Dhammapada Sutta

Chapter I
Twin Verses, Mind, Anger and Hatred, Discernment, Practice, Contrary Ways, Contrasting Pairs, Yamakavagga  

Dharmapada Sutra, Chapter 1, Verses 1-20

Mind it is which gives to things their quality, their foundation, and their being.  Whoso speaks or acts with impure mind, him sorrow dogs,
as the wheel follows the steps of the draught-ox.   Wagiswara 1912 

Mind is the forerunner of all evil states.  Our life is the creation of our mind.  If one speaks or acts with impure mind, suffering follows
one as the wheel of the cart follows the draught-ox that draws the cart.   Narada 1959  

Creatures from mind their character derive.
Mind-marshalled are they, and mind-made.
If with a mind corrupt one speak or act,
Him doth pain follow, As the wheel the beast of burden's foot.  Edmunds 1902

Everything has mind in the lead, has mind in the forefront, is made by mind.  If one speaks or acts with a corrupt mind, misery will follow,
as the wheel of a cart follows the foot of the ox.  Cleary 1994

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts.  If a man speaks or
acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.   Muller 1881  

Verse 1.  Commentary, Notes, Stories, Interpretations, Resources:

Master Osho's Comments on Verse 1. 

Buddhaghosa's Commentary, 450 CE, The Story of Thera Cakkhupala, Verse 1, Translated by Daw Mya Tin. 

Notes, References and Comments on Verse 1 of the Dhammapada Sutta.  Compiled by Michael P. Garofalo. 

Verse 2     (1:2)     (I:2)      

Mind precedes its objects. They are mind-governed and mind-made. To speak or act with a peaceful mind, is to draw happiness after oneself,
like an inseparable shadow.    Richards 1993

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts.  If a man speaks or acts with
a pure thought, happiness follows him, like a shadow that never leaves him.   Muller 1881 

Mind is the forerunner of all actions.
All deeds are led by mind, created by mind.
If one speaks or acts with a serene mind,
happiness follows,
As surely as one's shadow.   Maitreya 1995

Mind is the forerunner of (all good) states. Our life is the creation of our mind. If one speaks or acts with pure mind, happiness follows one
as his own shadows that never leaves.   Narada 1959  

Mind it is which gives to things their quality, their foundation, and their being.  Whoso speaks or acts with purified mind, him happiness
accompanies as his faithful shadow.   Wagiswara 1912  

Verse 2.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Matthakundali, Verse 2, Translated by Daw Mya Tin. 

Verse 3     (1:3)     (I:3)     

"He has abused me, beaten me, worsted me, robbed me!"  Those who dwell upon such thoughts never lose their hate.  Wagiswara 1912 

"He abused me, he beat me, he defeated me, he robbed me,"--in those who harbor such thoughts hatred will never cease.   Muller 1881 

"He insulted me, he hurt me, he defeated me, and he deprived me".  Those who harbor such thoughts will not be free from hatred.   Narada 1959  

Verse 3.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Thera Tissa, Verse 3, Translated by Daw Mya Tin. 

Verse 4     (1:4)     (I:4)       

"He insulted me, he hurt me, he defeated me, and he deprived me". Those who do not harbor such thoughts will be free from hatred.   Narada 1959  

"He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbor such thoughts hatred will cease.   Muller 1881 

"He has abused me, beaten me, worsted me, robbed me!" Those who dwell not upon such thoughts are freed of hate.   Wagiswara 1912 

Verse 4.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 5     (1:5)     (I:5)      

Hatred never ceases through hatred in this world, but ceases through not hating only.  This is an eternal law.   Narada 1959  

Occasions of hatred are certainly never settled by hatred. They are settled by freedom from hatred. This is the eternal law.  Richards 1993 

Never does hatred cease by hating.  By not hating does it cease; this is the ancient law.   Wagiswara 1912 

For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.   Muller 1881 

Verse 5.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Kalayakkhini, Verse 5, Translated by Daw Mya Tin. 

Verse 6     (1:6)     (I:6)      

If some there are who know not by such hatred we are perishing, and some there are who know it, then by their knowledge strife is ended. Wagiswara 1912  

Many people do not know that we perish in quarrels.  Those who realize it do not quarrel with each other.   Narada 1959  

The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once.   Muller 1881 

Verse 6.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Kosambi Bhikkhus, Verse 6, Translated by Daw Mya Tin. 

Verse 7     (1:7)     (I:7)      

As the wind throws down a shaky tree, so Mara overwhelms him who is a seeker after vanity, uncontrolled, intemperate, slothful, and
effeminate.   Wagiswara 1912 

He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly
overthrow him, as the wind throws down a weak tree.   Muller 1881 

Whoever lives for pleasures, with unrestrained sensual desires and with excessive food are idle and lack of virtues.  He is over-powered
by Mara, just as a weak tree is blown over by the wind.   Narada 1959  

Verse 7.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Thera Mahakala, Verse 7, Translated by Daw Mya Tin. 

Verse 8     (1:8)     (I:8)        

He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow,
any more than the wind throws down a rocky mountain.   Muller 1881 

Whoever lives not for pleasures, with restrained sensual desires and with moderate food is in good faith and full of virtues. He is not over-powered
by Mara, just as a rocky mountain is not shaken by the wind.   Narada 1959  

But whoso keeps his eyes from vanity, controlled and temperate, faithful and strenuous, Mara cannot overthrow, as the wind beating against
a rocky crag.   Wagiswara 1912 

Verse 8.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Thera Mahakala, Verse 8, Translated by Daw Mya Tin. 

