คาถาธรรมบท ไทย อังกฤษ

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- THE PAIRS 1. 2 () Mind foreruns all mental conditions, Mind is chief, mind-made are they; If one speak or acts with a wicked mind, Then suffering follows him Even as the wheel the hoof of the ox. 2. 2

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Transcript of คาถาธรรมบท ไทย อังกฤษ

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������ - THE PAIRS

1. �������� ��� ������� ����� ��� �� ������� � ��� � ����� � ��� �� ���������� ����� � �� ��� !2!

#����%&�� �����(� #����# )(�� �����(�) �����(��� ��-�.//��#� 0 &/ �12�� ��(�#//��#�34(� �� ������2���/� ��4��� � �12�62 ����� � ��� ��

Mind foreruns all mental conditions, Mind is chief, mind-made are they; If one speak or acts with a wicked mind, Then suffering follows him Even as the wheel the hoof of the ox.

2. �������� ��� ������� ����� ��� �� ������ � ��� � ����� � ��� �� ��������� T � � 2�� ���U !2!

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#����%&�� �����(� #����# )(�� �����(�) 0 &/ �12�� ��(�#//��#�V�������W �� �����2���/� ��� � �12��� ��/� ���

Mind forerunr all mental conditions, Mind is chief,mind-made are they; If one speaks or acts with a pure mind, Then happiness follows him Even as the shadow that never leaves.

3. 2���T� �� 2��� �� 23��� �� 2 �� �� �� � �� 2���� ��� ���� ���� � ����� !3!

#���4���/2 Y �� "�4�/ �� �4��� � ��� �4��2 3�[�� �4������2��� " ����2��� .��U� ��[�4V

'He abused me, he beat me, He defeated me, he robbed me; In those who harbour such thoughts Hatred never ceases.

4. 2���T� �� 2��� �� 23��� �� 2 �� ��

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�� � �� �&��� ��� ���� ���&������ !4!

#��.���/2 Y �� "�4�/ �� �4��� � ��� �4��2 3�[�� �4������2��� " ����2��� �2��[�4V 'Heabused me, he beat me, He defeated me, he robbed me' In those who harbour not such thoughts Hatred finds its end.

5. � � ����� ��� �� �����U� ��� ��� 2����� � ������ �2� ���� ������ !5!

a�. �a�.�� #��6��Ub ���.��U�[�4V/��� ��2���� �Ua��[�4V/��� �.��2���� �Ub�������cd� ��4�

At any time in this world, Hatred never ceases by haterd, But through non-hatred it ceases, This is an eternal law.

6. ��� � � ��3 ���� �����0 �� ���

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�� � ��0 ��3 ���� ��� ������ ���� !6!

���4(�.��4��h�.�0h�� ���� 64��� i �� [��� �����0h���4� ���%��� ������3��4b� �2�.��[�6 [�4�2U��2.�

The common people know not That in this Quarrel they will perish, But those who realize this truth Have their Quarrels calmed thereby.

7. ��� �����h �� ���� 2��������� 2������ ��3�� � 2���� ���U�� U��U���� �� �� �� �U � �� � �� ������ ��6� !7!

� ��2�� � �0�� 6 �V���6 %��/��� ��2��� ����� � .���V���� �a�/�22� .����[� c#���3� � ��U���� �a6[22�a2 � �12�6�a��4/�����.��U(.�a�-�a��

As the wind overthrows a weak tree,

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So does Mara overpower him Who lives attached to sense pleasures Who lives with his senses uncontrolled, Who knows not moderation in his food, And who is indolent and inactive.

8. 2��� �����h �� ���� 2��������� �������� ��3�� � � ���� ���� 2 ����U���� �� �� ���� �U � �� � �� ����� ��� !8!

� ��2�.�� � �0�� 6 �V���6 %&.������� ��2��� ����� � �&�4���V���� �a�/�22� �&��[� c#���3� � �Ui�4�� a6[�U�� ���4� �4(��U�� � �12�6�.�� � �04/����&��

As the wind does not overthrow a rocky mount, So Mara indeed does not overpower him Who lives unattached to sense pleasures, Who lives with his senses well-controlled, Who knows moderation in his food, And who is full of faith and high vitality.

9. 2����� �� � � �� �� ��0� ����� ���� 2���� ������� � �� � � ��� �� !9!

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���U(���6���2V�� #� .�� �V4��4V���2�a6[.��4�� 0h��[��2�% � � �4��� �- �&���.�

whosoever, not freed from defilements, Without self-control and truthfulness, Should put on the yellow robe- He is not worthy of it.

10. �� � ����� ��� �U�6�� ���� ��� 2����� ������� � �� � � ��� �� !10!

%& �/���6�a6� �4(���#�iU6 �&�4�V4��4V���2� a6[�U�4�� �����2�% � � �4���a�����

But he who discared defilements, Firmly established in moral precepts, Possessed of self-control and truth, Is indeed worthy of the yellow robe.

11. 2� �� � ������ � �� � 2� �������� �� � �� � �����T��� ���T ��������� !11�

%&#/� -���(��U(.����� �[ � ���� �[

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� -���(��U(���� �[ � .�� �[ %&�4b��U�� ���/%�/��U�a6� �2�.���[�V��(��U(���� �[

In the unessential they imagine the essential, In the essential they see the unessential; They who feed on wrong thoughts as such Never achieve the essential.

12. � �� � ��� )�� 2 � �� 2� ��� �� � �� 2����T��� ��� ��������� !12!

%&�U(�� #���(��U(���� �[ � ���� �[ a6[��(��U(.�� �[� .�� �[ �U�� ���/� -�32V �2���[�V��(��U(���� �[

Knowing the essential as the essential, And the unessential as the unessential, They who feed on right thoughts as such Achieve the essential.

13. �0 2� �� ���T��� ����� ������3��� �2�� 2� ���� ����� � �� ������3��� !13!

��12��U(���.���U�V�2�

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w��2�. 6�2��� ./ #��U(.�2V��w� 4/ � �[�� �4/�2���2V��

Even as rain into an ill-thatched house, Even so lust penetrates an undeveloped mind.

14. �0 2� �� ���T��� ����� � ������3��� �2�� ��� ���� ����� � �� � ������3��� !14!

��12��U(�����U�V�2� w��2�. 6�2��� .�./ #��U(2V�����2� �/U � �[.��U�4��� ��2V��

Even as rain gets not into a well -thatched house, Even so lust penetrates not a well-developed mind.

15. 2�� ����� ���� ����� � �� �U 2����0 ����� �� ����� �� �� )�� ����� �����6�������� !15!

���� 34(��2��i� �i�#��6��Ub ���� 34(��2��i� �i�#��6� � ���� 34(��2��i� �i�#��6��4b��2� ���� 34(��2��i� �i��/12/�2���(��4� ��1(2�2�� -�a�����34(��2���

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Here he grieves, hereaafter he grieves, In both worlds the evil-doer grieves; He mourns, he is afflicted, Beholding his own impure deeds.

16. 2�� ����� ���� ����� �����) 2����0 ����� �� ����� /� ������ ���� ��������������� !16!

���� /U�2�� ����#��6��Ub ���� /U�2�� ����#��6� � ���� /U�2�� ����#��6��4b��2� ���� /U�2�� ���� �V��V �#���(��4� ��1(2�2�� -�a�����V�������W�2���

Here he rejoices, hereafter he rejoices, In both worlds the well-doer rejoices; He rejoices, exceedingly rejoices, Seeing his own pure deeds.

17. 2�� ����� ����� ����� � �� �U 2����0 ����� � � �� ������ ����� ����� ����� �����h ��� !17!

���� 34(��2��/12/�2�#��6��Ub ���� 34(��2��/12/�2�#��6� � ���� 34(� �2��/12/�2�#��6��4b��2�

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��1(2��/./� ���� a�����34(� � �.����/#������ �U(��/12/�2� �4��hb�

Here he laments, hereafter he laments, In both worlds the evil-doer laments; Thinking; 'Evil have I done', thus he laments, Furthermore he laments, When gone to a state of woe.

18. 2�� ����� ���� ����� �����) 2����0 ����� ��)� �� ����� ������ ����� ����� ����h ��� !18!

���� /U�2����#�#��6��Ub ���� /U�2����#�#��6� � ���� /U�2����#�#��6��4b��2� ��1(2��/� ��./�� a�V����i6 �2����#� � �.����/#������ ��(����#���(��hb�

Here he is happy, hereafter he is happy, In both worlds the well-doer is happy; Thinking; 'Good have I done', thus he is happy, When gone to the state of bliss.

19. ��� �� �� ��� � �� �� � ����� � �� ��� ����� ����� � �� �c�� ����� � � �� � �)�� � �� !19!

���U(�2��� �� � ./� � a��4���[� ���U� .��� � ��� �2�

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�2�.�./�4V%6�U(h�./� �� �V�3 � �12��/-��6Ub���� �4V��# ��21(���

Though much he recites the Sacred Texts, But acts not accordingly, the heedless man is like the cowherd who counts others'kine; He has no share in religious life.

20. 2���� �� �� ��� � �� �� ����� � �� 2������ �U � �� ���� � � �� � �����3 �� ������������� 2��� ��� �� 2�� � ��� � � � �� � �)�� � �� !20!

0h��[�2��� �� � ./�2� a���[}��32V���� 6[� �[ ���[ a6[�� [./ �&a��� -����� �U��� 6�/� .��h/�4(� 012�4(� �4b�����V4�a6[2� �� �� �2�./�4V%6�U(h�./� �� �V�3

Though little he recites the Sacred Texts, But puts the precepts into practice, Forsaking lust, hatred and delusion, With rigth knowledge, with mind well freed, Cling to nothing here or hereafter, He has a share in religious life.

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������������ - HEEDFULNESS

1. 2��� �� 2������ �� �� ������ ��� 2����� � �U���� �� ���� �0 �� !21!

�� �.���[� � ���� �2��[ �� ���[� � ���� �a ��� �� � %&.���[� � .��U�4�� � %&��[� � 0h��U3U���2�&�-� �12���� �a6�

Heedfulness is the way to the Deathless; Heedlessness is the way to death. The heedful do not die; The heedless are like unto the dead.

2. �2�� ������� )�� 2��� �� � �cd�� 2��� �� ������� 2��� �� ����� �� !22!

V4cd���&�2a��� � �[ � ��� ���[� ��4V�� �.���[� � �h����/U#��� �.���[� � 24����a��� ��2��[2���[

Realzing this distinction, The wise rejoice in heedfulness, Which is the way of the Noble.

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3. �� � ���� � ���� ����� �� ����� %����� �U� �� �� �������� 2������ !23!

� �%&T6 /� 6 �4b� �4(�����)����� � �U�� ��U���4(�2�&������iU6 V��6��[�� �24������ �[�U(�&��� 2���[� ����6����1(2�%&��4/

These wise, constantly meditative, Ever earnestly persevering, Attain the bond-free, supreme Nibbana.

4. 2��� ���� ������ ��������� ������� ���� �)��� � ���3U���� 2������� ������d��� !24!

�i�2�����)a�%&��4� �U��� �U� �� ��[2 / �� � �/���� ��2V�2V�[�4/�[�4� ���2�&�/�32V���� .���[� �

Of him who is energetic, mindeful, Pure in deed, considerate, self -restrained, Who lives the Dhamma and who is heedful, Reputation steadily increases.

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5. 2��� ������ ��� �)��� ���� � �U� ���� 0 ��� �U �� �2�Y � ���U��� !25!

/���� ���4� /���� �.���[� � /���� ��� ����[�4� a6[/��� ���#����2� %&�U�)) ����� ��� [(�U(h(�)a����2� �U( ���b� (���6�) .�� � �0���./

By diligence, vigilance, Restraint and self-mastery, Let the wise make for himself an island That no flood can overwhelm.

6. �� ������3��� 6 ��������� 3� 2��� �� ��� �U ��� ������ ����� !26!

�� 6 �� ��)) �4��4���[� ���U� �����T6 / �2��4�� �� �.���[� � � �12��4�� ��4�24���[�����

The ignorant, foolish folk Induge in heedlessness,

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But the wise preserve heedfulness As their greatest treasure.

7. � �� �������30 � � ������0�� 2������ � � ���� ������ ����6� ���� !27!

����22� �4���[� � 2� �4��2 a��������/U#�� ���c2�&�6� %&.���[� � ������� ��� ���������� �4b� �h��[V��6�0h��� ����24�.V&6�./

Devote not yourselves to negligence; Have no intimacy with sensuous delights. The vigilant, meditative person Attains sublime bliss.

8. �� �� 2��� ��� �0 ����� �cd��� �) � � �� ��� 2���� �����U �3� ������ ������� �U�� �6 2������ !28!

��1(2#/V4cd���� �4/�� ���[� �/���� �.���[� � ��1(2�4b��� �4V� ./�hb��&"�� � ��12�)) " .��� ��i� �i� � � �0�2�� -���[3 3� %&����6

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%&�4��2��i� �i�2�& � �12����1�V��2/�&�� �2�6�� � -�w&�3��U(�1�2�&V�1b�/�� T[�4b�

When banishing carelessness by carefulness, The sorrowless, wise one ascends the terrace of wisdom And surveys the ignorant, sorrowing folk As one standing on a mountain the groundlings.

9. 2������ ������� ������� �3 ��� 26���� �UY��� ��� � �� ������� !29!

%&�U�)) �4�.���[� � ��1(2��21(� �4���[� � a6[�1(� ��1(2��21(� 64V2�& �� �h�6[��b���� 6 �4b�.�.�6 � �12�� w�� ��-� ��(��6�� a�6V T[�4b�

Heedful among the heedless, Wide-awake among those asleep, The wise man advances As a swift horse leaving a weak nag behind.

10. 2��� ��� �Y� ��� �� ������ ��� 2��� �� ������� �� �� �� �/� �� !30!

� ��Y� �./���# )�� �����

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�� [%6�2��� �.���[� � V4cd���h��������)�� �.���[� � a6[����U���� ���[� ������1(2

By vigilance it was that Indra attained the lordship of the gods. Earnestness is ever praised, Carelessness is ever despised.

11. 2��� ���� ����� �� �� ������� � ��)3�� 2c� 0&6� d � 2��U� ��T�� !31!

�����%&���/U#��� �.���[� � � -��4�#��� ���[� � �2��% ���6����1(2�%&��4/./ � �12�.��% �31b2���3��/

The bhikkhu who delights in earnesstness And discerns dangers in negligence, Advances, consuming all fetters, Like fire burning fuel, both small and great.

12. 2��� ���� ����� �� �� ������ � 2�� ��� � � �� ����� ������ !32!

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�����%&.���[� � � -��4�#��� ���[� � .��� ���1(2� �2�2�&#�6�� ����a�a�

The bhikkhu who delights in earnestness, And discerns dangers in negligence, Is not lisble to fall away; He is certainly in the presence of Nibbana.

������� - The MIND

1. %���� ��6� ����� ������ ������ ��� 2�3� ����� ��� �U 2�3�� ��� ��3�� !33!

���/�b��� �64V�62� �2��4�� � �� � ���U�)) � � �0/U/# ���./ � �12�3 �i�/4/6&�i�

The flickering , fickle mind, Difficult to guard, difficult to control, The wise man straightens, As a fletcher straightens an arrow.

2. � ���3� 0�6 �����

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�2����� 2���� ���%������� ����� � ������ � ��� !34!

�4�� 0&��� �4V���.�V�V� �2�/�b��� �1(2�[�64V.��4�a 6��b� �U(���2 i4� ���#��� �-�3��/U���4� /�b���.� � ���c �� [T[�4b� �h����6[���� ���c��U�

Like a fish drawn its watery abode And thrown upon land, Even so does the mind flutter, Hence should the realm of passions be shunned.

3. ������� �� 6 ��� ��0� ���� ���� �������� ���0 � �� ����� ���� ��� � � !35!

�����V���� � ��6U(��a�6���-� #w#�2 ��c� ��U(#�� w�����3��4b�./���� �/U �� [����U(w�/Ua6� �� �� ����� #

Good is it to control the mind Which is hard to check and swift And flits wherever it desires. A subdued mind is conducive to happiness.

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4. �������4 ������c� ��0� ���� ���� ����� �����0 ��� �U ����� ����� ��� � � !36!

���� -�./� � 6[�2U�/��(��4� �4�#w#�2 ��c� ��U(#�� %&�U�)) �h������V������.�# /U �� [����U(��V���./a6� �� ���� #

Hard to perceive and extremely subtle is this mind, It roams wherever it desires. Let the wise man guard it; A guarded mind is conducive to happiness.

5. �&����� �2���� 2��U�� �� ��� �� ����� �)������� ������� � ���� !37!

����2���U(��.�.�6 ��U(��.�/���/U�� .��U�&�� � 2 i4�2�&#�� �� ��Ub #����V�������Ub./ �2��� �V��� �

Faring afar, solitary, incorporeal Lying in the body, is the mind. Those who subdue it are freed From the bond od Mara.

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6. 2������������� ������ 2��3 ��� �����6��� ��� �) � ����&��� !38!

�)) �2�.�V��V&�c a�%&�U���.��4(��� .��&�[�4����� �U�� ��61(2�#�.������4�

He whose mind is inconstant, He who knows not the true doctrine, He whose confidence wavers - The wisdom of such a one is never fulfilled.

7. 2������������ 2���� ������ ��)� �� U��� ��0� 3 ���� ��� !40!

%&�U����1(��4�2�&��12����� �U������2���[� �� �[a6[���[ 6[V�)a6[V �./ �2�.��64�2[.�

He who is vigilant, He whose mind is not overcome by lust and hatred,

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He who has discarded both good and evil - For such a one there is no fear.

8. ����&��� � ����� ������ ���&��� �������� 0���� ���30 � �� �) ����� 3��� ���� 2������� ��� !41!

��1(2�&� � �� ��Uba��/4V� �� �12� �2�b� h��2��4����# �4(�� �12��2��4���12� 6�� a6�h��V�4V) � �/��2 ����12�)) ��1(2�V3�[a6�h��4�� 34�3�[�4b�.� �[�4�2� ��2��#�2� � �� �2U�

Realizing that body is fragile as a pot, Establishing one's mind as firm as a fortified city, Let one attack let one guard one's conqust And afford no rest to Mara.

9. 2���� ���� � �� ���h 2�������� T�d�d 2�����) �c ����0�� �6����� !41!

2U�.�� � � �� ��Ub �4��� i� ���)) c 0&��2/��b� �4V0�a%�/�� � �12��2�.�24� ��[��3���./

Soon, alas! will this body lie Upon the ground, unheeded,

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Devoid of consciousness, Even as useless log.

10. ���� ���� ���� ���� ���U � �� ������ ���T �c� ��� ����� � �/� � ��� ��� !42! ����U(w�w�%�/� �

�2��� �� ���U� �./ ��(��� i4��&�� �2i4��& �12���2������ �2���2����

Whatever harm a foe may do to a foe, Or a hater to a hater, An ill-directed mind Can harm one even more.

11. � �� � � �� ���� 2�) � �� ) �� ��� �c� ��� ����� ������ �� ��� ��� !43!

� �/ �-�� # .�./ V�/ �-# .�./ ) ��U(�2��-�� # .�./ a�����U(w�w�.�32V�2��� ��(��4b�# ./ a6[�� # ./2� ���[�����/��

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What neither mother ,nor father, Nor any other relative can do, A well-directed mind does And thereby elevates one.

