ajahn munindo - dhammapada.pdf

A

D H A M M A P A D Af o r

C o n t e m p l a t i o nA R U N A

DH

AM

MA

PA

DA

Cover 11/5/06 11:58 AM Page 2

*01-*14 Prelims 11/5/06 11:50 AM Page 1

*01-*14 Prelims 11/5/06 11:50 AM Page 2

D E D I C A T I O N

T H E B U D D H A

Let go of the past.

Let go of the future.

Let go of the present.

With a heart that is free

cross over to that shore

which is beyond suffering.

Dhammapada verse 348

This printing of

A Dhammapada for Contemplation

is offered in celebration

of the 25th anniversary of

Aruna Ratanagiri:

Harnham Buddhist Monastery.

1981 – 2006

*01-*14 Prelims 11/5/06 11:50 AM Page 3

S P O N S O R S H I P

Donations from many people havecontributed towards this printing of

The Dhammapada. Below are dedicationsmade by some of the contributors.

TO THE MEMORY OF

Mrs. M.E. Perera

by Dr. D.M. Makalanda

TO THE PARENTS OF

Justin and Pearl Pinnaduwa

and Mr. N.M. Pinnaduwa

WITH GRATITUDE TO

Simon Athukorala

and Tyronne de Alwis.

“for being part of my life.

May they attain Nibbana.”

by Rupa de Alwis

*01-*14 Prelims 11/5/06 11:50 AM Page 4

AD H A M M A PA DA

F O R

C O N T E M P L A T I O N

A rendering by

Ajahn Munindo

A R U N A P U B L I C A T I O N S

A R U N A

*01-*14 Prelims 11/5/06 11:50 AM Page 5

F O R F R E E D I S T R I B U T I O N

This publication is made availablefor free distributionby Aruna Publications,administered by the Magga Bhavaka Trust.Please see note at back for informationabout sponsorship of further books.

Sabbadhanam dhammadanam jinati‘The gift of Dhamma surpasses all other gifts. ’

© Aruna Publications 2006

*01-*14 Prelims 11/5/06 11:50 AM Page 6

P R E F A C E T O F I R S T E D I T I O N

Travelling through the central ScottishHighlands one can catch an inspiring

glimpse of that sacred mountain of Celticculture, Schiehallion. This rocky beauty canbe viewed from many perspectives, each oneuplifting. A sight caught in a break betweenclouds gives hints of grandeur; enshroudedin mist it appears solid and timeless; againsta clear blue sky it seems like a towering de-votional monument pointing in the direct-ion of heaven. Occasionally, one might seeclearly the whole of it reflected in a lock orin a puddle left by the rain.

The collection of sayings called theDhammapada is a glimpse of the timelesstruth offered by the Buddha over two and ahalf millennia ago. Viewed from the East,West, North or South, for the first, secondor hundredth time, each occasion of viewingthese truths is uniquely rewarding.

It is my hope that the perspective offeredhere via A Dhammapada for Contemplationwill delight those who come across it andserve to encourage still further viewingsfrom different perspectives. I trust that what-

- v -

*01-*14 Prelims 11/5/06 11:50 AM Page 7

ever glimpses of truth may be gained, how-ever briefly, encourage all travellers to con-tinue faring on.

Any gratitude arising from the readingshould be directed towards the earlier trans-lators on whose work I have been whollydependent: Daw Mya Tin and the editorsof the Burmese Pitaka Association (1987),Ven. Narada Thera (B.M.S. 1978), and Ven.Ananda Maitreya Thera (Lotsawa 1988); alsoto the many friends whose contributions haveadded richness and depth to what wouldhave otherwise been a crude sketch, espec-ially Ajahn Thiradhammo, Sister Medhan-andi, Bani Shorter and Thomas Jones.

Responsibility for any defects that mayremain rest with me.

Bhikkhu Munindo

Aruna Ratanagiri Buddhist Monastery

Northumberland

UK

16th January 2000

- vi -

*01-*14 Prelims 11/5/06 11:50 AM Page 8

P R E F A C E T O S E C O N D E D I T I O N

Over five years have passed since weprinted the first edition of this render-

ing of the Dhammapada. I am happy thatthat first publication was met with so muchappreciation.

Now, on the occasion of celebrating 25years since the establishment of ArunaRatanagiri Monastery here on Harnham Hill,it is a joy to have an opportunity for areprint. It has also been an opportunity tore-craft some of the verses. I am indebted toBhikkhu Thanissaro for his new translationof the Dhammapada (Dhamma Dana Pubs.Barre MA. 1998) which was usefully con-sulted and am most grateful to all thosewho offered comment.

Bhikkhu Munindo

Aruna Ratanagiri Buddhist Monastery

Northumberland

UK

16th April 2006

- vii -

*01-*14 Prelims 11/5/06 11:50 AM Page 9

*01-*14 Prelims 11/5/06 11:50 AM Page 10

p a g e

T H E PA I R S 7

AWA R E N E S S 13

T H E M I N D 17

F L OW E R S 20

T H E F O O L I S H 25

T H E W I S E 30

T H E AWA K E N E D O N E 34

T H E T H O U S A N D S 37

E V I L 42

AG G R E S S I O N 46

O L D AG E 52

T H E S E L F 55

T H E WO R L D 59

- ix -

C O N T E N T S

*01-*14 Prelims 11/5/06 11:50 AM Page 11

T H E B U D D H A 63

H A P P I N E S S 68

A F F E C T I O N 72

A N G E R 77

P O L L U T I O N 81

T H E J U S T 87

T H E PAT H 93

VA R I O U S 99

H E L L 105

T H E E L E P H A N T 109

C R AV I N G 114

T H E R E N U N C I AT E 122

G R E AT B E I N G 129

A note on the text 145

- x -

*01-*14 Prelims 11/5/06 11:50 AM Page 12

*01-*14 Prelims 11/5/06 11:50 AM Page 13

*01-*14 Prelims 11/5/06 11:50 AM Page 14

I N T R O D U C T I O N

The book you hold is a sparkling basketof light, full of illumination of the hu-

man situation. It is a version of the Buddhistclassic, the Dhammapada; not a line-by-linetranslation but a free rendering, that aims tocommunicate the living spirit of the text,unencumbered by rigid adherence to formalexactness. The intention of the author, AjahnMunindo, was to present a contemporaryversion of the text for readers to use in theirinvestigation of the Way. Hence its title isA Dhammapada for Contemplation, indicatingthat the work is not to be considered as adefinitive translation, but as an invitation toencounter and to contemplate the Buddha’swisdom.

It is a life of contemplation that is thecontext for this rendering. Ajahn Munindo,who was born in New Zealand, was ordain-ed as a bhikkhu or monk of the Theravadintradition in Thailand twenty-five years ago.He now resides in a small spiritual commu-nity in Northumberland, England, where helives under a code of discipline going back

- 1 -

001-006 Introduction 11/5/06 11:50 AM Page 1

to the Buddha, which encourages simplicityand right attention. Transplanting this Budd-hist monastic way of life from the Easterncountries, where Buddhism has been long est-ablished, into the West has meant a process oftranslation involving language, practices andrituals, such that the Theravadin tradition,along with others, is now established withinthe Western cultural ambience. A Dhamma-pada for Contemplation, therefore, although afree rendering by scholarly standards, aims tocommunicate a precise translation of values –the spiritual values of the living Buddhisttradition.

Thomas Jones Ph.D.Cambridge, April 2000

- 2 -


AD H A M M A PA DA

F O R

C O N T E M P L A T I O N

Namo tassa

bhagavato arahato

samma sambuddhassa

Homage to the Blessed,

Noble and Perfectly Enlightened One.


T H E PA I R S

1All states of being are determined by mind.It is mind that leads the way.Just as the wheel of the oxcart followsthe hoof print of the animal that draws it,so suffering will surely followwhen we speak or act impulsivelyfrom an impure state of mind.

2All states of being are determined by mind.It is mind that leads the way.As surely as our shadow never leaves us,so well-being will followwhen we speak or actwith a pure state of mind.

- 7 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 7

3When we hold fast to such thoughts as,“They abused me, mistreated me,molested me, robbed me,”we keep hatred alive.

4If we thoroughly release ourselvesfrom such thoughts as,“They abused me, mistreated me,molested me, robbed me,”hatred is vanquished.

5Never by hatred is hatred conquered,but by readiness to love alone.This is eternal law.

6Those who are contentioushave forgotten that we all die;for the wise, who reflect on this fact,there are no quarrels.

- 8 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 8

7As a stormy wind can uproot a frail treeso one who holds heedlessly to pleasure,who indulges in food and is indolent,can be uprooted by Mara.

8As a stormy windcannot move a mountain of rockso one who contemplatesthe reality of the body,who develops faith and energy,is unmoved by Mara.

