca passitva
      nibbuta upadhikkhaye.

        Having drunk this Dhamma medicine,
        you will be ageless and beyond death;
        having developed and seen the truth,
        you will be quenched, free from craving.


                                 * * *



                   {3}  Kilesavagga (The Defilements)


  16. Kamayogena samyutta
      bhavayogena cubhayam
      ditthiyogena samyutta
      avijjaya purakkhata
      satta gacchanti samsaram
      jatimaranagamino.

        Bound by desire, tied to becoming,
        fettered tightly by false opinions,
        yoked to ignorance, whirled around:
        thus beings wander through samsara,
        dying only to be born again.


  17. Na hirannasuvannena
      parikkhiyanti asava
      amitta vadhaka kama
      sapatta sallabandhana.

        Neither gold nor minted coins
        can make the defilements disappear.
        Sense desires are enemies and killers,
        hostile darts, rigid bonds.


  18. Ummadana ullapana
      kama cittapamathino
      sattanam samkilesaya
      khippam marena odditam.

        Desire is agitating and deceiving,
        a source of mental pain,
        a net cast out by Mara [*]
        to entangle and defile beings.

                [*]  Mara:  the Tempter, the Evil One.


  19. Pabbatassa suvannassa
      jatarupassa kevalo
      dvitta va nalam ekassa
      iti vidva saman care.

        Were there a mountain all made of  gold,
        doubled that would not be enough
        to satisfy a single man:
        know this and live accordingly.


  20. Kodhano dubbanno hoti
      atho dukkham pi seti so
      atho attham gahetvana
      anattham adhipajjati
      tato kayena vacaya
      vadham katvana kodhano.

        How ugly is the angry man!
        His sleep is without comfort;
        despite his wealth he is always poor.
        Filled with anger as he is, he wounds
        by acts of body and speech.


  21. Hanta labhati hataram
      jetaram labhati jayam
      akkosako ca akkosam
      rosetaran ca rosako
      atha kamma vivattena
      so vilutto vilumpati.

        One who kills gets a killer,
        one who conquers gets a conquerer,
        one who reviles gets reviled.
        Thus as a result of his own actions
        the spoiler will in turn be spoiled.


  22. Natth'anno ekadhammo pi
      yeneva nivuta paja
      samsaranti ahorattam
      yatha mohena avuta.

        There is no other single thing
        by which the human race is hindered,
        by which it wanders day and night,
        so much as by this:  delusion.


  23. Imesu kira sajjanti
      eke samanabrahmana
      viggayha nam vivadanti
      jana ekangadassino.

        How they cling and how they wrangle,
        yet claim to be recluses and brahmins.
        Quarrelling and clinging to their opinions,
        they see only one side of things.


  24. Ye ca rattim diva yutta
      sammasambuddhasasane
      te nibbapenti ragaggim
      niccam asubhasannino.

        Those who apply themselves, day and night
        to the teachings of the Buddha
        will quench the burning fire of lust
        by the perception of the impure.


  25. Dosaggim pana mettaya
      nibbapenti naruttama
      mohaggim pana pannaya
      yayam nibbedhagamini.

        By love they will quench the fire of hate,
        by wisdom the fire of delusion.
        Those supreme men extinguish delusion
        with wisdom that breaks through to truth.


                                 * * *



                        {4}  Danavagga (Giving)


  26. Na samane na brahmane
      na kapaniddhike na vanibbake
      labbhana samvibhajeti
      annam pananca bhojanam
      tam ve avutthikasamo'ti
      ahu nam purisadhamam.

        Not with recluses or brahmins,
        neither with the poor and needy
        does the base man share his food
        or give any drink or sustenance.
        People say that selfish man
        is like a drought, a rainless sky.


  27. Ekaccanam na dadati
      Ekaccanam pavecchati
      tam ve padesavassiti
      ahu medhavino jana.

        One who shares his wealth with some,
        but does not gladly give to others,
        is only like a local shower:
        in such a way the wise describe him.


  28. Subhikkhavaco puriso
      sabbabhutanuhampako
      amodamano pakireti
      detha detha ti bhasati.

        But one who rains down bountiful gifts,
        gladly giving here and there
        out of compassion for all beings,
        and who always says  "Give, give, --"


  29. Yathapi megho thanayitva
      gajjayitva pavassati
      thalam ninnanca pureti
      abhisandanto varina
      evam eva idh'ekacco
      puggalo hoti tadiso.

        This type of person is like
        a giant cloud filled with rain,
        thundering and pouring down
        refreshing water everywhere,
        drenching the highlands and lowlands too,
        generous without distinctions.


  30. Dhammena samharitvana
      utthanadhigatam dhanam
      tappeti annapanena
      samma satte vanibakke.

        With his wealth collected justly,
        won through his own efforts,
        he shares both food and drink
        with beings who are in need.


  31. Yathapi kumbho sampunno
      yassa kassaci adhokato
      vamate udakam nissesam
      na tattha parirakkhati.

        Just as a pot filled with water
        if overturned by anyone,
        pours out all its water
        and does not hold any back.


  32. Tath'eva yacke disva
      hinamukkatthamajjhime
      dadahi danam nissesam
      kumbho viya adhokato.

        Even so, when you see those in need,
        whether low, middle or high,
        then give like the overturned pot,
        holding nothing back.


  33. Danan ca peyyavajjan ca
      atthacariya ca ya idha
      samanattata dhammesu
      tattha tattha yatharaham
      ete kho sangaha loke
      rathass'ani va yayato.

        Generosity, kind words,
        doing a good turn for others,
        and treating all people alike:
        these bonds of sympathy are to the world
        what the lynch-pin is to the chariot wheel.


  34. Annado balado hoti
      vatthado hoti vannado
      yanado sukhado hoti
      dipado hoti cakkhudo.

        Giving food one gives strength,
        giving clothes one gives beauty,
        giving lamps one gives sight,
        giving transport one gives delight.


  35. So ca sabbadado hoti
      yo dadati upassayam
      amatam dado ca so hoti
      yo dhammam anusasati.

        Giving shelter one gives all;
        but one who instructs in the Dhamma,
        the excellent teaching of the Buddha,
        such a person gives ambrosia.


                                 * * *



                        {5}  Silavagga (Virtue)


  36. Silam ev'idha sikkhetha
      asmim loke susikkhitam
      silam hi sabbasampattim
      upanameti sevitam.

        Here in the world one should train
        carefully to purify virtue;
        for virtue when well cultivated
        brings all success to hand.


  37. Yo panam natipateti
      musavadam na bhasati
      loke adinnam nadiyati
      paradaram na gacchati.

        Not harming living beings,
        not speaking lies, taking nothing
        in all the world unasked, nor
        going to the wives of other men.


  38. Suramerayapanam ca
      yo naro nanuyunjati
      pahaya panca verani
      silava iti vuccati.

        And never drinking intoxicants:
        One who gives up these five harmful acts
        and does not engage in them
        is truly called a virtuous man.


  39. Adi silam patittha ca
      kalyananan ca matukam
      pamukham sabbadhammanam
      tasma silam visodhaye.

        Virtue is the foundation,
        the forerunner and origin
        of all that is good and beautiful;
        therefore one should purify virtue.


  40. Silam balam appatimam
      silam avudham uttamam
      silam abharanam settham
      silam kavacam abbhutam.

        Virtue is a mighty power,
        Virtue is a mighty weapon,
        Virtue is the supreme adornment,
        Virtue is a wonderful armour.


  41. Na jacca vasalo hoti
      na jacca hoti brahmano
      kammana vasalo hoti
      kammana hoti brahmano.

        One is not low because of birth
        nor does birth make one holy.
        Deeds alone make one low,
        deeds alone make one holy.


