Gatha Dhammapada

Yammakavagga - The Pairs
(verses 1-20)
Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, suffering follows one, even as the wheel follows the hoof of the draught-ox.
Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, AFFECTION follows one, even as one's shadow that never leaves.
``He abused me, he beat me, he defeated me, he robbed me,'' in those who harbour such thoughts hatred is not appeased.
``He abused me, he beat me, he defeated me, he robbed me,'' in those who do not harbour such thoughts hatred is appeased.
Hate is not overcome by hate; by Love (Metta) alone is hate appeased. This is an eternal law.
The others know not that in this quarrel we perish; those of them who realise it, have their quarrels calmed thereby.
Whoever lives contemplating pleasant things, with senses unrestrained, in food immoderate, indolent, inactive, him verily Mara overthrows, as the wind (overthrows) a weak tree.
Whoever lives contemplating ``the Impurities'', with senses restrained, in food moderate, full of faith, full of sustained energy, him Mara overthrows not, as the wind (does not overthrow) a rocky mountain.
He who is stained (with defilements) without self-control and truthfulness, is not worthy of wearing the yellow robes.
He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.
The one, who takes wrong to be right and right to be wrong, and who thinks always of sensual pleasures, cannot be successful in finding the Truth.
The one, who takes right to be right and wrong to be wrong, and who thinks not of sensual pleasures, can be successful in finding the Truth.
Even as rain penetrates an ill-thatched house, so does lust penetrate an undeveloped mind.
Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind.
Here he grieves, hereafter he grieves. In both states the evildoer grieves. He grieves, he afflicted, perceiving the impurity of his own deeds.
Here he rejoices, hereafter he rejoices. In both states the welldoer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds.
Here he suffers, hereafter he suffers. In both states the evildoer suffers. ``Evil have I done'' (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state.
Here he is happy, hereafter he is happy. In both states the welldoer is happy. ``Good have I done'' (thinking thus), he is happy. Furthermore, is he happy, having gone to a blissful state.
Though much he recites the Sacred Texts, but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits of the Holy life.
Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy life.

Appamadavagga - Heedfulness
(verses 21-32)
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.
Distinctly understanding this (difference) the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of Ariyas.
The constantly meditative, the ever steadfastly ones realize the bondfree, supreme Nibbana.
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.
By sustained effort, earnestness, discipline, and self-control, let the wise man make for himself an island, which no flood overwhelms.
The ignorant, foolish folk indulge in heedlessness; the wise man guards heedfulness as the greatest treasure.
Indulge not in heedlessness; have no intimacy with sensuous delights. Verily the heedful, meditative person obtains abundant bliss.
When a man banishes heedlessness by heedfulness, he becomes wise and is free from sorrow. He sees clearly the sorrowing people as one who stands on the hill looking down on the plains.
Heedful among the heedless, watchful among the sleeping, the wise man outstrips the foolish man as a race horse outstrips an old horse.
Maghava, the king of gods, attained such great supremacy over the gods through heedfulness. Heedfulness is always praised and heedlessness is always blamed.
Even as a fire consumes all obstacles, both great and small, a monk, who delights in heedfulness and who views heedlessness with fear, consumes attachments, both great and small.
A monk, who delights in heedfulness and who views heedlessness with fear, will not fail in the end to, to attain Nibbana.

Cittavagga - The Mind
(verses 33-43)
The fickle, unsteady mind, so hard to guard, so hard to control, the wise man straightens, as the fletcher straightens the arrow.
Like a fish that is drawn from its watery abode and thrown upon land, even so does this mind flutter. Hence should the realm of the passions be shunned.
The mind is hard to check. It is swift and wanders at will. To control it is good. A controlled mind is conducive to happiness.
The mind is very hard to perceive, extremely subtle and wanders at will. Let the wise person guard it; a guarded mind is conducive to happiness.
Faring far, wandering alone, bodiless, lying in a cave, is the mind. Those who subdue it are freed from the bond of Mara.
He whose mind is not steadfast, he who knows not true doctrine, he whose confidence wavers - the wisdom of such a one will never be perfect.
He whose mind is not soaked (by lust), he who is not affected (by haunt), he who has transcended both good and evil - for such a vigilant one there is no fear.
Realising that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city, he should attack Mara with the weapon of wisdom. He should guard his conquest and be without attachment.
Before long, alas! This body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.
Whatever (harm) a foe may do to a foe, or a hater to a hater, an ill-directed mind can do one far greater (harm).
What neither mother, nor father, nor any other relative can do, a well-directed mind does and thereby elevates one.

