Dhammapada: The Way of Truth

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Sangharakshita was born Dennis Lingwood in South London, in Largely self-educated, he developed an interest in the cultures and philosophies of the East early on, and realized that he was a Buddhist at the age of sixteen. The Second World War took him, as a conscript, to India, where he stayed on to become the Buddhist monk Sangharakshita. After studying for some years under leading teachers Sangharakshita was born Dennis Lingwood in South London, in After studying for some years under leading teachers from the major Buddhist traditions, he went on to teach and write extensively.

He also played a key part in the revival of Buddhism in India, particularly through his work among followers of Dr B. In recent years Sangharakshita has been handing on most of his responsibilities to his senior disciples in the Order. Based at the Adhisthana retreat centre in Herefordshire UK, he is now focusing on personal contact with people. Giving up delight in sensuous pleasures the spiritually mature person, the man-of-no-possessions, should purify himself from all mental defilements.

They whose minds have cultivated to perfection the Factors of Enlightenment 8 and who, free from clinging, delight in the giving up of attachment, those bias-free radiant ones become Cool nibbuta even in this world i. Vll The Supremely Worthy 1 The burning fever of passion does not exist for one who has finished his journey i. The mindful who leave home do not delight in an abode; like wild geese quitting a lake, they abandon whatever security they have.

Those who do not accumulate material or mental possessions , who thoroughly understand the true nature of the food they eat, and whose range of experience lit.

Dhammapada: The Way of Truth (Paperback) - Windhorse Publications

He whose impurities are extinct, who is not attached to food, and whose range of experience lit. He whose senses are pacified like horses well controlled by the charioteer, who has eradicated conceit and who is free from impurities - the very gods love a man of such good qualities as these. Like the earth, he offers no opposition; like the main pillar of the city gate , he stands firm.

He is pure like a lake free from mud. For a man of such good qualities as these there are no more wanderings from life to life. Tranquil is the thought, tranquil the word and deed, of that supremely tranquil person who is emancipated through Perfect Knowledge. He is a superior man uttamaporiso who does not merely believe but who knows the Unmade, who has severed all links with conditioned existence , put an end to the occasions of good and evil , and who has renounced lit. Whether village or forest, plain or hill, delightful is that spot where the Supremely Worthy dwell. Delightful are the forests where ordinary people find no pleasure.

Those who are free from passion delight in them , for they do not go in quest of sensuous enjoyment. Vlll The Thousands i Better than a thousand meaningless words collected together in the Vedic oral tradition is a single meaningful word on hearing which one becomes tranquil. Better than a thousand meaningless verses collected together in the Vedic oral tradition is one meaningful line of verse on hearing which one becomes tranquil. Though one should recite a hundred Vedic verses, verses without meaning, better is one line or: Though one should conquer in battle thousands upon thousands of men, yet he who conquers himself is truly the greatest in battle.

It is indeed better to conquer oneself than to conquer other people. Of a man who has subdued himself, and who lives self- controlled, 6 If month after month for a hundred years one should offer sacrifices by the thousand, and if for a single moment one should venerate a spiritually developed person, better is that act of veneration than the hundred years of sacrifices. Though one should tend the sacred fire in the forest for a hundred years, yet if he venerates a spiritually developed person even for a moment, better is that act of veneration than the hundred years spent tending the sacred fire.

Whatever oblations and sacrifices one might offer here on earth in the course of the whole Vedic religious year, seeking to gain merit thereby, all that is not a quarter as meritorious as paying respect to those who live uprightly, which is indeed excellent. For him who is of a reverential disposition, four things constantly increase: Though one should live a hundred years unethical and unintegrated asamahita , better is one single day lived ethically and absorbed in higher meditative states.

Though one should live a hundred years of evil understanding and unintegrated, better is one single day lived possessed of wisdom and absorbed in higher meditative states. Better than a hundred years lived lazily and with inferior energy is one single day lived with energy aroused and fortified.

Better than a hundred years lived unaware of the rise and fall of conditioned things is one single day lived aware of the rise and fall of conditioned things. Better than a hundred years lived unaware of the Deathless State is one single day lived aware of the Deathless State. Better than a hundred years lived unaware of the Supreme Truth dhammam uttamam is one single day lived aware of the Supreme Truth.

IX Evil 1 Be quick to do what is morally beautiful. Restrain the mind from evil. He who is sluggish in doing good, his mind delights in evil. Should a man once do evil, let him not make a habit of it; let him not set his heart on it. Painful is the heaping up of evil. Should a man once do good, let him make a habit of it; let him set his heart on it.