  42. Ananganassa posassa
      niccam sucigavesino
      valaggamattam papassa
      abbhamattam va khayati.

        To one who is without evil,
        always striving for purity,
        a wrong the size of a hair tip
        seems as big as a rain cloud.


  43. Punnam eva so sikkheyya
      ayataggam sukhundrayam
      dananca samacariyanca
      mettacittanca bhavaye.

        Train yourself in doing good
        that lasts and brings happiness.
        Cultivate generosity, the life of peace,
        and a mind of boundless love.


  44. Silam ajarasa sadhu
      saddha sadhu adhitthita
      panna naranam ratanam
      punnam corehyahariyam.

        The good luck of virtue never fades,
        faith also brings great good.
        Wisdom is man's most precious gem,
        merit no thief can ever steal.


  45. Sabbada silasampanno
      pannva susamahito
      ajjhattacinti satima
      ogham tarati duttaram.

        In every virtue all-accomplished,
        with wisdom full and mind composed,
        looking within and ever mindful -
        thus one crosses the raging flood.


                                 * * *



                        {6}  Vacavagga (Speech)


  46. Purisassa hi jatassa
      kuthari jayate mukhe
      yaya chindati attanam
      balo dubbhasitam bhanam.

        Every fool who is born
        has an axe within his mouth
        with which he cuts himself
        when he uses wrong speech.


  47. Tam eva vacam bhaseyya
      yay'attanam na tapaye
      pare ca na vihimseyya
      sa ve vaca subhasita.

        One should utter only words
        which do no harm to oneself
        and cause no harm for others:
        that is truly beautiful speech.


  48. Piyavacam eva bhaseyya
      ya vaca patinandita
      yam anadaya papani
      paresam bhasate piyam.

        Speak kind words, words
        rejoiced at and welcomed,
        words that bear ill-will to none;
        always speak kindly to others.


  49. Tass'eva tena papiyo
      yo kuddham patikujjhati
      kuddham appatikujjhanto
      sangamam jeti dujjayam.

        The worse of the two is he
        who, when abused, retaliates.
        One who does not retaliate
        wins a battle hard to win.


  50. Jayam ve mannati balo
      vacaya pharusam bhanam
      jayanc'ev'assa tam hoti
      ya titikkha vijanato.

        The fool thinks he has won a battle
        when he bullies with harsh speech,
        but knowing how to be forbearing
        alone makes one victorious.


  51. Yam samano bahu bhasati
      upetam atthasamhi tam
      janam so dhammam deseti
      janam so bahu bhasati.

        When the recluse speaks much
        it is only to speak about the goal.
        Knowingly he teaches the Dhamma,
        knowingly he speaks much.


  52. Yo ve na byadhati patva
      parisam uggahavadinam
      na ca hapeti vacanam
      na ca chadeti sasanam.

        If one addresses those who wish
        to learn, without wavering, imparting
        understanding, opening up and not
        obscuring the teaching.


  53. Asanditthan ca bhanati
      pucchito na ca kuppati
      sa ve tadisako bhikkhu
      duteyyam gantum arahati.

        Speaking without hesitation nor
        getting angry when asked a question,
        a monk like this is worthy
        to proclaim the teachings.


  54. Nabhasamanam jananti
      missam balehi panditam
      bhasamanan ca jananti
      desentam amatam padam
      bhasaye jotaye dhammam
      pagganhe isinam dhajam.

        If he does not speak up, others know
        him not;  he is just a wise man mixed
        up with fools.  But if he speaks about
        and teaches the Deathless, others will
        know him.  So let him light up the Dhamma,
        let him lift the sage's banner high.


  55. Yam buddho bhasati vacam
      khemam nibbanapattiya
      dukkhass 'antakiriyaya
      sa ve vacanam uttama.

        The Buddha speaks words that lead
        to the winning of security, the ending
        of sorrow and the attaining of Nibbana.
        Truly, this is the speech supreme.


                                 * * *



                        {7}  Bhogavagga (Wealth)


  56. Jivatevapi sappanno
      api vittaparikkhaya
      pannaya ca alabhena
      vittavapi na jivati.

        The wise man continues to live
        even if he should lose his wealth.
        But the rich man without wisdom
        is not alive even now.


  57. Appakena pi medhavi
      pabhatena vicakkhano
      samutthapeti attanam
      anum aggiva santhamam.

        Starting off with little wealth,
        the wise man skilfully increases it,
        just as a sudden draft of wind
        can make a spark of fire grow.


  58. Susamvihitakammantam
      kalutthayam atanditam
      sabbe bhogabhivaddhanti
      gavo sausabha-m-iva.

        If he plans his project well,
        rises early and works untiringly,
        all his wealth will increase
        like cows penned in with a bull.


  59. Pandito silasampanno
      jalam aggiva bhasati
      bhoge samharamanassa
      bhamarass'eva iriyato.

        One who is virtuous and wise
        shines forth like a blazing fire;
        like a bee collecting nectar
        he acquires wealth by harming none.


  60. Catudha vibhaje bhoge
      sa ve mittani ganthati
      ekena bhoge bhunjeyya
      dvihi kammam payojaye
      catutthan ca nidhapeyya
      apadasu bhavissati.

        He divides his wealth in four
        and thus he wins friendship.
        One portion he uses for his needs,
        two portions for his business,
        the fourth portion he saves
        for times of emergency.


  61. Susamvihitakammanta
      sangahitaparijjana
      bhattu manapam carati
      sambhatam anurakkhati.

        Deft and capable at her work,
        in harmony with other people,
        a wife is pleasing to her husband
        and carefully looks after his wealth.


  62. Saddhasilena sampanna
      vadannu vitamacchara
      niccam maggam visodheti
      sotthanam samparayikam.

        Endowed with faith and virtue,
        speaking gently, free from selfishness:
        such a woman purifies the pathway
        leading to a future happiness.


  63. Saddhadhanam siladhanam
      hiri ottappiyam dhanam
      sutadhanan ca cago ca
      panna ve sattamam dhanam.

        The wealth of faith and virtue's wealth,
        the wealth of conscience and fear of blame,
        the wealth of learning and giving too,
        and as the seventh, wisdom's wealth.


  64. Yassa ete dhana atthi
      itthiya purisassa va
      adaliddo'ti tam ahu
      amogham tassa jivitam.

        Those who have these treasures true,
        be they women or be they men,
        are not poor or destitute,
        nor have their lives been lived in vain.


  65. Patirupakari dhurava
      utthata vindate dhanam
      saccena kittim pappoti
      dadam mittani ganthati.

        Whoever acts, strives and toils
        shall acquire wealth;
        by truthfulness one gains good repute,
        and by giving one binds friends.


                                 * * *



                     {8}  Mittatavagga (Friendship)

  66. Asant'assa piya honti
      sante na kurute piyam
      asantam dhammam roceti
      tam parabhavato mukham.

        To be in communion with the bad,
        and choose the ways of the bad,
        to have no friends among the good,
        this is a source of suffering.


  67. Sabbhir eva samasetha
      sabbhi kubbetha santhavam
      satam saddhammam annaya
      panna labbhati nannato.

        Consort only with the good,
        come together with the good.
        To learn the teaching of the good
        gives wisdom like nothing else can.


  68. Putimaccham kusaggena
      yo naro upanayhati
      kusa pi puti vayanti
      evam balupasevana.

        If one strings a piece of putrid fish
        on a blade of kusa grass,
        the grass will soon smell putrid too:
        the same with one who follows a fool.


  69. Tagaranca palasena
      yo naro upanayhati
      patta pi surabhi vayanti
      evam dhirupasevana.

        If one wraps frankincense,
        in any ordinary kind of leaf,
        the leaf will soon smell sweet too:
        the same with one who follows the wise.