9Wearing the robe of a renunciatedoes not in itself render one pure.Those who wear it, and yet lack diligence,are heedless.

- 9 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 9

1 0Being possessed of self-restraint,honest and diligent in conduct;such a one is worthyof the renunciate’s robe.

1 1Mistaking the false for the realand the real for the false,one suffers a life of falsity.

1 2But, seeing the false as the falseand the real as the real,one lives in the perfectly real.

1 3Like rain leaking througha poorly-thatched roof,the unruly passionsseep into an untamed heart.

- 10 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 10

1 4As rain cannot penetratea well-thatched roof,so the passionscannot enter a well-trained heart.

1 5When we see clearlyour own lack of virtuewe are filled with grief;here and hereafter we grieve.

1 6When we appreciate fullythe benefit of our own pure deedswe are filled with joy;here and hereafterthere is a celebration of joy.

- 11 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 11

1 7Here and hereafterthose who perform evilcreate their own suffering.Mental preoccupationwith the thought, “ I have done wrong”possesses their minds,and they fall into chaos.

1 8Here and hereafterthose who live their lives wellabide in happiness.They are filledwith a natural appreciation of virtue,and they dwell in delight.

1 9Though one may knowmuch about Dhamma,if one does not live accordingly –like a cowherdwho covets another’s cattle –one experiences none of the benefitsof walking the Way.

- 12 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 12

2 0Knowing only a little about Dhammabut wholeheartedly according with it,transforming the passionsof greed, hatred and delusion,releasing all attachmentsto here and hereafter,one will indeed experience for oneselfthe benefits of walking the Way.

AWA R E N E S S

2 1Appreciative awareness leads to life;heedless avoidance is the path to death.Those who are aware are fully alive,while those who are heedlessare as if already dead.

- 13 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 13

2 2The wise, being fully alive,rejoice in appreciative awareness,and abide delightingin this capacity.

2 3The Awakened Ones, firm in their resolve,vigorously apply themselves,and know freedom from bondage:liberation, true security.

2 4Those who are energeticallycommitted to the Way,who are pure and considerate in effort,composed and virtuous in conduct,steadily increase in radiance.

2 5By endeavour, vigilance,restraint and self-control,let the wise make islands of themselveswhich no flood can overwhelm.

- 14 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 14

2 6Those who are foolish and confusedbetray themselves to heedlessness.The wise treasure the awarenessthey have cultivatedas their most precious possession.

2 7“Do not become lost in negligence,do not become lost in sensuality.”Heeding such council,the contemplative discoversprofound release.

2 8Those Awakened Ones,who have tasted freedomfrom all distractionby cultivating awareness,view all who are sufferingwith compassionate perspective,as one on a mountaintopis able to view the plains.

- 15 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 15

2 9Aware among those who are heedless,awake among those who sleep,the wise go forwardlike strong young horses,leaving the exhausted behind.

3 0By way of diligent awarenessthe god Magha won his realm.Diligence is ever rewarded,negligence is ever scorned.

3 1The renunciate who delights in vigilanceand shuns heedlessnessadvances like a grass fire,consuming obstructions great and small.

3 2The renunciate who delights in vigilanceand shuns heedlessnessis protected from regression:such a one approaches liberation.

- 16 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 16

T H E M I N D

3 3Just as a fletcher shapes an arrow,so the wise develop the mind,so excitable, uncertainand difficult to control.

3 4Like a fish which on being draggedfrom its home in the waterand tossed on dry landwill thrash about,so will the heart tremblewhen withdrawing from the current of Mara.

3 5The active mind is difficult to tame,flighty and wandering wherever it wills:taming it is essential,leading to the joy of well-being.

- 17 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 17

3 6The protected and guarded mindleads to ease of being.Though subtle, elusive and hard to see,one who is alertshould tend and watch over this mind.

3 7Wandering far and wide on its own,without form,the mind lies in the heart-cavern within.To bring it under controlis to be freed from the bonds of ignorance.

3 8In one whose mind is unsteady,whose heart is not preparedwith true teachings,whose faith is not matured,the fullness of wisdom is not yet manifest.

- 18 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 18

3 9There is no fearif the heart is uncontaminatedby the passionsand the mind is free from ill-will.Seeing beyond good and evilone is awake.

4 0Seeing this body to be as fragileas a clay vessel,and fortifying the heart like a city wall,one can confront Marawith the weapon of insight.Having the advantage of non-attachment,one protects what has already been gained.

4 1Certainly this body will soon lie lifeless:cast aside on the ground,devoid of consciousnessand as useless as a burnt-out log.

- 19 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 19

4 2More than a thief,more than an enemy,a misdirected heartbrings one to harm.

4 3Neither mother, fathernor any member of a familycan give you the blessings generatedby your own well-directed heart.

F L O W E R S

4 4Who is itthat can truly see as they arethis earth, this body,the hell realms and the heavenly realms?Who can discernthe well-taught Path of Wisdom,in the way the eye of a skilled floristcan select perfect blooms?

- 20 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 20

4 5It is those who knowingly walk the Waywho can see as they truly arethis earth, this body,the hell realms and the heavenly realms.These are the ones who can discernthe well-taught Path of Wisdom.

4 6Know the bodyto be as transient as foam, a mirage.The flower of sensual passionhas a hidden barb.See this and pass beyond death.

4 7As a flash floodcan sweep away a sleeping village,so death can destroythose who only seek the flowersof casual sensual pleasures.

- 21 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 21

4 8To be frustrated and ungratified,yet still only seek the flowersof casual sensual pleasuresbrings one under the destroyer ’s sway.

4 9As a bee gathering nectardoes not harm or disturbthe colour and fragrance of the flower;so do the wise movethrough the world.

5 0Dwell not on the faultsand shortcomings of others;instead, seek clarityabout your own.

5 1As a beautiful flowerwithout fragrance is disappointing,so are wise wordswithout right action.

- 22 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 22

5 2As a beautiful flowerwith a delightful fragrance is pleasing,so is wise and lovely speechwhen matched with right action.

5 3As many garlands can be madefrom a heap of flowers,so too, much that is wholesome can be doneduring this human existence.

5 4The fragrance of flowers or sandalwoodblows only with the prevailing wind,but the fragrance of virtuepervades all directions.

5 5The fragrance of virtuesurpasses by farthe fragrance of flowersor sandalwood.

- 23 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 23

5 6The aroma of sandalwoodand the scent of flowersbring only little delightcompared to the fragrance of virtue,which suffuses even the heavenly realms.

5 7It is not possible for Mara to findthose who abide in appreciative awarenesswho, by perfect knowledge, are freedand live in virtue.

58 - 5 9Just as a sweet-smelling and beautiful lotuscan grow from a pile of discarded waste,the radiance of a true disciple of the Buddhaoutshines dark shadows cast by ignorance.

- 24 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 24

T H E F O O L I S H

6 0The night is longfor one who cannot sleep.A journey is long for one who is tired.Ignorant existence is long and tediousfor those unaware of Truth.

6 1Having found no companionwho has travelled at least as far as ourselves,it is better to go alonethan to accompany thosewho remain irresolute.

6 2“This is my child, this is my wealth”:such thoughts are the preoccupations of fools.If we are unable to own even ourselves,why make such claims?

- 25 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 25

6 3The fool who knows he is a foolis at least a little wise;the fool who thinks that he is wiseis assuredly a fool.

6 4Like spoons unable to tastethe flavour of the soup,are the fools who cannot see truth,even though they liveall their lives among the wise.

6 5Like the tongue that can appreciatethe flavour of the soup,is one who can discern clearly the truthafter only a briefassociation with the wise.

- 26 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 26

6 6By heedlessly performing evil,the unwary foolsproduce their own bitter fruits.They behave like their worst enemy.

6 7A deed is not well-donewhen upon reflection remorse arises:with tears of sorrowone harvests its fruit.

6 8A deed is well-donewhen upon reflection no remorse arises:with joy one harvests its fruits.

6 9Fools perceive evil actsto be sweet as honeyuntil they have seen the consequences.When they behold their fruits,fools suffer indeed.

- 27 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 27

7 0Even after months of rigid asceticism,subsisting on a frugal diet,a fool is not to be compared in valueto the person who simply sees the truth.

7 1Fresh milk does not immediatelyturn into curd,and evil acts do not immediatelyshow their fruits;however, fools do sufferfrom the consequencesof their foolishnessas they would be burnedby standing on coals hidden in ashes.

7 2Fools are those who use foolishlywhatever gifts they have,destroying their accumulated good fortune.

- 28 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 28

73 - 7 4The conceit and craving of fools growsas they claim for themselvesundue authority, recognition and reward:their falsity affects their longing,they wish to be seenas powerful and discerning.

