Gemstones of the Good Dhamma

(Saddhamma-maniratana)
An Anthology of Verses from the Pali Scriptures
Compiled and translated by

Ven. S. Dhammika
Buddhist Publication Society Kandy Sri Lanka

The Wheel Publication No. 342/344

First edition: 1987 This digital edition: 2010 Copyright 1987 Buddhist Publication Society BPS Online Edition (2010) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.

Contents
Preface...........................................................................................................................................3 About the Author.........................................................................................................................3 Gemstones of the Good Dhamma......................................................................................................4 Request....................................................................................................................................4 Dhamma.................................................................................................................................4 The Defilements.....................................................................................................................5 Giving......................................................................................................................................6 Virtue......................................................................................................................................7 Speech.....................................................................................................................................8 Wealth.....................................................................................................................................9 Friendship.............................................................................................................................10 Learning................................................................................................................................11 The Disciple..........................................................................................................................12 Mind......................................................................................................................................13 The Training.........................................................................................................................14 Effort......................................................................................................................................15 Mindfulness..........................................................................................................................16 Oneself and Others..............................................................................................................17 Love I.....................................................................................................................................18 Love II...................................................................................................................................19 Happiness.............................................................................................................................20 Silence...................................................................................................................................21 Insight...................................................................................................................................22 The Buddha..........................................................................................................................23 Praise.....................................................................................................................................24 Abbreviations ............................................................................................................................25 References ..................................................................................................................................25

Preface
The discourses of the Buddha and his direct disciples have been collected together into a huge body of literature known as the Sutta Piaka. Made up of both prose and verse, much of this literature is little known to the average Buddhist because of its great size and also because in both style and content it is highly philosophical. One selection of this literature is, however, very well known. It is the Dhammapada, a collection of four hundred and twenty-three verses on various aspects of the Buddhas teachings. The Dhammapadas convenient size, pithy wisdom and, at times, great beauty has made it by far the most popular book in the Sutta Pitaka. However, many other verses of equal relevance and appeal are to be found scattered throughout the Sutta Pitaka, which remain virtually unknown. I thought it useful, therefore, to collect some of these verses, arrange them according to subject, and present them in such a way that they may enrich the faith and deepen the understanding of those who read them. Most of the verses are the words of the Buddha himself; a lesser number is attributed to his enlightened disciples. But even these reflect the spirit of the Buddhas Dhamma, for it is said: That which is well spoken is the word of the Buddha. (A IV 164). This small work is dedicated to my good friend, Miss Constance Sandham. May this Gemstones of the Good Dhamma illuminate the path so that all beings may attain Nibbna!

About the Author

Venerable S. Dhammika was born in Australia and developed an interest in Buddhism in his early teens. At the age of twenty-two he went to India and was ordained as a Buddhist monk under the Ven. M. Sagharatana Mahthera. He later moved to Sri Lanka where he taught meditation for several years in the Kandy district. He now lives and teaches in Singapore.

Gemstones of the Good Dhamma

1. ycan
1.

Request
Homage to you so nobly bred. Homage to you amongst men supreme. Peerless are you in all the world. May all worship be given to you. Homage to you, Enlightened Hero, you who are completely free. I have fallen into great distress, be my refuge and my shelter. In the world of gods and men, I see this brahmin true, this simple man. You I worship, All-Seeing One, so free me, Sakka,1 from my doubts. O Brahma,2 out of compassion teach me the lofty Dhamma so I may understand, and relying on nothing else, may live unclouded like the sky. Those who have understood the Dhamma and those who train themselves in it: O wise and truly gracious one, tell me how they live their lives.

Namo te purisjaa namo te purisuttama sadevakasmi lokasmi natthi te paipuggalo Namo te buddha vratthu vippamuttosi sabbadhi sambdhapaipannosmi tassa me saraa bhava Passmaha devamanussaloke akicana brhmaairiyamna ta ta namassmi samantacakkhu pamuca ma sakka kathakathhi Anussa brahme karuyamno vivekadhamma yaaha vijaa yathha ksova abypajjamno idheva santo asito careyya Ye ca sakhtadhammse ye ca sekh puth idha tesa me nipako iriya puho pabrhi mrisa

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2. Dhammavagga
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Dhamma
I will teach you a Dhamma, not hearsay but to be directly seen. Whoever discovers it and knows it and lives by it with mindfulness, will transcend craving for the world. Prosperity in life is plain, decline in life is also plain: one who loves the Dhamma prospers, one who hates the Dhamma declines. Thoroughly understanding the Dhamma and freed from longing through insight, the wise one rid of all desire is calm as a pool unstirred by wind. Those to whom the Dhamma is clear are not led into other doctrines; perfectly enlightened with perfect knowledge, they walk evenly over the uneven.

Kittayissmi te dhamma dihe dhamme antiha ya viditv sato cara tare loke visattika Suvijno bhava hoti suvijno parbhavo Dhammakmo bhava hoti dhammadess parbhavo Yo ca dhammamabhiya dhammamaya paito rahadova nivte ca anejo vpasammati Yesa dhamm asammuh paravdesu na nyare te sambuddh sammada caranti visame sama

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Sakka (Skya) The Buddhas clan name. Brahm: he addresses the Buddha by the name of a deity.

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Na udakena suc hot bahvettha nhyat jano yamhi saccaca dhammo ca so suc so ca brhmao Ujuko nma so maggo abhay nma s dis ratho akjano nma dhammacakkehi sayuto Hir tassa aplambo satyassa parivraa dhammha srathi brmi sammdihipurejava Yassa etdisa yna itthiy purisassa v sa ve etena ynena nibbnasseva santike Ye keci osadh loke vijjanti vividh bah dhammosadhasama natthi eta pivatha bhikkhavo Dhammosadha pivitvna ajarmara siyu bhvayitv ca passitv nibbut upadhikkhaye

Not by water is one made pure though many people may here bathe,3 but one in whom there is truth and Dhamma, he is pure, he is a brahmin. The path is called straight, without fear is the destination; the carriage is called silent and its wheels are right effort. Conscience is the rails and mindfulness the upholstery, Dhamma is the driver and right view runs ahead of it. And whether it be a woman, or whether it be a man, whoever travels by this carriage shall draw close to Nibbna. Of all the medicines in the world, manifold and various, there is none like the medicine of Dhamma: therefore, O monks, drink of this. Having drunk this Dhamma medicine, you will be ageless and beyond death; having developed and seen the truth, you will be quenched, free from craving.

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3. Kilesavagga
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The Defilements
Bound by desire, tied to becoming, fettered tightly by false opinions, yoked to ignorance, whirled about: thus beings wander through sasra, dying only to be born again. Neither gold nor minted coins can make the defilements disappear. Sense desires are enemies and killers, hostile darts, rigid bonds. Desire is agitating and deceiving, a source of mental pain, a net cast out by Mra4 to entangle and defile beings. Were there a mountain all made of gold, doubled that would not be enough to satisfy a single man: know this and live accordingly.

Kmayogena sayutt bhavayogena cbhaya dihiyogena sayutt avijjya purakkhat satt gacchanti sasra jtimaraagmino Na hiraasuvaena parikkhyanti sav amitt vadhak km sapatt sallabandhan Ummdan ullapan km cittapamaddino sattna sakilesya khippa mrena oita Pabbatassa suvaassa jtarpassa kevalo dvittva nlaekassa iti vidv samacare

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The Buddhas contemporaries believed that people could be purified by bathing in sacred rivers. Mra: the Tempter, the Evil One.