  70. Tasma palasaputass'eva
      natva sampatam attano
      asante nupaseveyya
      sante seveyya pandito.

        Remembering the example of the leaf,
        and understanding the results,
        one should seek companionship
        with the wise, never with the bad.


  71. Sattho pathavato mittam
      mata mittam sake ghare
      sahayo atthajatassa
      hoti mittam punappunam
      sayam katani punnani
      tam mittam samparayikam.

        A companion is a traveller's friend,
        a mother is a friend at home,
        one who helps in time of need
        is a good and steady friend.
        And the good deeds done by oneself
        are one's true friends in time to come.


  72. Upakaro ca yo mitto
      yo ca mitto sukhe dukkhe
      atth'akkhayi ca yo mitto
      yo ca mittanukampako.

        A friend who always lends a hand,
        a friend in both sorrow and joy,
        a friend who offers good counsel,
        a friend who sympathises too.


  73. Ete pi mitte cattaro
      iti vinnaya pandito
      sakkaccam payirupaseyya
      mata puttam va orasam.

        These are the four kinds of true friends:
        one who is wise, having understood,
        will always cherish and serve such friends
        just as a mother tends her only child.


  74. Kalyanamitto yo bhikkhu
      sappatisso sagaravo
      karam mittanam vacanam
      sampajano patissato
      papune anupubbena
      sabbasamyojanakkhayam.

        The monk who has a lovely friend,
        who pays respect and deference to him,
        and acts as his friend advises,
        with mindfulness and comprehension clear,
        will in time be freed from bonds;
        all his fetters will be destroyed.


  75. Abbhatitasahayassa
      atitagatasatthuno
      n'atthi etadisam mittam
      yatha kayagata sati.

        For one whose friend has passed away,
        for one whose teacher no more lives,
        there is no other friend in this world
        like mindfulness of the body.


                                 * * *



                       {9}  Sutavagga (Learning)


  76. Sussusa sutavaddhani
      sutam pannaya vaddhanam
      pannaya attham janati
      nato attho sukhavaho.

        Desire to learn increases learning;
        learning makes wisdom increase.
        By wisdom is the goal known;
        knowing the goal brings happiness.


  77. Bahussutam upaseyya
      sutan ca na vinasaye
      tam mulam brahmacariyassa
      tasma dhammadharo siya.

        One should follow the learned man,
        and should not neglect learning,
        for that is the foundation of the holy life.
        Therefore be well versed in Dhamma.


  78. Bahussutam dhammadharam
      sappannam buddhasavakam
      nekkham jambonadass'eva
      ko tam ninditum arahati
      devapi nam pasamsanti
      brahmunapi pasamsito.

        Learned, knowing the Dhamma,
        truly wise, the Buddha's disciple
        is like the finest gold of Jambu.
        Who can find any blame in him?
        Even the gods sing his praise;
        Brahma himself sings his praise. [*]

                [*]  Brahma:  A high divinity in the ancient Indian
                     pantheon.


  79. Appassuto pi ce hoti
      silesu susamahito
      silato nam pasamsanti
      nassa sampajjate sutam.

        If one who has little learning
        is strong in virtue, others
        will praise his virtue only,
        because his learning is incomplete.


  80. Bahusuto pi ce hoti
      silesu samahito
      silato nam garahanti
      tassa sampajjate sutam.

        If one who has much learning
        is weak in virtue, others
        will blame him for his conduct
        though his learning is complete.


  81. Bahussuto pe ce hoti
      silesu susamahito
      ubhayena nam pasamsanti
      silato ca sutena ca.

        But if one has much learning
        and is also strong in virtue,
        he will be praised for both
        his virtue and his learning.


  82. Bahussuto appasutam
      yo sutenatimannati
      andho padipadharo'va
      tath'eva patibhati mam.

        A learned man who, because of his learning,
        despises one with little learning,
        seems to me like a stone-blind man
        walking around with a lamp in hand.


  83. Tasma hi attahamena
      mahantam abhikankhata
      saddhammo garukatabbo
      saram buddhana sasanam.

        One who loves his own true welfare,
        who is concerned with his own good,
        should pay homage to the Dhamma
        and always remember the Buddha's words.


  84. Samma manam panidhaya
      samma vacam abhasiya
      samma kammani katvana
      kayena idha puggalo.

        Having a rightly directed mind,
        speaking rightly spoken speech,
        doing here with the body
        only deeds that are right and good.


  85. Bahussuto punnakaro
      apasmim idha jivite
      kayassa bheda sappanno
      saggam so upapajjati.

        Learned, doing much that is worthy
        even in a life that is short --
        a wise person such as this
        will be reborn in a happy place.


                                 * * *



                    {10}  Savakavagga (The Disciple)


  86. Matari pitari capi
      yo samma patipajjati
      tatagate va sambuddhe
      athava tassa savake
      bahun ca so pasavati
      punnam etadiso naro.

        If one behaves rightly
        toward his mother and his father,
        towards the Buddha well-attained,
        and the disciples of the Buddha,
        such a person generates
        an abundant store of good.


  87. Bhikkhu ca silasampanno
      bhikkuni ca bahussuta
      upasako ca yo saddho
      ya ca saddha upasika
      ete kho sangham sobhenti
      ete hi sanghasobhana.

        The monk well-possessed of virtue,
        the nun who is widely learned,
        male and female lay disciples
        who are fully endowed with faith --
        it is they who illuminate the Sangha,
        "lights of the Sangha" they are called.


  88. Yassa sabrahmacarisu
      garavo n'upalabbhati
      araka hoti saddhamma
      nabham puthaviya yatha.

        One who has no respect for those
        who live the holy life with him,
        is as far from this good Dhamma
        as the sky is from the earth.


  89. Yassa sabrahmacarisu
      garavo upalabbhati
      so viruhati saddhamme
      khette bijam'va bhaddakam.

        One who has respect for those
        who live the holy life with him,
        comes to growth in this good Dhamma
        like a healthy seed in the field.


  90. Itthibhavo kim kayira
      cittamhi susamahite
      nanamhi vattamanamhi
      sammadhammam vipassato.

        A woman's nature is unimportant
        when the mind is still and firm,
        when knowledge grows day by day,
        and she has insight into Dhamma.


  91. Yassa nuna siya evam
      itthaham puriso'ti va
      kinci va pana asmiti
      tam maro vattum arahati.

        One who thinks such thoughts
        as  "I am a woman" or  "I am a man"
        or any other thought  "I am --"
        Mara is able to address that one.


  92. Dummedhehi pasamsa ca
      vinnuhi garaha ca ya
      garaha'va seyyo vinnuhi
      yan ce balappasamsana.

        The fools offer praise and the wise
        offer blame.  Truly the blame
        of the wise is much better
        than the praise of the fool.


  93. Sagara anagara ca
      ubho annonnanissita
      aradhayanti saddhammam
      yogakkhemam anuttaram.

        Home dwellers and the homeless both,
        by depending upon each other
        come to realize the good Dhamma,
        the utter freedom from bondage.


  94. Anubandho pi ce assa
      mahiccho va vighatava
      ejanugo anejassa
      nibbutassa anibbuto
      giddho so vitagedhassa
      passa yavanca araka.

        Though physically close behind,
        if one is acquisitive and restless,
        how far is that turbulent one
        from one freed from turbulence,
        that burning one from one cooled,
        that hankering one from the greedless!


  95. Sukha sanghassa samaggi
      samagganan c'anuggaho
      samaggarato dhammattho
      yogakkhema na dhamsati.

        A happy thing is concord in the Sangha!
        One who assists in making harmony,
        loving concord and righteousness,
        does not fall away from freedom.