7 5The path that leads to worldly gainand the path that leads to Liberationare different paths.Seeing thus, the renunciate discipleavoids the distractionof worldly gain and success,to dwell in solitude.

- 29 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 29

T H E W I S E

7 6Only blessings can arisefrom seeking the companyof wise and discerning persons,who skilfully offerboth admonition and adviceas if guiding one to hidden treasure.

7 7Let the wise guide beingsaway from darkness,give direction and advice.They will be treasured by the virtuousand dismissed by the foolish.

7 8Do not seek the companyof misguided friends;beware of degenerate companions.Seek and enjoy the companyof well-guided friends,those who support insight.

- 30 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 30

7 9Surrendering oneself to Dhammaleads to serene being.The wise perpetually delight in the truthtaught by the Awakened One.

8 0Those who build canalschannel the flow of water.Arrowsmiths make arrows.Woodworkers craft wood.The wise tame themselves.

8 1As solid rockis unshaken by the wind,so are those with wisdom undisturbedwhether by praise or blame.

8 2On hearing true teachings,the hearts of those who are receptive,become serene –like a lake, deep, clear and still.

- 31 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 31

8 3Virtuous beings are unattached.They do not indulge in heedless speechabout sensual pleasures.They experience both joy and sorrowbut are possessed by neither.

8 4Neither for one’s own sakenor on behalf of anotherdoes a wise person do harm– not for the sake of family, fortune or gain.Such a one is rightly calledjust, virtuous and wise.

8 5Few are those who reach the beyond.Most pace endlessly back and forth,not daring to risk the journey.

- 32 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 32

8 6Although it is difficult to cross overthe storm-swept sea of passion,those who live in accordwith the well-taught Wayarrive at the beyond.

87 - 88The wise abandon darknessand cherish light,leave petty security behindand seek freedom from attachment.To pursue such release is difficult and rare,yet the wise will seek it,detaching themselves from obstructions,purifying heart and mind.

8 9Freeing themselves from longing,unhindered by habitual grasping,those who align themselves with the Waydelight in non-attachmentand, while still in the world,are radiant.

- 33 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 33

T H E AWA K E N E D O N E

9 0There is no tensionfor those who have completed their journeyand have become freefrom the distress of bondage.

9 1Alert to the needs of the journey,those on the path of awareness,like swans, glide on,leaving behind their former resting places.

9 2Just like birds that leave no tracks in the air,there are those whose minds do not clingto temptations that are offered to them.Their focus is the signless state of liberation,which to others is indiscernible.

- 34 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 34

9 3There are those who are freefrom all obstructions;they do not worry about food,their focus isthe signless state of liberation.Like birds flying through the air,trackless, they move on their way.

9 4Like horses well-trained by their ownersare those who have rightly tamed their senses;having freed their heartsfrom pride and pollutionthey generate all-pervading delight.

9 5There are those who discoverthey can leave behind confused reactionsand become patient as the earth;unmoved by anger,unshaken as a pillar,unperturbed as a clear and quiet pool.

- 35 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 35

9 6Those who arriveat the state of perfect freedomthrough right understandingare unperturbedin body, speech or mind.They remain unshakenby life’s vicissitudes.

9 7Those who know the uncreated,who are free and stilled,who have discarded all craving,are the most worthy beings.

9 8Whether in a forest,a town or open country,delightful is the dwelling placeof one now fully free.

- 36 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 36

9 9Beings free from addictionto sensual pleasuresknow a unique form of delight.They seek quiet in forest retreatswhich worldly beings would avoid.

T H E T H O U S A N D S

100A single word of truth,which calms the mind,is better to hear than a thousandirrelevant words.

101A single verse of truth,which calms the mind,is better to hear than a thousandirrelevant verses.

- 37 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 37

102Reciting a single verse of truthwhich calms the mindis better than recitinga hundred meaningless verses.

103One might defeat alone in battlea thousand thousand men,but one who gains self-masteryis by far the greater hero.

104 - 105Self-mastery is the supreme victory –much more to be valuedthan winning control over others.It is a victorythat no other being whatsoevercan distort or take away.

- 38 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 38

106To honour,even for a single moment,one who has attained self-mastery,is of greater meritthan making countless offeringsto those who are unworthy.

107To honour,even for a single moment,one who has attained self-mastery,is of greater benefitthan habitually performing ceremoniesbased on a wrong understanding.

108Even if one should spendan entire yearmaking gestures of offeringfor the sake of self-gain,all this is not worth one quarter the valueof offering veneration to a noble being.

- 39 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 39

109For one who always honours and respectsthose of greater years,there are four blessings:long life, beauty, happiness and strength.

110A single day livedwith conscious intention and virtueis of greater value than a hundred yearslived devoid of disciplineand right restraint.

111A single day livedwith conscious intention and wisdomis of greater value than a hundred yearslived devoid of disciplineand manifest wisdom.

- 40 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 40

112A single day livedwith conscious intentionand profound effortis of greater value than a hundred yearslived in lazy passivity.

113A single day lived in awarenessof the transient nature of lifeis of greater value than a hundred yearslived unaware of birth and death.

114A single day lived awake to the undying stateis of greater value than a hundred yearslived without recognising deathlessness.

115A single day lived awake to profound truthis of greater value than a hundred yearslived unawakened.

- 41 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 41

E V I L

116Hasten towards doing what is beautiful.Restrain your mind from evil acts.The mind that is slow to do goodcan easily find pleasure in evil-doing.

117If you perform an evil act,then do not repeat it.Avoid finding pleasure in its memory.The aftermath of evil-doing is painful.

118Having performed a wholesome actit is good to repeat it.Enjoy the pleasure of its memory.The fruit of goodness is contentment.

- 42 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 42

119Even those who perform evilcan experience well-beingso long as their actionshave not yet borne direct fruits.However, when the resultsof their actions ripen,the painful consequencescannot be avoided.

120Even those who live wholesome livescan experience sufferingso long as their actshave not yet borne direct fruits.However, when the fruitsof their actions ripenthe joyful consequencescannot be avoided.

- 43 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 43

121Do not ignore the effects of evil,saying, “This will come to nothing.”Just as by the gradual fall of raindropsthe water jar is filled,so in time fools are corruptedby evil-doing.

122Do not ignore the effect of right actionsaying, “This will come to nothing.”Just as by the gradual fall of raindropsthe water jar is filled,so in time the wisebecome replete with good.

123As one who is entrustedwith precious cargowould remain vigilant and protectiveavoid evil as if it were poison.

- 44 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 44

124A hand without an open woundcan carry poisonand remain free from harm;likewise, evil has no consequencesfor those who do not perform it.

125If you intentionally harman innocent person,someone who is pure and blameless,the harm will come back to youlike fine dust thrown into the wind.

126Some are reborn as humans;evil-doers are reborn in hell.Doers of good are reborn in blissand the pure enter the trackless land.

- 45 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 45

127There is no place on earthwhere one can hidefrom the consequences of evil actions –not in a mountain cave,the ocean nor in the sky.

128There is no place on earthbeyond the reach of death –not in a mountain cave,the ocean nor in the sky.

AG G R E S S I O N

129Having empathy for othersone sees that all beings are afraidof punishment and death.Knowing this,one does not attack or cause attack.

- 46 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 46

130Having empathy for othersone sees that all beingslove life and fear death.Knowing this,one does not attack or cause attack.

131To harm living beingswho, like us, seek contentment,is to bring harm to ourselves.

132To avoid bringing harm to living beingswho, like us, seek contentment,is to bring happiness to ourselves.

133Avoid speaking harshly to others;harsh speech prompts retaliation.Those hurt by your words may hurt you back.

- 47 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 47

134If spoken to harshly,make yourself as silent as a cracked gong;non-retaliation is a sign of freedom.

135Just as a herdsmandrives cattle to pasture,old age and deathdirect living beings.

136Though while they perform their evil actsthey do not realise what they are doing,fools suffer the resultsof their own actions accordingly,just as one is burnt when handling fire.

- 48 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 48

137 - 140To cause harm to the defencelesssoon brings sufferingto those who attack.They will reap pain or poverty or loss,illness, insanity or persecution,abuse, distress or devastation,and, alone, after deaththey must confront their misdeeds.

141Neither outer asceticisms,nor self-humiliationnor physical deprivation of any kind,can purify the heartof one still obscured by doubt.

- 49 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 49

142Flamboyant outer appearancedoes not in itself constitutean obstruction to freedom.Having a heart at peace,pure, contained,awake and blameless,distinguishes a renunciate,a Wayfarer, a noble being.

143A well-trained horsegives no cause for restraint.Rare are those beings who,through modesty and discipline,give no cause for rebuke.