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Kodhano dubbao hoti atho dukkhapi seti so atho attha gahetvna anattha adhipajjati tato kyena vcya. vadha katvna kodhano Hant labhati hantra Jetra labhate jaya akkosako ca akkosa rosetraca rosako atha kammavivaena so vilutto viluppati Natthao ekadhammopi yeneva nivut paj sasaranti ahoratta yath mohena vut Imesu kira sajjanti eke samaabrhma viggayha na vivadanti jan ekagadassino Ye ca rattindiv yutt sammsambuddhassane te nibbpenti rgaggi nicca asubhasaino Dosaggi pana mettya nibbpenti naruttam mohaggi pana paya yya nibbedhagmini

How ugly is the angry man! His sleep is without comfort; despite his wealth he is always poor. Filled with anger as he is, he wounds by acts of body and speech. One who kills gets killed, one who conquers gets conquered, one who reviles gets reviled. Thus as a result of his own actions the spoiler will in turn be spoiled. There is no other single thing by which the human race is hindered, by which it wanders day and night, so much as by this: delusion. How they cling and how they wrangle, yet claim to be recluses and brahmins. Quarrelling and clinging to their opinions, they see only one side of things. Those who apply themselves day and night to the teachings of the Buddha will quench the burning fire of lust by the perception of the impure. By love they will quench the fire of hate, by wisdom the fire of delusion. Those supreme men extinguish delusion with wisdom that breaks through to truth.

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4. Dnavagga
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Giving
Not with recluses or brahmans, neither with the poor and needy does the base man share his food or give any drink or sustenance. People say that selfish man is like a drought, a rainless sky. One who shares his wealth with some, but does not gladly give to others, is only like a local shower: in such a way the wise describe him. But one who rains down bountiful gifts, gladly giving here and there out of compassion for all beings, and who always says Give, give,

Na samae na brhmae na kapaaddhikavanibbake laddhna samvibhjeti anna pnaca bhojana ta ve avuhikasamoti hu na purisdhama Ekaccna na dadti Ekaccna pavecchati ta ve padesavassti hu medhvino jan Subhikkhavco puriso sabbabhtnukampako modamno pakireti detha dethti bhsati

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Yathpi megho thanayitv gajjayitv pavassati thala ninnaca preti abhisandantova vrin evaeva idhekacco puggalo hoti tdiso Dhammena saharitvna uhndhigata dhana tappeti annapnena samm patte vanibbake Yathpi kumbho sampuo yassa kassaci adhokato vamatevudaka nissesa na tattha parirakkhati Tatheva ycake disv hnamukkahamajjhime dadhi dna nissesa kumbho viya adhokato Danaca peyyavajjaca atthacariy ca y idha samnattat ca dhammesu tattha tattha yathraha ete kho sagah loke rathassva yyato Annado balado hoti vatthado hoti vaado ynado sukhado hoti dpado hoti cakkhudo So ca sabbadado hoti yo dadti upassaya amata dado ca so hoti yo dhammamanussati

This type of person is like a giant cloud filled with rain, thundering and pouring down refreshing water everywhere, drenching the highlands and lowlands too, generous without distinctions. With his wealth collected justly, won through his own efforts, he shares both food and drink with beings who are in need. Just as a pot filled with water if overturned by anyone, pours out all its water and does not hold any back, Even so, when you see those in need, whether low, middle or high, then give like the overturned pot, holding nothing back. Generosity, kind words, doing a good turn for others, and treating all people alike: these bonds of sympathy are to the world what the lynch-pin is to the chariot wheel. Giving food one gives strength, giving clothes one gives beauty, giving transport one gives delight, giving lamps one gives sight, Giving shelter one gives all; but one who instructs in the Dhamma, the excellent teaching of the Buddha, such a person gives ambrosia.

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5. Slavagga
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Virtue
Here in the world one should train carefully to purify virtue; for virtue when well cultivated brings all success to hand. Not harming living beings, not speaking lies, taking nothing in all the world unasked, nor going to the wives of other men, And never drinking intoxicants: One who gives up these five harmful acts and does not engage in them is truly called a virtuous man.

Slaevidha sikkhetha asmi loke susikkhita sla hi sabbasampatti upanmeti sevita Yo pa ntipteti musvda na bhsati loke adinna ndiyati paradra na gacchati Surmerayapnaca yo naro nnuyujati pahya paca verni slav iti vuccati

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di sla patih ca kaynaca mtuka pamukha sabbadhammna tasm sla visodhaye Sla bala appaima sla vudhamuttama slambharaa seha sla kavacamabbhuta Na jacc vasalo hoti na jacc hoti brhmao kamman vasalo hoti kamman hoti brhmao Anagaassa posassa nicca sucigavesino vlaggamatta ppassa abbhamattava khyati Puameva so sikkheyya yatagga sukhudraya dnaca samacariyaca mettacittaca bhvaye Sla ajaras sdhu saddh sdhu adhihit pa narna ratana pua corehyahriya Sabbad slasampanno pav susamhito ajjhattacint satim ogha tarati duttara

Virtue is the foundation, the forerunner and origin of all that is good and beautiful; therefore one should purify virtue. Virtue is a mighty power, Virtue is a mighty weapon, Virtue is the supreme adornment, Virtue is a wonderful armour. One is not low because of birth nor does birth make one holy. Deeds alone make one low, deeds alone make one holy. To one who is without evil, always striving for purity, a wrong the size of a hair tip seems as big as a rain cloud. Train yourself in doing good that lasts and brings happiness. Cultivate generosity, the life of peace, and a mind of boundless love. The good luck of virtue never fades, faith also brings great good. Wisdom is mans most precious gem, merit no thief can ever steal. In every virtue all-accomplished, with wisdom full and mind composed, looking within and ever mindful thus one crosses the raging flood.

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6. Vcvagga
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Speech
Every fool who is born has an axe within his mouth with which he cuts himself when he uses wrong speech. One should utter only words which do no harm to oneself and cause no harm for others: that is truly beautiful speech. Speak kind words, words rejoiced at and welcomed, words that bear ill will to none; always speak kindly to others. The worse of the two is he who, when abused, retaliates. One who does not retaliate wins a battle hard to win.

Purisassa hi jtassa kuhr jyate mukhe yya chindati attna blo dubbhsita bhaa Tameva vca bhseyya yyattna na tpaye pare ca na vihiseyya s ve vc subhsit Piyavcameva bhseyya y vc painandit ya andya ppni paresa bhsate piya Tasseva tena ppiyo yo kuddha paikujjhati kuddha appaikujjhanto sagma jeti dujjaya

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Jaya ve maati blo vcya pharusa bhaa jayacevassa ta hoti yo titikkh vijnato Ya samao bahu bhsati upeta atthasahita jna so dhamma deseti jna so bahu bhsati Yo ve na bydhati patv parisa uggahavdina na ca hpeti vacana na ca chdeti ssana Asandiddhaca bhaati pucchito na ca kuppati sa ve tdisako bhikkhu dteyya gantumarahati Nbhsamna jnanti missa blehi paita bhsamnaca jnanti desenta amata pada bhsaye jotaye dhamma paggahe isina dhaja Ya buddho bhsati vca khema nibbnapattiy dukkhassantakiriyya s ve vcnamuttam

The fool thinks he has won a battle when he bullies with harsh speech, but knowing how to be forbearing alone makes one victorious. When the recluse speaks much it is only to speak about the goal. Knowingly he teaches the Dhamma, knowingly he speaks much. If one addresses those who wish to learn, without wavering, imparting understanding, opening up and not obscuring the teaching, Speaking without hesitation nor getting angry when asked a question, a monk like this is worthy to proclaim the teachings. If he does not speak up, others know him not; he is just a wise man mixed up with fools. But if he speaks about and teaches the Deathless, others will know him. So let him light up the Dhamma, let him lift the sages banner high. The Buddha speaks words that lead to the winning of security, the ending of sorrow and the attaining of Nibbna. Truly, this is the speech supreme.

