[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Dharmapada anthologies](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada) › [Udānavarga](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga) › [Ched du brjod pa'i tshoms (Kangyur, Toh 326)](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo) › English (machine translation) # English (machine translation) Translation of [Ched du brjod pa'i tshoms (Kangyur, Toh 326)](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo) - **Language:** English - **Extent:** 90 passages, 26,600 words - **Text:** complete digital text - **Source:** pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.sanskrit.dharmapada.udanavarga\*bo · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own… ## Contents - [1](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1) — 24 parts - [2](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.2) — 22 parts - [3](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.3) — 23 parts - [4](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.4) — 21 parts ## Text ### [1.1](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.1) In the language of India: Udānavarga. In the language of Tibet: Ched du brjod pa'i tshoms (Groups of Inspired Utterances). \[Bampo 1\]. Homage to the Omniscient One! May it be auspicious! / What the Victor spoke as inspired utterances, / I shall explain fully. / Cast off sleep and torpor, / and listen with a joyful mind! / The omniscient protector, / the compassionate sage, / the Bhagavān in his final body, / spoke these words: / Alas, conditioned phenomena are impermanent; / they are of a nature to arise and disintegrate. / Having arisen, they perish; / calming them is bliss. / When blazing in such a manner, / what joy can there be, what pleasure? / For those who dwell entered into darkness, / why do you not seek a lamp? / Bones resembling the color of doves, / whatever are cast away here, / scattered thoroughly in all directions— / seeing them, what joy can there be in this? / From the very night / when a person first enters the womb, / they proceed without halting, / and having gone, there is no turning back. / Many people seen in the morning / are not seen in the evening. / Many people seen in the evening / are not seen in the morning. / When many men and women, / and even those in their prime, must die, / how can one say this person is young, / and have confidence they will live? / Some die in the womb, / likewise some at the place of birth; / likewise some when crawling, / likewise some when running about. / Some are old and some are young, / some are people in their prime; / gradually they pass away, / like ripe fruit falling. / Just as ripe fruit / is constantly in danger of falling, / so mortals who are born / constantly fear death. / Just as the vessels made by a potter / out of clay / all end in destruction, ### [1.2](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.2) so too is the life of mortals. / Just as on an outstretched loom, / with whichever threads of weft are inserted, / one nears the end by means of the weft, / so too is the life of mortals. / Just as those condemned to execution, / with every step they take, / draw nearer to the execution ground, / so too is the life of mortals. / Just as the rushing current of a river / cannot be turned back, / so human lifespan passes / and never returns again. / Hard to attain and brief, / and endowed with suffering— / it quickly disintegrates, / like a line drawn on water with a stick. / Just as a cowherd with a staff / drives cattle to their pen, / so sickness and old age / deliver mortals into the presence of Māra. / Like the waters of a small stream, / with days and nights passing, / the lifespan of mortals is exhausted, / and their vital breath is brought to an end. / The night is long for one who is watchful; / a league is long for one fatigued by the road; / saṃsāra is long for fools / who do not understand the sublime Dharma. / Thinking 'I have sons' and likewise / 'I have wealth', the fool is ruined. / If non-self is neither outside nor within, / whose sons are they? What wealth is there? / Many hundreds and thousands / of families of men and women, / even those with wealth abundantly gathered, / fall under the power of Māra. / The end of all accumulation is exhaustion; / the end of what is raised is to fall; / the end of meeting is parting; / the end of living is death. / Since the end of life is death, / all sentient beings will die, / and following after karma just as it is, / they reap the fruits of virtue and evil. / Through evil deeds \[one goes to\] hell, / through merit performed, to higher rebirth, / while others, through cultivating the path, / attain untainted nirvāṇa. ### [1.3](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.3) When even buddhas, pratyekabuddhas, / and the śrāvakas of the buddhas / discard this physical body, / what need to mention ordinary people? / There is no place on earth / where one can stay untouched by death: / neither in the sky nor in the ocean, / nor entering into the midst of mountains. / As many as have arisen or will arise, / all must depart having abandoned this body; / knowing that everything disintegrates, the wise / should abide in Dharma and practice brahmacarya. / Seeing old age, suffering from disease, / and having seen the dead devoid of mind, / the steadfast one renounces the home resembling a prison; / can ordinary worldly people really abandon desire? / Even the king's most splendid chariot disintegrates, / and likewise the body approaches old age. / This Dharma of virtuous persons is sublime; / it makes noble individuals realize, and does not age. / Old age, you are foolish and wretched; / you perform improper deeds, / for even this pleasing form / has been utterly destroyed by you. / Whoever lives for a hundred years / is also led away by Māra himself. / These either become decrepit with age, / or are stricken with illness, or overcome by death. / Constantly passing without turning back, / thoroughly ruined day and night, / beset by the suffering of birth and death, / they are like fish tormented in hot water. / This life, by day and by night, / whether walking or sitting, / like the current of a great river, / passes on without returning. / Like fish in shallow water, / as day and night pass by, / this life becomes extremely short; / what joy can there be in that? / Because the end of life is death, / this body fully ages; / this nest of disease quickly perishes, / and the mass of corruption also falls ### [1.4](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.4) apart. / Alas, before long this body, / empty and