Namo tassa bhagavato arahato sammāsambuddhassa
Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.
Dhammanīti
The Dhamma of Conduct
1.
1.
Vanditvā ratanaṃ seṭṭhaṃ[Pg.1], nissāya pubbake garuṃ;
Nitidhammaṃpavakkhāmi, sabbalokasukhāvahaṃ.
Having paid homage to the supreme jewel, relying on the venerable elders, I shall proclaim the Dhamma of conduct, which brings happiness to all the world.
2.
2.
Ācariyocasippañca, paññāsutaṃkathādhanaṃ;
Desocanissayomittaṃ, dujjanosujanobalaṃ.
The teacher and the craft; wisdom, learning, discourse, and wealth; a place, support, and a friend; the wicked, the good, and strength.
3.
3.
Itthīputtocadāsoca[Pg.2], gharāvāsokatākato;
Ñātabbocaalaṅkāro, rājadhammopasevako;
Dukādimissakoceva, pakiṇṇakotimātikā.
Woman, son, and servant; the household, what is done and undone; what should be known, and adornment; the law of kings and the courtier; mixed sections beginning with pairs, and the miscellaneous. Thus is the table of contents.
4.
4.
Kintehipādasussasā[Pg.3], yesaṃnatthigarūniha;
Yetappādarajokiṇṇā, tevasādhūvivekino.
Of what use is service at the feet to those who have no teachers here? Those who are covered with the dust from their teachers' feet, they indeed are the good, the discerning.
5.
5.
Vināgarūpadesantaṃ, bālolaṅkattumicchati;
Sampāpuṇenaviññūhi, hasabhāvaṃkathaṃnuso.
Without a teacher's instruction, the fool desires to accomplish things. How could he not attain a laughable state among the wise?
6.
6.
Uṭṭhānāupaṭṭhānāca, sussusāparicārikā;
Sakkaccaṃsippuggahaṇaṃ, garuṃārādhayebudho.
By effort and attendance, by attentive listening and service, by diligently acquiring skills, a wise person should please their teacher.
7.
7.
Upajjhācariyānañca[Pg.4], mātāpitūnamevaca;
Sakkaccaṃyonupaṭṭhāti, sutopitassatādiso.
He who diligently attends to preceptors and teachers, and to his parents also, is a son worthy of them.
8.
8.
Upajjhācariyānañca, mātāpitūnamevaca;
Sakkaccaṃyoupaṭṭhāti, sutopitassatādiso;
He who diligently attends to preceptors and teachers, and to his parents also, is a son worthy of them.
9.
9.
Sammāupaparikkhitvā;
Akkharesupadesuca;
Coraghātosissosiyā,Garucoraṭṭakārako.
Having not properly examined the letters and instructions, a student becomes a slayer of his teacher, a thief, and a maker of strife.
10.
10.
Paṇḍitosutasampanno[Pg.5], yatthaatthīti cesuto;
Mahussāhenataṃṭhānaṃ, gantabbaṃvasutesinā.
If it is heard where a wise one, accomplished in learning, is to be found, that place should be gone to with great effort by one who seeks what is good.
11.
11.
Sukhaṃrukkhassachāyāva, tatoñātimātāpitu;
Tatoācariyorañño, tatojinassasāsanaṃ.
The shade of a tree is pleasant; more pleasant than that are relatives, mother, and father; more pleasant than that are a teacher and a king; and more pleasant than that is the teaching of the Conqueror.
12.
12.
Pāsāṇachattaṃgarukaṃ, tatodevānacikkhanaṃ;
Tatovuḍḍhānamovādo, tatojinassasāsanaṃ.
A stone umbrella is weighty; weightier than that is the instruction of the gods; weightier than that is the counsel of the elders; and weightier than that is the teaching of the Conqueror.
13.
13.
Tulaṃsallahukaṃloke[Pg.6], tatocapalajātiko;
Tatovuḍḍhānanovādo, yatidhammepamādako.
Cotton is very light in the world; lighter than that is a person of fickle nature; lighter than that is the counsel of elders; and one who is negligent in the discipline of an ascetic.
14.
14.
Sutisammutisaṅkhyāca, yogānitivisesakā;
Gandhabbāgaṇikāceva, dhanubedācapūraṇā.
Tradition, convention, and reckoning; yoga, ethics, and the art of distinguishing; music and mathematics; archery and ancient lore.
15.
15.
Tikicchāitihāsāca[Pg.7], jotimāyācachandati;
Ketumantācasaddāca, sippāṭṭhārasakāime.
Medicine and history; astronomy, magic, and prosody; omens, spells, and grammar; these are the eighteen arts.
16.
16.
Alasassakutosippaṃ, asippassakutodhanaṃ;
Adhanassakutomittaṃ, amittassakutosukhaṃ;
Asukhassakutopuññaṃ, apuññassakutonibbānaṃ.
For the lazy, whence comes skill? For the unskilled, whence comes wealth? For the poor, whence come friends? For the friendless, whence comes happiness? For the unhappy, whence comes merit? For the meritless, whence comes Nibbāna?
17.
17.
Sippaṃsamaṃdhanaṃnatthi, sippaṃcorānagaṇhanti;
Idhalokesippaṃmittaṃ, paralokesukhāvahaṃ.
There is no wealth equal to skill; thieves cannot take skill. In this world, skill is a friend; in the next world, it brings happiness.
18.
18.
Bodhaputrasadāvityaṃ[Pg.8], mākhedācariyaṃgaruṃ;
Sadesepūjitorājā, budhosabbatthapūjito.
O son of the wise, be ever learned; do not trouble the revered teacher. A king is honored in his own country, but a wise person is honored everywhere.
19.
19.
Bodhaputrakimālasse, abodhobhāravāhako;
Bodhakopūjito loke, bodhaputradinedine.
O son of the wise, why be lazy? The ignorant one is a carrier of burdens. The wise one is honored in the world, and the son of the wise, day by day.
20.
20.
Rūpayobbannasampannā, visālakulasambhavā;
Vityāhīnānasobhanti, nigandhāivakiṃsukā.
Endowed with beauty and youth, born in a great family, those devoid of knowledge do not shine, like scentless kiṃsuka flowers.
21.
21.
Mātāsatrurupitāca[Pg.9], bālakālenasikkhita;
Na sobhatisabhāmajjhe, haṃsamajjhebakoyathā.
A mother is an enemy and a father a foe to a child not educated in his youth; he does not shine in an assembly, like a heron among swans.
22.
22.
Guṇoseṭṭhaṅgataṃyāti, nauccesayanevase;
Pāsādasīkharevāso, kākokiṃgaruḷosiyā.
Virtue attains the highest state, not by dwelling on a high couch. By dwelling on the peak of a palace, can a crow become a Garuḍa?
23.
23.
Sabbasutamadhiyate, hīnamukkaṭṭhamajjhime;
Sabbassaatthaṃjāneyya, nacasabbaṃpayojaye.
All that is heard should be learned, whether it be inferior, superior, or middling; one should understand the meaning of all, but not apply everything.
24.
24.
Nalokesobhatemuḷho[Pg.10],Kevalattapasaṃsako;
Apisampihitokūpe,Katavijjopakāsito.
The fool who praises only himself does not shine in the world. But one who has acquired knowledge, even if hidden in a well, shines forth.
25.
25.
Madantadamanaṃsatthaṃ, khalānaṃkurutemadaṃ;
Cakkhusaṅkhārakaṃtejaṃ, ulūkānamivandhakaṃ.
The teaching tames the intoxicated, but for the wicked, it causes pride. The brilliance that forms the eye is like blindness to owls.
26.
26.
Bhojanaṃmethunaṃniddā,Gaveposecavijjati;
Vijjāvisesoposassa,Taṃhīnogosamobhave.
Food, sexual intercourse, and sleep are found in cattle and other animals. Knowledge is the distinction of a human; lacking that, he is like a cow.
27.
27.
Yosissosippalobhena[Pg.11], bahuṃbahuṃvagaṇhāti;
Mugovasupinaṃpassaṃ, nasakkākathituṃ paraṃ.
That student who, through greed for skill, grasps at much and more, is like a mute person seeing a dream, unable to explain it to another.
28.
28.
Sussusāsutavaḍḍhanā, paññāyavaḍḍhanaṃsutaṃ;
Paññāyaatthaṃjānanti, ñātoatthosukhāvaho.
Attentive listening increases learning; learning increases wisdom. Through wisdom, one understands the meaning; the understood meaning brings happiness.
29.
29.
Anāgataṃbhayaṃdisvā[Pg.12], dūratoparivajjaye;
Āgatañcabhayaṃdisvā, abhitohotipaṇḍito.
Having seen a future danger, one should avoid it from afar; and having seen a present danger, the wise one becomes fearless.
30.
30.
Lobhaṃkodhaṃmadaṃmānaṃ, tandiṃissaṃpamattakaṃ;
Soṇḍaṃniddālukaṃmakkhaṃ, maccherañcajahebudho.
Greed, anger, intoxication, and conceit; sloth, envy, and heedlessness; stubbornness, drowsiness, and denigration; and avarice—let the wise abandon these.
31.
31.
Saddhāhiricaottappaṃ, bāhusaccaṃviraṃsati;
Paññācasattadhammehi, sampannopaṇḍitomato.
Faith, conscience, scrupulosity, vast learning, energy, mindfulness, and wisdom—endowed with these seven qualities, one is considered wise.
32.
32.
Diṭṭhedhammecayoattho[Pg.13],Yocatthosamparāyiko;
Atthābhisamayādhīro,Paṇḍitotipavuccati.
The benefit in this present life, and the benefit in the life to come; the steadfast one, by the realization of the benefit, is called a wise person.
33.
33.
Sabhāvasadisaṃvākyaṃ, sabhāvasadisaṃpiyaṃ;
Sabhāvasadisaṃkodhaṃ, yojānātisapaṇḍito.
Speech appropriate to one's nature, affection appropriate to one's nature, anger appropriate to one's nature—he who knows this is wise.
34.
34.
Bhūpālopaṇḍitoniccaṃ, nevatulyokudācanaṃ;
Sadesepūjitorājā, budhosabbatthapūjito.
A king and a wise person are never equal. A king is honored in his own country; a wise person is honored everywhere.
35.
35.
Paṇḍitassapasaṃsāya[Pg.14], daṇḍobālenadiyyate;
Paṇḍitopaṇḍiteneva, vaṇṇitovasuvaṇṇito.
When a wise person is praised, a punishment is given by the fool. A wise person praised by another wise person is truly well-praised.
36.
36.
Attanāyadiekena, vinithenamahājanā;
Vinayaṃyantisabbepi, kodhaṃnāseyyapaṇḍito.
Through a single disciplined person, the great populace attains discipline. The wise person should destroy anger.
37.
37.
Sarīrassaguṇānañca, dūramaccantamantaraṃ;
Sarīraṃkhaṇaviddhaṃsi, guṇātukappaṭhāyino.
Between the body and virtues, there is a very great difference; the body is destroyed in a moment, but virtues endure for an eon.
38.
38.
Atthaṃmahantamāpajjaṃ, vijjaṃsampattimevaca;
Vicareyyāmānathaddho, paṇḍitosopavuccati.
Having attained great benefit and the accomplishment of knowledge, one should live without being stiff with conceit; such a one is called wise.
39.
39.
Nālabbhamatipatthenti[Pg.15], naṭṭhampinacasocare;
Vippatyañcanamuyhanti, yenarātevapaṇḍitā.
They do not excessively desire what is unattainable, nor do they grieve for what is lost, and in misfortune they are not bewildered; such people are indeed the wise.
40.
40.
Gaṇṭhiṭhāneekapade, nātimaññeyyapaṇḍito;
Kimakkoveḷupabbhāro, timahādīpabhānudo.
At a difficult point or a single word, the wise person should not be arrogant. What is the sun to a dense bamboo grove, though it illuminates the three great continents?
41.
41.
Guṇadosesunekena, atthikocivivajjito;
Sukhumālapadumassa, naḷaṃbhavatikakkhaḷaṃ.
There is no one entirely devoid of both virtues and faults. Even of a delicate lotus, the stalk is rough.
42.
42.
Sumahantānisatthāni, dhārayantābahussutā;
Chedāyosaṃsayānantu, klissantilobhamohitā.
Though very learned, bearing the great scriptures, they suffer when it comes to cutting off doubts, being deluded by greed.
43.
43.
Dosaṃpisaguṇedisvā[Pg.16], guṇavādīvadantina;
Nalokovijjamānampicandepassatilañjanaṃ.
Even having seen a fault in a virtuous person, those who praise virtue do not speak of it. The world does not see the blemish in the moon, even though it is present.
44.
44.
Sakiṃpiviññūdhīrena, karotisahasaṅgamaṃ;
Attatthañcaparatthañca, nibbānantaṃsukhaṃlabhe.
If a discerning person associates with the steadfast even once, one obtains one's own welfare, the welfare of others, and the happiness of Nibbāna.
45.
45.
Nadītīreṭṭhitekūpe, araṇitālavaṇḍake;
Navadāpādinatthīti, namukhevacanaṃtathā.
In a well situated on a riverbank, or in a desolate palm grove, one should not say, 'There is no danger'; such a word should not be in one's mouth.
46.
46.
Paṇḍitoapuṭṭhobherī[Pg.17], pajjunnohotipucchito;
Bālopuṭṭhoapuṭṭhopi, bahuṃvikatthatesadā.
The wise one, unasked, is silent like a drum; when asked, he is like a thundercloud. The fool, whether asked or unasked, always boasts a great deal.
47.
47.
Guṇasampannalaṅkāro, sabbasattahitāvaho;
Parattatthaṃnacareyya, kutosopaṇḍitobhave.
If one who is adorned with virtues and who could bring welfare to all beings does not act for the welfare of others, how could such a one be wise?
48.
48.
Saparatthaṃcaredhīro, asakkontosakaṃcare;
Tampicevaasakkonto, pāpāttānaṃviyojaye.
The steadfast one should act for his own and others' welfare; if unable, he should act for his own. If unable even to do that, he should separate himself from evil.
49.
49.
Sabbaṃsuṇātisotena[Pg.18], sabbaṃpassaticakkhunā;
Nacadiṭṭhaṃsutaṃdhīro, sabbicchitumarahati.
One hears all with the ear, one sees all with the eye; yet the steadfast one ought not desire everything that is seen and heard.
50.
50.
Cakkhumāssayathāandho, sotavābadhiroyathā;
Paññāvāpiyathāmugo, balavādubbaloriva;
Athaatthesamuppanne, sayeyyamatasāyitaṃ.
Let one with sight be as if blind, one with hearing as if deaf, one with wisdom as if mute, and one with strength as if weak. Then, when a matter arises, one should lie as if dead.
51.
51.
Atijātaṃmanujātaṃ, puttamicchantipaṇḍitā;
Avajātaṃnaicchanti, yohotikulachinnako.
The wise desire a son who is superior or one who is their equal; they do not desire one who is inferior, who would be a destroyer of the family.
52.
52.
Tayovapaṇḍitāsatthe[Pg.19], ahamevātivādica;
Ahamapitivādīca, nāhanticaimetayo;
There are three kinds of wise ones in the teaching: the one who says, 'I alone am the authority'; the one who says, 'I too am a speaker'; and the one who says, 'I am not a speaker'—these are the three.
53.
53.