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7. Bhogavagga
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Wealth
The wise man continues to live even if he should lose his wealth. But the rich man without wisdom is not alive even now. Starting off with little wealth, the wise man skilfully increases it, just as a sudden draught of wind can make a spark of fire grow. If he plans his project well, rises early and works untiringly, all his wealth will increase like cows penned in with a bull. One who is virtuous and wise shines forth like a blazing fire; like a bee collecting nectar he acquires wealth by harming none.

Jvate vpi sappao api vittaparikkhayo paya ca albhena vittavpi na jvati Appakenpi medhv pbhatena vicakkhao samuhpeti attna au aggiva sandhamanti Susavihitakammanta kluhyi atandita sabbe bhogbhivahanti gvo sausabhmiva Paito slasampanno jala aggva bhsati bhoge saharamnassa bhamarasseva iryato

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Catudh vibhaje bhoge sa ve mittni ganthati ekena bhoge bhujeyya dvhi kamma payojaye catutthaca nidhpeyya padsu bhavissati Susavihitakammant sagahitaparijjan bhattu manpa carati sambhata anurakkhati Saddh slena sampann vada vtamacchar nicca magga visodheti sotthna samparyika Saddhdhana sladhana hiri ottappiya dhana sutadhanaca cgo ca pa ve sattama dhana Yassa ete dhan atthi itthiy purisassa v adaliddoti ta hu amogha tassa jvita Patirpakr dhurav uht vindate dhana saccena kitti pappoti dada mittni ganthati

He divides his wealth in four and thus he wins friendship. One portion he uses for his needs, two portions for his business, the fourth portion he saves for times of emergency. Deft and capable at her work, in harmony with other people, a wife is pleasing to her husband and carefully looks after his wealth. Endowed with faith and virtue, speaking gently, free from selfishness: such a woman purifies the pathway leading to future happiness. The wealth of faith and virtues wealth, the wealth of conscience and fear of blame, the wealth of learning and giving too, and as the seventh, wisdoms wealth: Those who have these treasures true, be they women or be they men, are not poor or destitute, nor have their lives been lived in vain. Whoever acts, strives and toils shall acquire wealth; by truthfulness one gains good repute, and by giving one binds friends.

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8. Mittatvagga
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Friendship
To be in communion with the bad, and choose the ways of the bad, to have no friends among the good, this is a source of suffering. Consort only with the good, come together with the good. To learn the teaching of the good gives wisdom like nothing else can. If one strings a piece of putrid fish on a blade of kusa grass, the grass will soon smell putrid too: the same with one who follows a fool. If one wraps frankincense, in any ordinary kind of leaf, the leaf will soon smell sweet too: the same with one who follows the wise. Remembering the example of the leaf, and understanding the results, one should seek companionship with the wise, never with the bad.

Asantassa piy honti sante na kurute piya asata dhamma roceti ta parbhavato mukha Sabbhireva samsetha sabbhi kubbetha santhava sata saddhammamaya pa labbhati nato Ptimaccha kusaggena yo naro upanayhati kuspi pti vyanti eva blpasevan Tagaraca palsena yo naro upanayhati pattpi surabhi vyanti eva dhrpasevana Tasm palsapuasseva atv sampkamattano asante nupaseveyya sante seveyya paito

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Sattho pathavasato mitta mt mitta sake ghare sahyo atthajtassa hoti mitta punappuna sayakatni puni ta mitta samparyika Upakro ca yo mitto yo ca mitto sukhe dukkhe atthakkhy ca yo mitto yo ca mittnukampako: Etepi mitte cattro iti viya paito sakkacca payirupseyya mt putta va orasa Kalyamitto yo bhikkhu sappatisso sagravo kara mittna vacana sampajno patissato ppue anupubbena sabbasayojanakkhaya Abbhattasahyassa attagatasatthuno natthi etdisa mitta yath kyagat sati

A companion is a travellers friend, a mother is a friend at home, one who helps in time of need is a good and steady friend. And the good deeds done by oneself are ones true friends in time to come. A friend who always lends a hand, a friend in both sorrow and joy, a friend who offers good counsel, a friend who sympathises too: These are the four kinds of true friends: one who is wise, having understood, will always cherish and serve such friends just as a mother tends her only child. The monk who has a lovely friend, who pays respect and deference to him, and acts as his friend advises, with mindfulness and comprehension clear, will in time be freed from bonds; all his fetters will be destroyed. For one whose friend has passed away, for one whose teacher no more lives, there is no other friend in this world like mindfulness of the body.

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9. Sutavagga
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Learning
Desire to learn increases learning; learning makes wisdom increase. By wisdom is the goal known; knowing the goal brings happiness. One should follow the learned man, and should not neglect learning; for that is the foundation of the holy life. Therefore be well versed in Dhamma. Learned, knowing the Dhamma, truly wise, the Buddhas disciple is like the finest gold of Jambu. Who can find any blame in him? Even the gods sing his praise; Brahm himself sings his praise.5 If one who has little learning is strong in virtue, others will praise his virtue only, because his learning is incomplete.

Susss sutavahan suta paya vaddhana paya attha jnti to attho sukhvaho Bahussuta upseyya sutaca na vinsaye ta mla brahmacariyassa tasm dhammadharo siy Bahussuta dhammadhara sappaa buddhasvaka nekkha jambonadasseva ko ta ninditumarahati devpi na pasasanti brahmunpi pasasito Appassutopi ce hoti, slesu susamhito; Slato na pasasanti, tassa sampajjate suta.

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Brahm: A high divinity in the ancient Indian pantheon.

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Bahussutopi ce hoti, slesu asamhito; Slato na garahanti, nssa sampajjate suta. Bahussutopi ce hoti, slesu susamhito; Ubhayena na pasasanti, slato ca sutena ca. Bahussuto appassuta yo sutentimaati andho padpadhrova tatheva paibhti ma Tasm hi attakmena mahattamabhikakhat saddhammo garuktabbo sara buddhna ssana Samm mana paidhya samm vca abhsiya samm kammni katvna kyena idha puggalo Bahussuto puakaro apasmi idha jvite kyassa bhed sappao sagga so upapajjati

If one who has much learning is weak in virtue, others will blame him for his conduct though his learning is complete. But if one has much learning and is also strong in virtue, he will be praised for both his virtue and his learning. A learned man who, because of his learning, despises one with little learning, seems to me like a stone-blind man walking around with a lamp in hand. One who loves his own true welfare, who is concerned with his own good, should pay homage to the Dhamma and always remember the Buddhas words. Having a rightly directed mind, speaking rightly spoken speech, doing here with the body only deeds that are right and good. Learned, doing much that is worthy even in a life that is short a wise person such as this will be reborn in a happy place.