- 50 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 50

144Let the dread of endless mediocrityspur you into great effort,like a well-trained horseencouraged by the mere touch of the whip.Relinquish the burden of endless strugglewith unapologetic confidence,with purity of action, effort, concentration,and by conscious and disciplinedcommitment to the path.

145Those who build canalschannel the flow of water.Arrowsmiths make arrows.Woodworkers craft wood.The good tame themselves.

- 51 -

007-051 Ch 01-10 11/5/06 11:51 AM Page 51

O L D AG E

146Why is there laughter?Why is there joywhen the world is on fire?Since you are clouded in darknessshould you not seek the light?

147Gaze upon this once-decorated body –it used to attract attentionbut now it is only festering flesh,a putrid thing.It is neither sure nor substantial.

148This body wears out with age;it becomes a host to disease– vulnerable, fragile,a decrepit, disintegrating mass,which eventually ends in death.

- 52 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 52

149What pleasure does life holdonce one has seenold bleached bones,discarded and scattered round?

150The physical body consists of bonescovered with flesh and blood.Stored up inside itare decay and death, pride and malice.

151Passed down by the wiseis the knowledge that,though what is externally impressiveloses its splendour,and though our bodies will decay,the truth itself outlasts all degeneration.

152While ageing fools put on weightlike oxen in their stalls,their minds remain small.

- 53 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 53

153 - 154For many lives I have wanderedlooking for, but not finding,the house-builderwho caused my suffering.But now you are seen andyou shall build no more.Your rafters are dislodged andthe ridge-pole is broken.All craving is ended;my heart is as one with the unmade.

155Those who while still youngneither choose a life of renunciationnor earn a good living,end up like dejected old heronsbeside a pond without fish.

- 54 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 54

156Those who while still youngneither choose a life of renunciationnor earn a good living,will end up bemoaning the past,falling like spent arrowsthat have missed their mark.

T H E S E L F

157If we hold ourselves dear,then we maintain careful self-regardboth day and night.

158It is wiseto set ourselves rightbefore instructing others.

- 55 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 55

159One’s own self is the hardest to discipline.You should act as you teach:tame yourselfbefore trying to tame others.

160Truly it is ourselvesthat we depend upon;how could we reallydepend upon another?When we reach the stateof self-reliancewe find a rare refuge.

161As a diamond can cut throughthe stone that once housed it,so your own evil can grind you down.

- 56 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 56

162Committed evil doersbehave toward themselveslike their own worst enemies.They are like creepersthat strangle the treeswhich support them.

163It is easy to do that which isof no real benefit to oneself,but it is difficult indeed to do thatwhich is truly beneficial and good.

164Like the bamboowhich destroys itself as it bears fruit,so fools harm themselvesby holding to wrong viewsand deriding those worthy oneswho live in harmony with the Way.

- 57 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 57

165By ourselves we do eviland by ourselves we are made impure.By ourselves we avoid eviland by ourselves we are made pure.The great matter of purityis our own affair.No other can be responsible.

166Knowing the Way for oneself,walk it thoroughly.Do not allow the needs of others,however demanding,to bring about distraction.

- 58 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 58

T H E WO R L D

167By renouncing unworthy waysand by not living carelessly,by not holding to false viewswe no longer perpetrate delusion.

168Do not show false humility.Stand firmly in relation to your goal.Practice, well-observed,leads to contentmentboth now and in the future.

169Live your life well in accord with the Way –avoid a life of distraction.A life well-lived leads to contentment,both now and in the future.

- 59 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 59

170The King of Death cannot findthose who look upon the worldas insubstantial,as transient, a bubble –illusive, only a mirage.

171Come, view this world.See it as an ornate, festive carriage.See how fools are entranced by their visions,yet, for the wise there is no attachment.

172There are those who awakenfrom heedlessness.They bring light into the worldlike the moonemerging from clouds.

- 60 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 60

173One who transforms old and heedless waysinto fresh and wholesome actsbrings light into the worldlike the moon freed from clouds.

174If birds are trapped in a netonly a few will ever escape.In this world of illusiononly a few see their way to liberation.

175White swans rise into the air.Adept yogistransport themselves through space.Wise beingstranscend worldly delusionby outwitting the hordes of Mara.

- 61 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 61

176For one who transgressesthe law of truthfulness,one who has no regardfor a future existence,there is no manner of evilthat is impossible.

177Those who fail to value generositydo not reach the celestial realms.But the wise rejoice in givingand forever abide in bliss.

178Better than ruling the whole world,better than going to heaven,better than lordship over the universe,is an irreversible commitment to the Way.

- 62 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 62

T H E B U D D H A

179The Buddha’s perfection is complete;there is no more work to be done.No measure is there for his wisdom;no limits are there to be found.In what way could he be distractedfrom truth?

180The Buddha’s perfection is complete;in him there is no cravingthat could drag him down.No measure is there for his wisdom;no limits are there to be found.In what way could he be distractedfrom truth?

- 63 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 63

181Celestial beings treasurethe Awakened Oneswho have fully seen the Way,who are devoted to meditationand delight in the peace of renunciation.

182It is not easy to be bornas a human beingand to live this mortal life.It is not easy to discernprofound wisdomand most rarefor a Buddha to arise.

183Cease to do evil,cultivate that which is good;purify the heart.This is the Wayof the Awakened Ones.

- 64 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 64

184A renunciate does notoppress anyone.Patient enduranceis the ultimate asceticism.Profound liberation,say the Buddhas,is the supreme goal.

185Not insulting, not harming,cultivating restraintwith respect for the training,modesty in eating and contentmentwith one’s dwelling place,devotion to mindful intent:this is the Teaching of the Buddha.

- 65 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 65

186 - 187Not in great wealthis there contentment,nor in sensual pleasure,gross or refined.But in the extinction of cravingis joy to be foundby a disciple of the Buddha.

188 - 189To many places beings withdrawto escape from fear:to mountains, forests,parklands and gardens;sacred places as well.But none of these placesoffer true refuge,none of them can free us from fear.

190 - 191One who finds refuge in the Buddhain the Dhamma and in the Sanghasees with penetrating insight:suffering, its cause, its releaseand the Way leading to true freedom.

- 66 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 66

192The Buddha, the Dhamma, the Sangha:these are true refuge;these are supreme;these lead to Liberation.

193It is hard to finda being of great wisdom;rare are the placesin which they are born.Those who accompany themwhen they appearknow good fortune indeed.

194Blessed is the arising of a Buddha;blessed is the revealing of the Dhamma;blessed is the concord of the Sangha;delightful is harmonious communion.

- 67 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 67

195 - 196Immeasurable is the benefitobtained from honouring thosewho are pure and beyond fear.Beings who have found freedomfrom sorrow and grievingare worthy of honour.

H A P P I N E S S

197While in the midstof those who hate,to dwell free from hatingis happiness indeed.

198While in the midstof those who are troubled,to dwell untroubledis happiness indeed.

- 68 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 68

199While in the midstof those who are greedy,to dwell free from greedis happiness indeed.

200We dwell happily,free from anxiety;like radiant beingsin celestial realmswe rejoice in delight.

201Victory leads to hatred,for the defeated suffer.The peaceful live happily,beyond victory and defeat.

- 69 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 69

202There is no fire like lust,no distress like hatred,no pain like the burden of attachment,no joy like the peace of liberation.

203Hunger is the greatest affliction,conditionality the greatestsource of despair.The wise, seeing this as it is,realise liberation, the greatest joy.

204A healthy mind is the greatest gain.Contentment is the greatest wealth.A trustworthy friend is the best of kin.Unconditional freedomis the highest bliss.

- 70 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 70

205Tasting the flavour of solitudeand the nectar of peace,those who drink the joythat is the essence of realityabide free from fear of evil.

206It is always a pleasurenot to have to encounter fools.It is always good to see noble beingsand a delight to live with them.

207Tedious is the company of fools,always painful, like beingsurrounded by enemies;but to associate with the wiseis like being at home.

- 71 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 71

208You should follow the waysof those who are steadfast,discerning, pure and aware,just as the moon followsthe path of the stars.

A F F E C T I O N

209There are those who pursuethat which should be avoidedand avoid that whichshould be pursued.Caught up in the sensesthey lose their wayand later envythose who know the truth.

- 72 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 72

210To lose the company of thosewith whom one feels at homeis painful,to be associated with thosewhom you dislikeis even worse;so do not abandon yourselveseither to the company of thosewith whom you feel at homeor those whom you dislike.

211Beware of the attachmentthat springs from fondness,for separation from thoseone holds dear is painful,while if you take sidesneither for nor against fondness,there will be no bondage.

- 73 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 73

212From endearment springs grief.From endearment springs fear of loss.Yet, if one is free from endearment,there is no griefso how could there be fear?