devoid of consciousness, / will fall upon the ground / like a discarded log in a charnel ground. / Constantly afflicted by sickness, / continually oozing impurities, / impaired and exhausted by old age and death— / why not abandon this body? / With this body rapidly perishing, sick, / and filled with pus, / strive for supreme peace, / the unexcelled attainment and bliss! / 'I will do this in the winter, / in the spring, and in the summer'— / thinking thus, the fool / does not see the obstacles. / With mind thoroughly attached / to children, wealth, and herds, / Māra seizes him and departs, / like a sleeping village swept away by a flood. / When the time of death arrives, / children are no protection, / nor father, nor relatives; / there is no protection for you. / 'This duty is done, that purpose is to be accomplished; / having done that, I shall do this'— / while a person prepares in such a manner, / death alongside old age and disease overtakes them. / Therefore, always take delight in samādhi and remain in equipoise! / Exert effort and look not to the ends of birth and old age! / Fully conquer the māras along with their hosts; / O monks, go to the other shore of birth and death! / Chapter on Impermanence, the First. / Desires arise from conceptual thought; / know thought to be the root of desire! / Do not engage in conceptual thought, / and desire will not arise in you. / From desires, grief is born; / from desires, fear arises. / If desires are utterly abandoned, / there is no grief and no fear. / From attachment, grief is born; / from attachment, fear arises. / If attachment is utterly abandoned, / there is no grief and no fear. / The karmic maturation of sensual desire and delight is painful ### [1.5](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.5) \[Sensual pleasures\] are suffering; / they are sweet at first, but their fruit is bitter, / like a burning torch not dropped from the hand / that ends up burning the fool. / Compared with the mind that is utterly attached / to jewel earrings, sons, and daughters, / the fetters made of iron, wood, or babaja grass— / the noble ones say that these are not tight. / But the bond of desires, loose though it may be, / the noble ones say is exceedingly hard to untie. / The steadfast, not gazing at the pleasures of desire, / cut through them and swiftly depart. / The manifold things in the world are not desires; / it is man's conceptualized passion that is desire. / Though the manifold things in the world remain as they are, / the steadfast nonetheless tame their yearning for them. / For human beings, there are no permanent desires; / whatever the desirous are attached to is impermanent. / Therefore, utterly abandon them with the mind so that there is no rebirth; / make \[your goal\] the state free of death, it is taught. / When yearning arises, does one not extinguish it? / One whose mind is faultless, who is mindful, / and who is not attached to sensual desires, / is spoken of as one who ascends higher. / Just as a silversmith refines silver, / the wise person, step by step, / moment by moment, little by little, / should clear away their own impurities. / Just as a shoemaker softens leather / completely and then makes shoes, / whichever desires one has abandoned, / each brings about abundant happiness. / If one desires all happiness, / one should utterly abandon all desires. / Having utterly abandoned all desires, / one will attain supreme happiness. / As long as one pursues desires, / for that long one will not find satisfaction. / Those who, through wisdom, / turn away from them attain contentment. / Because one is not satisfied by desires, / satisfaction through wisdom is joyful. / A person satisfied through wisdom / will not fall under the power of existence. / Those people who are attached to desires— ### [1.6](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.6) Alas, they delight in what is not Dharma! / Remaining alive for only a little while, / they do not see obstacles ahead. / Destroyed by possessions, the poor-witted / do not seek the beyond; / having lost their wits, through craving for desires, / they ruin themselves and others as well. / Even if a rain of kārṣāpaṇa coins were to fall, / desires would still not bring satisfaction. / Sensual desires offer little gratification and much misery— / the wise have thoroughly understood this. / Even for the desires of the gods, / they will have no excessive longing; / the fully awakened buddhas and their śrāvakas / take delight in the exhaustion of craving. / Even if there were a golden mountain / equal in size to the snow peaks, / understand that not even one person would be satisfied by that wealth, / and practice well. / Those who know suffering and its cause / will never delight in desires. / Knowing them to be the cause of barbs in the world, / they train in the teaching to subdue them. / Chapter 2: Desire. / / Beings who are thoroughly overwhelmed by concepts, / whose passions are unbearable, who view things as clean, / increase their passion further and further, / and thereby make their own fetters tighter. / Those who delight in the pacification of concepts / and always remember to meditate on the repulsive, / by utterly abandoning craving, / cause those fetters of theirs to rot away. / Shrouded by what resembles darkness, / covered over by the veil of craving, / and bound by the bonds of heedlessness, / they are like fish caught in a wicker trap. / A person who practices heedlessness / has craving that grows like a creeping vine; / following after old age and death, / they are like a calf yearning for mother’s milk. / People who are mindful of, attached to, / and conceptualize mental pleasures— / by that, they wander again and again in saṃsāra, / like a monkey in a grove longing for fruit. / People ### [1.7](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.7) who always desire happiness / draw near to birth and old age; / living beings are driven forward by cravings, / just like a hare running frantically inside a net. / Beings who are tied by cravings / have minds attached to existence and non-existence; / fools who delight in the taste of fetters / will experience suffering again and again. / People who are devoid of accomplishments and joys, / and joined with the bond of Māra, / will follow after old age and death, / like a calf yearning for mother’s milk. / One who here abandons such craving, / who is free from craving for existence and non-existence, / a monk who overcomes existence, / passes entirely into nirvāṇa without remainder. / Whomever is enslaved by this woman of craving, / which is so difficult to abandon in the world, / their grief