Nasāsabhāyatthanasantisanto,Natesantoyenavadantidhammaṃ;
Rāgañcadosañcapahāyamohaṃ,Dhammaṃbhaṇantāvabhavantisanto.
That is not a true assembly wherein the good are not present. They are not the good who do not speak the Dhamma. Having abandoned lust, hatred, and delusion, they who speak the Dhamma are truly the good.
54.
54.
Bālecummattakebhūpe, gurumātāpitūsvapi;
Saṅghejeṭhecabhātari, nadosākariyābudhā.
Towards a foolish or mad king, towards one's teacher, mother, and father, towards the Saṅgha and an elder brother—the wise should not act offensively.
55.
55.
Attanāmanotāpañca[Pg.20], ghareduccaritānica;
Vañcanañcaavamānaṃ, matimānapakāsaye.
One's own mental torment, misconduct in the home, and any deception or disrespect one has suffered—these the intelligent person should not reveal.
56.
56.
Paradāraṃjanettiṃva, leḍḍuṃvaparasantakaṃ;
Attāvasabbasattānaṃ, yopassatisapaṇḍito.
He who sees another's wife as his mother, another's property as a clod of earth, and all beings as himself—he is a wise person.
57.
57.
Saṭhenamittaṃkalusenadhammaṃ,Paropatāpenasamiddhibhāvaṃ;
Sukhenavijjaṃpharusenanāriṃ,Icchantiyetenacevapaṇḍitā.
Those who desire friendship with the deceitful, Dhamma from the corrupt, prosperity through harming others, knowledge with ease, or a woman through harshness—they are by no means wise.
58.
58.
Nipuṇesuhameseyya[Pg.21], vicinitvāsutatthiko;
Sattaṃhukkhaliyaṃpakkaṃ, bhājanepitathābhave.
One who seeks the meaning of what is heard should associate with the skillful only after investigation. For food cooked in a pot, though it be in a fine vessel, may yet be spoiled.
59.
59.
Vasuṃgaṇhantidūraṭṭhā, pabbateratanocite;
Namilakkhāsamīpaṭṭhā, evaṃbālābahussute.
They grasp wealth from afar, on mountains rich in gems, overlooking what is near at hand. Thus do fools behave, though very learned.
60.
60.
Hiraññenamigānaṃva[Pg.22], susīlenaasīlino;
Adhammikassadhamena, bālānampisutenakiṃ.
What use is gold to deer? What use is virtue to the unvirtuous? What use is Dhamma to the unrighteous? What use is learning even to fools?
61.
61.
Appassutāyaṃpuriso, balibaddhovajīvati;
Maṃsānitassavaḍḍhanti, paññātassanavaḍḍhati.
This person of little learning lives like an ox; his flesh grows, but his wisdom does not grow.
62.
62.
Appassutosutaṃappaṃ, bahumaññatimāniko;
Sindhūdakaṃapassanto, kūpesoyaṃvamaṇḍuko.
One with little learning, conceited, thinks that little to be much; like a frog in a well, not seeing the ocean's water.
63.
63.
Tadamināpijānātha[Pg.23], sobbhesupatīresuca;
Saṇantāyantikusobbhā, tuṇhīyantimahodadhī.
Know this also: the shallow streams flow chattering, but the great oceans are silent.
64.
64.
Subhāsitaṃuttamamāhusanto,Dhammaṃbhaṇenādhammaṃ, taṃdutiyaṃ;
Piyaṃbhaṇenāpiyaṃtaṃtatiyaṃ,Saccaṃbhaṇenālikaṃtaṃcatutthaṃ.
The good say that well-spoken speech is supreme. One should speak Dhamma, not what is not Dhamma; that is the second. One should speak what is pleasant, not what is unpleasant; that is the third. One should speak truth, not falsehood; that is the fourth.
65.
65.
Sīhamedāsuvaṇṇeva[Pg.24], nacatiṭṭhantiracate;
Paṇḍitānaṃkathāvākyaṃ nacatiṭṭhatidujjane.
Just as lion's fat does not remain in a silver vessel, so the words of the wise do not remain with the wicked.
66.
66.
Mahātejopitejoyaṃ, mattikaṃnamuduṃkare;
Āpopāpetimudukaṃ, sādhuvācācakakkhaḷaṃ;
Though fire possesses great heat, it does not soften clay; water brings about softness, and good speech softens the harsh.
67.
67.
Mudunāvaripuṃjeti, mudunājetidāruṇaṃ;
Nāsiddhimudunākiñci, yatotomudunājaye.
With gentleness one conquers the enemy, with gentleness one conquers the harsh; nothing is unachieved by gentleness, therefore one should conquer with gentleness.
68.
68.
Candanaṃ [Pg.25] sītalaṃ loke, tato candaṃva sītalaṃ;
Candana canda sītamhā, sādhuvākyaṃ subhāsitaṃ.
Sandalwood is cool in the world, but cooler still is the moon; cooler than sandalwood and the moon is good speech, well-spoken.
69.
69.
Sītavāco bahumitto, pharusotu amittako;
Upamaṃ ettha ñātabbā, candasūriyarājunaṃ.
One with gentle speech has many friends, but one who is harsh is friendless; here the simile of the moon, sun, and kings should be understood.
70.
70.
Pattakalloditaṃappaṃ, vākyaṃsubhāsitaṃbhave;
Khudditassakadannampi, bhuttaṃsādurasobhave.
A little water at a suitable time is sufficient; a little speech, if well-spoken, is sufficient. For the hungry, even bad food, when eaten, becomes sweet-tasting.
71.
71.
Satthakāpibahuvācā[Pg.26], nādarābahubhāṇino;
Sopakārampyudāsīnaṃ, nanudiṭṭhaṃnadījalaṃ.
Though his speech be meaningful and abundant, one who speaks much is not respected. Though helpful, he is disregarded—is not river water seen thus?
72.
72.
Nātivelaṃpabhāseyya, natuṇhisabbadāsiyā;
Avikiṇṇaṃmitaṃvākyaṃ, pattakāleudīraye.
One should not speak excessively, nor be silent always. One should utter well-measured, unscattered speech at the proper time.
73.
73.
Icchitabbesukammesu, vācāyakusalaṃmūlaṃ;
Vācāyakusalenaṭṭhe, icchitabbaṃnasijjhati.
In desired deeds, skillful speech is the root; yet by skillful speech alone, what is desired is not accomplished.
74.
74.
Hatthapādāsiropiṭṭhi, kucchipañcaimejanā;
Mukhamevūpasevanti, sadāvaanusāsitā.
The hands, feet, head, back, and belly—these five; they always attend to the mouth, ever obedient.
75.
75.
Saddhādhanaṃsīladhanaṃ[Pg.27], hiriottappiyaṃdhanaṃ;
Sutadhanañcacāgoca, paññāvesattamaṃdhanaṃ.
The wealth of faith, the wealth of virtue, the wealth of moral shame and moral dread; the wealth of learning and generosity, and wisdom is the seventh wealth.
76.
76.
Itthīnañcadhanaṃrūpaṃ, purisānaṃdhanaṃkulaṃ;
Uragānaṃdhanaṃvisaṃ, bhūpālānaṃdhanaṃbalaṃ;
Bhikkhūnañcadhanaṃsīlaṃ, brahmaṇānaṃdhanaṃvijjā.
For women, beauty is wealth; for men, lineage is wealth. For serpents, poison is wealth; for kings, power is wealth. For monks, virtue is wealth; for brahmins, knowledge is wealth.
77.
77.
Narūpaṃnacapaññāṇaṃ[Pg.28], nacakulañcasambhavo;
Kālavippattisampatte, dhanamevavisesakaṃ.
Not beauty, nor wisdom, nor family lineage and birth; when misfortune strikes, wealth alone is outstanding.
78.
78.
Dhanahīnaṃcajemittā, puttadārāsahodarā;
Dhanavantaṃvasevanti, dhanaṃlokemahāsakhā.
Friends, children, spouse, and siblings abandon the one without wealth. They serve the wealthy; wealth is a great friend in the world.
79.
79.
Sattāsadūpasevanti, sodakaṃvāpiādikaṃ;
Sabhogaṃsadhanañceva, tucchātecejahantite.
Beings attend upon the virtuous with water and so forth, and also upon those with possessions and wealth; but they abandon those who are empty.
80.
80.
Attanāvakatālakkhī[Pg.29], alakkhīattanākatā;
Nahilakkhiṃalakkhiñca, aññoaññassakārito.
Good fortune is made by oneself, misfortune is made by oneself. Indeed, good fortune and misfortune are not caused by another for another.
81.
81.
Dhanavājotiyorājā, nadīvejjotathāime;
Pañcayatthanavijjanti, natatthadivasaṃvase.
A wealthy person, a scholar, a king, a river, and a doctor—where these five are not found, one should not dwell there even for a day.
82.
82.
Yatthadesenasamāno[Pg.30], napītinacabandhavo;
Nacavijjāgamokoci, natatthadivasaṃvase.
In a place where there is no respect, nor affection, nor relatives, nor any acquisition of knowledge, one should not dwell there even for a day.
83.
83.
Amānanāyatthasiyā, santānaṃavamānanaṃ;
Hīnasamānanāvāpi, natatthadivasaṃvase.
Where there is disrespect, disrespect for the virtuous, or respect for the lowly, one should not dwell there even for a day.
84.
84.
Desamosajjagacchanti, sīhāsappurisāgajā;
Tattevanidhanaṃyanti, kākākāpurisāmigā.
Lions, good people, and elephants abandon the country and go forth. Crows, cowards, and deer perish right there.
85.
85.
Yatthālasocadakkhoca[Pg.31], sūrobhirusamapūjā;
Nasantotatthavasanti, avisesakarenako.
Where the lazy and the diligent, the brave and the timid, are equally honored, the virtuous do not dwell there, as no distinction is made.
86.
86.
Calatyekenapādena, tiṭṭhatyekenapaṇḍito;
Nāsamikkhyaparaṃṭhānaṃ, pubbamāyatanaṃcaje.
The wise one moves with one foot and stands with the other. One should not abandon one's former abode without examining another place.
87.
87.
Ṭhānabhaṭṭhānasobhante, dantākesānakhānarā;
Itiviññāyamatimā, saṭhānaṃnalahuṃcaje.
Fallen from their place, teeth, hair, nails, and people do not shine. Thus understanding, the intelligent one should not quickly abandon his own place.
88.
88.
Guṇosabbaññutulyopi, sīdatyekoanissayo;
Anagghaṃratanaṃmaṇi, hemaṃnissāyasobhate.
Even if one's virtue is equal to that of the All-Knowing One, one sinks alone without support. A priceless gem, a jewel, shines supported by gold.
89.
89.
Nasevepharusaṃsāmiṃ, taṃpisevenamacchariṃ;
Tatoniggaṇhikaṃsāmiṃ, nevāpaggaṇhikaṃtato.
One should not serve a harsh master, nor a stingy one. Therefore, one should serve a restraining master, and not an unrestrained one.
90.
90.
Parokkheguṇahantāraṃ[Pg.33], paccakkhepiyabhāṇinaṃ;
Tādisaṃnopaseveyya, visakumbhaṃpalobhitaṃ.
One who destroys virtue behind one's back and speaks pleasantly in one's presence—one should not associate with such a person, who is like a pot of poison with a sweetened rim.
91.
91.
Piṭṭhitokkaṃniseveyya, niseveaggikucchinā;
Sāmīnaṃsabbakāyena, paralokaṃamuḷhako.
One should attend to work from behind, and not indulge the fire in the belly. One should serve one's masters with the whole body, not deluded about the next world.
92.
92.
Nasevekatapāpamhi, na sevālikavādane;
Naseveattadatthamhi, naseveatisantake.
One should not associate with one who has done evil, nor with one who speaks lies; one should not associate with one who seeks only his own gain, nor with one who is excessively intimate.
93.
93.
Mahantaṃnissayaṃkatvā[Pg.34], khuddakopimahābhave;
Hemapabbataṃnissāya, hemapakkhībhavantite.
Having taken a great one for support, even a small one becomes great. Relying on the golden mountain, they become golden-winged birds.
94.
94.
Asahāyosamattopi, tejasīkiṃkarissati;
Nivātasaṇṭhitoaggi, sayamevūpasammati.
Even if capable, what can a powerful one accomplish without companions? A fire situated in a windless place is extinguished by itself.
95.
95.
Rukkhāsubhūminissāya, pupphaphalaṃpavaḍḍhati;
Sappūrisūpanissāya, mahāpuññaṃpavaḍḍhati.
Trees, relying on good soil, flourish with flowers and fruit. Relying on a virtuous person, great merit grows.
96.
96.
Analasoacaṇḍikko[Pg.35], asaṭṭhosucisaccavā;
Aluddhoatthakāmoca, tamuttaṃuttamonaro.
Not lazy and not quick-tempered, not deceitful, pure, and truthful; not greedy and desiring what is beneficial—he is called the supreme man.
97.
97.
Ahitepaṭisedhoca, hitesucaniyojako;
Byasanecāpariccāgo, saṅkhepaṃmittalakkhaṇaṃ.
Preventing what is harmful, encouraging what is beneficial, and not forsaking in times of misfortune—this, in brief, is the mark of a friend.
98.
98.
Āturebyasanesace[Pg.36], dubbhikkheparaviggahe;
Rājadvāresusāneca, saṅkhepaṃmittalakkhiṇaṃ.
In sickness, in misfortune, in famine, in conflict with others, at the king's gate, and in the charnel ground—this, in brief, is the mark of a friend.
99.
99.
Hitesanosumittoca, viññūcadullabhojano;
Yathosadhañcasāduñca, rogahārīcasajjano.
A good friend who seeks one's welfare, a wise person who is hard to find, is like a medicine that is both pleasant and removes disease; such is a virtuous person.
100.
100.
Yodhuvāniparicajja, adhuvānopasevati;
Dhuvānitassanassanti, adhuvesukathāvakā.
Whoever, abandoning the permanent, pursues the impermanent, his permanent things perish; as for the impermanent, what can be said?
101.
101.
Luddhamatthenagaṇheyya[Pg.37], thaddhamañjathikammunā;
Chandānuvattiyāmuḷhaṃ, yathābhūtenapaṇḍitaṃ.
One should win over the greedy with wealth, the stubborn with a gesture of respect, the fool by yielding to his wishes, and the wise with truth.
102.
102.
Saccābhikkhaṇasaṃsaggā, asamosaraṇenaca;
Etenamittājiranti, akāleyācanenaca.
From truly frequent association, from not meeting together, and from asking at the wrong time—by these things friendships decay.
103.
103.
Tasmānābhikkhaṇaṃgacche, nacagacchecirāciraṃ;
Kālenayācaṃyāceyya, evaṃmittānajīyare.
Therefore, one should not visit too frequently, nor go after a very long time. One should make a request at the proper time; thus friends are not lost.
104.
104.
Yenamittenasaṃsaggā[Pg.38], yogakkhemovihīyati;
Pubbevajjhabhavaṃtassa, rakkheyyaggiṃvapaṇḍito.
The friend by whose association security from bondage is lost—a wise person should guard against him from the outset, as one would a fire.
105.
105.
Yenamittenasaṃsaggā, yogakkhemopavaḍḍhati;
Kareyyattasamaṃvuttiṃ, sabbakiccesupaṇḍito.
The friend by whose association security from bondage increases—towards him a wise person should, in all matters, act as he would towards himself.
