Kinh Tiểu Bộ Tập 2 – Kinh Pháp Cú

1. Twin Verses

1. Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a corrupted mind
one should either speak or act
dukkha follows caused by that,
as does the wheel the ox’s hoof.

2. Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a clear, and confident mind
one should speak and act
happiness follows caused by that,
as one’s shadow ne’er departing.

3. Who bears within them enmity:
“He has abused and beaten me,
defeated me and plundered me”,
hate is not allayed for them.

4. Who bears within no enmity:
“He has abused and beaten me,
defeated me and plundered me”,
hate is quite allayed for them.

5. Never here by enmity
are those with enmity allayed,
they are allayed by amity,
this is the timeless Truth.

6. Still others do not understand
that we must perish in this world,
those who understand this,
their quarrels are allayed.

7. One who beauty contemplates,
whose faculties are unrestrained,
in food no moderation knows,
is languid, who is indolent:
that one does Mara overthrow
as wind a tree of little strength.

8. One who foulness contemplates,
whose faculties are well-restrained,
in food does moderation know,
is full of faith, who’s diligent:
that one no Mara overthrows,
as wind does not a rocky mount.

9. One who wears the stainless robe
who’s yet not free from stain,
without restraint and truthfulness
for the stainless robe’s unfit.

10. But one who is self-cleansed of stain,
in moral conduct firmly set,
having restraint and truthfulness
is fit for the stainless robe.

11. Conceiving the real in unreality
while seeing unreal the truly real,
roaming fields of thoughts ill-formed:
never they at the real arrive.

12. That which is real they know as real,
that unreal, to be unreal;
roaming fields of thought well-formed
they at the real arrive.

13. Even as the rain does penetrate
a house that’s badly thatched,
likewise lust does penetrate
the mind uncultivated.

14. As rain does never penetrate
a house that is well-thatched,
so lust does never penetrate
the mind well cultivated.

15. Here one grieves, one grieves hereafter,
in both ways does the evil-doer grieve;
one grieves and is afflicted,
one’s own base kammas seeing.

16. Here one joys, one joys hereafter,
in both ways does the merit-maker joy;
one joys and one rejoices,
one’s own pure kammas seeing.

17. Here one burns, one burns hereafter,
in both ways does the evil-doer burn;
evil I’ve done, remorsefully one burns,
and more one burns passed to realms of woe.

18. Here one’s glad, one’s glad hereafter,
in both ways is the merit-maker glad;
“Merit I’ve made”, serenely one is glad,
and more one’s glad passed to blissful states.

19. Though many sacred texts he chants
the heedless man’s no practicer,
as cowherd counting other’s kine
in samanaship he has no share.

20. Though few of the sacred texts he chants
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed,
not clinging to this or other world,
in samanaship he has a share

2. Heedfulness

21. Heedfulness is the Deathless path,
heedlessness, the path to death.
Those who are heedful do not die,
heedless are like the dead.

22. The wise then, recognizing this
as the distinction of heedfulness,
pleased with the spheres of Nobles Ones,
in heedfulness rejoice.

23. They meditate persistently,
constantly they firmly strive,
the steadfast to Nibbana reach,
the Unexcelled Secure from bonds.

24. Assiduous and mindful,
pure kamma making, considerate,
restrained, by Dhamma living,
and in heedfulness,
for one such spreads reknown.

25. By energy and heedfulness,
by taming and by self-control,
the one who’s wise should make as isle
no flood can overwhelm.

26. Foolish folk of little wit
in heedlessness indulge,
the one who’s wise guards heedfulness
kin to the greatest wealth.

27. Don’t indulge in heedlessness!
Don’t come near to sexual joys!
The heedful and contemplative
attains abundant bliss.

28. When one who’s wise does drive away
heedlessness by heedfulness,
having ascended wisdom’s tower
steadfast, one surveys the fools,
griefless, views the grieving folk,
as mountaineer does those below.

29. Among the heedless, heedful,
among the sleepy, wide awake.
As the swift horse outruns a hack
so one of good wisdom wins.

30. Heedfulness is always praised,
heedlessness is ever blamed.
By heedfulness did Magha go
to lordship of the gods.

31. The bhikkhu liking heedfulness,
seeing fear in heedlessness,
advances as a conflagration
burning fetters great and small.

32. The bhikkhu liking heedfulness,
seeing fear in heedlessness,
never will he fall away,
near is he to Nibbana.

3. Mind

33. Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.

34. As fish from watery home
is drawn and cast upon the land,
even so flounders this mind
while Mara’s Realm abandoning.

35. The mind is very hard to check
and swift, it falls on what it wants.
The training of the mind is good,
a mind so tamed brings happiness.

36. The mind is very hard to see
and find, it falls on what it wants.
One who’s wise should guard the mind,
a guarded mind brings happiness.

37. Drifting far, straying all alone,
formless, recumbent in a cave.
They will be free from Mara’s bonds
who do restrain this mind.

38. One of unsteady mind,
who doesn’t know True Dhamma,
who is of wavering confidence
wisdom fails to win.

39. One of unflooded mind,
a mind that is not battered,
abandoning evil, merit too,
no fear for One Awake.

40. Having known this urn-like body,
made firm this mind as fortress town,
with wisdom-weapon one fights Mara
while guarding booty, unattached.

41. Not long alas, and it will lie
this body, here upon the earth.
Discarded, void of consciousness,
useless as a rotten log.

42. Whatever foe may do to foe,
or haters those they hate
the ill-directed mind indeed
can do one greater harm.

43. What one’s mother, what one’s father,
whatever other kin may do,
the well directed mind indeed
can do greater good.

4. Flowers

44. Who will comprehend this earth,
the world of Yama, and the gods?
Who will discern the well-taught Dhamma
as one who’s skilled selects a flower?

45. One Trained will comprehend this earth,
the world of Yama, and the gods,
One Trained discerns the well-taught Dhamma
as one who’s skilled selects a flower.

46. Having known this froth-like body
and awakening to its mirage nature,
smashing Mara’s flowered shafts
unseen beyond the Death-king go.

47. For one who has a clinging mind
and gathers only pleasure-flowers,
Death does seize and carry away
as great flood a sleeping village.