will increase, / just as rain falls on grass. / Whomever abandons this woman of craving, / which is so difficult to abandon in the world, / their grief turns away, / just like drops of water from a lotus. / Therefore, all of you gathered here, / I speak to you; may you be happy! / Just as \[one digs\] grass for the sake of uśīra root, / pull up craving by the roots along with its grass! / When a person keeps company with craving, / they wander for a very long time; / pull up craving by the roots, / and there will be no grief and no fear! / Repeatedly grasping, / repeatedly entering the womb, / through changing states and transformations, / sentient beings come and go. / Here, abandon that craving so hard to give up / and sever its seed; / then there will be no craving for it, / and one will not wander again. / Without wasting the opportunity of leisure and fortune, / by which striving is bound and placed / among gods and humans, / confront that craving for sensory objects. / Even if one is born in the hells, / one will regret the loss of leisure and fortune. / Because craving for sensory objects / is the cause of the ocean of existence and the basis of fruit, / like a creeping ### [1.8](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.8) vine that covers with its net, / if one does not subdue what torments, / this suffering will occur again and again, / and will never turn away. / Just as a tree whose roots are not pulled out, / though cut down, will only grow back again, / likewise, unless the latent tendencies of craving are pulled out, / this suffering will not cease again and again. / For example, just as a weapon made by oneself / kills oneself through the power of a thief, / likewise, craving that arises from the inner mind / brings about the destruction of the embodied being. / Thus, knowing the disadvantages / that suffering arises from craving, / a monk who has abandoned craving, lacks grasping, / and possesses mindfulness, roams everywhere. / Chapter 3: Craving. / / Heedfulness is the place of the deathless; / heedlessness is the place of death. / The heedful do not die, / but the heedless are always dying. / Knowing this distinction, / the wise are heedful; / thoroughly delighting in heedfulness, / they rejoice in the domain of the noble ones. / Continuously meditating on that / and always steadfast in overpowering \[the defilements\], / the steadfast touch nirvāṇa, / the unsurpassed attainment and bliss. / When the wise person, through heedfulness, / overcomes heedlessness, at that time / climbing to the top of the palace of wisdom, / sorrowless, they look upon the sorrowful, / and the steadfast look from mountain peaks / down upon the fools on the ground. / Through diligence and heedfulness, / through restraint and self-control, / the wise person makes an island / and turns back the great river. / Possessing diligence and mindfulness, / clean in conduct and acting with consideration, / living with restraint and according to the Dharma, / the renown of the heedful flourishes. / Be mindful regarding the higher mind, / and train in the foundational disciplines of the sage; / the protector who is tranquil and always mindful / is sorrowless. / Pursuing low ### [1.9](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.9) Do not rely on \[non-\]Dharma, / and do not cultivate heedlessness. / Do not cherish wrong views, / and do not foster worldly \[concerns\]. / Whoever possesses great / mundane right view / will not go to lower realms / even for a thousand lifetimes. / Those who apply themselves to heedlessness / are foolish, thoughtless people; / just as a merchant guards his wealth, / the wise person maintains vigilance. / Not engaging in heedlessness, / not hoarding delights in desires, / always being heedful in mind, / one will attain the exhaustion of taints. / Even if the exhaustion of taints is not attained, / do not be heedless at this time; / like beasts \[that are not\] lions, / the heedless will be slain. / The heedless man who consorts with another's wife / will experience these four states of mind: / he gains no merit, he does not sleep happily, / third, he is disgraced, and fourth, he goes to hell. / Gaining no merit, he heads toward evil destinies; / full of fear and dread, there is little pleasure. / The king inflicts severe punishment, / and when his body breaks up, he boils in the hells. / Whoever wishes to see their own happiness / should act like the noble ones of old. / Lest one become like a fool's cart, / the steadfast one must not slacken vigor. / Just as a fool's cart, / having left the fine great road, / travels on bad paths, / breaking its axle and coming to ruin, / so too, having abandoned the Dharma, / the fool who follows non-Dharma / falls under the sway of Māra, / and like the broken axle, meets destruction. / Those who abandon what should be done / and perform what should not be done, / puffed up with heedlessness— / their taints increase. / For those whose taints increase, / the untainted state is far away. / Those who constantly and properly practice / mindfulness related to the body, / do not do what is not to be done, / and constantly perform what should be done, / endowed with mindfulness and vigilance, ### [1.10](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.10) their taints will be exhausted. / For those whose taints are exhausted, / they will attain the untainted state. / However much they speak, / they do not hold to the sublime Dharma \[merely by speech\]. / Those here who have heard little, / yet directly realize the Dharma with the body, / those who are heedful of the Dharma— / they are the holders of the sublime Dharma. / Even if one recites many verses of scriptures, / if one is heedless, one does not act accordingly; / like a cowherd counting others' cattle, / such a person does not share the fortune of an ascetic. / Even if one recites few verses of scriptures, / if one practices the Dharma in accordance with the Dharma, / abandoning passion, hatred, and delusion, / they share the fortune of an ascetic. / Through praising heedfulness / and always disparaging heedlessness, / by heedfulness even the hundred-sacrifice one (Śakra) / became supreme among the devas. / Whether actions have been performed or not, / the wise person praises heedfulness. / Endowed with vigilance, the wise person / fully accomplishes both aims: / that which is the welfare of this life, / and that which is the welfare of the next. / Because the steadfast one realizes them, / he is proclaimed to be wise. / A monk who delights in heedfulness / and views heedlessness with dread, / rescues himself from lower realms / like an elephant