Dharmapada Sutra

Chapter XXI
Disciples of the Buddha, Contemplation, Forest Solitude, Miscellaneous, Pakinnakavagga   

Dhammapada Sutta, Chapter 21, Verses 290-305  

Verse 290     (21:290)   

290.  If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness.   Narada 1959 

290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.   Muller 1881 

290.  If at the cost of a little joy one sees great joy, he who is wise will look to the greater and leave the less.    Wagiswara 1912   

Verse 291     (21:291)   

291.  He who seeks happiness for himself by causing unhappiness to others is not released in the chains of hatred.  He is entangled himself in the tangles of hatred.   Narada 1959  

291.  Whoso seeks his own pleasure by another's pain, is entangled in hate and cannot get free.   Wagiswara 1912 

291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.   Muller 1881 

Verse 292     (21:292)    

292.  What should have been done is left undone, what should not have been done is done.  Of those who are arrogant and thoughtless, their corruption increases.   Narada 1959  

292.  By not doing what should be done, and by doing what should not be done, the sinful desires of proud and thoughtless men increase.   Mascaro 1973 

292.  The indolent and negligent
Accrue unwholesome mind states
By doing what should not be done,
And failing to do what should be done.   Maitreya 1995

292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.   Muller 1881  

292.  Duty neglected and evil done:  the taints of the proud and slothful wax ever more and more.   Wagiswara 1912 

Verse 293     (21:293)   

293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.   Muller 1881  

293.  Those who always earnestly practice "mindfulness of the body", who follow not what should not be done, and constantly do what should be done, of those mindful and refection ones, the corruption comes to an end.   Narada 1959 

293.  But those who are ever pondering the nature of the body, who run not after evil, who are constant in duty in these, the vigilant and wise, taints come
utterly to an end.   Wagiswara 1912   

Verse 294     (21:294)   

294.  Having slain mother (craving) and father (conceit) and two warrior kings (views based on eternalism and nihilism) and having destroyed a country (sense-avenues and sense-objects), together with its revenue officer (attachment), a Brahma (Arhat) goes without grievance.   Narada 1959  

294. A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.   Muller 1881  

294.  Having destroyed Mother and Father and two noble Kings, with the whole Kingdom and its Vizier, innocent goes the Brahmin!   Wagiswara 1912   

Verse 295     (21:295)   

295.  Having slain mother (craving) and father (conceit) and two Brahma kinds (views based on eternalism and nihilism), and having destroyed the perilous path (hindrances), a Braham (Arhat) goes without grievance.   Narada 1959  

295.  Innocent goes the Brahmin having destroyed Mother and Father and two Brahmin Kings, and the five Roads and their fierce guardians.   Wagiswara 1912   

295. A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.   Muller 1881  

Verse 296     (21:296)   

296.  Well awakened the disciples of Buddha Gotama ever arise -- those who always contemplate the Buddha by day and night.   Narada 1959  

296. The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.   Muller 1881  

296.  The followers of Gautama are ever vigilant; their thought day and night is set upon Buddha.   Wagiswara 1912    

Verse 297     (21:297)   

297. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.   Muller 1881  

297.  Well awakened the disciples of Buddha Gotama ever arise -- those who always contemplate the Sangha by day and night.   Narada 1959  

297.  The followers of Gautama are ever vigilant.  Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture.   Wagiswara 1912   

Verse 298     (21:298)   

298.  Well awakened the disciples of Buddha Gotama ever arise -- those who always contemplate the body by day and night.   Narada 1959  

298. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.   Muller 1881  

298.  The followers of Gautama are ever vigilant.  Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture.   Wagiswara 1912   

Verse 299     (21:299)   

299.  The followers of Gautama are ever vigilant.  Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture.   Wagiswara 1912   

299.  Well awakened the disciples of Buddha Gotama ever arise -- those who always contemplate the Dharma by day and night.   Narada 1959  

299. The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.   Muller 1881  

Verse 300     (21:300)   