48. For one of desires insatiate
who gathers only pleasure-flowers,
for one who has a clinging mind
Death the sovereign overpowers.

49. Just as a bee in a flower
harming neither hue nor scent
gathers nectar, flies away,
so in towns a Wise One fares.

50. Not others’ opposition
nor what they did or failed to do,
but in oneself should be sought
things done, things left undone.

51. Just as a gorgeous blossom
brilliant but unscented,
so fruitless the well-spoken words
of one who does not act.

52. Just as a gorgeous blossom,
brilliant and sweet-scented,
so fruitful the well-spoken words
of one who acts as well.

53. As from a mass of flowers
many a garland may be made,
so by one born mortal
should many good deeds be done.

54. The fragrance of flowers drifts with the wind
as sandalwood, jasmine of lavender.
The fragrance of the virtuous sweeps the wind,
all pervasive is virtue of the good.

55. Sandalwood or lavender,
lotus or the jasmine great,
of these many fragrances
virtue’s fragrance is supreme.

56. Faint is this fragrance
of lavender and sandalwood,
but fragrance of the virtuous
soars sublime amongst the gods.

57. Of those with perfect virtue
who dwell in heedfulness,
freed by Final Knowledge:
Mara cannot know their path.

58. As beside the highroad
where rubbish in a pit is flung
there flourishes the lotus bloom
fragrant and the mind’s delight.

59. So among rubbish-beings,
common humans blind-become,
the Perfect Buddha’s pupil
outshines with wisdom bright.

5. Fools

60. Long is the night for the sleepless,
long is the league for the weary one,
samsara’s way is long for fools
who know not the Dhamma True.

61. If a wayfarer fails to find
one better or equal,
steadfast he should fare alone
for a fool’s no fellowship.

62. “Sons have I, wealth have I”,
thus the fool is fretful.
He himself is not his own,
how then are sons, how wealth?

63. Conceiving so his foolishness
the fool is thereby wise,
while “fool” is called that fool
conceited that he’s wise.

64. Though all through life the fool
might wait upon the wise,
no more Dhamma can he sense
than spoon the taste of soup.

65. Though briefly one intelligent
might wait upon the wise,
quickly Dhamma he can sense
as tongue the taste of soup.

66. Fools of feeble wisdom fare
enemies to themselves,
making evil kamma
which is of bitter fruit.

67. That kamma’s not well-made
from which there is remorse,
of which one senses the result
with weeping and a tear-stained face.

68. But well-made is that kamma
which done brings no remorse,
of which one senses the result
with glad mind and with joy.

69. When evil kamma’s immature
the fool thinks it is honeyed,
but when the evil has matured
then to the fool comes dukkha.

70. Month after month with blady-grass tip
the fool may take his food;
he’s not worth the slightest bit
of one who Dhamma knows.

71. As milk, is evil kamma done,
so slowly does it sour.
Smouldering does it follow the fool
like fire with ashes covered.

72. Truly to his detriment
skill is born to the fool;
ruined is his better nature
and scattered are his wits.

73. For position a fool may wish:
among the bhikkhus precedence,
in monasteries authority,
from other families honours.

74. Both monks and laymen, let them think
“This was done by me,
whatever the works, both great and small,
let them depend on me”.
Such the intention of a fool,
swollen his greed and conceit.

75. One is the way to worldly gain,
another to Nibbana goes.
Clearly comprehending this
the bhikkhu, Buddha’s follower
should wallow not in proffered gifts,
surrendering instead to solitude.

6. The Wise

76. Should one a man of wisdom meet
who points out faults and gives reproof,
who lays a hidden treasure bare,
with such a sage should one consort.
Consorting so is one enriched
and never in decline.

77. Let him exhort, let him instruct,
and check one from abasement.
Dear indeed is he to the true,
not dear is he to the false.

78. Don’t go around with evil friends,
with rogues do not resort.
Spend your time with noble friends,
and worthy ones consort.

79. Happy is he who Dhamma drinks
with heart that’s clear and cool.
One so wise e’er delights
in Dhamma declared by the Noble.

80. Irrigators govern waters,
fletchers fashion shafts,
as joiners shape their timber
those who are wise tame themselves.

81. Just as a mighty boulder
stirs not with the wind,
so the wise are never moved
either by praise or blame.

82. Even as a fathomless lake,
a lake so calm and clear,
so dhammas having heard
serene the wise become.

83. Everything the good renounce,
the peaceful chatter not of fond delights,
and whether touched by pleasure or pain
nor joy or woe in the wise is seen.

84. Neither for one’s own, nor for another’s sake
one should wish for children, wealth and estate,
nor success desire by means unjust,
thus virtuous, and wise, righteous one would be.

85. Among folk they are few
who go to the Further Shore,
most among humanity
scurry on this hither shore.

86. But they who practise Dhamma
according to Dhamma well-told,
from Death’s Domain hard to leave
they’ll cross to the Further Shore.

87. Abandoning the Dhammas dark
the wise should cultivate the bright,
having from home to homeless gone
in solitude unsettling.

88. Let them desire that rare delight
renouncing pleasures, owing nought,
those wise ones should cleanse themselves
from all defilements of the mind.

89. Those who come to Wakening
with mind full-cultivated,
delight, no longer clinging,
in relinquishing attachment:
they, without pollution, radiant,
in this world have reached Nibbana.

7. The saints

90. With journey finished and sorrowless,
from everything completely free,
for one who has loosened all the ties
passion’s fever is not found.

91. Mindful Ones exert themselves,
in no abode do they delight,
as swans abandoning their lake
home after home they leave behind.

92. For those who don’t accumulate,
who well reflect upon their food,
they have as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace their going.

93. For whom pollutions are destroyed,
not attached to any food,
he has as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace his going.

94. Whose faculties are pacified
as steeds by charioteers well-tamed,
with pride abandoned, unpolluted,
to even devas this One’s dear.

95. Like earth is one who’s well-behaved,
secure and not resentful,
as city-post, as filth-free lake,
no wanderings-on for One Who’s Thus.

96. Peaceful his mind and peaceful
his speech and actions too,
perfect in knowledge of freedom,
One Thus is of utmost peace.

97. With no beliefs, the Unmade known,
with fetters finally severed,
with kammas cut and craving shed,
attained to humanity’s heights.