from the mire. / A monk who delights in heedfulness / and views heedlessness with dread, / shakes off evil phenomena / like the wind shakes leaves from a tree. / A monk who delights in heedfulness / and views heedlessness with dread, / burns away fetters fine and coarse / like fire consuming \[fuel\]. / A monk who delights in heedfulness / and views heedlessness with dread, / will gradually experience / the complete exhaustion of all fetters. / A monk who delights in heedfulness / and views heedlessness with dread, / realizes the peaceful state / wherein conditioned phenomena are calmed. / A monk who delights in heedfulness / and views heedlessness with dread, ### [1.11](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.11) because he is near to nirvāṇa, / cannot possibly fall away. / Possessing vigor and heedfulness, / practicing the Dharma, practicing well, / in this world and the next, / one attains happiness through practicing the Dharma. / Rely on the training for the sake of peace, / and generate effort and vigor! / Lack of mindfulness, heedlessness, / little vigor, lack of restraint, / sleep, sloth, and distraction— / these are obstacles to the training. / Therefore, understand these factors, / and do not let your mindfulness be ruined! / A monk with good moral discipline / and who delights in heedfulness, / should properly compose his thoughts / and guard his own mind. / Exert yourself and come forth! / Enter into the Buddha's teaching! / Like an elephant in a house of reeds, / crush the host of Māra! / Whoever within this very Vinaya of the Dharma / practices with vigilance, / abandoning the saṃsāra of rebirth, / will put an end to suffering. / The fourth chapter: Heedfulness. / From the beloved, grief is born; / from the beloved, fear is born. / When the beloved is thoroughly abandoned, / there is neither grief nor fear. / From fond affection, grief is born; / from the beloved comes suffering, from the beloved comes fear. / When fond affection changes, / one comes to feel despondency. / As many diverse sufferings as there are in the world, / and as much grief and lamentation, / they arise in dependence on the beloved; / if the beloved is abandoned, they will not exist. / Therefore, those who have no beloved anywhere in the world / are happy and free of grief. / Thus, seeking what is sorrowless and stainless, / one should never hold anything beloved. / Not seeing the beloved is suffering; / seeing the unloved is also so; / therefore, never meet with the beloved, / nor ever meet with the unloved. / Separation from the beloved / and meeting with the unloved ### [1.12](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.12) cause unbearable grief to arise, / by which people grow old. / When a loved one dies, / many relatives and dear friends, / for a long time in grief, / suffer from separation from the beloved. / For him who has neither beloved nor unloved, / no fetters exist; / therefore, toward that evil beloved, / do not make it dear. / Giving up the true purpose by looking to the beloved, / not engaging in practices that bring happiness, / those bound to what is unpleasant / envy those devoted to the goal of true happiness. / Bound by the pleasure of attractive forms, / among the classes of devas and humans, / doing evil and falling away, / they fall under the sway of aging and death. / Whoever day and night / is heedful and abandons attractive forms, / digs up the hard-to-abandon bait of Māra / and the very root of evil. / In the guise of what is good, the unwholesome, / in the guise of what is dear, the unloved, / and in the guise of happiness, suffering / directly destroys the heedless. / If one loves oneself, / since happiness is not easily obtained / through doing wrong, / one should not apply oneself to evil deeds. / If one loves oneself, / since happiness is easily obtained / through doing well, / one should not engage in evil deeds. / Just as a border town / is surrounded by strong moats, / if one loves oneself, / one should guard oneself well with protection. / If one loves oneself, / during any of the three watches \[of the night\], / the wise person should keep vigil, / properly concealing and guarding this \[self\]. / Just as a border town / is guarded inside and outside, / so that opportunity is not wasted, / in that way one should guard oneself. / Even when born in the hells, / one will regret that opportunity has passed. / Even if one searches in all directions with the mind, / one sees nothing more beloved than oneself. / Thus, each and every... ### [1.13](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.13) Others also hold themselves dear; / Therefore, one who loves oneself should not harm others. / To all, life is dear; / All tremble at punishment. / Comparing others to oneself, / Do not strike, do not kill! / When a person exiled far away / Returns safely from afar, / Relatives, friends, and companions gather / And rejoice, saying, 'Welcome!' / Likewise, when a person who has made merit / Goes from this world to the next, / The merits, like kin, / Greet them and bring joy. / Therefore, for the sake of the world beyond, / Accumulate merit! / Merit, in the world beyond, / Becomes the support for embodied beings. / When someone performs good conduct, / The gods praise the virtuous one; / Here too, they will not be disparaged, / And in heaven too, they will attain joy. / Abiding in Dharma, perfected in moral discipline, / Possessing modesty, speaking truth, / Attending to one's own duties: / Other people delight in such a person. / Because one attends to one's own welfare, / Others rejoice in this way; / One is praised in the present life, / And in the beyond one will reach higher rebirth. / When spoken to, speaking words of assent, / And turning away from improper conduct: / Virtuous persons rejoice in this; / The non-virtuous do not rejoice. / Therefore, the excellent and non-excellent, / When they pass away and depart: / The non-virtuous go to hell; / The virtuous go to heaven. / Chapter 5: The Dear. / Praise, the attainment of wealth, / And the joy of higher rebirth in the beyond— / Seeking these three forms of happiness, / The wise person should safeguard moral discipline. / The noble, excellent vision, / And that which becomes a foundation for peace in the world: / Seeing these other qualities, / The wise person should safeguard moral discipline. / Without distress ### [1.14](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.14) In the body, / Through moral discipline one attains happiness; / One sleeps happily at night, / And upon waking, one is joyful. / Generosity and moral discipline— / Through the merit made by the