                                 * * *


                         {11} Cittavagga (Mind)


  96. Cittena niyati loko
      cittena parikissati
      cittassa ekadhammassa
      sabb'eva vasam anvagu.

        The world is led around by mind,
        by mind the world is plagued.
        Mind is itself the single thing
        which brings all else beneath its sway.


  97. Manopubbangama dhamma
      manosettha manomaya
      Manasa ce pasannena
      bhasati va karoti va
      tato nam sukhamanveti
      chaya va anapayini.

        Mind precedes all things;
        mind is their chief, mind is their maker.
        If one speaks or does a deed
        with a mind that is pure within,
        happiness then follows along
        like a never departing shadow.


  98. Sududdasam sunipunam
      yatthakamanipatinam
      cittam rakkhetha medhavi
      cittam guttam sukhavaham.

        Difficult to detect and very subtle,
        the mind seizes whatever it wants;
        so let a wise man guard his mind,
        for a guarded mind brings happiness.


  99. Dunniggahassa lahuno
      yatthakamanipatino
      cittassa damatho sadhu
      cittam dantam sukhavaham.

        Wonderful it is to train the mind
        so swiftly moving, seizing whatever it wants.
        Good is it to have a well-trained mind,
        for a well-trained mind brings happiness.


 100. Phandanam capalam cittam
      durakkham dunnivarayam
      ujum karoti medhavi
      usukaro'va tejanam.

        As a fletcher straightens an arrow,
        even so one who is wise
        will straighten out the fickle mind,
        so unsteady and hard to control.


 101. Na tam mata pita kayira
      anne vapi ca nataka
      sammapanihitam cittam
      seyyaso nam tato kare

        No mother nor father nor
        any other kin can do
        greater good for oneself
        than a mind directed well.


 102. Anabhijjhalu vihareyya
      avyapannena cetasa
      sato ekaggacittassa
      ajjhattam susamahito.

        Love without covetous greed,
        fill your mind with benevolence.
        Be mindful and one-pointed,
        inwardly stable and concentrated.


 103. Panca kamaguna loke
      manochattha pavedita
      ettha chandam virejetva
      evam dukkha pamuccati.

        There are five strands of sensual pleasure
        with the mind as the sixth;
        by overcoming desire for these
        one will be freed from suffering.


 104. Mama selupamam cittam
      thitam nanupakampati
      virattam  rajaniyesu
      kuppaniye na kuppati
      mam'evam bhavitam cittam
      kuto mam dukkham essati.

        My mind is firm like a rock,
        unattached to sensual things,
        no shaking in the midst
        of a world where all is shaking.
        My mind has thus been well-developed,
        so how can suffering come to me?


 105. Yo caram va yo tittham va
      nisinno udava sayam
      vitakkam samayitvana
      vitakkopasame rato
      bhabbo so tadiso bhikkhu
      phutthum sambodhim uttamam.


        Whether he walks or stands
        or sits or lies, a monk
        should take delight in
        controlling all thoughts.
        Such a monk is qualified
        to reach supreme enlightenment.


                                 * * *



                    {12}  Sikkhavagga (The Training)


 106. Atisitam atiunham
      atisayam idam ahu
      iti vissatthakammante
      attha accenti manave.

        "It's too cold, it's too hot,
        it's too late," with such excuses
        one who gives up the practice
        lets his opportunities slip.


 107. Yo ca sitan ca unhan ca
      tina bhiyyo na mannati
      karam purisakiccani
      so sukha na vihayati.

        But one who looks on cold and heat
        as no more obstructive than straw
        and continues with the practice
        does not fall short of happiness.


 108. Alinacitto ca siya
      na capi bahu cintaye
      niramagandho asito
      brahmacariyaparayano.

        So rid the mind of sloth and dullness,
        give up thinking of many things.
        Be healthy and unattached to pleasure,
        be devoted to the holy life.


 109. Unudaro mitaharo
      appich'assa alolupo
      sa ve icchaya nicchato
      aniccho hoti nibbuto.

        Lean in body, frugal in food,
        content with little and undisturbed,
        vain wishes gone and craving stilled,
        thus the wantless attain Nibbana.


 110. Sa jhanapasuto dhiro
      vanante ramito siya
      jhayetha rukkhamulasmim
      attanam abhitosayam.

        One who is stable in meditation
        will delight at the woodland's edge,
        meditating at the foot of a tree
        until joy and contentment are won.


 111. Kamacchando ca vyapado
      thinamiddhan ca bhikkhuno
      uddhaccam vicikiccha ca
      sabbaso va na vijjati.

        Sense desire, ill will,
        sloth, laziness, agitation,
        and doubt are not found
        in a true and worthy monk.


 112. Na sabbato mano nivaraye
      na mano sayatattam agatam
      yato yato ca papakam
      tato tato mano nivaraye.

        Do not hold back the mind from all,
        for it is not yet put to sleep.
        But whenever evil things arise,
        then should the mind be held in check.


 113. Viriyasataccasampanno
      yuttayogo sada siya
      na ca appatva dukkhantam
      vissasam eyya pandito.

        Possessed of energy and perserverance,
        be always earnest in applying yourself.
        The wise one should not be confident
        until the end of suffering is reached.


 114. Samadhiratanamalassa
      kuvitakka na jayare
      na ca vikkipate cittam
      etam tumhe pilandhatha.

        With the jewelled necklace of concentration,
        wrong thoughts cannot arise
        nor can the mind be distracted.
        So let this be your adornment.


 115. Anapanasati yassa
      paripunna subhavita
      anupubbam paricita
      yatha buddhena desita
      so'mam lokam pabhaseti
      abbha muto va candima.

        One who has gradually practised,
        developed and brought to perfection
        mindfulness of the in-and-out breath
        as taught by the Enlightened One,
        illuminates the entire world
        like the moon when freed from clouds.


                                 * * *



                       {13}  Vayamavagga (Effort)


 116. Pamado rajo pamada
      pamadanupatito rajo
      appamadena vijjaya
      abbulhe sallam attano.

        Indolence is dust;
        dust comes in the wake of indolence.
        With knowledge and vigilance
        draw out the arrow from yourself.


 117. Niddasili sabhasili
      anutthata ca yo naro
      alaso kodhapannano
      tam parabhavato mukham.

        When one loves company and sleep,
        when one is lax and slack,
        when one is often given to anger --
        this is a source of suffering.


 118. Samvaro ca pahanam ca
      bhavana anurakkhana
      ete padhana cattaro
      desitadiccabandhuno.

        The effort to restrain, to abandon,
        to develop and to maintain:
        these are the four exertions
        taught by the Kinsman of the Sun.


 119. Utthahatha nisidatha
      no attho supitena vo?
      aturanam hi ka nidda
      sallaviddhana ruppatam?

        Arise! Sit up!  Of what use
        are your dreams?  How can you
        continue to sleep when you are sick,
        pierced with the arrow of grief?


 120. Amogham divasam kayira
      appena bahukena va
      yam yam vijahate rattim
      tadunan tassa jivitam.

        Make your day productive
        whether by little or by much.
        Every day and night that passes,
        your life is that much less.


 121. Yo dandhakale dandheti
      taraniye ca taraye
      yoniso samvidhanena
      sukham pappoti pandito.

        The wise one who hurries when
        hurrying is needed and who slows down
        when slowness is needed, is happy
        because his priorities are right.


 122. Araddhaviriye pahitatte
      niccam dalhaparakkame
      samagge savake passa
      esa budhana vandana.

        See the disciples in perfect harmony,
        resolute and making effort,
        always firm in their progress --
        this is the best worship of the Buddha.


 123. Niddam tandim vijambhikam
      aratim bhattasammadam
      viriyena nam panametva
      ariyamaggo visujjhati.

        Sloth, torpor and drowsiness,
        boredom and heaviness after meals --
        by expelling these with energy
        the noble path is purified.