Happy is the heaping up of good. As long as it bears no fruit, so long the evildoer sees the evil he has done as good. When it bears fruit in the form of suffering he recognizes it as evil. As long as it bears no fruit, so long the good man sees the good he has done as evil. When it bears fruit in the form of happiness , then he recognizes it as good. Similarly the spiritually immature person little by little fills himself with evil.

Similarly the wise man little by little fills himself with good. As a merchant travelling with a small caravan and much wealth avoids a dangerous road, or as one desirous of life shuns poison, so should one keep clear of evil. If one has no wound in one's hand one may safely handle poison. The unwounded hand is not affected by poison.

Similarly no evil befalls him who does no wrong. Whoever offends against an innocent man, one who is pure and faultless, to that spiritually immature person the evil he has committed comes back like fine dust thrown against the wind. Some beings arise by way of conception in the womb. Evildoers are born in a state of woe. Those who do good go to heaven. Those who are free from defilements become utterly 'Cool'. Not in the sky, nor in the midst of the sea, nor yet in the clefts of the mountains, nowhere in the world in fact is there any place to be found where, having entered, one can abide free from the consequences of one's evil deeds.

Not in the sky, nor in the midst of the sea, nor yet in the clefts of mountains, nowhere in the world in fact is there any place to be found where, having entered, one will not be overcome by death. X Punishment 1 All living beings are terrified of punishment danda ; all fear death. Making comparison of others with oneself, one should neither kill nor cause to kill. All living beings are terrified of punishment danda ; to all, life is dear. Whoever torments with the stick danda creatures desirous of happiness, he himself thereafter, seeking happiness, will not obtain happiness.

Whoever does not torment with the stick danda creatures desirous of happiness, he himself thereafter, seeking happiness, will obtain happiness. Do not speak roughly to anyone: Painful indeed is angry talk, as a result of which one will experience retribution. If you can silence yourself like a shattered metal plate you have already attained Nirvana: As a cowherd drives cows out to pasture with a stick, so do old age and death drive the life out of living beings. A spiritually immature person performs evil deeds not realizing their true nature.

Dhammapada: The Way of Truth

By his own actions is the man of evil understanding tormented lit. Whoever inflicts punishment on the innocent, or who offends against the unoffending, he speedily falls into one of the ten states: He meets either with intense physical pain, or material loss, or bodily injury, or serious illness, or mental derangement; 11 Or he meets with trouble from the Government or a serious accusation, or bereavement, or loss of wealth: Or else his houses are consumed by fire, while on the dissolution of the body that man of evil understanding is reborn in a state of woe. Not going about naked, not the wearing of matted locks, not abstention from food, not sleeping on the bare ground, not smearing the body with dust and ashes, nor yet the practice of squatting on the balls of the feet , can purify a mortal who has not overcome his doubts.

If one who is richly adorned lives in tranquillity, is calm, controlled, assured of eventual enlightenment , and devotes himself to the spiritual life, laying down the stick with regard to all living beings, then despite his being richly adorned , he is a brahmana, he is an asketic, he is an almsman. In the whole world is there a man to be found who, restrained by a sense of shame, avoids censure as a good horse avoids the whip? Like a good horse touched by the whip, be zealous and stirred by profound religious emotion.

By means of faith, upright conduct, energy, concentration samadhi , and investigation of the Truth, as well as by being endowed with spiritual knowledge and righteous behaviour, and by being mindful, leave this great suffering behind.

Irrigators draw off the waters; fletchers straighten arrows; carpenters shape wood; righteous men discipline themselves. XI Decay i What mirth can there be, what pleasure, when all the time everything is blazing with the threefold fire of suffering, impermanence, and insubstantiality? Covered though you are in blind darkness, you do not seek a light! Look at this painted doll i. Wasted away is this body, a nest of disease, and perishable. The putrid mass breaks up: When like gourds in autumn these dove-grey bones lie here discarded, what pleasure can one take in looking at them?

The body is a city built of bones and plastered with flesh and blood, a city wherein lie concealed decay and death, pride and hypocrisy. Even the richly decorated royal chariots in time wear out; likewise the body also perishes. But the Truth dhamma of the mindful does not perish, for those who are tranquil santa speak of it to the well-bred sabbhi.