300.  Well awakened the disciples of Buddha Gotama ever arise -- those are delighted in harmlessness by day and night.   Narada 1959  

300. The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.   Muller 1881  

300.  The followers of Gautama are ever vigilant.  Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture.   Wagiswara 1912   

Verse 301     (21:301)   

301. The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.   Muller 1881  

301.  Well awakened the disciples of Buddha Gotama ever arise -- those are delighted in meditation by day and night.   Narada 1959  

301.  The followers of Gautama are ever vigilant.  Day and night is their thought set upon the Dhamma, the Sangha, the body, compassion,
and mind-culture.   Wagiswara 1912   

Verse 302     (21:302)   

302.  It is difficult to renounce therein it is difficult to delight.  It is difficult and painful to be in household life.  It is painful to associate with those who are incompatible. 
The long road of Samsara (transmigration) is a road of pain for travelers.  Therefore, do not be a traveler or a pursuer of pain.   Narada 1959  

302. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals
(to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be
beset with pain.   Muller 1881  

302.  Hard it is to leave home as a recluse!  Hard also to live at home as a householder.  Hard is the community life.  The lot of the wanderer
in the world is also hard.   Wagiswara 1912   

Verse 303     (21:303)   

303.  He who is full of confidence and virtue, and possessed of fame and wealth, is honored everywhere, in whatever place he goes.   Narada 1959  

303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.   Muller 1881  

303.  The faithful, upright man is endowed with the true fame and wealth, and is honored wherever he goes.   Wagiswara 1912   

Verse 304     (21:304)   

304. Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.   Muller 1881  

304.  The good reveal themselves from afar, like the Himalaya Mountains, but the wicked are invisible though near, like arrows shot at night.   Narada 1959  

304.  Far off are seen the Holy Ones, like the Himalayas.  The unholy pass unseen as arrows shot in the darkness.   Wagiswara 1912   

Verse 305     (21:305)   

305.  He who sits alone, rests alone, walks alone, works hard, who controls himself in solitude, will find delight in the forest.   Narada 1959  

305. He alone who, without ceasing, practices the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all
desires alone, as if living in a forest.   Muller 1881  

305.  Alone when eating, alone when sleeping, alone when walking, let a man strongly control himself and take his pleasure in the forest glade.   Wagiswara 1912   

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Dhammapada Sutta

Chapter XXII
Woeful State, Sinfulness, The Results of Evil, Hell, Nirayavagga     

Dharmapada Sutra, Chapter 22, Verses 306-319

Verse 306     (22:306)   

306.  One who does not speak the truth goes to a woeful state, and so is one who says he has not done what he knows well he has done. Both become equal after death,
people of base action in the other world.   Narada 1959  

306. He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds
in the next world.   Muller 1881  

306.  The liar goes to hell, and the villain who denies his crime.  These mean ones are alike in the world beyond.   Wagiswara 1912    

Verse 307     (22:307)   

307.  Though clad in yellow robe, the man of many sins who is uncontrolled is born in hell.  The the sinner is punished by his sin.   Wagiswara 1912    

307.  Many wear the yellow robe on their necks, whose life is not pure and who have no self-control.  Those evil men through their evil deeds are
reborn in a woeful state.   Narada 1959  

307. Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.   Muller 1881  

Verse 308     (22:308)   

308.  It is better to swallow a red-hot iron ball like a flame of fire, than to be an immoral and uncontrolled person feeding on the alms offered by people.   Narada 1959  

308. Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land.   Muller 1881  

308.  Better to swallow a ball of red-hot iron than to live uncontrolled upon the bounty of the faithful.   Wagiswara 1912    

Verse 309     (22:309)   

309.  Four evil consequences follow the sluggard and the adulterer: retribution, broken slumber, an evil name, and in the end, hell.   Wagiswara 1912    

309.  Four misfortunes happen to the reckless man who commits adultery, degradation of merit, disturbed sleep, blame and going to a woeful state.   Narada 1959  