 124. Saddhaya tarati ogham
      appamadena annavam
      viriyena dukkham acceti
      pannaya parisujjhati.

        The flood is crossed by faith,
        by vigilance the sea is crossed,
        pain is overcome with vigor
        by wisdom one is purified.


 125. Ujumaggamhi akkhate
      gacchatha ma nivattatha
      attana coday'attanam
      nibbanam abhiharaye.

        The straight path has been clearly shown:
        walk forward and don't turn back.
        Urge yourself onwards by yourself;
        in that way attain Nibbana.


                                 * * *



                      {14}  Sativagga (Mindfulness)


 126. Sambadhe vapi vindanti
      dhammam nibbanapattiya
      ye satim saccalatthamsu
      samma te susamahita.

        Even when obstacles crowd in,
        the path to Nibbana can be won
        by those who establish mindfulness
        and bring to perfection equipoise.


 127. Sace dhavati te cittam
      kamesu ca bhavesu ca
      khippam nigganha satiya
      kitthadam viya duppasum.

        If your mind runs wild among
        sensual pleasures and things that arise,
        quickly restrain it with mindfulness
        as one pulls the cow from the corn.


 128. Ubhinnam attham carati
      attano ca parassa ca
      param sankupitam natva
      yo sato upasammati.

        Knowing that the other person is angry,
        one who remains mindful and calm
        acts for his own best interest
        and for the other's interest, too.


 129. Ubhinnam tikicchantanam
      attano ca parassa ca
      jana mannanti balo'ti
      ye dhammassa akovida.

        He is a healer of both
        himself and the other person;
        only those think him a fool
        who do not understand the Dhamma.


 130. Yatam care yatam titthe
      yatam acche yatam saye
      yatam samminjaye bhikkhu
      yathamenam pasaraye.

        Whether he walks, stands, sits
        or lies, stretches out his limbs
        or draws them in again, let a
        monk do so with composure.


 131. Uddham tiriyam apacinam
      yavata jagato gati
      samavekkhita va dhammanam
      khandhanam udayabbayam.

        Above, across or back again,
        wherever he goes in the world
        let him carefully scrutinise
        the rise and fall of compounded things.


 132. Evam viharim atapim
      santavuttim anuddhatam
      cetosamathasamicim
      sikkhamanam sada satam
      satatam pahitatto'ti
      ahu bhikkhum tathavidham.

        Living thus ardently,
        at peace within, not restless
        or mentally agitated,
        training himself, always mindful:
        people call such a monk
        "one constantly resolute."


 133. Na so rajjati dhammesu
      dhammam natva patissato
      virattacitto vedeti tan
      ca n'ajjhosaya titthati.

        Not excited by mental phenomena,
        one knows them through mindfulness;
        thus with a mind well detached
        one understands and does not cling.


 134. Satipatthanakusala
      bojjhangabhavanarata
      vipassaka dhammadhara
      dhammanagare vasantite.

        Those skilled in the foundations of mindfulness,
        delighting in the enlightenment factors,
        with knowledge of Dhamma and keen insight,
        live in the city of Dhamma.


 135. Sammappadhanasampanno
      satipatthanagocaro
      vimuttikusumasanchanno
      parinibbaty anasavo.

        Possessed of persevering energy,
        practising the foundations of mindfulness,
        bedecked with the blossoms of freedom,
        you will be cooled and undefiled.

                                 * * *



                {15}  Attaparavagga (Oneself and Others)


 136. Sabbe tasanti dandassa
      sabbesam jivitam piyam
      attanam upamam katva
      na haneyya na ghataye.

        All tremble at punishment.
        Life is dear to all.
        Put yourself in the place of others;
        kill none nor have another killed.


 137. Attana'va katam papam
      attana sankilissati
      attana akatam papam
      attana'va visujjhati
      suddhi asuddhi paccattam
      nanno annam visodhaye.

        By doing evil, one defiles oneself;
        by avoiding evil, one purifies oneself.
        Purity and impurity depend on oneself:
        no one can purify another.


 138. Attadattham paratthena
      bahuna 'pi na hapaye
      attadattham abhinnaya
      sadatthapasuto siya.

        Let no one neglect his own welfare
        for the welfare of others however much.
        Clearly understanding one's own welfare
        strive always for one's own true good.


 139. Attanameva pathamam
      patirupe nivesaye
      ath'annam anusaseyya
      na kilisseyya pandito.

        One should first establish onself
        in what is proper and only then
        try to instruct others.  Doing this,
        the wise one will not be criticized.


 140. Attana ce tatha kayira
      yath'annam anusasati
      sudanto vata dammetha
      atta hi kira duddamo.

        If only you would do what you teach others
        then being yourself controlled
        you could control others well.
        Truly self-control is difficult.


 141. Yo c'attanam samukkamse
      paran ca-m-avajanati
      nihino sena manena
      tam janna vasalo'iti.

        One who exalts himself
        and disparages others
        because of smugness and conceit;
        know him as an outcaste man.


 142. Na paresam vilomani
      na paresam katakatam
      attano va avekkheyya
      katani akatani ca.

        Look not to the faults of others,
        nor to their omissions and commissions.
        But rather look to your own acts,
        to what you have done and left undone.


 143. Paravajjanupassissa
      niccam ujjhanasannino
      asava tassa vaddhanti
      ara so asavakkhaya.

        When one looks down at others' faults
        and is always full of envy,
        one's defilements continually grow;
        far is one from their destruction.


 144. Sudassam vajjam annesam
      attano pana duddasam
      paresam hi so vajjani
      opunati yathabhusam
      attano pana chadeti
      kalim'va kitava satho.

        Easily seen are the faults of others,
        one's own are difficult to see.
        By winnowing the chaff of others' faults,
        one's own are obscured, like a crafty
        fowler hidden behind the branches.


 145. Attana coday' attanam
      patimase attam attana
      so attagutto satima
      sukham bhikkhu vihahisi.

        You yourself must watch yourself,
        you yourself must examine yourself,
        and so self-guarded and mindful,
        O monk, you will live in happiness.


                                  * * *



                       {16}  Mettavagga I (Love I)


 146. Anatthajanano doso
      doso cittappakopano
      bhayam antarato jatam
      tam jano navabujjhati.

        Hate brings great misfortune,
        hate churns up and harms the mind;
        this fearful danger deep within
        most people do not understand.


 147. Duttho attham na janati.
      duttho dhammam na passati
      andham tamam tada hoti
      yam doso sahate naram.

        Thus spoilt one cannot know the good,
        cannot see things as they are.
        Only blindness and gloom prevail
        when one is overwhelmed by hate.


 148. Yo na hanti na ghateti
      na jinati na japaye
      mettam so sabbabhutesu
      veram tassa na kenaci.

        He who does not strike nor makes
        others strike, who robs not nor makes
        others rob, sharing love with all that live,
        finds enmity with none.


 149. Satimato sada bhaddam
      satima sukham edhati
      satimato su ve seyyo
      vera na parimuccati.

        For the mindful one there is always good;
        for the mindful one happiness increases;
        for the mindful one things go better
        yet he is not freed from enemies.


 150. Yassa sabbam ahorattam
      ahimsaya rato mano
      mettam so sabbabhutesu
      veram tassa na kenaci.

        But he who both day and night
        takes delight in harmlessness
        sharing love with all that live,
        finds enmity with none.


 151. Yo ve mettena cittena
      sabbalok'anukampati
      uddham adho ca tiriyan ca
      appamanena sabbaso.

        When one with a mind of love
        feels compassion for all the world --
        above, below and across,
        unlimited everywhere.