wise person, / In this world and in the next as well, / They will always attain happiness. / Moral discipline is virtuous until old age; / It is good to firmly abide in faith. / Wisdom is the jewel of humanity; / Merit is difficult for thieves to steal. / A monk who abides in moral discipline, / Has guarded senses, / Knows moderation in food, / And strives against sleep: / Exerting himself to dwell thus, / Untiring day and night, / Because he is near to nirvāṇa, / It is impossible that he will fall away. / When a person abides in moral discipline, / Cultivates mind and wisdom, / Is diligent, resolute, and steadfast, that monk / Will attain the exhaustion of suffering. / Therefore, always guard / Moral discipline and samādhi, / Train in vipassanā, / And remember with alertness. / Having exhausted the fetters, / Free from mind, without remainder, / When the body disintegrates, the wise one / Attains incalculable nirvāṇa. / Whoever well cultivates these three— / Moral discipline, samādhi, and wisdom— / Utterly stainless, reaching the end, / Free from affliction, rebirth exhausted, / Fully liberated from the bond of attachment, / Abandoning the body, endowed with wisdom, / Transcending the realm of Māra, / Radiates brightly like the sun. / A monk who, externally and internally, / Is heedless and conceited: / His moral discipline, samādhi, and wisdom / Will not reach completion. / Rain falls from what is covered by clouds; / It does not rain when the sky is clear. / Therefore, remove what covers, / And so the rain will not fall! / Seeing thus constantly, / The monk who guards moral discipline: / His path to nirvāṇa / Will very quickly be purified. ### [1.15](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.15) The fragrance of flowers goes not against the wind, / Nor does that of roots, tagara, or sandalwood; / But the fragrance of virtuous persons goes against the wind: / The fragrance of the supreme person pervades all directions. / Tagara and sandalwood, / Utpala and jasmine: / Among these kinds of fragrance, / The scent of moral discipline is supreme. / Whatever fragrance tagara and sandalwood have, / That scent is trifling; / The fragrance of one who has moral discipline— / That pervades this world and heaven. / Abiding thus heedfully, / Purify moral discipline! / Fully liberated by authentic knowledge, / Māra will not find one's path. / This is the path to bliss; / Entering upon this purifying path, / And having cultivated it, / Cast off the bonds of Māra! / Chapter 6: Moral Discipline. / By giving up physical misconduct / And practicing physical good conduct, / If one guards against great bodily misdeeds, / The body will become restrained. / By giving up verbal misconduct / And practicing verbal good conduct, / If one guards against great verbal misdeeds, / Speech will become restrained. / By giving up mental misconduct / And practicing mental good conduct, / If one guards against great mental misdeeds, / The mind will become restrained. / Abandon bodily misconduct, / Abandon verbal misconduct, / Abandon mental misconduct, / And abandon whatever other faults there may be. / Perform bodily virtues, / Perform ample verbal virtues, / Perform mental virtues, / And possess the four immeasurables. / If one performs bodily virtues / Along with speech and mind, / In this life and the next, / One will always attain happiness. / Because the body is constantly restrained, / The sage does not harm; / He goes to the deathless abode, / And wherever he goes, there is no grief. / Because speech is constantly restrained, / The sage ### [1.16](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.16) Does not harm; / He goes to the deathless abode, / And wherever he goes, there is no grief. / Because the mind is constantly restrained, / The sage does not harm; / He goes to the deathless abode, / And wherever he goes, there is no grief. / The steadfast restrain the body; / The steadfast restrain speech too; / The steadfast restrain the mind: / When the steadfast are completely restrained, / They go to the deathless abode, / And wherever they go, there is no grief. / Restraint of the body is good; / Restraint of speech is good; / Restraint of the mind is also good: / Restraint in everything is good. / A monk who is restrained in everything / Is fully liberated from all suffering. / Guarding speech and well restraining the mind, / One should not commit non-virtue with the body. / If one purifies these three paths of action, / One will attain the path taught by the ṛṣis. / Chapter 7: Good Conduct. / Those who, having done something, say 'I did not do it,' / And those who speak falsehood, will go to hell. / Both of those men, alike in the next world, / Having gone there, will possess inferior destinies. / From the mouth of a born man, / An axe of speech is born / That utters evil words / And cuts down oneself. / Whoever praises one worthy of blame, / Or disparages one worthy of praise, / Amasses quarreling through their mouth; / Whoever has quarrel will not attain happiness. / Losing one's wealth at dice / Is only a minor quarrel here; / But whoever has an agitated mind toward the Sugata— / That is an immensely great quarrel here. / Engaging in sins of speech and mind blamed by the Āryas, / For a crore of years in Arbuda, / And for forty-one thousand years / In Nirarbuda, / One will go to the sentient beings' hells. / With a sinful mind, one who faults the blameless ### [1.17](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.17) uttering \[words\], / to destroy themselves, they merely increase hell. / The powerful endure those without fault, / and their minds do not become agitated either. / Whatever reckless fool, relying on evil views, / abandons the noble ones, / those who live by the arhats' Dharma, / and the teachings, / like a bamboo producing fruit, / is destroyed by his own fruit. / Speak only good words; / do not speak evil ones. / Speaking evil brings torment and downfall; / it is proper to speak good words. / When a fool speaks evil, / he becomes bound as he speaks; / if speaking casts off others, / the noble ones do not utter such words. / The monk who guards his speech, / who speaks calmly, without haughtiness, / and who illuminates the meaning endowed with Dharma— / his speech is melodious. / The noble ones say: spoken well is supreme; / speaking pleasantly, not unpleasantly, is the second; / speaking the truth, not falsehood, is the third; / speaking Dharma, not the mundane, is the fourth. / One should speak those words / through which one does not torment oneself / and which cause no harm to others; / such words are spoken well. / Speak only pleasing words / through