�����#$�� - THE FLOWERS

1. �� 2��� ���h ���3���� ���6�� 2��� ������ �� ������ �������� ����6 ���%��� ������� !44!

#���4���2�a%�/���Ub �2��4b����6� a6[����6� #���4��612�����[����V� �U(���a�/�.�/Ua6� � �12�� �� 6 � �%&T6 / �612���-V/2�.�

Who will conquer this earth(life) With Yama's realm and with celestial world? Who will investigate the well-taught Dhamma-Verses As a skilful garland-maker plucks flowers?

2. ���� ���h ���3���� ���6�� 2��� ������ ���� ������ �������� ����6 ���%��� ������� !45!

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�[���[�4���2�a%�/���Ub �2��4b���/6�a6[����6� �[���[�4��612�����[����V� �U(���a�/�.�/Ua6� � �12�� �� 6 � �%&T6 / �612���-V/2�.�

A learner(sekha) will conquer this earth With Yama's realm and with celestial world. He will investigate the well-taught Dhamma-Verses As a skilful garland-maker plucks flower.

3. �%c&��� � ����� ������ ��U������ 2������ �� �T�� � � ��� ����%� �� 2����� ����� 3�� ���T !46!

��U(2�&� � �� ��Uba���6 �� � a6[� ���6 �3��/U���4V�2��b� a6[�4Va// �-����� 6 �V���i��2�� ��� .�# ��4i����4��2��4���� 3��U�

Perciving this body to be similar unto foam And comprehending its mirage-nature, One should destroy the flower-tipped arrows of Love And pass beyond the sight of the King of Death.

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4. ���% �� � � ������ �� ������� ��� ����� � �� �� �Y� ���� 2 � � ��T�� !47!

�}��&T�/�� ��%&�4���-V/2�.�(� ���c) �U#���U(���2�2�&#�� ���c.� � �12� ���b� # ) 6 �� 4/ �2 3 �V �%& 64V. 6.�

He who gathers flowers of sensual pleasure, Whose mind is distracted- Death carries him off As the great flood a sleeping village.

5. ���% �� � � ������� � ������� ��� 2�������� � ���� 2���� ������ ��� !48!

%&�U(�4���-V/2�.�(� ���c)�6��2�& �U���#��2�2�&a�#�� ���c.��&�4�2�(� �4���2�&#�2� � ��}��&

He who gathers flowers of sensual pleasures, Whose mind is distracted And who is insatiate in desire- Him death brings under its sway.

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6. �0 � ���� ���%� �cc���� 2� ��� ��6�� ��� � � �2�� � �� ���U ��� !49!

���Uh�� ���.�#����� � .��� 6 �i�4�� a6[���[�2�3 �V � /�����/&/�� � ��2�V��%3 ��a6�� �.� .�# �Ua6[�6�(�32�3b�

As a bee takes honey from the flowers, Leaving it colour and fragrance unharmed, So should the sage wander in the village.

7. � ����� ���6� �� � ����� �� ��� 2��� � 2������� �� �� 2�� �� � !50!

.����a� �� �%�/%&21(� �12���[�U(�� �� a6� �12�4�.��� �������/&�T [��� �U(���� �12�4�.��� �� �4b�

Pay not attention to the faults of others, Things done or left undone by others,

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Consider only what by oneself Is done or left undone.

8. �0 � ������ ���%� �cc����� 2����� �2�� ��� ��� � � 2%6 � �� 2���� !51!

� � ��� ��� �2�%&�� .�./� �&/ �2�.��U��[����2[.� /��/2�.��U��� a�.��6�(�

As a flower that is lovely And colourful,but scentless, Even so fruitless is the well-spoken word Of one who follows it not.

9. �0 � ������ ���%� �cc���� ������ �2�� ��� ��� � � �%6 � �� ������ !52!

� � ��� ��� �2�%&�� ./� �&/ �2�2� ���%6/U /��/2�.��U���a6[�U�6�(� 2�

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As a flower that is lovely, Colourful and fragrant, Even so fruitful is the well-spoken word Of one who practises it.

10. �0 � ���%� ��� ���� � 6 ���c & �2�� 3 ��� ����� ���� ���6� � !53!

��1(2���/� a6��[�2�� � �-����� �V�)��i6.�# � � � �12�� �� 6 � ��2���� 64� ����� ���� �� ��2�/2�.�

As from a heap of flowers Many kinds of garlands can be made, So many good deeds should be done By one born a mortal.

11. � ���%���� ���� ����� � ����� ����66�� � ��� ���� ���� ����� � ��� �������� �� ��� !54!

�6�(����%3 �� � 2����6�.�./ �6�(��4��� �}�c �12/2��[6� �- 2����6�.�./

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a��6�(��4�V���� 2����6�.�./ �4�V���� �2� 2�������.��4(������i

The perfume of flower blows not againts the wind, Nor does the fragrance of sandal-wood, Tagara andjasmine, But the fragrance of the virtuous blows against the wind The virtuous man pervades all directions.

12. ����� ���� � � 2���6� 20 �����U �2���� ���3 � �� �U6��/� 2������ ! 55!

�6�(�iU6 2���(��� �2� 2�� 6 �Ub �12 �4��� �}�c /2�2�V6 a6[ �[6� 4�

Sandal -wood, Tagara, lotus and wild jasmine- Of all these kinds of fragrance, The fragrance of virtue is by far the best.

13. 2������ 2�� ���� � �� �������U �� � �U6��� ���� � �� ������ 2����� !56!

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�}�c �12�4��� �U�6�(� 2��2��4� a��6�(� 2��2�� �%&���iU6��[������4� 2������[�4(�0h�������/

Little is the fragrance of Tagara And that of sandal-wood, But the fragrance of virtue is excellent And blows even among the devas.

14. ���� ������U6 �� 2��� ��� ���U ����) ������ �� � �� ���� � ������ !57!

� ��2���.�V��0U� � �2�%&���iU6%&2�&/���� �.���[� � %& 6�/�� �2 �����6� �� [�&32V

Of those who possess these virtues, Who live without negligence, Who are freed by perfect knowledge- Mara finds not their way.

15. �0 ��� �� ���h 2�3������h � ��0 ����� ��0 3 ��0 �������� ������ !58!

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/2�V4� �U�6�(� 2� �1(����#� ���/V���(�����&6 �U(�� ��b�.�.�6� �# ) T�#/

Just as on a heap of rubbish Thrown u[on the highway Grows the lotus sweetly fragrant And delighting the heart.

16. �2�� ��� ��&���� 2���&�� ��0�33�� 2��/���� �) � ��� ������� ��� !59!

� ��6 � �&��0�3� %&����6 %&������12���(�����&6 �[� ���2��[�4�� �4������ �2������12�/���)) T4��4b�

Even so among those blinded mortals Who are like rubbish, The disciple or the Fully Enligtened one Shines with exceeding glory by his wisdom.

�����()�* - THE FOOL

1. �UY 3 ���� ���� �UY� ����� ��3��

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�U�Y 6 � ��� �� ������ 2��3 ��� !60!

� ��U� � �� �4V���2�.� 64V �[�[� ���3� �h(�.�6 �� �4V%&6 a6� �4�� ��4�� �� � �� �4V�� 6 %&.��&a���[�4�����

Long is the night to the wakeful, Long is the Yojana to the weary, Long is Samsara to the foolish Who know not the true doctrine.

2. ���� � [���T�� ����� ��������� �2������ �� � ���� ��0� �6 � �� !61!

�a��� .�V�1(2��U(/U�� �� �12�1(2��U(���2�4V�� �-h���U(��.����/U�� �� [����� .��U#� �&�� 6

If, as he fares, he finds no companion Who is better or equal, Let him firmly pursue his solitary course; There is no fellowship with the foot.

3. ���� ��0� �� ��0� 2��� �6 �� )��

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2�� � 2���� ��0� ���� ���� ���� ��� !62!

�����4���/���� �� �� �UV��� �� �U��4� ��1(2�4��� �2��-.�#3�2��� V���a6[��4��[����2��� ./2� �.�

'I have some, I have wealth'; So thinks the food and is troubled. He himeself is not his own. How then are sons,how wealth?

4. �� /6 �)�� 6��� �cd��� � � ��� �� �6 � �cd�� � �U � �� �6�� ������ !63!

���� ���4�� �� �4��U� ����V4cd��./V � a���a6� 2�/T6 / �4(�a 6[��U��� ����a�

A fool aware of his stupidity Is in so far wise, But the fool thinking himself wise Is called a fool indeed.

5. � �3U��� �� �6 �cd��� ������ ���

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� �� ���� ��3 � �� �� �&���� �0 !64!

0h��[2��#�6V4cd�� �����6 � �34(�3U��� �����- �&�[����.� � �12���4�.��&��a��

Though through all his life A fool associates with a wise man, He yet understands not the Dhamma, As the spoon the flavour of soup.

6. �� ����� �� ��& �cd��� ������ ��� ���� ���� ��3 � �� 3�� �&���� �0 !65!

�)) 3� �VV4cd�� a��U����&�/U�� �-64��&a���[���� � �12�6�b��&��a��

Though,for a moment only, An intelligent man associates with a wise man, Quickly he understands the Dhamma, As the tougue the flavour of soup.

7. ����� 6 ������

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2�������� 2���� ����� � ��� ���� �� � �� ����%6� !66!

� 6 �� 6 �)) �� � �� �4��2�# ���i4��&�2��4��2� ��U(���2a�V �������U(�U%6�%-/�2�

Fools of little wit Behave to themselves as enemies, Doing evil deeds The fruits wherof are bitter.

8. � �� ���� ��� � �� �� ��� 2������� ��� 2������� ���� ��� �� �������� !67!

����#/�� a6��� # �/12/�2�� � 64� 2U��4b��� # �2�. �b� � �2� �4V��2�%6�2�� ���[�� �����4b�.�/U

That deed is not well done, After doing which one feels remorse And the fruit whereof is received With tears and lamentations.

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9. �� ���� ��� � �� �� ��� � ������� ��� ��U/� ����� ��� �� �������� !68!

����#/�� a6� .��/12/�2�� � 64� �4b�%&��[�� ��V��V ��� � )#� ./����%6�2�� ���[�� �����4b�/U

Well done is thst deed which, done, brings no regret; The fruit whereof is received The fruit whereof is received With delight and satisfaction.

10. ���� �)�U /6 � � � � � ����� �� � ����U � � 20 �6 ����� ����T�� !69!

�62/�[�[��6 �U(V ��4�.�# %6 �� 6�� �4)V � � �� ��b� %hb� ��1(2#/V �# %6 ��1(2�4b��� �2�./�4V����

An evil deed seems sweet to the fool

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so long as it does not bear fruit; but when it ripens, The fool comes to grief.

11. � �� � �� ������� �6 ���30 ��3�� � �� ��� ���� �� �6� 2�Y�� ����h !70!

�� 6 0h��[V� �-)�V[ �/��2 �6 � ) � ��b�2 ���� ����/1� � ����V4���2��� .��� �h(�#���V ���� �2�� ����V4���2�� �%&V��6�����

Month after month the fool may eat his food With the tip of Kusa srass; Nonetheless he is not worth the sixteenth part Of those who have well understoood the Truth.

12. � � � � ��� ���� �33� �U��� ������ d ��� 6������ ��� �T���� � ��� !71!

����34(��U(�� a6� �4�.�# %6�4��U�4�#/ � �12����U/# � � .��6 ���������Ub��#��4��U a��4��[�2� � �% %6 )%&��[�� #�� � 64� �12�.�. �a�6V

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An evil deed committed Does not immediately bear fruit, Just as milk curdles not at once; Smouldering life covered by ashes, It follows the fool.

13. � ���� 2���0 � )��� 6�� 3 ��� ��� 6�� ������� ������� ��� ��� !72!

�� 6./�� ��&� �1(2� ��� 6 �0 ��/U�� �� ��&�4b� �� 6 ���c�� �/U�� ��b� �� # �4���2��2��� ���(� .�

The fool gains knowledge Only for his ruin; It destroys his good actions And cleaves his head.

14. 2���� � �����T�� ������ �� ������� 2 � ���� � 2������� �&3 �����6�� � !73!

����� 6 �� �0� 31(2��U����U�����i�U(.�� � [ 2� ����# )�� �[������4b� �/

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2� ������ 2 � � 2� �./�4VV&3 �4�� �[� �3 �V ��4b� 6 �

A foolish monk desires undue reputation, Precedence among monks, Authority in the monasterics, Honour among other families.

15. ���� �� �)��� �� U �3�� 2��� ���� 2���� 2��� ���� ���� ������� 2��� 6�� ������ 2��T � �� � �d��� !74!

"�2# �} 4�0 a6[V��3�� ���� �4)� �� �� �4b��� ����Ub �2# �� � 6 �4b�2�&#�V4��4VV4)3 �2��� .�� ���� �# ) �12�6�" ����� 6 �4��[��/#ww��3��Ub �� ��[��2�[� � a6[� � ��(��62���(��hb�

'Let both laymen and monks think, By me only was this done; In every work,great or small, Let them refer to me .' Such is the ambitin of the fool; His desire and pride increase.

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16. 2) � 6 �&���� 2) �� �� ���U �2����� 2��) � ����� ����� � ��� ��� �� � ������� ���������& �� !75!

� � �h(�a��� 6 � � � �h(�.��� � �&2� ��Uba6� ��������� �� .����.�/U6 ��4�� �[ ���2�&2� ���V

One is the way to worldly gain; To Nibbana another leads. Clearly realizing this, The bhikkh,disciple of the Buddha, Should not delight in worldly favour, But devote himself to solitude.

����+,-.�� - The Wise

�. T��� ���� ������ � �� ��&� � �c ��� � �� ��� )�� 2��&�� � �c ! ��� !

� �c�2� � ���� � � ��/��[a� (�4c ) a6[V���� � ��4b� 6 ���U� � �c�2�

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��1(2� ��&�� ���b�.�a ���(�����a���4b� 6 � � ��-�[�&��(��U(.�����a�� (�� �)

Strive and stop the stream of craving, Discrad, O brahmana, sense-desires. Knowing conditioned things, brahmana, You will know the Unconditioned.

�. �� ������ ������ � ��& � �� � ��c 2��� �� ����� 2��� ��T��� 3 ��� ! ��� !

��1(2#/� �c� �0h�w���� (�� �) /��� ����V4�������4b��2� (��0[a6[����� ) ��1(2�4b����1(2�%&�4��4b���� �2��� %&�&�����2���b�.�

When depending on the twofold means, A brahmana has reached the Other Shore, Then of that one who knows, All fetters remain no more.

�. ��� � �� 2� �� � � � � �� � ��33�� �U���� ��������� �� � �&�� � �c� c ��� !

%&#/.��Uw��Ub �12w���� �12.��U�4b��2�w�

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.��U�� ���[����[� �#� ���2���[ %&�4b��� ��U��� � �c

For whom there exists Neither the Hither nor the Father Shore, Nor both the Hither and the Farther Shore, He who is undistressed and unbound- Him do I call a brahmana.

�. � �h ���3� �U�� ������� 2� ��� 2�����0� 2������� �� � �&�� � �c� ! ��� !

%&#/V� �-)� � �� i� ����6� 2�&���/U�� �/����U(�[h��� �/2 ��[ 6�0h���/ � ��6 �� �a6� %&�4b��� ��U��� � �c

Meditative, dwelling alone, Free from passion taint, Having done what should be done, Devoid of all corruptions, And having reached the Highest Goal- Him do I call a brahmana

�. ��� ���� 2 ����� ����� � �� ����� ������ ������ ����

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� �U ���� � ��c 20 ��� ���h ���� ���� ��3� ! ��� !

�[2 ���� �� ��6 ��4� �[�4��� �� ��6 ��1� �4��V�� � ���1(2������ [���U���V � �c �� � ���1(2�� � � a��[����� �� � ��4b��6 ��4��6 ��1�

By day the sun shines. By night the moon is bright. Armoured shines the warrior. In meditation the brahmana glows. But all day and all night, The Buddha shines in splendour.

�. ��� �� � � ��c ������ ���c�� ������ � 3������ �6� ��� �3����� ������ ! ��� !

%&�U(31(2� � �c �� [6[V �./ 31(2� ��c[ �� [�U���� ��V 31(2� V��3�� �� [6[�6���./

Without evil he is called a brahmana. He who lives in peace is called a samana. With all impurities gone, A pabbajita is he called.

�. � � �c�� � ���� � �� ����0 � ��c

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�� � �c�� �� �� ��� �� ��� ����� ! ��� !

.�����4�a�� �c (�4�V�3) a6[� �c�-.����a�/��� ������2V ���U(�4�a�� �c ������ �� �� a�� �c%&�����2V � �� ����

One should not strike a brahmana, Nor such a brahmana vent his wrath on him. Woe to him who strikes a brahamana. More woe to him who gives way to his wrath.

�. � � �c��������� ����� �� ������ ���� ��� � ��� ��� h���� ������� ��� ��� �������� ����� ! ��  !

.��U2[.��[/U�� �4V� �c �� �4V 4� �#�� ��� ��c ��1(2#/�� .��VU�/�VU����21(� ��1(2�4b� �� ������-��V

Naught is better for a brahmana. Than restraint of mind from what is dear. Whenever his ill will has been put aside, Then and then only his sorrow subsides.

�. ��� � ��� � � � ��� ��0� ������ ������ �U � � �� � �� � �&�� � �c� ! ��� !

Page 46: คาถาธรรมบท ไทย อังกฤษ

%&#/.��U�� �34(�� �� � � � #� �� ����[�4��4b�� ��� � %&�4b��� ��U��� � �c

He in whom there is no evil done, Through body speech or mind, He who is restrained in the three ways- Him do I call a brahmana.

� . �� ���� ��3 ���� ��� ����������� ������ �� ������� 2��� ����� � ��c ! ��� !

��1(2�&�����U(����� ���a�/� � �V���6#/ ����� ��2V�2�V���6�4b� � �12�� �cV&3 .�

From whom one knows the Truth Sublime Which the Awakened One proclaimed, Devotedly should one revere him, As a brahmana tends the sacrificial fire.

��. � 3� � � ������ � 3�� � �� � ��c �� � ���� ���� � �� ���U �� � � ��c ! ��� !

��#3�� [���3� ��#3�� [���� ��#3�� [�� ���/ (�U(/U) �U(�� ��# ���� �c #���-� ��U�4��[a6[������� �2��[V�������W6b� a6[���� �c

Page 47: คาถาธรรมบท ไทย อังกฤษ

Not by matted hair, nor by clan, nor by birth, Does one become a brahmana. In whom there are truth and righteouseness, Pure is he, a brahmana is he.

��. �h �� 3� � ������ �h �� 23��� ��� 2����� �� � c� ��� ����33�� ! ��� !

�� ���2� %�� � �4��4�� �[�U��[��3�2[.��� �4V�� � ��2��� �[2 /�/#� a�� �#��� ������4�

What use of your matted hair, O foolish one? And what of your entelope-garment? Full of impurities is your mind, You embellish only the outside.

��. ����&6��� 3��� ���� ������0�� �2�� ����h � ���� �� � �&�� � �c� ! ��� !