309. Four things does a wreckless man gain who covets his neighbor's wife,—a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.   Muller 1881  

Verse 310     (22:310)   

310.  There is degradation of merit, as well as evil destiny.  Brief is the joy of the frightened man and woman.  The king imposes a heavy punishment.  Hence no
man should go after another man’s wife.   Narada 1959  

310. There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment;
therefore let no man think of his neighbor's wife.   Muller 1881  

310.  That way lie retribution and an evil character, the short-lived joy of trembling sinners, and a heavy penalty from the ruler.   Therefore run not
after thy neighbor's wife.   Wagiswara 1912    

Verse 311     (22:311)   

311. As a grass-blade, if badly grasped, cuts the arm, badly-practiced asceticism leads to hell.   Muller 1881  

311.  Just as a hand of Kusa grass if badly grasped will cut one’s hand, the life of a monk, if wrongly handled, drags him to a woeful state.   Narada 1959  

311.  As pampas-grass clumsily handled cuts the hand, so is the community life.  Abused, it brings a man to hell.   Wagiswara 1912    

Verse 312     (22:312)   

312.  All duties carelessly performed, all vows slightingly observed; the recluse life that is open to suspicion these bear no great fruit.   Wagiswara 1912 

312. An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.   Muller 1881  

312.  For when acts of devotion are loosely performed, when sacred vows are broken, and when holy life is not pure, no great fruits can come from such a life.   Narada 1959  

Verse 313     (22:313)   

313.  If a duty is to be done, do it with thy might.  A careless recluse scatters contagion broadcast.   Wagiswara 1912    

313.  When one has something to do, let one do it.  Let one promote it steadily.  A slack asceticism only scatters dust all the more.   Narada 1959  

313. If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely.   Muller 1881  

Verse 314     (22:314)   

314.  It is better not to do an evil deed.  A misdeed torments one hereafter.  It is better to do a good deed.  One does not grieve after doing it.   Narada 1959  

314. An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.   Muller 1881  

314.  Better leave undone a bad deed; one day the doer will lament.  Good it is to do the good deed which brings no remorse.   Wagiswara 1912    

Verse 315     (22:315)   

315. Like a well-guarded frontier fort, with defenses within and without, so let a man guard himself. Not a moment should escape, for they who allow the right
moment to pass, suffer pain when they are in hell.   Muller 1881  

315.  As a fortress guarded within and without, so guard thyself.  Leave no loophole for attack!  They who fail at their post mourn here, and
hereafter go to hell.   Wagiswara 1912    

315.  Guard yourself, like guarding a border city within and without.  Do not let this opportunity slip.  They who let the opportunity slip will grieve when they are
born in a woeful state.   Narada 1959  

Verse 316     (22:316)   

316.  Beings who are ashamed of what is not shameful, and are not ashamed of what is shameful, embrace false views and go to a woeful state.   Narada 1959  

316. They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false
doctrines enter the evil path.   Muller 1881  

316.  Some are ashamed at what is not shameful, and blush not at deeds of shame;  these perverse ones go to hell.   Wagiswara 1912    

Verse 317     (22:317)   

317.  They who see fear where there is no fear, and tremble not at fearful things; these perverse ones go to hell.   Wagiswara 1912    

317.  Beings who see fear in what is not to be feared and see no fear in the fearsome, embrace false views and go to a woeful state.   Narada 1959  

317. They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.   Muller 1881  

Verse 318     (22:318)   

318.  Beings who imagine that wrong is right, and who perceive that right is wrong, embrace false views and go to a woeful state.   Narada 1959  

318. They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines,
enter the evil path.   Muller 1881  

318.  They who think evil where there is no evil, and make light of grievous sin; these perverse ones go to hell.   Wagiswara 1912    

Verse 319     (22:319)   

319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.   Muller 1881  

319.  Beings who know what is wrong as wrong, and what is right as right, embrace right views and go to a blissful state.   Narada 1959  