which one rejoices, / which do not produce evil, / and which, when spoken, delight others. / The word of truth is nectar; / the word of truth is unsurpassed. / Residing firmly in the meaning and the Dharma, / 'That is the truth,' the virtuous say. / The words spoken by the Buddha / to abandon all suffering, / which are the truth leading to nirvāṇa, / those words are unsurpassed. / Chapter 8: Speech. Having transgressed a single dharma, / and overthrown the world beyond, / for the embodied being who speaks falsehood, / there is no evil that will not be done. / It is far better to have swallowed / an iron ball like a blazing tongue of fire, / than for an undisciplined person who lacks moral restraint / to eat the alms ### [1.18](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.18) of the land. / If you fear suffering, / and suffering is not dear to you, / do not perform evil deeds, / whether openly or in secret. / If you have done evil deeds, / or are doing them now, / even if you leap up and flee, / you will not be free from suffering. / There is no place on earth / where, remaining, karma does not take hold: / neither in the sky, nor within the ocean, / nor even by entering into the midst of mountains. / Examining another, whatever / evil deed you see, / that you yourself must not do, / for karma follows the doer of evil. / Whatever action is extremely terrible, / deceitful, tampering with weights and measures, / harming others, / or causing others to do so— / that karma follows a person / and causes them to fall into the abyss. / Whatever good or evil / karma a person does, / those deeds are never wasted; / just so will their fruit be. / As long as that assemblage remains, / for that long it strikes; / while it strikes others, / that striker will be recognized. / Thinking, 'This will not follow me,' / the fool acts without investigation; / by their evil deeds, the realms / will become known in the hereafter. / If, through ignorance, a fool / performs evil deeds, / at some time that very one / will individually experience the scorching ripening. / By their own actions, afterward, / they will be tormented as if burned by fire. / Fools of little wisdom, / acting as their own enemies, / commit evil deeds / whose fruit will be great. / Those deeds are best left undone / which, having been done, cause remorse, / and whose ripening one individually experiences / weeping, with tears covering the face. / That deed is well done / which, having been done, brings no remorse, / and whose ripening one individually experiences / joyful and with a happy mind. ### [1.19](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.19) deeds are well done when performed. / Desiring one's own happiness, / laughing while performing evil deeds, / the ripening of those evil deeds / will be experienced weeping. / Truly, an evil deed immediately / does not curdle like milk; / like a fire covered with ashes, / it burns the fool. / Truly, an evil deed immediately / does not cut like a weapon; / yet the destiny of evil karma / will manifest in the hereafter. / Where their ripening, / which is scorching, is individually experienced, / the destiny of evil karma / will become known in the hereafter. / Just as rust arisen from iron / eats away that very iron from which it arose, / so by one's own unexamined actions / one goes to the lower realms. / Chapter 9: Karma. Faith, shame, moral discipline, and generosity— / these virtues are praised by noble persons. / By this one goes to the world of the gods; / 'By this very path one goes to the realm of the gods,' it is said. / The stingy do not go to the world of the gods, / and fools do not praise generosity; / the steadfast rejoice in giving, / and by that they experience happiness in the next world. / Here faith is a person's supreme wealth; / here the practice of Dharma brings happiness; / truth alone is the sweetest of tastes; / 'Living by wisdom is the supreme way of life,' it is said. / Having generated faith in the Dharma of the arhats, / which leads to nirvāṇa, / if the wise listen with reverence, / they will attain this and that wisdom. / Through vigilance one crosses the ocean, / and through faith one crosses the rivers; / through diligence one abandons suffering; / through wisdom one becomes completely purified. / The monk accompanied by the friend of faith, / filled with wisdom, / and rejoicing in nirvāṇa, / will sever all fetters. / Whoever cultivates faith, moral discipline, ### [1.20](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.20) and wisdom itself well, / that wise one who abandons faults / is said to be of excellent disposition. / Consummate in faith and moral discipline, / generous, having completely cast off stinginess, / wherever such a one goes, / in that very place they are honored. / The wise who, while living in this world, / cultivate faith and wisdom, / those are their supreme wealth; / their other riches are merely ordinary. / Desiring to see the noble ones, / delighting in listening to the sublime Dharma, / and having completely cast off the stain of stinginess, / that one is called faithful. / One should carry the provisions of faith; / merit cannot be stolen by bandits; / it turns back the robbery of thieves; / renouncers take it and rejoice. / The wise will feel joyful / when renouncers arrive, / and people should give / according to their faith, as appropriate. / Whoever is displeased / by the food and drink of others / will not attain meditative absorption / day or night. / Whoever completely severs such \[a thought\], / like cutting off the top of a palm tree, / will attain meditative absorption / day and night. / Just as with a dried-up well, / do not associate with the faithless; / even if one digs it thoroughly, / only foul-smelling muddy water will emerge. / Just as one draws water from a lake / with abundant, clear, / cool, and unpolluted water, / so the wise should associate with the faithful. / Whether they are attached or unattached, / because the body of the Sage is not determined by that, / one should abandon the faithless / and rely closely upon the faithful. / Chapter 10: Faith. Summary: Impermanence, desire, and craving, / vigilance, likewise pleasure, / moral discipline, good conduct, speech, / karma, and faith—these are the ten. Let the brāhmaṇa utterly abandon desires, / and with diligence sever the stream! / Without utterly abandoning desires, ### [1.21](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.21) Has not been attained by a single sage. Weak wandering ascetics, Because they pile up afflictions again, Depend on doing that very task With firm diligence alone. Whatever inferior deeds