98. Whether in town or woods,
whether in vale, on hill,
wherever dwell the Arahants
so pleasing there the earth.

99. Delightful are the forests
where folk do not delight,
there the Passionless delight,
they’re not pleasure-seekers.

8. Thousands

100. Though a thousand speeches be
composed of meaningless lines,
better the single meaningful line
one hears, then comes to calm.

101. Though a thousand verses be
composed of meaningless lines,
better the single line of verse
one hears, then comes to calm.

102. Though a hundred verses chant
composed of meaningless lines,
better the single Dhamma line
one hears, then comes to calm.

103. Though thousand times a thousand men
in battle one may conquer,
yet should one conquer just oneself
one is the greatest conqueror.

104. Greater the conquest of oneself
than subjugating others,
that one who’s always well-restrained,
that one who’s tamed of self .

105. Neither deva nor minstrel divine,
nor Mara together with Brahma,
can overthrow the victory
of such a one as this.

106. Month by month for a hundred years
a thousand one might sacrifice,
but if for only a moment one
might honour the self-developed,
such honour then were better by far
than a century of sacrifice.

107. One might tend for a hundred years
the forest’s sacred fire,
but if for only a moment one
might honour the self-developed,
such honour then were better by far
than a century of sacrifice.

108. Whatever one who merit seeks
should for a year make sacrifice,
all comes not to a quarter part
of honouring the Noble.

109. For one of respectful nature
who ever the elders honours,
long life and beauty, joy and strength,
these qualities increase.

110. Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
moral and meditative.

111. Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
wise and meditative.

112. Though one should live a hundred years
lazy, of little effort,
yet better is life for a single day
strongly making effort.

113. Though one should live a hundred years
not seeing rise and fall,
yet better is life for a single day
seeing rise and fall.

114. Though one should live a hundred years
not seeing the Deathless State,
yet better is life for a single day
seeing Deathlessness.

115. Though one should live a hundred years
not seeing Dhamma Supreme,
yet better is life for a single day
seeing Dhamma Supreme.

9. Evil

116. Make haste towards the good
and check the mind from evil.
The one who’s is slow in making merit
delights in the mind in evil.

117. If one should some evil do
then do it not again and again.
Do not wish for it anew
for evil grows to dukkha.

118. If one should some merit make
do it again and again.
One should wish for it anew
for merit grows to joy.

119. As long as evil ripens not
even the evil one goodness knows,
but when the evil ripens
then that person evil knows.

120. As long as goodness ripens not
even the good one evil knows,
but when the goodness ripens
then that person knows the good.

121. Think lightly not of evil,
“It will not come to me”,
for by the falling of water drops
a water jar is filled.
The fool with evil fills himself,
he soaks up little by little.

122. Think lightly not of goodness,
“It will not come to me”,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.

123. As merchant on a perilous path,
great wealth having little guard,
as life-loving man with poison
so with evil heedful be.

124. If in the hand’s no wound
poison one may bear.
A woundless one is poisoned not,
non-doers have no evil.

125. Who offends the inoffensive,
the innocent and blameless one,
upon that fool does evil fall
as fine dust flung against the wind.

126. Some find birth within a womb,
evil-doer quicken in hell,
good-farers to the heavens go,
the Unpolluted wholly cool.

127. Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s from evil kamma free.

128. Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s by Death not overcome.

10. Punishment

129. All tremble at force,
of death are all afraid.
Likening others to oneself
kill not nor cause to kill.

130. All tremble at force,
dear is life to all.
Likening others to oneself
kill not nor cause to kill.

131. Whoever harms with force
those desiring happiness,
as seeker after happiness
one gains no future joy.

132. Whoever doesn’t harm with force
those desiring happiness,
as seeker after happiness
one then gains future joy.

133. Speak not harshly to other folk,
speaking so, they may retort.
Dukkha indeed is quarrelsome speech
and force for force may hurt you.

134. If like a broken gong
never you reverberate,
quarreling’s not part of you,
that Nibbana’s reached.

135. As with force the cowherds drive
their cattle out to graze,
like this decay and death drive out
the life from all beings.

136. When the fool does evil deeds
their end he does not know,
such kamma burns the one unwise
as one who’s scorched by fire.

137. Whoever forces the forceless
or offends the inoffensive,
speedily comes indeed
to one of these ten states:

138. Sharp pain or deprivation,
or injury to the body,
or to a serious disease,
derangement of the mind;

139. Troubled by the government,
or else false accusation,
or by loss of relatives,
destruction of one’s wealth;

140. Or one’s houses burn
on raging conflagration,
at the body’s end, in hell
arises that unwise one.

141. Not going naked, nor matted hair, nor filth,
nor fasting, not sleeping on bare earth,
no penance on heels, nor sweat nor grime
can purify a mortal still overcome by doubt.

142. Even though adorned, if living in peace
calm, tamed, established in the holy life,
for beings all laying force aside:
one pure, one peaceful, a bhikkhu is he.

143. Where in the world is found
one restrained by shame,
awakened out of sleep
as splendid horse with whip?

144. As splendid horse touched with whip,
be ardent, deeply moved,
by faith and virtue, effort too,
by meditation, Dhamma’s search,
by knowledge, kindness, mindfulness;
abandon dukkha limitless!

145. Irrigators govern water,
fletchers fashion shafts,
as joiners shape their timber
those of good conduct tame themselves.

11. Old Age

146. Why this laughter, why this joy,
when it’s ever blazing?
Shrouded all about by gloom
won’t you look for the light?

147. See this body beautiful
a mass of sores, a congeries,
much considered but miserable
where nothing’s stable, nothing persists.

148. All decrepit is this body,
diseases’ nest and frail;
this foul mass is broken up
for life does end in death.

149. These dove-hued bones
scattered in Fall,
like long white gourds,
what joy in seeing them?

150. This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.

151. Even rich royal chariots rot,
the body too does rot, decay,
but undecaying’s Dhamma of the Good;
who to the good declare.

152. Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.

153. Through many of samsara’s births
I hasten seeking, finding not
the builder of this house:
pain is birth again, again.

154. O Builder of this house, you’re seen!
you shall not build a house again;
all you beams have given away,
rafters of the ridge decayed,
mind to the Unconditioned gone,
exhaustion of craving has it reached.

155. Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.

156. Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.

12. Self

157. If one holds oneself as dear,
protected, one protects oneself.
One who’s wise should be aware
through all the watches three.

158. One should first establish
oneself in what is proper.
One may then teach others,
and wise, one is not blamed.

159. As one teaches others
so should one do oneself.
Well-tamed, on may tame others,
oneself to tame is hard.

160. Oneself is refuge of oneself,
who else indeed could refuge be?
By good training of oneself
one gains a refuge hard to gain.

161. By oneself is evil done,
it’s born of self and self-produced.
Evil grinds the unwise one
as diamond does the hardest gem.

162. He whose conduct’s very bad
like oak-tree choked with ivy,
so he does towards himself
what enemies would wish.

163. Easy is what’s bad to do,
what’s harmful to oneself.
But what is good, of benefit,
is very hard to do.

164. Whatever man unwise relies
on evil views and so condemns
the Teaching of the Arahants,
or Noble Ones who Dhamma live,
he, as a bamboo fruiting,
fruits to self-destruction.

165. By oneself is evil done,
by oneself defiled,
by oneself it’s left undone,
by self alone one purified.
Purity, impurity on oneself depend,
no one can purify another.

166. Let none neglect their good
for others’ good however great.
Know well oneself’s own good
and to that good attend.

13. World

167. Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.

168. Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.

169. Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.

170. Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.

171. Come, look upon this world
like to a rich, royal chariot
wherein fools lounge at ease
but alert ones linger not.

172. Whoso was heedless formerly
but later lives with heedfulness
illuminates all this world
as moon when free of clouds.

173. Who by wholesome kamma
covers up the evil done
illumines all this world
as moon when free from clouds.

174. This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.

175. Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.

176. For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.

177. To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.

178. Than o’er the earth sole sovereignty,
than going unto heaven,
than lordship over all the worlds:
better the Steam-winner’s Fruit.

14. The Buddha

179. That Buddha traceless of infinite range
whose victory none may e’er undo,
whose vanquished follow to no world,
then by which track will you trace him?

180. That Buddha traceless of infinite range
in whom’s no entangling craving
and no ensnaring not anywhere leading,
then by which track will you trace him?

181. E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.

182. Human birth is hard to gain,
hard for mortals is their life,
to come to Dhamma True is hard,
rare the Buddhas’ arising.

183. Every evil never doing
and in wholesomeness increasing
and one’s heart well-purifying:
this is the Buddhas’ Teaching.

184. Patience’s the austerity supreme,
“Nibbana’s supreme” the Buddhas say.
One who irks or others harms
is not ordained or monk become.

185. Not reviling, neither harming,
well-restrained in Patimokha,
knowing reason in one’s food,
dwelling far in solitude,
and striving in the mind sublime:
this is the Buddhas’ Teaching.

186. Not by rain of golden coins
is found desires’ satiety,
desires are dukkha, of little joy,
thus a wise one understands.

187. Even with pleasures heavenly
that one finds no delight,
the perfect Buddha’s pupil
delights in craving’s end.

188. Many a refuge do they seek
on hills, in woods, to sacred trees,
to monasteries and shrines they go;
folk by fear tormented.

189. Such refuge isn’t secure,
such refuge isn’t supreme.
From all dukkha one’s not free
unto that refuge gone.

190. But going for refuge to Buddha,
to Dhamma and the Sangha too,
one sees with perfect wisdom
the tetrad of the Noble Truths:

191. Dukkha, its causal arising,
the overcoming of dukkha,
and the Eight-fold Path that’s Noble
leading to dukkha’s allaying.

192. Such refuge is secure,
such refuge is supreme.
From all dukkha one is free
unto that refuge gone.

193. Hard to find the pure and noble
who isn’t born just anywhere,
wherever one so wise is born
that family thrives happily.

194. Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.

195. Who venerates the venerable
Buddhas or their disciples,
have overcome the manifold,
grief and lamentation left.

196. They who are “Thus”, venerable,
cool and free from every fear –
no one is able to calculate
their merit as “just-so-much”.

15. Happiness

197. We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.

198. We who are healthy live
happily midst the unhealthy,
among unhealthy humans
from ill-health dwell we free.

199. We the unfrenzied live
happily midst the frenzied,
among the frenzied humans
from frenzy dwell we free.

200. We for whom there’s nought
live indeed so happily,
joy-sustained we’ll be
like resplendent gods.

201. Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory-defeat.

202. There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,
no higher bliss than Peace.

203. Hunger is the greatest ill,
the greatest dukkha – conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.

204. Health’s the greatest gain,
contentment, best of wealth,
trusting’s best of kin,
Nibbana bliss supreme.

205. Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.

206. So fair’s the sight of Noble Ones,
ever good their company,
by relating not to fools
ever happy one may be.

207. Who moves among fool’s company
must truly grieve for long,
for ill the company of fools
as ever that of foes,
but weal’s a wise one’s company
as meeting of one’s folk.

208. Thus go with the steadfast, wise, well-versed,
firm of virtue, practice-pure,
Ennobled “Such”, who’s sound, sincere,
as moon in wake of the Milky Way.

16. Affection

209. One makes an effort where none’s due
with nothing done where effort’s due,
one grasps the dear, gives up the Quest
envying those who exert themselves.

210. Don’t consort with dear ones
at any time, nor those not dear,
’tis dukkha not to see the dear,
’tis dukkha seeing those not dear.

211. Others then do not make dear
for hard’s the parting from them.
For whom there is no dear, undear
in them no bonds are found.

212. From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief — how fear?

213. From affection grief is born,
from affection fear,
one who is affection-free
has no grief — how fear?

214. From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief — how fear?

215. From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief — how fear?

216. Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief — how fear?

217. Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the people’s such a one
who does what should be done.

218. One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an “upstream-goer’s” called.

219. One who’s long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.

220. In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.

17. Anger

221. Anger and pride should one forsake,
all fetters cast aside,
dukkha’s none where no desire,
no binding to body or mind.

222. Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.

223. Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.

224. Speak truth and be not angry,
from little give to one who asks,
by these conditions three to go
unto the presence of the gods.