Verse 9     (1:9)     (I:9)   

Whoever is impure without self-control and truthfulness, not worthy of the pure yellow robe that he wears.   Narada 1959  

Though an impure man don the pure yellow robe of the Bhikkhu, himself without temperance and truth, he is not worthy of the pure yellow
robe.   Wagiswara 1912 

He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of
the yellow dress.   Muller 1881 

Verse 9.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Devadatta, Verse 9, Translated by Daw Mya Tin. 

Verse 10     (1:10)     (I:10)    

But the man who has freed himself of stains and has found peace of mind in an upright life, possessing self-restraint and integrity, he is indeed
worthy of the dyed robe.   Richards 1993

But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the
yellow dress.   Muller 1881 

He who has doffed his impurities, calm and clothed upon with temperance and truth, he wears the pure robe worthily.   Wagiswara 1912

Whoever is pure, well established in morals and endowed with self -control and truthfulness, is worthy of the pure yellow
robe that he wears.   Narada 1959  

Verse 10.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Devadatta, Verse 10, Translated by Daw Mya Tin. 

Verse 11     (1:11)     (I:11)       

Those who mistake the shadow for the substance, and the substance for the shadow, never attain the reality, following the wandering fires of
false pursuits.   Wagiswara 1912  

What is unessential they regard as essential, and what is essential they regard as unessential; they shall never realize the truth, and get lost
in the path of false thinking.   Narada 1959  

They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.   Muller 1881 

Sariputtatthera Vatthu
Asare saramatino
sare casaradassino
te saram nadhigacchanti
micchasankappagocara.

Saranca sarato natva
asaranca adhigacchanti
te saram adhigacchanti
sammasankappagocara.
-  Dhammapada, Pali language, translated by Daw Mya Tin

Verse 11.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Thera Sariputta, Verse 11, Translated by Daw Mya Tin. 

Verse 12     (1:12)     (I:12)      

If a man knows the substance and the shadow as they are, he attains the reality, following the true trail.   Wagiswara 1912 

But to see the essence in the essential and the unessential as the unessential it is means one does get to the essence, being on the
road of right intentions.   Richards 1993  

What is essential they regard as essential, and what is unessential they regard as unessential; they shall realize the truth and keep
on in the path of right thinking.   Narada 1959  

They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.   Muller 1881 

Verse 12.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Thera Sariputta, Verse 12, Translated by Daw Mya Tin. 

Verse 13     (1:13)     (I:13)      

As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.   Muller 1881 

As the rain pours into the ill-thatched house, so lust pours into the undisciplined mind.   Wagiswara 1912 

Even as rain leaks into a poorly roof house, so passions will penetrate an uncultivated mind.   Narada 1959  

Verse 13.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Thera Nanda, Verse 13, Translated by Daw Mya Tin. 

Verse 14     (1:14)     (I:14)   

As rain cannot enter the well-thatched house, so lust finds no entry into the disciplined mind.   Wagiswara 1912   

Even as rain does not leak into a well-roofed house, so passions will not penetrate a cultivated mind.   Narada 1959  

As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.   Muller 1881 

Verse 14.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Thera Nanda, Verse 14, Translated by Daw Mya Tin. 

Verse 15     (1:15)     (I:15)      

Here he grieves, and hereafter he grieves.  The man who does evil suffers in both cases.  He grieves, and he is afflicted perceiving
the impurities of his own deeds.   Narada 1959  

Here and hereafter the sinner mourns.  Yea, mourns and is in torment, knowing the vileness of his deeds.   Wagiswara 1912 

The evil-doer mourns in this world, and he mourns in the next; he mourns in both.  He mourns and suffers when he sees the evil
of his own work.   Muller 1881 

Verse 15.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Cundasukarika, Verse 15, Translated by Daw Mya Tin. 

Verse 16     (1:16)     (I:16)       

Here and hereafter the good man is glad.  Yea, he is glad and rejoices, knowing that his deeds are pure.   Wagiswara 1912 

Here he rejoices, and hereafter he rejoices.  The man who does good rejoices in both cases.  He rejoices, and exceedingly rejoices
perceiving the purity of his own deeds.   Narada 1959  

The virtuous man delights in this world, and he delights in the next; he delights in both.  He delights and rejoices, when he sees the
purity of his own work.   Muller 1881 

Verse 16.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Dhammika Upasaka, Verse 16, Translated by Daw Mya Tin. 

Verse 17     (1:17)     (I: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 has done;
he suffers more when going on the evil path.   Muller 1881 

Here and hereafter the sinner is in torment.  He is tormented by the thought  "I have sinned."  Yea, he is tormented when he goes to
hell.  Wagiswara 1912  

Here he suffers, and hereafter he suffers.  The man who does evil suffers in both cases.  "I have done evil", (thinking thus) he suffers. 
Furthermore, he suffers on the path of suffering.   Narada 1959  

Verse 17.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Devadatta, Verse 17, Translated by Daw Mya Tin. 

Verse 18     (1:18)     (I:18)  

Here he is happy, and hereafter he is happy.  The man who does good rejoices in both cases.  "I have done good", thinking thus, he is happy. 
Furthermore, he is happy on the path of joy.   Narada 1959  

Here and hereafter the good man rejoices.  He rejoices as he thinks "I have done well."  Yea, he will rejoice when he goes to a
heaven.   Wagiswara 1912 

The virtuous man is happy in this world, and he is happy in the next; he is happy in both.  He is happy when he thinks of the good he
has done; he is still more happy when going on the good path.   Muller 1881 

One who does good rejoices in this world and after death, joyful in both.  One rejoices in knowing one has done good, and rejoices
even more when gone to a state of felicity.   Cleary 1994 

Verse 18.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Sumanadevi, Verse 18, Translated by Daw Mya Tin. 