%&���% V4�����6 %2���� -�a�����2-� V� �-)� �#�� ��6U(�����/U�� �� ��U��� � �c

Clad in rag-robes and lean, With body overspread by veins, Meditationg in the forest alone- Him do I call a brahmana.

Page 48: คาถาธรรมบท ไทย อังกฤษ

��. � � � � �c� �&�� ����3� ��������� ��� �U � � �� � �� � �� � �� ������ 2���� 2� � �� �� � �&�� � �c� ! ��� !

�U�����/#���[�&6� �c �12�U� �/ ���� �c �� .���U���� � � �c ��� �4��U���6�2�& �� �-���� �ca�31(2 %&#/ �/���6�.��h/�4(�012�4(� %&�4b��� ��U��� � �c

I do not call him a brahmana Merely because he is born of a womb Or sprung from a brahmani. If he is full of impediments, He is merely a brahmana by name. He who is free from impediments and clinging- Him do I call a brahmana.

��. ���)3�� �T�� �� �� � �������� ��� ���� ��������� �� � �&�� � �c� ! ��� !

%&#/�4/���6����1(2�%&�4�./ �/��b� .� � /�64� �/4��[ ���2���[� ����1(2��2��� �12���6� %&�4b��� ��U��� � �c

Page 49: คาถาธรรมบท ไทย อังกฤษ

He who has cut off all bonds, He who trembles not, He who is free and unbound- Him do I call a brahmana.

��. �T�� ���h ����� ��� �� � ������ 2�������6�Y� ���� �� � �&�� � �c� ! ��� !

%&�U(�4/3[�� [ (�� �����) �312� �4� (�4c ) �312�� � (�� �� -�%�/) �2��4b�2���4����6� 02/6�(��64� (2��33 ) �&a��2����4�a6� �� ��U��� � �c

He who has cut off the strap (of hatred), The thong (of craving), The rope (of heresies), Together with all tendencies: He who has thrown up the cross-bar (ignorance) And has realized the Truth- Him do I call a brahmana.

��. 2����� ����� 2����� �� �������� ����6� 6 �U�� �� � �&�� � �c� ! ��� !

%&#/.����� ���2� �/ a6[� �6�����2���

Page 50: คาถาธรรมบท ไทย อังกฤษ

�U�4�������� 64��4 %&�4b��� ��U��� � �c

He who is not wrathful Bears reviling, blows and bonds, Whose power, the potent army, is patience- Him do I call a brahmana.

��. 2������ ������ �U6���� 2������ ���� 2����� �U�� �� � �&�� � �c� ! �   !

%&#/.��4����� ���iU6�� �/���6�w�w��� �U3U���2�&#��6��Ub�����4b���/� � %&�4b� �� ��U��� � �c

He who is free from anger, He who is dutiful and righteous, He who is without craving, and controlled; And he who bears his final body- Him do I call a brahmana.

��. � �� ���������� 2 ������� � ��� �� � 6����� � ���� �� � �&�� � �c� ! � � !

%&#/.���/#�� � � �12� � /�b� .���/#VV4�

Page 51: คาถาธรรมบท ไทย อังกฤษ

a6[��6-/%4�� /.���/�6 ���-� %&�4b��� ��U��� � �c

Like water on a lotusleaf, Like a mustard seed on a needle's point, He who clings not to sensual pleasures- Him do I call a brahmana.

� . �� ������ �3 � �� 2���� ������� ���� �� ��������� �� � �&�� � �c� ! � � !

%&�&���U/4V�����2���./#��6��Ub �/� �[aV� ����6� ���2���[� ����6� �� ��U��� � �c

He who has realized in this world The destruction of his own ill, Who has put aside the burden and is freed- Him do I call a brahmana.

��. ���U��)� ��� �h ��� ����� ������ 2�����0� 2������� �� � �&�� � �c� ! � � !

%&�U�)) 6h�£hb� 64�a 6� T6 /�612�� �%�/� �32V V��6�0h���/ � ��6 � �24�2�/� �� ��U��� � �c

Page 52: คาถาธรรมบท ไทย อังกฤษ

He whose wisdom is deep, Who is wise and skilled In the right and wrong means, Who has reached the Highest Goal- Him do I call a brahmana.

��. 2������ � ��� � 2� � �� � �&��� 2���� �h 2���T� �� � �&�� � �c� ! � � !

%&.��6���6U�4VV���6�4b��2�w � �12�} 4�0a6[V��3�� ��.����/U�� .���/0�(� �4��2� �� ��U��� � �c

He who is not intimate With both householder and homeless, Who with no fixed abode Wanders, wanting but little- Him do I call a brahmana.

��. ��� � �cd� �&���� ����� 0 ����� � �� � ��� � Y ���� �� � �&�� � �c� ! � � !

%&�/�VU�/�VU���4��21(� .�� �6-� �12# ) .�Y �2� .��4(�# ��21(�Y �� ��U��� � �c

He who has given up harming creatures, Whether feeble or strong,

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Who neither kills nor causes to kill- Him do I call a brahmana.

��. 2������� ��������� 2���c�d�� ����� � � ���� 2� � �� �� � �&�� � �c� ! � � !

%&.�/�� � �6 ��6��3�%&/�� � ��V �6 ��6��3�%&� ��c .��h/�4(��6 ��6��%&�h/�4(� �� ��U��� � �c

Friendly among the hostile, Peaceful among the violent, Ungrasping among the grasping- Him do I call a brahmana.

��. ��� � �� � ���� � � �� ���� � � ���� � ������ 2 ��� �� � �&�� � �c� ! � � !

�� ��� �4/ �� ��4/��12� �� � ��(� �� �/&0&�V�)��c��21(� �/.�� �%&#/ � �12���6-/%4�� / ��.�� ��6 ���-� %&�4b��� ��U��� � �c

In whom lust, hatred, pride And detraction are fallen off, As a mustard seed from the needle's point- Him do I call a brahmana.

Page 54: คาถาธรรมบท ไทย อังกฤษ

��. 2����� ��) ��h ���� ���� 2��U��� � � � ����3 ��� �� � �&�� � �c� ! � � !

%&&/02��� ��(���6 a����[� � �4������ .���[�V��[�4(�#�� �� ��U��� � �c

He who utters words Gentle, instructive and true, He who gives offence to none Him do I call a brahmana.

��. ��� �UY� � ���� � 2c� 0&6� ��� ���� �6�� 2����� � ����� �� � �&�� � �c� ! � � !

%&#/.������2���21(� .�� �4b� �12� � �6-� �12# ) /U �12.�/U %&�4b��� ��U��� � �c

He who in this world Takes not what is not given, Be it long or short, Small or great, fair or foul- Him do I call a brahmana.

��. 2 � ��� � ��33��� 2��h �6�� ��� � �

Page 55: คาถาธรรมบท ไทย อังกฤษ

��� ��� ��������� �� � �&�� � �c� ! ��  !

%&#/.��U�� �2� � #��6��Uba6[�6� � �/���6� ���2���[ %&�4b��� ��U��� � �c

He who has no longing Either for this world or nexto world, Who is detached and emancipated- Him do I call a brahmana.

��. ��� 6� � ��33��� 2) � 2�0��0U 2������ 2������� �� � �&�� � �c� ! ��� !

%&#/ �/�4c �/���4� �� [�&a������ 6�0h�2���� �a6� %&�4b��� ��U��� � �c

He who has no more longing, Who through knowledge is free from doubts, Who has plunged deep into the Deathless- Him do I call a brahmana.

� . ��� ��)� � �� 2��� ���� 2����� 2���� ���3� ����� �� � �&�� � �c� ! ��� !

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%&6[V�)6[V �./ ����6�%&�4� .��i� .��U���6� V�������W �� ��U��� � �c

He who has passed beyond Good and bad and attachment, Who is sorrowless, stainless and pure- Him do I call a brahmana.

��. ��� � ���6� ����� �������� 2� ��6� �����������Uc� �� � �&�� � �c� ! ��� !

%&V�������W � �12��4���a�� ��V %2�#� �/�� �2#�#�� �� ��U��� � �c

He who is pure as the spotless moon, He who is serene and clear, He who has ended delight in existence- Him do I call a brahmana.

��. �� 2��� �6��0� ����� ��� �� �� ���� ��c�c � ���� � �U 2���3 2�0��0U 2��� � � ����� �� � �&�� � �c� ! ��� !

%&� ���� ��4� a6[�� [ 24����� � 6��U(� �./a��� ��Ub

Page 57: คาถาธรรมบท ไทย อังกฤษ

6�0h�w���� ����4������ � �/�4c �/�� ����4� �/�� ��h/�4(� V��6��� � �� ��U��� � �c

He who has passed beyond This quagmire, this difficult path, The ocean (of life) and delusion, Who has crossed and gone beyond, Who is meditative, desireless and doubtless, Who, clinging to nought, has attained Nibbana- Him do I call a brahmana.

��. ��� � �� � �� � 2� � �� ����3 � ��������Uc� �� � �&�� � �c� !��� !

%&6[� � ��c 22�V�3.��U��12� �/�� �#��#�� �� ��U��� � �c

He who, giving up sensual pleasures, Would renounce and become a homeless one, Who has removed the lust of becoming- Him do I call a brahmana.

��. ��� �c � � �� � 2� � �� ����3 �c �������Uc� �� � �&�� � �c� ! ��� !

Page 58: คาถาธรรมบท ไทย อังกฤษ

%&6[�4c 22�V�3.��U��12� �/�� �2� �#�� �� ��U��� � �c

He who, giving up craving, Would renounce and become a homeless one, Who has destroyed the craving for existence- Him do I call a brahmana.

��. ��� � ����� ���� ��� ���� 2����� ������������� �� � �&�� � �c� ! ��� !

%&6[���1(2�%&�4� �4b��2������a6[���/ �/���1(2�%&�4����3��/ ���3��Ub�� ��U��� � �c

He who, discarding human ties, And transcending celestial ties, Is completely freed from all ties- Him do I call a brahmana.

��. ��� ���� 2���� �U���&�� ���&��h ��6� ���� �U�� �� � �&�� � �c� ! ��� !

%&6[�� ����/Ua6[�� �.����/U ��-����� �/2���� (���6�) 2 � ) 3�[�6��4b���6 �� ��U��� � �c

Page 59: คาถาธรรมบท ไทย อังกฤษ

He who has given up delight and aversion, Who is cooled and without attachments, Strenous and victorious over the world- Him do I call a brahmana.

��. ���h �� ���� ��� �� 2������� ��� 2���� ����� ���� �� � �&�� � �c� ! ��� !

%&�&���� a6[������� �2��4���4b� 6 ��/�6[�2U�/ %&.��4/�2� .�/U ��4��&���� �� ��U��� � �c

He who perfectly understands The rise and fall of all beings, Who is detached, well-hone and enlightened- Him do I call a brahmana.

��. ��� ��h � 3 ���� ��� ���� ��� �Uc ��� 2� ��� �� � �&�� � �c� ! ��  !

���/ ����� a6[������4b� 6 � .��� V� �.��2�%&#/ %&����[2� 4�� �Uc � %&�4b��� ��U��� � �c

He whose way is unknown To hods, gandharvas and men, Who has destroyed all defilements

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And who has become enlightened- Him do I call a brahmana.

��. ��� ���� � ��T � �3��� � ��0� ����� 2����� 2� � �� �� � �&�� � �c� ! ��� !

%&.��U�� ��h/012�4b��V1b2��� (2/U�) � ��6 � (����V4�) �U(��/ (2� ��) �� i� ��� ��h/�4(�012�4(� �� ��U��� � �c

He who clings not to the past, The present and the future, too, Who has no clinging and grasping- Him do I call a brahmana.

� . 2���� ���� �U�� �� �h ��3�� ���� 2��3� � ��� ���� �� � �&�� � �c� ! ��� !

� } �U%&2�2 � ��[����� a�6��6 3� �[ �� i� ��4c V�������W ��4��&���� �� ��U��� � �c

The fearless, the noble, the hero, The great sage, the conqueror, The desireless, the pure, the enlightened- Him do I call a brahmana.

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��. ������ �� �� ���� ��� � �� ����� 2�0 3 ������ ���� 2��) ������ ���� ��������� �� �� � �&�� � �c� ! ��� !

���U %&�&2/U�3 ���2��� � -������a6[2V � .��2����/2U��2.� �&a��� -����� V� �-) � �U(V��V&�ca6� �� ��U��� � �c

The sage who knows his previous births, Who sees heaven and hell, Who has reached the end of births, Who has attained to insight-wisdom, Who has completed his holy life- Him do I call a brahmana. .

����)��#��,(� - THE WORTHY

1. ������� ������� ���������� ��� ���0�� U��� ���� � � ��33�� !90!

Page 62: คาถาธรรมบท ไทย อังกฤษ

%&�/��� �0h���/ � ��6 �� �a6� ������ 6�/��/���[� ��4b���� �/�i� �/���1(2�4�4�a6� �� ��2�#��- �/.�

For him who has completed his journey, For him who is whooly free from all, For him who has destroyed all bonds, The fever of passion exists not.

2. 2����3��� ������� � ������ ����� �� �� � �66�� ��� �2����� 3 ��� �� !91!

%&�U����2���4��4�a�-� .��h/��/a 6��U(2 i4� 6[��b�.�� �6� /4V � �12��4V) ����b���[�b�

The mindeful ones exert themselves, To no abode are they attached; Like swans that quit their pools, Home after home they leave behind.

3.. ���� ������/� ��0� �� ���) �/�3� ��)�� 2������� � ������� ��� ����� 2 � ��� ����� �� ��� ���� ������ !92!

Page 63: คาถาธรรมบท ไทย อังกฤษ

� ��U( �/� ��[��(���4� �12����/U�����34(�) �� �c ��3�[�2�V����� �� 0h��� � 6�/� 24�� �� ����6�a6[.������ � ��12���6� V���6�3��Ub � ��U(� �4)3��[� ��4� � �12���V��V��2�� � ��4�� �

Those for whom there is no accumulation, Who reflect well over their food, Who have perceived void and unconditioned freedom- Their path is hard to trase, Like that of birds in the air.

4. ��� �� �����Uc 2 �� � 2�����/� ��)�� 2������� � ������� ��� ����� 2 � ��� ����� �� ��� ��� ������� !93!

%& �/���6� .�� -�a���� �� 0h��� � 6�/� 24�� �� ����6�a6[.������ � ��12���6� V���6�3��Ub��./��b��2��2�2[.�.��6� � �12���V��V��2�� �2�24�#/��./.

He whose corruptions are destroyed, He who is not attached to food He who has perceived void and unconditioned

Page 64: คาถาธรรมบท ไทย อังกฤษ

freedom- His track cannot be traced, Like that of birds in the air.

5. ��������� �� ��0��� �� 2�� �0 � �0�� ����� � U�� ��� 2� ���� ��� � ��� � ���� � ���� !94!

� �%&#/��V���2����U��12 � , &, ��&�, 6�b�, � �, #� ./ � �12�� �U(� �0U��V���./2� �/U � �%&�Ub �/�� �.��4� �/���6� �4(��� �2�����U(���/�� � a���[�4(��2����/ �4b� 6 �

He whose senes are subdued, Like steeds well-trained by a charioteer; He who is free from pride and corruption- Such a steadfast one even the gods hold dear.

6. ���U��� �� ����3��� 2����U6&�/� � �� ���� � ��� 2������/� ��� � � ����� � ���� !95!

�[2� 4�����U�V./�4Va%�/�� .���������hb�#�� �U������U( � �12� 64���12�

Page 65: คาถาธรรมบท ไทย อังกฤษ

�U���� �[2 / � �12���[�b� �U(#�.���612��� %&�U��c��V4��� -�� ��Ub �2�.���U��� �� ����/2U�

Like the earth the Worthy One resents not; Like the chief post is he a firm mind; Like an unsullied pool is he of pure conduct; To such a one life's wanderings are no more.

7. ���� ��� ��� � �� ��� � � � ��� � ����) �������� 2������� � ���� !96!

�[2� 4��%&���2���[�� [�&a�� %&��V�[�4V a6[�U����4(��� #��2�� � �2���V � � �-��V � ���[�� � �� ��-��V

Calm is his mind; Calm is his speech; Calm is his bodily action; Perfectly peaceful and equipoised.

8. 2���� 2��& � ������T�� � �� ��� � �� �� ��� �� � �� 2���������� !97!

Page 66: คาถาธรรมบท ไทย อังกฤษ

%&.��31(2#��� ����� �[��&��/�����2� � %&�&a���[�� � � %& �/� ���U��� �� ����/ � %& �/�2� ��U(�[�� /U �1234(� � %& �/���6��U(�� # �4� � ��[����Uba6 ��U��� "�2/��"

He who is not credulous, He who has realized Nibbana, He who has severed all ties, He who has put an end to opportunity, He who has removed all desires He,indeed,is the greatest of men.

9. � �� � ���� ��) ����� � ���� 0�6 ��0 � ��� �� ���� �� �&�� � ��c���� !99!

.�� �[���V � �12� .�� �[����U(6�� �12�U(/2� �[2� 4���4b� 6 �2�&#��U(#/ �U(�4b� ����U(� �1(����

Whether in village or in forest, Whether in vale or on hill' Wherever the Worthy Ones dwell- Delightful,indeed, is that spot.

Page 67: คาถาธรรมบท ไทย อังกฤษ

10. ��cU� �� 2�) �� ��0 � ���U 3/� �U�� � �������� � �� � �������� !99!

� �U(���4(�.�.�31(�3� �����cU��0 � �� �4V� �%&� �/� �[ �� [�[� ���./#w� ���c

Delightful are the forests Where worldings find no joy, There the passionless rejoice For they seek no sensual pleasures.

����),( - THE THOUSANDS

1. � ��� 2� �� � � 2��0��� �� �2�� 2�0��� ����� �� ���� 2������� !100!

�� &/�U(� 6�. 6.���[��3��4b�4��� �-�&�� &/�U(�U��[��3��� �/U��.�./ �� [��a6��� # ���#���V

Page 68: คาถาธรรมบท ไทย อังกฤษ

Better than a thounsand useless words Is one beneficial single word, Hearing which one is pacified.

2. � ��� 2� �� � 0 2��0��� �� �2�� � 0 ��� ����� �� ���� 2������� !101!

V���U�4b�4��i6� a�.���[��3� .��� V���UV���4/�/U�� �U(�� # %&��./�4V�� ���V

Better than a thounsand verses, Comprising useless words, Is one beneficial single line, Hearing which one is pacified.

3. �� � � 0 ��� � �� 2��0��� �� �2�� ������ ����� �� ���� 2������� ! 102 !

V���UV��� �����V��/U�� �U(�� # %&��./�4V�� ���V ��[������� V���U�U(�2��� ./�4b��2��i6� a�.��U��[��3�a�a�V��/U��

Page 69: คาถาธรรมบท ไทย อังกฤษ

Should one recite a hundred verses, Comprising useless words, Better is one single word of the Dhamma, Hearing which one is pacified.

4. �� � ��� � ���� ��� �� � ���� 3��� �2�� �3����� �� � �� ��� �3����� !103!