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10. Svakavagga
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The Disciple
If one behaves rightly toward his mother and his father, towards the Buddha well-attained, and the disciples of the Buddha, such a person generates an abundant store of good. The monk well-possessed of virtue, the nun who is widely learned, male and female lay disciples who are fully endowed with faith it is they who illuminate the Sagha, lights of the Sagha they are called. One who has no respect for those who live the holy life with him, is as far from this good Dhamma as the sky is from the earth. One who has respect for those who live the holy life with him, comes to growth in this good Dhamma like a healthy seed in the field.

Mtari pitari cpi yo samm paipajjati tathgate v sambuddhe atha v tassa svake bahuca so pasavati pua etdiso naro Bhikkhu ca slasampanno bhikkhun ca bahussut upsako ca yo saddho y ca saddh upsik ete kho sagha sobhenti ete hi saghasobhan Yassa sabrahmacrsu gravo npalabbhati rak hoti saddhamm nabha puthaviy yath Yassa sabrahmacrsu gravo upalabbhati so virhati saddhamme khette bjamva bhaddaka

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Itthibhvo ki kayir cittamhi susamhite amhi vattamnamhi samm dhamma vipassato Yassa nna siy eva itthha purisoti v kici v pana asmti ta mro vattumarahati Dummedhehi pasas ca vihi garah ca y garahva seyyo vihi ya ce blappasasan Sgr anagr ca ubho aoanissit rdhayanti saddhamma yogakkhema anuttara Anubandhopi ce assa mahiccho ca vightav ejnugo anejassa nibbutassa anibbuto giddho so vitgedhassa passa yvaca rak Sukh saghassa smagg samaggnacanuggaho samaggarato dhammaho yogakkhem na dhasati

A womans nature is unimportant when the mind is still and firm, when knowledge grows day by day, and she has insight into Dhamma. One who thinks such thoughts as I am a woman or I am a man or any other thought I am Mra is able to address that one. The fools offer praise and the wise offer blame. Truly the blame of the wise is much better than the praise of the fool. Home dwellers and the homeless both, by depending upon one another come to realise the good Dhamma, the utter freedom from bondage. Though physically close behind, if one is acquisitive and restless, how far is that turbulent one from one freed from turbulence, that burning one from one cooled, that hankering one from the greedless! A happy thing is concord in the Sagha! One who assists in making harmony, loving concord and righteousness, does not fall away from freedom.

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11. Cittavagga
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Mind
The world is led around by mind, by mind the world is plagued. Mind is itself the single thing, which brings all else beneath its sway. Mind precedes all things; mind is their chief, mind is their maker. If one speaks or does a deed with a mind that is pure within, happiness then follows along like a never departing shadow. Difficult to detect and very subtle, the mind seizes whatever it wants; so let a wise man guard his mind, for, a guarded mind brings happiness. Wonderful it is to train the mind so swiftly moving, seizing whatever it wants. Good is it to have a well-trained mind, for a well-trained mind brings happiness.

Cittena nyati loko cittena parikassati cittassa ekadhammassa sabbeva vasamanvag Manopubbagam dhamm manoseh manomay Manas ce pasannena bhsati v karoti v tato na sukhamanveti chy va anapyin Sududdasa sunipua yatthakmaniptina citta rakkhetha medhv citta gutta sukhvaha Dunniggahassa lahuno yatthakmaniptino cittassa damatho sdhu citta danta sukhvaha

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Phandana capala citta durakkha dunnivraya uju karoti medhv usukrova tejana Na ta mt pit kayir ae vpi ca tak sammpaihita citta seyyaso na tato kare Anabhijjhlu vihareyya abypannena cetas sato ekaggacittassa ajjhatta susamhito Paca kmagu loke manochah pavedit ettha chanda virjetv eva dukkh pamuccati Mama selpama citta hita nnupakampati viratta rajanyesu kuppanye na kuppati mameva bhvita citta kuto ma dukkhamessat Yo ca cara v tiha v nisinno uda v saya vitakka samayitvna vitakkpasame rato bhabbo so tdiso bhikkhu phuhu sambodhimuttama

As a fletcher straightens an arrow, even so one who is wise will straighten out the fickle mind, so unsteady and hard to control. No mother nor father nor any other kin can do greater good for oneself than a mind directed well. Live without covetous greed, fill your mind with benevolence. Be mindful and one-pointed, inwardly stable and concentrated. There are five strands of sensual pleasure with the mind as the sixth; by overcoming desire for these one will be freed from suffering. My mind is firm like a rock, unattached to sensual things, no shaking in the midst of a world where all is shaking. My mind has thus been well-developed. So how can suffering come to me? Whether he walks or stands or sits or lies, a monk should take delight in controlling all thoughts. Such a monk is qualified to reach supreme enlightenment.

101.

102.

103.

104.

105.

12. Sikkhvagga
106.

The Training
Its too cold, its too hot, its too late. With such excuses one who gives up the practice lets his opportunities slip. But one who looks on cold and heat as no more obstructive than straw and continues with the practice does not fall short of happiness. So rid the mind of sloth and dullness. Give up thinking of many things. Be healthy and unattached to pleasure. Be devoted to the holy life. Lean in body, frugal in food, content with little and undisturbed, vain wishes gone and craving stilled, thus the wantfree attain Nibbna.

Atista atiuha, atisyamida ahu; Iti vissahakammante, atth accenti mave Yodha staca unhaca tin bhiyyo na maati kara purisakiccni so sukh na vihyati Alinacitto ca siy na cpi bahu cintaye nirmagandho asito brahmacariyaparyao ndaro mithro appichassa alolupo sa ve icchya nicchto aniccho hoti nibbuto

107.

108.

109.

14

110.

Sa jhnapasuto dhro vanante ramito siy jhyetha rukkhamlasmi attnamabhitosaya Kmacchando ca bypdo thinamiddhaca bhikkhuno uddhacca vicikicch ca sabbasova na vijjati Na sabbato mano nivraye na mano sayatattamgata yato yato ca ppaka tato tato mano nivraye Vriyastaccasampanno yuttayogo sad siy na ca appatv dukkhanta visssa eyya paito Samdhiratanamlassa kuvitakk na jyare na ca vikkipate citta eta tumhe piandhath npnasat yassa paripu subhvit anupubba paricit yath buddhena desit soma loka pabhseti abbh mutova candim

One who is stable in meditation will delight at the woodlands edge, meditating at the foot of a tree until joy and contentment are won. Sense desire, ill will, sloth, laziness, agitation, and doubt are not found in a true and worthy monk. Do not hold back the mind from all, for it is not yet put to sleep. But whenever evil things arise, then should the mind be held in check. Possessed of energy and perserverance, be always earnest in applying yourself. The wise one should not be confident until the end of suffering is reached. With the jewelled necklace of concentration, wrong thoughts cannot arise nor can the mind be distracted. So let this be your adornment. One who has gradually practised, developed and brought to perfection mindfulness of the in-and-out breath, as taught by the Enlightened One, illuminates the entire world like the moon when freed from clouds.

111.

112.

113.

114.

115.

13. Vymavagga
116.

Effort
Indolence is dust; dust comes in the wake of indolence. With knowledge and vigilance, draw out the arrow from yourself. When one loves company and sleep, when one is lax and slack, when one is often given to anger this is a source of suffering. The effort to restrain, to abandon, to develop and to maintain: these are the four exertions taught by the Kinsman of the Sun. Arise! Sit up! Of what use are your dreams? How can you continue to sleep when you are sick, pierced with the arrow of grief? Make your day productive whether by little or by much. Every day and night that passes, your life is that much less.