The man of little learning lives like a stalled ox: Many a birth have I undergone in this process of faring on in the round of conditioned existence , seeking the builder of the house and not finding him. Painful is such repeated birth. House-builder, now you are seen! Never again shall you build me a house. Your rafters are all broken, your ridgepole shattered. The conditioned mind too has gone to destruction: Those who have not led the spiritual life brahmacariya , or obtained the wealth of merit in their youth, such as these brood over the past like aged herons in a pond without fish.

Those who have not led the spiritual life brahmacariya , or obtained the wealth of merit in their youth, such as these lie like worn-out arrows, lamenting the things of old. Xll Self 1 If a man really regards himself as dear, let him well and truly protect himself.

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During one or another of the three watches of the night the spiritually mature person should keep wide awake. First establish yourself in what is suitable, then advise others. The spiritually mature person should not besmirch himself by acting otherwise. Should you act as you advise others to act, then it would be a case of one who was self- controlled exercising control over others. The self is truly difficult to control.

One is indeed one's own saviour or: What other saviour should there be? With oneself well-controlled, one finds a saviour who is hard to find. The evil done by oneself, born of oneself, produced by oneself, destroys the man of evil understanding as a diamond pulverizes a piece of rock crystal. He whose unprincipled behaviour is without limit, like a maluva -creeper overspreading a sal tree, does to his own self that which his enemy wishes to do to him. Easily done are things which are bad and not beneficial to oneself. What is both beneficial and good, that is exceedingly difficult to do.

The man of evil understanding who, on account of his wrong views, obstructs or: A man besmirches himself by the evil he personally commits. Similarly he purifies himself by personally abstaining from evil. Purity and impurity are matters of personal experience: Consequently one should not neglect one's own spiritual welfare for the welfare of others, great as that may be. Clearly perceiving what constitutes one's personal welfare, one should devote oneself to one's own good.

Xlll The World i Don't follow inferior principles. Don't entertain false views.

Don't be one who by following inferior principles etc. Live practising the Dhamma, the Dhamma which is good conduct. One who lives practising the Dhamma dhammacari dwells happily both in this world and the other world. Live practising the Dhamma. Do not live behaving badly. Look upon the world as a bubble; look upon it as a mirage. The King of Death does not see one who looks upon the world in this way. Come, just look at this world, which is like a decorated royal chariot in which the spiritually immature sink down or: One who having formerly been heedless later is not heedless, lights up the world like the moon when freed from clouds.

One who covers over the evil deeds he has done with ethically skilful actions, lights up this world like the moon when freed from clouds. This world is mentally blinded; few see clearly. Few are those who, like birds freed from the net, go to heaven. Swans fly on the path of the sun. The wise, having conquered Mara and his army, are led away from the world. There is no wrong that cannot be committed by a lying person who has transgressed one good principle i.

Truly, misers do not get to the world of the gods. Only the spiritually immature do not praise giving. The wise man rejoices in giving, and therefore is happy in the hereafter. The Fruit of Stream Entry is better than sole sovereignty over the earth, better than going to heaven, better than lordship over all the worlds. That Enlightened One whose sphere is endless, whose victory is irreversible, and after whose victory no defilements remain to be conquered , by what track will you lead him astray , the Trackless One?

That Enlightened One in whom there is not that ensnaring, entangling craving to lead anywhere in conditioned existence , and whose sphere is endless, by what track will you lead him astray , the Trackless One? Those wise ones who are intent on absorption in higher meditative states and who delight in the calm of renunciation, even the gods love them, those thoroughly enlightened and mindful ones.

Difficult is the attainment of the human state. Difficult is the life of mortals. Difficult is the hearing of the Real Truth saddhamma. Difficult is the appearance of the Enlightened Ones. The not doing of anything evil, undertaking to do what is ethically skilful kusala , and complete purification of the mind - this is the ordinance ; sasana of the Enlightened Ones.

Patient endurance is the best form of penance. No true goer forth from the household life is he who injures another, nor is he a true asketic who persecutes others. Not to speak evil, not to injure, to exercise restraint through the observance of the almsman's code of conduct, to be moderate in diet, and to occupy oneself with higher mental states - this is the ordinance sasana of the Enlightened Ones. Not even in a shower of money is satisfaction of desires to be found. The disciple of the Fully, Perfectly Enlightened One takes delight only in the destruction of craving.

Many people, out of fear, flee for refuge to sacred hills, woods, groves, trees, and shrines. In reality this is not a safe refuge. In reality this is not the best refuge.

Verse 273. The Eight-fold Path Is Best

Fleeing to such a refuge one is not released from all suffering. He who goes for refuge to the Enlightened One, to the Truth, and to the Spiritual Community, and who sees with perfect wisdom the Four Ariyan Truths - 13 Having gone to such a refuge, one is released from all suffering. Hard to come by is the Ideal Man purisajanna. He is not born everywhere.

