The DhammapadaA Collection of VersesBeing one of the Canonical Books of the BuddhistsTranslated from Pali by F . Max MullerFrom : The Sacred Books of the EastTranslated by Various Oriental ScholarsEdited by F . Max MullerVolume XPart I [ Note : The introduction , notes and index have been omitted . ] ContentsChapter 1 : The Twin VersesChapter 2 : on EarnestnessChapter 3 : ThoughtChapter 4 : FlowersChapter 5 : The FoolChapter 6 : The Wise Man ( Pandita ) Chapter 7 : The Venerable ( Arhat ) Chapter 8 : The ThousandsChapter 9 : EvilChapter 10 : PunishmentChapter 11 : Old AgeChapter 12 : SelfChapter 13 : The WorldChapter 14 : The Buddha ( the Awakened ) Chapter 15 : HappinessChapter 16 : PleasureChapter 17 : AngerChapter 18 : ImpurityChapter 19 : The JustChapter 20 : The WayChapter 21 : MiscellaneousChapter 22 : The Downward CourseChapter 23 : The ElephantChapter 24 : ThirstChapter 25 : The Bhikshu ( Mendicant ) Chapter 26 The Brahmana ( Arhat ) DhammapadaChapter IThe Twin - Verses 1 . All that we are is the result of what we have thought : it isfounded on our thoughts , it is made up of our thoughts . If a manspeaks or acts with an evil thought , pain follows him , as the wheelfollows the foot of the ox that draws the carriage . 2 . All that we are is the result of what we have thought : it isfounded on our thoughts , it is made up of our thoughts . If a manspeaks or acts with a pure thought , happiness follows him , like ashadow that never leaves him . 3 . " He abused me , he beat me , he defeated me , he robbed me , "-- in thosewho harbour such thoughts hatred will never cease . 4 . " He abused me , he beat me , he defeated me , he robbed me , "-- in thosewho do not harbour such thoughts hatred will cease . 5 . For hatred does not cease by hatred at any time : hatred ceases bylove , this is an old rule . 6 . The world does not know that we must all come to an end here ;-- butthose who know it , their quarrels cease at once . 7 . He who lives looking for pleasures only , his senses uncontrolled , immoderate in his food , idle , and weak , Mara ( the tempter ) willcertainly overthrow him , as the wind throws down a weak tree . 8 . He who lives without looking for pleasures , his senses wellcontrolled , moderate in his food , faithful and strong , him Mara willcertainly not overthrow , any more than the wind throws down a rockymountain . 9 . He who wishes to put on the yellow dress without having cleansedhimself from sin , who disregards temperance and truth , is unworthy ofthe yellow dress . 10 . But he who has cleansed himself from sin , is well grounded in allvirtues , and regards also temperance and truth , he is indeed worthy ofthe yellow dress . 11 . They who imagine truth in untruth , and see untruth in truth , neverarrive at truth , but follow vain desires . 12 . They who know truth in truth , and untruth in untruth , arrive attruth , and follow true desires . 13 . As rain breaks through an ill - thatched house , passion will breakthrough an unreflecting mind . 14 . As rain does not break through a well - thatched house , passion willnot break through a well - reflecting mind . 15 . The evil - doer mourns in this world , and he mourns in the next ; hemourns in both . He mourns and suffers when he sees the evil of hisown work . 16 . The virtuous man delights in this world , and he delights in thenext ; he delights in both . He delights and rejoices , when he sees thepurity of his own work . 17 . The evil - doer suffers in this world , and he suffers in the next ; he suffers in both . He suffers when he thinks of the evil he hasdone ; he suffers more when going on the evil path . 18 . The virtuous man is happy in this world , and he is happy in thenext ; he is happy in both . He is happy when he thinks of the good hehas done ; he is still more happy when going on the good path . 19 . The thoughtless man , even if he can recite a large portion ( of thelaw ) , but is not a doer of it , has no share in the priesthood , but islike a cowherd counting the cows of others . 20 . The follower of the law , even if he can recite only a smallportion ( of the law ) , but , having forsaken passion and hatred andfoolishness , possesses true knowledge and serenity of mind , he , caringfor nothing in this world or that to come , has indeed a share in thepriesthood . Chapter IIOn Earnestness 21 . Earnestness is the path of immortality ( Nirvana ) , thoughtlessnessthe path of death . Those who are in earnest do not die , those who arethoughtless are as if dead already . 22 . Those who are advanced in earnestness , having understood thisclearly , delight in earnestness , and rejoice in the knowledge of theAriyas ( the elect ) . 23 . These wise people , meditative , steady , always possessed of strongpowers , attain to Nirvana , the highest happiness . 24 . If an earnest person has roused himself , if he is not forgetful , if his deeds are pure , if he acts with consideration , if he restrainshimself , and lives according to law , -- then his glory will increase . 25 . By rousing himself , by earnestness , by restraint and control , thewise man may make for himself an island which no flood can overwhelm . 26 . Fools follow after vanity , men of evil wisdom . The wise man keepsearnestness as his best jewel . 27 . Follow not after vanity , nor after the enjoyment of love and lust ! He who is earnest and meditative , obtains ample joy . 28 . When the learned man drives away vanity by earnestness , he , thewise , climbing the terraced heights of wisdom , looks down upon thefools , serene he looks upon the toiling crowd , as one that stands on amountain looks down upon them that stand upon the plain . 29 . Earnest among the thoughtless , awake among the sleepers , the wiseman advances like a racer , leaving behind the hack . 30 . By earnestness did Maghavan ( Indra ) rise to the lordship of thegods . People praise earnestness ; thoughtlessness is always blamed . 31 . A Bhikshu ( mendicant ) who delights in earnestness , who looks withfear on thoughtlessness , moves about like fire , burning all hisfetters , small or large . 32 . A Bhikshu ( mendicant ) who delights in reflection , who looks withfear on thoughtlessness , cannot fall away ( from his perfect state ) -- heis close upon Nirvana . Chapter IIIThought 33 . As a fletcher makes straight his arrow , a wise man makes straighthis trembling and unsteady thought , which is difficult to guard , difficult to hold back . 34 . As a fish taken from his watery home and thrown on dry ground , ourthought trembles all over in order to escape the dominion of Mara ( thetempter ) . 35 . It is good to tame the mind , which is difficult to hold in andflighty , rushing wherever it listeth ; a tamed mind brings happiness . 36 . Let the wise man guard his thoughts , for they are difficult toperceive , very artful , and they rush wherever they list : thoughts wellguarded bring happiness . 37 . Those who bridle their mind which travels far , moves about alone , is without a body , and hides in the chamber ( of the heart ) , will befree from the bonds of Mara ( the tempter ) . 38 . If a man ' s thoughts are unsteady , if he does not know the truelaw , if his peace of mind is troubled , his knowledge will never beperfect . 39 . If a man ' s thoughts are not dissipated , if his mind is notperplexed , if he has ceased to think of good or evil , then there is nofear for him while he is watchful . 40 . Knowing that this body is ( fragile ) like a jar , and making thisthought firm like a fortress , one should attack Mara ( the tempter ) with the weapon of knowledge , one should watch him when conquered , andshould never rest . 41 . Before long , alas ! this body will lie on the earth , despised , without understanding , like a useless log . 42 . Whatever a hater may do to a hater , or an enemy to an enemy , awrongly - directed mind will do us greater mischief . 43 . Not a mother , not a father will do so much , nor any otherrelative ; a well - directed mind will do us greater service . Chapter IVFlowers 44 . Who shall overcome this earth , and the world of Yama ( the lord ofthe departed ) , and the world of the gods ? Who shall find out theplainly shown path of virtue , as a clever man finds out the ( right ) flower ? 45 . The disciple will overcome the earth , and the world of Yama , andthe world of the gods . The disciple will find out the plainly shownpath of virtue , as a clever man finds out the ( right ) flower . 