The Patna Dharmapada (Patna Dharmapada)

Success! Homage to all the Buddhas, the Dharma, and the Noble Saṅgha.

1 Dhp 1 / Mind precedes all dharmas; mind is their chief; they are made of mind. / If one speaks or acts with a corrupted mind, / then suffering follows them just as the wheel follows the ox's hoof.

Uv 31:23 / Mind precedes all dharmas; mind is their chief; they are made of mind. / For if one speaks or acts with a corrupted mind, / then suffering follows him just as the wheel follows the ox's hoof.

2 Dhp 2 / Mind precedes all dharmas; mind is their chief; they are made of mind. / If one speaks or acts with a serene mind, / then happiness follows them like a shadow that does not depart.

Uv 31:24 / Mind precedes all dharmas; mind is their chief; they are made of mind. / If one speaks or acts with a serene mind, / then happiness follows him like a shadow that follows behind.

3 Dhp 15 / Here he grieves, hereafter he grieves; the evil-doer grieves in both places. / He grieves, he is afflicted, seeing his own defilement of action.

Uv 28:34 / Here he grieves, hereafter he grieves; for the evil-doer grieves in both places. / For he grieves, he mourns, seeing his own defiled karma.

4 Dhp 16 / Here he rejoices, hereafter he rejoices; the maker of merit rejoices in both places. / He rejoices, he delights, seeing his own purification of action.

Uv 28:35 / Here he rejoices, hereafter he rejoices; for the maker of merit rejoices in both places. / For he rejoices, he delights, seeing his own purified karma.

5 Dhp 3 / "He reviled me, he struck me, he defeated me, he robbed me!"— / For those who harbor such thoughts, enmity is not stilled.

Uv 14:9 / "They reviled me, they spoke against me, they conquered me, he would defeat me!"— / For those who harbor this here, enmity is not stilled.

6 Dhp 4 / "He reviled me, he struck me, he defeated me, he robbed me!"— / For those who do not harbor such thoughts, enmity is stilled.

Uv 14:10 / "They reviled me, they spoke against me, they conquered me, he would defeat me!"— / For those who do not harbor this here, enmity is stilled.

7 Dhp 7 / Living observing the beautiful, unrestrained in the sense faculties, / intemperate in eating, indolent, lacking energy—

Māra truly overpowers him, as the wind [overpowers] a weak tree. / Uv 29:15 / Always seeing the beautiful, unrestrained also in the senses, / intemperate also in food, and deficient in vigilance— / passion truly overpowers him, as the wind [overpowers] a weak tree.

8 Dhp 8 / Living observing the unattractive, well-restrained in the sense faculties,

and temperate in eating, […] with energy aroused— / Māra truly does not overpower him, as the wind [does not overpower] a rocky mountain.

Uv 29:16 / Always seeing the unattractive, well-restrained in the senses, / temperate in food, and devoted to vigilance— / passion does not overpower him, as the wind [does not overpower] a solid rock.

9 Dhp 328 / If one should find a prudent companion, a wise one living well, steadfast, / overcoming all dangers, one should wander with him, joyful and mindful.

Uv 14:13 / If indeed one should find a prudent friend, walking well in the world continually, / overcoming all dangers, one should wander with him, satisfied and mindful.

10 Dhp 329 / If one should not find a prudent companion, a wise one living well, steadfast, / like a king abandoning a conquered realm, let one wander alone, like an elephant in the Mātanga forest.

Uv 14:14 / If indeed one should not find a prudent friend, walking well in the world continually, / like a king abandoning a wide realm, let one wander alone and do no evils.

11 Dhp 330 / Wandering alone is better; there is no companionship with a fool. / Let one wander alone and do no evils, unconcerned, like an elephant in the Mātanga forest.

Uv 14:16 / Wandering alone is better, but there is no companionship with a fool. / Let one wander alone and do no evils, unconcerned, like an elephant gone to the forest.

12 / Whoever transgresses the dharma out of desire, hatred, fear, or delusion— / his fame wanes, like the moon in the dark fortnight.