Where such a wise one is born, that family grows happy. Happy is the appearance of the Enlightened Ones. Happy is the teaching of the Real Truth saddhamma. Happy is the unity of the Spiritual Community. Happy is the spiritual effort of the united. He who reverences those worthy of reverence, whether Enlightened Ones or their disciples, men who have transcended illusion papanca , and passed beyond grief and lamentation.

XV Happiness 1 Happy indeed we live, friendly amid the haters. Among men who hate we dwell free from hate. Happy indeed we live, healthy amid the sick. Among men who are sick we dwell free from sickness. Happy indeed we live, content amid the greedy. Among men who are greedy we dwell free from greed. Happy indeed we live, we for whom there are no possessions kincanas. Feeders on rapture shall we be, like the gods of Brilliant Light. Victory begets hatred, for the defeated one experiences suffering. The tranquil one experiences happiness, giving up both victory and defeat.

There is no fire like lust, no blemish like demerit kali , no suffering like the taking up of the five constituents of conditioned existence , no happiness like peace. Hunger is the worst disease, conditioned existence the worst suffering.

Knowing this as it really is one realizes that Nirvana is the highest happiness. Health is the highest gain, contentment the greatest riches. The trustworthy are the best kinsmen. Nirvana is the supreme happiness. Having enjoyed the flavour of solitude and tranquillity, free from sorrow and free from sin, one enjoys the rapturous flavour of the Truth dhamma.

Good it is to see the spiritually developed ariyas ; to actually dwell with them is always happiness. By not seeing the spiritually immature, one indeed will be perpetually happy. By living in company with the spiritually immature one grieves for a long time. Association with the spiritually immature is always painful, like association with an enemy. Association with the wise is pleasant, like the coming together of relatives.

Therefore it is said: Follow one who is wise, understanding, and learned, who bears the yoke of virtue, is religious and spiritually developed ariya. Follow one of such a nature, as the moon follows the path of the stars. XVI Affections i Devoting himself to the unbefitting and not devoting himself to the fitting, he, rejecting the truly good and grasping the merely pleasant, envies those who are devoted to the truly good.

Don't associate with the dear, and never with the undear. Not seeing those who are dear is painful, as is seeing those who are not dear. Therefore let nothing be dear to you, for separation from the dear is experienced as an evil. There exist no bonds for those for whom there is neither the dear nor the undear.

From the dear arises grief; from the dear arises fear. For the one who is wholly free from the dear there exists no grief. Whence should fear come? From affection pema arises grief; from affection arises fear. For one who is wholly free from affection there exists no grief. From sensual enjoyment rati arises grief; from sensual enjoyment arises fear.

For one who is wholly free from sensual enjoyment there is no grief. From lustful desire kama arises grief; from lustful desire kama arises fear. For one who is wholly free from lustful desire there is no grief. From craving arises grief; from craving arises fear. For one who is wholly free from craving there is no grief. People hold him dear who is perfect in right conduct sila and vision dassana , who is principled dhammattha and a speaker of the truth, and who carries out his own spiritual tasks.

He is called 'One whose stream goes upward' 12 in whom is born an ardent aspiration chanda after the Undefined, whose mind manasa would be permeated by the thrill of his progress so far , and whose heart citta is unattached to sensual pleasures. When a man long absent from home returns safely from a distant place, his relatives, friends, and well-wishers rejoice exceedingly at his return.

Similarly, his own good deeds receive him when he goes from this world to the other world as relatives receive a dear one on his return home. XVII Anger i Let one give up anger, renounce conceit, and overcome all fetters.

Suffering does not befall him who is unattached to name-and-form namarupa: Others are only holders of reins. Overcome the angry by non-anger; overcome the wicked with good. Overcome the miserly by giving, the teller of lies with truth. Speak the truth; do not get angry; give your mite to those who ask for alms. On these three grounds one goes into the presence of the gods. Those silent sages who are harmless ahimsakas and always self- controlled go to the Immoveable Abode, whither having gone they do not grieve. They come to the end of their defilements asavas , those who keep awake, who study day and night, and who are intent on Nirvana.