46 . He who knows that this body is like froth , and has learnt that itis as unsubstantial as a mirage , will break the flower - pointed arrowof Mara , and never see the king of death . 47 . Death carries off a man who is gathering flowers and whose mind isdistracted , as a flood carries off a sleeping village . 48 . Death subdues a man who is gathering flowers , and whose mind isdistracted , before he is satiated in his pleasures . 49 . As the bee collects nectar and departs without injuring theflower , or its colour or scent , so let a sage dwell in his village . 50 . Not the perversities of others , not their sins of commission oromission , but his own misdeeds and negligences should a sage takenotice of . 51 . Like a beautiful flower , full of colour , but without scent , arethe fine but fruitless words of him who does not act accordingly . 52 . But , like a beautiful flower , full of colour and full of scent , are the fine and fruitful words of him who acts accordingly . 53 . As many kinds of wreaths can be made from a heap of flowers , somany good things may be achieved by a mortal when once he is born . 54 . The scent of flowers does not travel against the wind , nor ( thatof ) sandal - wood , or of Tagara and Mallika flowers ; but the odour ofgood people travels even against the wind ; a good man pervades everyplace . 55 . Sandal - wood or Tagara , a lotus - flower , or a Vassiki , among thesesorts of perfumes , the perfume of virtue is unsurpassed . 56 . Mean is the scent that comes from Tagara and sandal - wood ;-- theperfume of those who possess virtue rises up to the gods as thehighest . 57 . Of the people who possess these virtues , who live withoutthoughtlessness , and who are emancipated through true knowledge , Mara , the tempter , never finds the way . 58 , 59 . As on a heap of rubbish cast upon the highway the lily willgrow full of sweet perfume and delight , thus the disciple of the trulyenlightened Buddha shines forth by his knowledge among those who arelike rubbish , among the people that walk in darkness . Chapter VThe Fool 60 . Long is the night to him who is awake ; long is a mile to him whois tired ; long is life to the foolish who do not know the true law . 61 . If a traveller does not meet with one who is his better , or hisequal , let him firmly keep to his solitary journey ; there is nocompanionship with a fool . 62 . " These sons belong to me , and this wealth belongs to me , " withsuch thoughts a fool is tormented . He himself does not belong tohimself ; how much less sons and wealth ? 63 . The fool who knows his foolishness , is wise at least so far . Buta fool who thinks himself wise , he is called a fool indeed . 64 . If a fool be associated with a wise man even all his life , he willperceive the truth as little as a spoon perceives the taste of soup . 65 . If an intelligent man be associated for one minute only with awise man , he will soon perceive the truth , as the tongue perceives thetaste of soup . 66 . Fools of little understanding have themselves for their greatestenemies , for they do evil deeds which must bear bitter fruits . 67 . That deed is not well done of which a man must repent , and thereward of which he receives crying and with a tearful face . 68 . No , that deed is well done of which a man does not repent , and thereward of which he receives gladly and cheerfully . 69 . As long as the evil deed done does not bear fruit , the fool thinksit is like honey ; but when it ripens , then the fool suffers grief . 70 . Let a fool month after month eat his food ( like an ascetic ) withthe tip of a blade of Kusa grass , yet he is not worth the sixteenthparticle of those who have well weighed the law . 71 . An evil deed , like newly - drawn milk , does not turn ( suddenly ) ; smouldering , like fire covered by ashes , it follows the fool . 72 . And when the evil deed , after it has become known , brings sorrowto the fool , then it destroys his bright lot , nay , it cleaves hishead . 73 . Let the fool wish for a false reputation , for precedence among theBhikshus , for lordship in the convents , for worship among otherpeople ! 74 . " May both the layman and he who has left the world think that thisis done by me ; may they be subject to me in everything which is to bedone or is not to be done , " thus is the mind of the fool , and hisdesire and pride increase . 75 . one is the road that leads to wealth , another the road that leadsto Nirvana ;" if the Bhikshu , the disciple of Buddha , has learnt this , he will not yearn for honour , he will strive after separation from theworld . Chapter VIThe Wise Man ( Pandita ) 76 . If you see an intelligent man who tells you where true treasuresare to be found , who shows what is to be avoided , and administersreproofs , follow that wise man ; it will be better , not worse , forthose who follow him . 77 . Let him admonish , let him teach , let him forbid what is improper ! -- he will be beloved of the good , by the bad he will be hated . 78 . Do not have evil - doers for friends , do not have low people forfriends : have virtuous people for friends , have for friends the bestof men . 79 . He who drinks in the law lives happily with a serene mind : thesage rejoices always in the law , as preached by the elect ( Ariyas ) . 80 . Well - makers lead the water ( wherever they like ) ; fletchers bendthe arrow ; carpenters bend a log of wood ; wise people fashionthemselves . 81 . As a solid rock is not shaken by the wind , wise people falter notamidst blame and praise . 82 . Wise people , after they have listened to the laws , become serene , like a deep , smooth , and still lake . 83 . Good people walk on whatever befall , the good do not prattle , longing for pleasure ; whether touched by happiness or sorrow wisepeople never appear elated or depressed . 84 . If , whether for his own sake , or for the sake of others , a manwishes neither for a son , nor for wealth , nor for lordship , and if hedoes not wish for his own success by unfair means , then he is good , wise , and virtuous . 85 . Few are there among men who arrive at the other shore ( becomeArhats ) ; the other people here run up and down the shore . 86 . But those who , when the law has been well preached to them , followthe law , will pass across the dominion of death , however difficult toovercome . 87 , 88 . A wise man should leave the dark state ( of ordinary life ) , andfollow the bright state ( of the Bhikshu ) . After going from his hometo a homeless state , he should in his retirement look for enjoymentwhere there seemed to be no enjoyment . Leaving all pleasures behind , and calling nothing his own , the wise man should purge himself fromall the troubles of the mind . 89 . Those whose mind is well grounded in the ( seven ) elements ofknowledge , who without clinging to anything , rejoice in freedom fromattachment , whose appetites have been conquered , and who are full oflight , are free ( even ) in this world . Chapter VIIThe Venerable ( Arhat ) . 90 . There is no suffering for him who has finished his journey , andabandoned grief , who has freed himself on all sides , and thrown offall fetters . 91 . They depart with their thoughts well - collected , they are not happyin their abode ; like swans who have left their lake , they leave theirhouse and home . 92 . Men who have no riches , who live on recognised food , who haveperceived void and unconditioned freedom ( Nirvana ) , their path isdifficult to understand , like that of birds in the air . 93 . He whose appetites are stilled , who is not absorbed in enjoyment , who has perceived void and unconditioned freedom ( Nirvana ) , his pathis difficult to understand , like that of birds in the air . 94 . The gods even envy him whose senses , like horses well broken in bythe driver , have been subdued , who is free from pride , and free fromappetites . 95 . Such a one who does his duty is tolerant like the earth , likeIndra ' s bolt ; he is like a lake without mud ; no new births are instore for him . 96 . His thought is quiet , quiet are his word and deed , when he hasobtained freedom by true knowledge , when he has thus become a quietman . 97 . The man who is free from credulity , but knows the uncreated , whohas cut all ties , removed all temptations , renounced all desires , heis the greatest of men . 98 . In a hamlet or in a forest , in the deep water or on the dry land , wherever venerable persons ( Arhanta ) dwell , that place is delightful . 