13 / Whoever does not transgress the dharma out of desire, hatred, fear, or delusion— / his fame waxes, like the moon in the bright fortnight.

14 Dhp 21 / Heedfulness is the state of the deathless; heedlessness is the state of death. / The heedful do not die; those who are heedless are as if dead already.

Uv 4:1 / For heedfulness is the state of the deathless; heedlessness is the state of death. / The heedful do not die; those who are heedless are always dead.

15 Dhp 22 / Knowing this distinction, the wise in heedfulness, / delight in heedfulness, taking pleasure in the spiritual domain of the noble.

Uv 4:2 / Knowing this distinction of heedfulness, the wise person / would constantly rejoice in heedfulness, the noble one's own spiritual domain.

16 Dhp 23 / Those meditators, constant, always of firm exertion, / the steadfast, attain nirvāṇa, the unsurpassed freedom from bondage.

Uv 4:3 / Heedful, constant, always of firm exertion, / the steadfast attain nirvāṇa, the unsurpassed freedom from bondage.

17 Dhp 26 / Fools, people of poor intelligence, pursue heedlessness; / but the intelligent person guards heedfulness as his greatest treasure.

Uv 4:10 / Fools, people of poor intelligence, pursue heedlessness; / but the intelligent person guards heedfulness as a merchant guards wealth.

18 Dhp 29 / Heedful among the heedless, widely awake among the sleeping, / the highly intelligent person advances leaving [them behind], like a swift horse a weak steed.

Uv 19:4 / Heedful among the heedless, widely awake among the sleeping, / leaving behind the weak horse, the excellent horse advances, highly intelligent.

19 Dhp 28 / When the wise person expels heedlessness through heedfulness, / mounting the palace of wisdom, sorrowless, / the steadfast looks down on the grieving people, the fools, as one standing on a mountain [looks upon] those on the ground.

Uv 4:4 / When the wise person expels heedlessness through heedfulness, / mounting the palace of wisdom, sorrowless, / the steadfast looks down on the grieving people, the fools, as one standing on a mountain [looks upon] those on the ground.

20 Dhp 172 / Whoever was previously heedless, but later is not heedless, / illuminates this world, like the moon freed from a cloud.

Uv 16.5
One who was heedless here before, but afterward is not heedless, / illuminates this world like the moon released from clouds.

21
And one who was heedless before, but afterward is not heedless, / mindful, overcomes this clinging in the world.

Uv 16.6
One who was heedless here before, but afterward is not heedless, / mindful, overcomes this clinging in the world.

22 (Dhp 32)
The monk who reveres heedfulness, seeing danger in heedlessness, / is incapable of falling away; he is right in the presence of nirvāṇa.

Uv 4.32
The monk who delights in heedfulness, seeing danger in heedlessness, / is incapable of falling away; he is right in the presence of nirvāṇa.

23 (Dhp 31)
The monk who reveres heedfulness, seeing danger in heedlessness, / moves burning like fire the fetter, small or great.
Uv 4.29
The monk who delights in heedfulness, seeing danger in heedlessness, / moves burning like fire the fetter, small or great.

24 (Dhp 327)
Be fond of heedfulness; guard your own mind.

Pull yourself out from the hard path like an elephant stuck in the mud.
Uv 4.36 / 4.27
Be fond of heedfulness; guard your own mind.

One pulls oneself out from the hard path like an elephant stuck in the mud.

25
Rejoicing in heedfulness, prudent, restrained by morality,

they surely arrive in time [at the place] where, having arrived, one does not grieve.

26
One should delight in heedfulness, not in attachment to sensual pleasures.

Living thus, ardent, peaceful in mind, unagitated, / devoted to mental calm, one would make an end of suffering.

27 (Dhp 24)
One should rise up, one should not be heedless; one should practice dharma well.
The practitioner of dharma sleeps [well] in this world and in the other.

Uv 4.35
One should rise up, one should not be heedless; one should practice dharma well.
The practitioner of dharma sleeps happily in this world and in the next.

28 (Dhp 24)
For one who is energetic, mindful, pure in action, discerning in conduct, / restrained, living by dharma, heedful, fame increases.