0h��[�V3�[� ih����4� � � � �-.��4V����2/���6 a�%&�U(�2 3�[���#��� �h���U�� "�2/���6" a�����

Though one should conquer in battle A thounsand times a thounsand men, Yet should one conquer just oneself One is indeed the greatest victor.

5. 2�� �� 3��� ����� � � �� 2��� �3 2������� ����� ����� �)�� ���� ��� ���� � ���� � � �� � � ��� 3��� 2�3��� ���� �0 �&��� 3����� !104-5!

Page 70: คาถาธรรมบท ไทย อังกฤษ

�2 3�[��./�4b�a6 ��[����� %&�U(w���./ �[�4��[.��62/��6 0h����/ ����� a6[�[� � �-�2 3�[.�./

Better indeed is it to conquer oneself, Neither a god nor a Gandharva Neither Mara nor Brahma Could turn into defeat the victory of one Who is self-madtered and self-controlled.

6. � �� � �� � ���� �� ��30 ��� ��� �2�� � ����� �� �� ����� �&3�� ���� ����� ��� !106!

� �V&3 � �%&w��� a��U�� �h(���4b� V4����/%6� i 6 ��(��� �6[��4�V&3 �4)�/12�6[4� �����6 ��/�2�4�0h��2��

Though, month after month with a thousand, One should sacrifice for a hundred years, Yet,if, only for a moment, One should honour the self-restrained, That honour, indeed, is better Than a century of sacrifice.

Page 71: คาถาธรรมบท ไทย อังกฤษ

7. �� � ������ 3��� 2��h ������ ��� �2�� � ����� �� �� ����� �&3�� � ��� �&3� ����� ��� ������ ��� !107!

� �V&3 � �%&w���a��U����&�/U�� V4����/%6� i 6 ��(��� � �V&3 .�#�� �����6 �4b��2��

Though one , for a century, Should tend the fire in the forest, Yet, if ,only for a moment, He should honour the self-restrained, Thai honour,indeed,is better Than a century of sacrifice.

8. ������ ����� � ��� � �6�� ����T�� ��30 ��)����� ��� �� � ���� ����� 2��� �� 2�3������ ����� !108!

.�� �4)3��/. � �U(%&#��V�)h�V&3 �62/� � �V&3 �4)�4b��U� .��� �h(�#���2�� ����12. � � �%&���V4������ �2���� �a��U����4b��/U�� � �. �V���6�3��4b���[������� ���. � �

Page 72: คาถาธรรมบท ไทย อังกฤษ

Whatever oblationnns and sacrifices One might offer for a year, Seeking merit thereby, All that is not worth a single quarter Of homage towards the upright Which is far more excellent.

9. 2��� ���U6��� ����� ��d� �� ���� ��� �� ��� �d���� 2 �� �c�c ���� 6� !109!

%&�� V. � 22��2�02��4� �2%&# )������iU6 �2�����)/����c�����U(��[� ��12 2 �� 31(2��U�� ��� a6[�� 64�

For one who is in the habit of Ever honouring and respecting the elders, Four qualities increase; Loong life,Fame, happiness and strength.

10. �� � ������ 3U�� ����U�6 2�� ��� �2� � 3U���� ����� �U6����� � ���� !110!

Page 73: คาถาธรรมบท ไทย อังกฤษ

%&�UiU6 �U�� �� ��[������� 3U����4b��2�� �2�����iU6 .��� ��

Though one should live a hundred years, Without conduct and concentration, Yet,better is a single day's life Of one who is moral and meditative.

11. �� � ������ 3U�� �����) 2�� ��� �2� � 3U���� ����� �)����� � ���� !111!

%&�U�)) �U�� �� �U3U���2�&�4��/U�� ��[������� 3U����4b��2�� �2�%&�� ��)) .��� ��

Though one shold live an hundred years, Without wisdom and concentration, Yet, better is a single day's life Of one who is wise and meditative.

12. �� � ������ 3U�� ���U�� U��U����

Page 74: คาถาธรรมบท ไทย อังกฤษ

�2� � 3U���� ����� �U���� 2 ���� �� � !112!

%&�U�� ��U���4(��� �U3U���2�&�4��/U�� ��[������� 3U����4b��2�� �2�%&��U���� � .��� ��U��

Though one should live a hundred years, Sluggish and inactive Yet,better is a single day's life Of one who intensely exerts himself.

13. �� ������ 3U�� 2���� 2����� �2� � 3U���� ����� ����� 2����� !113!

%&�� �c � -��� ����/-/4Va ��4�� � �U3U���2�&�4��/U�� ��[������� 3U����4b��2�� �2�%&.��� �c � -�

Better is a single day;s life of one Who discerns the rise and fall of things Than a hundred years'life of one Who is not comprehending.

Page 75: คาถาธรรมบท ไทย อังกฤษ

14. �� � ������ 3U�� 2���� 2��� ��� �2� � 3U���� ����� ����� 2��� ��� !114!

%&V� �2��[ �U3U���2�&�4��/U�� ��[������� 3U����4b��2�� �2�%&.�V

Better is a single day's life of one Who sees the Deathless Than a hundred years's life of one Who sees not that state.

15. �� � ������ 3U�� 2���� ��������� �2� � 3U���� ����� ����� ��������� !115!

%&� -��[����24���[����� �U3U���2�&�4��/U�� ��[������� 3U����4b��2�� �2�%&.�� -�

Better is a single day's life of one Who understands the truth sublime

Page 76: คาถาธรรมบท ไทย อังกฤษ

Than a hundred years's life of one Who knows not that truth, so high.

����+�� - EVIL

�. 2���0��0 �6� �c � � ����� ��� ��� ���� � ���� ��)� � ���h ���U ��� ! ��� ! h��UV�����[�� �� �/U a6[�2��4����� ��� �34(� �� [��1(2��[�� �� �/U3 .� #��[�64V���/U#��� �34(�

Make haste in doing gook, And check your mind from evil, Whoso is slow in making merit- His mind delights in evil.

�. � ��� ������ ���� � �� ���� �������� � �� � T��� ���� 0 ����� � ��� 2����� ! ��� !

0 ��� �2��� 34(�.£� �-.������ V2��4� a6[.����2#�#�� ��� 34(��4b� �� [� ��[��V � �� ����� #

Page 77: คาถาธรรมบท ไทย อังกฤษ

Should a man commit evil, Let him not do it again and again, Nor turn his heart to delight therein; Painful is the heaping-up of evil.

�. ��)�� ������ ���� ���� �0�� �������� �� � T��� ���� 0 ���� ��)�� 2����� ! ��� !

0 ��[�� �� �/U �-����� /UV2�� ���2#�#�� ��� �� �/U�4b� �� [� ��[���� �/U�� ���� #

Should a man perform merit, Let him do it again and again, And trun his mind to delight therein; Blissful is the piling-up of merit.

�. � ��� ����U ���� � � � � � ����� �� � ����U � � 20 � �� � � �� ����� ! ��� !

��1(2V ��4�.���%6 ��34(��-� -�� ����2�/U

Page 78: คาถาธรรมบท ไทย อังกฤษ

�2��1(2�4��%6-/%6��1(2#/ ��1(2�4b�a 6[�� �h��&�����2�V �

For the evil-doer all is well, While the evil ripens not; But when his evil yields its fruit, He sees the evil results.

�. ����� ����U � � � � ���� � ����� �� � ����U ���� 20 ���� ��� �� ����� ! ��  * !

��1(2�� �/U�4�.���%6 ��/U�-�2�� -��� �/U����� �34(� �2��1(2#/�� �/U�%6-/%6 ��1(2�4b�a 6[�� �h��[� -�%6�2��� �/U

For the good man, perhaps, all is ill, While as yet his good is not ripe; But when it bears its fruit, He sees the good results.

�. � ���)0 � ��� � ���� 2 ������� 2��������� ��� 2�������� �&���

Page 79: คาถาธรรมบท ไทย อังกฤษ

2 �&��� �6 � ��� �0�� �0��� 2 ���� ! ��� !

2� /&0&��� �34(��6-��2�� �4�.���2�%6 �b� ��� ��� �U6[ � /� �4���-����./ �� 6�� �� �34(��U6[�6-�6[�2� �2���-�/���� �34(�./�3��4�

Despise not evil, Saying, 'It will not come to me'; Drop by drop is the waterpot filled, Lidewise the fool, gathering little by little, Fills himself with evil.

�. � ���)0 ��)�� � ���� 2 ������� 2��������� ��� 2�������� �&��� 2 �&��� �U�� ��)�� �0�� �0��� 2 ���� ! ��� !

2� /&0&�V�)�6-��2�� �4�.���2�%6 �b� ��� ��� �U6[ � /� �4���-����./ �4��� 3)�[��V�)�U6[�6-�6[�2� �2���-�/��V�)./�3��4�

Despise not merit, Saying, 'It will not come to me'; Drop by drop is the waterpot filled,

Page 80: คาถาธรรมบท ไทย อังกฤษ

Likewise the man, gathering little by little Fills himself with merit.

�. � c��3� ��� ���� 2�����0 � ���� ���� 3U����� ��� � � �� ����33�� ! ��� !

2� �U��4�� � �U���2� 6[���� ��U(�U�4� ���4�3U���6[���� �� T4�#/ V���6h�6[V � T4��4b�

As a rich merchant, with small escort, Avoids a dangerous path, As one who loves life avoids poison, Even so should one shun evil.

�. � c�� � �� ��c � �� ���� � c�� ���� � c� ��������� ��0� � � 2���� ! ��� !

��1(2�12.��Ua%6 V���6�2��4V�2�� ��./ � ���4b�.�� � �0�� 24��� �./ V ��-.��Ua�%&.��� V �

Page 81: คาถาธรรมบท ไทย อังกฤษ

If no wound there be in the hand, One may handle poison; Poison does not affect one who has no wound; There is no ill for him who does no wrong.

� . �� 2�������� ���� ������ ������ ����� 2���c�� ���� 6� ������ � � ������ ��3 ���� ��� ����� ! ��� !

V ��-�2�� ���2�%&����6 £h(��� � �V���6�U(.��� � ��2V %& �/�/ �� i� ����6� /����6U�U(£4/���6� (���64V� %&£4/)

Whosoever offends a harmless person, One pure and guiltles, Upon that very fool the evil recoils Even as fine dust thrown against the wind.

��. ������ 2���33��� ����� � ������� ���� ������� ���� �������� 2� �� ! ��� !

�4��V ����64V� ���/2U� ���U(�� V � .���� ���U(�� /U .������ ���U( �/2 �����6� ����� �

Some are born in teh womb again;

Page 82: คาถาธรรมบท ไทย อังกฤษ

The evil-doers are born in hell; The good go to heaven; The Undefiled Ones attain Nibbana.

��. � 2��6���� � ������3�� � �� �� ����� ����� � ��33�U �� 3��������� �������� ������� � ���� ! ��� !

.�� V��2�� .�� � ��6 ������ .�� #� �V�� .��Ua�a�a ��/U�� �U(%&�� ����34(�2 i4�2�& �[ �U�����.�./

Neither in the sky nor in mid-ocean, Nor in the clefts of the rocks, Nowhere in the world is a place to be found Where abiding one may escape from (the consequences of) an evil deed.

��. � 2��6���� � ������3��� � �� �� ����� ����� � ��33�U �� 3��������� ��������� ����� �� ���� ! ��� !

.�� V��2�� .�� � ��6 ������

Page 83: คาถาธรรมบท ไทย อังกฤษ

.�� #� �V��

.��Ua��4�a ��/U�� �U(���� 2 i4�2�&a6� �[ �U��� �� �./

Neither in the sky no in mid-ocean, Nor in the clefts of the rocks, Nowhere in the world is found that place Where abiding one will not be overcome by death.

����*4�,-. - PUNISHMENT

�. �� ����� �cd�� �� � ���� ������ 2�� �� 2���� ��� � ���� � Y ��� ! ��� !

�4���4b� �/�64�����4cd �4���4b� �/�64��� �� � ���U�V���2��4V%&21(�2� ��Uba6� .����Y �2� .�����4(�# ��21(�Y

Page 84: คาถาธรรมบท ไทย อังกฤษ

All tremble at punishment; All fear death; Comparing others with oneself, One should neither kill nor cause to kill.

�. �� ����� �cd�� ���� 3U���� ��� 2�� �� 2���� ��� � ���� � Y ��� ! ��  !

�4���4b� �/�64�����4cd �4���4b� �/�4�3U����2��� ���U�V���2��4V��21(�2� ��Uba6� .����Y �2� .�����4(�# ��21(�Y

All tremble a punishment; To all life is dear; Comparing others with oneself, One should neither kill nor cause to kill.

�. ���� � �� �&� �� �� �c�d� �� h��� 2���� ������ �� ���� �� � 6��� ���� ! ��� !

�4���4b� 6 �6���2�� ��� ���� %&�U(�2�� ��� ����a���

Page 85: คาถาธรรมบท ไทย อังกฤษ

a��VU�/�VU���4��21(� � �.�a6��2�.�./�4V�� ����

Whoso, himself seeking happiness, Harms pleasure-loving beings- He gets no happiness In the world to come.

�. ���� � �� �&� �� �� �c�d� � h��� 2���� ������ �� ���� �� 6��� ���� ! ��� !

�4���4b� 6 �6���2�� ��� ���� %&�U(�2��� ����a��� .��VU�/�VU���4��21(� � �.�a6��2�./�4V�� ����

Whoso, himself seeking happiness, Harms not pleasure-loving being- He gets happiness In the world to come.

�, � ��� %���� ��� ���� ��������� �� ���� � � ����0 ����cd %������ �� ! ��� !

Page 86: คาถาธรรมบท ไทย อังกฤษ

2� �6 ��� � Va�#��� ��1(20&�� �/ � �� �[���2V� � � �&/� �� �� ��4����� ���2���� 2 �6��6 �0h��4b�6��12��[���� ��4�

Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you.

�. ��� ������ 2�� �� ���� 2�� �� �0 �2� ������ �� �� � ���� �� � ��33�� ! ��� !

0 ��2�� ��# ��U�V��U��./ � �12�Y2�a�� �-�4V� ��2�� 0h��� �a6� ��2�-�[.��2��[�6 [�V [a���4V#��2U�

If you silence yourself As a broken gong, You have already attained Nibbana. No contention will be found in you.

�. �0 �c�d� ��� �6 � �� � �3�� ����� �2�� 3� � ���� � 2 �� � �3��� � c��� ! ��� !

Page 87: คาถาธรรมบท ไทย อังกฤษ

�� �a�a6[�� �� � .6�2�2 ���4���4b� 6 �.� � �12��/-��6Ub���� 012�2�.� �2�.6�2�w&���.��&�U( ���

As with a staff the cowherd drives His cattle out to pasture-ground, So do old age and death comple The life of beings (all around).

8. 20 � � �� ��� �� ��� �6 � �3��� �� � ���� � ������� 2����d��� ����� !136!

�� 6 ��6 �� 34(� �� �h�0h�%6�2��4�.� ���� ��)) �U��/12/�2� �� [����34(��2��4� � �12�0&�.�. �

When a fool does wicked deeds, He does not know their future fruit. The witless one is tormented by his own deeds As if being burnt by fire.

9. �� �c�d� 2�c�d�� 2��������� ������

Page 88: คาถาธรรมบท ไทย อังกฤษ

�����)��� � �� ������� ����T�� !137!

%&�� � �6��4cda�V���6 %&.��VU�/�VU�� .��� � �#�� �2�./�4V%6��2���V2� � 2� �#/2� � �h(��4�� � -�

He who inflicts pnishment on those Who are harmless and who offend no one Speedily comes to one of these ten states;

10. ����� %���� 3 �h ��U��� � ����� ����� � � 2 �� ��������� � ���c !138!

./�4V���� 2� ����a�� ./�4V�� ����2���U� 0&��� � �� �� � ��-V���2� � �4� �6 ���������6����

To grievous bodily pain, To disaster, To bodily injury, To serious illness, To loss of mind, Will he come.

Page 89: คาถาธรรมบท ไทย อังกฤษ

11. � 3�� � 2������ 2��� �� � � ��c� ������� � ) �U�� ��� �� � �����c� !139!

�2�� 3�4� 0&��6 � 2� ����a�� .�) ��U(�2� ��4���V4���-�� iT�V �

To oppression by the king, to grave accusation, To loss of relatives, To destruction of wealth, (will he come).

12. 20� �� 2� � �� 2��� d �� � ��� � ��� ��� �����) ����� �� 2���33�� !140!

�12.�V ���12��2��� �2�0&�.�. � � �.� �� %&�� ��-�����

Or his house will be burnt up with fire, And that unwise one will pass to hell In the world to come.

Page 90: คาถาธรรมบท ไทย อังกฤษ

13. � ������� � 3� � ��� � � �� �cd�6� ��� � ��3366� 2���������� �� ������� ���� 2����cc���� !141!

.�#3��[}�������3U��612� .�#3���3� .�#3�2 ��6�� � �� � .�#3� �2/2 � .�#3�2�V�/�� .�#3�6��w����6U .�#3�4(���[� �� �U(�� # ��%&�4�.�� ���� ����4� V�������W

Not nakedness, nor matted hair, Nor dirt,nor fasting, Nor llying on the ground, Nor besmearing oneself with ashes, Nor squatting on the heels, Can purity a mortal Who has not overcome doubts.

14. 26���� ��� ��� ����� ���� ���� ����� � �� �U ���� �&���� ��� � �cd� �� � � ��c �� ���c � ����� !142!

0h��[a��� �aVV#/ � �-� � 0 #���V�[�4V ��V����4�./ �4(��� V�������W .��VU�/�VU���21(� ��U��� � �c ��c[ �12 �����

Page 91: คาถาธรรมบท ไทย อังกฤษ

In whatever he be decked, If yet he cultivates traquilty of mind, Is calm, controlled, certain and chaste, And has ceased to injure all other beings, He is indeed, a brahmana, a samana, a bhikkhu.

15. ��U������ ������ ���� �6���h ��33�� �� ����� 2������ 2��� ���� �� ��� !153!

%& 4� �#�.��� 34(��� [6[2 �V � ./�2��4�#��6��Ub ���3��Ub�2��6���4��2�� � 64V2�&���2 � �12�� /U �[�4��4��2�# �a�

Rarely is found in this world anyone Who is restrained by shame and wide-awake, As a thoroughbred horse avoids the whip.

16. 2��� �0 ���� �� ������� 2 � ��� �������� �� 0 ��� � �U�6� � �U����� � �� ��� ��������T��� � �������33 ��c ������ � ���0 �������� 2������ !144!

����/ � /U ��1(20&�6�a���4b� �h(� �2��� �h�

Page 92: คาถาธรรมบท ไทย อังกฤษ

(�� �%�/��4b�a��)a6[� � �(��(�# ��-�) ����2�-���� ���3��4b� 2 i4�i�4�� , iU6, �� ��U����� ��, � ������T4�����, �� ���V&�c/�� �� ��&a6[�� ���[}��� a6[2 i4���� ����2�4�6[����./.��2��6�

Even as a thoroughbred horse once touched by the whip Becomes agitated and exerts himself greatly, So be strenuous and filled with religious emotion, By confidance, virtue, effort and concentration, By the investigation of the Doctrine, By being endowed with knowledge and conduct And by keeping your mind alert, Will you leave this great suffering behind.