106.
106.
Pabbepabbekamenucchu, visesarasavāggato;
Tathāsumettikosādhu, viparittovadujjano.
Just as sugarcane, section by section, is especially flavorful at the top, so is a good friend virtuous; a wicked person is the opposite.
107.
107.
Tenevamunināvuttaṃ[Pg.39], dhammāyekecilokiyā;
Tatālokuttarāceva, dhammānibbānagāmino.
Thus was it spoken by the Sage: there are certain worldly teachings, and likewise, there are supramundane teachings that lead to Nibbāna.
108.
108.
Kalyāṇamittamāgamma, sabbetehontipāṇinaṃ;
Tasmākalyāṇamittesu, kātabbaṃhisadādaraṃ.
Having approached a good friend, all becomes well for beings. Therefore, towards good friends, reverence should always be shown.
109.
109.
Yohavekataññūkatavedidhīro,Kalyāṇamittedaḷhabhatticahoti;
Dukkhitassasakkaccaṃkarotikiccaṃ,Tabbhāvaṃsappurisaṃvadantiloke.
Whoever is grateful, acknowledges what has been done, is wise, and is of firm devotion to a good friend, who diligently performs his duty for the afflicted—such a one they call a virtuous person in the world.
110.
110.
Hitakāroparobandhu[Pg.40], bandhūpiahitoparo;
Ahitodehajobyādhi, hitamāraññamosadhaṃ.
A benefactor, though a stranger, is a kinsman; a kinsman, if unhelpful, is a stranger. A disease born of the body is harmful; medicine from the forest is beneficial.
111.
111.
Padumaṃvamukhayassa, vācācandanasītalaṃ;
Madhutiṭṭhatijivhagge, hadayesuhalāhalaṃ;
Tādisaṃnopaseveyya, taṃmittaṃparivajjaye.
One whose face is like a lotus, whose speech is cool as sandalwood, on the tip of whose tongue lies honey, but in whose heart is deadly poison—one should not associate with such a one; that friend should be avoided.
112.
112.
Katvānakusalaṃkammaṃ[Pg.41], katvāna, kusalaṃpure;
Sukhitaṃdukkhitaṃhontaṃ, sobāloyonapassati.
He is a fool who does not see that from having done unwholesome kamma, and wholesome kamma previously, beings become happy and unhappy.
113.
113.
Kālakkhepenahāpeti, dānasīlādikaṃjaḷo;
Athiraṃpithiraṃmaññe, attānaṃsassatīsamaṃ.
The fool, through postponement, neglects giving, virtue, and so forth. He considers the unstable as stable, and himself as eternal.
114.
114.
Bālodhapāpakaṃkatvā, nataṃchaṭṭitumussahe;
Kiṃbyagghaādigacchanto, padaṃmakkhetumussahe.
A fool, having done an evil deed, is not able to conceal it. How can one going amongst tigers and the like be able to efface his footprint?
115.
115.
Niddhanopicakāmeti[Pg.42], dubbaloverikaṃkaro;
Mandasatthovivādatthī, tividhaṃmuḷhalakkhaṇaṃ.
Though without wealth, he is full of desires; though weak, he makes enemies; with poor knowledge, he seeks disputes—this is the threefold mark of a fool.
116.
116.
Anavhāyaṃgamayanto, apucchābahubhāsako;
Attagguṇaṃpasaṃsanti, tividhaṃhīnalakkhaṇaṃ.
Going uninvited, speaking much without being asked, and praising one's own virtues—this is the threefold mark of a base person.
117.
117.
Yathācuṭṭamparāpakkā, bahirattakamevaca;
Antokimilapūraṇo, evaṃdujjanadhammatā.
Just as a pot may be well-polished on the outside, yet within is full of filth, such is the nature of a wicked person.
118.
118.
Yadūnakaṃsaṇatitaṃ, yaṃpūraṃsantamevataṃ;
Aḍḍhakumbhupamobālo, yaṃpūrakumbhovapaṇḍito.
What is deficient makes a sound; what is full is quiet. The fool is like a half-full pot; the wise person is like a full pot.
119.
119.
Budhehisāsamānopi[Pg.43], khalobahutaketavo;
Ghaṃsiyamānopaṅgāro, nilamattaṃnigacchati.
Even when instructed by the wise, the wicked one is very deceitful. An ember, though rubbed, attains only blackness.
120.
120.
Muḷhasissopadesena, kunārībharaṇenaca;
Khalasattūhisaṃyogā, paṇḍitopyavasīdati.
Through instructing a foolish disciple, through maintaining a bad wife, and through association with wicked enemies, even a wise person comes to ruin.
121.
121.
Cārutāparadārāya, dhanaṃlokatapattiyā;
Pasutaṃsādhunāsāya, khalekhalatarāguṇā.
Charm for another's wife, wealth for worldly affliction, offspring for the destruction of the virtuous—in the wicked, these are exceedingly wicked qualities.
122.
122.
Itohāsataraṃloke[Pg.44], kiñcitassanavijjati;
Dujjanoticayaṃāha, sujanaṃdujjanosayaṃ.
There is nothing in the world more laughable than this: that a wicked person calls a good person 'wicked', while being wicked himself.
123.
123.
Navināparavādena, ramantidujjanākhalu;
Nasāsabbarasebhutvā, vināsuddhenatussati.
Indeed, the wicked do not delight without slandering others; having tasted all flavors, they are not satisfied with what is pure.
124.
124.
Tappateyātisambandhaṃ, dravaṃbhavatyavanataṃ;
Mududujjanacittaṃna kiṃlohenapamīyate.
When heated, it forms a bond; becoming liquid, it bends downward. The mind of the wicked is soft; is it not comparable to iron?
125.
125.
Tasmādujjanasaṃsaggaṃ[Pg.45], āsivīsamivoragaṃ;
Ārakāparivajjeyya, bhūtakāmovicakkhaṇo.
Therefore, the discerning one who desires well-being should avoid from afar association with the wicked, as one would a venomous snake.
126.
126.
Dujjanenahisaṃsaggaṃ, sattutāpinayujjati;
Tattovaḍayhatyaṅgāro, santokāḷāyataṃkaro;
With a wicked person, neither association nor even enmity is fitting. A charcoal ember, when hot, burns; when cool, it blackens.
127.
127.
Dujjanovajjanīyova, vijjāyālaṅkatopice;
Maṇinālaṅkatosanto, sabbokiṃnubhayaṃkaro.
A wicked person, even though adorned with learning, is surely to be avoided. Is not a snake, though adorned with a jewel, fearsome?
128.
128.
Agginodahatodāyaṃ, sakhābhavatimāluto;
Soevadīpaṃnāseti, khalenatthevamittatā.
When fire burns a forest, the wind becomes its friend. That very same wind extinguishes a lamp. Such is friendship with a rogue.
129.
129.
Sabboduṭṭhokhaloduṭṭho[Pg.46], sabbāduṭṭhatarokhalo;
Mantosadhehisosabbo, khalokenupasammati.
Every wicked thing is wicked, and the rogue is wicked; yet the rogue is more wicked than all. Every other wicked thing may be pacified by charms and herbs, but by what is a rogue pacified?
130.
130.
Hadayaṭṭhenasutena, khalonevasusīlavā;
Madhunākoṭaraṭṭhena, nimbokiṃmadhurobhave.
A rogue does not become virtuous through the learning he possesses, just as a neem tree does not become sweet from honey dwelling in its hollow.
131.
131.
Asataṃsampayogena, santopiasantobhave;
Maggokacavarayutto, ujumpiasādhubhave.
Through association with the unvirtuous, even a virtuous person becomes unvirtuous. A path strewn with rubbish, even if straight, becomes bad.
132.
132.
Putimacchaṃkusaggena[Pg.47], yonaroupanayhati;
Kusāpiputiṃvāyanti, evaṃbālupasevanā.
The person who wraps a rotten fish with kusa grass finds that the kusa grass itself smells rotten. Such is association with fools.
133.
133.
Bālaṃnapassenasuṇe, nacabāsenasaṃvase;
Bālenālāpasallāpaṃ, nakarenacarocaye.
One should not see a fool, nor hear him, nor dwell with a fool. One should not engage in conversation or discussion with a fool, nor approve of it.
134.
134.
Anayaṃnetidummedho, adhurāyaniyuñjati;
Dunnayoseyyasohoti, sammāvuttopikuppati;
Vinayaṃsonajānāti, sādhusenaadassanaṃ.
The foolish person leads to ruin and engages in what is improper. For him, bad conduct is better, and even when spoken to rightly, he becomes angry. He does not know discipline, from not seeing the virtuous.
135.
135.
Yāvajīvaṃpicebālo[Pg.48], paṇḍitaṃpayirūpāsi;
Nasodhammaṃvijānāti, dabbisūparasaṃyathā.
Even if a fool associates with a wise person for his entire life, he does not understand the Dhamma, just as a ladle does not know the taste of the soup.
136.
136.
Phalaṃvekadaliṃhanti, hantiveḷunaḷaṃphalaṃ;
Sakkārokāpurisaṃhanti, gabbhoassatariṃyathā.
Indeed, its fruit destroys the plantain tree; its fruit destroys the bamboo and the reed. Honor destroys a worthless person, just as the fetus destroys the she-mule.
137.
137.
Sunakhosunakhaṃdisvā, dantaṃdassetihiṃsituṃ;
Dujjanodujjanaṃdisvā, rosayaṃhiṃsamicchati.
A dog, upon seeing another dog, shows its teeth to harm. A wicked person, upon seeing another wicked person, becomes angry and desires to harm.
138.
138.
Maṇḍūkopinukkosīho[Pg.49], sukaropinukkodīpi;
Bilārosadisobyaggho, duppaññopinapaññavā.
Is a frog indeed a lion? Is a pig indeed a leopard? A cat is like a tiger, but a foolish person is not a wise one.
139.
139.
Maṇḍūkopisīhoviya,Kākogaṇhepiññepiññe;
Bālocapaṇḍitoviya,Dhīropucchevayevaye.
A frog may seem like a lion, a crow may peck bit by bit; a fool may seem like a wise person, but the truly wise one repeatedly inquires.
140.
140.
Kākoduṭṭhosakuṇesu, ghareduṭṭhocamūsiko;
Vānarocavaneduṭṭho, manussesucabrahmaṇo.
The crow is wicked among birds, the mouse is wicked in the house, the monkey is wicked in the forest, and the brahmin is wicked among men.
141.
141.
Tiṇānibhūmicodakaṃ[Pg.50], catutthaṃvākyasuṭṭhutaṃ;
Etānihisataṃgehe, nochijjantekadācipi.
Grass for a seat, a place to rest, water, and fourth, a kind word—these are never lacking in the homes of the virtuous.
142.
142.
Ambuṃpivantinonajjo, rukkhākhādantinophalaṃ;
Meghokadācinosassaṃ, paratthāyasataṃdhanaṃ.
Rivers do not drink their own water, trees do not eat their own fruit, and clouds do not eat the harvest. The wealth of the virtuous is for the sake of others.
143.
143.
Guṇākubbantidūtattaṃ[Pg.51], dūrepivasataṃsataṃ;
Keṭakegandhamāghāya, gacchantibhamarāsayaṃ.
Virtues act as messengers for good people, even when they live far away; just as bees, smelling the fragrance of the Ketaka flower, go to it of their own accord.
144.
144.
Ākiṇṇopiasabbhīdha, asaṃsaṭṭhovabhaddako;
Bahunāsannajātena, gacche naummattakena.
Here, though surrounded by the ignoble, one who remains unassociated is truly noble. One should not associate closely with many, nor travel with a madman.
145.
145.
Pāpamittevivajjetvā, bhajeyyuttamapuggalaṃ;
Ovādecassatiṭṭheyya, patthantoacalaṃsukhaṃ.
Avoiding evil friends, one should associate with superior persons. Desiring unshakable happiness, one should abide by their instruction.
146.
146.
Yathācapanasāpakkā, bahisaṇḍakamevaca;
Antoamatapūraṇo, evaṃ sujanadhammatā.
Just as a ripe jackfruit, though thorny on the outside, is filled with nectar within, so is the nature of a good person.
147.
147.
Taggarañjapalāsena[Pg.52], yonaroupanayhati;
Pattāpigandhaṃvāyanti, evaṃdhīrupasevanā.
Whoever wraps tagara powder in a palāsa leaf, the leaf itself will give off the fragrance. Such is association with the wise.
148.
148.
Dhīraṃpassesuṇedhīraṃ, dhīrenasahasaṃvase;
Dhīrenālāpasallāpaṃ, taṃkaretañcarocaye.
One should see the wise and hear the wise; one should live together with the wise. One should engage in conversation and discussion with the wise; one should do so and delight in it.
149.
149.
Nayaṃnayati medhāvī, adhurāyanayujjati;
Sunayoseyyasohoti, sammāvuttonakuppati;
Vinayaṃsopajānāti, sādhutenasamāgamo.
The wise one leads rightly, not yoked to what is unsuitable. Being well-led is better; rightly spoken to, he is not angered. He understands discipline; association with him is good.
150.
150.
Appakenapiceviññū[Pg.53], paṇḍitaṃpayirūpāsi;
Khippaṃdhammaṃvijānāti, jivhāsūparasaṃyathā.
Even if a discerning person associates with a wise one for but a short while, he quickly understands the Dhamma, just as the tongue perceives the flavor of soup.
151.
151.
Bāhubalañcaamaccaṃ, bhogaṃabhijaccaṃbalaṃ;
Imehicatubalehi, paññāveseṭhataṃbalaṃ.
Strength of arm, a minister, wealth, and noble birth are strengths; among these four strengths, wisdom is indeed the most excellent strength.
152.
152.
Balaṃpakkhīnamākāso[Pg.54], macchānaṃudakaṃbalaṃ;
Dubbalassabalaṃrājā, kumārānaṃrudaṃbalaṃ.
The sky is the strength of birds, water is the strength of fish. A king is the strength of the weak, crying is the strength of children.
153.
153.
Balaṃcandobalaṃsūro, balaṃsamaṇabrahmaṇā;
Balaṃvelaṃsamuddassa, balaṃtibalamitthiyā.
The moon is strength, the sun is strength, ascetics and brahmins are strength. The shore is the ocean's strength, and for a woman, strength is threefold.
154.
154.
Sapādānaṃbalaṃsīho, tatopuḷuvakobalaṃ;
Tatokippilikonaro, rājāsabbesamantato.
The lion is the strength among quadrupeds, and then the bullock. Then the ant, and then man. The king is the ultimate among all.
155.
155.
Gatimigānaṃpavanaṃ, ākāsopakkhinaṃgati;
Virāgogatidhammānaṃ, nibbānārahataṃgati.
The forest is the resort of beasts, the sky is the course of birds. Dispassion is the destination of the teachings, Nibbāna is the destination of the Arahants.
156.
156.
Careyyakulajaṃpañño[Pg.55], virūpamavikaññakaṃ;
Hīnāyapisurūpāya, vivāhasadisaṃkare.
A wise man should consort with a maiden of good family, even if she is ugly. He should not enter into marriage with one of low birth, even if she is beautiful.
157.
157.
Sāmāmigakkhīsukesī, tanumajjhimadantavā;
Dassanīyāmukhavaṇṇā, gambhīranābhivācakā;
Susīlāvāyamatica, hīnakulaṃpivāhaye.