Pamdo rajo pamdo pamdnupatito rajo appamdena vijjya abbhe sallamattano Niddsl sabhsl anuht ca yo naro alaso kodhapao ta parbhavato mukha Savaro ca pahnaca bhvan anurakkha ete padhn cattro desitdiccabandhun Uhahatha nisdatha ko attho supitena vo? turnahi k nidd sallaviddhna ruppata? Amogha divasa kayir appena bahukena v ya ya vijahate ratti tadna tassa jvita

117.

118.

119.

120.

15

121.

Yo dandhakle dandheti taraye ca traye yoniso savidhnena sukha pappoti paito raddhavriye pahitatte nicca dahaparakkame samagge svake passe es budhna vandan Nidda tandi vijambhita arati bhattasammada vriyena na pametv ariyamaggo visujjhati Saddhya tarat ogha appamdena aava vriyena dukkhamacceti paya parisujjhati Ujumaggamhi akkhte gacchatha m nivattatha attan codayattna nibbnamabhihraye

The wise one who hurries when hurrying is needed and who slows down when slowness is needed, is happy because his priorities are right. See the disciples in perfect harmony, resolute and making effort, always firm in their progress this is the best worship of the Buddha. Sloth, torpor and drowsiness, boredom and heaviness after meals by expelling these with energy the noble path is purified. The flood is crossed by faith, by vigilance the sea is crossed, pain is overcome with vigour by wisdom one is purified. The straight path has been clearly shown: walk forward and dont turn back. Urge yourself onwards by yourself; in that way attain Nibbna

122.

123.

124.

125.

14. Sativagga
126.

Mindfulness
Even when obstacles crowd in, the path to Nibbna can be won by those who establish mindfulness and bring to perfection equipoise. If your mind runs wild among sensual pleasures and things that arise, quickly restrain it with mindfulness as one pulls the cow from the corn. Knowing that the other person is angry, one who remains mindful and calm acts for his own best interest and for the others interest, too. He is a healer of both himself and the other person; only those think him a fool who do not understand the Dhamma. Whether he walks, stands, sits or lies, stretches out his limbs or draws them in again, let a monk do so with composure. Above, across or back again, wherever he goes in the world let him carefully scrutinise the rise and fall of compounded things.

Sambdhe vpi vindanti dhamma nibbnapattiy ye sati paccalatthasu samm te susamhit Sace dhvati citta te kmesu ca bhavesu ca khippa niggaha satiy kihda viya duppasu Ubhinnamattha carati attano ca parassa ca para sakupita atv yo sato upasammati Ubhinna tikicchantna attano ca parassa ca jan maanti bloti ye dhammassa akovid Yata care yata tihe yata acche yata saye yata samijaye bhikkhu yatmena pasraye Uddha tiriya apcna yvat jagato gati samavekkhit ca dhammna khandhna udayabbaya

127.

128.

129.

130.

131.

16

132.

Eva vihrimtpi santavuttimanuddhata cetosamathasmci sikkhamna sad sata satata pahitattoti hu bhikkhu tathvidha Na so rajjati dhammesu dhamma atv patissato virattacitto vedeti taca njjhossa tihati Satipahnakusal bojjhagabhvanrat vipassak dhammadhar dhamma nagare vasantite Sammappadhnasampanno satipahnagocaro vimuttikusumasachanno parinibbissatyansavo

Living thus ardently, at peace within, not restless or mentally agitated, training himself, always mindful: people call such a monk one constantly resolute. Not excited by mental phenomena, one knows them through mindfulness; thus with a mind well detached one understands and does not cling. Those skilled in the foundations of mindfulness, delighting in the enlightenment factors, with knowledge of Dhamma and keen insight, live in the city of Dhamma. Possessed of persevering energy, practising the foundations of mindfulness, bedecked with the blossoms of freedom, you will be cooled and undefiled.

133.

134.

135.

15. Attaparavagga
136.

Oneself and Others

All tremble at punishment. Life is dear to all. Put yourself in the place of others; kill none nor have another killed. By doing evil, one defiles oneself; by avoiding evil, one purifies oneself. Purity and impurity depend on oneself: no one can purify another.

Sabbe tasanti daassa sabbesa jvita piya attna upama katv na haneyya na ghtaye Attanva kata ppa attan sakilissati attan akata ppa attanva visujjhati suddh asuddhi paccatta no aa visodhaye Attadattha paratthena bahun pi na hpaye attadatthamabhiya sadatthapasuto siy Attnameva pahama patirpe nivesaye athaamanusseyya na kilisseyya paito Attna ce tath kayir yathamanussati sudanto vata dametha att hi kira duddamo Yo cattna samukkase pare ca mavajnti nihno sena mnena ta ja vasalo iti

137.

138.

Let no one neglect ones own welfare for the welfare of others however much. Clearly understanding ones own welfare strive always for ones own true good. One should first establish oneself in what is proper and only then try to instruct others. Doing this, the wise one will not be criticised. If only you would do what you teach others then being yourself controlled you could control others well. Truly self-control is difficult. One who exalts himself and disparages others because of smugness and conceit; know him as an outcaste man.

139.

140.

141.

17

142.

Na paresa vilomni na paresa katkata attanova avekkheyya katni akatni ca Paravajjnupassissa nicca ujjhnasaino sav tassa vahanti r so savakkhay Sudassa vajjamaesa attano pana duddasa paresa hi so vajjni opunti yath bhusa attano pana chdeti kaliva kitav saho Attan codayattna patimse attamattan so attagutto satim sukha bhikkhu vihhisi

Look not to the faults of others, nor to their omissions and commissions. But rather look to your own acts, to what you have done and left undone. When one looks down at others faults and is always full of envy, ones defilements continually grow; far is one from their destruction. Easily seen are the faults of others, ones own are difficult to see. By winnowing the chaff of others faults, ones own are obscured, like a crafty fowler hidden behind the branches. You yourself must watch yourself, you yourself must examine yourself, and so self-guarded and mindful, O monk, you will live in happiness.

143.

144.

145.

16. Mettvagga I
146.

Love I
Hate brings great misfortune, hate churns up and harms the mind; this fearful danger deep within most people do not understand. Thus spoilt one cannot know the good, cannot see things as they are. Only blindness and gloom prevail when one is overwhelmed by hate. He who does not strike nor makes others strike, who robs not nor makes others rob, sharing love with all that live, finds enmity with none. For the mindful one there is always good; for the mindful one happiness increases; for the mindful one things go better yet he is not freed from enemies. But he who both day and night takes delight in harmlessness sharing love with all that live, finds enmity with none. When one with a mind of love feels compassion for all the world above, below and across, unlimited everywhere, Filled with infinite kindness, complete and well-developed any limited actions one may have done do not remain lingering in ones mind.

Anatthajanano doso doso cittappakopano bhayamantarato jta ta jano nvabujjhati Duho attha na jnti duho dhamma na passati andhatama tad hoti ya doso sahate nara Yo na hanti na ghteti na jinti na jpaye mettso sabbabhtesu vera tassa na kenaci Satmato sad bhadda satim sukhamedhati satmato suve seyyo ver na parimuccati Yassa sabbamahoratta ahisya rato mano mett so sabbabhtesu vera tassa na kenaci Yo ve mettena cittena sabbaloknukampati uddha adho ca tiriya appamnea sabbaso Appama hita citta paripua subhvita ya pamakata kamma na ta tatrvasissati

147.