319.  But whoso calls sin sin, and innocence innocence; these right-minded ones go to happiness.   Wagiswara 1912    

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Dharmapada Sutra

Chapter XXIII
Elephant, Self-Training, Fellowship, Nagavagga        

Dhammapada Sutta, Chapter 23, Verses 320-333

Verse 320     (23:320)   

320.  I will endure abuse as an elephant endures arrows from a bow in the battlefield.  Certainly most people are not disciplined.   Narada 1959  

320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.   Muller 1881  

320.  I will endure abuse as the elephant endures the arrow in the battle.  Evil is the crowd.   Wagiswara 1912  

Verse 321     (23:321)   

321.  They lead the trained horses or elephants to an assembly.  The king mounts the trained animal.  The trained ones who endure abuse are the
best among men.   Narada 1959  

321.  Men lead the tamed elephant into battle.  Upon his back upon his back the king rides.  He who is tamed and endures abuse patiently is praised of
men.  Wagiswara 1912  

321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.   Muller 1881  

Verse 322     (23:322)   

322.  Trained mules are excellent, so are noble horses of Sindh, and royal tusked elephant; but far better is one who has trained oneself.   Narada 1959  

322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.   Muller 1881  

322.  Noble are the tamed mules.  Noble the blood-horses of Sindh, and the great elephants of war.  Better is he who has tamed himself.   Wagiswara 1912  

Verse 323     (23:323)   

323. For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.   Muller 1881  

323.  For it is surely with those vehicles that a man will reach the land unknown.  Nirvana is reached by the man who is controlled through his subdued and
well-trained by himself.   Narada 1959  

323.  Not by bridling them will one journey to the unknown shore of Nirvana, but by bridling himself.   Wagiswara 1912  

Verse 324     (23:324)   

324.  An elephant named Dhanapalaka is hard to control with pungent juice flowing.  However, it eats no food when it thinks of the elephant forest.   Narada 1959  

324. The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the
elephant grove.   Muller 1881  

324.  Dhanapalako, the great elephant, is hard to control in the time of rut.  He will not taste his food in captivity, but longs after the elephant grove.   Wagiswara 1912  

Verse 325     (23:325)   

325.  The stupid one who is lazy and gluttonous, who eats large meals and rolls in sleep, and who lies like a pig nourished on pig-wash, goes to rebirth again
and again.   Narada 1959  

325.  If one becomes a sluggard or a glutton, rolling over in gross sleep like a stall-fed hog, again and again does he come to the womb, the foolish one!   Wagiswara 1912  

325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.   Muller 1881  

Verse 326     (23:326)   

326.  In the past, this mind went wandering where it liked, as it wished and as it listed.  Today, I shall completely hold this mind in check, with attention, as a
wild elephant controlled by the trainer.   Narada 1959  

326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook
holds in the furious elephant.   Muller 1881  

326.  This mind of mine would wander in days of old whither desire and lust and caprice led it.  Now will I control it as a mahout controls the elephant in rut.   Wagiswara 1912  

Verse 327     (23:327)   

327. Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.   Muller 1881  

327.  Take delight in heedfulness.  Guard your mind well.  Draw yourselves out of the evil way as the elephant draws himself out of a muddy swamp.   Narada 1959  

327.  Be ye zealous, guard your thoughts.  As an elephant sunk in the mud extricate yourselves from the clutches of evil.   Wagiswara 1912  

Verse 328     (23:328)   

328.  If you get a prudent companion who is suitable to live with you, who behaves well and is wise, you should live with him joyfully and mindfully, overcoming
all dangers.   Narada 1959  

328. If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.   Muller 1881  

328.  If you can find a dutiful friend to go with you, a righteous and prudent man not caring for hardships, go with him deliberately.   Wagiswara 1912  

Verse 329     (23:329)   

329. If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country
behind,—like an elephant in the forest.   Muller 1881  