99 . Forests are delightful ; where the world finds no delight , therethe passionless will find delight , for they look not for pleasures . Chapter VIIIThe Thousands 100 . Even though a speech be a thousand ( of words ) , but made up ofsenseless words , one word of sense is better , which if a man hears , hebecomes quiet . 101 . Even though a Gatha ( poem ) be a thousand ( of words ) , but made upof senseless words , one word of a Gatha is better , which if a manhears , he becomes quiet . 102 . Though a man recite a hundred Gathas made up of senseless words , one word of the law is better , which if a man hears , he becomes quiet . 103 . If one man conquer in battle a thousand times thousand men , andif another conquer himself , he is the greatest of conquerors . 104 , 105 . one ' s own self conquered is better than all other people ; not even a god , a Gandharva , not Mara with Brahman could change intodefeat the victory of a man who has vanquished himself , and alwayslives under restraint . 106 . If a man for a hundred years sacrifice month after month with athousand , and if he but for one moment pay homage to a man whose soulis grounded ( in true knowledge ) , better is that homage than sacrificefor a hundred years . 107 . If a man for a hundred years worship Agni ( fire ) in the forest , and if he but for one moment pay homage to a man whose soul isgrounded ( in true knowledge ) , better is that homage than sacrifice fora hundred years . 108 . Whatever a man sacrifice in this world as an offering or as anoblation for a whole year in order to gain merit , the whole of it isnot worth a quarter ( a farthing ) ; reverence shown to the righteous isbetter . 109 . He who always greets and constantly reveres the aged , four thingswill increase to him , viz . life , beauty , happiness , power . 110 . But he who lives a hundred years , vicious and unrestrained , alife of one day is better if a man is virtuous and reflecting . 111 . And he who lives a hundred years , ignorant and unrestrained , alife of one day is better if a man is wise and reflecting . 112 . And he who lives a hundred years , idle and weak , a life of oneday is better if a man has attained firm strength . 113 . And he who lives a hundred years , not seeing beginning and end , alife of one day is better if a man sees beginning and end . 114 . And he who lives a hundred years , not seeing the immortal place , a life of one day is better if a man sees the immortal place . 115 . And he who lives a hundred years , not seeing the highest law , alife of one day is better if a man sees the highest law . Chapter IXEvil 116 . If a man would hasten towards the good , he should keep histhought away from evil ; if a man does what is good slothfully , hismind delights in evil . 117 . If a man commits a sin , let him not do it again ; let him notdelight in sin : pain is the outcome of evil . 118 . If a man does what is good , let him do it again ; let him delightin it : happiness is the outcome of good . 119 . Even an evil - doer sees happiness as long as his evil deed has notripened ; but when his evil deed has ripened , then does the evil - doersee evil . 120 . Even a good man sees evil days , as long as his good deed has notripened ; but when his good deed has ripened , then does the good mansee happy days . 121 . Let no man think lightly of evil , saying in his heart , It willnot come nigh unto me . Even by the falling of water - drops a water - potis filled ; the fool becomes full of evil , even if he gather it littleby little . 122 . Let no man think lightly of good , saying in his heart , It willnot come nigh unto me . Even by the falling of water - drops a water - potis filled ; the wise man becomes full of good , even if he gather itlittle by little . 123 . Let a man avoid evil deeds , as a merchant , if he has fewcompanions and carries much wealth , avoids a dangerous road ; as a manwho loves life avoids poison . 124 . He who has no wound on his hand , may touch poison with his hand ; poison does not affect one who has no wound ; nor is there evil for onewho does not commit evil . 125 . If a man offend a harmless , pure , and innocent person , the evilfalls back upon that fool , like light dust thrown up against the wind . 126 . Some people are born again ; evil - doers go to hell ; righteouspeople go to heaven ; those who are free from all worldly desiresattain Nirvana . 127 . Not in the sky , not in the midst of the sea , not if we enter intothe clefts of the mountains , is there known a spot in the whole worldwhere death could not overcome ( the mortal ) . Chapter XPunishment 129 . All men tremble at punishment , all men fear death ; remember thatyou are like unto them , and do not kill , nor cause slaughter . 130 . All men tremble at punishment , all men love life ; remember thatthou art like unto them , and do not kill , nor cause slaughter . 131 . He who seeking his own happiness punishes or kills beings whoalso long for happiness , will not find happiness after death . 132 . He who seeking his own happiness does not punish or kill beingswho also long for happiness , will find happiness after death . 133 . Do not speak harshly to anybody ; those who are spoken to willanswer thee in the same way . Angry speech is painful , blows for blowswill touch thee . 134 . If , like a shattered metal plate ( gong ) , thou utter not , thenthou hast reached Nirvana ; contention is not known to thee . 135 . As a cowherd with his staff drives his cows into the stable , sodo Age and Death drive the life of men . 136 . A fool does not know when he commits his evil deeds : but thewicked man burns by his own deeds , as if burnt by fire . 137 . He who inflicts pain on innocent and harmless persons , will sooncome to one of these ten states : 138 . He will have cruel suffering , loss , injury of the body , heavyaffliction , or loss of mind , 139 . Or a misfortune coming from the king , or a fearful accusation , orloss of relations , or destruction of treasures , 140 . Or lightning - fire will burn his houses ; and when his body isdestroyed , the fool will go to hell . 141 . Not nakedness , not platted hair , not dirt , not fasting , or lyingon the earth , not rubbing with dust , not sitting motionless , canpurify a mortal who has not overcome desires . 142 . He who , though dressed in fine apparel , exercises tranquillity , is quiet , subdued , restrained , chaste , and has ceased to find faultwith all other beings , he indeed is a Brahmana , an ascetic ( sramana ) , a friar ( bhikshu ) . 143 . Is there in this world any man so restrained by humility that hedoes not mind reproof , as a well - trained horse the whip ? 144 . Like a well - trained horse when touched by the whip , be ye activeand lively , and by faith , by virtue , by energy , by meditation , bydiscernment of the law you will overcome this great pain ( of reproof ) , perfect in knowledge and in behaviour , and never forgetful . 145 . Well - makers lead the water ( wherever they like ) ; fletchers bendthe arrow ; carpenters bend a log of wood ; good people fashionthemselves . Chapter XIOld Age 146 . How is there laughter , how is there joy , as this world is alwaysburning ? Why do you not seek a light , ye who are surrounded bydarkness ? 147 . Look at this dressed - up lump , covered with wounds , joinedtogether , sickly , full of many thoughts , which has no strength , nohold ! 148 . This body is wasted , full of sickness , and frail ; this heap ofcorruption breaks to pieces , life indeed ends in death . 149 . Those white bones , like gourds thrown away in the autumn , whatpleasure is there in looking at them ? 150 . After a stronghold has been made of the bones , it is covered withflesh and blood , and there dwell in it old age and death , pride anddeceit . 151 . The brilliant chariots of kings are destroyed , the body alsoapproaches destruction , but the virtue of good people never approachesdestruction , -- thus do the good say to the good . 152 . A man who has learnt little , grows old like an ox ; his fleshgrows , but his knowledge does not grow . 153 , 154 . Looking for the maker of this tabernacle , I shall have torun through a course of many births , so long as I do not find ( him ) ; and painful is birth again and again . But now , maker of thetabernacle , thou hast been seen ; thou shalt not make up thistabernacle again . All thy rafters are broken , thy ridge - pole issundered ; the mind , approaching the Eternal ( visankhara , nirvana ) , hasattained to the extinction of all desires . 