Golden-complexioned, with eyes like a gazelle, with beautiful hair, slender-waisted and with fine teeth; lovely in face and complexion, with a deep navel and a sweet voice; virtuous, energetic, and intelligent—such a one, even if from a low family, one should marry.
158.
158.
Suttomātāvabhojesi[Pg.56], bharaṇesucadhātiyo;
Kammesusakapanti ca, katakammesudhātinaṃ.
She feeds him as a mother, and in supporting him, she is like a nurse. She is capable in her tasks, and in the duties performed, she is a supporter.
159.
159.
Dhammesupatiṭṭhāniccaṃ, sayanesucavaṇṇibhā;
Kulesubhātaraṃvācī, yānārīseṭṭhasammatā.
She is ever established in virtue, and in her conduct, blameless. To her husband's family she is not harsh-spoken; such a woman is esteemed as the best.
160.
160.
Yonaṃbharatisabbadā[Pg.57], niccaṃātāpiussuko;
Sabbakāmaharaṃposaṃ, bhattāraṃnātimaññati.
She does not despise her husband who always supports her, who is ever ardent and energetic, the man who provides all that she desires.
161.
161.
Nacāpisvatthibhattāraṃ, icchācārenarosaye;
Bhattucagarunosabbe, patipūjetipaṇḍitā.
She does not anger her husband by acting on her own whim. A wise woman reveres her husband and all who are respected by him.
162.
162.
Uṭṭhāhikāanalassā, saṅgāhikāparijane;
Bhattumanāpaṃcarati, sambhatamanurakkhati.
Energetic, not lazy, caring for her household, she acts in a way that pleases her husband and protects the wealth he has acquired.
163.
163.
Evaṃvattatiyānārī, bhattuchandavasānugā;
Manāpānāmatedevā, yatthasāupapajjati.
A woman who thus conducts herself, following the will of her husband, is reborn among the gods called the Manāpāyikā.
164.
164.
Itthiyekacciyovāpi[Pg.58], seyyāvuttāvamuninā;
Bhaṇḍānaṃuttamāitthī, aggupaṭṭhāyikātipi.
Indeed, some women are said by the sage to be excellent. A woman is the best of possessions, and also the foremost attendant.
165.
165.
Mātarādhītarāvāpi, bhaginiyāvicakkhaṇo;
Navivittāsanemante, nārīmāyāvinīnanu.
A discerning man should not confer in a secluded seat with his mother, or daughter, or sister; for are not women indeed deceitful?
166.
166.
Vijjutānañcalolattaṃ, satthānañcātitikkhaṇaṃ;
Siṅghataṃvāyutejānaṃ, anukubbantināriyo.
Women imitate the fickleness of lightning, the extreme sharpness of weapons, and the swiftness of wind and fire.
167.
167.
Diguṇothīnamāhāro[Pg.59],Buddhicāpicatugguṇo;
Chaguṇohotivāyāmo,Kāmotvaṭṭhaguṇobhave.
A woman's food intake is twofold, her intelligence is fourfold; her energy is sixfold, and her sensual desire is eightfold.
168.
168.
Ekamekāyaitthiyā, aṭṭhaaṭṭhapatinosiyuṃ;
Sūrocapalavantoca, sabbakāmarasāharā;
Kareyyanavamechandaṃ, unnattāhinapūrati.
Even if a single woman had eight husbands, heroic, strong, and providing all sensual pleasures, she would still create desire for a ninth; for being insatiable, she is never filled.
169.
169.
Vivādasīlīussuyā[Pg.60], passantataṇhikāgatā;
Amitābhuñjanāniddā, sataṃputtaṃpitaṃjahe.
Quarrelsome, envious, given to craving for sights, eating without measure, and fond of sleep, she would abandon even a hundred sons and her father.
170.
170.
Lapantīsaddhimaññena, passantaññaṃsavibbhamā;
Cittakaṃcintayantaññaṃ, nārīnaṃnāmakopiyo.
Speaking with one, looking at another with coquetry, and thinking of yet another in her heart—who, indeed, is truly dear to a woman?
171.
171.
Gaṇheyyavātaṃjālena, sāgaramekapāṇinā;
Osiñceyyacatāḷena, sakenajanayeravaṃ;
Pamādāsuvisajjeyya, itthiyesāvadhammatā.
One might catch the wind with a net, or scoop the ocean with a single hand. One might easily abandon all through negligence; such is the lawless nature of a woman.
172.
172.
Jivhāsahassikoyohi[Pg.61], jīvevassasataṃnaro;
Tenanikammunāvutto, thidosokiṃkhayaṃgato.
If a man with a thousand tongues were to live for a hundred years, and by him it was said without action, how would the fault of women be destroyed?
173.
173.
Pañcaṭhānānisampassaṃ[Pg.62], puttamicchantipaṇḍitā;
Bhatovānobharissati, kiccaṃvānokarissati.
Foreseeing five reasons, the wise desire a son, thinking: 'Having been supported by us, he will support us in turn, or he will do our work for us.'
174.
174.
Kulavaṃsociraṃtiṭṭhe, dāyajjaṃpatipajjati;
Athavāpanapetānaṃ, dakkhiṇānupadassati.
'Our family lineage will long endure; he will manage the inheritance; or, when we have passed away, he will give offerings on our behalf.'
175.
175.
Atijātamanujātaṃ, puttamicchantipaṇḍitā;
Avajātaṃnaicchanti, yohotikulachinnako.
The wise desire a son who is superior or equal to them; they do not desire one who is inferior, who would be a destroyer of the family.
176.
176.
Ekūdarasamuppannā, nabhavantisamassamā;
Nānāvaṇṇānānācarā, yathābadarakaṇḍakā.
Though born from one womb, they are not all alike; they are of various appearances and various conducts, like the thorns of the jujube tree.
177.
177.
Adammebahavodose[Pg.63], dammetubahavoguṇe;
Tasmāputtañcasissañca, dammakālevadammaye.
In the untamed there are many faults, but in the tamed there are many virtues; therefore, a son and a disciple should be trained at the proper time.
178.
178.
Ovādeyyānusāseyya,Asappāyānivāraye;
Dantohiyopiyohoti,Adantohotiappiyo.
One should advise and instruct; one should restrain from what is unsuitable. For the disciplined one is dear, the undisciplined one is disliked.
179.
179.
Puttaṃvābhātaraṃduṭṭhaṃ, anusāseyyanojahe;
Kiṃnuchejjaṃhatthapādaṃ, littaasucināsiyā.
Even if a son or brother is wicked, one should admonish him, not abandon him. Why should one cut off a hand or foot smeared with impurity?
180.
180.
Antojātodhanakkito[Pg.64], dāsabyopagatosayaṃ;
Dāsākaramarānito, iccevaṃcatudhāsiyuṃ.
Born within the household, bought with wealth, having become a slave by oneself, and brought as a captive—thus are slaves of four kinds.
181.
181.
Dāsāpañcevacorayya, sakhañātattasadisā;
Tathāviññūhiviññeyya, mittādārācabandhavā.
Slaves, thieves, friends, relatives, and those like oneself—these are five. Thus should the wise discern friends, wives, and relatives.
182.
182.
Duṭṭhadārenaamityā[Pg.65], dāsocuttaravācako;
Sasappecagharevāso, maccumevanasaṃsayo.
A wicked wife is an enemy, as is a servant who talks back. Dwelling in a house with a snake—this is death itself, there is no doubt.
183.
183.
Yasaṃlābhaṃpatthayantaṃ, naraṃvajjantidūrato;
Tasmāanapekkhitvāna, taṃmaggaṃmaggayebudho.
People avoid from afar a man who seeks fame and gain. Therefore, without regard for these, the wise one should seek the path.
184.
184.
Khalaṃsālaṃpasuṃkhettaṃ[Pg.66], gantācassaabhikkhaṇaṃ;
Mitaṃdhaññaṃnidhāpeyya, mitañcapācayeghare.
One should frequently visit the threshing floor, the granary, the cattle, and the field. One should store a measured amount of grain, and cook a measured amount at home.
185.
185.
Añjanānaṃkhayaṃdisvā, vammikānañcasañcayaṃ;
Madhūnañcasamāhāraṃ, paṇḍitogharamāvase.
Seeing the depletion of collyrium, the accumulation of anthills, and the gathering of honey, the wise one should dwell at home.
186.
186.
Sayaṃāyaṃvayaṃjaññā, sayaṃjaññākatākataṃ;
Niggaṇheniggaṇhārahaṃ, paggaṇhepaggaṇhārahaṃ.
One should know one's own income and expenditure; one should know what has been done and what has not been done. One should censure the censurable and commend the commendable.
187.
187.
Ekayāmonarādhippo[Pg.67],Dviyāmopaṇḍitonaro;
Tayoyāmogharāvāsoca,Catuyāmocaduggato.
For one watch of sleep, a man is a king; for two, a wise man; for three, a householder; and for four, a wretched one.
188.
188.
Yocabandhuhiteyutto,Sopitāyocaposako;
Taṃmittaṃyatthavisāso,Bhariyāyatthanibbuti.
He who is devoted to the welfare of his kin is a father; he who provides is also a father. A friend is one in whom there is trust; a wife is one with whom there is peace.
189.
189.
Saddhāpemesusantesu, nagaṇemāsakaṃsataṃ;
Saddhāpemeasantesu, māsakaṃpisataṃgaṇe.
When faithful and loving ones are present, one need not count a hundred coins. When the unfaithful and unloving are present, one should count a single coin as if it were a hundred.
190.
190.
Yācakoapiyohoti[Pg.68], yācaṃadadamappiyaṃ;
Tasmāseṭṭhanaroloke, dhanaṃsippaṃpariggahe.
A beggar is disliked, and not giving when begged is also disliked. Therefore, the best man in the world is he who acquires wealth and skill.
191.
191.
Sabbadāpidhanaṃrakkhe, dāraṃrakkhedhanaṃpica;
Dāraṃdhanañcaattānaṃ, rakkhāyevasadābhave.
One should always guard wealth; one should guard one's wife and wealth too. One's wife, wealth, and oneself—these should always be guarded.
192.
192.
Nasādhāraṇadārassa, nabhuñjesādumekako;
Nasevelokāyatikaṃ, netaṃpaññāyavaḍḍhanaṃ.
One should not have a wife in common with another; one should not enjoy delicacies alone. One should not follow the materialist doctrine, for that does not lead to the growth of wisdom.
193.
193.
Sīlavāvattasampanno[Pg.69], appamattovicakkhaṇo;
Nivātavuttiathaddho, sūratosakhilomudu.
Virtuous, endowed with good habits, diligent, discerning; of humble conduct, not rigid, brave, friendly, and gentle.
194.
194.
Saṅgahetāvamittānaṃ, saṃvibhāgīvijānavā;
Tappeyyaannapānena, sadāsamaṇabrahmaṇā.
A gatherer of friends, generous and discerning, should always satisfy ascetics and brahmins with food and drink.
195.
195.
Dhammakāmosutaddharo, bhaveyyaparipucchāko;
Sakkaccaṃpayirūpāse, sīlavantebahussute.
One should be a lover of the Dhamma, a bearer of the teachings, and one who questions thoroughly. One should respectfully associate with the virtuous and the very learned.
196.
196.
Pubbasirosimedhāvī[Pg.70], dīghāyudakkhiṇaṃsiro;
Pacchimocittasantosi, maraṇaṃuttarobhave.
With one's head to the east, one becomes wise; with one's head to the south, long-lived; to the west, content in mind; to the north, there will be death.
197.
197.
Āyumāpācinaṃmūkhaṃ, dhanavādakkhiṇaṃbhave;
Pacchimaṃyasasībhuñje, nobhuñjeuttaraṃmukhaṃ;
Eating while facing east brings long life; facing south, one becomes wealthy; facing west, one gains fame; one should not eat while facing north.
198.
198.
Bhutvānisīdanaṃthūlaṃ, tiṭṭhantobalavaḍḍhano;
Āyumācaṅkamosiyā, dhāvantorogavajjito.
After eating, sitting leads to corpulence; standing increases strength; walking promotes long life; running keeps one free from disease.
199.
199.
Yocasitañcauṇhañca[Pg.71], tiṇābhiyyonamaññati;
Karaṃpurisakiccāni, sosukhānavihāyati.
He who regards cold and heat as no more than a blade of grass, and performs the duties of a man, does not fall away from happiness.
200.
200.
Visamhāmatamādeyya, asuddhamhāpikañcanaṃ;
Nīcamhāpyuttamovijjaṃ, ratanathiṃpidukkulā.
One should take nectar from poison, and gold even from an impure source. One should take the highest knowledge even from a lowly person, and a jewel of a woman even from a bad family.
201.
201.
Guyhamatthamasambuddhaṃ, sambodhayatiyonaro;
Mantabhedabhayātassa, dāsabhūtotitikkhati.
The man who explains a secret matter to one who does not understand it must, for fear of the secret being betrayed, endure him by becoming like his servant.
202.
202.
Aññātavāsavasatā, jātavedasamenapi;
Khamitabbaṃsapaññena, apidāsassatajjitaṃ.
A wise person, even if living incognito or being as powerful as fire, should forgive even the scolding of a servant.
203.
203.
Dhanadhaññapayogesu[Pg.72], tathāvijjāgamesuca;
Dūtecabyāhāresu, cattolajjaṃsadābhave.
In the use of wealth and grain, likewise in the acquisition of knowledge, in matters of messengers and in business, one should always be without shame.
204.
204.
Nahikocikatekicce, kattāraṃsamapekkhate;
Tasmāsabbānikammāni, sāvasesānikāraye.
When a task is done, no one considers the doer. Therefore, one should have all tasks done with something left remaining.
205.
205.
Upakāraṃhiteneva, sattunāsattumuddhare;
Pādalaggaṃkaraṭṭhena, kaṇḍakenevakaṇḍakaṃ.
By means of a helpful deed, one should remove an enemy with an enemy, just as one removes a thorn stuck in the foot with another thorn.
206.
206.
Namenamantassabhajebhajantaṃ[Pg.73],Kiccānikubbassakareyyakiccaṃ;
Nānatthakāmassakareyyaatthaṃ,Asambhajantaṃpinasambhajeyya.
One should return service for service, and perform a task for one who performs a task. One should not work for the benefit of one who does not desire it, nor associate with one who does not associate.
207.
207.
Vajecajantisinehākiriyā,Apemacittena nasambhajeyya;
Dijovadumaṃkhiṇaphalaṃñatvā,Aññaṃapekkheyyamahāhiloko.
One should avoid a person of fickle affection; one should not associate with a loveless mind. Just as a bird, knowing a tree to be fruitless, seeks another—for the world is indeed vast.
208.
208.
Cajeekaṃkulassatthaṃ, gāmassatthaṃkulaṃcaje,Gāmaṃjanapadassatthaṃ, attatthaṃpathaviṃcaje.
For the sake of the family, one should sacrifice an individual. For the sake of the village, one should sacrifice a family. For the sake of the country, one should sacrifice a village. For the sake of the Self, one should renounce the whole world.
209.
209.
Dhanaṃcajeaṅgaṃvarassahetu[Pg.74],Aṅgaṃcajejīvitaṃrakkhamāno;
Dhanaṃaṅgaṃjīvitañcāpisabbaṃ,Cajenarodhammamanussaranto.