Verse 19     (1:19)     (I:19)       

The thoughtless man, even if he can recite a large portion of the law, but is not a doer of it, has no share in the priesthood, but is like a
cowherd counting the cows of others.   Muller 1881 

If a man recites the holy books, but does not practice accordingly, this thoughtless man cannot share the enjoyment of the holy life. 
He is like a cowherd who counts the cows of others.   Narada 1959  

If a man is a great preacher of the sacred text, but slothful and no doer of it, he is a hireling shepherd, who has no part in the
flock.   Wagiswara 1912 

Verse 19.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Two Friends, Verse 19, Translated by Daw Mya Tin. 

Verse 20     (1:20)     (I:20)       

Whereas if a man recites only a few words in the holy books, and practices in according with the teaching.  He is free from passion,
hate and illusions.  With right vision and a mind free, clinging to nothing here and hereafter, he shares the enjoyment of the holy life.   Narada 1959  

Even if he does not quote appropriate texts much, if he follows the principles of the Teaching by getting rid of greed, hatred and delusion,
deep of insight and with a mind free from attachment, not clinging to anything in this world or the next - that man is a partner in the Holy Life.   Richards 1993 

Although reciting but little from religious texts,
if one is good, he lives in harmony with the teachings.
Abandoning passion, hatred, and delusion,
he possesses proper understanding, perfect purity of mind.
Show no attachment to this world or beyond,
he has a share in the religious life.   Wallis 2007

If a man preaches but a little of the text and practices the teaching, putting away lust and hatred and infatuation; if he is truly wise and
detached and seeks nothing here or here-after, his lot is with the holy ones.   Wagiswara 1912 

Even of one speaks little of what is beneficial, one who acts on truth is truthful; having abandoned lust, hatred, and folly, endowed with
accurate insight, liberated in mind, unattached to this world or the next, one has a share in spirituality.   Cleary 1994 

The follower of the law, even if he can recite only a small portion of the law, but, having forsaken passion and hatred and foolishness,
possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.   Muller 1881 

Verse 20.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Two Friends, Verse 20, Translated by Daw Mya Tin. 

The Metta Sutra, from the Pali Canon, also summarizes a number of the key principles of the Buddhist spiritual life,
with more emphasis upon loving-kindness:

Metta Sutra

"This is what should be done
By one who is killed in goodness,
And who knows the paths of peace:
Let them be able and upright, 
Straightforward and gentle in speech.
Humble and not conceited,
Contented and easily satisfied. 
Unburdened with duties and frugal in their ways.
Peaceful and calm and wise and skillful,
Not proud and demanding in nature.

Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and safety,
May all beings be at ease.
Whatever living beings there may be,
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be born,
May all beings be at ease.

Let none deceive another,
Or despise any being in any state.
Let none through anger or ill will
Wish harm on another. 
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;
Radiating kindness over the entire world
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Free from hatred and ill will.

Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection. 
This is said to be the sublime abiding,
By not holding to fixed views,
The pure hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world."

-  Traditional Buddhist Scripture, found in "Awakening to the Sacred" by Lama Surya Das, 1999, p. 301 

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Dharmapada Sutra

Chapter II
Vigilance, Watchfulness, Earnestness, Diligence, Zeal, Self-Control, Joy, Nirvana, Appamadavagga    

Dhammapada Sutta, Chapter 2, Verses 21-32

Verse 21     (2:21)     (II:21)       

Heedfulness is the path to the Deathless, (Nibbana) heedlessness is the path to death.  The heedful do not die; the heedless are like unto the
dead.  Jung 2009

Earnestness is the immortal path,
Carelessness the path of death.
The earnest do not die;
'Tis the careless who are like unto the dead.    Edmunds 1902    

Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death.  Those who are in earnest do not die, those who are
thoughtless are as if dead already.   Muller 1881 

Vigilance is the path to immorality; negligence is the path of death.  Those who are vigilant never die; those who are negligent are
already as dead.   Narada 1959   

Zeal is the way to Nirvana. Sloth is the day of death. The zealous die not; the slothful are as it were dead.   Wagiswara 1912 

Watchfulness is the path of immortality.  Uunwatchfulness is the path of death.  Those who are watchful never die: those who do
not watch are already as dead.  Mascaro 1973 

Verse 21.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Samavati, Verse 21, Translated by Daw Mya Tin. 

Verse 22     (2:22)     (II:22)       

Those who have the knowledge of vigilance rejoice being vigilant and are delighted in the realm of the Ariyas.   Narada 1959   

Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge
of the Ariyas (the elect).   Muller 1881   

The wise who know the power of zeal delight in it, rejoicing in the lot of the noble.  Wagiswara 1912 

Those who know this distinctly,
Pandits in earnestness,
Rejoice in earnestness,
Delighting in the lot of the elect.    Edmunds 1902    

Verse 22.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Samavati, Verse 22, Translated by Daw Mya Tin. 

Verse 23     (2:23)     (II:23)       

These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.   Muller 1881 

These wise ones by meditation and reflection, by constant effort reach Nirvana, highest freedom.   Wagiswara 1912 

Those wise ones, contemplative, ever-striving sages of great prowess, realize nirvana, the incomparable bliss of yoga (union).   Kaviratna 1980 

These meditative ones, persevering.
Ever strong and valiant.
Being wise, attain Nirvana,
Yoga-calm supreme.    Edmunds 1902    

And those who in high thought and in deep contemplation with ever-living power advance on the path, they in the end reach Nirvana,
the peace supreme and infinite joy.  Mascaro 1973 

And those who meditate constantly, and contemplate deeply with striving diligence, realize and attain the supreme Nirvana.   Narada 1959   

Verse 23.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Samavati, Verse 23, Translated by Daw Mya Tin. 