17. 2���� � ����� ������ 2���� � ������ ��3�� � �� ������ ��T� 2�� �� ������ ��� !145!

3 �� .��b� �� � 3 �i� /4/6&�i� 3 �.� 0 �.� ��/U w����2�

Irrigaors lead water; Fletchers fashion shafts;

Page 93: คาถาธรรมบท ไทย อังกฤษ

Carpenters bend wood; The good tame themselves.

����5�� - OLD AGE

�. ���� �� ��� ���� ����� �336��� ��� 2��� ��� �2��� ��U� � ����0 ! ��� !

�[�4�� ���� ������ ��4��� .� #���1(2�6��� 64�6�����.�2�&��12����� ����20&��� ��1/��/�/V4�� .�.�a��� a���� ��4��6

What this laughter, what this joy When the world is ever on fire? Shrouded all about by darkness, Will you not then look for light?

�. ��� ������� ��� 2��� �� �������� 2 ���� ������ ��� ��0� ���� ���� ! ��� !

��/&� �� ��U(� ���� ��Ub�0�/ ��-�.�/��a%6 �� ��hb�/����[/&� � �/����� � �/���� ������/�� �0� �� ��4(��1�0 ����./

Page 94: คาถาธรรมบท ไทย อังกฤษ

Behold this beautiful body, A mass of sores, a bone-gathering, Diseased and full of hankerings, With no lasting, no persisting.

�. ���3�c����� �&� �����d�� �����c� ��33�� �&������� ��c��� � 3U���� ! ��� !

� �� ��Uba� �2�a6� ����U(2 i4��2���� a���� 6 �� � � �� �24��� � �-��Ub �4�a���6 �4����� �� [�U�����b���/6��U(�� �� �

Thoroughly worn out is this body, A net of diseases and very frail. This heap of corruption breaks to pieces. For life indeed ends in death.

�. � �U� �� 2��0 �� 26 &��� � ��� � ���� �� 2��U�� � �� ���� � � ��� ! ��� !

��[/&�� 6 �Ub �U�U� �� �12��U���� V .�����U(�2�� ��2�#��� /���b� �� #�}/&� �� /&a6�.�� �� �0� ���/U

Page 95: คาถาธรรมบท ไทย อังกฤษ

As gourds are cast away in autumn, So are these dove-hued bones. What pleasure is there found For one who looks at them?

�. 2��U�� ���� ��� ����6 ���6��� ��0 3� � ���� � � �� ���� � �2 ��� ! ��  !

� �� ��Ub��� "24�����" (��12���[/&�) T V/����1b2a6[�6 �� ����U(�0��a � 3� ��c[ �� ���2 ��(� a6[�� �/&0&�V�)��c�4�

Of bones is this city made, Plastered with flesh and blood. Herein dwell decay and death, Pride and detraction.

�. 3U���� �� � 3�0 ������ 2�0 ��U��� 3�� 2����� ��� ���� � 3�� 2����� ���� �� ��� �������� ! ��� !

� 3�0 24��������/� � �4��� ./ a�� �� ��2��� �-.��3� � a������2��4�V���� a�.� �4�V�����4b� 6 � �2��6 ��2��4��3��Uba6

Splendid royal chariots wear away, The body too comes to old age.

Page 96: คาถาธรรมบท ไทย อังกฤษ

But the good's teaching knows not decay. Indeed, the good tech the good in this way.

�. 2������ �� ������ 6������ 3U��� ��� �� ��� �d���� �) ��� � �d��� ! ��� !

����a���6 � �12���0h� � �a���1b2 �4��4�� a��)) ��(��hb�.�

Just as the ox grows old, So ages he of little learning, His flesh increases, His wisdom is waning.

�. 2���3 ����� �� ��� ����� 2����� � � �� ������� ���� 3 �� �������� ! ��� !

��1(2.�V� �3 �%&�� ���12� �� ./��U��� �� ����/ #���� ��4V3 ��.�0�� � ����/a6����/2U��������

Through many a birth I wandered in Samsara,

Page 97: คาถาธรรมบท ไทย อังกฤษ

Seeking but not finding the Housebuilder, Painful is birth ever again and again.

�. � � �� ������� ��� �� � � � �� � �� % ��� ��� � �&�� ������� ����� ���� ����� �c �� ���3�� ! ��� !

� �3 ��2� V4/�Ub�� V� �a6� � ��[�� ���12�.�./2U� �4��4� 2�.� �� �� 6 � �/a6� ����2��� V��6��� � �/�� ��[� �2� �a6�

O Housebuilder, you have been seen, You shall not build the house again. Your rafters have been broken, Your ridge-pole demolished too. My mind has now attained the Unconditioned, And reached the end of all craving.

� . 2����� � ������ 26�� ���� ��� 3�cc��� � � ���� �Uc���T� �66�6 ! ��� !

��1(2�4�2�&#��4� ���� � .��� �4�# /Ua6[.� ��4�.� 20h��4�a��� ���� �2��4(�£V�£ � �12����[��U��a� �4V�� 2�&�����[�U(.��6

Page 98: คาถาธรรมบท ไทย อังกฤษ

Having led neither a good life, Nor acquired riches while young, They pine away as aged herons Around a fishless pond.

��. 2����� � ������ 26�� ���� ��� ����� � � ���Uc � ��� c �� 2���0��� ! ��� !

��1(22�&#��4� ���� � .��� �4�# /U a6[.� ��4�.� 20h��4�a��� ���� �2��2����� �2/02�#��� h�0h��� � 64� � �12���& 4� (#3���2[.��-.�./)

Having led neither a good life, Nor acquired riches while young, They lie about like broken bows, Sighing about the past.

����5�� - OLD AGE

�. ���� �� ��� ���� ����� �336��� ��� 2��� ��� �2��� ��U� � ����0 ! ��� !

Page 99: คาถาธรรมบท ไทย อังกฤษ

�[�4�� ���� ������ ��4��� .� #���1(2�6��� 64�6�����.�2�&��12����� ����20&��� ��1/��/�/V4�� .�.�a��� a���� ��4��6

What this laughter, what this joy When the world is ever on fire? Shrouded all about by darkness, Will you not then look for light?

�. ��� ������� ��� 2��� �� �������� 2 ���� ������ ��� ��0� ���� ���� ! ��� !

��/&� �� ��U(� ���� ��Ub�0�/ ��-�.�/��a%6 �� ��hb�/����[/&� � �/����� � �/���� ������/�� �0� �� ��4(��1�0 ����./

Behold this beautiful body, A mass of sores, a bone-gathering, Diseased and full of hankerings, With no lasting, no persisting.

�. ���3�c����� �&� �����d�� �����c� ��33�� �&������� ��c��� � 3U���� ! ��� !

� �� ��Uba� �2�a6� ����U(2 i4��2���� a���� 6 �� � � �� �24��� � �-��Ub

Page 100: คาถาธรรมบท ไทย อังกฤษ

�4�a���6 �4����� �� [�U�����b���/6��U(�� �� �

Thoroughly worn out is this body, A net of diseases and very frail. This heap of corruption breaks to pieces. For life indeed ends in death.

�. � �U� �� 2��0 �� 26 &��� � ��� � ���� �� 2��U�� � �� ���� � � ��� ! ��� !

��[/&�� 6 �Ub �U�U� �� �12��U���� V .�����U(�2�� ��2�#��� /���b� �� #�}/&� �� /&a6�.�� �� �0� ���/U

As gourds are cast away in autumn, So are these dove-hued bones. What pleasure is there found For one who looks at them?

�. 2��U�� ���� ��� ����6 ���6��� ��0 3� � ���� � � �� ���� � �2 ��� ! ��  !

� �� ��Ub��� "24�����" (��12���[/&�) T V/����1b2a6[�6 ��

Page 101: คาถาธรรมบท ไทย อังกฤษ

����U(�0��a � 3� ��c[ �� ���2 ��(� a6[�� �/&0&�V�)��c�4�

Of bones is this city made, Plastered with flesh and blood. Herein dwell decay and death, Pride and detraction.

�. 3U���� �� � 3�0 ������ 2�0 ��U��� 3�� 2����� ��� ���� � 3�� 2����� ���� �� ��� �������� ! ��� !

� 3�0 24��������/� � �4��� ./ a�� �� ��2��� �-.��3� � a������2��4�V���� a�.� �4�V�����4b� 6 � �2��6 ��2��4��3��Uba6

Splendid royal chariots wear away, The body too comes to old age. But the good's teaching knows not decay. Indeed, the good tech the good in this way.

�. 2������ �� ������ 6������ 3U��� ��� �� ��� �d���� �) ��� � �d��� ! ��� !

����a���6 � �12���0h� � �a���1b2 �4��4�� a��)) ��(��hb�.�

Page 102: คาถาธรรมบท ไทย อังกฤษ

Just as the ox grows old, So ages he of little learning, His flesh increases, His wisdom is waning.

�. 2���3 ����� �� ��� ����� 2����� � � �� ������� ���� 3 �� �������� ! ��� !

��1(2.�V� �3 �%&�� ���12� �� ./��U��� �� ����/ #���� ��4V3 ��.�0�� � ����/a6����/2U��������

Through many a birth I wandered in Samsara, Seeking but not finding the Housebuilder, Painful is birth ever again and again.

�. � � �� ������� ��� �� � � � �� � �� % ��� ��� � �&�� ������� ����� ���� ����� �c �� ���3�� ! ��� !

� �3 ��2� V4/�Ub�� V� �a6� � ��[�� ���12�.�./2U� �4��4� 2�.� �� �� 6 � �/a6�

Page 103: คาถาธรรมบท ไทย อังกฤษ

����2��� V��6��� � �/�� ��[� �2� �a6�

O Housebuilder, you have been seen, You shall not build the house again. Your rafters have been broken, Your ridge-pole demolished too. My mind has now attained the Unconditioned, And reached the end of all craving.

� . 2����� � ������ 26�� ���� ��� 3�cc��� � � ���� �Uc���T� �66�6 ! ��� !

��1(2�4�2�&#��4� ���� � .��� �4�# /Ua6[.� ��4�.� 20h��4�a��� ���� �2��4(�£V�£ � �12����[��U��a� �4V�� 2�&�����[�U(.��6

Having led neither a good life, Nor acquired riches while young, They pine away as aged herons Around a fishless pond.

��. 2����� � ������ 26�� ���� ��� ����� � � ���Uc � ��� c �� 2���0��� ! ��� !

��1(22�&#��4� ���� � .��� �4�# /U a6[.� ��4�.�

Page 104: คาถาธรรมบท ไทย อังกฤษ

20h��4�a��� ���� �2��2����� �2/02�#��� h�0h��� � 64� � �12���& 4� (#3���2[.��-.�./)

Having led neither a good life, Nor acquired riches while young, They lie about like broken bows, Sighing about the past.

�����( - THE SELF

�. 2�� ��� ��� 3) ������ �� �������� ��cc�)��� � �� ���3����� �cd��� ! ��� !

0 �&� ������U(�4� h��4�� ��.�# /U V4cd�������[�4V��[�2���.� .��4b�� ��4�#/�4� �h(�

If one holds oneself dear, One should protect oneself well. During any of the three watches (of life) The wise should keep vigil.

�. 2�� ���� ���� ����&�� ������� 20)���� ���� � ��6������ �cd��� ! ��� !

Page 105: คาถาธรรมบท ไทย อังกฤษ

������V4����# /U�2� a6��2��2���21(� V4cd����1(2�� ./2� ��Ub �h��[.��� ��6���a���

One should first establish oneself In what is proper, And then instruct others. A wise man who acts in this way Shall never get defiled.

�. 2�� ��� �0 ���� �0)���� ��� ������ �� ���0 2�� � ��� ������ ! ��� !

�2���21(�2� �#/ ����� ��2� ��4b� w����2�a6��2�w���21(� �� [�4��� �2�w�� ���(��4�

As he instructs others He should himself act. Himself fully controlled, He should control others. Difficult indeed is to control oneself.

�. 2�� � 2���� � �0 �� � � �0 ��� ��� 2��� � ������ � 0� 6��� ��66�� ! ��  !

Page 106: คาถาธรรมบท ไทย อังกฤษ

�� �2�h(��4��� �2� ��21(�#���6 �[����U(h(�./ V���6%&w���/Ua6� �2�./�U(h(��U(./a��� �

Oneself ideeed is master of oneself, Who else could other master be? With oneself perfectedly trained, One obtains a refuge hard to gain.

�. 2��� � ��� � � 2��3� 2������� 2����0�� ������� �3����� �� �ch ! ��� !

V ��U(���� �2� ���/#����2� a6[���2����%&�� �.� �2��� 6 �����# �2��4V � �12��3� �� 6 �a���cU

The evil, done by oneself, Self-begotten and self-produced, Crushes the witless one, As the diamond grinds a hard gem.

�. ��� 2��������U6�� � 6�� � 6�����0�� ����� �� �0�� �� �0 �� 2��T�U ���� ! ��� !

Page 107: คาถาธรรมบท ไทย อังกฤษ

����iU6 �-� �12��4V��.� �U(�0 �46��hb����� �� �� �4�# �2/� ��2� ���� �2��2# i4��&� �2���[�� #

An exceedingly corrupted man is like A creeper strangling a tree. Surely, he does unto himself What his enemy would wish for him.

�. ���� �� 2��&�� 2���� 2 �� �� � �� �� ��� � ��� �� �� ��������� ! ��� !

����.�/U �4b�.��U��[��3�a��� �� � � a�����/Ua6[�U��[��3� �� ./� ���(�

Easy to do are those karmas Which are bad and not benefitting oneself. But those which are good and beneficial Are dificult indeed to be performed.

�. �� � ��� 2� �� 2��� �� ���3U���� ��������� ������� ����h ���� � � ��� %6 �� �c������ 2��Y) � %66�� ! ��� !

Page 108: คาถาธรรมบท ไทย อังกฤษ

���� ��)) �U�� �� -�%�/ ����U���� �2� �2�� 6 �[2���[%&2� 4�� %&�U3U���2�&�/����� �� �2����/� �1(2Y �4��� �2� � �12�3��.%Y ��.%T[�4b�

Whoso on account of false views Scorns the teaching of the Noble Ones, The Worhty and Righteous Ones. He, the foolish man, destroys himself Like the bamboo, seeding, finds its end.

�. 2��� � ��� � � 2��� ����6����� 2��� 2��� � � 2��� � ����3��� ����� 2����� ������ � �) 2)� ������� ! ��� !

���� V ��2� ���-�i� �2��2� ��.��� V ����-V�������W�2� �� �V�������W �12.�V�������W����2��T [�� ��21(��[# ��21(�V�������Wa��.�./

By oneself is evil done, By oneself does one get defiled. By oneself is evil left undone, By oneself is one purified. Purity or impurity depends on oneself, No one can purify anther.

� . 2����0� ����0� �� � � ���

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2����0���) � ���0����� ��� ! ��� !

0h��[�� ��[��3�a���21(�� �� � �-.����6[��b���/ � ��6 �� ��2��� ��1(2�&� 2[.��12��/ � ��6 �� ��2���a6� �-���#w#������ �

Fall not away from one's own purpose For the sake of another, however great, When once one has seen one's own goal, One should hold to it fast and firm.

����7*$ - THE WORLD

�. U�� ���� � ������ �� ��� � ����� ���T ����h � ������ � ��� �6��d��� ! ��� !

2� ��[}����(��6��� � 2� 2�&/���� ���[� � 2� �h/012�� �� -�%�/ 2� �� ����������6�

Do not follow mean things. Do not live in heedlessness. Do not embrace false views, Do not be a 'world-upholder'.

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�. 2������� ����3�3�� ���� ������� ��� ���� �U ���� ���� 2��h �6�� ��� � � ! ��� !

6���hb��0�/ 2� �4���[� �2�&�6� ����[}������������ �� [%&��[}�������2�2�&������ �4b�#��6��Uba6[�6� �

Arise! Be not negligent! Lead a righteous life. For one who lives a righteous life Dwells in peace here and hereafter.

�. ������ ������� � �� �������� ��� ���� �U ���� ���� 2��h �6�� ��� � � ! ��� !

����[}������������ 2� ��[}�������� %&��[}�������2�2�&������ �4b�#��6��Uba6[�6� �

By Dharma should one lead one's life And not embrace corrupted means. For one who lives a Dharma life Dwells in peace here and hereafter.

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�. �0 ����� ���� �0 ���� ��U���� �2�� �6�� 2������� ����� 3 � ����� ! ��  !

%&�U(�2�� -��6� � .��U�4�a6[ � �[2[.���./ �3��/U���4V���2��2��b� a6[�4Va// ���3��Ub) � ��2�� � .�V

Whoso would look upon the world Just as one would see a bubble, And as one would view a mirage- Him the King of Death finds not.

�. �20 ���0��� �6�� ����� � 3�0&��� ��0 6 ���U���� ��0� ���� ��3 ��� ! ��� !

�&�� �4b� 6 � ��� �0�/� /&�6��Ub 24���������/ � � �12��4V� 3�0��� c �U(�U(a 6[ � 6 ���� �4� �����2�& a�%&�& ��/�2�2�&.�

Come you all and behold this world Like an ornamented royal chariot, Wherein the fools are deeply sunk. But for those who know there is no bond.

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�. �� � ��� ��33��� ��T �� ����33�� ���� �6�� �� ���� 2� ������ ����� ! ��� !

%&�U(�����[� �#�� 6�2� a�� � 64�.���[� � �� �2��2��6��Ub# �� � � �12��[�4����U(�� ���Y

Whoso was previously negligent But afterwards practises vigilance- He illumines the world here and now Like the moon emerging from the cloud.

�. ��� � � ��� ���� ����6� � U��� ���� �6�� �� ���� 2� ����� ����� ! ��� !

%&#/�� V �.�a6� 6[.//��� ��� /U %&�4b��2��2��6��Ub# �� � � �12��[�4����U(�� ���Y

Who by his wholesome deeds Removes the evil done- He illumines the workd here and now Like the moon emerging from the cloud.

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�. 2���&�� 2�� �6�� ������0 ������� ������ 3 6������ 2��� ��� � ��T�� ! ��� !

�6��Ub �1/�� �2����4�� -�a�� �2��� �[.������ � �12�����/� �� �� � �2��4��[ 6�/�2/.�./

Blind is this world, Few are they who clearly see. As the birds escaping from a net, Few are they who go to heaven.

�. �� ������0 ���� 2 � �� ���� 2����� �U���� �U� �6�� �3�� � �� �� �� ! ��� !

�[� �� � ��� .� �[2 ���� %&�U}���W � [� ���/��2 � i �4��� 3) 22�.�� ��6� �� [�2 3�[) � ��2��4b��2��4

Swans fly on the path of the sun, Magicians pass through the air. The wise go forth out of the world, Having conquered Mara with all his troop.

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� . �2������U��� ��� � ���� 3����� ����cc���6��� ��0� � � 2� ���� ! ��� !

���U(6��iU6�2�U(�U( �4�&/��-� .��� �h�0h����6� �[.��� �� �34(� .��U

By him who breaks the fourth precept, Who at all time speaks untruth, Who regards not the world beyond, There is no evil that cannot be done.