Pupphavagga - Flowers
(verses 44-59)
Who will be able to understand himself, this world, heaven and hell? Who will fully realize the well preached Doctrine, which is like a garland fixed by a clever garland maker?
The disciple in training (sekha) will be able to understand himself, this world, heaven and hell. He will realize the well preached Doctrine, which is like a garland fixed by a clever garland maker.
Knowing that this body is like foam, and comprehending its mirage-nature, one should destroy the flowershafts of sensual passions (Mara), and pass beyond the sight of the King of Death.
The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.
The man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desires, the Destroyer brings under his sway.
As a bee without harming the flower, its colours or scent, flies away, collecting only the honey, even so should the sage wander in the village.
Not the faults of others, nor what others have done or left undone, but one's own deeds, done and left undone, should one consider.
As a flower beautiful and brilliant of hue, but without fragrance, even so fruitless is the well-spoken word of one who does not practise it.
As a flower beautiful, brilliant of hue and full of fragrance too, even so fruitful is the well-spoken word of one who does practise it.
As from a heap of flowers many a garland is made even so many a good deed should be done by one born as a human being.
The perfume of flowers blows not against the wind, not does the fragrance of sandalwood, tagara and jasmine, but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction.
Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.
Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme.
Those, who are virtuous and who live a life of heedfulness, are set free through attaining perfect wisdom and Mara cannot find a way to them.
The lotus will grow even in rubbish thrown away. It will delight the heart with its sweet smell and beauty.
Just like a lotus, the disciple, by his wisdom, will shine among them that are ignorant, blind and unconverted.


Balavagga - The Fool
(verses 60-75)
Long is the night to the wakeful; long is the league to the weary; long is the samsara to the foolish who know not the Sublime Truth.
If, as the disciple fares along, he meets no companion who is better or equal, let him firmly pursue his solitary career. There is no fellowship with the foolish.
``Sons have I; wealth have I'': Thus is the fool worried; Verily, he himself is not his own. Whence sons? Whence wealth?
The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a fool indeed.
Though a fool, through all his life, associates with a wise man, he no more understands the Dhamma than a spoon (tastes) the flavour of soup.
Though an intelligent person, associates with a wise man for only a moment, he quickly understands the Dhamma as the tongue (tastes) the flavour of soup.
Fools of little wit move about with the very self as their own foe, doing evil deeds the fruit of which is bitter.
That deed is not well done when, after having done it, one repents, and when weeping, with tearful face, one reaps the fruit thereof.
That deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof.
As sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.
Month after month, a fool may eat only as much food as can be picked up on the tip of a kusa grass blade; but he is not worth a sixteenth part of them who have comprehended the Truth.
Verily, an evil deed committed does not immediately bear fruit, just as milk curdles not at once; smouldering, it follows the fool like fire covered with ashes.
To his ruin, indeed, the fool gains knowledge and fame; they destroy his bright lot and cleave his head.
The fool will desire undue reputation, precedence among monks, authority in the monasteries, honour among other families.
Let both laymen and monks think, ``by myself was this done; in everywork, great or small, let them refer to me''. Such is the ambition of the fool; his desires and pride increase.
Surely, the path that leads to wordly gain in one, and the path that leads to Nibbana is another; understanding this, the Bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment.

Panditavagga - The Wise Man
(verses 76-89)
Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.
Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.
Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.
He who practises the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas.
Irrigators lead the water; fletchers fashion the shaft; carpenters carve the wood; the wise discipline themselves.
As a solid rock is not shaken by the wind, even so the wise remain unshaken amidst blame and praise.
Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful.
The good give up (attachment for) everything; the saintly prattle not with sensual craving; whether affected by happiness or by pain, the wise show neither elation nor depression.
Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth, or kingdom (by doing wrong); by unjust means he should not seek his own success. Then (only) such a one is indeed virtuous, wise and righteous.
Few among men are they who cross to the further shore. The other folk only run up and down the bank on this side.
But those who act rightly accordingly to the teaching, which is well expounded, those are they who will reach the Beyond-Nibbana (crossing) the realm of passions, so hard to cross.
A wise man renounces evil and sensual pleasure and he does all meritorious work in order to attain Nibbana. He becomes a homeless one.
By having no attachment and desires and by forsaking sensual pleasures, a wise man gets rid of his impurities.
Those, who practise the seven Factors (Mindfulness, Investigation of the Dhamma, Energy, Rapture, Calmness, Concentration, Equanimity), and have freed themselves from attachments, attain Nibbana.