148.

149.

150.

151.

152.

18

153.

Mettacitt kruik hotha slesu savut raddhavriy pahitatt nicca dahaparakkam Yathpi ekaputtasmi piyasmi kusal siy eva sabbesu pesu sabbattha kusalo siy Cittaca susamhita vippasannamanvila akhila sabbabhtesu so maggo brahmapattiy

Develop a mind full of love; be compassionate and restrained in virtue; arouse your energy, be resolute, always firm in making progress. Just as a loving mother would guard her only dearly beloved child, so towards creatures everywhere one should always wish for their good. A mind composed, well-concentrated, purified and undefiled, full of kindness towards all beings this is the way that leads to Brahm.

154.

155.

17. Mettvagga II
156.

Love II
Just as water cools both good and bad and washes away all impurity and dust, In the same way you should develop thoughts of love to friend and foe alike, and having reached perfection in love, you will attain enlightenment. As I am, so are others; as others are, so am I. Having thus identified self and others, harm no one nor have them harmed. I have love for the footless, for the bipeds too I have love; I have love for those with four feet, for the many-footed I have love. May the footless harm me not, may the bipeds harm me not, may those with four feet harm me not, may those with many feet harm me not. May all creatures, all living things, all beings one and all, experience good fortune only. May they not fall into harm. I am a friend and helper to all, I am sympathetic to all living beings. I develop a mind full of love and always delight in harmlessness. I gladden my mind, fill it with joy, make it immovable and unshakable. I develop the divine states of mind not cultivated by evil men.

Yathpi udaka nma kalye ppake jane sama pharati stena pavheti rajomala Tatheva tvapi ahitahite sama mettya bhvaya mettpramita gantv sambodhi ppuissasi Yath aha tath ete yath ete tath aha attna upama katv na haneyya na ghtaye Apdakehi me metta metta dvipdakehi me, catuppadehi me metta metta bahuppadehi me M ma apdako hisi m ma hisi dvipdako m ma catuppado hisi m ma hisi bahuppado Sabbe satt sabbe p sabbe bht ca keval sabbe bhadrni passantu m kaci ppamgam Sabbamitto sabbasakho sabbabhtnukampako mettacittaca bhvemi abypajjarato sad Asahra asakuppa citta modaymaha brahmavihra bhvemi akpurisasevita

157.

158.

159.

160.

161.

162.

163.

19

164.

Tasm saka paresampi ktabb mettabhvan mettacittena pharitabba eta buddhna ssana Yo ca metta bhvayati appama patissato tan sayojan honti passato upadhikkhaya

Therefore the meditation on love should be done for oneself and others. All should be suffused with love: this is the teaching of the Buddha. Whoever makes love grow boundless, and sets his mind for seeing the end of birth: his fetters are worn thin.

165.

18. Sukhavagga
166.

Happiness
One who later wishes to do the things he should have done before falls away from happiness and long afterwards repents. Slay anger and you will be happy, slay anger and you will not sorrow. For the slaying of anger in all its forms with its poisoned root and sweet sting that is the slaying the nobles praise; with anger slain one weeps no more. What others call happiness, the noble call pain; what others call pain, the noble call happiness. Behold this Dhamma hard to comprehend by which the dull are utterly baffled. Always happy is the holy man who is wholly free within, who is not stained by sense desires cooled is he and free from clinging. The happiness of sensual lust and the happiness of heavenly bliss are not equal to a sixteenth part of the happiness of cravings end. With all his attachments cut, with the hearts pinings subdued, calm and serene and happy is he, for he has attained peace of mind. A monk who has abundant joy in the Dhamma taught by the Buddha, will attain peace and happiness, with the calming of the constructs. Solitude is happiness for one who is content, who has heard the Dhamma and clearly sees. Non-affliction is happiness in the world harmlessness towards all living beings.

Yo pubbe karayni pacch so ktumicchati sukh so dhasate hn pacch ca m-anutappati Kodha chetv sukha seti kodha chetv na socati kodhassa visamlassa madhuraggassa devate vadha ariy pasasanti tahi chetv na socati Ya pare sukhato hu tadariy hu dukkhato ya pare dukkhato hu tadariy sukhato vid passa dhamma durjna sammhettha aviddasu Sabbad ve sukha seti brhmao parinibbuto yo na limpati kmesu stibhto nirpadhi Yaca kmasukha loke yacida diviya sukha tahakkhayasukhassete kala ngghanti soasi Sabb sattiyo chetv vineyya hadaye dara upasanto sukha seti santi pappuyya cetas Pmojjabahulo bhikkhu dhamme buddhappavedite adhigacche pada santa sakhrpasama sukha Sukho viveko tuhassa sutadhammassa passato abypajja sukha loke pabhtesu sayamo

167.

168.

169.

170.

171.

172.

173.

20

174.

Sukh virgat loke kmna samatikkamo asmimnassa yo vinayo eta ve parama sukha Susukha vata nibbna sammsambuddhadesita asoka viraja khema yattha dukkha nirujjhati

Freedom from lust is happiness in the world, the going beyond all sensual desires. But the crushing out of the conceit I am this is the highest happiness. The fully perfected Buddha has taught Nibbna as the highest happiness without grief, immaculate, secure, the state where all suffering ceases.

175.

19. Tunhvagga
176.

Silence
Develop the quiet even state of mind, when praised by some, condemned by others, free the mind from hate and pride and gently go your way in peace. Learn this from the waters: in mountain clefts and chasms, loud gush the streamlets, but great rivers flow silently. Things that are empty make a noise, the full is always quiet. The fool is like a half-filled pot, the wise man like a deep still pool. Silent in body, silent in speech, silent in mind, without defilement, blessed with silence is the sage. He is truly washed of evil. Peaceful, quiet and restrained, speaking little, without conceit such a one shakes off all evil as wind shakes leaves off a tree. Let one with sight be as though blind, and one who hears be as though deaf, let one with wisdom be as though dumb, let one who is strong be as though weak. Having attained the meditative state where all thoughts come to a stop, the disciple of the perfected Buddha thereby possesses the noble silence. The wise one in the midst of an assembly should not speak excessively long. He should let himself appear like a simpleton or a dullard. In this both mighty beings agree, the enlightened sage and the elephant with tusks resembling the poles of ploughs: both love the solitude of the forest.

Samnabhga kubbetha gme akuhavandita manopadosa rakkheyya santo anuato care Ta nadhi vijntha sobbhesu padaresu ca saant yanti kussubbh tuhyati mahodadhi Yadnaka ta saati ya pra santameva ta ahakumbhpamo blo rahado prova paito Kyamuni vcimuni manomunimansava muni moneyyasampanna hu ninhtappaka Upasanto uparato mantabh anuddhato dhunti ppake dhamme dumapattava mluto Cakkhumssa yath andho, sotav badhiro yath paavssa yath mgo balav dubbaloriva. Avitakka sampanno sammsambuddhasvako ariyena tuhbhvena upeto hoti tvade Yath jao va mgo va attna dassaye tath ntivela sambhseyya saghamajjhamhi paito Eta ngassa ngena sdantassa hatthino sameti citta cittena yadeko ramat mano

177.

178.

179.

180.

181.

182.

183.

184.

21

185.