225. Those sages inoffensive
in body e’er restrained
go unto the Deathless State
where gone they grieve no more.

226. For the ever-vigilant
who train by day and night
upon Nibbana e’er intent
pollutions fade away.

227. An ancient saying, Atula,
not only said today —
“They are blamed who silent sit,
who often speak they too are blamed,
and blamed are they of measured speech” —
there’s none in the world unblamed.

228. There never was, there’ll never be
nor now is ever found
a person blamed perpetually
or one who’s wholly praised.

229. But those who are intelligent
praise one of flawless conduct, sage,
in wisdom and virtue well-composed,
having observed him day by day.

230. Who’s to blame that one so fine
as gem from Jambu stream?
Even the devas that one praise,
by Brahma too is praised.

231. Rough action one should guard against,
be with body well-restrained,
bad bodily conduct having shed
train oneself in good.

232. Rough speaking one should guard against,
be in speaking well-restrained,
bad verbal conduct having shed
train oneself in good.

233. Rough thinking one should guard against,
be in thinking well-restrained,
bad mental conduct having shed
train oneself in good.

234. Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
they’re perfectly restrained.

18. Impurities

235. Now a withered leaf you are
and now Death’s men draw near,
now you stand at the parting gates
but waybread you have none.

236. Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
to go to the pure Abodes.

237. Even now the end draws near,
to the presence of death you’ve fared.
Along the path’s no place for rest
and waybread you have none.

238. Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
you’ll not return, take flesh, decay.

239. Little by little, time after time,
successively then let the sage
blow away all blemishes
just as a smith with silver.

240. As rust arisen out of iron
itself that iron eats away,
so kammas done beyond what’s wise
lead to a state of woe.

241. For oral tradition, non-recitation,
in household life, non-exertion,
the fair of form when slovenly,
a sentry’s sloth: all blemishes.

242. In woman, conduct culpable,
with givers, avariciousness,
all blemishes these evil things
in this world or the next.

243. More basic than these blemishes
is ignorance, the worst of all.
Abandoning this blemish then,
be free of blemish, monks!

244. Easy the life for a shameless one
who bold and forward as a crow,
is slanderer and braggart too:
this one’s completely stained.

245. But hard the life of a modest one
who always seeks for purity,
who’s cheerful though no braggart,
clean-living and discerning.

246. In the world who life destroys,
who words of falsity speaks,
who takes what is not freely given
or to another’s partner goes.

247. Or has distilled, fermented drinks:
Who with abandon follows these
extirpates the root of self
even here in this very world.

248. Therefore friend remember this;
Hard to restrain are evil acts,
don’t let greed and wickedness
down drag you long in dukkha.

249. People give as they have faith,
as they are bright with joyfulness.
Who’s troubled over gifts received,
the food and drink that others get,
neither in daytime nor by night
will come to a collected mind.

250. But who has severed envy’s mind,
uprooted it, destroyed entire,
indeed in daytime and by night
will come to a collected mind.

251. There is no fire like lust,
nought seizes like aversion,
unequalled is delusion’s net,
no river’s like to craving.

252. Other’s faults are easy to see
yet hard it is to see one’s own,
and so one winnows just like chaff
the faults of other people, while
hiding away those of one’s own
as crafty cheat the losing throw.

253. Who’s always seeing other’s faults,
taking offence, censorious,
pollutions spread for such a one
who’s far from their exhaustion.

254. In skies above there is no path,
no peaceful one’s without,
in manifoldness do folk delight,
Tathagatas are manifold-free.

255. In skies above there is no path,
no peaceful one’s without,
nothing conditioned ever lasts,
no Buddha’s ever shaken.

19. Established in Dhamma

256. Whoever judges hastily
does Dhamma not uphold,
a wise one should investigate
truth and untruth both.

257. Who others guides impartially
with carefulness, with Dhamma,
that wise one Dhamma guards,
a “Dhamma-holder’s” called.

258. Just because articulate
one’s not thereby wise,
hateless, fearless and secure,
a “wise one” thus is called.

259. Just because articulate
one’s not skilled in Dhamma;
but one who’s heard even little
and Dhamma in the body sees,
that one is skilled indeed,
not heedless of the Dhamma.

260. A man is not an Elder
though his head be grey,
he’s just fully ripe in years,
“aged-in-vain” he’s called.

261. In whom is truth and Dhamma too,
harmlessness, restraint, control,
he’s steadfast, rid of blemishes,
an “Elder” he is called.

262. Not by eloquence alone
or by lovely countenance
is a person beautiful
if jealous, boastful, mean.

263. But “beautiful” is called that one
in whom these are completely shed,
uprooted, utterly destroyed,
a wise one purged of hate.

264. By shaven head no Samana
if with deceit, no discipline.
Engrossed in greed and selfishness
how shall he be a Samana?

265. All evils altogether he
subdues both fine and gross.
Having subdued al evil he
indeed is called a “Samana”.

266. Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.

267. Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and “Bhikkhu” he is called.

268. By silence one is not a sage
if confused and foolish,
but one who’s wise, as if with scales
weighs, adopts what’s good.

269. Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that one’s called a “Sage”.

270. By harming living beings
one is not a “Noble” man,
by lack of harm to all that live
one is called a “Nobel One”.

271. Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.

272. Should you, O bhikkhu, be content,
“I’ve touched the bliss of letting go
not enjoyed by common folk”,
though you’ve not gained pollution’s end.

20. The Path

273. Of paths the Eight-fold is the best,
of truths the statement Four,
the passionless of teachings best,
of humankind the Seer.

274. This is the Path, no other’s there
for purity of insight,
enter then upon this path
bemusing Mara utterly.

275. Entered then upon this Path
you’ll make an end of dukkha.
Freed in knowledge from suffering’s stings
the Path’s proclaimed by me.

276. Buddhas just proclaim the Path
but you’re the ones to strive.
Contemplatives who tread the Path
are freed from Mara’s bonds

277. When with wisdom one discerns
transience of conditioned things
one wearily from dukkha turns
treading the Path to purity.

278. When with wisdom one discerns
the dukkha of conditioned things
one wearily from dukkha turns
treading the Path to purity.

279. When with wisdom one discerns
all knowables are not a self
one wearily from dukkha turns
treading the Path to purity.

280. Though time to strive, not striving,
while young and strong yet indeed,
weak-minded and irresolute:
one finds not wisdom’s way.