155 . Men who have not observed proper discipline , and have not gainedtreasure in their youth , perish like old herons in a lake withoutfish . 156 . Men who have not observed proper discipline , and have not gainedtreasure in their youth , lie , like broken bows , sighing after thepast . Chapter XIISelf 157 . If a man hold himself dear , let him watch himself carefully ; during one at least out of the three watches a wise man should bewatchful . 158 . Let each man direct himself first to what is proper , then let himteach others ; thus a wise man will not suffer . 159 . If a man make himself as he teaches others to be , then , beinghimself well subdued , he may subdue ( others ) ; one ' s own self is indeeddifficult to subdue . 160 . Self is the lord of self , who else could be the lord ? With selfwell subdued , a man finds a lord such as few can find . 161 . The evil done by oneself , self - begotten , self - bred , crushes thefoolish , as a diamond breaks a precious stone . 162 . He whose wickedness is very great brings himself down to thatstate where his enemy wishes him to be , as a creeper does with thetree which it surrounds . 163 . Bad deeds , and deeds hurtful to ourselves , are easy to do ; whatis beneficial and good , that is very difficult to do . 164 . The foolish man who scorns the rule of the venerable ( Arahat ) , ofthe elect ( Ariya ) , of the virtuous , and follows false doctrine , hebears fruit to his own destruction , like the fruits of the Katthakareed . 165 . By oneself the evil is done , by oneself one suffers ; by oneselfevil is left undone , by oneself one is purified . Purity and impuritybelong to oneself , no one can purify another . 166 . Let no one forget his own duty for the sake of another ' s , howevergreat ; let a man , after he has discerned his own duty , be alwaysattentive to his duty . Chapter XIIIThe World 167 . Do not follow the evil law ! Do not live on in thoughtlessness ! Donot follow false doctrine ! Be not a friend of the world . 168 . Rouse thyself ! do not be idle ! Follow the law of virtue ! Thevirtuous rests in bliss in this world and in the next . 169 . Follow the law of virtue ; do not follow that of sin . The virtuousrests in bliss in this world and in the next . 170 . Look upon the world as a bubble , look upon it as a mirage : theking of death does not see him who thus looks down upon the world . 171 . Come , look at this glittering world , like unto a royal chariot ; the foolish are immersed in it , but the wise do not touch it . 172 . He who formerly was reckless and afterwards became sober , brightens up this world , like the moon when freed from clouds . 173 . He whose evil deeds are covered by good deeds , brightens up thisworld , like the moon when freed from clouds . 174 . This world is dark , few only can see here ; a few only go toheaven , like birds escaped from the net . 175 . The swans go on the path of the sun , they go through the ether bymeans of their miraculous power ; the wise are led out of this world , when they have conquered Mara and his train . 176 . If a man has transgressed one law , and speaks lies , and scoffs atanother world , there is no evil he will not do . 177 . The uncharitable do not go to the world of the gods ; fools onlydo not praise liberality ; a wise man rejoices in liberality , andthrough it becomes blessed in the other world . 178 . Better than sovereignty over the earth , better than going toheaven , better than lordship over all worlds , is the reward of thefirst step in holiness . Chapter XIVThe Buddha ( The Awakened ) 179 . He whose conquest is not conquered again , into whose conquest noone in this world enters , by what track can you lead him , theAwakened , the Omniscient , the trackless ? 180 . He whom no desire with its snares and poisons can lead astray , bywhat track can you lead him , the Awakened , the Omniscient , thetrackless ? 181 . Even the gods envy those who are awakened and not forgetful , whoare given to meditation , who are wise , and who delight in the reposeof retirement ( from the world ) . 182 . Difficult ( to obtain ) is the conception of men , difficult is thelife of mortals , difficult is the hearing of the True Law , difficultis the birth of the Awakened ( the attainment of Buddhahood ) . 183 . Not to commit any sin , to do good , and to purify one ' s mind , thatis the teaching of ( all ) the Awakened . 184 . The Awakened call patience the highest penance , long - sufferingthe highest Nirvana ; for he is not an anchorite ( pravragita ) whostrikes others , he is not an ascetic ( sramana ) who insults others . 185 . Not to blame , not to strike , to live restrained under the law , tobe moderate in eating , to sleep and sit alone , and to dwell on thehighest thoughts , -- this is the teaching of the Awakened . 186 . There is no satisfying lusts , even by a shower of gold pieces ; hewho knows that lusts have a short taste and cause pain , he is wise ; 187 . Even in heavenly pleasures he finds no satisfaction , the disciplewho is fully awakened delights only in the destruction of all desires . 188 . Men , driven by fear , go to many a refuge , to mountains andforests , to groves and sacred trees . 189 . But that is not a safe refuge , that is not the best refuge ; a manis not delivered from all pains after having gone to that refuge . 190 . He who takes refuge with Buddha , the Law , and the Church ; he who , with clear understanding , sees the four holy truths : -- 191 . Viz . pain , the origin of pain , the destruction of pain , and theeightfold holy way that leads to the quieting of pain ;-- 192 . That is the safe refuge , that is the best refuge ; having gone tothat refuge , a man is delivered from all pain . 193 . A supernatural person ( a Buddha ) is not easily found , he is notborn everywhere . Wherever such a sage is born , that race prospers . 194 . Happy is the arising of the awakened , happy is the teaching ofthe True Law , happy is peace in the church , happy is the devotion ofthose who are at peace . 195 , 196 . He who pays homage to those who deserve homage , whether theawakened ( Buddha ) or their disciples , those who have overcome the host ( of evils ) , and crossed the flood of sorrow , he who pays homage tosuch as have found deliverance and know no fear , his merit can neverbe measured by anybody . Chapter XVHappiness 197 . Let us live happily then , not hating those who hate us ! among menwho hate us let us dwell free from hatred ! 198 . Let us live happily then , free from ailments among the ailing ! among men who are ailing let us dwell free from ailments ! 199 . Let us live happily then , free from greed among the greedy ! amongmen who are greedy let us dwell free from greed ! 200 . Let us live happily then , though we call nothing our own ! Weshall be like the bright gods , feeding on happiness ! 201 . Victory breeds hatred , for the conquered is unhappy . He who hasgiven up both victory and defeat , he , the contented , is happy . 202 . There is no fire like passion ; there is no losing throw likehatred ; there is no pain like this body ; there is no happiness higherthan rest . 203 . Hunger is the worst of diseases , the body the greatest of pains ; if one knows this truly , that is Nirvana , the highest happiness . 204 . Health is the greatest of gifts , contentedness the best riches ; trust is the best of relationships , Nirvana the highest happiness . 205 . He who has tasted the sweetness of solitude and tranquillity , isfree from fear and free from sin , while he tastes the sweetness ofdrinking in the law . 206 . The sight of the elect ( Arya ) is good , to live with them isalways happiness ; if a man does not see fools , he will be truly happy . 207 . He who walks in the company of fools suffers a long way ; companywith fools , as with an enemy , is always painful ; company with the wiseis pleasure , like meeting with kinsfolk . 208 . Therefore , one ought to follow the wise , the intelligent , thelearned , the much enduring , the dutiful , the elect ; one ought tofollow a good and wise man , as the moon follows the path of the stars . Chapter XVIPleasure 209 . He who gives himself to vanity , and does not give himself tomeditation , forgetting the real aim ( of life ) and grasping atpleasure , will in time envy him who has exerted himself in meditation . 