Uv 4.6
For one who is energetic, mindful in self, virtuous in mind, discerning in conduct, / restrained, living by dharma, heedful, fame steadily increases.

29 (Dhp 25)
Through energy, heedfulness, restraint, and self-control, / the intelligent person should make an island which the flood cannot overwhelm.

Uv 4.5
Through energy, heedfulness, restraint, and self-control, / the intelligent person makes an island which the flood cannot overpower.

30 (Dhp 280)
Not rising up at the time to rise up, young, strong, lazy, inactive, / with mind of depressed intentions, indolent, the lazy one does not find the path of wisdom.

Uv 31.32
Lacking energy at times to rise up, strong in words, but lazy, despondent, / always struck down by resolves, indolent, he never knows the path of knowledge.

31 (Dhp 167)
One should not cultivate an inferior dharma; one should not dwell with heedlessness;
one should not cultivate wrong view; one should not be an increaser of the world.

Uv 4.8
One should not cultivate an inferior dharma; one should not dwell with heedlessness;
one should not take pleasure in wrong view; one should not be an increaser of the world.

32 (Dhp 259)
One is not a bearer of dharma merely by speaking much;
but who, even hearing little, would experience the dharma with his body, / he is indeed a bearer of dharma, who is not heedless regarding dharma.

Uv 4.21
One is not a bearer of dharma merely by speaking much;
but who, even hearing little here, would experience the dharma with his body, / he is indeed a bearer of dharma, who is not heedless regarding dharma.

33 (Dhp 371)
Investigate the dharma heedfully; do not let strands of sensual pleasure agitate your mind!
Do not swallow an iron ball being heedless, weeping: 'This is suffering!' while burning.

Uv 31.31
Dwell ardent and heedful! Do not let the strands of sensual pleasure churn your mind!
Do not swallow iron balls being heedless, weeping indeed while cooking in the hells.

Chapter on Heedfulness

***** The Brahmin *****

34 (Dhp 383)
Sever the stream, having striven! Cast away becoming, O brahmin!
Having known the destruction of conditioned things, you are unperplexed, O brahmin.

Uv 33.60
Cut the stream, having striven! Cast away desires, O brahmin!
Having known the destruction of conditioned things, you will know the unmade.

35
From whomsoever one might understand the dharma, whether from an elder or from a youth, / one should revere him with respect, as a brahmin does the sacrificial fire.

Uv 33.64
From whomsoever one might understand the dharma, whether from an elder or from a youth, / one should revere him respectfully, as a twice-born does the sacrificial fire.

36 (Dhp 392)
From whomsoever one might understand the dharma taught by the fully enlightened Buddha, / one should venerate him, as a brahmin does the sacrificial fire.

Uv 33.66
From whomsoever one might understand the dharma taught by the fully enlightened Buddha, / one should revere him respectfully, as a twice-born does the sacrificial fire.

37
Not by matted locks, not by lineage, not by birth is one a brahmin;
but one who wards off evils, small or great, in every way—

by warding off evils is one called a brahmin.
Uv 33.8
Not by matted locks, not by lineage, not by birth is one regarded as a brahmin;
but who wards off evils, small or great, in every way— / by having warded off evils is one indeed called a brahmin.

38 (Dhp 401)
Like water on a lotus leaf, or a mustard seed on the point of an awl,

who does not cling to sensual pleasures, him I call a brahmin.
Uv 33.30
Like water on a lotus leaf, or a mustard seed on the point of an awl, / who is not tainted by sensual pleasures, him indeed I call a brahmin.

39 (Dhp 387)
Rising, the sun blazes; the moon shines by night;

accoutered in armor, the kṣatriya blazes; the meditating brahmin blazes;

yet throughout all day and night, the Buddha blazes with splendor.

Uv 33.74
By day the sun blazes; at night the moon shines;
accoutered in armor, the kṣatriya blazes; the meditating brahmin blazes;
yet constantly, day and night, the Buddha blazes with splendor.