Verse 24     (2:24)     (II:24) 

The glory groweth
Of one who is aroused and recollecting.
Clean of deed, considerate in his doing.
Restrained, righteous in life, and earnest.    Edmunds 1902    

Great grows the glory of him who is zealous in meditation, whose actions are pure and deliberate, whose life is calm and righteous and
full of vigor.   Wagiswara 1912 

The man who is strenuous, mindful, of pure conduct, and careful, who restrains himself, who acts after due deliberations and practices
Right Livelihood, becomes famous.  Jung 2009

Energetic, alert, pure in deed, careful in action, self-controlled, living in accord with truth, the vigilant one will rise in repute.   Cleary 1994 

One who is energetic, mindful, pure in deed, considerate, self-controlled, right living shall arise in glory.   Narada 1959   

For the person of energy, thoughtfulness,
pure conduct, considerate action,
restraint, wholesome living, and diligence,
glory increases.   Wallis 2007

If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself,
and lives according to law, then his glory will increase.   Muller 1881 

Verse 24.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Kumbhaghosaka, Verse 24, Translated by Daw Mya Tin. 

Verse 25     (2:25)     (II:25)       

By sustained effort, earnestness, discipline, and self-control, the wise makes an island for himself, which no flood overwhelms.   Narada 1959   

By sustained effort, earnestness, discipline, and self-control, let the wise man make for himself an island, which no flood overwhelms.  Jung 2009 

By strenuous effort, by self-control, by temperance, let the wise man make for himself an island which the flood cannot overwhelm.   Wagiswara 1912 

By rousing himself, by earnestness,
Restraint and temperance.
Let the wise man make himself an island
Which no flood can overwhelm.    Edmunds 1902    

By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.  Muller 1881   

Verse 25.  Commentary, Notes, Stories, Interpretations, Resources:

Buddhaghosa's Commentary, 450 CE, The Story of Culapanthaka, Verse 25, Translated by Daw Mya Tin. 

Verse 26     (2:26)     (II:26)      

Fools follow after vanity, men of evil wisdom.  The wise man keeps earnestness as his best jewel.  Muller 1881 

Unto carelessness are yoked the fools,
The fellows who have no wisdom;
But the wise man guardeth earnestness
As a financier his wealth.   Edmunds 1902     

One who is ignorant and foolish is never vigilant.  The wise man who lives in vigilance considers it as his greatest treasure.   Narada 1959   

Fools in their folly give themselves to sloth.  The wise man guards his vigor as his greatest possession.   Wagiswara 1912 

Verse 26.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 27     (2:27)     (II:27)      

Follow not after vanity, nor after the enjoyment of love and lust!  He who is earnest and meditative, obtains ample joy.  Muller 1881 

Give not yourselves over to sloth, and to dalliance with delights.  He who meditates with earnestness attains great joy.   Wagiswara 1912 

Don't loose yourself in negligence,
Don't loose yourself in sensuality.
For it is the mindful and meditative man
Who will experience supreme happiness.   Maitreya 1995 

Do not indulge in negligence; do not have intimacy with sensuous delights.  The vigilant one in earnest meditation obtains abundant bliss.   Narada 1959   

Let none to carelessness be yoked,
To love's delight and intimacy.
For the earnest, meditative man
Obtains an ample joy.    Edmunds 1902    

Verse 27.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 28     (2:28)     (II:28)       

When a wise man discards negligence by vigilance, ascends to the palace of wisdom and gazes upon the sorrowing people, he is free from
suffering, even as a wise man on a mountain peak views many unwise people on the plain.   Narada 1959   

When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools,
serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.   Muller 1881 

When the pandit putteth away
Carelessness by earnestness,
Ascending unsorrowing
To the palace-roof of intellect,
That wise one looketh on a sorrowing race,
Yea, upon fools.
Even as a mountaineer upon a groundling.    Edmunds 1902    

When the wise one puts off sloth for zeal, ascending the high tower of wisdom he gazes upon the sorrowing crowd below!   Wise himself,
he looks upon the fools as one upon a mountain peak gazing upon the dwellers in the valley.   Wagiswara 1912 

Verse 28.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 29     (2:29)     (II:29)      

Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.   Muller 1881 

Earnest among the careless.
Among sleepers wide awake,
The wise man goeth on his way.
Like a swift horse leaving the laggard behind.    Edmunds 1902   

Vigilant amongst the negligent, awake amongst those sleeping, the wise man like a swift horse runs his race, outrunning the slow
ones behind.   Narada 1959   

Zealous amidst the slothful, vigilant among the sleepers, go the prudent, as a racehorse out-strips a hack.   Wagiswara 1912 

Verse 29.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 30     (2:30)     (II:30)      

By earnestness did Indra get
The lordship of the gods.
Men praise the earnest man;
The careless is ever despised.    Edmunds 1902    

By earnestness did Maghavan (Indra) rise to the lordship of the gods.  People praise earnestness; thoughtlessness is always
blamed.   Muller 1881 

By zeal did Sakra reach supremacy among the gods. Men praise zeal; but sloth is always blamed.   Wagiswara 1912 

Maghava (or Indra) became the chief of the gods by vigilance. Vigilance is ever praised; negligence is ever
despised.   Narada 1959   

Maghava, the king of gods, attained such great supremacy over the gods through heedfulness. Heedfulness is always
praised and heedlessness is always blamed.  Jung 2009

Verse 30.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 31     (2:31)     (II:31)      

A Bhikkhu who delights in zeal, looking askance at sloth, moves onwards like a fire, burning the greater and the lesser
bonds.   Wagiswara 1912 

The Bhikshu who delights in vigilance and looks with fear on negligence goes on his path like fire, burning all obstacles
both great and small.   Narada 1959   

A monk delighting in earnestness.
Or of carelessness afraid.
Burning every fetter, be it minute or big,
Goeth about as fire.    Edmunds 1902    

A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning
all his fetters, small or large.   Muller 1881 