213Becoming lost in affectionbrings sorrow;becoming lost in affectionbrings fear.Being free from affectionmeans sorrow ceases,so how could there be any fear?

214Becoming lost in enjoymentbrings sorrow;becoming lost in enjoymentbrings fear.Being free in your experience of enjoymentmeans sorrow ceases,so how could there be any fear?

- 74 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 74

215Becoming lost in lustbrings sorrow;becoming lost in lustbrings fear.Not being lost in lustmeans sorrow ceases,so how could there be any fear?

216Becoming lost in cravingbrings sorrow;becoming lost in cravingbrings fear.Being free from cravingmeans sorrow ceases,so how could there be any fear?

217Naturally loved are thosewho live with right actionand have found the Way,and through insighthave become established in the truth.

- 75 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 75

218Those who longfor the undefinable,with hearts filled with inspiration,whose minds are freedfrom sensual longingare called“those bound for freedom”.

219 - 220Just as family and friendsjoyfully welcome homeloved ones returned from afar,so their own good deedswelcome those that have done themas they go from this life to the next.

- 76 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 76

A N G E R

221Relinquish anger.Let go of conceit.Release yourselffrom all that binds you.The pure-hearted who clingneither to body or minddo not fall prey to suffering.

222I say, those who contain their angeras a charioteer controlsa speeding chariot,are fully in charge of their lives;others are merely keepingtheir hands on the reins.

223Transform anger with kindnessand evil with good,meanness with generosityand deceit with integrity.

- 77 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 77

224These three wayslead to the heavens:asserting the truth,not yielding to anger,and giving, even if you haveonly a little to share.

225Awakened Ones do not cause harm.They are rightly restrainedand they move to changelessnesswhere they grieve no more.

226All pollution is clearedfrom the minds of thosewho are always vigilant,training themselves day and nightand whose lives are fully intentupon liberation.

- 78 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 78

227Since ancient times it has been the casethat those who speak too muchare criticised,as are those who speak too littleand those who don't speak at all.Everyone in this world is criticised.

228There never wasnor will there benor is there now anybodywho is only blamedor wholly praised.

229Those who live impeccably,who are discerning,intelligent and virtuous –they are continually praised by the wise.

- 79 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 79

230Who would cast blame on thosewho in their being are like gold?Even the gods appreciate their lustre.

231Beware of clumsy movementand aware in your bodily conduct.Renounce all devious actionand cultivate that which is wholesome.

232Beware of contrived utteranceand aware in all that you say.Renounce all cunning speechand cultivate that which is wholesome.

233Beware of devious thinkingand aware of all that you dwell upon.Renounce all unruly thoughtand cultivate that which is wholesome.

- 80 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 80

234Ably self-restrainedare the wise,in action, in thoughtand in speech.

P O L L U T I O N

235Resembling a withered leaf,you have the messengerof death at your side.Although a long journey lies ahead,you have still made no provision.

236Hasten to cultivate wisdom.Make an island for yourself.Freed from stain and defilement,you will enter noble being.

- 81 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 81

237It is time for you to comeinto the presence of the Lord of Death.There is no time for rest on this journey,yet what provision have you made?

238Hasten to cultivate wisdom;make an island for yourself.Freed from stain and defilementyou are releasedfrom birth and death.

239Gradually, gradually,a moment at a time,the wise remove their own impuritiesas a goldsmith removes the dross.

240As iron is destroyed by the rust it produces,so those who perform evil are corrodedby their own action.

- 82 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 82

241Lack of study leadsto forgetting the teachings;neglect spoils the home;laziness leads to loss of beauty;heedlessness ruins attention.

242Sexual misconductdiminishes those who perform it,stinginess diminishesthose who could give.Acts that diminish their doerare stains indeed.

243But the worst stain of allis ignorance.Be purified of thisand you are free.

- 83 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 83

244Life is apparently easyfor one who lacks shame,who is as impudent as a crow,who is arrogant, aggressive,invasive and corrupt.

245Life is not easy for thosewho have a sense of shame,who are modest,pure-minded and detached,morally upright and reflective.

246 - 247Whoever destroys life,disregards truth,is sexually irresponsible,takes what is not rightfully theirs,and heedlessly indulges in drugs,destroys the very rootsof their own life.

- 84 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 84

248Whoever is intent on goodnessshould know this:a lack of self-restraint is disastrous.Do not allow greed and misconductto prolong your misery.

249 - 250People are inspired to be generousaccording to their faith and trust.If we become discontentedwith what we have been givenour meditation will be filledwith endless mental affliction;but if we are free from this discontent,our meditation is full of peace.

251There is no fire like lust,no obstruction like hatred,no trap like delusion,and no vortex like craving.

- 85 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 85

252It is easy to see the faults of others,but it takes courage to look at one’s own.As with chaff,one might winnow others’ shortcomingswhile hiding one’s own,as a stealthy huntermight conceal himself from his prey.

253Those who always look forthe faults of others –their corruptions increaseand they are far from freedom.

254No tracks are found in the air,there is no liberation apart from the Way.Most people tend to indulge in proliferation,from which Awakened Ones are free.

- 86 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 86

255No tracks are found in the air,there is no liberation apart from the Way.There are no conditioned thingsthat are permanentand yet the Buddhas remain unperturbed.

T H E J U S T

256Making an arbitrary decisiondoes not amount to justice.Having considered argumentsfor and against,the wise decide the case.

257By making decisionsbased on truth and fairnessone safeguards the lawand is called righteous.

- 87 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 87

258Those who speak muchare not necessarily possessed of wisdom.The wise can be seento be at peace with lifeand free from all enmity and fear.

259Though one’s knowledgemay be limited,if understanding and conductrightly accord with the Wayone is to be consideredwell-versed in Dhamma.

260Having grey hairdoes not make you an elder;ripe in years maybe,but perhaps pointlessly so.

- 88 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 88

261One who is truthful,virtuous, impeccable in conduct,free from all stains and wisecan be called an elder.

262 - 263Those who are envious,stingy and manipulativeremain unappealing despitegood looks and eloquent speech.But those who have freed themselvesfrom their faultsand arrived at wisdomare attractive indeed.

264Shaving your headdoes not make you a renunciate,if you are still full ofrecklessness and deceit.How could someone possessedby craving and lustbe considered a renunciate?

- 89 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 89

265You become a monk or nunby letting go of all evil,by renouncing allunwholesomeness,both great and small.

266You are not a monk or nunbecause you dependon others for food,but by submitting yourselfwholeheartedlyto the training of body,speech and mind.

267You become a monk or nunby seeing through this worldwith understanding,by rising above good and badand living a life of purityand contemplation.

- 90 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 90

2 68 - 269Silence does not denote profundityif you are ignorant and untrained.Like one holding scales,a sage weighs things up,wholesome and unwholesome,and comes to knowboth the inner and outer worlds.Therefore the sage is called wise.

270Those who still cause harmto living beingscannot be considered as attained.Those who are attainedmaintain a harmless demeanourtoward all beings.

- 91 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 91

2 71 - 272Do not rest contentedbecause you keep all the rulesand regulations,nor because you achieve great learning.Do not feel satisfied because youattain meditative absorption,nor because you can dwell inthe bliss of solitude.Only when you arriveat the complete eradicationof all ignorance and conceitshould you be content.

- 92 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 92

T H E PA T H

273The eight-fold pathis the most honourable way,the four noble truthsthe most honourable utterance,freedom from cravingthe most honourable state,and the all-seeing Buddhathe most honourable being.

274This is the only Way;there is no otherthat leads to clear seeing.Follow this Wayand Mara becomes disoriented.

- 93 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 93

275If you walk the pathyou will arrive at the end of suffering.Having beheld this myself,I proclaim the Waywhich removes all thorns.

276The Awakened Onescan but point the way;we must make the effort ourselves.Those who reflect wiselyand enter the path are freedfrom the fetters of Mara.

277“All conditioned thingsare impermanent”;when we see this with insightwe will tire of this life of suffering.This is the Way to purification.

- 94 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 94

278“All conditioned thingsare inherently lacking”;when we see this with insightwe will tire of this life of suffering.This is the Way to purification.

279“All realities are devoidof an abiding self ”;when we see this with insightwe will tire of this life of suffering.This is the Way to purification.

280If, while still young and strong,you procrastinatewhen you should act,indulging in heedless fantasies,the Way and its wisdomwill never become clear.

- 95 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 95

281Be careful in what you say,restrained in what you think,and impeccable in how you act.Purifying these three ways of behaviourwill take you along the Way of the sages.

282To contemplate life leads to wisdom;without contemplation wisdom wanes.Recognise how wisdomis cultivated and destroyed,and walk the Way of increase.

283Clear away the forests of cravingbut do not attack and destroy the trees.Clear the entire forest of cravingand you will see the Way to freedom.