40 (Dhp 385)
For whom there is neither the near nor the far shore, nor both the near and far shore, / free from anxiety, detached—him I call a brahmin.

41 (Dhp 384)
When a brahmin has gone to the far shore in two dharmas, / then for him, knowing, all fetters disappear.

Uv 33:72
For when the brahmin has crossed over in his own dharmas, / then all his fetters come to an end as he sees.

42
Indeed, with fetters destroyed, conceit and rebirth destroyed, / resorting to the saṅgha, established in the dharma, the master of knowledge does not enter into an assembly.

Uv 6:10
He whose fetters are destroyed, conceit destroyed, free of acquisitions, / at the breakup of the body, wise, quenched, enters into no reckoning.

43 Dhp 408
One who speaks harshless, instructive, truthful speech, / by which one would offend no one—him I call a brahmin.

Uv 33:17
He who always speaks harshless, instructive speech, / by which no one would be offended—him indeed I call a brahmin.

44 Dhp 404
Unentangled with householders and with the homeless, both, / wandering without an abode, with few wishes—him I call a brahmin.

Uv 33:20
Unentangled with householders and with the homeless likewise, both, / wandering without an abode, content—him indeed I call a brahmin.

45 Dhp 391
He who has done no wrong by body, speech, or mind, / restrained in the three points—him I call a brahmin.

Uv 33:16
He who has done no wrong by body, speech, and mind, / well-restrained in the three points—him indeed I call a brahmin.

46 Dhp 389
One should not strike a brahmin, nor should a brahmin release [anger] against him; / woe to the striker of a brahmin, and woe to him who releases [anger] against him!

Uv 33:63
One should not strike a brahmin, nor should a brahmin release [anger]; / woe to the striker of a brahmin, and woe to him who releases [anger]!

47 Dhp 294, 295
Having slain mother first, and the king, and two kṣatriyas, / having destroyed the kingdom with its subjects, the brahmin proceeds untroubled.

Uv 33:61, 62
Having slain mother and father, and the king, and two learned brahmins, / having destroyed the kingdom with its subjects, the brahmin goes untroubled.

48 Dhp 403
Possessing deep wisdom, intelligent, skilled in the path and the non-path, / arrived at the highest goal—him I call a brahmin.

Uv 33:33
Possessing deep understanding, rich in intelligence, skilled in paths and non-paths, / arrived at the highest goal—him indeed I call a brahmin.

49 Dhp 386
Meditating, free of dust, seated, having done what was to be done, free of taints, / arrived at the highest goal—him I call a brahmin.

Uv 33:32
Meditating, free of dust, having done what was to be done, free of taints, / with taints destroyed, unbound—him indeed I call a brahmin.

Chapter of the Brahmin

***** The Monk *****

50
Restraint everywhere is good; good is restraint everywhere. / Restrained everywhere, a monk is released from all suffering.

51 Dhp 361
Restraint with the body is good; good is restraint with speech; / restraint with the mind also is good; good is restraint everywhere; / restrained everywhere, a monk is released from all suffering.

Uv 7:11
Restraint with the body is good; good is restraint with speech; / restraint with the mind is good; good is restraint everywhere; / restrained everywhere, a monk is released from all suffering.

52 Dhp 362
Controlled in hands, controlled in feet, controlled in speech, with restrained sense faculties,

delighting in the internal, concentrated, solitary, content—they call him a monk. / Uv 32:7 / Controlled in hands, controlled in feet, controlled in speech, controlled in all, / delighting in the internal, concentrated, solitary, content—he indeed is a monk.

53 Dhp 378
Calm in body, calm in mind, calm in speech, well-concentrated,

a monk who has vomited worldly bait is called tranquil. / Uv 32:24 / Calm in body, (calm in mind,) calm in speech, well-concentrated, / a monk who has vomited worldly bait is pronounced tranquil.

54 Dhp 363
The monk who is controlled in his mouth, who speaks thoughtfully, not arrogant,

explains the meaning and the dharma—sweet is his speech. / Uv 8:10 / The monk controlled with his mouth, speaking slowly, not arrogant, / teaches the meaning and the dharma—sweet is his speech.