Verse 31.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 32     (2:32)     (II:32)     

The Bhikshu who delights in vigilance and looks with fear on negligence, is not liable to fall away.  He is in the presence of
Nirvana.   Narada 1959   

A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his
perfect state.  He is close upon Nirvana.   Muller 1881 

A Bhikkhu who delights in zeal, looking askance at sloth, cannot be brought low, but is near to Nirvana.  Wagiswara 1912           

A monk delighting in earnestness,
Or of carelessness afraid,
Is not liable to be lost.
Unto Nirvana nigh.    Edmunds 1902    

Verse 32.  Commentary, Notes, Stories, Interpretations, Resources:

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Dhammapada Sutta

Chapter III
The Mind, Thoughts, Citta, Cittavagga   

Dharmapada Sutra, Chapter 3, Verses 33-43

Verse 33     (3:33)     (III:33)        

As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard,
difficult to hold back.  Muller 1881           

The mind is flickering and restless, difficult to guard, difficult to control.  The wise person straightens his mind as a fletcher
straightens an arrow.   Narada 1959 

His trembling, fluctuating heart,
So hard to guard, so hard to hold in check.
The wise man maketh straight.
As a fletcher an arrow.    Edmunds 1902   

This trembling, wavering mind, so difficult to guard and to control this the wise man makes straight as the fletcher straightens
his shaft.   Wagiswara 1912

Verse 33.  Commentary, Notes, Stories,
Interpretations, Resources:

Verse 34     (3:34)     (III:34)        

Like a fish that is drawn from water and thrown on dry land, the mind strives and struggles to escape from the realm of
passions.  Narada 1959   

As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the
dominion of Mara (the tempter).  Muller 1881           

As quivers the fish when thrown upon the ground, far from his home in the waters, so the mind quivers as it leaves
the realm of Death.   Wagiswara 1912           

Like a being born of water
And thrown upon dry land.
Taken from house and home.
This heart doth flutter
To renounce the Tempter's realm.   Edmunds 1902  

As the fish, taken out of its watery home and thrown on land, thrashes around, so does the mind tremble, while freeing
itself from the dominion of Mara (the Evil One).   Kaviratna 1980

Like a fish drawn from its watery abode and thrown upon land, even so does the mind flutter.  Hence should the realm
of Mâra be shunned.  Wannapok 1998               

Verse 34.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 35     (3:35)     (III:35)        

It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listens; a tamed mind brings
happiness.  Muller 1881           

Good it is to tame the mind, so difficult to control, fickle, and capricious.  Blessed is the tamed mind.   Wagiswara 1912           

Good is it to control the mind which is hard to check and swift, and flits wherever it desires.  A subdued mind is conducive
to happiness.   Wannapok 1998.           

The mind is hard to check, swifting and alighting wherever it likes.  It is good to master this mind.  A disciplined mind
is conducive to happiness.   Narada 1959  

Hard to hold in, the heart,
Flighty, alighting where it listeth;
Good the taming thereof:
The tamed heart bringeth ease.   Edmunds 1902   

Verse 35.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 36     (3:36)     (III:36)        

Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well
guarded bring happiness.  Muller 1881           

Hard to perceive and extremely subtle is the mind, it roams wherever it desires.  Let the wise man guard it; A guarded mind is
conducive to happiness.   Wannapok 1998           

So difficult to perceive, exceedingly subtle,
alighting as it does, wherever it desires.
Let the person of wisdom guard the mind.
A guarded mind gives rise to ease.  Wallis 2007  

Hard to perceive indeed.
So artful is the heart, alighting where it listeth;
Let the wise man guard it:
The guarded heart bringeth ease.   Edmunds 1902   

The mind is very hard to perceive,
extremely subtle, alighting wherever it likes.  A wise man guards his mind.  A
guarded mind 
is conducive to happiness.   Narada 1959  

A wise man should pay attention to his mind,
Which is very difficult to perceive.
It is extremely subtle and wanders wherever it pleases.
The mind, well-guarded and controlled,
Will bring him happiness.   Maitreya 1995 

Let the wise man guard his mind, incomprehensible, subtle, and capricious though it is.  Blessed is the guarded
mind.   Wagiswara 1912           

Verse 36.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 37     (3:37)     (III:37)        

Far-faring, lone-going,
Bodiless, lying in the cave,
Is the heart; and they that bridle it
Shall be delivered from the Tempter's bonds.   Edmunds 1902   

Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart),
will be free from the bonds of  Mara (the tempter).  Muller 1881    

They will escape the fetters of Death who control that far-wandering, solitary, incorporeal cave-dweller, the mind.   Wagiswara 1912     

The mind travels afar, wanders alone, is incorporeal, lies in a cave.  Those who subdue it are liberated from the bond of Mara.   Narada 1959  

Faring afar, solitary, bodiless, lying in a cave, is the mind.  Those who subdue it are freed from the bond of Mara.   Wannapok 1998           

Verse 37.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 38     (3:38)     (III:38)        

He whose mind is unsteady, who knows not the true doctrine, whose faith wavers — the wisdom of such a person will never
be perfect.   Narada 1959  

In him who is unstable and ignorant of the law and capricious in his faith, wisdom is not perfected.   Wagiswara 1912           

If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will
never be perfect.  Muller 1881           

The intellect of the wayward-hearted one
Who knoweth not the Sacred Book,
Whose calm is troubled,
Grows not to the full.   Edmunds 1902   

He whose mind is inconstant, hee who knows not the true doctrine, he whose confidence wavers -  the wisdom of such a one
is never fulfilled.   Wannapok 1998    

Verse 38.  Commentary, Notes, Stories,
Interpretations, Resources:

Verse 39     (3:39)     (III:39)        

If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear
for him while he is watchful.  Muller 1881           