- 96 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 96

284So long as sexual attractionhas not been cleared away –if the even the slightest trace remains,the heart is held in dependencelike a suckling calf to a cow.

285Remove the bonds of affectionas one might pluck an autumn flower.Walk the Way that leads to liberationexplained by the Awakened One.

286It is a foolwho indulges in dreamingabout the most comfortableplace to live, saying“here it will be warm,there it will be cool” –unaware of impending death.

- 97 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 97

287As a flood could sweep awayan entire village,those who are caught upin relationships and possessionswill be carried away by death.

288 - 289As you approach deathnone of your fond attachmentswill protect you.See this, then with wise restraintand unwavering effort,hasten to clear your path to liberation.

- 98 -

052-098 Ch 11-20 11/5/06 11:53 AM Page 98

VA R I O U S

290It is wisdomthat enables letting goof a lesser happinessin pursuit of a happinesswhich is greater.

291You failin the pursuit of happinessif it is at the expenseof others’ well-being.The snare of ill-willcan still entangle you.

292To leave undonethat which should be doneand to do thatwhich should be avoidedleads to carelessness and conceit.It will increase confusion.

- 99 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 99

293Confusion ceasesby maintaininga meditation practicefocused in the body,by avoiding thatwhich should not be doneand by mindfully doingthat which should be done.

294By removing craving and conceit,eradicating wrong views,and by overcomingthe deluded attachments of the sense realm,the noble being freely moves on.

295Having clearedall the hindrances to the Path –greed, rage, dullness and laziness,worry, anxiety and doubt –the noble being freely moves on.

- 100 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 100

296Disciples of the Buddhaare fully awakedwelling both day and nightin contemplation of the Awakened One.

297Disciples of the Buddhaare fully awakedwelling both day and nightin contemplation of reality.

298Disciples of the Buddhaare fully awakedwelling both day and nightin contemplation of the communionof beings who have awakened.

- 101 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 101

299Disciples of the Buddhaare fully awakedwelling both day and nightin contemplation ofthe true nature of the body.

300Disciples of the Buddhaare fully awakeboth day and nighttaking delight in compassion.

301Disciples of the Buddhaare fully awakeboth day and nighttaking delightin cultivating the heart.

- 102 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 102

302It is hard to livethe life of renunciation;its challengesare difficult to find pleasant.Yet it is also hard to livethe householder’s life;there is painwhen associating with thoseamong whom one feels no companionship.To wander uncommittedis always going to be difficult;why not renouncethe deluded pursuit of pain?

303A traveller possessed of virtue,disciplined and committed to right conduct,will be received with honour;such a one can be recognisedand can travel with confidence.

- 103 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 103

304The goodare seen even from afar.They shine like the distantHimalayan peaks.The untrained simply disappearlike arrows shot into the dark.

305With enthusiasm establish yourselfin solitary practice –sit alone, sleep alone, walk aloneand delight as if secluded in the forest.

- 104 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 104

H E L L

306Lying leads to sorrow.Concealing wrong actionsleads to sorrow.These two acts of deceittake beingsto the same state of woe.

307Those who wearthe robes of a renunciateyet harbour eviland are unrestrainedgo to a sorrowful state.

308It would be better to swallow molten ironthan for a renunciateto live on offeringsdeceitfully gained.

- 105 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 105

309Accumulated sadness,troubled sleep,blame and remorseare an adulterer’s lot.

310Brief is the delightof the fearful, adulterous couple,for only painful consequences can follow.

311As kusa grass wrongly graspedwounds the hand that holds it,so the renunciate lifehurts those who train in it wrongly.

312Acts carelessly done,practices corruptly performed,the holy life lived perversely,lead to little or no benefit at all.

- 106 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 106

313If anything is to be done,do it well,with energy and devotion;the renunciate life led heedlesslyjust stirs up the dust.

314Hurtful deedsare better left undoneas they always lead to remorse.Harmless deeds are better doneas no regret will follow.

315As a border city must be carefully protectedso guard yourself both within and without;build your defences wisely and in time.If these things are not attended toat the right momentgreat sadness will come.

- 107 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 107

316Distorted viewswhich create feelings of shameabout that which is not shameful,or indifferenceto that which is shameful,can cause beings to descend into hell.

317Distorted viewswhich create feelings of feartoward what is not actually threatening,or indifference in the faceof that which is threatening,can cause beings to descend into hell.

318Distorted views,which give rise to seeing right as wrongand wrong as right,are the cause for beings to disintegrate.

- 108 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 108

319The clear seeing which knowsthat which is flawed as flawedand that which is pure as purecan lead beings to transcend misery.

T H E E L E P H A N T

320Like an elephant in battlewithstands arrows,I choose to endureverbal attacks from others.

321Well-trained horsescan be trusted in crowds,and are to be mounted by kings.Individuals who have trainedthemselves to withstand abusewill be valuable everywhere.

- 109 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 109

322Impressive are horses or elephantswhich have been well-trained;but more impressiveare individualswho have tamed themselves.

323It is not on a well-trained animalthat you can rideto the land of liberation;it is only on the vehicleof a well-trained selfthat you will arrive there.

324A wild elephantwhen captured and bound and in rutis restless, uncontrollable,not eating its food.It longs for its native forest home.

- 110 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 110

325It is a fool that overeatsand indulges in laziness,then, feeling drowsy,wallows in sleep like an oversized pig;this forebodes continued suffering.

326My mind which was oncewild and unruly,wandering as it wished,I hold now in check,as the mahout with his hookcontrols an elephant in rut.

327As an elephantresolutely drags itself from a swampuplift yourself with the inspirationof cultivated attention.

- 111 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 111

328If you find a good companion,of integrity and wisdom,you will overcome all dangersin joyous and caring company.

329But if you cannot finda good companionof integrity and wisdom,then, like a king departinga conquered land,or an elephant wanderingalone in the forest,walk alone.

330A harmless solitary lifelived at easelike that of the lone elephant in the forest,is better thanthe unnecessary company of fools.

- 112 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 112

331Pleasure arises fromthe timely company of friends.Pleasure arises fromhaving few needs.Pleasure arises fromaccumulated virtue at life’s end.Pleasure arises fromseeing beyond suffering.

332Pleasure arises fromrightly serving one’s parents.Pleasure arises fromsupporting renunciates.Pleasure arises fromhonouring awakened beings.

- 113 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 113

333Pleasure arises fromsustaining virtue into old age.Pleasure arises fromsustaining sound faith.Pleasure arises with insight.Pleasure arises fromrenouncing evil.

C R AV I N G

334Uncontained cravinggrows like a creeper in the forest.Being lost in itone leaps aroundlike a tree-dwelling ape looking for fruit.

335Fostering habitssuch as craving and clingingis like fertilising noxious weeds.

- 114 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 114

336As water falls from a lotus leafso sorrow drops from thosewho are free of toxic craving.

337Torrential rains can destroy crops.Mara can destroy you.Thus I implore you –dig up the roots of all craving.I give you my blessingfor this work.

338If the roots are not removedweeds grow again and again;suffering returns to usso long as craving remains.

339When the streamsof sensual pleasure run strongthey can generatea torrent of longing.

- 115 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 115

340The streams of craving flow everywhere.The wild creeper of cravingspreads and entangles.Discerning this creeper with insight,dig it out.

341Beings naturally experience pleasure;but when pleasure is contaminatedwith craving,not releasing it creates frustrationand tedious suffering follows.

342Trapped in habits of cravingpeople paniclike rabbits caught in the snare.Their reactions reinforce the painof their entrapment.

- 116 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 116

343Trapped in habits of cravingpeople paniclike rabbits caught in the snare.If you wish to be free from entrapment,craving itself must be removed.

344There are those who have begunon the path to freedomyet return, out of desire, to bondage.

345 - 346Wisdom seesthat being held behind barsor bound by chainsis less limitingthan infatuation with possessionsand obsession with relationships.These bonds, though not so obvious,are strong and hold us down.To renounce attachmentto the world of the sensesis to be free from the prison of craving.

- 117 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 117

347Like a spider caught in its own web,a being enwrapped in sensual cravingmust be released from its own longingsbefore it can walk free.

348Let go of the past.Let go of the future.Let go of the present.With a heart that is freecross over to that shorewhich is beyond suffering.

349The bondsof deluded habits and cravingare strengthenedby one who lets the mind heedlessly dwellon objects of desire.

- 118 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 118

350But one who delightsin calming sensual thoughts,who is alertand cultivates awarenessof the loathsomeaspects of the body,breaks through cravingand unbinds deluded habits.

351No more need is there to re-formfor those who have reached the goal;they are free from fear and longing.The thorns of existence have been removed.