281. In speech ever watchful with mind well-restrained
never with body do unwholesomeness.
So should one purify these three kamma-paths
winning to the Way made known by the Seers.

282. From endeavour wisdom springs,
lacking effort wisdom wanes:
having known this two-fold path
either to progress or decline
so should one exhort oneself
that wisdom may increase.

283. The wood cut down but not a tree
since it’s from wood that fear is born.
Having cut wood and woodedness
O bhikkhus be without a wood.

284. As long indeed as woodedness
of man to women is not cut
so long in bondage is one’s mind
as milch-calf to the mother cow.

285. Cut off affection for oneself
as a hand a lily in the Fall.
Cultivate this peaceful Path,
Nibbana by the Buddha taught.

286. Here shall I spend the Rains,
here the Winter, here the Summer.
Thus speculates the fool,
the danger he knows not.

287. For one who has a clinging mind
and finds delight in babes and herds
Death does seize and carry away
as great flood a sleeping village.

288. No sons are there for shelter
nor father nor related folk,
one by the Death-king seized upon
in kin no shelter finds.

289. Having understood this fact
the wise by virtue well-restrained
swiftly then should clear the Path
leading to Nibbana.

21. Miscellaneous

290. If one should see great happiness
in giving up small happiness
one wise the lesser would renounce
the greater full-discerning.

291. Who so for self wants happiness
by causing others pain,
entangled in anger’s tangles
one’s from anger never free.

292. What should be done is left undone
and done is what should not be done,
ever the pollutions grow
of those ones proud and heedless.

293. But for who always practice well
bodily mindfulness,
do never what should not be done,
and ever do what should be done
for mindful ones, the full-aware,
pollutions fade away.

294. One’s mother and father having slain
and then two warrior kings,
a realm as well its treasurer,
one goes immune, a Brahmin True.

295. One’s mother and father having slain
and then two learned kings,
as well the fifth, a tiger fierce,
one goes immune, a Brahmin True.

296. Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Buddha.

297. Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Dhamma.

298. Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Sangha.

299. Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the body.

300. Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in harmlessness delight.

301. Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in meditation take delight.

302. Hard’s the going-forth, hard to delight in it,
hard the household life and dukkha is it too.
Dukkha’s to dwell with those dissimilar
and dukkha befalls the wanderer.
Be therefore not a wanderer,
not one whom dukkha befalls.

303. Who’s full of faith and virtue,
of substance, high repute,
is honoured everywhere,
wherever that one goes.

304. Afar the true are manifest
like Himalayan range,
yet even here the false aren’t seen,
they’re arrows shot by night.

305. Alone one sits, alone one lies,
alone one walks unweariedly,
in solitude one tames oneself
so in the woods will one delight.

22. Hell

306. With one denying truth there goes to hell
that one who having done says “I did not”.
Both of them are making kammas base
are equal after death.

307. Many who wear the yellow robe
are unrestrained in evil things,
these evil ones by evil deeds,
in hell do they arise.

308. Better to eat a ball of iron
glowing as flame of fire
than one should eat country’s alms
immoral and unrestrained.

309. Four things befall that heedless one
sleeping with one who’s wed:
demerit gained but not good sleep,
third is blame while fourth is hell.

310. Demerit’s gained and evil birth,
scared man and women — brief their joy,
the king decrees a heavy doom:
so none should sleep with one who’s wed.

311. As blady grass when wrongly grasped
the hand does lacerate
so a mishandled monastic life
drags one off to hell.

312. Whatever of kammas slack,
whatever of vows corrupt,
a faltering in the holy life
never brings ample fruit.

313. If there’s aught that should be done
let it be done then steadily,
in truth a slack monastic life
all the more stirs up the dust.

314. Better an evil deed not done
for misdeed later on torments.
Better done is deed that’s good,
which done, does not torment.

315. Even as a border town
guarded within and without,
so should you protect yourselves.
Do not let this moment pass
for when this moment’s gone they grieve
sending themselves to hell.

316. They are ashamed where shame is not
but where is shame are not ashamed
so by embracing evil views
beings go to an evil birth.

317. They are afraid where fear is not
but where is fear are unafraid,
so by embracing evil views
beings go to an evil birth.

318. Faults they see where fault is not
but where is fault they see it not,
so by embracing evil views
beings go to an evil birth.

319. A fault they understand as such,
they know as well where fault is not,
so by embracing righteous views
beings go to a happy rebirth.

23. The Great

320. Many folks are ill-behaved
but I shall endure abuse
as elephant in battlefield
arrows shot from a bow.

321. The tusker tamed they lead in crowds,
the king he mounts the tamed,
noblest of humans are the tamed
who can endure abuse.

322. Excellent are mules when tamed
and thoroughbred from Sindh,
noble the elephant of state,
better still one tamed of self.

323. Surely not on mounts like these
one goes the Unfrequented Way
as one by self well-tamed
is tamed and by the taming goes.

324. Hard to check the tusker Dhanapala,
in rut with temple running pungently,
bound, e’en a morsel he’ll not eat
for he recalls the elephant-forest longingly.

325. A sluggard stupid, steeped in gluttony,
who’s sleep-engrossed, who wallows as he lies,
like a great porker stuffed, engorged with swill,
comes ever and again into a womb.

326. Formerly this wandering mind wandered
where it wished, where whim, where pleasure led.
Wisely this day I will restrain it
as trainer with hook an elephant in rut.

327. Do you delight in heedfulness
and guard your own mind well!
Draw yourselves from the evil way
as would elephant sunk in slough.

328. If for practice one finds a friend
prudent, well-behaved and wise,
mindful, joyful, live with him
all troubles overcoming.

329. If for practice one finds no friend
prudent, well-behaved and wise,
like king be leaving conquered land,
fare as lone elephant in the wilds.

330. Better it is to live alone
for with a fool’s no fellowship,
no evil do, be free of care,
fare as lone elephant in the wilds.

331. Blest to have friends when one’s in need,
blest contentment with whatever is,
blessed is merit when life’s at an end,
abandoning all dukkha is blessedness.

332. Respect for one’s mother brings happiness here
as well as respect for one’s father.
Here happiness comes from respecting the monks
and those of virtue excellent.