55 Dhp 365
One should not despise one's own gain, nor live envying others;

a monk who envies others does not attain concentration. / Uv 13:8 / One should not despise one's own gain, nor be envious of others; / a monk who is envious of others does not attain concentration.

56 Dhp 366
Even if of little gain, if a monk does not despise his own gain,

him the gods surely praise, living purely, untiring.

Uv 13:12
Even if of little renown, if one is well-composed in moral discipline, / the wise praise him, living purely, untiring.

57 Dhp 369
Bail out this boat, monk! Bailed out, it will be light for you; / having cut off passion and hatred, you will go from there to nirvāṇa.

Uv 26:12
Bail out this boat of the monk! Bailed out, it will be light; / having abandoned passion and hatred, you will go from there to nirvāṇa.

58
Uplifted in mind, good-spirited, having overcome the pleasing and unpleasing,

then full of joy, mindful, the monk should wander forth. / Uv 32:23 / Uplifted in mind, good-spirited, having overcome the pleasing and unpleasing,

a monk full of joy would attain the destruction of suffering.

59 Dhp 368
A monk dwelling in friendliness, confident in the Buddha's teaching,

penetrates the peaceful state, the happiness of the stilling of conditioned things, / nirvāṇa in this very life, the unsurpassed freedom from bondage.

Uv 32:21
The monk who dwells in friendliness, confident in the Buddha's teaching, / would attain the peaceful state, the happiness of the stilling of conditioned things,

(nirvāṇa in this very life, the unsurpassed freedom from bondage.)

60 Dhp 373
For a monk of tranquil mind who has entered an empty house, / there is superhuman delight as he rightly sees the dharma.

Uv 32:9
For a monk with resolute mind who has entered an empty house, / there is superhuman delight as he rightly sees the dharmas.

61 Dhp 374
As he fully comprehends the rise and fall of the aggregates, / he obtains the joy of the mind; for the knowing one, that is the deathless.

Uv32:10
As each time he touches the rising and passing away of the aggregates,
he obtains joy therein, [and] no small happiness through rapture;
then, abounding in joy, mindful, the monk should go forth.

62 Dhp372
There is no meditation for one without wisdom, there is no wisdom for one who does not meditate;
he in whom there are meditation and wisdom is indeed near to nirvāṇa.

Uv32:25
There is indeed no meditation for one without wisdom, and there is no wisdom for one who does not meditate;
he who has meditation as well as wisdom is indeed near to nirvāṇa.

63 Dhp375
This is the beginning here for a wise monk:
guarding the sense faculties, contentment, and restraint in the prātimokṣa.

Uv32:26cd,27ab
This is the beginning for that wise monk:
contentment, guarding by the sense faculties, and restraint in the prātimokṣa.

64 Dhp375ef,376
He should associate with virtuous friends, living purely, untiring;
he should be hospitable, he should be skilled in conduct;
then, abounding in joy, mindful, the monk should go forth.

Uv32:6
He should resort to suitable measure, he should always be pure in livelihood;
he should be hospitable, he should be skilled in conduct;
then, abounding in joy, mindful, the monk should go forth.

65 Dhp331
Friends are a happiness when needs arise; merit is a happiness at the end of life;
contentment is a happiness with whatever [comes]; abandonment of all evil is a happiness.

Uv30:34
Companions are a happiness when needs arise; merit is a happiness at the end of life;
contentment is a happiness with whatever [comes]; cessation of all suffering is a happiness.

66 Dhp332
Filial care for a mother is a happiness in the world, and filial care for a father is a happiness;
ascetic life is a happiness in the world, and holy life is a happiness.

Uv30:21
Filial care for a mother is a happiness in the world, and filial care for a father is a happiness;
ascetic life is a happiness in the world, and holy life is a happiness.

67 Dhp333
Virtue up to old age is a happiness; faith well established is a happiness;
speech rich in meaning is a happiness; the destruction of the conceit "I am" is a happiness.