For the sake of a superior goal, one should relinquish wealth and a limb; protecting one's life, one should relinquish a limb. But a man, recollecting the Dhamma, should relinquish wealth, a limb, and even life—all of it.
210.
210.
Ahāgacchantihāyantā, sattānamihajīvitaṃ;
Tasmāhimāpamattataṃ, gacchantujinasāsane.
Days come and go, ever declining; thus is the life of beings here. Therefore, let them not be heedless in the teaching of the Conqueror.
211.
211.
Etesiyyosamāyanti[Pg.75], santitesaṃnajīrati;
Yoadhippannaṃsahati, yocajānātidesanaṃ.
For him who endures what has befallen and who understands the teaching, these things come together for the better; for them, peace does not decay.
212.
212.
Aggiāpoitthīmuḷho, sapporājakulānica;
Payatanovagantabbo, maccupāṇaharāniti.
Fire, water, a foolish woman, a snake, and royal families—these should be carefully avoided, for they are death and takers of life.
213.
213.
Satthaṃsunicchitamapītivicintanīyaṃ,Sārādhitopyavanipoparisaṅkanīyo;
Hatthaṅgatāpiyuvatīparirakkhanīyā,Satthāvanīpayuvatīsukutovasītaṃ.
A weapon, though well-ascertained, should be regarded with caution; a king, though well-served, is to be suspected; a young woman, though in one's hand, should be carefully guarded. Whence is there good control over a weapon, a king, or a young woman?
214.
214.
Ussāhoripuvamittaṃ[Pg.76], alasomittaṃvaripu,Visaṃviyāmataṃvijjā, pamādoamataṃvisaṃ.
Exertion is an enemy, a friend to be cast out; sloth is a friend that is like an enemy. Knowledge is nectar, yet like poison; heedlessness is poison to the deathless.
215.
215.
Vaheamittaṃkhandhena, yāvakāleanāgate;
Tamevaāgatekāle, bhindekumbhaṃvasilāyaṃ.
One should carry an enemy on one's shoulder, so long as the time has not yet come. When that very time has arrived, one should shatter him like a pot upon a stone.
216.
216.
Siṅgiṃpaññāsahatthena[Pg.77], satenavāhanaṃcaje;
Hatthīnantusahassena, desacajjenadujjanaṃ.
One should keep fifty cubits from a horned animal, a hundred from a horse, a thousand from an elephant; but one should abandon the country itself to avoid a wicked person.
217.
217.
Paccakkhegaravosaṃse, parokkhemittabandhave;
Kammantecadāsabhacce, puttadāresaṃsemate.
Praise the venerable in their presence; friends and relatives in their absence. Praise slaves and servants for their work, and sons and wives when they are dead.
218.
218.
Sinesippaṃsinedhanaṃ, sinepabbatamāruhe;
Sinekāmocakodhoca, imepañcasinesine.
Gradually learn a skill, gradually acquire wealth, gradually ascend a mountain. Gradually overcome lust and anger—these five, gradually, gradually.
219.
219.
Sataṃcakkhusataṃkaṇṇā[Pg.78], nāyakassasutosadā;
Tathāpiandhabadhiro, esānāyakadhammatā.
A leader is said to have a hundred eyes and a hundred ears, always hearing; yet still he is blind and deaf. This is the nature of a leader.
220.
220.
Bahūnaṃappasārānaṃ, sāmaggiyātidujjayo;
Tiṇenavaṭṭaterajju, tenanāgopibandhate.
Many of little strength, through unity, are very hard to conquer. A rope is twisted from blades of grass, and by it even an elephant is bound.
221.
221.
Uppajjatesacekodho, āvajjekakacūpamaṃ;
Uppajjaterasetaṇhā, puttamaṃsūpamaṃsare.
If anger should arise, one should reflect on the simile of the saw. If craving for tastes should arise, one should remember the simile of the son's flesh.
222.
222.
Dānaṃsinehabhesajjaṃ, maccheraṃdosanosadhaṃ;
Dānaṃyasassibhesajjaṃ, maccheraṃkappanosadhaṃ.
Giving is the medicine that brings affection; stinginess, the medicine that brings hatred. Giving is the medicine that brings fame; stinginess, the medicine that brings ruin.
223.
223.
Dhanamicchevaṇijjeyya[Pg.79], sippamicchebahussute;
Puttamicchenārikaññe, rājāmaccaṃicchāgate.
He who desires wealth should engage in trade; he who desires a skill should seek much learning. He who desires a son should seek a young maiden; he who desires to be a royal minister should approach the king.
224.
224.
Mahantaṃvaṭṭarukkhādiṃ, khuddabījaṃbahupphalaṃ;
Sakkhiṃkatvāudikkheyya, puññapāpaṃkaronaro.
Having witnessed a great banyan tree, bearing much fruit from a tiny seed, a person should reflect upon the acts of merit and demerit he performs.
225.
225.
Garukātabbaposesu, nīcavuttiṃkarotiyo;
Nīcattaṃsopahantvāna, uttamatthepatiṭṭhati.
He who behaves humbly toward those deserving of respect, having thus overcome his own lowliness, becomes established in the highest state.
226.
226.
Uttamaṃpaṇipātena[Pg.80], sūraṃbhedenavijaye;
Hīnamappapadānena, vikkamenasamaṃjaye.
One should conquer a superior by obeisance, a hero by sowing division, an inferior by a small gift, and an equal by valor.
227.
227.
Nattadosaṃparejaññā, jaññādosaṃparassatu;
Kummoguyhāivaṅgāni, parabhāvañcalakkhaye.
Let others not know one's own faults, but let one know the faults of others. One should hide one's own nature like a tortoise drawing in its limbs, and observe the state of others.
228.
228.
Ussūraseyyaṃālasyaṃ[Pg.81], caṇḍikkaṃdīghasuttiyaṃ;
Ekassaddhānagamanaṃ, paradārupasevanaṃ;
Etaṃbrahmaṇassevassu, anatthāyabhavissati.
Sleeping until the sun is high, laziness, harshness, procrastination, traveling a long road alone, and consorting with another's wife—these things will surely be for a brahmin's ruin.
229.
229.
Surāyogovikāloca, samajjānagharaṅgato;
Khiḍḍadhuttopāpamitto, alasosoimejanā;
Mahābhogāvinassanti, hīnabhāvassidaṃphalaṃ.
Indulgence in intoxicants, wandering at untimely hours, frequenting fairs, addiction to gambling, having evil friends, and being lazy—for people such as these, great wealth is destroyed. This is the fruit of a degraded state.
230.
230.
Atisītaṃatiuṇhaṃ, atisāyamidaṃahu;
Itivissaṭṭhakammante, khaṇāaccantimāṇave.
'It is too cold, it is too hot, it is too late in the evening'—for the young man who thus shirks his work, the opportune moments pass him by.
231.
231.
Paranāsanatonaṭṭho[Pg.82], purevaparanāsako;
Siṅghaṃvaānasaṃyāti, tiṇopāsādajhāpako.
By destroying others, the destroyer of others is himself destroyed. The burner of grass huts and palaces goes to ruin, just as a lion does.
232.
232.
Navisāseamittassa, mittañcāpinavisāse;
Kadācikuppitomitto, sabbadosapakāsako.
One should not trust an enemy, nor should one trust even a friend. For a friend, when angered, may at some time reveal all of one's faults.
233.
233.
Kudesañcakumittañca, kusambandhaṃkubandhavaṃ;
Kudārañcakurājānaṃ, dūratoparivajjaye.
A bad country, a bad friend, a bad connection, a bad relative, a bad wife, and a bad king—these one should avoid from afar.
234.
234.
Kakkaṭoasīsoyāti[Pg.83], sabbāpadovagacchati;
Athanīkukkuṭīputtā, purisenāvamaññare.
A headless crab goes to ruin and falls into every misfortune. Likewise, the chicks of a motherless hen are despised by men.
235.
235.
Hīnaputtorājāmacco, bālaputtopipaṇḍito;
Adhanassaputtoseṭṭhi, purisenāvamaññare.
The son of a low-born man who becomes a royal minister, the son of a fool who becomes a wise man, and the son of a poor man who becomes a magnate—these are despised by men.
236.
236.
Yenamicchatisambandhaṃ, tenatīṇinakāraye;
Vivādamatthasambandhaṃ, parokkhedāradassanaṃ.
With one with whom a person desires a lasting connection, one should not engage in three things: disputes, financial dealings, and allowing one's wife to be seen in one's absence.
237.
237.
Iṇasesoaggiseso[Pg.84],Satrusesotathevaca;
Punappunampivaḍḍhanti,Tasmāsesaṃnakāraye.
A remnant of debt, a remnant of fire, and likewise a remnant of an enemy—these grow again and again. Therefore, one should leave no remnant of them.
238.
238.
Kulajātokulaputto, kulavaṃsasurakkhito;
Attanādukkhapattopi, hīnakammaṃnakāraye.
A son of good family, well-born and well-guarded in his lineage, even when he himself has met with suffering, should not perform a base action.
239.
239.
Samiddhodhanadhaññena, nakaṭṭhodatiṇaggihi;
Sabbatoduggatonaṭṭho, tasmānadukkaṭaṃkare.
One who is prosperous with wealth and grain, but not with firewood, water, grass, and fire, is everywhere afflicted and ruined. Therefore, one should not do wrong.
240.
240.
Nagaṇassaggathogacche[Pg.85], siddhekammesamaṃphalaṃ;
Kammavippatticehoti, pharusaṃtassabhāsaye.
One should not go to the front of a group. If the work is successful, the fruit is equal. But if there is a failure in the work, one will be spoken to harshly.
241.
241.
Bālakkopetadhūmoca, vuḍḍhitthipallalodakaṃ;
Āyukkhayakaraṃniccaṃ, rattocadadhibhojanaṃ.
Smoke for a child, stagnant water for an old woman, and eating curd at night—these always cause the decay of life.
242.
242.
Itthīnaṃdujjanānañca, visāsonopapajjate;
Visesigimhinadiyaṃ, rogerājakulamhica.
In women and wicked people, trust does not arise; especially not in a summer river, in disease, and in a royal family.
243.
243.
Ayuttakammārabhanaṃvirodho[Pg.86],Saṅghassayuddhañcamahābalehi;
Visāsakammaṃpamadāsuniccaṃ,Dvārānimaccussavadantividvā.
Undertaking improper actions, conflict, a community's battle with the very powerful, and constant acts of trust in women—the wise declare these to be the doors to death.
244.
244.
Thiyoseveyyanaccantaṃ, sādubhuñjeyyanāhitaṃ;
Pūjayemānayevuḍḍhe, garuṃmāyāyanobhaje.
One should not serve women excessively; one should eat what is delicious, not what is unwholesome. One should honor and respect the elders; one should not associate with a deceitful teacher.
245.
245.
Vināsatthaṃnagaccheyya, sūrosaṅgāmabhūmiyaṃ;
Paṇḍitvaddhagūvāṇijjo, videsagamanotathā.
A hero should not go to the battlefield for his own destruction; likewise, neither should a wise person, a traveler, a merchant, nor one going to a foreign country.
246.
246.
Dehītivacanadvārā[Pg.87], dehaṭṭhāpañcadevatā;
Sajjaniyyantidhikitti, matihīrisirīpica.
Through the door of the word 'Give!', five deities established in the body are generated: fortitude, fame, intelligence, conscience, and prosperity.
247.
247.
Natthītivacanaṃdukkhaṃ, dehītivacanaṃtathā;
Vākyanatthītidehīti, mābhaveyyabhavābhave.
The word 'There is not' is suffering; likewise, the word 'Give!'. May the statements 'There is not' and 'Give!' not occur in any state of existence.
248.
248.
Yatthavosaṃnajānanti, jātiyāvinayenavā;
Natatthamānaṃkiriyā, janevasamaññātake.
Where they do not know one's standing, whether by birth or by discipline, there one should not perform acts of respect, even among well-known people.
249.
249.
Mātāhīnassadubbhāsā[Pg.88], pitāhīnassadukriyā;
Ubhomātāpitāhīnā, dubbhāsācadukkiriyā.
For one without a mother, there is bad speech; for one without a father, there is bad action. For one without both mother and father, there is bad speech and bad action.
250.
250.
Mātāseṭṭhassasubhāsā,Pitāseṭṭhassasukiriyā;
Ubhomātāpitāseṭṭhā,Subhāsācasukiriyā.
For one whose mother is excellent, there is good speech; for one whose father is excellent, there is good action. For one whose mother and father are both excellent, there is good speech and good action.
251.
251.
Atidīghomahāmuḷho[Pg.89], majjhimocavicakkhaṇo;
Vāsudevaṃpurekkhitvā, sabbevāmanakāsaṭhā.
The excessively tall person is a great fool; the person of middle height is discerning. With Vāsudeva as the prime example, all dwarves are deceitful.
252.
252.
Ācārokulamakkhāti, desamakkhatibhāsitaṃ;
Sambhavopemamakkhāti, dehamakkhātibhojanaṃ.
Conduct reveals the family; speech reveals the country. Origin reveals affection; food reveals the body.
253.
253.
Jalappamāṇaṃkumudanāḷaṃ,Kulappamāṇaṃkaraṇakammaṃ;
Paññāpamāṇaṃkathitavākyaṃ,Bhūmippamāṇaṃbhajjalatiṇaṃ.
The measure of the water is the lotus stalk; the measure of the lineage is its actions; the measure of wisdom is the spoken word; the measure of the land is the type of grass.
254.
254.
Javenabhadraṃjānanti[Pg.90], vahenacabalibaddhaṃ;
Duhenadhenujānanti, bhāsamānenapaṇḍitaṃ.
They know a noble horse by its speed, and a draught ox by its burden. They know a milk-cow by her milking, and a wise man by his speech.
255.
255.
Jāneyyapesanebhaccaṃ bandhavaṃpibhayāgame,Byasanecatathāmittaṃ, dārañcavibhavakkhaye.
One should know a servant in an errand, a relative when fear arises, a friend in misfortune, and a wife when wealth is destroyed.
256.
256.
Vināsatthaṃnajānanti, kālaṃsabbepijotikā;
Kukkuṭāpanajānanti, tatorukkhātatobhvāpā.
All the heavenly bodies do not know the time of destruction; but roosters know it, then trees, then birds.
257.
257.
Pathavībhūsanaṃmeru[Pg.91], rattiyābhūsanaṃsasī;
Janānaṃbhūsanaṃrājā, senānaṃbhūsanaṃgajo.
The adornment of the earth is Meru; the adornment of the night is the moon. The adornment of the people is the king; the adornment of an army is the elephant.
258.
258.
Sīlatāsobhaterūpaṃ,Cāritāsobhatekulaṃ;
Sapupphāsobhateraññaṃ,Sagajāsobhatebalaṃ.
By virtue, form shines; by good conduct, the family shines. A forest with flowers shines; an army with elephants shines.
259.
259.
Kokilānaṃsaddaṃrūpaṃ[Pg.92], nārīrūpaṃpatibbataṃ;
Vijjārūpaṃarūpānaṃ, khamārūpaṃtapassinaṃ.
The beauty of cuckoos is their sound; the beauty of a woman is her devotion to her husband. Knowledge is the beauty of the plain; forbearance is the beauty of ascetics.
260.
260.
Kisāsobhātapassīca,Thūlāsobhācatuppadā;
Vijjāsobhāmanussāca,Itthīsobhācasāmikā.