He whose mind is free from the lust of desires, which is not influenced by hatred, who has transcended both good and
evil — for such an awakened person has no fear.   Narada 1959  

There is no fear in him, the vigilant one whose mind is not befouled with lust, nor embittered with rage, who cares naught for
merit or demerit.   Wagiswara 1912           

To him whose heart runs not away,
Whose thought is not perplexed.
Who hath renounced both merit and demerit:
Unto him, the watchful, there is no fear.   Edmunds 1902   

Verse 39.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 40     (3:40)     (III:40)        

Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter)
with the weapon of knowledge, one should watch him when conquered, and should never rest.  Muller 1881          

Knowing that this body is like a potter's vessel,
Stabilizing this heart like a fort.
Subjugate the Tempter with the sword of intellect;
And when he is conquered, guard him,
And be without abode.   Edmunds 1902   

Realizing that this body is as fragile as a jar, and establishing this mind as firm as a fortress, he should attack Mara
with the weapon of wisdom.  He should guard his conquests, without attachment to it.   Narada 1959  

Let him who knows that his body is brittle as a potsherd, make his mind strong as a fortress; let him smite Mara with the
sword of wisdom, and let him guard his conquest without dalliance.   Wagiswara 1912           

Verse 40.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 41         (3:41)    (III:41)                                                                     

Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.  Muller 1881           

Erelong, alas!  This body
On the earth will lie,
Despised, of consciousness bereft.
Even as a useless log.   Edmunds 1902   

Soon will this body lie upon the ground, deserted, and bereft of sense, like a log cast aside.   Wagiswara 1912     

For before long, how sad! This body will lie upon the ground, cast aside, devoid of consciousness, like a useless
charred log.   Narada 1959  

Verse 41.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 42         (3:42)   (III:42)                                             

Badly does an enemy treat his enemy, a foeman his foe.  Worse is the havoc wrought by a misdirected mind.   Wagiswara 1912 

Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.  Muller 1881           

Whatever an enemy may harm an enemy, and whatever a hateful man may harm another hateful one, but a man’s own
mind, if wrongly directed, can do him far greater harm.   Narada 1959  

Whatever a foeman to a foe may do,
The wrathful to the wrathful,
The ill-directed heart can do it worse.   Edmunds 1902   

Verse 42.  Commentary, Notes, Stories,
Interpretations, Resources:

Verse 43         (3:43)     (III:43)                                             

Not mother and father, not kith and kin can so benefit a man as a mind attentive to the right.   Wagiswara 1912 

Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.  Muller 1881           

Neither father nor mother, nor any other kindred, can confer greater benefit than does the well-directed mind.   Kaviratna 1980           

What neither mother nor father,
Nor other kinsfolk can do;
A rightly directed heart
Can do better.  Edmunds 1902   

A mother or father, or any other relative
can indeed do good to a man, but a man’s own mind, if correctly directed, can do


him far greater good.   Narada 1959  

Verse 43.  Commentary, Notes, Stories, Interpretations, Resources:

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Dharmapada Sutra

Chapter IV
Flowers, Blossoms, The Things of the World, The Flowers of Life, The Fragrance of Good Deeds, Pupphavagga  

Dhammapada Sutta, Chapter 4, Verses 44-59

Verse 44     (4:44)     (IV:44)         

Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods?  Who shall find out the plainly
shown path of virtue, as a clever man finds out the (right) flower?  Muller 1881           

Who will penetrate this earth and this realm of death with all its gods? Who will ferret out the well-taught Dhamma-saying, as the skillful
flower-arranger the flower?   Thanissaaro 1997           

Who shall conquer this world, and the realm of Death with its attendant gods ? Who shall sort the verses of the well-preached Law, as a
clever weaver of garlands sorts flowers?   Wagiswara 1912 

Who can truly see this earth, his body,
This world of human beings, as well as the realm of gods?
Who is able to distill the wisdom of the Dhamma
As skillfully as a designer of garlands selects choice flowers.   Maitreya 1995           

Who will conquer this earth and this realm of Yama, and this world together with devas?  Who will gather well-expressed words of truth
in the Path of Virtue, even as an expert (garland-maker) gathers flowers?   Narada 1959   

Who shall conquer this earth
And Hades and the angel world?
Who shall cull the well-taught Dhammapada,
Even as an expert a flower?   Edmunds 1902    

Verse 44.  Commentary, Notes, Stories,
Interpretations, Resources:

Verse 45     (4:45)     (IV:45)         

The disciple will overcome the earth, and the world of Yama, and the world of the gods.  The disciple will find out the plainly shown path
of virtue, as a clever man finds out the right flower.  Muller 1881           

A trainee disciple will conquer this earth and this realm of Yama, and this world together with devas.  A trainee disciple will gather well
expressed words of truth in the Path of Virtue, even as an expert (garland-maker) gathers flowers.   Narada 1959  

A disciple shall conquer the earth
And Hades and the angel world;
A disciple shall cull the well-taught Dhammapada,
Even as an expert a flower.   Edmunds 1902   

My disciple shall conquer this world and Death with its attendant gods : it is he who shall sort the verses of the well-preached Law
as a clever garland-maker sorts flowers.  Wagiswara 1912     

Verse 45.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 46     (4:46)     (IV:46)         

He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow
of Mara, and never see the king of death.  Muller 1881           

Knowing that this body is like foam, and realizing its mirage-nature, one should destroy the sharp arrows of Mara, concealed
in the flowers of sensuous passions, and pass beyond the sight of the King of Death.   Narada 1959  

Knowing this body to be like foam.
Supremely understanding its nature of mirage,
Breaking the flower-pointed arrows of the Tempter,
Let him arrive at non-vision of Death's king.   Edmunds 1902   