Uv30:20
Virtue up to old age is a happiness; faith well established is a happiness;
speech delighting in meaning is a happiness; not doing evil is a happiness.

68 Dhp194
The arising of Buddhas is a happiness; the teaching of dharma is a happiness;
the harmony of the saṅgha is a happiness; the austerity of the harmonious is a happiness.

Uv30:22
The arising of a Buddha is a happiness; the teaching of dharma is a happiness;
the harmony of the saṅgha is a happiness; the austerity of the harmonious is a happiness.

69 Dhp206
The sight of noble ones is a happiness; living together with the virtuous is also a happiness;
by not seeing fools one would always be happy.

Uv30:25
The sight of noble ones is a happiness; living together is always a happiness as well;
by not seeing fools one would always be happy.

70 Dhp207
For one wandering in the company of fools grieves for a long time;
living with fools is suffering, like [living] with enemies at all times;
but steadfast ones are easy to live with, like the gathering of relatives.

Uv30:26
For one wandering in association with fools grieves for a long time;
for living with fools is suffering, like [living] with enemies everywhere;
but living with steadfast ones is happiness, like the gathering of relatives.

71 Dhp208
Therefore, a steadfast one, learned, bearing the burden of virtue and vows, noble,
such a good person, wise, one should follow, like the moon along the starry path.

Uv25:25
One should associate with a steadfast, wise person, endowed with virtue, learned,
bearing the burden, endowed with swiftness, as the hosts of stars [follow] the moon.

72 Dhp212
From the beloved suffering is born; from the beloved, grief; from the beloved, fear;
for one freed from the beloved there is no grief, whence fear?

Uv5:1
From the beloved grief is born; from the beloved fear is born;
for those freed from the beloved there is no grief, whence fear?

73 Dhp210
Never associate with the beloved nor with the unloved;
not seeing the beloved is suffering, and seeing the unloved [is suffering].

Uv5:5
Let there never be association with the beloved, nor ever with the unloved;
not seeing beloved ones is suffering, and seeing unloved ones [is suffering].

74 Dhp211
Therefore one should not hold anything dear, for the condition of holding dear is evil;
fetters do not exist for those who have neither dear nor undear.

Uv5:8
Therefore one should not hold anything dear, for the state of holding dear is evil;
fetters do not exist for those who have neither dear nor undear.

75 Dhp213
Hunger is the greatest of diseases; conditioned phenomena are the greatest suffering;
having known this as it is, nirvāṇa is the supreme happiness.

Uv26:7
Hunger is the greatest of diseases; conditioned phenomena are suffering itself;
having known this as it is, one should make nirvāṇa supreme.

76 Dhp204
Health is the supreme gain; contentment is the supreme wealth;
trust is the supreme relative; nirvāṇa is the supreme happiness.

Uv26:6
Health is the supreme gain; contentment is the supreme wealth;
trust is the supreme friend; nirvāṇa is the supreme happiness.

77 Dhp290
If, by forsaking a measure of happiness, one would see abundant happiness,
a steadfast person should abandon the measure of happiness, seeing abundant happiness.

Uv30:30
If, by forsaking a measure of happiness, one would see abundant happiness,
a steadfast person should abandon the measure of happiness, seeing abundant happiness.

78
For a person who is always mindful, knowing measure in food received,
his feelings become faint; he ages slowly, guarding his lifespan.

Uv29:14
For a person who is always mindful, having obtained food and knowing measure,
his feelings become faint; he ages slowly, guarding his lifespan.

79 Dhp193
A thoroughbred person is hard to find; he is not born everywhere;
wherever that hero is born, that family prospers happily.

Uv30:27
A thoroughbred person is hard to find; he is not born everywhere;
wherever that hero is born, that family prospers happily.

80 Dhp83
Good people indeed are [the same] everywhere; the virtuous, not desiring desires, do not chatter;
touched by happiness or by suffering, good people show neither high nor low.

Uv30:52
Virtuous people are modest; for the sake of sensual pleasures the virtuous do not babble.
Indeed, touched by suffering or likewise by happiness, virtuous people do not fluctuate.