329.  If you do not get a prudent companion who is suitable to live with you, who behaves well and is wise, then like a king who leaves a conquered kingdom, you
should live alone as an elephant does in the elephant forest.   Narada 1959  

329.  If you cannot find such a one, travel alone as a king leaving a conquered realm, or as the elephant in the jungle.   Wagiswara 1912  

Verse 330     (23:330)   

330.  It is better to live alone.  There is no fellowship with the ignorant.  Let one live alone doing no evil, care-free, like an elephant in the elephant forest.   Narada 1959  

330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.   Muller 1881  

330.  It is better to be alone.  There is no companionship with a fool.  Travel alone and sin not, forgetting care as the elephant in the jungle.   Wagiswara 1912  

Verse 331     (23:331)   

331.  It is pleasant to have friends whenever needed.  It is pleasant to be content with just this and that.  It is pleasant to have merit when life is at an end.
It is pleasant to surrender all ill.   Narada 1959  

331.  Good are companions in time of need.  Contentment with thy lot is good.  At the hour of death, merit is a good friend, and good is the leaving of all
sorrow.   Wagiswara 1912  

331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up
of all grief is pleasant.   Muller 1881  

Verse 332     (23:332)   

332.  It is pleasant to minister to mother in this world.  It is pleasant to minister to father in this world too.  It is pleasant to minister to ascetics.  It is pleasant
to minister to the Nobles ones too.   Narada 1959  

332. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.   Muller 1881  

332.  Good is reverence for mother and father.  Good, too, is reverence for recluses and sages.   Wagiswara 1912  

Verse 333     (23:333)   

333. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.   Muller 1881  

333.  It is pleasant to have virtue continued until old age.  It is pleasant to be pure and firm in faith.  It is pleasant to attain wisdom.  It is pleasant to do no evil.   Narada 1959  

333.  Good is lifelong righteousness, and rooted faith is good.  Good is the getting of wisdom, and good the avoiding of sin.   Wagiswara 1912  

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Dhammapada Sutta

Chapter XXIV
Weeds, Cravings, Bondage, Uprooting Evil, Tanhavagga          

Dharmapada Sutra, Chapter 24, Verses 334-359

Verse 334     (24:334)   

334.  The craving of the person addicted to careless living grows like a creeper.  He jumps from one life to another, like a fruit-loving monkey in the forest,
jumping from one tree without fruit to another.   Narada 1959   

334. The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.   Muller 1881  

334.  As the "maluwa" creeper, so spreads the desire of the sluggard.  From birth to birth he leaps like a monkey seeking fruit.   Wagiswara 1912   

Verse 335     (24:335)   

335.  Whoso is subdued by this sordid clinging desire, his sorrows wax more and more, like "birana" grass after rain.   Wagiswara 1912

335.  And when his craving overcomes him, his sorrows flourish like the entangling creeper called Birana grass.   Narada 1959   

335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.   Muller 1881  

Verse 336     (24:336)     

336.  And whoever overcomes his selfish craving in the world, his sorrows fall away from him, like drops of water from a lotus flower.   Narada 1959   

336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.   Muller 1881  

336.  But his sorrows drop off like water from the lotus leaf, who subdues this sordid, powerful desire.   Wagiswara 1912 

Verse 337     (24:337)   

337.   I give you this good counsel, all ye who are gathered here.  Cut out desire as one digs up the grass to find the fragrant root.  Let not Mara break you
again and again as the river breaks the rushes.   Wagiswara 1912 

337.  This I say to you, "Good luck to you all who have assembled here!  Dig up the root of craving like one in quest of sweet root of Birana grass.  Let not Mara
crush you again and again as a flood crushes a reed."   Narada 1959   

334-337.   The craving of one who lives heedlessly grows like a creeper.
He jumps from life to life like a monkey seeking fruits in the forest.
Whomsoever craving overcomes in this world,
his sorrows flourish like well-watered bīrana grass. 
Whoever overcomes this unruly craving  in this world,
his sorrows fall away like water-drops from a lotus-leaf. 
I say this to you: Good luck to all who have assembled here!
Dig up the root of craving like one in quest of bīrana’s sweet root.
Do not let Māra crush you again and again as a flood (crushes) a reed.    