Vihavihbhinadite sippikbhirutehi ca na me ta phandati citta ekattanirata hi me

Amidst the chirping and twittering of the birds in the woods this mind of mine does not waver for I am devoted to solitude.

20. Vipassanvagga
186.

Insight
Music from a five-piece ensemble cannot produce as much delight as that of a one-pointed mind with perfect insight into things. Those peaceful in mind, discerning, mindful and meditative, having perfect insight into things, unconcerned with sense desires, calm, delighting in diligence, seeing fear in negligence, can never fall away or fail, for they are close to Nibbna. They do not lament over the past, they yearn not for what is to come, they maintain themselves in the present, thus their complexion is serene. The past should not be followed after and the future not desired; what is past is dead and gone and the future is yet to come. But whoever gains insight into things presently arisen in the here and now, knowing them, unmoved, unshaken, let him cultivate that insight. Establish the mind, set it up in one-pointed stability; look upon all formations as alien and as not self. The body is like a ball of foam, feelings are like bubbles, perception is like a mirage, mental constituents like a pithy tree, and consciousness like a magic trick. Knowing the world in full directly, the whole world just as it is, from the whole world he is freed; he clings to naught in all the world. This sage all-victorious with all bonds loosened, has reached perfect peace: Nibbna that is void of fear.

Na pacagikena turiyena rati me hoti tdis yath ekaggacittassa samm dhamma vipassato Ye santacitt nipak satimanto ca jhyino samm dhamma vipassanti kmesu anapekkhino Appamdarat sant pamde bhayadassino abhabb parihnya nibbnasseva santike Atta nnusocanti nappajappanti ngata paccuppannena ypenti tena vao pasdati Atta nnvgameyya nappaikakhe angata yad atta pahna ta appattaca angata Paccuppannaca yo dhamma tattha tattha vipassati asahra asakuppa ta vidv manubrhaye Citta upahapetvna ekagga susamhita paccavekkhatha sakhre parato no ca attato Pheapipama rpa vedan bubbulpam marcikpam sa sakhr kadalpam mypamaca vina Sabbaloka abhiya sabbaloke yathtatha sabbalokavisayutto sabbaloke anpayo Sabbe sabbbhibh dhro sabbaganthappamocano phuhssa param santi nibbna akutobhaya

187.

188.

189.

190.

191.

192.

193.

194.

195.

22

21. Buddhavagga
196.

The Buddha
As the lotus is born in the water and grows up beneath the water, yet remains undefiled by the water, fragrant and beautiful, Just so the Buddha is born in the world, grows up and dwells in the world, but like the lotus unstained by water he is not defiled by the world. The mighty ocean, the earth so broad, the mountain peak or the wind are not adequate similes to describe the awesome freedom of the Teacher. Who can measure the immeasurable one? Who can fathom and determine him? To try to measure the immeasurable one betrays a mind devoid of wisdom. When in the forest, amongst the roots of trees, or when retired to an empty place, just call to mind the Buddha and no fear or trembling will arise. When the Buddha teaches others he does so out of compassion, because the Tathgata is wholly freed from both favour and aversion. It is certain that the sun will rise when the darkness of night fades away; so too the words of the supreme Buddha are always certain and reliable. Deeply reverent towards the Teacher, reverent towards the Dhamma and Sagha, reverent towards vigilance, having kindness and good will: a monk like this cannot fail, for he is close to Nibbna. So stir up your energy now, be skilful and be ever mindful. When you have heard my voice train yourself to attain Nibbna. Those who do their best and train in all the teachings that I have taught, alert and meditative, shall in time go beyond the power of death.

Yathpi udake jta puarka pavahati nopalippati toyena sucigandha manorama Tatheva ca loke jto buddho loke viharati nopalippati lokena toyena paduma yath Mahsamuddo pathav pabbato anilopi ca upamya na yujjanti satthu varavimuttiy Appameyya paminanto kodha vidv vikappaye appamey pamyina nivuta ta mae akissava Arae rukkhamle v sugre va bhikkhavo anussaretha sambuddha bhaya tumhka no siy Hitnukamp sambuddho yadaamanussati anurodhavirodhehi vippamutto tathgato Yath rattikkhaye patte suriyuggamana dhuva tatheva buddhasehna vacana dhuvasassata Satthugaru dhammagaru saghe ca tibbagravo appamdagaru bhikkhu paisanthragravo abhabbo parihnya nibbnasseva santike Tenahtappa karohi idheva nipako sato ito sutvna nigghosa sikkhe nibbnamattano Ye me pavutte satthipade anusikkhanti jhyino kle te appamajjant na maccuvasag siyu

197.

198.

199.

200.

201.

202.

203.

204.

205.

22. Kittisadda

Praise

23

206.

Esa sutv pasdmi vaco te isisattama amogha kira me puha na ma vacesi brhmao Anussi ma ariyavat anukampi anuggahi amogho tuyhamovdo antevsihi sikkhito Upemi buddha saraa dhamma saghaca tdina samdiymi slni ta me atthya hehiti Asoka viraja khema ariyahagika uju ta magga anugacchmi yena ti mahesino So aha vicarissmi gm gma pur pura namassamno sambuddha dhammassa ca sudhammat

Hearing your voice, O sage supreme, my heart is filled with joy. My questions truly were not in vain, the brahmin did not deceive me. You have taught me the noble practice, you were compassionate and helpful to me. Your exhortation was not in vain for I am now your trained disciple. I go for refuge to the Buddha, to the Dhamma and to the Sagha. I undertake the rules of conduct which will be for my true welfare. I shall follow that eightfold path, griefless, immaculate, secure, the straight way by following which the great sages have crossed the flood. I will now go from town to town, I will go from city to city, praising the Buddha and the Dhamma so excellently taught by him.

207.

208.

209.

210.

24

Abbreviations
A D Dhp It J JN M Mil S Sn Th Th Ud Aguttara Nikya Dgha Nikya Dhammapada Itivuttaka Jtaka Jtaka Nidnakath Majjhima Nikya Milindapah Sayutta Nikya Suttanipta Theragth Thergth Udna

References
References to Dhammapada, Jtaka, Suttanipta, Theragth and Thergth are to verse number; references to other works are to the volume and page number of the Pali Text Society editions. (An asterisk, *, indicates the Buddhas own words)
1. 2. 3. 4. 5. *6. *7. *8. *9. *10. *11. *12. *13. 14. 15. *16. 17. 18. *19. *20. *21. *22. *23. Sn 544 Sabhiyasutta S I 50 Sriyasutta Sn 1063 Dhotakamavapucch Sn 1065 Dhotakamavapucch Sn 1038 Ajitamavapucch Sn 1053 Mettagmavapucch Sn 92 Parbhavasutta It 91 Saghikaasutta S I 4 Susammuhasutta Ud 6 Jailasutta S I 33 Accharsutta S I 33 Accharsutta S I 33 Accharsutta Miln 335 Anumnapaho Miln 335 Anumnapaho A II 10 Yogasutta Th 347 Subhkammradhtuthergth Th 357 Subhkammradhtuthergth S I 117 Rajjasutta A IV 96 Kodhanasutta S I 85 Dutiyasagmasutta It 8 Avijjnvaraasutta Ud 69 Pahamanntitthiyasutta *24. *25. *26. *27. *28. *29. *30. 31. 32. *33. *34. *35. 36. *37. *38. 39. 40. *41. 42. *43. *44. *45. *46. It 93 Aggisutta It 93 Aggisutta It 66 Avuhikasutta It 66 Avuhikasutta It 66 Avuhikasutta It 66 Avuhikasutta It 66 Avuhikasutta JN 128 Sumedhakath JN 129 Sumedhakath A II 32 Sagahasutta S I 32 Kidadasutta S I 32 Kidadasutta Th 608 Slavattheragth A II 205 Verasutta A II 206 Verasutta Th 612 Slavattheragth Th 614 Slavattheragth Sn 136 Vasalasutta Th 1001 Khadiravaniyarevatattheragth It 16 Mettasutta S I 37 Ajarassutta Sn 174 Hemavatasutta Sn 657 Koklikasutta

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47. 48. *49. *50. *51. *52. *53. *54. 55. 56. *57. *58. *59. *60. *61. *62. *63. *64. *65. *66. *67. *68. *69. *70. *71. *72. *73. *74. 75. 76. 77. *78. *79. *80. *81. 82. 83. *84. *85. *86. *87. 88. 89. 90. 91. 92. *93. *94. *95. *96. *97. *98. *99. *100. *101.