210 . Let no man ever look for what is pleasant , or what is unpleasant . Not to see what is pleasant is pain , and it is pain to see what isunpleasant . 211 . Let , therefore , no man love anything ; loss of the beloved isevil . Those who love nothing and hate nothing , have no fetters . 212 . From pleasure comes grief , from pleasure comes fear ; he who isfree from pleasure knows neither grief nor fear . 213 . From affection comes grief , from affection comes fear ; he who isfree from affection knows neither grief nor fear . 214 . From lust comes grief , from lust comes fear ; he who is free fromlust knows neither grief nor fear . 215 . From love comes grief , from love comes fear ; he who is free fromlove knows neither grief nor fear . 216 . From greed comes grief , from greed comes fear ; he who is freefrom greed knows neither grief nor fear . 217 . He who possesses virtue and intelligence , who is just , speaks thetruth , and does what is his own business , him the world will holddear . 218 . He in whom a desire for the Ineffable ( Nirvana ) has sprung up , who is satisfied in his mind , and whose thoughts are not bewildered bylove , he is called urdhvamsrotas ( carried upwards by the stream ) . 219 . Kinsmen , friends , and lovers salute a man who has been long away , and returns safe from afar . 220 . In like manner his good works receive him who has done good , andhas gone from this world to the other ;-- as kinsmen receive a friend onhis return . Chapter XVIIAnger 221 . Let a man leave anger , let him forsake pride , let him overcomeall bondage ! No sufferings befall the man who is not attached to nameand form , and who calls nothing his own . 222 . He who holds back rising anger like a rolling chariot , him I calla real driver ; other people are but holding the reins . 223 . Let a man overcome anger by love , let him overcome evil by good ; let him overcome the greedy by liberality , the liar by truth ! 224 . Speak the truth , do not yield to anger ; give , if thou art askedfor little ; by these three steps thou wilt go near the gods . 225 . The sages who injure nobody , and who always control their body , they will go to the unchangeable place ( Nirvana ) , where , if they havegone , they will suffer no more . 226 . Those who are ever watchful , who study day and night , and whostrive after Nirvana , their passions will come to an end . 227 . This is an old saying , O Atula , this is not only of to - day : ` Theyblame him who sits silent , they blame him who speaks much , they alsoblame him who says little ; there is no one on earth who is notblamed . ' 228 . There never was , there never will be , nor is there now , a man whois always blamed , or a man who is always praised . 229 , 230 . But he whom those who discriminate praise continually dayafter day , as without blemish , wise , rich in knowledge and virtue , whowould dare to blame him , like a coin made of gold from the Gamburiver ? Even the gods praise him , he is praised even by Brahman . 231 . Beware of bodily anger , and control thy body ! Leave the sins ofthe body , and with thy body practise virtue ! 232 . Beware of the anger of the tongue , and control thy tongue ! Leavethe sins of the tongue , and practise virtue with thy tongue ! 233 . Beware of the anger of the mind , and control thy mind ! Leave thesins of the mind , and practise virtue with thy mind ! 234 . The wise who control their body , who control their tongue , thewise who control their mind , are indeed well controlled . Chapter XVIIIImpurity 235 . Thou art now like a sear leaf , the messengers of death ( Yama ) have come near to thee ; thou standest at the door of thy departure , and thou hast no provision for thy journey . 236 . Make thyself an island , work hard , be wise ! When thy impuritiesare blown away , and thou art free from guilt , thou wilt enter into theheavenly world of the elect ( Ariya ) . 237 . Thy life has come to an end , thou art come near to death ( Yama ) , there is no resting - place for thee on the road , and thou hast noprovision for thy journey . 238 . Make thyself an island , work hard , be wise ! When thy impuritiesare blown away , and thou art free from guilt , thou wilt not enteragain into birth and decay . 239 . Let a wise man blow off the impurities of his self , as a smithblows off the impurities of silver one by one , little by little , andfrom time to time . 240 . As the impurity which springs from the iron , when it springs fromit , destroys it ; thus do a transgressor ' s own works lead him to theevil path . 241 . The taint of prayers is non - repetition ; the taint of houses , non - repair ; the taint of the body is sloth ; the taint of a watchman , thoughtlessness . 242 . Bad conduct is the taint of woman , greediness the taint of abenefactor ; tainted are all evil ways in this world and in the next . 243 . But there is a taint worse than all taints , -- ignorance is thegreatest taint . O mendicants ! throw off that taint , and becometaintless ! 244 . Life is easy to live for a man who is without shame , a crow hero , a mischief - maker , an insulting , bold , and wretched fellow . 245 . But life is hard to live for a modest man , who always looks forwhat is pure , who is disinterested , quiet , spotless , and intelligent . 246 . He who destroys life , who speaks untruth , who in this world takeswhat is not given him , who goes to another man ' s wife ; 247 . And the man who gives himself to drinking intoxicating liquors , he , even in this world , digs up his own root . 248 . O man , know this , that the unrestrained are in a bad state ; takecare that greediness and vice do not bring thee to grief for a longtime ! 249 . The world gives according to their faith or according to theirpleasure : if a man frets about the food and the drink given to others , he will find no rest either by day or by night . 250 . He in whom that feeling is destroyed , and taken out with the veryroot , finds rest by day and by night . 251 . There is no fire like passion , there is no shark like hatred , there is no snare like folly , there is no torrent like greed . 252 . The fault of others is easily perceived , but that of oneself isdifficult to perceive ; a man winnows his neighbour ' s faults likechaff , but his own fault he hides , as a cheat hides the bad die fromthe gambler . 253 . If a man looks after the faults of others , and is always inclinedto be offended , his own passions will grow , and he is far from thedestruction of passions . 254 . There is no path through the air , a man is not a Samana byoutward acts . The world delights in vanity , the Tathagatas ( theBuddhas ) are free from vanity . 255 . There is no path through the air , a man is not a Samana byoutward acts . No creatures are eternal ; but the awakened ( Buddha ) arenever shaken . Chapter XIXThe Just 256 , 257 . A man is not just if he carries a matter by violence ; no , hewho distinguishes both right and wrong , who is learned and leadsothers , not by violence , but by law and equity , and who is guarded bythe law and intelligent , he is called just . 258 . A man is not learned because he talks much ; he who is patient , free from hatred and fear , he is called learned . 259 . A man is not a supporter of the law because he talks much ; evenif a man has learnt little , but sees the law bodily , he is a supporterof the law , a man who never neglects the law . 260 . A man is not an elder because his head is grey ; his age may beripe , but he is called ` Old - in - vain . ' 261 . He in whom there is truth , virtue , love , restraint , moderation , he who is free from impurity and is wise , he is called an elder . 262 . An envious greedy , dishonest man does not become respectable bymeans of much talking only , or by the beauty of his complexion . 263 . He in whom all this is destroyed , and taken out with the veryroot , he , when freed from hatred and wise , is called respectable . 264 . Not by tonsure does an undisciplined man who speaks falsehoodbecome a Samana ; can a man be a Samana who is still held captive bydesire and greediness ? 265 . He who always quiets the evil , whether small or large , he iscalled a Samana ( a quiet man ) , because he has quieted all evil . 266 . A man is not a mendicant ( Bhikshu ) simply because he asks othersfor alms ; he who adopts the whole law is a Bhikshu , not he who onlybegs . 