there are, Afflicted austerities, And impure brahmacarya— One should not think they will be of great benefit. Just as poorly gripping an arrow Cuts one's hand, So monkhood badly guarded Leads one straight to hell. Just as well gripping an arrow Does not cut one's hand, So monastic life well guarded Brings one near to nirvāṇa. Not knowing the monastic life, It is hard to cross and hard to endure; To those who are weak and remorseful, Those many sufferings arise. Under the power of discursive thoughts Of repeated remorse, Without turning one's mind away, How can one practice as a śramaṇa? Those poorly renounced who take pleasure in wrongdoing, Householders who initiate misdeeds, Those who pursue peerless suffering, Only accumulate the suffering of renewed existence. Wearing patched saffron robes, Most are undisciplined; Those with an evil nature who delight in evil— Those evil ones go to bad rebirths. Just as a creeping vine chokes a sāla tree, Whoever is utterly corrupt in discipline, Just as one would treat an enemy, Desires to treat oneself that way. Even when one's head turns white, If one has not attained the status of an elder, One has merely reached the end of youth; Such a one is called an old fool. Whoever abandons virtue and evil, Practices brahmacarya, And lives having abandoned crowds, That one is called an elder. Without vows and speaking falsehoods, One is not a śramaṇa merely by shaving one's head. Those who are confused and indulge in desires— How can they be śramaṇas? Without vows and speaking falsehoods, One is not a śramaṇa merely by shaving one's head. Whoever pacifies evil ### [1.22](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.22) Is known by the wise to be a śramaṇa. Without vows and speaking falsehoods, One is not a śramaṇa merely by shaving one's head. Those who, examining all evils, Great and small, refrain from them, And who pacify evil— They are declared to be śramaṇas. One who has abandoned evil is a brāhmaṇa; One who pacifies it is a śramaṇa. Having thoroughly abandoned one's own impurities, One is therefore called 'one who has gone forth.' Chapter Eleven: The Śramaṇa. When one sees the four noble truths By means of wisdom, By thoroughly understanding this path, Craving for existence is completely destroyed. Just as dust raised by the wind Is calmed when rain falls, So when one sees through wisdom, Discursive thoughts are stilled. By what is well realized, Birth and death are thoroughly exhausted; That wisdom which discerns the world Is supreme. Among truths, the four truths are supreme; Among paths, the eightfold path is supreme; Among two-legged beings, the one with vision is supreme; Among dharmas, freedom from attachment is supreme. When through wisdom one sees That all conditioned phenomena are impermanent, Then one tires of suffering; This is the path of purification. When through wisdom one sees That all conditioned phenomena are suffering, Then one tires of suffering; This is the path of purification. When through wisdom one sees That all conditioned phenomena are empty, Then one tires of suffering; This is the path of purification. When through wisdom one sees That all conditioned phenomena are non-self, Then one tires of suffering; This is the path of purification. The path that cuts through the dart of craving I have taught to you. The Tathāgata is a guide; You must practice it yourselves. The path that removes the dart of craving I have taught to you. The Tathāgata ### [1.23](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.23) Is a guide; You must practice it yourselves. Purifying one's view— Because there is no other path than this, Abide well in samādhi And abandon the bonds of Māra! This is the straight path, this overpowers the beyond; It is the single wayfarer's path, like the track of geese across a lake. Having realized this in equipoise, the Śākya Sage Repeatedly expounded it to the assembly. Realizing the end of birth and death, out of compassion to benefit, He thoroughly taught this one-way path. By this path, beings crossed the floods in the past, Will likewise cross, and do cross. In order to thoroughly purify those to be trained, Exhaust the births and deaths of saṃsāra, And individually realize the diverse elements, The One with Vision taught this path. Just as the flow of the Ganges River Empties into the great ocean, Likewise the path taught by the one of vast wisdom Entertains the attainment of the deathless. Out of compassion for all living beings, He turned the wheel of Dharma never heard before. To the Protector who tames gods and humans, To the one who has reached the end of existence, I bow down. Examine the three virtuous thoughts, And abandon the three non-virtuous ones as well. Just as rain suppresses the dust that rises all around, Then pacify conceptualization and investigation. Then, having pacified discursive thoughts in the mind, One touches the bliss of unexcelled awakening. Directing the mind toward the three samādhis, Cultivate the immeasurables born from the truth. The mindful and wise pacifies knots, And through the three completely tears through the three realms. Possessing the weapon of wisdom and the power of diligence, Mindful, in equipoise, delighting in samādhi, Having understood the arising and passing away of the world, Fully liberated from all, one is a knower of that. Having thoroughly realized the limits of the world, Having reached the end of the world, one is called 'one gone to the beyond.' ### [1.24](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.1.24) Whoever cultivates the peaceful, eightfold noble path, The straight path, finds the deathless. By acting thus, the seeker of happiness attains happiness; One obtains pleasant fame, and renown increases. Chapter Twelve: The Path. ### [2.1](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.2.1) \[Groups of Inspired Utterances\] \[Bampo 2\] Just as a mule is destroyed by its own womb, And reeds and bamboo by their fruit, And a banana tree by its fruit, So the corrupt person is destroyed by honor. As long as a fool is honored, So long is he thoroughly ruined. The fool's wholesome qualities decline, And his head also surely splits. Desiring inferior gain, Desiring a retinue of monks, Possessiveness over dwellings, And honor from other families: 'Whether renunciates or householders, May any of them heed me! Whatever is to be done or not done, May it depend on my authority!' When a fool thinks such discursive thoughts, Great desire increases in his mind. The means to gain is one thing, And that which leads to nirvāṇa is another. Having understood this accordingly, Not delighting in honor, And gradually increasing