Sn 451 Subhsitasutta Sn 452 Subhsitasutta S I 163 Asurindakasutta S I 162 Asurindakasutta Sn 722 Nlakasutta A IV 196 Dteyyasutta A IV 196 Dteyyasutta A II 51 Viskhasutta Sn 454 Subhsitasutta tatiya Th 499 Mahkaccyanattheragth J 4 Casehijtaka J 341 Gandhatindukajtaka D II 188 Siglasutta D II 188 Siglasutta A IV 271 Pahamaidhalokikasutta A IV 271 Pahamaidhalokikasutta A IV 6 Sakhittadhanasutta A IV 6 Sakhittadhanasutta Sn 187 avakasutta Sn 94 Parbhavasutta S I 17 Sabbhisutta It 68 Sukhapatthansutta It 68 Sukhapatthansutta It 68 Sukhapatthansutta S I 37 Mittasutta D II 188 Siglasutta D II 188 Siglasutta It 10 Dutiyasekhasutta Th 1035 nandattheragth Th 141 Mahcundattheragth Th 1027 nandattheragth A II 8 Appassutasutta A II 8 Appassutasutta A II 8 Appassutasutta A II 8 Appassutasutta Th 1026 nandattheragth A II 21 Pahamauruvelasutta It 60 Sammdihikasutta It 60 Sammdihikasutta A II 4 Dutiyakhatasutta A II 8 Sobhanasutta Th 278 Sabhiyattheragth Th 391 Mahngattheragth S I 129 Somsutta S I 129 Somsutta Th 668 Godattattheragth It 111 Bahukrasutta It 91 Saghikaasutta It 12 Saghasmaggsutta S I 39 Cittasutta Dhp 1 Yamakavaggo Dhp 36 Cittavaggo Dhp 35 Cittavaggo Dhp 33 Cittavaggo Dhp 43 Cittavaggo

*102. *103. 104. *105. *106. *107. *108. *109. *110. *111. *112. 113. 114. 115. *116. *117. *118. *119. 120. 121. 122. *123. *124. 125. *126. 127. *128. *129. *130. *131. *132. 133. 134. 135. *136. *137. *138. *139. *140. *141. *142. *143. *144. *145. *146. *147. *148. *149. *150. 151. 152. 153. 154. 155. 156.

A II 29 Dhammapadasutta Sn 171 Hemavatasutta Th 194 Nitakattheragth It 117 Carasutta D II 185 Siglasutta D II 185 Siglasutta Sn 717 Nlakasutta Sn 707 Nlakasutta Sn 709 Nlakasutta A V 16 Pacagasutta S I 14 Manonivraasutta Th 585 Vagantaputtaupasenattheragth Miln 337 Anumnapaho Th 548 Mahkappinattheragth Sn 334 Uhnasutta Sn 96 Parbhavasutta A II 17 Savarasutta Sn 331 Uhnasutta Th 451 Sirimaattheragth Th 293 Sambhtattheragth Th 161 Mahpajpatigotamthergth S I 7 Niddtandsutta Mil, Sampakkhandanalakkhaasaddhpaho Th 637 Soakoivisattheragth S I 48 Paclacaasutta Th 446 Brahmadattattheragth S I 162 Akkosasutta S I 162 Akkosasutta It Sampannaslasutta It Sampannaslasutta It Sampannaslasutta Th 816 Mlukyaputtattheragth Miln 342 Anumnapaho Th 100 (Dutiya)-devasabhattheragth Dhp 130 Daavaggo Dhp 165 Attavaggo Dhp 166 Attavaggo Dhp 158 Attavaggo Dhp 159 Attavaggo Sn 132 Vasalasutta Dhp 50 Pupphavaggo Dhp 253 Malavaggo Dhp 252 Malavaggo Dhp 379 Bhikkhuvaggo It 84 Antarmalasutta It 84 Antarmalasutta It 22 Mettbhvansutta S I 208 Maibhaddasutta S I 208 Maibhaddasutta J 37 Arakajtaka J 38 Arakajtaka Th 979 Phussattheragth Th 33 Sopkattheragth S IV 118 Lohiccasutta JN 168 Sumedhakath

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157. *158. *159. *160. *161. 162. 163. 164. *165. 166. *167. *168. *169. *170. *171. 172. *173. *174. 175. *176. *177. *178. *179. 180. 181. 182. 183.

JN 169 Sumedhakath Sn 705 Nlakasutta A II 72 Ahirjasutta A II 72 Ahirjasutta A II 72 Ahirjasutta Th 648 Khadiravaniyarevatattheragth Th 649 Khadiravaniyarevatattheragth Miln 394 Nakulagapaho It 21 Mettbhvansutta Th 225 Bkulattheragth S I 161 Chetvsutta S IV 127 Pahamarprmasutta S I 212 Sudattasutta Ud 11 Rjasutta S I 212 Sudattasutta Th 11 Cavacchattheragth Ud 10 Mucalindasutta Ud 10 Mucalindasutta Th 227 Bkulattheragth Sn 702 Nlakasutta Sn 720 Nlakasutta Sn 721 Nlakasutta It 56 Moneyyasutta Th 2 Mahkohikattheragth Th 501 Mahkaccyanattheragth Th 650 Khadiravaniyarevatattheragth Th 582 Vagantaputtaupasenattheragth

*184. 185. 186. *187. *188. *189. *190. *191. 192. *193. *194. *195. 196. 197. 198. 199. *200. *201. 202. *203. *204. *205. 206. 207. 208. 209. 210.

Ud 42 Ngasutta Th 49 Rmaeyyakattheragth Th 398 Mahkassapattheragth It 40 Paisallnasutta It 40 Paisallnasutta S I 5 Araasutta M II 131 Bhaddekarattasutta M II 131 Bhaddekarattasutta Th 177 Uttarthergth S II 142 Pheapipamasutta It 122 Lokasutta It 122 Lokasutta Th 700 Udyittheragth Th 701 Udyittheragth Th 1013 Sriputtattheragth S I 149 Katamodakatissasutta S I 220 Dhajaggasutta S I 111 Patirpasutta JN 122 Sumedhakath A II 331 Pahamaaparihnasutta Sn 1062 Dhotakamavapucch S I 52 Veusutta Th 1276 Vagsattheragth Th 334 Sumanattheragth Th 250 Puthergth Th 361 Subhkammradhtuthergth Sn 192 avakasutta

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