337. This salutary word I tell you, `Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up
the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'   Muller 1881  

Verse 338     (24:338)   

338.  Just as a tree, though cut down, can grow again if its roots are undamaged and strong.  In the same way if the latent craving are not wholly uprooted, sorrows
will spring up again and again.   Narada 1959   

338. As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.   Muller 1881  

338.  A tree, though it be cut down, yet springs up again, if its roots are safe and firm.  Thus, sorrow, if it be not uprooted, springs repeatedly to birth.   Wagiswara 1912    

Verse 339     (24:339)   

339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires
which are set on passion.   Muller 1881  

339.  If man's desires flow unchecked, the waves of his lust and craving bear him off misguided one!   Wagiswara 1912   

339.  When the thirty-six streams of craving that run towards pleasures are strong, the torrential thoughts of lust carry away that deluded person.   Narada 1959   

Verse 340     (24:340)   

340.  The streams of craving flow everywhere. The creeper of craving grows and stands everywhere.  If you see the creeper grow, cut off its roots with wisdom.   Narada 1959   

340. The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.   Muller 1881  

340.  Everywhere flow the streams, everywhere the creeper sprouts and takes hold.  If thou seest this creeper growing, be wise!   Pluck it out by the roots.   Wagiswara 1912   

Verse 341     (24:341)   

341.  Men hug delights.  They foster some pet sin, hankering after which they suffer birth and old age.   Wagiswara 1912   

341.  Beings whose sensuous pleasures arise are steeped in craving.  Bound for happiness, they seek happiness.  Certainly, such men come to birth and old age.   Narada 1959   

341. A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.   Muller 1881  

Verse 342     (24:342)   

342.  People who are interested in craving are terrified like a hunted hare.  Held in fetters and in bonds, they suffer again and again.   Narada 1959   

342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.   Muller 1881  

342.  Dogged by lust, men double like a hunted hare.  Fast bound in its fetters, they go through long ages to misery.   Wagiswara 1912     

Verse 343     (24:343)   

343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.   Muller 1881  

343.  Dogged by lust, they double like a hunted hare.  Throw off thy lust, O Bhikkhu, if thou wouldst be free.   Wagiswara 1912   

343.  People who are interested in craving are terrified like a hunted hare.  Therefore, a Bhiksu who wishes his own passionlessness should discard carving.   Narada 1959   

Verse 344     (24:344)   

344.  Whoever with no desire for the household find pleasures in the forest in solitude, and though freed from desire for the household, one runs back to that very home.
Come, behold that man.  He is free, but runs back into that very bondage.   Narada 1959   

344. He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from
the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.   Muller 1881  

344.  Whoso has left the tangle of home life for the solitude of the jungle, and goes back to it, regard him thus, "Lo, one who was freed,
and ran back to his chains."   Wagiswara 1912   

Verse 345     (24:345)   

345.  The wise do not say a strong bond is made only of iron, wood or rope.  Much stronger is the bond of passion for jewels, ornaments, children and wives.   Narada 1959   

345.  Iron and wood and hemp these sages call not heavy bonds, but rather love of bejewelled women, and the care for children and wives.   Wagiswara 1912   

345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.   Muller 1881     

Verse 346     (24:346) 

346. This is a heavy bond indeed.  Light though it seem, it drags men down, and is not easily cut off.  Yet some there are who cut even this asunder, and leave
behind them pleasure and lust, with no backward glance.   Wagiswara 1912   

346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares,
and leaving desires and pleasures behind.   Muller 1881     

346.  The wise say this is indeed a strong bond.  It seems soft to hurl down, but it drags a man, and it is hard to loosen.  The wise cut off this and leave the world,
without craving and renounce sensual pleasures.   Narada 1959   

Verse 347     (24:347)   