267 . He who is above good and evil , who is chaste , who with knowledgepasses through the world , he indeed is called a Bhikshu . 268 , 269 . A man is not a Muni because he observes silence ( mona , i . e . mauna ) , if he is foolish and ignorant ; but the wise who , taking thebalance , chooses the good and avoids evil , he is a Muni , and is a Munithereby ; he who in this world weighs both sides is called a Muni . 270 . A man is not an elect ( Ariya ) because he injures living creatures ; because he has pity on all living creatures , therefore is aman called Ariya . 271 , 272 . Not only by discipline and vows , not only by much learning , not by entering into a trance , not by sleeping alone , do I earn thehappiness of release which no worldling can know . Bhikshu , be notconfident as long as thou hast not attained the extinction of desires . Chapter XXThe Way 273 . The best of ways is the eightfold ; the best of truths the fourwords ; the best of virtues passionlessness ; the best of men he who haseyes to see . 274 . This is the way , there is no other that leads to the purifying ofintelligence . Go on this way ! Everything else is the deceit of Mara ( the tempter ) . 275 . If you go on this way , you will make an end of pain ! The way waspreached by me , when I had understood the removal of the thorns ( inthe flesh ) . 276 . You yourself must make an effort . The Tathagatas ( Buddhas ) areonly preachers . The thoughtful who enter the way are freed from thebondage of Mara . 277 . ` All created things perish , ' he who knows and sees this becomespassive in pain ; this is the way to purity . 278 . ` All created things are grief and pain , ' he who knows and seesthis becomes passive in pain ; this is the way that leads to purity . 279 . ` All forms are unreal , ' he who knows and sees this becomespassive in pain ; this is the way that leads to purity . 280 . He who does not rouse himself when it is time to rise , who , though young and strong , is full of sloth , whose will and thought areweak , that lazy and idle man will never find the way to knowledge . 281 . Watching his speech , well restrained in mind , let a man nevercommit any wrong with his body ! Let a man but keep these three roadsof action clear , and he will achieve the way which is taught by thewise . 282 . Through zeal knowledge is gotten , through lack of zeal knowledgeis lost ; let a man who knows this double path of gain and loss thusplace himself that knowledge may grow . 283 . Cut down the whole forest ( of lust ) , not a tree only ! Dangercomes out of the forest ( of lust ) . When you have cut down both theforest ( of lust ) and its undergrowth , then , Bhikshus , you will be ridof the forest and free ! 284 . So long as the love of man towards women , even the smallest , isnot destroyed , so long is his mind in bondage , as the calf that drinksmilk is to its mother . 285 . Cut out the love of self , like an autumn lotus , with thy hand ! Cherish the road of peace . Nirvana has been shown by Sugata ( Buddha ) . 286 . ` Here I shall dwell in the rain , here in winter and summer , ' thusthe fool meditates , and does not think of his death . 287 . Death comes and carries off that man , praised for his childrenand flocks , his mind distracted , as a flood carries off a sleepingvillage . 288 . Sons are no help , nor a father , nor relations ; there is no helpfrom kinsfolk for one whom death has seized . 289 . A wise and good man who knows the meaning of this , should quicklyclear the way that leads to Nirvana . Chapter XXIMiscellaneous 290 . If by leaving a small pleasure one sees a great pleasure , let awise man leave the small pleasure , and look to the great . 291 . He who , by causing pain to others , wishes to obtain pleasure forhimself , he , entangled in the bonds of hatred , will never be free fromhatred . 292 . What ought to be done is neglected , what ought not to be done isdone ; the desires of unruly , thoughtless people are always increasing . 293 . But they whose whole watchfulness is always directed to theirbody , who do not follow what ought not to be done , and who steadfastlydo what ought to be done , the desires of such watchful and wise peoplewill come to an end . 294 . A true Brahmana goes scatheless , though he have killed father andmother , and two valiant kings , though he has destroyed a kingdom withall its subjects . 295 . A true Brahmana goes scatheless , though he have killed father andmother , and two holy kings , and an eminent man besides . 296 . The disciples of Gotama ( Buddha ) are always well awake , and theirthoughts day and night are always set on Buddha . 297 . The disciples of Gotama are always well awake , and their thoughtsday and night are always set on the law . 298 . The disciples of Gotama are always well awake , and their thoughtsday and night are always set on the church . 299 . The disciples of Gotama are always well awake , and their thoughtsday and night are always set on their body . 300 . The disciples of Gotama are always well awake , and their mind dayand night always delights in compassion . 301 . The disciples of Gotama are always well awake , and their mind dayand night always delights in meditation . 302 . It is hard to leave the world ( to become a friar ) , it is hard toenjoy the world ; hard is the monastery , painful are the houses ; painful it is to dwell with equals ( to share everything in common ) andthe itinerant mendicant is beset with pain . Therefore let no man bean itinerant mendicant and he will not be beset with pain . 303 . Whatever place a faithful , virtuous , celebrated , and wealthy manchooses , there he is respected . 304 . Good people shine from afar , like the snowy mountains ; bad peopleare not seen , like arrows shot by night . 305 . He alone who , without ceasing , practises the duty of sittingalone and sleeping alone , he , subduing himself , will rejoice in thedestruction of all desires alone , as if living in a forest . Chapter XXIIThe Downward Course 306 . He who says what is not , goes to hell ; he also who , having done athing , says I have not done it . After death both are equal , they aremen with evil deeds in the next world . 307 . Many men whose shoulders are covered with the yellow gown areill - conditioned and unrestrained ; such evil - doers by their evil deedsgo to hell . 308 . Better it would be to swallow a heated iron ball , like flaringfire , than that a bad unrestrained fellow should live on the charityof the land . 309 . Four things does a wreckless man gain who covets his neighbour ' swife , -- a bad reputation , an uncomfortable bed , thirdly , punishment , and lastly , hell . 310 . There is bad reputation , and the evil way ( to hell ) , there is theshort pleasure of the frightened in the arms of the frightened , andthe king imposes heavy punishment ; therefore let no man think of hisneighbour ' s wife . 311 . As a grass - blade , if badly grasped , cuts the arm , badly - practisedasceticism leads to hell . 312 . An act carelessly performed , a broken vow , and hesitatingobedience to discipline , all this brings no great reward . 313 . If anything is to be done , let a man do it , let him attack itvigorously ! A careless pilgrim only scatters the dust of his passionsmore widely . 314 . An evil deed is better left undone , for a man repents of itafterwards ; a good deed is better done , for having done it , one doesnot repent . 315 . Like a well - guarded frontier fort , with defences within andwithout , so let a man guard himself . Not a moment should escape , forthey who allow the right moment to pass , suffer pain when they are inhell . 316 . They who are ashamed of what they ought not to be ashamed of , andare not ashamed of what they ought to be ashamed of , such men , embracing false doctrines enter the evil path . 317 . They who fear when they ought not to fear , and fear not when theyought to fear , such men , embracing false doctrines , enter the evilpath . 318 . They who forbid when there is nothing to be forbidden , and forbidnot when there is something to be forbidden , such men , embracing falsedoctrines , enter the evil path . 319 . They who know what is forbidden as forbidden , and what is notforbidden as not forbidden , such men , embracing the true doctrine , enter the good path . Chapter XXIIIThe Elephant 320 . Silently shall I endure abuse as the elephant in battle enduresthe arrow sent from the bow : for the world is ill - natured . 