333. Blest is virtue till life’s end
and blest the faith standing firm,
blest the attainment of wisdom
and blest the non-doing of evils.

24. Craving

334. As creeping ivy craving grows
in one living carelessly.
Like this, one leaps from life to life
as ape in the forest seeking fruit.

335. Whomsoever in this world
this wretched clinging craving routs
for such a one do sorrows grow
as grass well-soaked with rain.

336. But whoever in this world
routs wretched craving hard to quell,
from such a one do sorrows fall
like water drops from lotus leaf.

337. Prosperity to you, I say,
to all assembled here!
When needing grass’s fragrant root
so craving extirpate.
Don’t let Mara break you again,
again as a torrent a reed!

338. As tree though felled shoots up again
it its roots are safe and firm
so this dukkha grows again
while latent craving’s unremoved.

339. For whom the six and thirty streams
so forceful flow to seemings sweet
floods of thought that spring from lust
sweep off such wrong viewholder.

340. Everywhere these streams are swirling,
up-bursting creepers rooted firm.
Seeing the craving-creeper there
with wisdom cut its root!

341. To beings there are pleasures streaming
sticky with desire,
steeped in comfort, happiness seeking,
such ones do come to birth, decay.

342. Who follow craving are assailed,
they tremble as the hare ensnared,
held fast by fetter and by bonds
so long they come to dukkha again.

343. Who follow craving are assailed,
they tremble as the hare ensnared,
so let a bhikkhu craving quell
whose aim is passionlessness.

344. Who without woodness inclines to the wood.
free in the wood to woodness returns.
Do now regard that person well
who free returns to fetter.

345. Neither of iron nor wood nor hemp
is bond so strong, proclaim the wise,
as passion’s yearn for sons, for wives,
for gems and ornaments.

346. That bond is strong, proclaim the wise,
down-dragging, pliable, hard to loose.
This passion severed, they wander forth
forsaking sensual pleasures.

347. Ensnared in passion back they fall
as spider on a self-spun web.
This passion severed, wander the wise
forsaking dukkha all.

348. Let go before, let go the after,
let go the middle, beyond the becoming.
With mind released in every way
you’ll come no more to birth, decay.

349. For one who’s crushed by thinking much
excessive lust from beauty’s sight,
for that one craving grows the more,
that one makes strong the bonds.

350. But who delights in subduing evil thoughts,
meditates on the impurities with mindfulness,
that one indeed will make an End,
and will sever Mara’s bonds.

351. One who’s fearless, reached the End,
of craving and of blemish free,
who has becoming’s thorn plucked out,
has this, a final body.

352. One of clinging-craving free,
who’s skilled in way of chanting,
knowing the wording-sequence,
of what precedes and follows,
possessed of final body,
one greatly wise, “Great Person”‘s called.

353. Beyond all beings, wise to all,
unsoiled by dhammas all am I,
left all and freed by craving’s end,
by self I’ve known, whom teacher call?

354. Gift of Dhamma surpasses all gifts,
the Dhamma, its taste all other tastes beats,
delight in the Dhamma bests other delights,
destruction of craving conquers all ill.

355. Riches ruin a foolish one
but not one seeking the Further Shore,
craving for wealth a foolish one
is ruined as if ruining others.

356. Weeds are a fault of fields,
lust’s a human fault,
thus offerings to the lustless
bear abundant fruit.

357. Weeds are a fault of fields,
hate’s a human fault,
hence offerings to the hateless
bear abundant fruit.

358. Weed are the fault of fields,
delusion, human’s faults,
so gifts to the undeluded
bear abundant fruit.

359. Weed are the fault of fields,
desire, human’s faults,
so gifts to the desireless
bear abundant fruit.

25. The Monk

360. Right is restraint in the eye,
restraint in the ear is right,
right is restraint in the nose,
restraint in the tongue is right.

361. Right is restraint in the body,
restraint in speech is right,
right is restraint in the mind,
everywhere restraint is right.
The bhikkhu everywhere restrained
is from all dukkha free.

362. With hands controlled and feet controlled,
in speech as well as head controlled,
delighting in inward collectedness
alone, content, a bhikkhu’s called.

363. Whatever bhikkhu tongue-controlled
speaks wisely and who is not proud,
who theory and practice can expound,
sweet as honey is his speech.

364. The bhikkhu who in Dhamma dwells,
in Dhamma delighting and pondering,
remembering the Dhamma — he
does not decline from Dhamma True.

365. He should not disdain his gains
nor live of others envious,
the bhikkhu who is envious
does not attain collectedness.

366. Disdaining not his gains,
though little he receives,
pure of life and keen
that bhikkhu devas praise.

367. For whom there is no making “mine”
towards all name and form,
who does not grieve for what is not,
he’s truly “bhikkhu” called.

368. The bhikkhu in kindness abiding,
bright in the Buddha’s Teaching
can come to the Place of Peace,
the bliss of conditionedness ceased.

369. O bhikkhu bail this boat,
when emptied it will swiftly go.
Having severed lust and hate
thus to Nibbana you’ll go.

370. Five cut off and five forsake,
a further five then cultivate,
a bhikkhu from five fetter free
is called a “Forder of the flood”.

371. Meditate bhikkhu! Don’t be heedless!
Don’t let pleasures whirl the mind!
Heedless, do not gulp a glob of iron!
Bewail not when burning, “This is dukkha”!

372. No concentration wisdom lacks,
no wisdom concentration lacks,
in whom are both these qualities
near to Nibbana is that one.

373. The bhikkhu gone to a lonely place
who is of peaceful heart
in-sees Dhamma rightly,
knows all-surpassing joy.

374. Whenever one reflects
on aggregates’ arise and fall
one rapture gains and joy.
‘Tis Deathless for Those-who-know.

375. Here’s indeed the starting point
for the bhikkhu who is wise,
sense-controlled, contented too,
restrained to limit freedom ways,
in company of noble friends
who’re pure of life and keen.

376. One should be hospitable
and skilled in good behaviour,
thereby greatly joyful
come to dukkha’s end.

377. Just as the jasmine sheds
its shrivelled flowers all,
O bhikkhus so should you
lust, aversion shed.

378. That bhikkhu calmed of body, speech,
calmed and well-composed of mind,
who world-enjoyments has renounced,
“one calmed” indeed is truly called.