Knowing this body is like foam, realizing its nature — a mirage — cutting out the blossoms of Mara, you go where the
King of Death can't see.  Thanissaro 1997                     

Let him escape the eye of Mara, regarding his body as froth, knowing it as a mirage, plucking out the flowery shafts of
Mara.  Wagiswara 1912                     

Considering this body to be as foam,
awakening fully to its nature
as a shimmering mirage,
cutting, like this, the flowers of Mara,
you would walk beyond the sight
of the king of death.   Wallis 2007

Verse 46.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 47     (4:47)     (IV:47)       

A man who culleth flowers
With mind distraught
Doth Death bear off
As a flood the sleeping village.   Edmunds 1902   

Death carries away the man who gathers
flowers (of sensual pleasure), and whose mind is distracted, as a great flood
sweeps 

away a sleeping village.   Narada 1959  

Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping
village.  Muller 1881           

He who is busy culling pleasures, as one plucks flowers, Death seizes and hurries off, as a great flood bears
away a sleeping village.   Wagiswara 1912                              

Verse 47.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 48     (4:48)     (IV:48)       

Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his
pleasures.  Muller 1881           

The man immersed in gathering blossoms, his heart distracted, insatiable in sensual pleasures: the End-Maker holds
him under his sway.  Thanissaro 1997           

The hedonist who seeks only the blossoms of sensual delights, whose mind is agitated, him the Evil One (Mara) brings
under his sway even before his carnal desires are satiated.  Kaviratna 1980           

And death, the end of all, overpowers the man who gathers flowers (of sensual pleasure), whose mind is distracted,
and who is thirty for desires.   Narada 1959  

A man who culleth flowers
With mind distraught
The Ender subjugates
While yet with lusts unsatisfied.   Edmunds 1902   

The Destroyer treads him underfoot as he is culling worldly pleasures, still insatiated with lusts of the
flesh.   Wagiswara 1912                    

Verse 48.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 49     (4:49)     (IV:49)       

As the bee collects nectar and departs without injuring the flower, or its color or scent, so let a sage dwell
in his village.  Muller 1881           

As the bee takes the essence of a flower and flies away without destroying its beauty and perfume, so let
the sage wander in this life.  Mascaro 1973 

As the bee, hurting not the flower.
Its color or its fragrance,
Flieth away with the nectar,
So let a sage live in a village.   Edmunds 1902   

As a bee taking honey from flowers, without hurt to bloom or scent, so let the sage seek his food from
house to house.  Wagiswara 1912     

As a bee without damaging the flower, its color or scent, flies away and collecting only the honey, even
so the sage wanders in the village.   Narada 1959  

Verse 49.  Commentary, Notes, Stories, Interpretations, Resources:

Verse 50     (4:50)     (IV:50)       

Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should
a sage take notice of.  Muller 1881           

Focus, not on the rudenesses of others, not on what they've done or left undone, but on what you have and haven't
done yourself.  Thanissaro 1997           

Do not seek others’ faults, or what others have done or not done, think what you yourself have done and have not
done.   Narada 1959  

Be not concerned with other men's evil words or deeds or neglect of good : look rather to thine own sins and
negligence, things done and undone.  Wagiswara 1912                     

Not others ways perverse,
Not others' done or undone deed,
But his own deeds
Done and undone must he regard.   Edmunds 1902   

Verse 50.  Commentary, Notes, Stories,
Interpretations, Resources:    

Verse 51     (4:51)     (IV:51)       

Like a beautiful flower, full of color, but without scent, are the fine but fruitless words of him who does not act
accordingly.  Muller 1881           

Like the delightsome flower,
Splendid but scentless.
Is the fine said fruitless word
Of him that doeth not.   Edmunds 1902   

Like a flower that is lovely and
beautiful, but has no scent, even well spoken word hear no fruit is one who does


not practice it.   Narada 1959  

Verse 51.  Commentary, Notes, Stories, Interpretations, Resources:    

Verse 52     (4:52)     (IV:52)       

But, like a beautiful flower, full of color and full of scent, are the fine and fruitful words of him who acts
accordingly.  Muller 1881           

Like the delightsome flower,
Splendid and fragrant,
Is the fine said fruitful word
Of him that doeth.   Edmunds 1902   

And just like a beautiful flower which
has color and also has perfume are the beautiful fruitful words of 

the man who
speaks and does what he says.   Mascaro 1973 

As some bright flower, fragrant as it is fair, so are fair words whose fruit is seen in action.  Wagiswara, 1912                     

Like a flower that is lovely and beautiful and also has scent, even so well-spoken words bear fruit in one
who practices it.   Narada 1959  

Verse 52.  Commentary, Notes, Stories, Interpretations, Resources:    

Verse 53     (4:53)     (IV:53)       

As from an heap of flowers
Can garlands manifold be made,
So by a mortal, when he once is born,
Much goodness can be done.   Edmunds 1902   

As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal
when once he is born.  Muller 1881     

As from a heap of flowers, many garlands and wreaths can be made; many good deeds can be done by a
mortal being.   Narada 1959  

As if from a pile of flowers one were to weave many a garland, so let mortals string together much
merit.  Wagiswara 1912                     

Verse 53.  Commentary, Notes, Stories, Interpretations, Resources:    

Verse 54     (4:54)     (IV:54)       

The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers;
but the odor of good people travels even against the wind; a good man pervades every place.  Muller 1881           

The scent of flowers does not go against the wind; not sandalwood, not tagara, not jasmine.  But the scent of the virtuous
does go against the wind; the scent of virtues perfumes all directions.   Narada 1959  

Neither against the wind
The scent of flowers
Goeth, nor sandal fragrance,
Jasmine, nor rose-bay;
But the odor of the genuine
Doth go against the wind.
A good soul pervadeth every clime.   Edmunds 1902   