347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this,
at last, wise people leave the world free from cares, leaving all affection behind.   Muller 1881  

347.  Those who are infatuated with passion fall back into the stream.  Just as a spider spuns into the web by itself.  The wise cut off this too, and wander without
craving, and are released from all sorrow.   Narada 1959   

347.  Some again there are who fall into the meshes of their own lust as the spider falling into her own net.  Even this the wise cut through, leaving sorrow behind,
with no backward glance.   Wagiswara 1912   

Verse 348     (24:348)   

348.  Lay aside past, future, and present, escaping the world.  Wholly freed in mind, thou shall not again return to birth and old age.   Wagiswara 1912   

348. Give up what is before, give up what is behind, give up what is in the middle, when thou go to the other shore of existence; if thy mind is altogether
free, thou wilt not again enter into birth and decay.   Muller 1881  

348.  Let go the past.  Let go the future.  Let go the present.  Crossing to the far shore of existence, you should release completely in mind and do not undergo
birth and old age again.   Narada 1959   

Verse 349     (24:349)   

349.  The man who is disturbed by evil thoughts, who is exceedingly lustful, and who contemplates sensual pleasures and increases his craving, certainly makes the bond
of Mara much stronger.   Narada 1959 

349.  Desire waxes great in him who is oppressed by wandering thoughts, fired with lust and seeking after pleasure. So doth he make his fetters strong.   Wagiswara 1912   

349. If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed
make his fetters strong.   Muller 1881  

Verse 350     (24:350)   

350.  Whoso delights in calming his thoughts and looks askance at the things of sense, will thus come to an end, and cut the bonds of Mara.   Wagiswara 1912   

350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay,
he will cut the fetter of Mara.   Muller 1881  

350.  But he who delights in subduing evil thoughts, who meditates on "the sorrows of pleasure", and who is mindful, makes an end of craving and
severs Mara’s bond.   Narada 1959     

Verse 351     (24:351)   

351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life:
this will be his last body.   Muller 1881  

351.  Having reached the goal, a man is fearless, without craving and passionless.  He has cut off the thorns of life.  This is his final body.   Narada 1959   

351.  This will be his last body, who has reached the goal, who is fearless, detached, and unblameable.  Who has pulled out the rivets of existence.   Wagiswara 1912   

Verse 352     (24:352)   

352.  He who is detached and not grasping, a clever student of the law and its meaning, knowing the words and their order, he is called the enlightened. 
This is his last birth.   Wagiswara 1912     

352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are
before and which are after), he has received his last body, he is called the great sage, the great man.   Muller 1881  

352.  He who is without craving and grasping, who is skilled in etymology and terminology and who knows the grouping of letters and their sequence, is called
the bearer of the final body, a great man of profound wisdom.   Narada 1959   

Verse 353     (24:353)   

353.  "All conquering and all knowing am I.  Detached, untainted, untrammeled, wholly freed by destruction of desire.  Whom shall I call Teacher?  Myself found the way."  
Wagiswara 1912   

353.  I have overcome everything.  I know everything.  I am detached from everything.  I have renounced everything.  I am wholly, and absorbed in the "destruction of craving." 
Having comprehended all by myself, whom shall I call my teacher?   Narada 1959   

353. `I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself,
whom shall I teach?'   Muller 1881  

Verse 354     (24:354)   

354.  The gift of Truth excels all other gifts.  The flavor of Truth excels all other flavors.  The pleasure in Truth excels all other pleasures. Having destroyed craving,
he overcomes all sorrow.    Narada 1959   

354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst
overcomes all pain.   Muller 1881  

354.  The gift of the Law surpasses every gift.  The savior of the Law surpasses every savior.  The pleasure of the Law surpasses every pleasure. The destruction of
desire conquers all sorrow.   Wagiswara 1912     

Verse 355     (24:355)   

355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his
own enemy.   Muller 1881  

355.  Wealth can ruin the fool, but not those who seek to go to beyond, to Nirvana.  The ignorant man ruins himself through craving for wealth as if he
were ruining others.   Narada 1959   