 152. Appamanam hitam cittam
      paripunnam subhavitam
      yam pamanakatam kammam
      na tam tatravasissati.

        Filled with infinite kindness,
        complete and well-developed --
        any limited actions one may have done
        do not remain lingering in one's mind.


 153. Mettacitta karunika
      hotha silesu samvuta
      araddhaviriya pahitatta
      niccam dalhaparakkama.

        Develop a mind full of love;
        be compassionate and restrained in virtue;
        arouse your energy, be resolute,
        always firm in making progress.


 154. Yathapi ekaputtasmim
      piyasmim kusali siya
      evam sabbesu panesu
      sabbattha kusalo siya.

        Just as a loving mother would guard
        her only dearly beloved child,
        so towards creatures everywhere
        one should always wish for their good.


 155. Cittam ca susamahitam
      vippasannam anavilam
      akhilam sabbabhutesu
      so maggo brahmapattiya.

        A mind composed, well-concentrated,
        purified and undefiled,
        full of kindness towards all beings --
        this is the way that leads to Brahma.


                                 * * *



                      {17}  Mettavagga II (Love II)


 156. Yathapi udakam nama
      kalyane papake jane
      samam pharati sitena
      pavaheti rajomalam.

        Just as water cools
        both good and bad
        and washes away all
        impurity and dust.


 157. Tath'eva tvam pi ahitahite
      samam mettaya bhavaya
      mettaparamitam gantva
      sambodhim papunissasi.

        In the same way you should develop thoughts
        of love to friend and foe alike,
        and having reached perfection in love,
        you will attain enlightenment.


 158. "Yatha aham tatha ete
      yatha ete tatha aham"
      attanam upamam katva
      na haneyya na ghataye.

        "As I am, so are others;
        as others are, so am I."
        Having thus identified self and others,
        harm no one nor have them harmed.


 159. Apadakehi me mettam
      mettam dipadakehi me
      catuppadehi me mettam
      mettam bahuppadehi me.

        I have love for the footless,
        for the bipeds too I have love;
        I have love for those with four feet,
        for the many-footed I have love.


 160. Ma mam apadako himsi
      ma mam himsi dipadako
      ma mam catuppado himsi
      ma mam himsi bahuppado.

        May the footless harm me not,
        may the bipeds harm me not,
        may those with four feet harm me not,
        may those with many feet harm me not.


 161. Sabbe satta sabbe pana
      sabbe bhuta ca kevala
      sabbe bhadrani passantu
      ma kanci papamagama.

        May all creatures, all living things,
        all beings one and all,
        experience good fortune only.
        May they not fall into harm.


 162. Sabbamitto sabbasakho
      sabbabhutanukampako
      mettam cittan ca bhavemi
      abyapajjharato sada.

        I am a friend and helper to all,
        I am sympathetic to all living beings.
        I develop a mind full of love
        and always delight in harmlessness.


 163. Asamhiram asamkuppam
      cittam amodayam'aham
      brahmaviharam bhavemi
      akapurisasevitam.

        I gladden my mind, fill it with joy,
        make it immovable and unshakable.
        I develop the divine states of mind
        not cultivated by evil men.


 164. Tasma sakam paresam pi
      katabba mettabhavana
      mettacittena pharitabbam
      etam buddhana sasanam.

        Therefore the meditation on love
        should be done for oneself and others.
        All should be suffused with love:
        this is the teaching of the Buddha.


 165. Yo ca mettam bhavayati
      appamanam patissato
      tanu samyojana honti
      passato upadhikkhayam.

        Whoever makes love grow
        boundless, and sets his mind
        for seeing the end of birth:
        his fetters are worn thin.


                                 * * *



                      {18}  Sukhavagga (Happiness)


 166. Yo pubbe karaniyani
      paccha so katum icchati
      sukha so dhamsate thana
      paccha ca m-anutappati.

        One who later wishes to do
        the things he should have done before
        falls away from happiness
        and long afterwards repents.


 167. Kodham chetva sukham seti
      kodham chetva na socati
      kodhassa visamulassa
      madhuraggassa brahmana
      vadham ariya pasamsanti
      tam hi chetva na socati.

        Slay anger and you will be happy,
        slay anger and you will not sorrow.
        For the slaying of anger in all its forms
        with its poisoned root and sweet sting --
        that is the slaying the nobles praise;
        with anger slain one weeps no more.


 168. Yam pare sukhato ahu
      tad ariya ahu dukkhato
      yam pare dukkhato ahu
      tad ariya sukhato vidu
      passa dhammam durajanam
      sammulh'ettha aviddasu.

        What others call happiness,
        the noble call pain;
        what others call pain,
        the noble call happiness.
        Behold this Dhamma hard to comprehend
        by which the dull are utterly baffled.


 169. Sabbada va sukham seti
      brahmano parinibbuto
      yo na limpati kamesu
      sitibhuto nirupadhi.

        Always happy is the holyman
        who is wholly free within,
        who is not stained by sense desires --
        cooled is he and free from clinging.


 170. Yam ca kamasukham loke
      yam c'idam diviyam sukham
      tanhakkhayasukhassa te
      kalam n'agghanti solasim.

        The happiness of sensual lust
        and the happiness of heavenly bliss
        are not equal to a sixteenth part
        of the happiness of craving's end.


 171. Sabba asattiyo chetva
      vineyya hadaye daram
      upasanto sukham seti
      santim pappuyya cetasa.

        With all his attachments cut,
        with the heart's pinings subdued,
        calm and serene and happy is he,
        for he has attained peace of mind.


 172. Pamujjabahulo bhikkhu
      dhamme buddhappavedite
      adhigacche padam santam
      sankharupasamam sukham.

        A monk who has abundant joy
        in the Dhamma taught by the Buddha,
        will attain peace and happiness,
        with the calming of the constructs.


 173. Sukho viveko tutthassa
      sutadhammassa passato
      avyapajjham sukham loke
      panabhutesu samyamo.

        Solitude is happiness for one who is content,
        who has heard the Dhamma and clearly sees.
        Non-affliction is happiness in the world --
        harmlessness towards all living beings.


 174. Sukha viragata loke
      kamanam samatikkamo
      asmimanassa yo vinayo
      etam ve paramam sukham.

        Freedom from lust is happiness in the world,
        the going beyond all sensual desires.
        But the crushing out of the conceit "I am" --
        this is the highest happiness.


 175. Susukham vata nibbanam
      sammasambuddhadesitam
      asokam virajam khemam
      yattha dukkham nirujjhati.

        The fully perfected Buddha has taught
        Nibbana as the highest happiness --
        without grief, immaculate, secure,
        the state where all suffering ceases.


                                 * * *



                       {19}  Tunhivagga (Silence)


 176. Samanabhavam kubbetha
      game akutthavanditam
      manopadosam rakkheyya
      santo anunnato care.

        Develop the quiet even state of mind,
        when praised by some, condemned by others,
        free the mind from hate and pride
        and gently go your way in peace.


 177. Tan nadihi vijanatha
      sobbhesu padaresu ca
      sananta yanti kussubbha
      tunhi yati mahodadhi.

        Learn this from the waters:
        in mountain clefts and chasms,
        loud gush the streamlets,
        but great rivers flow silently.


 178. Yad unakam tam sanati
      yam puram santam eva tam
      addhakumbhupamo balo
      rahado puro'va pandito.

        Things that are empty make a noise,
        the full is always quiet.
        The fool is like a half-filled pot,
        the wise man like a deep still pool.


 179. Kayamunim vacamunim
      manomunim anasavam
      muni moneyyasampannam
      ahu nihatapapakam.

        Silent in body, silent in speech,
        silent in mind, without defilement,
        blessed with silence is the sage.
        He is truly washed of evil.