This is an old story, Atula, 13 not just one of today. They blame him who is taciturn; they blame him who is talkative; they even blame him who speaks in moderation. There is no one in the world who is not blamed. There has not been, nor will there be, nor is there anyone now, who is absolutely blamed or absolutely praised. Even the gods praise such a man. By Brahma, too, is he praised. Be on your guard against bodily agitation; be controlled in body. Giving up bodily misconduct, live well behaved as regards the body. Be on your guard against verbal agitation; be controlled in speech.

Giving up verbal misconduct, live well behaved as regards speech. Be on your guard against mental agitation; be controlled in mind. Giving up mental misconduct, live well behaved as regards the mind.

They are the perfectly restrained ones, the wise who are controlled in body and speech, together with the wise who are controlled as regards the mind. XV Stains i You are now like a withered leaf; Death's men have approached you. You stand at the door of departure, and you do not even have provisions for the road.

Make a lamp or: With stains removed, and free from blemish, you will reach the celestial plane bhumi of the spiritually developed ariyas. You are now of advanced age; you have gone forth into the presence of Death. There is no resting place for you in between, and you do not even have provisions for the road. With stains removed, and free from blemish, you will not undergo repeated birth and old age any more. The man of understanding removes his stains gradually, little by little, and from moment to moment, just as the silversmith removes the impurities of silver.

Just as rust springing from iron, having sprung from that eats it away , even so his own actions lead the transgressor to an evil state duggati. Non-repetition is the stain of the orally transmitted sacred verses mantas. Inactivity in maintaining them is the stain of houses. Sloth is the stain of beauty of complexion. Heedlessness is the stain of one who guards.

Misconduct is the stain of a woman. Stinginess is the stain of one who gives. Both in this world and the other world stains are indeed evil things. A greater stain than these is ignorance avijja , which is the supreme stain. Abandoning this stain, be stainless, almsmen. He has an easy life who is shameless, impudent as a crow, disparaging of others' merits , obtrusive, arrogant, and of a corrupt way of life.

Life is hard for one with a sense of shame, who always seeks purity, who is unattached or: Whoever in this world of ours destroys life, tells lies, takes what is not given, resorts to the wives of others. Know this, good man: Evil ways are perceptible as such. Don't let greed and unrighteousness subject you to prolonged suffering. People give alms according to their faith and at their good pleasure.

One who is discontented about the food and drink of others does not attain concentration samadhi , be it by day or by night. One in whom this kind of attitude is extirpated, it being destroyed at its roots and abolished, he attains concentration samadhi , be it by day or by night. There is no fire like lust. There is no grip like anger. There is no net like delusion.

There is no river like craving. The faults of others are easily seen; one's own faults are seen with difficulty. One winnows the faults of others like chaff, but one covers up one's own as a dishonest gambler covers up a losing throw of the dice. He who pays attention to the faults of others and is always irritable, his defilements asavas grow.

He is far from the destruction of the defilements. There is no track in the sky. There is no true asketic outside this Teaching. The race of men delight in illusion papanca. There are no conditioned things that are eternal. There is no vacillation in the Enlightened Ones. He is not a 'man of principle' dhammattha who rashly judges what is advantageous attha.

The spiritually mature person who judges both what is advantageous and disadvantageous - 2 A man is not spiritually mature or: He is said to be spiritually mature who is secure in himself , friendly, and without fear. He is not a vessel of the Teaching dhammadhara merely because he talks a lot.

He who, having heard only a little, personally sees the Truth, he truly is a 'vessel of the Teaching', that man who is not neglectful of the Teaching. A man is not an elder among almsmen because his head is grey. Though of mature age, he is called 'grown old in vain'. He is truly called an elder among almsmen in whom are truth and principle, together with harmlessness ahimsa , self- control and restraint, and who is without stain and wise.

One who is jealous, miserly, and dishonest is not accounted 'good' sadhurupa merely by reason of his speechifying or beautiful complexion. He is said to be 'good' sadhurupa , that fault-free man of understanding, in whom this kind of behaviour is extirpated, it being destroyed at its roots and abolished. A man who is without religious observances and who speaks what is false is not an asketic merely by reason of his shaven head. He who stills sameti all his evils, small and great, is said to be an asketic samana because those evils have been stilled.

One is not an almsman merely because he begs alms from others. One is not an almsman merely because of having adopted a bad teaching. He is said to be an almsman who lives in the world with discrimination sankha , having by means of the spiritual life brahmacariya set aside merit and demerit. But that spiritually mature person who, as if holding a pair of scales, accepts the best and rejects the evil, he is a silent sage. He is a silent sage for that very reason. He is also called a silent sage muni because he understands munati both worlds. A man who harms living beings is not one who is spiritually developed ariya.