seclusion— Such a monk is a śrāvaka of the Buddha. Not striving after everything, Not depending on others, Not relying on another for livelihood, One should not traffic in the Dharma like a merchant. One should accept what one has gained, And not generate desire for another's. A monk who desires another's Will not attain samādhi. If you wish to live happily And wish to look upon this monastic life, When robes, food, and drink Are given by the saṅgha, accept them. If you wish to live happily And wish to look upon this monastic life, Like a snake in a mouse-hole, Resort to secluded bed and seat. If you wish to live happily And wish to look upon this monastic life, Be content with mere scraps, And meditate on the single Dharma ### [2.2](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.2.2) \[…\] should be done. / If, though not very learned, / one is well settled in moral discipline, / those who know will praise one, saying: / 'One's livelihood is pure, and one is free from indolence.' / If one possesses the three untainted knowledges / that destroy Māra, / a fool may think, 'He knows nothing,' / and find it easy to disparage him. / If an individual of evil character / comes into possessions / such as food and drink, / people pay him homage. / When shaven-headed fools in saffron robes / acquire food and drink, / clothing and bedding, / it only creates many enemies. / Thus having understood the defects / of honour, which is a great peril, / with few suspicions and diminished anxiety, / the mindful monk should wander everywhere. / Although mouthfuls of food do not pacify the mind, / one should not refrain from eating for the sake of this life; / recognizing that through nourishment the body is maintained, / one wanders for almsfood in that manner. / This homage and veneration paid by families / is a subtle barb difficult to extract; / this honour, so hard for people to endure— / understand it thoroughly to be like mire! / Chapter Thirteen: Honour. // Whoever shows malice toward those / who do not commit evil deeds and are not malicious, / in this world and the next, / will be stained by those very evils. / First destroying oneself, / and afterward destroying others, / like a bird of prey's lure / it is destroyed and destroys others too. / One who strikes will receive blows; / one who bears a grudge encounters an enemy; / likewise, one who abuses receives abuse, / and for one who shows anger, anger arises. / Other foolish ascetics here, / unskilled in the sublime Dharma, / even in this all-too-short life / bear grudges over trivial matters. / Thinking, 'This is superior,' / by speaking divisively and seeking followers, / when causing schism in the saṅgha here, / why do they not consider their lack of strength? / Those who break bones, kill living creatures, ### [2.3](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.2.3) steal horses, cattle, and wealth, / and even destroy kingdoms, / later reconcile with one another; / why do you not act likewise, / when you understand this teaching / examined and spoken by the wise, / which shows the proper sphere of conduct? / You behave like the unwise, / contending with mere talk; / since those opponents do not understand, / I shall strive in this regard. / Those who are wise here / are pacified by gentle words. / 'He insulted me, he abused me, / he defeated me, he overcame me'— / in whoever harbours this in mind, / malice will never be pacified. / 'He insulted me, he abused me, / he defeated me, he overcame me'— / in whoever does not harbour this in mind, / malice will be pacified. / Never by malice / is malice pacified here; / by patience malice is pacified— / this is an eternal law. / By malice, malice is never pacified; / through absence of malice, malice is pacified. / Deep-seated animosity harms embodied beings; / therefore, the wise should not bear malice. / If one finds a wise friend— / a steadfast one, well-behaved, to travel with— / having completely overcome all afflictions, / one should travel with him, mindful and with a joyful mind. / If one does not find a wise friend— / a steadfast one, well-behaved, to travel with— / like a king abandoning a vast realm, / one should travel alone and commit no evil. / If one does not find a good companion / whose conduct is in harmony with one's own, / since a fool cannot be a friend, / one should be steadfast in walking alone. / Since a fool cannot be a friend, / it is easier to wander alone; / like the Mātanga elephant in the forest, / with anxiety diminished, one should wander alone. / Chapter Fourteen: Malice. // As taught by the Buddha, ### [2.4](https://indike.org/pramana/in.bauddha.sanskrit.dharmapada.udanavarga*bo~en-mt.2.4) whoever has fully and properly cultivated / the mindfulness of inhalation and exhalation, / gradually becomes completely purified; / like the sun and moon free from clouds, / they illuminate everything in this world. / Standing, sitting, and likewise lying down, / properly steadying the body and mind, / when a monk settles mindfulness well, / he will attain successive distinctions. / When he has attained successive distinctions, / he will become invisible even to the king Māra. / Having established the mindfulness focused on the body, / and restrained the six sense fields of contact, / whoever always enters meditative absorption / realizes nirvāṇa for himself. / Whoever always and in every way / establishes mindfulness focused on the body, / is free from self and free from grasping at 'mine'; / he does not become a self, nor does he grasp at 'mine.' / Thus the monk who remains in absorption will quickly / cross beyond craving for sense objects. / Whoever, with mindfulness, vigilance, and absorption, / and with joy and profound faith, from time to time / practices this Dharma and keeps watch, / will cross beyond birth and old age, so it is said. / Therefore, always resorting to vigilance, / the wise monk, mindful and diligent, / having abandoned all fetters to birth, / will attain nirvāṇa in this very life. / Listen to me regarding the watchfulness / that awakens those who are asleep! / For one who is awake, it is easy to keep watch; / for one who keeps watch, there is no fear. / For those intent on vigilance, / who train day and night, / and are deeply devoted to the deathless, / their taints will be exhausted. / Whoever day and night / is mindful of the Buddha, / and those who go for refuge to the Buddha, / have found human gain. / Whoever day and night / is mindful of the Dharma, / and those who go for refuge to the Dharma, / have found human gain. / Whoever day and night _First 28 of 94 passages. 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