 180. Upasanto uparato
      mantabhani anuddhato
      dhunati papake dhamme
      dumapattam va maluto.

        Peaceful, quiet and restrained,
        speaking little, without conceit --
        such a one shakes off all evil
        as wind shakes leaves off a tree.


 181. Cakkhumassa yatha andho,
      sotava badhiro yatha
      pannav'assa yatha mugo
      balava dubbalor iva.

        Let one with sight be as though blind,
        and one who hears be as though deaf,
        let one with tongue be as though dumb,
        let one who is strong be as though weak.


 182. Avitakkam samapanno
      sammasambuddhasavako
      ariyena tunhibhavena
      upeto hoti tavade.

        Having attained the meditative state
        where all thoughts come to a stop,
        the disciple of the perfected Buddha
        thereby possesses the noble silence.


 183. Yatha jalo ca mugo ca
      attanam dassaye tatha
      nativelam pabhaseyya
      sanghamajjhamhi pandito.

        The wise one in the midst of an assembly
        should not speak excessively long.
        He should let himself appear
        like a simpleton or a dullard.


 184. Etam nagassa nagena
      isadantassa hatthino
      sameti cittam cittena
      yam eko ramati vane.

        In this both mighty beings agree,
        the enlightened sage and the elephant
        with tusks resembling the poles of ploughs:
        both love the solitude of the forest.


 185. Vihavihabhinadite
      sippikabhirutehi ca
      na me tam phandati cittam
      ekattaniratam hi me

        Amidst the chirping and twittering
        of the birds in the woods
        this mind of mine does not waver
        for I am devoted to solitude.


                                 * * *



                     {20}  Vipassanavagga (Insight)


 186. Pancangikena turiyena
      na rati hoti tadisi
      yatha ekaggacittassa
      samma dhammam vipassato.

        Music from a five-piece ensemble
        cannot produce as much delight
        as that of a one-pointed mind
        with perfect insight into things.


 187. Ye ca santacitta nipaka
      satimanto ca jhayino
      samma dhammam vipassanti
      kamesu anapekkhino.

        Those peaceful in mind, discerning,
        mindful and meditative,
        having perfect insight into things,
        unconcerned with sense desires,


 188. Appamadarata santa
      pamade bhayadassino
      abhabba parihanaya
      nibbanass'eva santike.

        calm, delighting in diligence,
        seeing fear in negligence,
        can never fall away or fail,
        for they are close to Nibbana.


 189. Atitam nanusocanti
      nappajappanti nagatam
      paccuppannena yapenti
      tena vanno pasidati.

        They do not lament over the past,
        they yearn not for what is to come,
        they maintain themselves in the present,
        thus their complexion is serene.


 190. Atitam nanvagameyya
      nappatikankhe anagatam
      yad atitam pahinan tam
      appattan ca anagatam.

        The past should not be followed after
        and the future not desired;
        what is past is dead and gone
        and the future is yet to come.


 191. Paccuppannan ca yo dhammam
      tattha tattha vipassati
      asamhiram asamkuppam
      tam vidva m-anubruhaye.

        But whoever gains insight into things
        presently arisen in the here and now,
        knowing them, unmoved, unshaking,
        let him cultivate that insight.


 192. Cittam upatthapetvana
      ekaggam susamahitam
      paccavekkhatha sankhare
      parato no ca attato.

        Establish the mind, set it up
        in one-pointed stability;
        look upon all formations
        as alien and as not self.


 193. Phenapindupamam rupam
      vedana bubbulupama
      maricikupama sanna
      sankhara kadalupama
      mayupamanca vinnanam.

        The body is like a ball of foam,
        feelings are like bubbles,
        perception is like a mirage,
        mental constituents like a pithy tree,
        and consciousness like a magic trick.


 194. Sabbalokam abhinnaya
      sabbaloke yathatatham
      sabbalokavisamyutto
      sabbaloke anupayo.

        Knowing the world in full directly,
        the whole world just as it is,
        from the whole world he is freed;
        he clings to naught in all the world.


 195. Sabbe sabbabhibhu dhiro
      sabbaganthappamocano
      phutthassa parama santi
      nibbanam akutobhayam.

        This sage all-victorious
        with all bonds loosened,
        has reached perfect peace:
        Nibbana that is void of fear.


                                 * * *



                     {21}  Buddhavagga (The Buddha)


 196. Yathapi udake jatam
      pundarikam pavaddhati
      nopalippati toyena
      sucigandham manoramam.

        As the lotus is born in the water
        and grows up beneath the water,
        yet remains undefiled by the water,
        fragrant and beautiful.


 197. Tath'eva ca loke jato
      buddho loke viharati
      nopalippati lokena
      toyena padumam yatha.

        Just so the Buddha is born in the world,
        grows up and dwells in the world,
        but like the lotus unstained by water
        he is not defiled by the world.


 198. Mahasamuddo pathavi
      pabbato anilo pi ca
      upamaya na yujjanti
      satthu varavimuttiya.

        The mighty ocean, the earth so broad,
        the mountain peak or the wind
        are not adequate similes to describe
        the awesome freedom of the Teacher.


 199. Appameyyam paminanto
      ko'dha vidva vikappaye
      appameyyam pamayinam
      nivutam manne akissavam.

        Who can measure the immeasurable one?
        Who can fathom and determine him?
        To try to measure the immeasurable one
        betrays a mind devoid of wisdom.


 200. Aranne rukkhamule va
      sunnagare va bhikkhavo
      anussaretha sambuddham
      bhayam tumhakam no siya.

        When in the forest, amongst the roots of trees,
        or when retired to an empty place,
        just call to mind the Buddha and
        no fear or trembling will arise.


 201. Hitanukampi sambuddho
      yad annam anusasati
      anurodhavirodhehi
      vippamutto tathagato.

        When the Buddha teaches others
        he does so out of compassion,
        because the Tathagata is wholly freed
        from both favour and aversion.


 202. Yatha rattikkhaye patte
      suriyass'uggamanam dhuvam
      tath'eva buddhasetthanam
      vacanam dhuvasassatam.

        It is certain that the sun will rise
        when the darkness of night fades away;
        so too the words of the supreme Buddha
        are always certain and reliable.


 203. Satthugaru dhammagaru
      sanghe ca tibbagaravo
      appamadagaru bhikkhu
      patisantharagaravo
      abhabbo parihanaya
      nibbanass'eva santike.

        Deeply reverent towards the Teacher,
        reverent towards the Dhamma and Sangha,
        reverent towards vigilance,
        having kindness and good will:
        a monk like this cannot fail,
        for he is close to Nibbana.


 204. Tena h'atappam karohi
      idh'eva nipako sato
      ito sutvana nigghosam
      sikkhe nibbanam attano.

        So stir up your energy now,
        be skilful and be ever mindful.
        When you have heard my voice
        train yourself to attain Nibbana.


 205. Ye pavutte satthipade
      anusikkhanti jhayino
      kale te appamajjanta
      na macuvasaga siyum.

        Those who do their best and train
        in all the teachings that I have taught,
        alert and meditative, shall in time
        go beyond the power of death.


                                 * * *



                       {22}  Kittisadda (Praise)


 206. Esa sutva pasidami
      vaco te isisattama
      amogham kira me phuttham
      na mam vancesi brahmano.


        Hearing your voice, O sage supreme,
        my heart is filled with joy.
        My questions truly were not in vain,
        the brahmin did not deceive me.

 207. Anusasi mam ariyavata
      anukampi anuggahi
      amogho tuyham ovado
      antevasi'mhi sikkhito.

        You have taught me the noble practice,
        you were compassionate and helpful to me.
        Your exhortation was not in vain
        for I am now your trained disciple.


 208. Upemi buddham saranam
      dhammam sanghan ca tadinam
      samadiyami silani
      tam me atthaya hehiti.

        I go for refuge to the Buddha,
        to the Dhamma and to the Sangha.
        I undertake the rules of conduct
        which will be for my true welfare.