He is said to be spiritually developed who is harmless towards all living beings. Best of ways is the Eightfold Way. Best of truths are the Four Truths. Passionlessness is the best of mental states. The Man of Vision cakkhuma is the best of bipeds. This indeed is the Way; there is no other that leads to purity of vision. Enter upon the Way; this Way is the bewilderment of Mara. Following this Way you will make an end of suffering. This indeed is the Way proclaimed by me ever since I knew how to draw out the darts of craving. By you must the zealous effort be made. Those who are absorbed in higher meditative states eventually win release from the bondage of Mara.

This is the Way to Purity. One who does not make use of his spiritual opportunities, who, though young and strong, is lazy, weak in aspiration, and inactive, such a lazy person does not find the way to insight panna. Guarded in speech, as well as controlled in mind, let one do no ethically unskilful thing with the body. Purifying these three avenues of action, let him attain the Way made known by the sages. From application yoga arises the spiritually great bhuri. From lack of application the spiritually great wanes. Having known these two avenues of increase and decrease of the great let him so establish himself that the great may flourish.

Cut down the whole forest, not just one tree. From the forest arises fear. Cutting down both wood and brushwood, be 'out of the wood', almsman. To the extent that one has not cut down the last little bit of this 'brushwood' of the craving of man for woman, to that extent his mind will be fettered, as the sucking calf to its mother. Cut off your sticky affection, as one plucks with one's hand the white autumnal lotus. He does not understand the dangers to life. That infatuated man whose delight is in offspring and cattle, death goes and carries him off as a great flood sweeps away a sleeping village.

Sons are no protection, nor father, nor yet other relatives. For him who is seized by the End-maker i. Death , there is no protection forthcoming from relatives. Knowing the significance of this, let the spiritually mature person, the man restrained by good conduct, speedily cleanse the Way leading to Nirvana.

XXI The Miscellaneous 1 If by renouncing a limited happiness one would see an abundant happiness, let the spiritually mature person, having regard to the abundant happiness, sacrifice the limited happiness. He who, contaminated by his association with hatred, seeks happiness for himself by inflicting suffering on others, is not released from hatred. What is to be done, that is neglected; what is not to be done, that is done. Of those who are arrogant and heedless the defilements increase. Those who ever earnestly practise mindfulness with regard to the body, not following after what is not to be done and steadfastly pursuing what is to be done, of these mindful and fully attentive ones the defilements come to an end.

Having slain mother and father and two warrior kings, and having destroyed a kingdom together with the king's revenue collector, the brahmana goes free from sin. Having slain mother and father and two learned kings, and having killed a tiger as the fifth, the brahmana goes free from sin. Wide awake they always arise in the morning , the disciples of Gotama, those who day and night are constantly mindful of the virtues of the Buddha.

Wide awake they always arise in the morning , the disciples of Gotama, those who day and night are constantly mindful of the qualities of the Dhamma. Wide awake they always arise in the morning , the disciples of Gotama, those who day and night are constantly mindful of the characteristics of the Arya Sangha. Wide awake they always arise in the morning , the disciples of Gotama, those who day and night are constantly mindful of the transitory nature of the body. Wide awake they always arise in the morning , the disciples of Gotama, those who day and night delight in non-injury ahimsa.

Wide awake they always arise in the morning , the disciples of Gotama, those whose mind day and night delights in meditation bhavana. It is difficult to go forth from home to the homeless life ; and difficult to delight therein once one has gone forth. At the same time household life is painful, and painful, likewise, is living together with those who are one's peers. Travellers on the road of birth, death, and rebirth are oppressed by suffering, so do not be such a traveller oppressed by suffering.

He who is perfect in faith and good conduct, and possessed of fame and wealth, he is honoured everywhere, to whatever country he resorts. Like the Snowy Mountain Range , the good are visible even from afar. The wicked are not seen, like arrows shot in the night. He who sits alone, lies down alone and walks alone, without weariness, and who strives, all alone, to subdue himself, he will take delight in the solitude of the forest.

One who tells lies arises by way of rebirth in a state of woe, as does one who, having done something, says 'I don't do that sort of thing. These bad people, on account of their bad deeds, arise after death in a state of woe. Better to swallow a flaming, red hot ball of iron, than to be an immoral, uncontrolled man living on the almsfood of the land.

A heedless man who resorts to the wives of others comes by four evil states: The result is acquisition of demerit and a wretched future course; the short-lived enjoyment of an apprehensive man with an apprehensive woman; also the king imposes a heavy penalty.

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