321 . They lead a tamed elephant to battle , the king mounts a tamedelephant ; the tamed is the best among men , he who silently enduresabuse . 322 . Mules are good , if tamed , and noble Sindhu horses , and elephantswith large tusks ; but he who tames himself is better still . 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 ownwell - tamed self . 324 . The elephant called Dhanapalaka , his temples running with sap , and difficult to hold , does not eat a morsel when bound ; the elephantlongs for the elephant grove . 325 . If a man becomes fat and a great eater , if he is sleepy and rollshimself about , that fool , like a hog fed on wash , is born again andagain . 326 . This mind of mine went formerly wandering about as it liked , asit listed , as it pleased ; but I shall now hold it in thoroughly , asthe rider who holds the hook holds in the furious elephant . 327 . Be not thoughtless , watch your thoughts ! Draw yourself out ofthe evil way , like an elephant sunk in mud . 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 . 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 hisconquered country behind , -- like an elephant in the forest . 330 . It is better to live alone , there is no companionship with afool ; let a man walk alone , let him commit no sin , with few wishes , like an elephant in the forest . 331 . If an occasion arises , friends are pleasant ; enjoyment ispleasant , whatever be the cause ; a good work is pleasant in the hourof death ; the giving up of all grief is pleasant . 332 . Pleasant in the world is the state of a mother , pleasant thestate of a father , pleasant the state of a Samana , pleasant the stateof a Brahmana . 333 . Pleasant is virtue lasting to old age , pleasant is a faith firmlyrooted ; pleasant is attainment of intelligence , pleasant is avoidingof sins . Chapter XXIVThirst 334 . The thirst of a thoughtless man grows like a creeper ; he runsfrom life to life , like a monkey seeking fruit in the forest . 335 . Whomsoever this fierce thirst overcomes , full of poison , in thisworld , his sufferings increase like the abounding Birana grass . 336 . He who overcomes this fierce thirst , difficult to be conquered inthis world , sufferings fall off from him , like water - drops from alotus leaf . 337 . This salutary word I tell you , ` Do ye , as many as are hereassembled , dig up the root of thirst , as he who wants the sweet - scented Usira root must dig up the Birana grass , that Mara ( thetempter ) may not crush you again and again , as the stream crushes thereeds . ' 338 . As a tree , even though it has been cut down , is firm so long asits root is safe , and grows again , thus , unless the feeders of thirstare destroyed , the pain ( of life ) will return again and again . 339 . He whose thirst running towards pleasure is exceeding strong inthe thirty - six channels , the waves will carry away that misguided man , viz . his desires which are set on passion . 340 . The channels run everywhere , the creeper ( of passion ) standssprouting ; if you see the creeper springing up , cut its root by meansof knowledge . 341 . A creature ' s pleasures are extravagant and luxurious ; sunk inlust and looking for pleasure , men undergo ( again and again ) birth anddecay . 342 . Men , driven on by thirst , run about like a snared hare ; held infetters and bonds , they undergo pain for a long time , again and again . 343 . Men , driven on by thirst , run about like a snared hare ; lettherefore the mendicant drive out thirst , by striving afterpassionlessness for himself . 344 . He who having got rid of the forest ( of lust ) ( i . e . after havingreached Nirvana ) gives himself over to forest - life ( i . e . to lust ) , andwho , 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 . 345 . Wise people do not call that a strong fetter which is made ofiron , wood , or hemp ; far stronger is the care for precious stones andrings , for sons and a wife . 346 . That fetter wise people call strong which drags down , yields , butis difficult to undo ; after having cut this at last , people leave theworld , free from cares , and leaving desires and pleasures behind . 347 . Those who are slaves to passions , run down with the stream ( ofdesires ) , as a spider runs down the web which he has made himself ; when they have cut this , at last , wise people leave the world freefrom cares , leaving all affection behind . 348 . Give up what is before , give up what is behind , give up what isin the middle , when thou goest to the other shore of existence ; if thymind is altogether free , thou wilt not again enter into birth anddecay . 349 . If a man is tossed about by doubts , full of strong passions , andyearning only for what is delightful , his thirst will grow more andmore , and he will indeed make his fetters strong . 350 . If a man delights in quieting doubts , and , always reflecting , dwells on what is not delightful ( the impurity of the body , & c . ) , hecertainly will remove , nay , he will cut the fetter of Mara . 351 . He who has reached the consummation , who does not tremble , who iswithout thirst and without sin , he has broken all the thorns of life : this will be his last body . 352 . He who is without thirst and without affection , who understandsthe words and their interpretation , who knows the order of letters ( those which are before and which are after ) , he has received his lastbody , he is called the great sage , the great man . 353 . ` I have conquered all , I know all , in all conditions of life I amfree from taint ; I have left all , and through the destruction ofthirst I am free ; having learnt myself , whom shall I teach ? ' 354 . The gift of the law exceeds all gifts ; the sweetness of the lawexceeds all sweetness ; the delight in the law exceeds all delights ; the extinction of thirst overcomes all pain . 355 . Pleasures destroy the foolish , if they look not for the othershore ; the foolish by his thirst for pleasures destroys himself , as ifhe were his own enemy . 356 . The fields are damaged by weeds , mankind is damaged by passion : therefore a gift bestowed on the passionless brings great reward . 357 . The fields are damaged by weeds , mankind is damaged by hatred : therefore a gift bestowed on those who do not hate brings greatreward . 358 . The fields are damaged by weeds , mankind is damaged by vanity : therefore a gift bestowed on those who are free from vanity bringsgreat reward . 359 . The fields are damaged by weeds , mankind is damaged by lust : therefore a gift bestowed on those who are free from lust brings greatreward . Chapter XXVThe Bhikshu ( Mendicant ) 360 . Restraint in the eye is good , good is restraint in the ear , inthe nose restraint is good , good is restraint in the tongue . 361 . In the body restraint is good , good is restraint in speech , inthought restraint is good , good is restraint in all things . ABhikshu , restrained in all things , is freed from all pain . 362 . He who controls his hand , he who controls his feet , he whocontrols his speech , he who is well controlled , he who delightsinwardly , who is collected , who is solitary and content , him they callBhikshu . 363 . The Bhikshu who controls his mouth , who speaks wisely and calmly , who teaches the meaning and the law , his word is sweet . 364 . He who dwells in the law , delights in the law , meditates on thelaw , follows the law , that Bhikshu will never fall away from the truelaw . 365 . Let him not despise what he has received , nor ever envy others : amendicant who envies others does not obtain peace of mind . 366 . A Bhikshu who , though he receives little , does not despise whathe has received , even the gods will praise him , if his life is pure , and if he is not slothful . 367 . He who never identifies himself with name and form , and does notgrieve over what is no more , he indeed is called a Bhikshu . 368 . The Bhikshu who acts with kindness , who is calm in the doctrineof Buddha , will reach the quiet place ( Nirvana ) , cessation of naturaldesires , and happiness . 369 . O Bhikshu , empty this boat ! if emptied , it will go quickly ; having cut off passion and hatred thou wilt go to Nirvana . 