379. By yourself exhort yourself!
By yourself restrain yourself!
So mindful and self-guarded too,
happily, bhikkhu, will you live.

380. Oneself is refuge of oneself
and one is a haven for oneself,
therefore one should check oneself
as a merchant with a splendid horse.

381. The bhikkhu full of joy and faith,
bright in the Buddha’s Teaching
can come to the Place of Peace,
the bliss of conditionedness ceased.

382. Surely that youthful bhikkhu who
strives in the Buddha’s Teaching
illuminates all this world
as moon when free from clouds.

26. The Brahmana

383. O brahmin, strive and cleave the stream,
desires of sense discard,
knowing conditioned things decay
be Knower-of-the-Uncreated.

384. When by the twofold Dhamma
a Brahmin’s gone beyond
all the bonds of One-who-Knows
have wholly disappeared.

385. For whom is found no near or far,
for whom’s no near and far,
free of fear and fetter-free,
that one I call a Brahmin True.

386. Seated stainless, concentrated,
who’s work is done, who’s free of taints,
having attained the highest aim,
that one I call a Brahmin True.

387. The sun is bright by day,
the moon enlights the night,
armoured shines the warrior,
contemplative the Brahmin True.
But all day and night-time too
resplendent does the Buddha shine.

388. By barring-out badness a “brahmin” one’s called
and one is a monk by conduct serene,
banishing blemishes out of oneself
therefore one’s known as “one who has left home”.

389. One should not a brahmin beat
nor for that should He react.
Shame! Who would a Brahmin beat,
more shame for any should they react.

390. For brahmin no small benefit
when mind’s aloof from what is dear.
As much he turns away from harm
so much indeed does dukkha die.

391. In whom there is no wrong-doing
by body, speech or mind,
in these three ways restrained,
that one I call a Brahmin True.

392. From whom one knows the Dhamma
by Perfect Buddha taught
devoutly one should honour them
as brahmin sacred fire.

393. By birth one is no brahmin,
by family, austerity.
In whom are truth and Dhamma too
pure is he, a Brahmin’s he.

394. Dimwit! What’s the coiled hair for?
For what your cloak of skins?
Within you are acquisitive,
you decorate without!

395. One enduring rag-robes, lean,
with body o’erspread by veins,
lone in the woods who meditates,
that one I call a Brahmin True.

396. I call him a brahmin though
by womb-born mother’s lineage,
he’s just supercilious
if with sense of ownership,
owning nothing and unattached:
that one I call a Brahmin True.

397. Who fetters all has severed
does tremble not at all,
who’s gone beyond all bond, unyoked,
that one I call a Brahmin True.

398. When cutting strap and reins,
the rope and bridle too,
tipping the shaft, he’s Waked,
that one I call a Brahmin True.

399. Who angerless endures abuse,
beating and imprisonment,
with patience’s power, an armed might:
that one I call a Brahmin True.

400. Who’s angerless and dutiful,
of virtue full and free of lust,
who’s tamed, to final body come,
that one I call a Brahmin True.

401. Like water on a lotus leaf,
or mustard seed on needle point,
whoso clings not to sensual things,
that one I call a Brahmin True.

402. Whoso in this world comes to know
cessation of all sorrow,
laid down the burden, freed from bonds,
that one I call a Brahmin True.

403. Whose knowledge is deep, who’s wise,
who’s skilled in ways right and wrong,
having attained the highest aim,
that one I call a Brahmin True.

404. Aloof alike from laity
and those gone forth to homelessness,
who wanders with no home or wish,
that one I call a Brahmin True.

405. Who blows to beings has renounced
to trembling ones, to bold,
who causes not to kill nor kills,
that one I call a Brahmin True.

406. Among the hostile, friendly,
among the violent, cool
detached amidst the passionate,
that one I call a Brahmin True.

407. From whomever lust and hate,
conceit, contempt have dropped away,
as mustard seed from a point of a needle,
that one I call a Brahmin True.

408. Who utters speech instructive,
true and gentle too,
who gives offence to none,
that one I call a Brahmin True.

409. Who in the world will never take
what is not given, long or short,
the great or small, the fair or foul,
that one I call a Brahmin True.

410. In whom there are no longings found
in this world or the next,
longingless and free from bonds,
that one I call Brahmin True.

411. In whom there is no dependence found,
with Final Knowledge freed from doubt,
who’s plunged into the Deathless depths,
that one I call a Brahmin True.

412. Here who’s gone beyond both bonds,
to goodness and to evil too,
is sorrowless, unsullied, pure,
that one I call a Brahmin True.

413. Who, like the moon, unblemished, pure,
is clear and limpid, and in whom
delights in being a consumed,
that one I call a Brahmin True.

414.Who’s passed this difficult path,
delusion’s bond, the wandering-on,
who’s crossed beyond, contemplative,
uncraving with no questioning doubt,
no clinging’s fuel so cool become,
that one I call a Brahmin true.

415. Who has abandoned lusting here
as homeless one renouncing all,
with lust and being quite consumed,
that one I call a Brahmin True.

416. Who has abandoned lusting here
as homeless one renouncing all,
with lust and being quite consumed,
that one I call a Brahmin True.

417. Abandoned all human bonds
and gone beyond the bonds of gods,
unbound one is from every bond,
that one I call a Brahmin True.

418. Abandoned boredom and delight,
become quite cool and assetless,
a hero, All-worlds-Conqueror,
that one I call a Brahmin True.

419. Who knows how clutching creatures die
to reappear in many a mode,
unclutching then, sublime, Awake,
that one I call a Brahmin True.

420. Whose destination is unknown
to humans, spirits or to gods,
pollutions stayed, an Arahant,
that one I call a Brahmin True

421. That one who’s free of everything
that’s past, that’s present, yet to be,
who nothing owns, who’s unattached,
that one I call a Brahmin True.

422. One noble, most excellent, heroic too,
great sage and one who conquers all,
who’s faultless, washed, one Awake,
that one I call a Brahmin True.

423. Who so does know of former lives
and sees the states of bliss and woe
and then who’s reached the end of births,
a sage supreme with wisdom keen,
complete in all accomplishments,
that one I call a Brahmin True.