 209. Asokam virajam khemam
      ariyatthangikam ujum
      tam maggam anugacchami
      yena tinna mahesino.

        I shall follow that eightfold path,
        griefless, immaculate, secure,
        the straight way by following which
        the great sages have crossed the flood.


 210. So aham vicarissami
      gama gamam pura puram
      namassamano sambuddham
      dhammassa ca sudhammatam.

        I will now go from town to town,
        I will go from city to city,
        praising the Buddha and the Dhamma
        so excellently taught by him.


                                 * * *


                             Abbreviations


  A.     Anguttara Nikaya                Miln.   Milindapanha
  D.     Digha Nikaya                    S.      Samyutta Nikaya
  Dhp.   Dhammapada                      Sn.     Sutta Nipata
  It.    Itivuttaka                      Thag.   Theragatha
  J.     Jataka                          Thig.   Therigatha
  JN.    Jataka Nidanakatha              Ud.     Udana
  M.     Majjhima Nikaya


  References to Dhammapada, Jataka, Sutta Nipata, Theragatha and
  Therigatha are to verse number;  references to other works are to the
  volume and page number of the Pali Text Society editions.





                                REFERENCES
              (An asterisk indicates the Buddha's own words)


   1.       Sn. 544
   2.       S. I, 50
   3.       Sn. 1063
   4.       Sn. 1065
   5.       Sn. 1038
  *6.       Sn. 1053
  *7.       Sn. 92
  *8.       It. 91
  *9.       S. I, 4
  *10.      Ud. 6

  *11.      S. I, 33
  *12.      S. I, 33
  *13.      S. I, 33
   14.      Miln. 335
   15.      Miln. 335
  *16.      A. II, 10
   17.      Thig. 347
   18.     Thig. 357
  *19.     S. I, 117
  *20.     A. IV, 96

  *21.     S. I, 85
  *22.     It. 8
  *23.     Ud. 69
  *24.     It. 93
  *25.     It. 93
  *26.     It. 66
  *27.     It. 66
  *28.     It. 66
  *29.     It. 66
  *30.     It. 66

   31.     JN. 128
   32.     JN. 129
  *33.     A. II, 32
  *34.     S. I, 32
  *35.    S. I, 32
   36.    Thag. 608
  *37.    A. III, 205
  *38.    A. III, 206
   39.    Thag. 612
   40.    Thag. 614

  *41.    Sn. 136
   42.    Thag. 1001
  *43.    It. 16
  *44.    S. I, 37
  *45.    Sn. 174
  *46.    Sn. 657
   47.    Sn. 451
   48.    Sn. 452
  *49.    S. I, 162
  *50.    S. I, 163

  *51.    Sn. 722
  *52.     A. IV, 196
  *53.     A. IV, 196
  *54.     A. II, 51
   55.     Sn. 454
   56.     Thag. 499
  *57.     J. 4
  *58.     J. 341
  *59.     D. III, 188
  *60.     D. III, 188

  *61.     A. IV, 271
  *62.     A. IV, 271
  *63.     A. IV, 6
  *64.     A. IV, 6
  *65.     Sn. 187
  *66.     Sn. 94
  *67.     S. I, 17
  *68.     It. 68
  *69.     It. 68
  *70.     It. 68

  *71.     S. I, 37
  *72.     D. III, 188
  *73.     D. III, 188
  *74.     It. 10
   75.     Thag. 1035
   76.     Thag. 141
   77.     Thag. 1027
  *78.     A. II, 8
  *79.     A. II, 8
  *80.     A. II, 8

  *81.     A. II, 8
   82.     Thag. 1026
   83.     A. II, 21
  *84.     It. 60
  *85.     It. 60
  *86.     A. II, 4
  *87.     A. II, 8
   88.     Thag. 278
   89.     Thag. 391
   90.     S. I, 129

   91.     S. I, 129
   92.     Thag. 668
  *93.     It. 111
  *94.     It. 91
  *95.     It. 12
  *96.     S. I, 39
  *97.     Dhp. 1
  *98.     Dhp. 36
  *99.     Dhp. 35
  *100.    Dhp. 33

  *101.    Dhp. 43
  *102.    A. II, 29
  *103.    Sn. 171
   104.    Thag. 194
  *105.    It. 117
  *106.    D. III, 185
  *107.    D. III, 185
  *108.    Sn. 717
  *109.    Sn. 707
  *110.    Sn. 709

  *111.    A. V, 16
  *112.    S. I, 14
   113.    Thag. 585
   114.    Miln. 337
   115.    Thag. 548
  *116.    Sn. 334
  *117.    Sn. 96
  *118.    A. II, 17
  *119.    Sn. 331
   120.    Thag. 451

   121.    Thag. 293
   122.   Thig. 161
  *123.   S. I, 7
  *124.   Sn. 184
   125.   Thag. 637
  *126.   S. I, 48
   127.   Thag. 446
  *128.   S. I, 162
  *129.   S. I, 162
  *130.   It. 120

  *131.   It. 120
  *132.   It. 121
   133.   Thag. 816
   134.   Miln. 342
   135.   Thag. 100
  *136.   Dhp. 130
  *137.   Dhp. 165
  *138.   Dhp. 166
  *139.   Dhp. 158
  *140.   Dhp. 159

  *141.   Sn. 132
  *142.   Dhp. 50
  *143.   Dhp. 253
  *144.   Dhp. 252
  *145.   Dhp. 379
  *146.   It. 84
  *147.   It. 84
  *148.   It. 22
  *149.   S. I, 208
  *150.   S. I, 208

   151.   J. 37
   152.   J. 38
   153.   Thag. 979
   154.   Thag. 33
   155.   S. IV, 118
   156.   JN. 168
   157.    JN. 169
  *158.    Sn. 705
  *159.    A. II, 72
  *160.    A. II, 72

  *161.    A. II, 72
   162.    Thag. 648
   163.    Thag. 649
   164.    Miln. 394
  *165.    It. 21
   166.    Thag. 225
  *167.    S. I, 161
  *168.    S. IV, 127
  *169.    S. I, 212
  *170.    Ud. 11

  *171.    S. I, 212
   172.    Thag. 11
  *173.    Ud. 10
  *174.    Ud. 10
   175.    Thag. 227
  *176.    Sn. 702
  *177.    Sn. 720
  *178.    Sn. 721
  *179.    It. 56
   180.    Thag. 2

   181.    Thag. 501
   182.    Thag. 650
   183.    Thag. 582
  *184.    Ud. 42
   185.    Thag. 49
   186.    Thag. 398
  *187.    It. 40
  *188.    It. 40
  *189.    S. I, 5
  *190.    M. III, 131

  *191.    M. III, 131
   192.    Thig. 177
  *193.    S. III, 142
  *194.    It. 122
  *195.    It. 122
   196.    Thag. 700
   197.    Thag. 701
   198.    Thag. 1013
   199.    S. I, 149
  *200.    S. I, 220

  *201.    S. I, 111
   202.    JN. 122
  *203.    A. III, 331
  *204.    Sn. 1062
  *205.    S. I, 52
   206.    Thag. 1276
   207.    Thag. 334
   208.    Thig. 250
   209.    Thig. 361
   210.    Sn. 192

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                            * * * * * * * *


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 TITLE OF WORK: Gemstones of the Good Dhamma (Wheel Publication No.
                342/344)
 FILENAME: WHEEL342.ZIP
 AUTHOR: Ven. S. Dhammika, ed.
 AUTHOR'S ADDRESS:   c/o Buddhist Publication Society
 PUBLISHER'S ADDRESS: Buddhist Publication Society
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 DATE OF PUBLICATION: 1987
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