��. � �� ����� ����6�� �3��� 6 �� ��������� � �� �U�� � � �� 2������ �� ����� �� � �� ���U ���0 ! ��� !

a��2� ����[ �U(.��U�2� �.�����6� a��2� ���� .��������)� �# a���T6 / ���/U# � � �U(a6�U(V4�/ 6# �� ./�4V���#����

Verily, the misers go not to celestial realms. Fools do not indeed praise liberality. The wise, however, rejoice in giving And thereby become happy hereafter.

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��. ��� �2��3�3� ����� ����� � ��6� ������� ��� ����%6� ��� ! ��� !

��(��� �2�� 3��4(��4b�a%�/�� ��(��� �hb������ 64� ��(��� 2���.��#/#��6��4b���� �12 �[��/ ����%6

Than sole sovereignty over the earth, Than going to celestial worlds, Than lordship over all the worlds, Better is the fruit of a Stream-Winner.

����)��)8�9:�� - THE ENLIGHTENED ONE

�. ��� 3��� � �3U��� 3����� �� � �� ���� �6�� �� ������������ 2��� ��� ���� ����0 ! ��� !

�[����� �[2��#/ ���3�[���6�./�/-/� / ���6��U(���3�[a6�.���/� ��[2��.�2U� �[����� 2���4b� ����U�[�44)��) c �U(��/��./ .�.�� �� ��2����6�a6� ����2�[�� � �.�� �� �. ��6

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Whose conquest is not turned into defeat, Whom not even a bit of conquered passion follows- That trackless Buddha of infinite range, By which way will you lead him?

�. ��� 3 6��U ������� �c ��0� �� ��� ����� �� ������������ 2��� ��� ���� ����0 ! ��  !

�[����� �[2��#/ .��U�4c /4�� � � 24��U����� �� � �[����� �[2���4b� ����U�[�44)��) c �U(��/��./ .�.�� �� ��2����6�a6� ����2�[�� � �.�� �� �. ��6

Whom no entangling and poisonous Passions can lead astray- That trackless Buddha of infinite range, By which way will you lead him?

�. �� � ������ �U� ������&���� �� ��� � ���� � ���� ����� �� ��U��� ! ��� !

� 6 ���/ �2��4��U�3� %&����� �#������ �

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���/U#��� �24���V �U���a6[�&a���V�4�����

Absorbed in meditation pratice, Delighting in the peace of Nibbana Mindful, wise and fully enlightened- Such men even the gods hold dear.

�. ����T ��������6 �� ���T� ��� � 3U���� ���T� ���������� ����T ��� ����� �� ! ��� !

� � �U(./���/� �������� � � �U(3U����4��2�&�V � � � �U(�[./�������2��4�V���� � � �U(�[�4�����[2�V4���

Hard is it to be born as a man, Hard is the life of mortals, Hard is it to hear the Truth Sublime, Hard as well is the Buddha's rise.

�. �� ��� 2��c� ���6��&����� ������������� �2�� ��� � � ��� ! ��� !

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.��� �� �34(����3��/ �� a��� �/U �� #�# %2�#� �Ub����� �2��2��[����� �4b� 6 �

Abstention from all evil, Cultivation of the wholesome, Purification of the heart; This is the Message of the Buddhas.

�. ���U ���� ��� �U���� �� �� ���� ����� ��� � � �¦��� ��&�Y �U ���c � �� ��� ��� �����

�4����12�� �2/�� ����V[2� ��2/ �� � � �%&�&�6 �� ����2/ %&�U(�4��� � �%&21(�2�& .��4/� ���V��3�� %&�U(�4��VU�/�VU����21(�2�& .��4/� �����c[

Forbearance is the highest ascetic practice, 'Nibbana is supreme'; say the Buddhas. he is not a 'gone forth' who harms another. He is not a recluse who molests another.

�. 2�&�� �� 2�&�Y �� � ������� � ����� ����� � �����h ���� ��� ���

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2������� � 2 ���� �2�� ��� � � ��� ! ��� !

.�� � �#�� .���[�V��[�4(�#�� �[�4/�[�4�#�� ������ V�����2��[� c 2�&#��0 ���4/ w� 4/���# ��V �Ub�12�� �2��2��[����� �4b� 6 �

To speak no ill, To do no harm, To observe the Rules, To be moderate in eating, To live in a secluded abode, To devote onself to meditation- This is the Message of the Buddhas.

�. � � �c����� ����� � ���� ��33�� 2���� � ���� � � 2��� ��) � �cd��� ! ��� !

�. 2� ����� � ���� ��h �� � ����T�� �c ������ � �� ��� ������ ��� ! ��� !

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0h�a������� �[. 6� /4� w� �� �2� ��2����- 2�(�.� � ����4��4b� 6 ��U�� ����������2� ��-�.�/���� ������ �4/ �&34//4��Uba6� � ���2��[�4�� �4������ �2�.����/U#�� � ��ca��U(������ �a����/U#�� ���b����6��4c

Not in a rain of golden coins Is satisfaction to be found. ' Of little joy, but painful are sensual pleasures'; Thus the wise man clearly comprehends. Even in the heavenly pleasures He finds no satisfaction. In the destruction of all desires, The Fully Awakened One's disciple delights.

� . & �� ��c� ���� �� �� �� �� � 2 � ��������� �� ����� ���3�3�� ! ��� ! ������� ���� � ��1(2�4�� 0h��4� �4��h/�2 ��(�� ������U(h(� 2 �� �&�� � .� ��� ��.� a6[��/U�

Many men in their fear Betake themselves for a refuge To hills, woods, gardens Sacred trees and shrines.

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��. ���� �� ��c� ���� ���� ��c������ ���� ��c� ��� ����� ������� ! ��� !

�4(���#3�U(h(�24��62/�4� �4(���#3�U(h(�24��&���/ 2 i4��U(h(�3��/�4b� �-.�������4b����./

Such a refuge is not secure, Such a refuge is not supreme. To such a refuge shoulf one go, One is not released from all sorrow.

��. �� � ���� ���� ��Y� ��c� ��� ��� �� 2������ �� �����) � ����� ! ��  !

��. ����� ��������� �� ������ � 2������ 2����������� ���� ����&���� ���� ! ��� !

%&0h��[��� �[���� a6[�[��Y����U(h(� �2�� -�2����4�/���)) 32V �12 ����, � ���2�����, �� �/4V���� a6[ 2��������U2��a�/ 24����� �/4V����

He who takes refuge in The Buddha, the Dharma and the Sangha

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Sees with wisdom the Four Noble Truths: Suffering, The Cause of Suffering, The Cessation of Suffering, The Noble Eightfold Path leading to The Cessation of Suffering.

��. �2�� �� ��c� ���� �2�� ��c������ �2�� ��c� ��� ����� ������� ! ��� !

�4(�a6�12�U(h(�24��62/�4� �4(��12�U(h(�24��&���/ ���� 2 i4��U(h(�3��/�4b� �2��� ������4b����

Such indeed is a refuge secure, Such indeed is a refuge supreme. To such a refuge should one go, One is released from all sorrow.

��. ��66�� ����� 3�) � �� ��0 3 ��� ��0 �� 3 ��U �U�� �� ��6� �������� ! ��� !

V���2 3 .�� ./� � �� �2�.����/#���[�&6�4(�.� ��T6 /�3��Ub ���/#���[�&6#/ ��[�&6�4b��2�����)�����12�/���� ����

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Hard to find is the Man Supreme, He is not born everywhere. But where such a wise one is born, That family thrives happily.

��. ���� ��� ����� �� ��� ��������� ��� ��Y�� � ���U ���� �� ��� ���� ! ��� !

� ����/�hb��2��[����� �4b� 6 �# ���/��� � �a�/��[�4�����# ���/��� �� ��2���U���2� �&# ���/��� �� �� � ��2� �&�U(�2���U���4�# ���/���

Happy is the birth of the Buddha, Happy is the preaching of the Sublime Dharma, Happy is the unity of the Sangha, Happy is the striving of the united ones.

��. �&3 �� �&3��� ���� ���� � ��� ������������ ��cc��������� ! ��� !

��. �� � ���� �&3��� ����� 2������� � ��� ��)� ��� �� 2������� ����� ! ��� !

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%&V&3 � ��U(���V&3 �12�[����� �12� ���2��[����� %&6������6����1(2��� ��4b� �/�i� �/������ ��V�[�4V �62/�4��/���[� ��4b���� #���.�� � �0�[�� ��cV�)�2�V���6%&�Ub� "�� ./V�)��[� c�� �Ub"

He who venerates those venerable ones, Be they the Buddhas or disciples; Those who have overcome obstacles And gone beyond distress and lamentation, Those who are serene and all-secure- No one is able to calculate His merit as 'such and such'.

��������;8< - HAPPINESS

�. ������ �� 3U� � �������� 2������ �������� �������� �� � � 2������ ! ��� !

#� �&����� %&�2�����4� ���� .��2����#�� 3 �2�&�V ����� �2 #� �&�����%&��-�.�/����� ���� 2�&2� ��� i� ����

Happily indeed do we live Unhating among those hating men.

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Among many hate-filled men, Thus we dwell unhating.

�. ������ �� 3U� � 2 ������ 2� ��� 2 ������ �������� �� � � 2� ��� ! ��� !

#� �&����� %&�U���6� ���� �/���6�a6� 3 �2�&����V ����� �2 #� �&����� %&�U���6� ���� 2�&�� i� ����6�

Happily indeed do we live Not yearning among those who yearn. Among many yearning men, Thus we dwell unyearning.

�. ������ �� 3U� � 2��������� 2������ 2��������� �������� �� � � 2������ ! ��� !

#� �&����� %&�U�� ���[����[� � ���� .���[����[� � 3 �2�&�������V ����� �2 #� �&����� %&�U�� ���[����[� � ���� 2�&�� i� ��� ���[����[� �

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Happily indeed do we live Not anxious among those anxious men. Among many anxious men, Thus we dwell unanxious.

�. ������ �� 3U� � ���� �� ��0� ����� ������ ����� � ��� 2 ���� �0 ! �   !

���� .��U���6��i� �2�#� 3 �2�&����V ����� �2 ���� �U�������4�� � ���U�V� �� 6 2 �4��� �

Happily indeed do we live- We that call nothing our own. Feeders on joy shall we be Even as the Abhassara gods.

�. 3�� ���� ����� ����� ���� �� 3��� 2������ 3��� 3�� ! � � !

%&a�2��2��� %& ��2�2�&������� %&6[�� �aa6[�� � ���U� �U#���V�[�4V�4(�a 6[������

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The victor begets hate, While the defeated lives in distress. Happily the peaceful lives, Having given up victory and defeat.

�. ��0� � ���� 2��� ��0� ������ �6� ��0� ����� ���� ��0� ������� ���� ! � � !

.��U.�#/���2/��� �[ .�U�U���#/���2/�����[ .��U����#/���2/���V)��4�� .��U���#/���2/���� ���V

No fire is there like lust, No crime like hatred, No ill like the Five Aggregates, No higher bliss than Nibbana's peace.

�. 3�Y�T ��� ��� ��� � ��� ���� �2�� &SHY;�� �0 �&�� �� �� ���� ���� ! � � !

�� � ��������2� ���(� �4�� � �������2� ���(� �&�� ������2�Uba6� (��T6 / �h��� �[�� �# a��) �[�� � ������2� ���(�

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Of all diseases hunger is the greatest, Of all pains the comp[ounded things, Knowing this (the wise realize Nibbana) Which is the bliss supreme.

�. 2 ������� 6 � ����&hibar; ���� ��� ���� ���� &SHY; �U �� �� ���� ���� ! � � !

�� �.��U��� ���6 �2� ���(� �� ��&�4�2 �����4�2� ���(� �� �.�� �#��4� ���) ��2� ���(� �[�� � ������2� ���(�

Health is the highest gain, Contentment is the greatest wealth, Trustful are the best kinsmen, Nibbana is the highest bliss.

�. ��������� ��� ��� 2������ � ������ � �� ���� �� ��������� ��� ! � � !

��1(2./6�b���a ������ a6[���[�� �24���V .//1(���a ��� �2�(��2�#��[���� V���6�2��[ �/V � �/�����2�

Having tasted the flavour of Seclusion and Nibbana's peace,

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Woeless and stainless becomes he, Drinking the taste of the Dharma's joy.

� . � �� �������� �� ����� �� �� ���� 2������ 6 �� ������� ���U ��� ! � � !

� �V�[2����� ����� �/U � �2�&����4V� �# ���/��������1(2 ��1(2.��V�� 6��U�./ ���� h��U�� �������������4�/�

Good is it to see the Noble Ones, To dwell with them is happiness, By not seeing foolish men, One may ever be happy.

��. 6����� �U � �UY��� � ����� ����� �6 � ��� �� 2�������� �� �U�� � ������ �� ) �U��� �� ��� ! � � !

�� [%&�V�� 6 �2��i� �i�� � � �2�&����4V�� 6�Ua��� ����� � �12�2�&����4Vi4��&

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� �2�&����4V�4��� )�Ua��� ���� � �12��� ���2�) ��

Frequenting the company of fools One surely grieves for long; For association with fools is ever ill Just as ever that of foes. But to dwell with the wise is happiness Just as relatives together met.

��. ��� � �U�� �))� �����)� ���� �U6� ���������� �� � ���� �������� ������ ��30 ������0�� ����� ! � � !

�� [T[�4b��h������[}��� �%&����� 3) %&�TU�Va 6� ih�� �6 ��U��� � �UiU6 � ��4�� ��U�V�2� ����[2���[ ����4�V���� �U�)) /U � �12��[�4���.�� �� ��2��6���4��4�}��

Therefore- Him the intelligent, the wise, the learned, The devout, the dutiful and the Noble One- Such a wise and intelligent man Should one ever follow As the moon follows the track of stars.

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���������,$ - AFFECTIONS

�. 2���� ��3��� �� ������� 2��3�� 2�0� ��� ���� U �� ��� �������� ! � � ! � � �#���(��U(.����� � � .�� � �#���(��U(���� � � 6[�6���(��U(�����[��3� ��/2�&#��� ��c ���3��Ub�-./a����� %&�U(� � �3���4��2�

Exerting oneself in what should be shunned, Not exerting where one should exert, Rejecting the good and grasping at the pleasant, One comes to envy those who exert themselves.

�. � ��� � �� �T� 2���� � ��� ��� �� �� 2����� ����� 2��� �� ����� ! ��  !

2� ��/2�&#���(��U(�� �4� �12.��4� � �64/� �� ���(��U(�� �4� ������� � �V� -�a���(��U(.��4� �-�������

Be not attached to the beloved And never with the unbeloved. Not to meet the beloved is painful As also to meet with the unbeloved.

�. ��� ��� � ���� 0 �� � �� � � ���

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��0 ���� � ��33��� ���� ��0� �� ��� ! ��� !

�� [T[�4b� .�����4���(�#/ �� [64/� �� ��2��4� ������� %&�U( �/�� ��4�a6[�� �.��4�a6� ���1(2�%&�4� �-62� �/.�/��

Therefore hold nothing dear, For separation from the beloved is painful. There are no bonds for those To whom nothing is dear or not dear.

�. ���� 3 ��� ���� ���� 3 ��� ��� ���� ���������� ��0� ���� ���� ��� ! ��� !

�U(#/�U�2��4� �U(�4(��U�i� �U(#/�U�2��4� �U(�4(��U�4� ��1(2.��U�2��4���U�a6� �i��4� �-.��U

From the beloved springs grief, From the beloved springs fear; For him who is free from the beloved There is neither grief nor fear.

�. ����� 3 ��� ���� ����� 3 ��� ��� ����� ���������� ��0� ���� ���� ��� ! ��� !

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�U(#/�U�� ��4� �U(�4(��U�i� �U(#/�U�� ��4� �U(�4(��U�4� ��1(2.��U�� ��4���U�a6� �i� �4� �-.��U

From love springs grief, From love spring fear; For him who is free from love There is neither grief nor fear.

�. ���� 3 ��� ���� ���� 3 ��� ��� ���� ���������� ��0� ���� ���� ��� ! ��� !

�U(#/�U�� ����/U �U(�4(��U�i� �U(#/�U�� ����/U �U(�4(��U�4� ��1(2.��U�� ����/U��U�a6� �i� �4� �-.��U

From attachment springs grief, From attachment sprighs fear; For him who is free from attachment There is neither grief nor fear.

�. � ��� 3 ��� ���� � ��� 3 ��� ���

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� ��� ���������� ��0� ���� ���� ��� ! ��� !

�U(#/�U�� �#�� �U(�4(��U�i� �U(#/�U�� �#�� �U(�4(��U�4� ��1(2.��U�� �#����U�a6� �i� �4� �-.��U

From lust springs grief, From lust springs fear; For him who is free from lust There is neither grief nor fear.

�. �c � 3 ��� ���� �c � 3 ��� ��� �c � ���������� ��0� ���� ���� ��� ! ��� !

�U(#/�U�� ��[� �2� � �U(�4(��U�i� �U(#/�U�� ��[� �2� � �U(�4(��U�4� ��1(2.��U�� ��[� �2� ���U�a6� �i� �4� �-.��U

From craving springs grief, From craving springs fear; For him who is free from craving There is neither grief no fear.

�. �U6���������� ������ ���� ����

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2���� ����� �� �� 3�� ������ ��� ! ��� !

%&��[}��/U �U�� �� -�0&��2� �4(�2�&#��62����� &/�� �4�� ���V4�� � �U(�2�����V&�c ���2����/�&�/���� ��4�

He who is perfect in virtue and insight, Is established in the Dharma; Who speaks the truth and fulfills his won duty- Him do people hold dear.

� . T��3 �� 2��� �� ��� � %��� ��� � ���� 2����������� 2���������� ������ ! ��� !

�[2� � �U%&#w�[�� � �4�%4�% �%6� �/��#� �/���4���4�#��#�� � �h�./��) � �� "%&�����[a�"

He who has developed a wish for Nibbana, He whose mind is thrilled 9with the Three Fruits), He whose mind is not bound by sensual pleasures, Such a person is called 'Upstream-bound One".

��. ������ �h ������ �&��� ���0�����

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) ������ �� 33 � 2�������� 2 ��� ! ��� !

V���%&� �.�� � ��1(2�64V� � �.�43�0 ��/���4�/U ) �� a6[����� ��2����/U�2��4V

After a long absence A man returns home Safe and sound from afar, Kinsmen and friends gladly welcome him.

��. ��0� ����)�� 2�� �6� ��� ��� ��) �� ����c ��� ��� ) �h� 2 ��� ! ��  !

V�)�U(./�� .�#��6��Ub �2��2��4V%&�U(� �.� � �12�) ���U(�4�� � ��U(.�6 w&�3��2���-�#��2��4V

Likewise, good deeds well receive the doer Who has gone from here to the next world, As kinsmen receive a dear friend on his return.

��������7$�9 - ANGER

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�. ���� 3� ����3� �� � �� ����3�� ���������� �� � ��&������3�� �� 2������ � ������� ���� ! ��� ! ���6[�� ����� a6[� �[ �2 3�[���6����1(2�%&��4/���3��/ %&�U(.���/2�&#��&�� � �/���6�a6� �2��6 /a�6�� ��� �����

One should give up anger and pride, One should overcome all fetters. Ill never befalls him who is passionless, Who clings not to Name and Form.

�. �� �� 2������� ���� �0� ����� � ��� �� � � �0h �&�� ������ � 2���� 3�� ! ��� !