No scent of flower is borne against the wind, though it were sandal, or incense or jasmine.  The fragrance of the holy
is borne against the wind, the righteous pervade all space with their fragrance.  Wagiswara 1912          

The fragrance of flowers drifts with the wind
as sandalwood, jasmine, or lavender.
The fragrance of virtue over sweeps the wind,
all pervasive is virtue of the good.
Explanation:  The world knows many a sweet smelling flower and fragrant object.  But the fragrance of these moves only the leeward. 
None of these, however, strong their fragrance may be, spread their sweet smell against the wind.  But, in contrast, the sweet smell of
virtue of a spiritually evolved individual spreads in all directions and is universally experienced.
Treasury of Truth: The Illustrated Dhammapada Sutta  

Verse 54.  Commentary, Notes, Stories, Interpretations, Resources:   

Verse 55     (4:55)     (IV:55)       

Sandalwood, tagara, lotus, jasmine — even among all these kinds of fragrance, the perfume of virtue is by far the best.   Narada 1959  

Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.  Muller 1881           

More excellent than the scent of sandal and incense, of lily and jasmine, is the fragrance of good deeds.   Wagiswara 1912           

Sandal-wood, rose-bay,
Lotus and aloes;
Far beyond these natural scents
Is the odor of virtue.   Edmunds 1902   

Verse 55.  Commentary, Notes, Stories, Interpretations, Resources:    

Verse 56     (4:56)     (IV:56)       

Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as
the highest.  Muller 1881           

A slight thing is this scent of incense and of sandal-wood, but the scent of the holy pervades the highest heaven.  Wagiswara 1912           

Mean is this scent.
Which is rose-bay and sandalwood;
But the odor of the righteous is superb,
And is wafted to the gods.   Edmunds 1902   

The fragrance of tagara or sandal is but
slight; the fragrance of virtuous people is supreme, which blows even amongst
the 

gods.   Narada 1959  

Verse 56.  Commentary, Notes, Stories, Interpretations, Resources:    

Verse 57     (4:57)     (IV:57)       

The Tempter findeth not the way of those
Endowed with virtue, living earnestly.
Emancipated by thorough knowledge.   Edmunds 1902   

Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge,
Mara, the tempter, never finds the way.  Muller 1881     

There is no way for Mara to find the path of those who are virtuous, vigilant in living, and are liberated by right
knowledge.   Narada 1959  

Death finds not the path of the righteous and strenuous, who are set free by their perfect wisdom.  Wagiswara 1912           

Verse 57.  Commentary, Notes, Stories,
Interpretations, Resources:  

Verse 58     (4:58)     (IV:58)       

As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly
enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in
darkness.  Muller 1881                               

As on some roadside dung-heap, a flower blooms fragrant and delightful, so amongst the refuse of blinded mortals shines
forth in wisdom the follower of the true Buddha.  Wagiswara 1912 

Even as on a rubbish-heap
Thrown upon the highway,
A lily there may grow;
Sweet-scented, fine.   Edmunds 1902   

Verse 58.  Commentary, Notes, Stories, Interpretations, Resources:    

Verse 59     (4:59)   (IV:59)       

As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the
truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk
in darkness.  Muller 1881           

As on some roadside dung-heap, a flower blooms fragrant and delightful, so amongst the refuse of blinded mortals shines
forth in wisdom the follower of the true Buddha. Wagiswara 1912                    

So among the rubbish of beings.
Among the blinded vulgar,
The disciple of the fully Enlightened One
Outshineth all by intellect.   Edmunds 1902   

Just as a fragrant, lovely lotus grows
from a heap of rubbish thrown on the road, so does a disciple of the Fully


Enlightened One shine pure light of
wisdom in the midst of blind mortal.  
Narada 1959   

Verse 50.  Commentary, Notes, Stories, Interpretations, Resources:   

Chapters 1-4, Verses 1-59           

Chapters 5-8, Verses 60-115

Chapters 9-12, Verses 116-166

Chapters 13-16, Verses 167-220                               

Chapters 17-20, Verses 221-289                     

Chapters 21-24, Verses 290-359

Chapters 25-26, Verses 360-423           

Index to Chapters 1-26           

General Subject Index to the Dharmapada Sutra

Return to Main Index for this Webpage

Translations Included on this Webpage

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

Buddharakkhita 1985    Translated by Acharya Buddharakkhita, 1985.   0 Verses

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

Cleary 1994   Translated by Thomas Cleary, 1994.  4 Verses           

Edmunds 1902   Translated by Albert J. Edmunds, 1902.  All Verses: 1-59

Fronsdal 2006   Translated by Gil Fronsdal, 2006.   0 Verses

Jung 2009   Translated by Chng Tiak Jung and Tan Chade Meng.  4 Verses   

Kaviratna 1980   Translated by Harischandra Kaviratna, 1980.  4 Verses 

Maitreya 1995   Translated by Balangoda Ananda Maitreya, 1995.  4 Verses

Mascaro 1973  Translated by Juan Mascaro, 1973.  4 Verses

Muller 1881   Translated by Friedrich Max Muller, 1881.   All Verses: 1-59 

Narada 1959   Translated by Narada Maya Thera, 1959.   All verses: 1-59 

Richards 1993    Translated by John Richards, 1993.  4 Verses 

Thanissaro 1997   Translated by Bhikku Thanissaro, 1997.  4 Verses  

Tin 1986   Translated by Daw Mya Tin, 1986.  0 Verses. 

Wagiswara 1912   Translated by W.D.C. Wagiswara and K. L. Saunders, 1912.  All Verses 1-59 

Wallis 2007   Translated by Glen Wallis, 2007.  4 Verses

Wannapok 1998   Translated by S. Wannapok, 1998.  4 Verses   

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