370 . Cut off the five ( senses ) , leave the five , rise above the five . A Bhikshu , who has escaped from the five fetters , he is calledOghatinna , ` saved from the flood . ' 371 . Meditate , O Bhikshu , and be not heedless ! Do not direct thythought to what gives pleasure that thou mayest not for thyheedlessness have to swallow the iron ball ( in hell ) , and that thoumayest not cry out when burning , ` This is pain . ' 372 . Without knowledge there is no meditation , without meditationthere is no knowledge : he who has knowledge and meditation is nearunto Nirvana . 373 . A Bhikshu who has entered his empty house , and whose mind istranquil , feels a more than human delight when he sees the lawclearly . 374 . As soon as he has considered the origin and destruction of theelements ( khandha ) of the body , he finds happiness and joy whichbelong to those who know the immortal ( Nirvana ) . 375 . And this is the beginning here for a wise Bhikshu : watchfulnessover the senses , contentedness , restraint under the law ; keep noblefriends whose life is pure , and who are not slothful . 376 . Let him live in charity , let him be perfect in his duties ; thenin the fulness of delight he will make an end of suffering . 377 . As the Vassika plant sheds its withered flowers , men should shedpassion and hatred , O ye Bhikshus ! 378 . The Bhikshu whose body and tongue and mind are quieted , who iscollected , and has rejected the baits of the world , he is calledquiet . 379 . Rouse thyself by thyself , examine thyself by thyself , thus self - protected and attentive wilt thou live happily , O Bhikshu ! 380 . For self is the lord of self , self is the refuge of self ; therefore curb thyself as the merchant curbs a good horse . 381 . The Bhikshu , full of delight , who is calm in the doctrine ofBuddha will reach the quiet place ( Nirvana ) , cessation of naturaldesires , and happiness . 382 . He who , even as a young Bhikshu , applies himself to the doctrineof Buddha , brightens up this world , like the moon when free fromclouds . Chapter XXVIThe Brahmana ( Arhat ) 383 . Stop the stream valiantly , drive away the desires , O Brahmana ! When you have understood the destruction of all that was made , youwill understand that which was not made . 384 . If the Brahmana has reached the other shore in both laws ( inrestraint and contemplation ) , all bonds vanish from him who hasobtained knowledge . 385 . He for whom there is neither this nor that shore , nor both , him , the fearless and unshackled , I call indeed a Brahmana . 386 . He who is thoughtful , blameless , settled , dutiful , withoutpassions , and who has attained the highest end , him I call indeed aBrahmana . 387 . The sun is bright by day , the moon shines by night , the warrioris bright in his armour , the Brahmana is bright in his meditation ; butBuddha , the Awakened , is bright with splendour day and night . 388 . Because a man is rid of evil , therefore he is called Brahmana ; because he walks quietly , therefore he is called Samana ; because hehas sent away his own impurities , therefore he is called Pravragita ( Pabbagita , a pilgrim ) . 389 . No one should attack a Brahmana , but no Brahmana ( if attacked ) should let himself fly at his aggressor ! Woe to him who strikes aBrahmana , more woe to him who flies at his aggressor ! 390 . It advantages a Brahmana not a little if he holds his mind backfrom the pleasures of life ; when all wish to injure has vanished , painwill cease . 391 . Him I call indeed a Brahmana who does not offend by body , word , or thought , and is controlled on these three points . 392 . After a man has once understood the law as taught by the Well - awakened ( Buddha ) , let him worship it carefully , as the Brahmanaworships the sacrificial fire . 393 . A man does not become a Brahmana by his platted hair , by hisfamily , or by birth ; in whom there is truth and righteousness , he isblessed , he is a Brahmana . 394 . What is the use of platted hair , O fool ! what of the raiment ofgoat - skins ? Within thee there is ravening , but the outside thoumakest clean . 395 . The man who wears dirty raiments , who is emaciated and coveredwith veins , who lives alone in the forest , and meditates , him I callindeed a Brahmana . 396 . I do not call a man a Brahmana because of his origin or of hismother . He is indeed arrogant , and he is wealthy : but the poor , whois free from all attachments , him I call indeed a Brahmana . 397 . Him I call indeed a Brahmana who has cut all fetters , who nevertrembles , is independent and unshackled . 398 . Him I call indeed a Brahmana who has cut the strap and the thong , the chain with all that pertains to it , who has burst the bar , and isawakened . 399 . Him I call indeed a Brahmana who , though he has committed nooffence , endures reproach , bonds , and stripes , who has endurance forhis force , and strength for his army . 400 . Him I call indeed a Brahmana who is free from anger , dutiful , virtuous , without appetite , who is subdued , and has received his lastbody . 401 . Him I call indeed a Brahmana who does not cling to pleasures , like water on a lotus leaf , like a mustard seed on the point of aneedle . 402 . Him I call indeed a Brahmana who , even here , knows the end of hissuffering , has put down his burden , and is unshackled . 403 . Him I call indeed a Brahmana whose knowledge is deep , whopossesses wisdom , who knows the right way and the wrong , and hasattained the highest end . 404 . Him I call indeed a Brahmana who keeps aloof both from laymen andfrom mendicants , who frequents no houses , and has but few desires . 405 . Him I call indeed a Brahmana who finds no fault with otherbeings , whether feeble or strong , and does not kill nor causeslaughter . 406 . Him I call indeed a Brahmana who is tolerant with the intolerant , mild with fault - finders , and free from passion among the passionate . 407 . Him I call indeed a Brahmana from whom anger and hatred , prideand envy have dropt like a mustard seed from the point of a needle . 408 . Him I call indeed a Brahmana who utters true speech , instructiveand free from harshness , so that he offend no one . 409 . Him I call indeed a Brahmana who takes nothing in the world thatis not given him , be it long or short , small or large , good or bad . 410 . Him I call indeed a Brahmana who fosters no desires for thisworld or for the next , has no inclinations , and is unshackled . 411 . Him I call indeed a Brahmana who has no interests , and when hehas understood ( the truth ) , does not say How , how ? and who has reachedthe depth of the Immortal . 412 . Him I call indeed a Brahmana who in this world is above good andevil , above the bondage of both , free from grief from sin , and fromimpurity . 413 . Him I call indeed a Brahmana who is bright like the moon , pure , serene , undisturbed , and in whom all gaiety is extinct . 414 . Him I call indeed a Brahmana who has traversed this miry road , the impassable world and its vanity , who has gone through , and reachedthe other shore , is thoughtful , guileless , free from doubts , free fromattachment , and content . 415 . Him I call indeed a Brahmana who in this world , leaving alldesires , travels about without a home , and in whom all concupiscenceis extinct . 416 . Him I call indeed a Brahmana who , leaving all longings , travelsabout without a home , and in whom all covetousness is extinct . 417 . Him I call indeed a Brahmana who , after leaving all bondage tomen , has risen above all bondage to the gods , and is free from all andevery bondage . 418 . Him I call indeed a Brahmana who has left what gives pleasure andwhat gives pain , who is cold , and free from all germs ( of renewedlife ) , the hero who has conquered all the worlds . 419 . Him I call indeed a Brahmana who knows the destruction and thereturn of beings everywhere , who is free from bondage , welfaring ( Sugata ) , and awakened ( Buddha ) . 420 . Him I call indeed a Brahmana whose path the gods do not know , norspirits ( Gandharvas ) , nor men , whose passions are extinct , and who isan Arhat ( venerable ) . 421 . Him I call indeed a Brahmana who calls nothing his own , whetherit be before , behind , or between , who is poor , and free from the loveof the world . 422 . Him I call indeed a Brahmana , the manly , the noble , the hero , thegreat sage , the conqueror , the impassible , the accomplished , theawakened . 423 . Him I call indeed a Brahmana who knows his former abodes , whosees heaven and hell , has reached the end of births , is perfect inknowledge , a sage , and whose perfections are all perfect .