%&#/�4V�4b��� ������U(���/�hb�./�4��U � �12�� �0U ��/�0�U(�� 64�a6�.�./ %&�4b�.£��� ��U��� "� �0U" ������2��Ub./31(2�U�� "%&012�312�"

Whoso, as rolling chariot, checks His anger which has risen up- Him I call charioteer. Others merely hold the reins.

�. 2������ 3��� ���� 2� �� � ��� 3���

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3��� ������ � ��� ����� 6��� ���� ! ��� !

h��2 3�[�� ����� /���� �.����� h��2 3�[�� �� � /���� �/U h��2 3�[����[ �U( /��� �# h��2 3�[��&/62� /���� �4��

Conquer anger by love, Conquer evil by good, Conquie the miser by liberality, Conquer the liar by truth.

�. ���� ��c � ��3���� �33 2���� � ���� �2�� � �U � � �� � ���T ��� � ������ ! ��� !

���&/�� �4������ .�������� a��� �2�6-���2�� �-���# /��� ����V4���4b�� ��Ub �� �-2 �.������./

One should speak the truth. One should not give way to anger. If asked for little one should give. One may go, by these three means, To the presence of celestials.

�. 2 h�� �� ����� ����� � ��� �����

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�� ���� 2����� � �� ��0 ���� � ����� ! ��� !

�[���U %&.��VU�/�VU��#�� ��V���� �2�&������iU6 �2�.��4�0�(��U(���4�/� �U(�4)��.�a6� .��i� �i�

Those sages who are harmless And in body ever controlled Go to the Everlasting State Where gone they grieve no more.

�. �� 3 ��� � �� 2� ��� ��������� �� �� 2������ �� 2��� ��T��� 2 �� ! ��� !

�� �4V� �%&�1(�2�&�62/��6 �� � �U��ih�� ����� � ��U �U#��2�.��&�[�� � 2 ��[�2�24���� � �/��b�

Of those who are wide-awake And train themeselves by night and day Upon Nibbana ever intent- The defilements fade away.

�. ��� c���� 2��6 ���� 233�� ��� ������� ��c �� �U��

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������� �� c��� ���� c��� ������� ��0� �6�� 2������� ! ��� !

2��6�2� ��1(2�2� ��Ub�U� � �a6� ��#3��(��[�U#�����V4��Ub 2�&�T���� �-���� &/� � �� �-���� &/�2� �� �-���� .��U#��#��6� �U(.�0&�����

Not only today, O Atula, From days of old has this been so; Sitting silent-him they blame, Speaking too much-him they blame, Talking little-him they blame, There is no one in the world who is not blamed.

�. � � � � � ������� � ���� � ��33�� �2���� ������� ���� �2���� � ������� ! ��� !

.�� #�2/U� ����V4� 2� �� ���U(0&��������) �/�����/U�� �120&����� �/�����/U�� .��U

There never was, and never will be, Nor is there now to be found A person who is wholly blamed Or wholly praised,

�. ��� ��& �������

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2������ ���� ���� 2�T�������h ��� �h �) �U6�� ��� ! ��� !

� . ����� 3�������� �� �� ��������� �� ��� � �� ������� � ��� � ������� ! ��  !

�4��� 3)�� �c �2V�2Va6� �h��������)%&#/ %&/� ����3U��� �U(����./ T6 / ��V&�c/���)) a6[iU6 %&�4b� ���U�V���12�a���2�V�������W #���6 �[�� ���� ./ ���3��Ub a����/ �-3� 0h�� � �-�������)

He whom the intelligent praise After careful examination, He who is of flawless life, wise, And endowed with knowledge and virtue- Who would dare to blame him Who is like refined gold? Even the gods praise him, By Brahma too he is admired.

��. � ������ ������ � ��� ������ ��� � ��������� ��� � ��� ������� ��� ! ��� !

h���V��� �� ��[�2�� �� � h��� ��� � ���[�� � �� �

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h�6[� ������� ��[}��� �������

One should guard against bodily hastiness, One should be restrained in body. Giving up bodily misconduct, One should be of good bodily conduct.

��. ��U���� ������ � � � ������ ��� ��U�������� ��� � � � ������� ��� ! ��� !

h���V��� �� ���2�� �� � h��� ��� �� &/ h�6[��U������ ��[}����U������

One should guard aginst hastiness in words, One should be restrained in words. Giving up verbal misconduct, One should be of good verbal conduct.

��. ������� ������ ��� ������ ��� ����������� ��� ��� ������� ��� ! ��� !

h���V��� �� ��[�2�� �#� h��� ��� �� ���/ h�6[��������� ��[}�����������

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One should guard against hastiness of mind, One should be restrained in thought. Giving up mental misconduct, One should be of good mental conduct.

��. � ��� ����� �U� 2�0 � � � ����� ��� ����� �U� �� �� ���������� ! ��� !

%&�U�)) �2��� ���� � � � #� � �� 6 �4b� �4V� %&�� ���/Ua�����

The wise are restrained in deed, In speech too they are restrained, They are restrained in mind as well- Verily, they are fully restrained.

�����*��( - IMPURITY

�. �cd��6 ��� � ���� ������� � � �� 2������ 2��������� � ������ � �0���� � �� � ��33�� ! ��� !

V4/�Ub ��2a�/4�#V.�� 612� ���&��� 64��w �22�& ��2�� 64��[� �.�.�6 a���VU���/��� ��2���2.��U

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Like a withered leaf are you now, Death's messangers wait for you. You are going to travel far away, But provision for your journey you have none.

�. �� ��� � �U������ ���� � �� �cd��� �� ��������6 2����c ��� 2����&���� ��� ! ��� !

��2���� ��U(h(�a����2� �UV� � ������ � �)) #��4� ��1(2��2 �/�6��� �/���6�a6� ��2�-�4��� 0h�����&���2��[2���[

Make a refuge unto yourself Quickly strive and become wise. Purged of taint and free from stain, To heavenly state of the Noble will you attain.

�. 2���U����� � ���� ���� ���� ���� ������ � ��� � �� ��0� 2��� � �0����� � �� � ��33�� ! ��� !

V4/�Ub ��2#�6�[0h�2 ���4�a6� ��2� ��� #�6�� �4�) �4���� 3a6�

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�U(4��[ � �� ��2���2�-.��U ��VU���/��� � ��2�-.�./ .�

Your life has come near to an end now, To the presence of Death you are setting out. No halting place is there for you on the way, And provision for your journey you have none.

�. �� ��� � �U������ ���� � �� �cd��� �� ��������6 2����c � ��� 3 ��3�� 2��� ��� ! ��� !

���� ��U(h(�a��4��2� �UV����� � �)) #��4� ��1(2��2 �/�6��� �/���6�a6� ��2�-�4�.�� ���/� a�2U��2.�

Make a refuge unto yourself, Quickly strive and become wise. Purged of taint and free from stain, To birth-and-decay will you not come again.

�. 2������ ��� �U �0�� �0�� ��c ��c ��� �� �3����� ������ �6����� ! ��� !

���U�))

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�����4/�6����2��� �U6[�2�� �����c[ �/�6� /4V � �12�� �3 ��2� �/�� ����a�

By gradual practice, From moment to moment, And little by little, Let the wise man blow out His own impurities, Just as a smith removes The dross of ore.

�. 2�� � �6� �������� ����� � ���� � ��� �2�� 2������ ���� � �� ��� �� ����� �����h ! ��  !

�������/a�� 6-� �4/���� 6-�T4�#/ �����U(���� .� �2��� �� .������T4��4b�

As rust, springing from iron, Eats itself away, once formed, Even so one's own deeds Lead one to states of woe.

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�. 2�3� ��6 ��� 2������6 Y� �6� �cc�� ���33� �� �� ����� �6� ! ��� !

�� ���1(2��2����� 2�&�U(� �.��V��� �� ���1(2��2���12� 2�&�U(.�£2�a£� �� ���1(2��2��� �� � 2�&�U(��U���� ��Va�� �� ���1(2��2�� �� � 2�&�U(�� ��%62

Non-recitation is the bane of scriptures. Non-repair is the bane of houses. Sloth is the bane of beauty. Negligence is the bane of a watcher.

�. �6��0�� �������� ���T�� ���� �6� �6 �� � �� ��� 2��h �6�� ��� � � ! ��� !

�� ���[}����U� � ����6����2����U �� ���[ �U( ����6����2�%&# �� �34(����3��/ ����6��� �4b�#��6��Ub a6[�6� �

Misconduct is defilement of a woman. Strininess is defilement of a donor.

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Tainted indeed are all evil things, Both in this world and the world to come.

�. ��� �6 �6��� 2��33 ���� �6� �2�� �6� � �� � ����6 � 0 ������ ! ��� !

�6����U(��(�# )�� �4b� �12�� �����6 �� �����6 �4V����6���34b��2/ ������4b� 6 �����2��6[�6���3��/�Ub ���%&�� i� ��6����0�/

A greater taint than these is ignorance, The worst taint of all. Rid yourselves of ignorance, monks, And be without taint.

� . ��3U� 2 ������ � ��&��� ����� ������� ����� ����6����� 3U���� ! ��� !

��.�� �2 � �6 � �12�� 32V�� 6 �%&21(�64V 64� 32V�2 � 2�//U �U}����������� ���3��Ub ���2�&� �

Easy is the life of a shameless one Who is as bold as a crow,

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A back-biting, a forward, An arrogant and a corrupted one.

��. ��U�� � ��33U�� ����� ���������� 26U��������� ���� 3U��� ���� ! ��� !

������U(�U ��� #w�� �V�������W������� .���U���� � 22��2�02��� �U�� ����2�&V�������W �U�)) ���3��Ub���2�&6� V �

Hard is the life of a modest one Who ever seeks after purity, Who is strenous, humble, Cleanly of life, and discerning.

��. �� � c���� ���� ��� � �� � ��� �6�� 2����� 2 ����� ��� �� ��T�� ! ��� ! ��� ����� �� �� ��� 2����3�� 2�������� �6���h �&6� ���� 2���� ! ��� !

%&#/ Y �4�� &/��-� 64���4�

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��[}��6���������� �2�%&21(� /1(���� ���4�������iU6 %&�4b��4V� ��/� �02�������2�#��6��Ub�U�/U��

Whoso destroys life, Tells lies, Takes what is not given, Commits sexual misconduct, And is addicted to intoxicating drinks- Such a one roots out oneself in this very world.

��. �2�� �� ����� 3 �� � � ���� 2�)� � �� �6�� 2���� � ���� ���� � ����� ! ��� !

���&�0�/ V����%&����)�2� �� �34(�� � ��#3��(��U(�[h���V���./� �� �2�� ��6�a6[�� �34(�3 2� ./T�/��[3 ���2 .� �� ������62/� 6� ��6�

Know this, O good man, Not easy to control are evil things. let not greed and wickedness drag you To protacted misery !

��. �� �� �� �0 ����

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�0 �� ��� 3�� ��0 �� ������ � �� ����� � ���3�� � �� ��� � ���h � �� �h 2����T�� ! ��� !

��[3 3��2�# � �� �i�4�� #����/2��T #�� �a6[�b� �2���21(� �� �2�.�./�4V�� ���V#� .�� �6 ��4� �12 �6 ��1�

People give according to their faith And as they are pleased. Whoso among them is envious Of others' food and drink- He attains no peace of mind Either by day or by night.

��. ��� ���� ����T���� �&6Y�T� ��& �� � �� ��� � ���h � �� �h 2����T�� ! ��  !

%&#/�6����/�3��4b�a6� %&�4b� �2�./�4V�� ���V#� �4b�#��6 ��4�a6[�6 ��1�

He who thinks not In such a way

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Gains peace of mind Every night and day.

��. �� � ���� 2��� ��0� ������ �� ��0� �� ��� 3 6� ��0� �c �� ��U ! ��� !

.��U .�#/ ���2� �[ .��U ��� [ #/ ���2���[ .��U � �/4��4��#/ ���2�� [ .��U a��b� #/ ���2�4c

No fire is there like lust. No captor like hatred. No snare like delusion. No torrent like craving.

��. ������ �33��)�� 2���� �� ������ ����� � �� �33 �� �2��� �� �0 ���� 2���� �� T ���� �6h� ���� ��� ! ��� !

�����21(�� -�./� � ������ -�./� � ���� �4���/�%������21(�

Page 153: คาถาธรรมบท ไทย อังกฤษ

� �12�����a�6V a��/V4�����2��� � �12��4��6��� ���£2�6&���

Easy to perceive are others'faults, One's own, however, are hard to see. Like chaff one winnows others's faults, But conceals one's own Just as a cheating gambler hides An ill-thrown dice.

��. ���33�������� ����� 2�3� ��)��� 2 �� ��� �d���� 2 � �� 2 ����� ! ��� !

%&�U(��a������21(� �2��4V%�/2�&�62/��6 �� �2� � /�����6�2 ��[ .��U� ��6��6[�4�./

He who sees others' faults And is ever censorious- Defilements of such a one grow Far is he from destroying them.

��. 2 � ��� ��� ��0� ���c ��0� ���

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��� ���� �3 ������ �0 �� ! ��� !

.��U�2��� #�2 � i .��U��c[� ��2�i �� �Ub �4�� �4����/U#����6��U(�U/�� ��� � �[�0 ���4b� 6 � �/���6�3��/�4b�a6�

No track is there in the sky. No samanas are there outside. In obstacles mankind delights. The Tathagatas leave them behind.

� . � � ��� ��� ��0� ���c ��0� ��� ��� � ���� ��0� ��0� ��� ���3��� ! ��� !

.��U �2��� #�2 � i .��U ��c[�2�i �� �Ub .��U �4�� ��U(��U(��a� .��U �� � �4(�. ��� �4V�[�����

No track is there in the sky. No samanas are there outside. No etenal compounded thing. No instability is there in the Buddhas.

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����:�>?@49��� - THE JUST

�. � ��� � �� ������ ����0 � � ��� �� � 2�0� 2��0� 2��� ����T�� �cd��� ! ��� !

%&�U(�4/����� ��/� �� 4�64�a6� .��4/���%&��U(������ ���%&�U(T6 / �����T4��2V�2V �4b�w �0&� a6[w �%�/ (�h��4/���%&��U(������)

He who hastily arbitrates Is not known as 'just' The wise investigating right and wrong (Is known as such).

�. 2� ��� ����� ���� ���U ��� ����� ����� ��� �U �������� ������� ! ��� !

V4cd��%&�4/���%&21(��/��2V�2V �/���U(��������(� ���2 012�� �0&��2����# ) %&�Ub./��) � %&��U(������

He who judges others other with due deliberation, With judgement righteous and just-

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Such a wise one, guardian of the law, Is called righteous.

�. � ��� �cd��� � �� � �� � � ��� ���U 2���U 2��� �cd����� ������� ! ��� !

�U��a�&/� � .��4/� ���V4cd�� ���U(��[}����# ���� .��U��� .��U�4� �h��[��U��� ���V4cd��

A man is not called wise Merely because he speaks much. Secure, hateless and fearless- Such a man is called wise.

�. � � � � ������ � �� � � ��� �� � 2���� ���� � ���� � ��� ����� � �� ������ � �� �� ���� ����33�� ! ��� !

V���6.��4V� %&������� /��� ���U��&/� � ���%&#/ 0h�./�/4V��4V���2� a�� -�����/��#� .���[� �#����� %&�4b�a6 ��U��� %&�������

Page 157: คาถาธรรมบท ไทย อังกฤษ

He is not versed in the Dharma Merely because he speaks much. He who hears little of the teaching But mentally sees the Truth, And who is not heedless of the Truth- He is indeed versed in the Dharma.

�. � ��� �0�� � �� ����� �6��� ���� ������� ��� ��� ��Y3�c�c�� ������ ! ��  !

�U���U%� �2� �4�.��4V� �0�[ �� a�a��4��� �4b� ��U��./� ��a���6

A man is not an elder Merely because his head is grey. Ripe is his age, And old-in-vain is he called.

�. �� � ���� ���� � 2 h� �)�� ��� � �� �����6 �U�� �� �0���� ������� ! ��� !

%&#/�U �4��[ ��c���� .��VU�/�VU��

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�� ��� ��#� T6 / �� i� ��6������ %&�4b�a6 ��U��� �0�[

In whom there are truth, virtue, harmlessness, Self-mastery, and self-restraint Who is free from defilements and is wise- He, indeed, is called an elder.

�. � � ���c����� �cc������ � � � ���&�� ��� � �� 2�����U ���T�U ��� ! ��� !

.�#3�� [&/�62� .�#3�� [�U%����c��� �U(�� # �������/U./ 0 ��� �4��U�� ����� �U�� ���[ �U( �� �6 (�� �-�����/U.�./)

Not by mere cloquence, Nor by beautiful complexion Does a man become good-natured, Should he be jealous, selfish and deceitful.

�. ��� ���� ����T���� �&6Y�T� ��& �� � ������� ��� �U � ���&���� ������ ! ��� !

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%&#/�6��6[�� �2��T ����� ./2� ��/-/� /a6� ��T6 / �� i� ��6����3��Ub ��U��� ��/U

In whom such behaviour Is cut off and wholly uprooted, That wise man who has cast out impurities, Is indeed called good-natured.

�. � ��cd��� ���c 2�� 26��� �c� 2��T �6��� ���� ���c �h ������� ! ��� !

��iU��[�6�.�iU6�4�� &/��-� .��4V�����c[ �� �Ua��� �2� �a6[�� ��6� �4������c[./2� �.�

Not by a shaven head does a man, Undisciplined and lying, become an ascetic. How can he, full of desire and greed, Become an ascetic?

� . �� � ����� � � �� 2c�0&6 �� ���

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������ � � � �� ���c�� ������� ! ��� !

%&�U(�[�4VV ��4b� 6 � �4b��2�a6[# ) ��U��� �����c[ �� [�6��6[V �./

Whosoever makes an end of all evil, Both small and great- He is called an ascetic, Since he has overcome all evil.

��. � ��� ����� �� � �� � �� ������ ��� ����� ���� �� � � ����� � �� � � �� ! ��� !

�U���2���� � �%&21(� .�31(2� �������� 0 �4���[}����� �12�3 �V �2�& �-�4�.�31(2� ��������

A man is not a bhikkhu Simply because he begs from others. By adapting householder's manner, One does not truly become a bhikkhu.

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��. ��� ��)� � �� � �� � ������ ��� � �6�� ���� � �� ����&�� ������ ! ��� !

%&#/6[V�)6[V ����3��/ ��2�3U�����[�������/ 2�&#��6������/���)) %&�Uba6��U��� �����

He who has abandoned both merit and demerit, He who is leading a pure life, He who lives in teh world with wisdom- He indeed is called a bhikkhu.

��. � ����� ���� � �� �&� �&�� 2������ �� � ��6�� ���� ��� � � �cd��� ! ��� !

��. � � �� ���3�3�� � ���� ��� �� ���� �� ��� �� 2��� �6�� ���� ��� ������� ! ��� !