Leanness is the beauty of an ascetic; stoutness is the beauty of quadrupeds. Knowledge is the beauty of humans; a husband is the beauty of a woman.
261.
261.
Rattihīnonacandaro, ūmihīnonasāgaro;
Haṃsahīnonasaṃphullo, itthihīnonapuriso.
The night is deficient without the moon; the ocean is deficient without waves. A lotus pond is deficient without swans; a man is deficient without a woman.
262.
262.
Vatthahīnaṃnalaṅkāraṃ[Pg.93], patihīnānanārikā;
Sippahīnonapuriso, dhenuhīnaṃnabhojanaṃ.
Without clothes, there is no adornment; without a husband, there is no true woman. Without skill, there is no true man; without a milk-cow, there is no food.
263.
263.
Dīpakedīpakocando, nārikedīpakopati;
Tilokedīpakodhammo, suputtokuladīpako.
The moon is a lamp; a husband is the lamp for a woman. The Dhamma is the lamp for the three worlds; a good son is the lamp of the family.
264.
264.
Aputtakaṃgharaṃsuññaṃ, desaṃsuññaṃarājikaṃ;
Apaññassamukhaṃsuññaṃ, sabbasuññaṃdaliddakaṃ.
A house without a son is empty; a country without a king is empty. The face of one without wisdom is empty; for the poor, everything is empty.
265.
265.
Sotaṃsutenevanakuṇḍalena[Pg.94],Dānenapāṇīnatukaṅkaṇena;
Ābhātikāyopurisuttamassa,Paropakārenanacandanena.
The ear shines by hearing, not by an earring; the hand by giving, not by a bracelet. The body of an excellent person shines by helping others, not by sandalwood paste.
266.
266.
Dānaṃsīlaṃpariccāgaṃ[Pg.95], ajjavaṃmaddavaṃtapaṃ;
Akodhaṃavihiṃsañca, khantīcaavirodhanaṃ;
Dasetedhammerājāno, appamattenadhāreyyuṃ.
Generosity, virtue, sacrifice, straightforwardness, gentleness, austerity, non-anger, non-harming, patience, and non-opposition—these ten qualities, kings should uphold with diligence.
267.
267.
Dānaṃatthacariyāpiya, vācāattasamaṃpica;
Saṅgahācaturoime, munindenapakāsitā.
Giving, beneficial conduct, kindly speech, and impartiality—these four bases of sympathy were declared by the Lord of Sages.
268.
268.
Vanemigānalabhanti, matābhayāniddasukhaṃ;
Rājānopinalabhanti, uttarathāmabhītato;
Saṃsārabhayabhitena, naramantiyepaṇḍitā.
Deer in the forest do not obtain the comfort of sleep from fear of death; kings, too, do not obtain it from fear of superior power. Therefore, the wise, fearing the danger of saṃsāra, reflect.
269.
269.
Khamājāgariyuṭṭhānaṃ[Pg.96], saṃvibhāgodayikkhanā;
Nāyakassaguṇāete, icchitabbāhitatthino.
Forbearance, vigilance, diligence, sharing, and discernment of prosperity—these are the qualities of a leader, to be desired by one who seeks his own welfare.
270.
270.
Paribhūtomuduhoti, atitikkhañcaveravā;
Etañcaubhayaṃñatvā, anumajjhaṃsamācare.
One who is too gentle is despised, and one who is too harsh creates enemies. Knowing both these extremes, one should practice the middle way.
271.
271.
Nekantamudunāsakkā, ekantatikhiṇenavā;
Mahatteṭṭhapituattaṃ, tasmāubhayamācare.
It is not possible to establish oneself in greatness by being entirely gentle, nor by being entirely harsh; therefore, one should practice both.
272.
272.
Kassakovāṇijomacco[Pg.97], samaṇosutasīlavā;
Tesuvipulajātesu, raṭṭhaṃpivipulaṃsiyā.
Farmers, merchants, officials, ascetics, and the learned and virtuous—when these thrive, the kingdom also becomes prosperous.
273.
273.
Tesudubbalajātesu, raṭṭhaṃpidubbalaṃsiyā;
Saraṭṭhaṃvipulaṃtasmā, dhāreyyaraṭṭhabhāravā.
When these become weak, the kingdom also becomes weak. Therefore, the bearer of the kingdom's burden should support his own prosperous kingdom.
274.
274.
Mahārukkhassaphalino, āmaṃchindatiyophalaṃ;
Rasañcassanajānāti, bījañcassavinassati.
He who plucks an unripe fruit from a great fruit-bearing tree does not know its taste, and its seed is also destroyed.
275.
275.
Mahārukkhūpamaṃraṭṭhaṃ, adhammenapasāsati;
Rasañcassanajānāti, raṭṭhañcāpivinassati.
A kingdom is like a great tree. He who rules it unrighteously does not know its essence, and the kingdom is also destroyed.
276.
276.
Mahārukkhassaphalino[Pg.98], pakkaṃchindatiyophalaṃ;
Rasañcassavijānāti, bījañcassananassati.
He who plucks a ripe fruit from a great fruit-bearing tree knows its taste, and its seed is not destroyed.
277.
277.
Mahārukkhūpamaṃraṭṭhaṃ, dhammena yopasāsati;
Rasañcassavijānāti, raṭṭhañcāpinanassati.
A kingdom is like a great tree. He who rules it righteously knows its essence, and the kingdom is not destroyed.
278.
278.
Yocarājājanapadaṃ, adhammenapasāsati;
Sabbosadhīhisorājā, viruddhohotikhattiyo.
Whatever king rules the country unrighteously, that Khattiya king comes into conflict with all the herbs.
279.
279.
Tathevanegamehiṃsaṃ[Pg.99], yeyuttākayavikkaye;
Ojādānabalikāre, sakosenavirujjhati.
Likewise, by harming the townspeople engaged in buying and selling through seizure of their substance and unjust taxes, he comes into conflict with his own treasury.
280.
280.
Pahāravarakhettaññū, saṅgāmekatanissame;
Ussitehiṃsayaṃrājā, sabalenavirujjhati.
A king, though knowing the best fields for attack and having striven in battle, if he harms the eminent, comes into conflict with his own army.
281.
281.
Tathevaisayohiṃsaṃ, saṃyamebrahmacāriyo;
Adhammacārikhattiyo, sasaggenavirujjhati.
Likewise, by harming seers who are restrained and celibate, a Khattiya who behaves unrighteously comes into conflict with heaven.
282.
282.
Sayaṃkatānaparena[Pg.100], mahānajjojuvaṅkatā;
Issarenatathāraññā, saraṭṭheadhipaccattā.
A great river, whether straight or crooked, is made by itself, not by another. Likewise a king, through his sovereignty, holds supremacy in his own kingdom.
283.
283.
Puttopāpaṃkatomātā,Sissopāpaṃkatogaru;
Nāgarehikatorājā,Rājāpāpaṃpurohito.
For a son's evil deed, the mother is affected; for a student's evil deed, the teacher; for the citizens' deeds, the king; for the king's evil deed, the chaplain.
284.
284.
Puññāpuññaṃkarontesu, chabhāgoekadesakaṃ;
Rājālabhatisabbehi, tasmāpāpānivāraye;
Puññamevapavaḍḍhento, janakāyaṃpasāsaye.
Of the merit and demerit done by all, the king receives a sixth part. Therefore, he should prevent evil and, while promoting only merit, govern the populace.
285.
285.
Bālassajīvitaṃappaṃ[Pg.101], paṇḍitassabahutaraṃ;
Janakāyassarājāva, rājadhammovarājunaṃ.
The fool’s life is short, the wise man’s is much longer. As a king is for the populace, so the royal duty is best for kings.
286.
286.
Anāyakāvinassanti, nassantibahunāyakā;
Thināyakāvinassanti, nassantisusunāyakā.
They perish without a leader; they perish with many leaders. They perish when led by a woman; they perish when led by a child.
287.
287.
Kacchapīnañcamacchīnaṃ, kukkuṭīnañcadhenunaṃ;
Puttaposoyathāhoti, tathāmaccesurājunaṃ.
As a female turtle, a fish, a hen, and a cow nourish their offspring, so should ministers be towards their king.
288.
288.
Nahirājakulaṃpatto[Pg.102], aññātolabhateyasaṃ;
Nāsūronātidummedho, napamattokudācanaṃ.
Having reached the royal court, one does not gain honor by high birth alone; nor does a coward, nor one who is excessively dull-witted, nor one who is ever negligent.
289.
289.
Yadāsīlañcapaññañca[Pg.103], soceyyañcādhigacchati;
Athavisāsitotamhi, guyhañcassanarakkhati.
When one attains virtue, wisdom, and purity, then he is trusted, and one does not keep a secret from him.
290.
290.
Divāvāyadivārattiṃ, rājakiccesupaṇḍito;
Ajjhiṭṭhonavikappeyya, sarājavasatiṃvase.
By day or by night, skilled in royal affairs, when appointed he should not be uncertain; such a one may dwell in the king's service.
291.
291.
Naraññāsamakaṃvatthaṃ, namālaṃnavilepanaṃ;
Ākappaṃsarakuttiṃvā, naraññāsadisamācare.
Let him not wear clothes equal to the king's, nor garlands, nor unguents. In adornment, tone of voice, or deportment, let him not behave like the king.
292.
292.
Kiḷerājāamaccehi[Pg.104], bhariyāparivārito;
Nāmaccorājabhariyā, bhāvaṃkubbethapaṇḍito.
The king may amuse himself with his ministers, surrounded by his wives. A wise minister should not develop an intimate disposition towards a king's wife.
293.
293.
Anuddhatoacapalo, nipakosaṃvutindriyo;
Manopaṇidhisampanno, sarājavasatiṃvase.
Not arrogant, not fickle, prudent, with senses restrained, and endowed with mental resolve—such a one may dwell in the king's service.
294.
294.
Nāssabhariyākiḷeyya, namanteyyarahogato;
Nāssakosedhanaṃgaṇhe, sarājavasatiṃvase.
Let him not sport with the king's wife, nor consult with her in a secret place; let him not take wealth from the king's treasury. Such a one may dwell in the king's service.
295.
295.
Na [Pg.105] niddaṃbahuṃmaññeyya, namadāyasuraṃpive;
Nāsadāyemigehaññe, sarājavasatiṃvase.
Let him not be fond of much sleep, nor drink liquor for intoxication, nor kill game wantonly. Such a one may dwell in the king's service.
296.
296.
Nāssapiṭṭhaṃnapallaṅkaṃ, nakocchaṃnanāvaṃrathaṃ;
Sammatomhītiāruḷhe, sarājavasatiṃvase.
Let him not mount the king's elephant or horse, nor his palanquin, nor his chair, nor his boat or chariot, thinking, 'I am esteemed.' Such a one may dwell in the king's service.
297.
297.
Nātidūrebhajerañño, naccāsannevicakkhaṇo;
Samukhācassatiṭṭheyya, santasantosabhattuno.
A discerning person should not attend upon the king from too far, nor from too near. He should stand in his presence, calm and content with his master.
298.
298.
Namerājāsakhāhoti [Pg.106]6, narājāhotimethuno;
Khippaṃkujjhantirājāno, sulenakkhivaghaṭṭitaṃ.
The king is not my friend, nor is the king a sexual partner. Kings get angry quickly, like an eye struck by a stake.
299.
299.
Napūjitomaññamāno, medhāvīpaṇḍitonaro;
Pharusaṃpatimanteyya, rājānaṃparisaṃgataṃ.
A wise and intelligent man, though unhonored, should not be contemptuous; he should not speak harshly to the king when in the assembly.
300.
300.
Laddhadvārolabhedvāraṃ, nevarājūsuvīsaye;
Aggiṃvasaṃyatotiṭṭhe, sarājavasatiṃvase.
Having obtained an opportunity, one should never trust in kings; like fire, one should stand restrained while dwelling in the king's domain.
301.
301.
Puttaṃvābhātaraṃvāpi[Pg.107], sampaggaṇhātikhattiyo;
Gāmehinigamehivā, raṭṭhehijanapadehi;
Tuṇhibhūtovudikkheyya, nabhaṇechekapāpakaṃ.
Whether a son or a brother, the Khattiya supports them with villages, towns, realms, and districts. Being silent, he should observe, and not speak clever and wicked words.
302.
302.
Hatthāroheanikaṭṭhe, rathikepattikārake;
Tesaṃkammāvadhānena, rājāvaḍḍhetivettanaṃ;
Natesaṃantarāgacche, sarājavasatiṃvase.
For elephant riders, officers, charioteers, and foot soldiers, the king increases their wages by attending to their duties. He should not go between them while dwelling in the king's domain.
303.
303.
Cāpovūnūdarocassa[Pg.108], vaṃsovāpipakampayye;
Paṭilomaṃnavatteyya, sarājavasatiṃvase.
Like a bow with a slack string, or a trembling bamboo, he should not behave perversely while dwelling in the king's domain.
304.
304.
Cāpovūnūdarocassa, macchovassaajivhako;
Abhāsaṃnipakosūro, sarājavasatiṃvase.
Like a bow with a slack string, like a fish without a tongue; prudent, wise, and not speaking much, he should dwell in the king's domain.
305.
305.
Nabāḷhaṃitthiṃgaccheyya, sampassaṃ tejasaṅkhayaṃ;
Kāsaṃsāsaṃthaddhābalaṃ, khīṇamedhonigacchati.
He should not frequent women excessively, seeing the decline of his vigor; he goes to ruin with cough, asthma, stiffness, loss of strength, and wasted flesh.
306.
306.
Nātivelaṃpabhāseyya[Pg.109], natuṇhisabbadāsiyā;
Avitiṇṇaṃmitaṃvācaṃ, patthakāleudīraye.
He should not speak excessively, nor should he always be silent; he should utter concise and measured speech at the appropriate time.
307.
307.
Akodhanoasaṅghaṭṭo,Saccosaṇhoapesuṇo;
Samphaṃgiraṃnabhāseyya,Sarājavasatiṃvase.
Not angry, not contentious, truthful, gentle, and not slanderous, he should not speak frivolous words while dwelling in the king's domain.
308.
308.
Mātāpitubharoassa[Pg.110], kulejeṭṭhāpacāyiko;
Hiriottappasampanno, sarājavasatiṃvase.
Supporting his mother and father, respecting the elders of his family, endowed with moral shame and fear, he should dwell in the king's domain.
309.
309.
Vinitosippavādanto, yatattoniyatomudu;
Appamattosucidakkho, sarājavasatiṃvase.
Disciplined, skilled in arts, and restrained; energetic, self-controlled, and gentle; heedful, pure, and skillful, he should dwell in the king's domain.
310.
310.
Nivātavuttivuḍḍhesu[Pg.111], sappatissosagāravo;
Sūratosukhasaṃvāso, sarājavasatiṃvase.
Humble in conduct toward the elders, obedient and respectful; gentle and pleasant to associate with, he should dwell in the king's domain.
311.
311.
Ārakāparivajjeyya, saññituṃpahitaṃjanaṃ;
Bhattāramevudikkheyya, nacaaññassarājino.
He should avoid from afar people sent on secret missions; he should look only to his own master, and not to another king.
312.
312.
Samaṇebrahmaṇecāpi, sīlavantebahussute;
Sakkaccaṃpayirūpāse, annapānenatappayye;
Āsajjapañhepuccheyya, ākaṅkhaṃvuḍḍhimattano.