355.  Wealth kills the fool if he look not to the Beyond.  For greed of wealth fools kill each other.   Wagiswara 1912   

Verse 356     (24:356)   

356.  Weeds harm the fields.  Lust harms mankind.  Hence, what is given to those who have abandoned lust yields abundant fruit.   Narada 1959   

356. The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.   Muller 1881  

356.  Weeds are the bane of fields, and lust the bane of the crowd.  Therefore a gift given where there is no lust bears much fruit.   Wagiswara 1912   

Verse 357     (24:357)   

357.  Weeds are the bane of fields.   Wrath, infatuation, and avarice are the bane of the crowd.  A gift given where there is neither wrath, 
nor infatuation, nor avarice bears much fruit.    Wagiswara 1912    

357.  Weeds harm the fields.  Hatred harms mankind.  Hence, what is given to those rid of hatred yields abundant fruit.   Narada 1959   

357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.   Muller 1881  

Verse 358     (24:358)   

358.  Weeds harm the fields.  Hatred harms mankind.  What is given to those rid of delusion yields abundant fruit.   Narada 1959   

358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity
brings great reward.   Muller 1881  

358.  Weeds are the bane of fields.   Wrath, infatuation, and avarice are the bane of the crowd.  A gift given where there is neither wrath,
nor infatuation, nor avarice bears much fruit.    Wagiswara 1912   

Verse 359     (24:359)   

359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.   Muller 1881  

359.  Weeds harm the fields.  Hatred harms mankind.  What is given to those rid of craving yields abundant fruit.   Narada 1959   

359.  Weeds are the bane of fields.   Wrath, infatuation, and avarice are the bane of the crowd.  A gift given where there is neither wrath, 
nor infatuation, nor avarice bears much fruit.    Wagiswara 1912    

Chapters 1-4, Verses 1-59  

Chapters 5-8, Verses 60-115

Chapters 9-12, Verses 116-166

Chapters 13-16, Verses 167-220    

Chapters 17-20, Verses 221-289   

Chapters 21-24, Verses 290-359

Chapters 25-26, Verses 360-423  

Index to Chapters 1-26  

General Subject Index    

Return to Main Index for this Webpage 

Translations Included on this Webpage

Byrom 1976   Rendered by Thomas Byrom, 1976, 1993    0 Verses

Buddharakkhita 1985    Translated by Acharya Buddharakkhita, 1985.    0 Verses

Carter 1987   Translated by John Ross Carter and Mahinda Palihawadana, 1987     0 Verses

Cleary 1994   Translated by Thomas Cleary, 1994.   0 Verses

Edmunds 1902   Translated by Albert J. Edmunds, 1902.   All Verses: 290-359

Fronsdal 2006   Translated by Gil Fronsdal, 2006.   0 Verses

Jung 2009   Translated by Chng Tiak Jung and Tan Chade Meng.    0 Verses  

Kaviratna 1980   Translated by Harischandra Kaviratna, 1980.    0 Verses

Maitreya 1995   Translated by Balangoda Ananda Maitreya, 1995.   1 Verse

Mascaro 1973  Translated by Juan Mascaro, 1973.    0 Verses

Muller 1881   Translated by Friedrich Max Muller, 1881.   All Verses: 290-359 

Narada 1959   Translated by Narada Maya Thera, 1959.   All Verses: 290-359 

Richards 1993    Translated by John Richards, 1993.    0 Verses

Thanissaro 1997   Translated by Bhikku Thanissaro, 1997.    0 Verses

Wagiswara 1912   Translated by W.D.C. Wagiswara and K. L. Saunders, 1912.   All Verses: 290-359 

Wallis 2007   Translated by Glen Wallis, 2007.    0 Verses

Wannapok 1998   Translated by S. Wannapok, 1998.    0 Verses    

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Green Way Research, Valley Spirit Center, Red Bluff, California, 2009
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