352A master is one who has let goof all craving and clinging to the world;who has seenthe truth beyond forms,yet is possessed ofa profound knowledge of words.Such a great being can be saidto have finished the task.

- 119 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 119

353I do not declareanother as my teachersince by myself have I arrivedat the wisdom that overcomes all,realises all, renounces all.Wholly liberated am Ifrom all craving.

354The gift of truth excels all gifts.The flavour of realitysurpasses all flavours.The delight of truthtranscends all delights.Freedom from cravingis the end of all suffering.

355Riches mostly ruin the foolishbut not those who seek the beyond.Just as they dismissthe well-being of others and cause harm,fools also ruin themselves.

- 120 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 120

356Weeds cause damage in fields.Lust causes damage to all beings.Support those who are free from lust;the gift will yield great benefit.

357Weeds cause damage in fields.Hatred causes damage to all beings.Support those who are free from hatred;the gift will yield great benefit.

358Weeds cause damage in fields.Confusion causes damage to all beings.Support those who are free from confusion;the gift will yield great benefit.

359Weeds cause damage in fields.Envy causes damage to all beings.Encourage those who are free from envyand there will be great benefit.

- 121 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 121

T H E R E N U N C I A T E

360It is good to restrain the eye.It is good to restrain the ear.It is good to restrain the nose.It is good to restrain the tongue.

361It is good to be restrained in body.It is good to be restrained in speech.It is good to be restrained in the mind.It is good to be restrainedin everything.The renunciate who is restrainedin every way will realise freedomfrom suffering.

- 122 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 122

362One who is rightly disciplinedin all actions,who is composed,contented and delights insolitary contemplation –such is a renunciate.

363It is pleasing to hearthe words of a renunciatewho is wise, not inflated,whose mind is composedand whose speech is containedand clear in meaning.

364One who abides in Dhamma,who delights in Dhamma,who contemplates Dhamma,who memorises Dhammadoes not lose the Way.

- 123 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 123

365Bemoaning your own lotor envying the gains of othersobstructs peace of mind.

366But, being contentedeven with modest gainspure in livelihood and energetic,you will be held in high esteem.

367True renunciatesregard the entire body-mindwithout any thought of ‘I’ or ‘mine’and are devoid of longingfor what they do not have.

368A renunciate whoabides in loving-kindnesswith a heart full of devotionfor the Buddha’s teachingwill find peace, stillness and bliss.

- 124 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 124

369Bale out the water from your boat;cut loose from the defiling passionsof lust and hatred;unencumbered, sail ontowards liberation.

370One who hascut off coarse attachments,cut off subtle attachments,who cultivates the spiritual faculties,is the one who finds freedomfrom delusion.

371Be careful !Do not neglect meditation,nor allow the mindto dwell on sensualitylest you might heedlessly swallowa red-hot ball of ironand find yourself crying out,“why am I suffering?”

- 125 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 125

372Concentration does not arisewithout understanding,nor understandingwithout concentration.One who knows bothapproaches liberation.

373A happiness transcending ordinary blissis experienced by those renunciateswho have entered into seclusionwith tranquil heartand clear understanding of the Way.

374When those who are wisedwell in contemplationon the transient natureof the body-mind,and of all conditioned existence,they experience joy and delightseeing throughto the inherently secure.

- 126 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 126

375 - 376This then is the beginningfor a renunciatewho takes up the training:wisely control your faculties,commit yourself to the instruction,seek contentment;cultivate the company of thosewho support your aspirationfor energetic practice of the teachings.The beauty of pure conductconditions whole-hearted well-beinggiving rise to completefreedom from remorse.

377As old flowers fallfrom a jasmine plantlet lust and hatredfall away.

- 127 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 127

378I call them the peaceful ones,who are calm in body,in speech and in mind,and who are thoroughly purgedof all worldly obsessions.

379Scrutinise yourself.Examine yourself.With right attentionto self-assessmentyou will live at ease.

380We are our own protection;we are indeed our own secure abiding;how could it be otherwise?So with due carewe attend to ourselves.

- 128 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 128

381A monk, a nun, who cultivatesa joyous dispositionand is filled withconfidence in the Waywill find peace, stillness and bliss.

382Yet still a youth, a renunciatefully devoted to the Waylights up the worldlike the moon emerging from clouds.

G R E A T B E I N G

383Diligently cut offthe stream of cravingand abandon sensual longings;knowing the limitationof all that is formed,realise the uncreated.

- 129 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 129

384All chains of bondage fall awayfrom those who knowand have crossed overbeyond two things.

385I say a being is greatwho stands not on this shore,nor the other shore,nor on any shore at all.Such a being is free from all ties.

386I say a being is greatwho dwells secluded and at ease,knowing the heartfree from all pollution,having completed the taskpurified of all compulsive tendencies,and awake.

- 130 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 130

387The sun shines by day,the moon shines by night.But, both all day and all nightthe Buddha shinesin glorious splendour.

388Having transformed evilone is called a great being.Living peacefullyone is called a contemplative.Having given up impurityone is called a renunciate.

389Non-retaliationis the characteristic of great beings.They do not give rise to anger.Should they be attacked,it is not in their nature to strike back.

- 131 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 131

390Suffering subsides to the degreethat you are free from the intentionto cause harm.There is no real greatnessif there is no restraint from anger.

391One who refrains from causing harmby way of body, speech or mind,can be called a worthy being.

392Devotion and respectshould be offered to thosewho have shown us the Way.

- 132 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 132

393One should not be consideredworthy of respectbecause of birth or backgroundor any outer sign;it is purityand the realisation of truththat determine one's worth.

394Your outer adornmentsand pretentious practicesare irrelevantif inwardly you remain in disarray.

395To be unconcernedabout outer appearance,but committed tointense relentless practicemakes for greatness.

- 133 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 133

396No one is noblemerely because of what they inherit.Nobility comes from cleansing oneselfof all pollutions and attachments.

397Whoever has broken loose from all bondageand found fearlessness,who is beyond attachmentsand defilements,I recognise as a great being.

398Whoever severs the ties of hatred,unbinds the ropes of craving,undoes the locks of wrong view,opens the doors of ignorance,and sees truth,I recognise as a great being.

- 134 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 134

399Strength of patienceis the might of noble beings;they can be shackled,endure verbal abuse and beatings,without resorting to anger.

400Those who are free from anger,simply disciplined, virtuous,well-trained,and have gone beyond rebirth,these I call great beings.

401As water slides from a lotus leaf,so sensual pleasuresdo not clingto a great being.

- 135 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 135

402Those who know the freedomof having laid asidethe burden of attachmentto the body-mindI call great beings.

403Those possessed of deep wisdom,who see what accords with the Wayand what does not,those who have attainedto the peak of possibility,I call great beings.

404Those who are free from attachmentto the company of either householdersor fellow renunciates,and so wander free from desiresor concern for security of any kind,are great beings.

- 136 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 136

405Those who have renouncedthe use of forcein relationship to other beingswhether weak or strong,who neither killnor cause to be killed,can be called great beings.

406Those who remainfriendly amid the hostile,at peace among the aggressive,and who do not attach themselvesto that upon which others dependare great beings.

407For a great being,lust and ill-will,arrogance and conceitdrop awayeven as a tiny seed would dropfrom the tip of a needle.

- 137 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 137

408Those who speak truthand give gentle encouragement,contending with no-one,these do I call great beings.

409The actions of a great being are pure.Great beings neverknowingly take for themselvesthat which belongs to another.

410The heart of a great being is free.Great beings no longer pinefor things of this worldor any other world.

411The heart of a great being is free.With accurate understandingwhich is beyond doubt,great beings have set their feet firmlyin the land of liberation.

- 138 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 138

412Whoever has transcendedall ties of good and bad,is purifiedand free from sorrow,should be called a great being.

413Those beings whoare released from all longingand, like the moon in a cloudless sky,are pure, clear and serene,I call great.

- 139 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 139

414There are beingswho travel the difficult pathacross the dangerous swampof defiling passions,traverse the ocean of delusionthrough the darkness of ignorance,and go beyond.They are sustainedby wise contemplation,secure in freedom from doubt,liberated;such beings are great indeed.

415It is a great beingwho, having restrained desiresfor sensual pleasure,lives the homeless lifeand realises freedomfrom both sensual desireand perpetual becoming.

- 140 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 140

416It is a great beingwho, having restrained all craving,lives the homeless lifeand realises freedomfrom both cravingand perpetual becoming.

417It is a great beingwho can see through all obvious delightsas well as subtle pleasuresto be free from attachment.

418Those who ceasesetting up like against dislike,who are cooled,who are not swayedby worldly conditions –these I call great beings.

- 141 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 141

419I say anyone who understands fullythe passing away and arising of beings,who remains aware,non-attached, awake,who is conscious ofright action at all times,is a great being.