He should respectfully attend upon ascetics and brahmins who are virtuous and deeply learned, satisfying them with food and drink. Desiring his own advancement, he should approach and ask them questions.
313.
313.
Dinnapubbaṃnahāpeyya[Pg.112], dānaṃsamaṇabrahmaṇe;
Nacakiñcinivāreyya, dānakālevaṇibbake.
He should not neglect a gift previously given to ascetics and brahmins, nor should he turn away any beggars at the time of giving.
314.
314.
Paññāvāvuḍḍhisampanno, vidhānavidhikovido;
Kālaññūsamayaññūca, sarājavasatiṃvase.
Wise, endowed with prosperity, skilled in arrangements and procedures, a knower of the right time and the proper occasion, he should dwell in the king's domain.
315.
315.
Uṭṭhātākammaceresu, appamattovicakkhaṇo;
Susaṃvihitakammanto, sarājavasatiṃvase.
Energetic in his duties, heedful and discerning, with well-arranged work, he should dwell in the king's domain.
316.
316.
Khalaṃsālaṃpasuṃkhettaṃ[Pg.113], gantācassaabhikkhaṇaṃ;
Mitaṃdhaññaṃnidhāpeyya, mitañcapācayeghare.
He should frequently go to the threshing floor, the barn, the cattle, and the field. He should have a measured amount of grain stored, and have a measured amount cooked at home.
317.
317.
Puttaṃvābhātaraṃvāpi, sīlesuasamāhitaṃ;
Anaṅgavāhitebālā, yathāpetātathevate;
Coḷañcanesaṃpiṇḍañca, āsanañcapadāpare.
Whether a son or a brother, if they are unsettled in virtue, fools carried away by passion, they are just like departed spirits; one should give them cloth, food, and a seat.
318.
318.
Dāsekammakarepose[Pg.114], sīlesususamāhite;
Dakkheuṭṭhānasampanne, adhipaccamhiṭhāpaye.
Servants, workers, and dependents who are well-composed in virtue, skillful, and endowed with energy, he should establish in positions of authority.
319.
319.
Sīlavācaalobhoca, anuruttocarājino;
Āvīrahohitocassa, sarājavasatiṃvase.
Virtuous and ungreedy, devoted to the king, beneficial to him both openly and in secret, he should dwell in the king's domain.
320.
320.
Chandaññūrājinoassa, cittaṭṭhocassarājino;
Asaṅkusakavuttissa, sarājavasatiṃvase.
He should know the king's wishes and be pleasing to the king's mind; of unhesitating conduct, he should dwell in the king's domain.
321.
321.
Ucchādanenhāpaneca[Pg.115], dhotepādeadosiraṃ;
Āhatopinakuppeyya, sarājavasatiṃvase.
With anointing and bathing, with feet washed and head free of dust; even if struck, he should not become angry while dwelling in the king's domain.
322.
322.
Kumbhiñhipañjaliṃkriyā, cātañcāpipadakkhiṇaṃ;
Kimevasabbakāmānaṃ, nadādaṃdhīramuttamaṃ.
Though one might offer a water-pot, join one's hands in reverence, perform sacrifices and circumambulation for the sake of all desires, what is the use if one does not give to the supreme wise one?
323.
323.
Yodetisayanaṃvatthaṃ, yānaṃāvasataṃgharaṃ;
Pajjunnorivabhūtānaṃ, bhogehiabhivassati.
He who gives a bed, clothing, a vehicle, a resting place, and a house, rains down possessions like Pajjunna, the rain god, does for all beings.
324.
324.
Dvevimekaṇḍakātikkhā[Pg.116], sarīraparisositā;
Kāmetiniddhanoyoca, yocakuppatyanissaro.
These two are sharp thorns that dry up the body: he who is poor and is full of desires, and he who is powerless and gets angry.
325.
325.
Adhanassarasaṃkhādā, abalassahatāhatā;
Apaññassakathāvākyā, tividhaṃhīnalakkhaṇaṃ.
The enjoyment of flavors for the poor, striking back for the weak, and the speech of the unwise—this is the threefold mark of an inferior person.
326.
326.
Pathabyāmadhurātīṇi[Pg.117], ucchunārīsubhāsitaṃ;
Ucchunārīsutappanti, natappantisubhāsitaṃ.
On earth, three things are sweet: sugarcane, a woman, and well-spoken words. One can be satisfied by sugarcane and a woman, but one is never satisfied by well-spoken words.
327.
327.
Pathabyātīṇiratanāni, saṅgahānimahītale;
Sippaṃdhaññañcamittañca, bhavantiratanāime.
On the great earth, there are three jewels, three means of support: skill, grain, and a friend; these are the jewels.
328.
328.
Kalyāṇamittaṃkantāraṃ, yuddhaṃsabhāyabhāsituṃ;
Asatthāgantumicchanti, muḷhātecaturojanā.
To enter a wilderness without a good friend, or a battle, or to speak in an assembly—those who wish to go into these unarmed, those four types of people are deluded.
329.
329.
Jīvantopimatāpañca[Pg.118], byāsenaparikittitā;
Dukkhitobyādhitopakkho, iṇavānityasevako.
Five are proclaimed to be as dead even while living: the one afflicted, the one diseased, the one dependent, the debtor, and the constant servant.
330.
330.
Cakkhudvārādikaṃchakkaṃ, saṃvutosapaññonaro;
Chabbidhohotisīlena, asīlenāpichabbidho.
A wise person, being restrained in the six sense-doors, is sixfold through virtue; and through lack of virtue, one is also sixfold.
331.
331.
Niddālukopamādoca, sukhitorogavālaso;
Nicchandocakammārāmo, sattetesatthavajjitā.
The sleepy, the negligent, the comfort-seeker, the diseased, the lazy, the one without zeal, and the one delighting in worldly activity—these seven are devoid of purpose.
332.
332.
Kulajopaññavāchando[Pg.119], hirottapposutaddharo;
Atthakāmosurakkhoca, aṭṭhetesatthayujjitā.
Of good family, wise, zealous, modest, conscientious, upholding what is heard, desiring what is beneficial, and well-guarded—these eight are endowed with purpose.
333.
333.
Kulaseṭṭhosapaññoca, vuḍḍhisūrocasīlavā;
Bahussutovuṭṭhānoca, mīrosugatigāmiko;
Navetesujanāseṭṭhā, pāpāttānaṃnivāraye.
Of noble family, wise, prosperous, brave, and virtuous; very learned, energetic, steadfast, and bound for a good destination—these nine are the best of good people, who ward off evil from themselves.
334.
334.
Buddhopaccekabuddhoca, arahāaggasāvako;
Mātāpitāgarusatthā, dāyakodhammadesako;
Paṇḍitehiimedasa, na dubbhantītijāniyā.
The Buddha, the Paccekabuddha, the Arahant, the chief disciple; mother, father, a respected teacher, a donor, a teacher of the Dhamma—it should be known by the wise that these ten are not to be harmed.
335.
335.
Dhammatthakāmamokkhānaṃ[Pg.120], pāṇosaṃsiddhikāraṇaṃ;
Taṃnighātokiṃnihato, rakkhitokiṃnarakkhati.
Life is the cause for the accomplishment of Dhamma, welfare, sensual pleasure, and liberation. If it is destroyed, what is not destroyed? If it is protected, what is not protected?
336.
336.
Sathaṃdīghāyukosabba[Pg.121], sattānaṃsukhakāraṇaṃ;
Asathaṃpanasabbesaṃ, dukkhahetunasaṃsayo.
Truth leads to long life, a cause of happiness for all beings; falsehood, for all, is without doubt a cause of suffering.
337.
337.
Yantagatoucchurasaṃ, najahātigajotathā;
Saṅgāmesugatoliḷaṃ, sussutenāpicandanaṃ.
As an elephant does not abandon sugarcane juice that has entered a press, so a noble one in battle does not abandon his graceful bearing, nor sandalwood its fragrance.
338.
338.
Sāragandhaṃnajahāti, dukkhapattopipaṇḍito;
Najahātisataṃdhammaṃ, sukhakālekathāvakā.
A wise person, even when met with suffering, does not abandon the essential fragrance of virtue; he does not abandon the Dhamma of the good—what need is there to speak of a time of happiness?
339.
339.
Attābandhumanussānaṃ, ripuattāvajantunaṃ;
Attāvaniyatoñāti, attāvaniyatoripu.
The self is a kinsman to mankind, and the self is an enemy to living beings. The self, when controlled, is a kinsman; the self, when uncontrolled, is an enemy.
340.
340.
Attānaṃpariccāgena[Pg.122], yaṃnissitānurakkhanaṃ;
Karontisajjanāyeva, nataṃnitimātāmataṃ.
By sacrificing themselves, good people protect those who depend on them; this is their nature, not considered a matter of mere policy.
341.
341.
Satthakabbavicārena, kālogacchatidhīmataṃ;
Byasanenaasādhūnaṃ, niddāyakalahenavā.
The time of the wise passes in reflection on scripture and poetry; that of the wicked in vice, sleep, or strife.
342.
342.
Bhamarāpupphamicchanti, putimicchantimakkhikā;
Sujānāguṇamicchanti, dosamicchantidujjanā.
Bees desire flowers, flies desire what is foul; good people desire virtues, wicked people desire faults.
343.
343.
Namantiphalinorukkhā[Pg.123], namatevabudhājanā;
Sukkhakaṭṭhañcamuḷhoca, nevanamantibhijjate.
Fruit-bearing trees bend down, and wise people bend; but a dry stick and a fool do not bend, they are broken.
344.
344.
Sacesantovivādati, khippasandhiyarepuna;
Bālopattāvabhijjanti, natesamatamāgamuṃ.
If good people dispute, they are quickly reconciled again; but fools are broken like earthen pots and do not attain harmony.
345.
345.
Appampisādhūnaṃdhanaṃ, kūpāvārivanissayo;
Bahukaṃpiasādhūnaṃ, nacavārivaaṇṇave.
Even a little wealth of the virtuous is a support, like a well in the wilderness; but much wealth of the wicked is no support, like the water in the ocean.
346.
346.
Sokaṭhānasahassāni[Pg.124], bhayaṭhānasatānica;
Divasedivasemuḷhaṃ, āvīsantinapaṇḍitaṃ.
Thousands of grounds for sorrow and hundreds of grounds for fear assail the fool day after day, but not the wise person.
347.
347.
Duṭṭhacittopanāhissa, kodhopāsāṇalekhito;
Kucchitabbosujanassa, jalelekhāciraṭṭhitā.
For one with a corrupt mind who harbors resentment, anger is like a line etched in stone; the fault of a good person is like a line on water, not long-lasting.
348.
348.
Nidulukoasantuṭṭho, akataññūcabhiruko;
Sakkontinasamācāraṃ, sikkhituṃtekadācipi.
The sleepy, the discontented, the ungrateful, and the cowardly—such persons are never able to learn proper conduct.
349.
349.
Sādhuttaṃsujanasamāgamākhalānaṃ[Pg.125],Sādhūnaṃnakhalasamāgamākhalattaṃ;
Āmodaṃkusumabhavaṃdadhātibhūmi,Bhūgandhaṃnacakusumānidhārayanti.
Goodness comes to the wicked from association with good people; wickedness does not come to the good from association with the wicked. The earth takes on the fragrance born from flowers, but flowers do not hold the scent of the earth.
350.
350.
Guṇamaddhisamaṃmakkhe, parenakalahesati;
Addhisamaṃpakāsentaṃ, anumattaṃpidosakaṃ.
When there is a dispute with another, one who excessively proclaims his own virtue reveals even his slightest fault.
351.
351.
Dosaṃparassapassanti, attadosaṃnapassati;
Tilamattaṃparadosaṃ, nāḷikeraṃnapassati.
One sees the faults of others, but does not see one's own. One sees another's fault, though it be as small as a sesame seed, but fails to see one's own, though it be as large as a coconut.
352.
352.
Kodhoatthaṃnajānāti[Pg.126], kodhodhammaṃnapassati;
Andhatamaṃtadāhoti, yaṃkodhosahatenaraṃ.
One in anger does not know what is beneficial, one in anger does not see the Dhamma; a blinding darkness prevails when anger overcomes a person.
353.
353.
Kodhoabbhantarejāto, dhuvaṃnāsetikodhanaṃ;
Vatthālaṅkārapuṇṇāyaṃ, mañjusāyaṃsikhīyathā.
Anger born within surely destroys the angry one, just as a fire in a casket full of garments and ornaments.
354.
354.
Rāgonāmamanosallaṃ, guṇavarattacorako;
Rāhuvijjāsasaṅkissa, tapodhanahutāsano.
Passion is a dart in the mind, a thief of excellent virtues; a Rāhu for the moon of knowledge, a fire for the wealth of asceticism.
355.
355.
Natittirājādhanena[Pg.127], paṇḍitopisubhāsite;
Cakkhūpipiyadassane, sāgaropimahājale.
A king is not satisfied with wealth, nor a wise person with well-spoken words; nor the eye with pleasing sights, nor the ocean with great waters.
356.
356.
Asantuṭṭhoyatinaṭṭho, santuṭṭhopimahīpati;
Sasajjāgaṇikānaṭṭhā, nilajjāsukulagatā.
A discontented ascetic is ruined, and a contented king is ruined; an attached courtesan is ruined, and a shameless woman of good family is ruined.
357.
357.
Bhūpāṇṇavaggithīsippī, abhijjhālucapuggalo;
Etesaṃmahicchantānaṃ, mahicchatāanicchitā.
A king, the ocean, fire, a woman, an artisan, and a greedy person—for these who have great desires, their great desire is never fulfilled.
358.
358.
Ārogyaṃparamaṃlābhaṃ[Pg.128], santuṭṭhīparamaṃdhanaṃ;
Visāsoparamaṃñāti, nibbānaṃparamaṃsukhaṃ.
Health is the highest gain, contentment is the greatest wealth; trust is the best kinsman, Nibbāna is the highest bliss.
359.
359.
Duggataṃgacchabholābha, lābholābhenapūrati;
Thalepavuṭṭhapajjunna, āpoāpenapūrati.
O gain, go to the poor; gain is filled by gain. As with rain fallen on high ground, water is filled by water.
360.
360.
Bodhayantinayācanti, dehītipacchimājanā;
Passavatthuṃadānassa, mābhavatūtiīdiso.
The wise instruct, they do not beg; 'Give!' say the people of a later age. See the reason for not giving; may there not be such a one.
361.
361.
Seleselenamāṇikaṃ[Pg.129], gajegajenamuttikaṃ;
Vanevanenacandanaṃ, ṭhāneṭhānenapaṇḍitaṃ.
Not every mountain has a jewel, not every elephant has a pearl; not every forest has sandalwood, not every place has a wise person.
362.
362.
Satesujāyatesūro, sahassesucapaṇḍito;
Vākyaṃsatasahassesu, cāgobhavativānavā.
A hero is born among hundreds, and a wise person among thousands; a speaker among a hundred thousand, and a giver may be or may not be.
363.
363.
Jinenaāgataṃsūraṃ, dhanañcagehamāgataṃ;
Jiṇṇaannaṃpasaṃseyya, dārañcagatayobbanaṃ.
One should praise a hero who has come with victory, and wealth that has come to the house; aged food, and a wife whose youth has passed.
364.
364.
Potthakesucayaṃsippaṃ[Pg.130], parahatthesuyaṃdhanaṃ;
Yadāicchesamuppanne, nataṃsippaṃnataṃdhanaṃ.