81 Dhp201
Victory breeds enmity; the defeated one lies down in suffering.
The peaceful one lies down in happiness, having abandoned victory and defeat.

Uv30:1
From victory enmity breeds; the defeated one lies down in suffering.
The peaceful one lies down in happiness, having abandoned both victory and defeat.

82 Dhp333cd
Pleasant are rivers with good fordable shores; pleasant is a person conquered by dharma.
Pleasant is the acquisition of faith; pleasant is the non-doing of evil.

Uv30:24a-c,30:20d
Pleasant is a river with a good fordable shore; pleasant is the conqueror victorious through dharma.
The acquisition of wisdom is always pleasant; pleasant is the non-doing of evil.

83
Pleasant to behold are the virtuous; pleasant to behold are the learned.
Pleasant to behold are even the arahants, completely freed, free from substrata.

Uv30:23
The virtuous are pleasant to behold; pleasant to behold are the learned.
And the arahants are pleasant to behold, completely freed from renewed becoming.

84
Whatever griefs or lamentation, or manifold suffering in the world,
These arise depending on what is dear; when what is dear does not exist, these do not occur.

Uv5:3
For griefs, lamentation, and the manifold suffering of the world—
All that exists here depending on what is dear; when what is dear does not exist, this could not occur in any way.

85
Therefore, they are happy and free from sorrow, who have nothing dear in the world.
Therefore, longing for the sorrowless and stainless, one should make nothing dear anywhere in the world.

Uv5:4
Therefore, they are happy and free from sorrow, who have nothing dear in any way at all.
Therefore, seeking the sorrowless state, one should not hold anything dear in the world of the living.

86 Dhp90
For one who has completed the journey, who is free from sorrow, completely freed everywhere,
Who has abandoned all ties, no fever exists.

Uv29:35
For one who has completed the journey, who is free from sorrow, completely freed, the protector,
Who has abandoned all ties, no fever is found.

87 Dhp90
Those who have no accumulation, who have fully understood food—
Like that of birds in the sky, their track is hard to trace.

Uv29:25abef
Those who have no accumulation, who have fully understood food—
Like that of birds in the sky, their track is hard to trace.

88 Dhp96
Peaceful is his mind, peaceful are speech and action,
Of one freed through right gnosis, who is calmed, the protector.

Uv31:45
Peaceful is his mind, peaceful are speech and bodily action,
Of the monk freed through right gnosis, who is indeed calmed.

89 Dhp94
Whose sense faculties have attained tranquility, like horses well tamed by a charioteer,
Whose conceit is abandoned, who is free from cankers—even gods envy that protector.

Uv19:3
Whose sense faculties have attained tranquility, like a horse well tamed by a charioteer,
For him whose hatred is abandoned, who is free from cankers, even gods always envy him.

90 Dhp321
They lead the tamed one into an assembly; the tamed one the king mounts.
The tamed one is best among humans, who endures abusive speech.

Uv19:6
The tamed one indeed goes to the assembly; the tamed one the king ascends.
The tamed one is best of humans, who endures abusive speech.

91 Dhp322
Excellent are tamed mules, thoroughbreds of Sindh,
And great tusked elephants; better still than that is the self-tamed.

Uv19:7
One might tame a high-bred horse, a thoroughbred of Sindh,
Or an elephant, a great tusker; better still than that is the self-tamed.

92 Dhp323
For not by those vehicles could one reach that land,
As one who is tamed goes, by means of a well-tamed self.

Uv19:8
For not by that vehicle could he reach that land,
Which one who is tamed goes, by means of a well-tamed self.

93 Dhp81
Just as a solid rock is not shaken by the wind,
Even so the wise are not shaken amid blame and praise.

Uv29:49
Just as a solid rock is not shaken by the wind,
Even so the wise are not shaken by blame and praise.

94 Dhp9
Whoever, not free from defilement, will put on the yellow robe,
Bereft of self-control and truth, he does not deserve the yellow robe.

Uv29:7
Whoever, not free from defilement, will put on the yellow robe,
Bereft of self-control and gentleness, he does not deserve the yellow robe.