420The condition after deathof great beings is indiscernible;no trace of passion remains.They are pure.

421Anyone who lives freedfrom habits of clinging,to past, present or future,possessing nothing,is a great being.

- 142 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 142

422A great being is fearless like a bull,noble, strong, wise, diligent,sees through delusions,is clear, attentive and awake.

423To understand all dimensionsof past existence,to see accurately into all realms,to reach the end of rebirths,to know with insightthat which must be known,to free the heart from ignorance –this is the essence of great being.

- 143 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 143

- 144 -

099-144 Ch 21-26 11/5/06 11:53 AM Page 144

A N O T E O N T H E T E X T

ADhammapada for Contemplation is a contem-porary rendering of an ancient text; but

what of the original Dhammapada? The Buddhalived and taught in India two and a half mill-ennia ago. He wrote nothing, and his teachingswere memorised and passed on orally by hisearliest followers. An enormous body of mater-ial was preserved in this way, although differentversions arose in the various Buddhist schools,which flourished in India after the Buddha’sparinibbana. The collection of verses known asthe Dhammapada was composed, probablysometime in the 3rd century BCE, in a languagenow known as Pali, by members of the ‘Ther-avada’, or ‘School of the Elders’. We know ofthree other versions, written down later in otherIndian languages, but they survive only partial-ly, or as fragments rescued from archaeologicalfinds, or as translations in Tibetan and Chinese.Those other versions mostly contain the samematerial, but there are many variations.

What we may think of as ‘the’ Dhamma-pada, then, is one version – the shortest andprobably the earliest one – of a work with a live-ly history. It was taken to Sri Lanka later inthe 3rd century BCE by the Theravadins, in itsoriginal Indian language, and written down

- 145 -

145-154 End section 11/5/06 11:54 AM Page 145

along with the rest of the Pali canon in the 1st

century BCE; it comes down to us today aspreserved and commented upon by the Ther-avada tradition. It was the first Buddhist text tobe printed in Europe, in 1855, along with aLatin translation, and has been translated intoEnglish at least 30 times. It is without doubtthe best-known early Buddhist scripture, andto this day Sri Lankan monks will memorise itbefore their ordinations.

The reason for this popularity is not hardto discover. The Dhammapada is essentially acompilation of sayings, pithy, poetic and direct,that speak to all, not just to monk or nun orscholar. About half of them are found in otherparts of the Pali canon, and although they areroughly grouped into chapters sharing a par-ticular theme, most seem to have been chosenfor their individual qualities, as sayings andsequences of sayings rich in wisdom to besavoured. Many of the sayings are concernedwith ethics, with what is good and foolish andin what each results. Some of these are not, infact, especially Buddhist, but are found also inother Indian religious texts, such as the greatepic, the Mahabharata. That is, they belong to awider tradition of wisdom, of which we haveour own versions in the West.

Beyond this basic human wisdom, how-

- 146 -


ever, the sayings of the Dhammapada concernthe Way to “freedom from bondage, liberation,true security” (verse 23), which is the particularteaching of the Buddha. They do not presentthis teaching in the form of doctrine, but in-stead offer a myriad hints, approaches anddirections of investigation, from descriptions ofthe “great beings” (chapter 23) who have reach-ed the other shore of existence, to compellingcomparisons of the paths of “appreciative aware-ness” and “heedlessness” (verse 21). The appealof the Dhammapada is greatly enhanced, how-ever, by the similes, metaphors and poeticimages lavishly employed to illustrate the mean-ing of the sayings; for instance, the influence ofthe wise is described as a light “like that of themoon emerging from clouds” (verse 172). Forgood measure, the Dhammapada also includesthe Buddha’s ‘Song of Victory’, the poem heuttered, it is said, just after he had gained en-lightenment (verses 153-4).

The sayings and poems of the Dhamma-pada were written in verse consisting of four-and six-line stanzas, with lines of eight oreleven syllables. Such forms belong to ancientIndian literary tradition, and lend to the text adistinctive rhythm. This rhythmic constraintnecessitated the finding of words of the rightnumber of syllables to fit the lines; the effect of

- 147 -


which is a multiplicity and vigour in the lang-uage not found in the prose scriptures. There istherefore a formality in the Pali verse, which,like most poetry, is untranslatable. If we add tothis untranslatability the demands of repro-ducing in English the epigrammatic and sug-gestive quality of the sayings, it is clear that aformally definitive translation of the Dhamma-pada is going to be difficult. For this reason, it isnecessary to read the text in different trans-lations, comparing the different emphases andresonances found in each, to come to a clearappreciation of the truth offered in each verse.

We could view the sayings of theDhammapada as photographic negatives, asvery old artefacts that miraculously containwithin them the profound utterances of theBuddha. Such negatives can be used to makeprints, in a modern language like English, whichreproduce those ancient sayings. The attemptsof scholarly translators to provide strictlyobjective, formally accurate prints from thoseold negatives is worthy and necessary, but theobjective method does not necessarily trans-mit all that it was hoped would be captured bythe original photographs, those few words ofverse. Ajahn Munindo, in his rendering of thetext, offers a more personal printing from eachnegative; one that is designed to transmit, not

- 148 -


the objective meaning of each saying, butsomething relevant and useful for a person insearch of wisdom today.

His method was this: using several respect-ed translations, he ascertained what to his mindwas the spirit or essence of each saying. This hedid with the aid of the traditional story assoc-iated with each verse, which gives an account ofthe occasion and significance of its utterance.These stories were without doubt composedlater than the text itself, and have in general alegendary character like that of the Jataka tales,but nevertheless create an ambience, a mythiccontext, which gives access to an importantdimension of what each saying means. Havingthus ascertained the spirit of each verse, hesought an expression in contemporary lang-uage, which might transmit effectively its spirit-ual impulse.

Being an ancient Indian text, the Dhamma-pada abounds in references to monsoons, ele-phants, jungles, villages, brahmins and so on.While this is wonderfully evocative of life inthe Buddha’s time, it distracts our attentionfrom the point of the sayings; and thereforeAjahn Munindo’s version is, on the whole, ren-dered into a contemporary idiom relevant tothe modern worldview. The birana grass thatgrows fast after monsoon rains, for instance, is

- 149 -


reinterpreted as weeds fed with fertiliser (verse335), and the Indian ascetic’s matted hair, hisantelope skin and his lifestyle are rendered as“outer adornments and pretentious practices”(verse 394). Most references to rebirth, and tothe hell and heaven realms of Buddhist cosmo-logy, have been replaced by psychological ren-derings of more relevance today. The referencesto the wandering mendicant lifestyle of theBuddhist monastic sangha, dependent as it wasand is on a village-based agrarian culture, havebeen modified.

There are other special features of AjahnMunindo’s version. He has not reproduced thegendered language of the original, so that hisrendering hopes to address all readers. He hasignored much of the word play that is crucial tothe original poetry, but at the benefit of muchgreater fluidity and naturalness. Although noattempt has been made to reproduce the formalqualities of the original, some of the beauty ofthe old text’s poetry emerges through the free-dom enabled by an interpretive rendering (see,for instance, verse 377).

Finally, Ajahn Munindo has noticed ajudgemental quality in certain verses of theDhammapada that was perhaps compelling inits day, but which can now leave us cold, orencourage a wrong effort. For instance, verse

- 150 -


211 literally recommends breaking all ties ofintimacy, while Ajahn Munindo’s renderingsuggests that “if you take sides neither for noragainst fondness, there will be no bondage”.This kind of change to the tone of the Dhamma-pada helps us away from an unhelpful judge-mentalism and towards a consideration of howsuffering is brought about in our lives. Ethicsmight then be better understood as the settingof standards for living that support a life deep-ened and made rich by contemplation.

Thomas Jones

- 151 -


“ The Gift of Dhamma Excels All Other Gifts ”

This book is offered for free distribution in thetrust that it will be of benefit to those interested inentering into a deeper contemplation and appre-ciation of their lives. We at Aruna Publications feelprivileged to be able to produce books such asthis, and look forward to continuing to do so. Wewould be delighted to receive any comments orfeedback from readers of this volume.

The cost of this publication has been metentirely from donations, thereby providing manypeople with the much-appreciated opportunityfor sponsorship and dedications of offering, inaccordance with Buddhist tradition. Any futureissue of this or similar publications depends onfree-will donations. If you would value the chanceto be involved in sponsoring “Gifts of Dhamma”like this one, please do not hesitate to contact:

Aruna Publications,Aruna Ratanagiri Buddhist Monastery, 2 Harnham Hall Cottages,Harnham,Belsay, NorthumberlandNE20 0HF UK

Email: [email protected]

- 152 -


ajahn munindo - dhammapada.pdf

Documents