A skill that is only in books, and wealth that is in the hands of another: when a need has arisen, that is neither skill nor wealth.
365.
365.
Vācāvudhācarājāno, saccāvudhācasamaṇā;
Dhanāvudhāseṭṭhinoca, goṇāvudhādaliddakā.
Kings have speech as their weapon, ascetics have truth as their weapon; merchants have wealth as their weapon, and the poor have oxen as their weapon.
366.
366.
Ukkaṭṭhesūramicchanti, kolāhalesubhāsitaṃ;
Piyaṃannañcapānañca, atthakiccesupaṇḍitaṃ.
In a crisis, they desire a hero; in an uproar, well-spoken words; in matters of purpose, a wise person; and pleasant food and drink.
367.
367.
Kapaṇetārayemittaṃ[Pg.131], dubbhikkhedhaññaṃdhāraye;
Sabhāyaṃdhārayesippaṃ, saṅgahānimahītale.
In distress, one should save a friend; in famine, one should preserve grain; in an assembly, one should display skill; and on earth, one should maintain generosity.
368.
368.
Dubbhikkheannadānañca, subhikkhecahiraññadaṃ;
Bhayecabhayadhātāraṃ, sabbesaṃvaramaṃvaraṃ.
The gift of food in famine, the gift of gold in plenty, and the giver of fearlessness in danger—this is the highest and best for all.
369.
369.
Haṃsomajjhenakākānaṃ, sīhogunnaṃnasobhate;
Gadrabhānaṃnaturaṅgo, bālānañcanapaṇḍito.
A swan does not shine in the midst of crows, nor a lion among cattle; a horse does not shine among donkeys, nor a wise person among fools.
370.
370.
Nasorājāyoajeyyaṃ[Pg.132], jinātinasosakhāraṃ;
Yoayuttenajināti, nasābhariyāpatino;
Virodhatinateputtā, yenabharanti jiṇṇa.
He is not a king who conquers the unconquerable; he is not a friend who conquers unjustly; she is not a wife who opposes her husband; they are not sons who do not support the aged.
371.
371.
Natthivijjāsamaṃmittaṃ, natthibyādhisamoripu;
Natthiattasamaṃpemaṃ, natthikammaparaṃbalaṃ.
There is no friend equal to knowledge, no enemy equal to disease; there is no love equal to love for oneself, no strength greater than kamma.
372.
372.
Itthimissokutosīlaṃ,Maṃsabhakkhokutodayaṃ;
Surāpānokutosaccaṃ,Mahākodhokutotapaṃ.
For one mixed with women, whence virtue? For a meat-eater, whence compassion? For a liquor-drinker, whence truth? For one of great anger, whence austerity?
373.
373.
Kvātibhārosamatthānaṃ[Pg.133], kiṃdūrobyavahārinaṃ;
Kovidesosavijjānaṃ, koparopiyavādinaṃ.
What burden is too heavy for the capable? What is far for the industrious? What land is foreign to the learned? Who is a stranger to those who speak kindly?
374.
374.
Dubbhikkhokasinonatthi, santānaṃnatthipāpako;
Mugassakalahonatthi, natthijāgaratobhayaṃ.
There is no famine for the farmer, no evil-doer for the peaceful; there is no quarrel for the silent, no fear for the vigilant.
375.
375.
Bālitthīmakkhikātuṇḍi, isīnañcakamaṇḍalu;
Setambuphalaṃtambulaṃ, nojjhiṭṭhamupajāyato.
A young girl, a fly's proboscis, the water pot of sages, a white water-lily, and a betel leaf—these do not become leftovers.
376.
376.
Pañcaratyāsugandhabbā[Pg.134], sattaratyādhanuggahā;
Ekamāsāsubhariyā, aḍḍhamāsāsissāmalā.
Fragrances last for five nights, an archer's prowess for seven nights; a good wife's charm for one month, a student's defilement for half a month.
377.
377.
Malitthiyāduccaritaṃ, maccheraṃdadatomalaṃ;
Malāvelāmakādhammā, asmiṃlokeparamhica;
Malaṃmalataraṃtato, avijjāparamaṃmalaṃ.
Misconduct is the stain of a woman; stinginess is the stain of a giver. Evil qualities are indeed stains, in this world and in the next. But a worse stain than all these is ignorance; ignorance is the supreme stain.
378.
378.
Sutassarakkhāsabbadābhiyogo,Kulassavatthaṃpurisassavijjā;
Raññopamādopasamodhanassa,Itthīnantunatthevajāturakkhā.
Constant application is the protection of learning; clothing for a family, knowledge for a man. A king's negligence is the cessation of wealth. But for women, there is indeed no protection at any time.
379.
379.
Sattānaṃjaratāhanti[Pg.135], taṇhāhantisabbasukhaṃ;
Sabbabalaṃcintāhanti, dayāhantisakaṃdhanaṃ.
Old age destroys beings; craving destroys all happiness; worry destroys all strength; compassion destroys one's own wealth.
380.
380.
Nīcevāsosiriṃhanti, hantigaruṃcayācako;
Pasaṃsāsuguṇaṃhanti, hanticittaṃasaññatā.
Dwelling in a low place destroys prosperity; a beggar destroys respect; praise destroys good qualities; and lack of restraint destroys the mind.
381.
381.
Asanaṃbhayamantānaṃ[Pg.136], maccānaṃmaraṇaṃbhayaṃ;
Uttamānantusabbesaṃ, avamānaṃparaṃbhayaṃ.
Hunger is a fear for the foodless; death is a fear for mortals. But for the noble among all, disgrace is the supreme fear.
382.
382.
Sūriyotapanaṃtapo, nasantiparivāritā;
Candaraṃsītalaṃjātaṃ, tārakāparivāritā;
Upamāetthañātabbā, sūriyacandarājunaṃ.
The sun is a burning austerity, not surrounded by attendants. The moon is cool by nature, surrounded by stars. Herein a simile of the sun and moon should be understood, O king.
383.
383.
Alasomandabuddhica, sukhitorogapīḷito;
Niddāromaṃsavaḍḍhano, subhakkhocaviluddhako.
Lazy and dull-witted, comfortable yet afflicted by disease; sleepy, increasing in flesh, a gourmand, and very greedy.
384.
384.
Pamādojāyatemadā, pamādājāyatekhayo;
Khayādosāpavaḍḍhanti, madaṃkiṃnajahebudho.
From intoxication arises negligence; from negligence arises ruin. From ruin, faults increase. Why would a wise person not abandon intoxication?
385.
385.
Yādisaṃvappatebījaṃ[Pg.137], tādisaṃphalaṃsampatto;
Kalyāṇakārikalyāṇaṃ, pāpakārīcapāpakaṃ.
As is the seed that is sown, so is the fruit that one reaps. The doer of good reaps good, and the doer of evil reaps evil.
386.
386.
Puññāpāpaphalaṃyoce, nasaddahatisaccato;
Sovesakānanaṃkhippaṃ, ādāsatalamānaye.
Whoever does not truly believe in the fruit of merit and demerit, he indeed quickly brings his own forest to the surface of a mirror.
387.
387.
Samparāyikattheyo[Pg.138], nasaddahaticepiso;
Āvāsesappagāmīnaṃ, mokkhabhekiṃnapassati.
Whoever does not believe in the welfare of the hereafter, like one unfamiliar with the way, does not see the path to liberation.
388.
388.
Saddhāhiricaottappaṃ, bāhusaccaṃviraṃsati;
Paññācasattadhammehi, sampannopaṇḍitomato.
Faith, conscience, fear of wrongdoing, great learning, energy, and mindfulness; with wisdom as the seventh of these qualities, one so endowed is considered wise.
389.
389.
Ravimūlaṃsasīkhandhaṃ, soriaṅgācapattikaṃ;
Buddhaṃpupphaṃgarubījaṃ, bharaguphalamevaca.
The sun is the root, the moon the trunk, the stars the twigs and leaves; the Buddha is the flower, the profound seed, and indeed the excellent fruit.
390.
390.
Potthakādīnikhettaṃva[Pg.139], lekhāniyuganaṅgalaṃ;
Akkharānibījaṃkatvā, carantopaṇḍitobhave.
Books and so on are like a field; writings are the yoke and plow. Having made the letters the seeds, the wise person fares on.
391.
391.
Akkharaṃekamekañca, buddharūpaṃsamaṃsiyā;
Tasmāhipaṇḍitoposo, likheyyapiṭakattayaṃ.
Each and every letter should be equal to the form of the Buddha; therefore, indeed, a wise person should write the Three Baskets.
392.
392.
Duggatiṃnābhijāyeyya, piṭakattayakārako;
Bahukkhattuṃcakkavatti, rājācatudīpādhipo.
The maker of the Three Baskets would not be reborn in a woeful state; many times they become a wheel-turning monarch, a king, the lord of the four continents.
393.
393.
Padesarajjaṃvipulaṃ, gaṇanātoasaṅkhyeyo;
Chakāmāvacarodeva, rājāhotibahukkhattuṃ.
Vast is regional kingship, innumerable by calculation. Many times one becomes a king of the gods in the six sense-sphere heavens.
394.
394.
Dānādīnicapuññāni[Pg.140], karontobodhiaṅkuro;
Bhavāsabbaṅgasampanno, tilokapūjitobhave.
Performing meritorious deeds such as giving, the sprout of awakening, endowed with all aspects of existence, becomes revered in the three worlds.
395.
395.
Addhemahaddhanephite, jāyarekulamuttame;
Uttamenevasaṃvāso, piṭakattayavācako.
Born in a most excellent, wealthy, greatly affluent, and prosperous family, the reciter of the Three Baskets dwells indeed in the highest manner.
396.
396.
Ekakkharaphalenahi, piṭakattayakārako;
Caturāsītisahassaṃ, labhantipavaraṃsukhaṃ.
Indeed, by the fruit of a single letter, the maker of the Three Baskets obtains supreme happiness for eighty-four thousand eons.
397.
397.
Appakenāpimedhāvī, pābhatenavicakkhaṇo;
Samuṭṭhāpetiattānaṃ, anumaggivasandhamaṃ.
Even with a small provision, the wise and discerning one raises themself up, like one fanning a small fire.
398.
398.
Dukkhaṃpāpassapuññassa[Pg.141], sukhaṃmissassamissakaṃ;
Sabbaṃsadisakaṃyāti, ñātabbaṃkammunophalaṃ.
Suffering is for evil, happiness for merit, and a mixed result for a mixed deed. All proceeds according to its kind; the fruit of kamma is to be known.
399.
399.
Codentocatubhāgāca, kammakārātayobhāgā;
Sāminosamabhāgāca, ekabhāgānumodanā.
For the instigator, four parts; for the doer of the deed, three parts; for the owner, an equal share; and for one who rejoices, one part.
400.
400.
Anattassavākyāparamaṃtuṇhi[Pg.142],Asantamittāparamaṃekaṃ;
Surūpadārāvaramandhā,Dūrekalābhāvaramassasukkhaṃ.
For one who is selfless, silence from speech is supreme; solitude is supreme over a bad friend. A beautiful wife is better if blind; happiness is better far from gain.
401.
401.
Hīnacajjopice hoti, uṭṭhātādhītimānaro;
Sīlaācārasampanno, niseaggivabhāsati.
Even if a person is of low birth, if they are energetic and resolute, endowed with virtue and good conduct, they shine like a fire in the night.
402.
402.
Nacajjavasalohoti,Nacajjahotibrahmaṇo;
Kammunāvasalohoti,Kammunāhotibrahmaṇo.
Not by birth does one become an outcast, not by birth does one become a brahmin. By one's deeds one becomes an outcast, by one's deeds one becomes a brahmin.
403.
403.
Pathavīveḷukaṃpattaṃ[Pg.143], cakkavāḷaṃsucipphalaṃ;
Sineruvammikaṃkhuddaṃ, samuddopātitaṃyathā.
The earth is like a bamboo leaf, the world-system like a suci fruit; Sineru is like a tiny anthill, and the ocean is like a fallen drop.
404.
404.
Ekenevacakappena, mātukhīraṃnasañcayaṃ;
Tatotusamuddocāpi, atirekataraṃbahuṃ.
In a single eon, the accumulation of a mother's milk is vast; yet the ocean is even more exceedingly abundant than that.
405.
405.
Brahmātimātāpītaro, pubbācariyāvuccate;
Āhuneyyācaputtānaṃ, pajānamanukampakā.
Mother and father are said to be 'Brahmā'; they are called the first teachers. They are worthy of offerings from their children, being compassionate to their offspring.
406.
406.
Tasmāhinenamasseyya[Pg.144], sakkareyyacapaṇḍito;
Annenaathopānena, vatthenasayanenaca.
Therefore, a wise person should indeed pay homage to them and treat them with respect, with food and drink, with clothing and with lodging.
407.
407.
Ucchādanenanhāpena, pādānaṃdhovanenaca;
Uṭṭhāyapādacariyā, upaṭṭhāpeyyapaṇḍito;
Idhevanaṃpasaṃsanti, paccasaggepamodati.
With anointing and bathing, and with the washing of their feet, by such dutiful service should a wise person attend to them. Here in this world they praise him, and hereafter he rejoices in heaven.
408.
408.
Ekassekenakappena[Pg.145], puggalassaṭṭhisañcayo;
Samaṃpabbatarāsimhi, itivuttaṃmahesinā.
The accumulation of a single person's bones in one eon would be a heap equal to a mountain; so it was said by the Great Seer.
409.
409.
Sabbadānaṃdhammadānaṃjināti;
Sabbarasaṃdhammarasojināti,Sabbaratiṃdhammaratijināti;
Sabbadukkhaṃtaṇhakkhayojināti.
The gift of the Dhamma surpasses all gifts; the taste of the Dhamma surpasses all tastes; delight in the Dhamma surpasses all delights; the destruction of craving overcomes all suffering.
410.
410.
Appamādaratāhotha, sacittamanurakkhatha;
Dukkhāuddharathattānaṃ, paṅkesannaṃvakuñjaraṃ.
Delight in heedfulness, guard your own minds well. Lift yourselves out of this mire of suffering, like an elephant sunk deep in the mud.
411.
411.
Cajadujjanasaṃsaggaṃ[Pg.146], bhajasādhusamāgamaṃ;
Karapuññamahorattiṃ, saraniccamaniccataṃ.
Abandon association with the wicked; cultivate the fellowship of the good. Perform meritorious deeds day and night; constantly be mindful of impermanence.
412.
412.
Aniccāvatasaṅkhārā, uppādavayadhammino;
Uppajjitvānirujjhanti, tesaṃvūpasamosukho.
Impermanent, alas, are all conditioned formations; their nature is to arise and to cease. Having arisen, they pass away; their calming and cessation is bliss.
413.
413.
Nahidhammoadhammoca, ubhosamavipākino;
Adhammonirayaṃneti, dhammopāpetisuggatiṃ.
Indeed, the Dhamma and what is not the Dhamma do not both have the same result. What is not the Dhamma leads to hell, while the Dhamma leads one to a good destination.
414.
414.
Samasīsaṃsamapādaṃ[Pg.147], antarañcasamaṃsamaṃ;
Idaṃmanasinidhāya, likheyyapiṭakattayanti.
Let the top and bottom be equal, and the space between perfectly even; holding this in mind, one should write the Three Baskets.