������6 .��&2[.� �4(���(�/����#V .��4V������U

Page 162: คาถาธรรมบท ไทย อังกฤษ

������U�)) �� ��� �12�012�4�34(� �612�34(��2 a��� �/U 6[��b��� �34(�3 /������� /4��6 ��� �4V� ������U 2�h(�%&�U(�&�4b��6��Uba6[�6� � �h����a���) � ���U

Not by silence does one become a sage If one be both ignorant and dull. But the wise who, as if holding a pair of scales, Embraces the best and shuns evil- He is indeed, for that reason, a sage. He that understands both worlds is called a sage.

��. � ��� 2���� � �� ��� � c �� h��� 2 h� �� c �� 2������ ������� ! ��  !

0 �4��VU�/�VU���4��2�& V���6.��4V� ���2 ��3� �� [.��VU�/�VU���4���4b���� �� �h�./31(2� 2 ��3�

By harming living beings Not thus is one a noble man. By harmlessness towards all beings One is then called a noble man.

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��. � �U6������ ������ � �� 20� �� ��6 ��� ����������� � ! ��� !

��. %�� �� ���������� 2��0�33������� ����� ���� �� � �� 2����� 2 ������ ! ��� !

������2� �U���UiU6 � ��4�� �U���U�&������4����a���U�� �U�� ��U�����V4����./� � �U��2�&#��0 ���V��4/ 0 ��4/���6�.�./ �/ ��22� ��(��2�#� � ��2./�4V���#�V��3 �U(� �4)3��4(�.���./�4�%4�

Not by mere conduct and vows, Nor again by much learning, Nor even by gaining concentration, Nor by living alone in solitude, At the thought; 'I enjoy the bliss of remunciation Not resorted to by the worlding', Should you, O monks, rest content Without reaching the extinction of corruption.

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������4 - THE PATH

�. ��� �������� ����� ��� �� ����� �� ��� �� ����� ��� �� ���� �� ����� ! ��� !

�2/a ����� �1224�� �������� �2/a ��4��[ �122����4��U(��[� � �2/a ����� �12�� ��� i� �� �[ �2/a ������ �12�[%&� -�a��

Best of paths is the Eightfold Path. Best of truths is the Four Noble Truths. Best of conditions is Passionlessness. Best of men is the Seeing One.

�. �2��� ���� ��0�) ������ �������� �2� � ���� ����330 � ������ ��� �� ! ��� !

�U� ��Ub�� �4b� .��U� �21(� �U(�[�� .��&�� �V�������Wa ��4i�[ ����2���/��� �� ��Ub�0�/ � �� ��Ub) � ��4��/�� 6����2

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This is the only way; None other is there for the purity of vision. Do you enter upon this path, Which is the bewilderment of Mara.

�. �2� � ���� ������ ��������� �����0 2�� �� �� �� ���� 2) � �66��0�� ! ��� !

��1(2�/��� �� �� ��Ub ����2�4� �/���� � �� ��Ub �� ./3UbV2�.� 64�� ��U(�� ./�&���U02�6&�i��12���6�

When walking along this path, You shall make an end of suffering This is the Way made known by me When I had learnt to remove all darts.

�. ���� �� ����� 2 ��� 2�� � �� �0 �� ������ �������� � ���� � ���� ! ��� !

����2��� � ��� �� ��U���0�/ �[�0 �� ����U��%&3UbV2�� ��� �4b�

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%&V� �-)� ��/��� �� �� ��Ub �-�[�� ����1(2�%&��2�) � �

You yourselves should make an effort, The Tathagatas can but show the Way. The meditative ones who walk this path Are released from the bonds of Mara.

�. �� ��� � 2���� �� �� �) � ����� 20 ������� ����� �2� ���� ��#���� ! ��� !

"�4�� ��4b���� .���U(��a�" ��1(2#/ V���6� -�a��/���)) /4��Ub ��1(2�4b� �� �2� � �#����� �Ub���� �a ��� �V�������W

'Impermanent are all conditioned things', When thus one sees with wisdom, Then is one disgusted with ill. This is the path to purity.

�. �� ��� � ���� �� �� �) � ����� 20 ������� ����� �2� ���� �������� ! ��� !

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"�4�� ��4b���� �������" ��1(2#/ V���6� -�a��/���)) /4��Ub ��1(2�4b� �� �2� � �#����� �U(���� �a ��� �V�������W

'Full of Ill are conditioned things', When thus one sees with wisdom, Then is one disgusted with Ill. This is the path to purity.

�. �� ��� 2��� �� �� �) � ����� 20 ������� ����� �2� ���� �������� ! ��� .

"�����4b���� ���2�4�� " ��1(2#/ V���6� -�a��/���)) /4��Ub ��1(2�4b� �� �2� � �#����� �U(���� �a ��� �V�������W

'Lacking permanent entity are all events', When thus one sees with wisdom, Then is one disgusted with Ill. This is the path to purity.

�. 2��� �� 6� � 2���� �� ��� 6U 2 6���� 2�����

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����������� ���U�� �) � ���� 26�� � ������ ! ��  !

���� ��1(2�4� ���a�� a�-�a��a���U���� � .���4�#���6 �U(�����4� �U�� ���/���(� ����U���� ��T1(2�3 �3��Ub �2�.�V� �a ��))

The idler who strives not when he should strive, Who though young and strong is slothful, Who is feeble in maintaing right-mindedness, And who is sluggish and inert- Such a one finds not the way to wisdom.

�. � � �����U ��� �������� � ��� � 2���6� � ���� �2�� ��� �����0 ������� 2 � ��� ���� 2����������� ! ��� !

h��[�4�� � h��� ���#� .�h��� V �� �� � h�3� �[� ������4b�� ��Ub# �/�/ ��1(2�� ./�3��Ub �� h�V� � �U(�[����� �4b� 6 �a�/�.�

Ever watchful in speech,

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Restrained in mind let him be, Let him commit no evil in deed. These three ways of action let him purify, And so win the way proclaimed by the Buddhas.

� . ��� �� 3 ��� �&�� 2��� �&������� �2�� ���� �0� )�� �� � ���� � � �0�� �� �������� �0 �&�� ��d��� ! ��� !

�)) ���/�U./ �� [�4b�#����� ��1(2�.� �� [.�./�4b�#����� ��1(2�&� �����)a6[� ���1(2��2��)) a6� ����[�� ���/���0U� ��U(�)) �[����)

Indeed from concentration springs wisdom, Without concentration wisdom wanes. Knowing this twofold way of loss and gain, Let him so conduct himself That wisdom may grow well.

��. ��� T���0 � ����� ���� 3 ��� ��� �T�� ��� ��0� ��� � 0 ������ ! ��� !

Page 170: คาถาธรรมบท ไทย อังกฤษ

������4b� 6 � ����2��0 �� (� �[) a�2� �4/��.� (�����) �4��2����/� �� (� �[) ����2�� 6 �� a6[��.��6-�� (� �[) ./a6� �4����%&.��U� (� �[)

Cut down the forest (of passion) but not real trees, In the forest (of passion) is danger. Cut the forest and brushwood (of passion), Be forestless, O bhikkhus.

��. � � � ���0 � T�33�� 2c������ ���� � ���� ��������� � � �� ���T �U����� � ��� ! ��� !

�� V#/V�����4��4/�� ��� �4/ �22����Ua���/ �2��4�.�� / �� V�4b� �� �-�4����U���%&�4�2�&#�� � �12�6�����4�.� � ����/a���a�T[�4b�

As long as the brushwood of lust, however small, Of a man towards a woman is not destroyed, So long is his mind attached (to existence) As a sucking calf to its mother-cow.

��. 2��T��� ���� ����� ������ � ������ � c��

Page 171: คาถาธรรมบท ไทย อังกฤษ

���������� �& � �� �� ������ ������ ! ��� !

��02��� ��4��2��� � �12���02�/2�V4��U(���/#�}/&� �� ����(�&�a��� �a ��4��� �12 �� � �U(�[������ ���a�/�.�a6�

Root out your affection As an autumn lily is plucked. Cultivate the Path of Peace Made known by the Blessed One.

��. 2�� ���� ����� �� 2�� � ������ ��� 2��� �6 ��������� 2��� �� � �3��� ! ��� !

"�� �4�2�&�U(�U(�62/}/&w� �� �4�2�&�U(�U(�62/}/& � � a6[}/&�2�" �����4���/�3��Ub �&24��� ��[� 0h��4��2�.�

'Here shall I live in the rains, Here in the autumn and in the summer', Thus thinks the fool, and does not realize The danger of his own life.

��. �� �������������

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� ������� ��� ����� � �� �� �Y� ���� 2 � � ��T�� ! ��� !

%&�U(�4��� 2�&#�V���a6[�i��4�� �U��4���/�2�2�& �2�0&��}��&T�/�� .� � �12�3 �V ��U( 64V. 6 0&���[a��b� # )4/

On children and flocks Whose mind is attached and set, Him Death carries away As a great flood a sleeping village.

��. � ���� ���� � c � � �� �� ��� 2����� ������� ��0� ) �U�� � c� ! ��� !

V����-�2��4�.�./ V�/ �12) ���-�2��4�.�./ ���� ��1(20h��� ��[� � �&) ���-�2��4�.�./

No sons are there for protection, Neither father nor even kinsmen. For one who is assailed by death No protection is there found among kinsmen.

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��. �2���0��� )�� �cd��� �U6������ �� ����� ���� ������� ������� ! ��� !

��1(2�&�� ������2�Uba6� ��T6 /%&�� ���#�iU6 .����34�3 #�� ���[���U��� � .��&�[�� �

Thoroughly knowing this fact, The wise man, restrained in the rules, Delays not to clear the way That leads to Nibbana.

����:+B�:�*B� - MISCELLANEOUS

�. ��� �������� � ���� �� ����6� ���� ��3 ��� ���� �U�� ������ ����6� ���� ! ��  ! 0 � -�� �[./���24���(�# ) /��� ��6[����6-���2�� �4��� 3)�-����6[����6-��2� �1(2� -�a����24���(�# )

If fy giving up a slight happiness One may behold a greater one,

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Let the wise man renounce the lesser, Having regard to the greater.

�. ������&�� ��� �� 2���� ������T�� �������������� ��� �� � ��������� ! ��� !

%&#/�� �0� ����1(2�� �/�� ��2����# ��21(� %&�4b��4���U(��4�/�����.��&��b� .��U� ��� ����.�./

Whosoever wishes his own happiness Yet inflicts suffering on others- He is not free from hatred, Entangled in the tangles of anger.

�. �� � ����� �������� 2����� �� ��U��� 2���� �� ���� �� ���� �d���� 2 �� ! ��� !

��(��U(����� .��� �64V�� ��(��U(.������ 2 ��[�2�����)a����� %&012�4�a6[�4��� ��[� �

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What ought to be done is left undone; What ought not to be done is done, For those who are naughty and heedless Corruptions greatly progress.

�. ���� ���� ��� ����� � ��� ��� 2����� �� � ������ ����� � ���� ���� �� �� ���3 � �� 2��� ��T��� 2 �� ! ��� !

���3�� 6 #/ ����)���#�� �������� .��� ��(��U(.������ �� �T [��(��U(����� ���2 �� �4V3�%&�U��� �4��34))[�2��&6� 6 �4b� 2 ��[�Ua��[ �/.�

Those who develop well mindfulness of the body, who never do what ought not to be done, And ever do what ought to be done- of those mindful and reflective ones Defilements come to extinction.

�. � ��� ���� ��� � 3 �� ��� � ������ ���� � ����� ��� 2�U�Y � �� � ��c ! ��� !

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� �cY � �/ Y V�/ Y �4����� 32U��2�2�� �� 6 ��4� �2��4b�%&��2��4���U�a6� �2��4)��.� 2� �.�����

Having slain mother and father, And two warrior kings, Having destroyed a country, With its governor, Ungrieving goes a brahmana

�. � ��� ���� ��� � 3 �� ��� � ���0��� �����Y���� ��� 2�U�Y � �� � ��c ! ��� !

� �cY � �/ Y V�/ Y ��4���� %&��a���U��2U��2�2�� �� 6 �� ��/�� � ��2��4�Y� � �2��4)��.� 2� ��62/�4�

Having slain mother and father, And two learned kings, Having destroyed the five ways of a tiger, Scatheless goes the brahmana.

�. �������� ��3����

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�� ����� �� ���� ��� � ���� � ����� ����� ��� ! ��� !

�[� ���2��[��/������ %&�� 6h�0h��[�����c ������iU6 �4b��6 ��4��6 ��1� �1(�/Ua6����2

Ever well awake Are the disciples of Gotama Who ever day and night Recollect the Buddha's virtues.

�. �������� ��3���� �� ����� �� ���� ��� � ���� � ����� ����� ��� ! ��� !

�[� ���2��[��/������ %&�� 6h�0h��[������c ������iU6�4b��6 ��4��6 ��1� �1(�/Ua6����2

Ever well awake Are the disciples of Gotama Who ever day and night Recollect the Dharma's virtues.

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�. �������� ��3���� �� ����� �� ���� ��� � ���� � �� ��Y�� ��� ! ��� !

�[� ���2��[��/������ %&�[6h�0h��[�4�Y��c ������iU6�4b��6 ��4��6 ��1� �1(�/Ua6����2

Ever well awake Are the disciples of Gotama Who ever day and night Recollect the Sangha's virtues.

� . �������� ��3���� �� ����� �� ���� ��� � ���� � �� � ��� ��� ! ��� !

�[� ���2��[��/������ %&�� 6h�0h��� ��������2�� �� � ������iU6�4b��6 ��4��6 ��1� �1(�/Ua6����2

Ever well awake Are the disciples of Gotama Who ever day and night Recollect the body's nature.

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��. �������� ��3���� �� ����� �� ���� ��� � ���� � 2 h� � ��� ��� ! �   !

�[� ���2��[��/������ %&�U#����/U#��� �.��VU�/�VU�� ������iU6�4b��6 ��4��6 ��1� �1(�/Ua6����2

Ever well awake Are the disciples of Gotama Whose mind ever day and night Takes delight in harmlessness.

��. �������� ��3���� �� ����� �� ���� ��� � ���� � � �� � ��� ��� ! � � !

�[� ���2��[��/������ %&�U#����/U#�� �� ������iU6�4b��6 ��4� �6 ��1� �1(�/Ua6����2

Ever well awake Are the disciples of Gotama Whose mind ever day and night Takes delight in meditation.

��. ����33� ��������

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��� � � Y� ���� ������� ���� �� ���� ���������& ��� � ����& ��� � � ���� ������� ��� ! � � !

� ��6[�6�U����4�22�V�3 �-� � � ��[���/U#��iV��3�� �-� � � ���2���12�.�/U ������� � �2�&����4V%&.����2�4� �-������� �2���U(��2�&#��4�� ��4� �-������� �� [T[�4b� .�����2���U(��#��4�� ��4� a6[.����a� �� �����#���

Hard is th 'going forth'. Hard is it to delight therein. Hard is household life. Ill is association with unequals. Ill also is to wander in Samsara. Be therefore no more a wanderer Nor be a pursuer of suffering.

��. ���� �U�6� ������ ������������ �� �� ����� �3�� ��0 ���0� �&3��� ! � � !

%&�Ui�4�� ��V&�c/��iU6 �U�V�2�/���ia6[�����4� .���[��i#/� �2�./�4V�� ��4V012 #���[��i�4b��

Page 181: คาถาธรรมบท ไทย อังกฤษ

He who is full of faith and virtue. Possessed of repute and wealth- He is hanoured everywhere. In whatever land he travels.

��. �&�� ���� �� ����� ������ � ��� 2�����0 � ������� �������� �0 �� ! � � !

��/U �2��� ���/� � �12��&�� �� �� ��.�/U 0h�2�&#�6 �-.��� �� � �12�6&�i��U(�� ���.�#�� ��U

The good shine from far away Just as the Himalayan peaks. The wicked are not seen, though near, Just as an arrow shot at night.

����(�$ - HELL

�. 2�&�� �U ����� 2����� �� � � ��� � ����U�� � 2���� �� ���� �� ����� �� U���� ���3 ���0 ! � � !

���U(&/��-����2 �4V���U(�� a6� &/� "T4�.�./�� " ������ �12��4�

Page 182: คาถาธรรมบท ไทย อังกฤษ

������2��� ���4b� � �.�a6� �U����34(�� �12��4� #��6� �

He who always lies goes to hell And he who denies what he has done. These tow, the men of base actions, Share the same destiny in the world to come.

�. � � ��c� �� � ���� 2�)� � � � �� � ���� � ���� �� 2���33�� ! � � !

����� �% � � �4����U����� ���� � �U(��[}��34(� .��� ��� ��34(�� 6 �4b��2������ �� [����34(�

Clad in the yellow robes, Ill-behaved and uncontrlooed, By evil deeds, those evil ones, Shall go to the realm of woe.

�. ����� 2������ ����� ���� 2������&��� ��� ���3�� ����U�6 ����cd� 2�)�� ! � � !

����iU6 .��� ���

Page 183: คาถาธรรมบท ไทย อังกฤษ

�61��2�� 6-�a/��U(6�����.� �4�/U��U��� V������ � �U(3 �V �0� �

Better for an immoral And uncontrlled person To eat a red-hot and flaming ball Than to eat the alms of people.

�. ��� �� � � �� ��� ����� 2 �33�U ��� �&����U 2��)6 �� � ��� ������ ����� ��U�� ����� ����0� ! � � !

���U(�4��� %�/��U�� �������� �2�./�4V��� [ � � �U(�0 ��12 �h(�./�4VV � �2��2�.������� � ���U�31(2��U�� �U(�����

Four misfortunes befll that man Who, heedless, courts the neighbour's wife: Aczuisition of demerit is acquired by him, He has a bad sleep at night, Ill-repute he, thirdly, gains, And hell, fourthly, he attains.

�. 2��)6 �� � ��U � � �� �U��� �U� � ��U � �0���

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� ¦ � �cd� ���� ��c�� ��� ��� ��� �� � ���� ! ��  !

�0 � �h(� ./V � �0 ��2� ./�3 ��34(�� �#�2� �� �0 �� � �4b��&�U���34(�a6�a��[/��#�������� �0 ��U( �[� 3 �2�6����2� � �4� �� [T[�4b� �h�.����%�/���� �2���21(�

There is a gain of demerit and evil destiny, Brief is the joy of frightened couple, And the king imposes heavy punishment. Therefore let no man commit adultery.

�. ���� �0 ���� ��� �0��� ������� � �)� ����� ���� ���� �&��d��� ! ��� !

) � �U(�4V.�/U �2�V /�12./ T4�#/ � ������U(��[}��.�/U �2�6 �6��&��� T4��4b�

As Kusa grass when wrongly grasped Cuts the seizing hand, So a recluse's life when wrongly handled Drags one to hell.

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�. ������ ��0�6� ���� ����6���� �� ��� ������� � ������ � �� � �� � �%6� ! ��� !

�� 2[.� 6[ 6�� �U�2�4�����V4���i� �2� ��[}��������� �/�.���-�#� .����.��1(2%624�.i 6

An act loosely performed, A vow corruptly observed, A Holy Life unwillingly lived- This yields not much fruit.

�. ���� �� ���� �0�� �� ���� ������ �0��6 � ��� �3 ����� 2 ����� �3� ! ��� !

0 �[��[�� �-����[�� ����� a6[� � ��4(�������� �� [�iV��3���U( 6[ 6�� �4�a��[��6U(���6U�12���6�#��4�

Let one do with all one's might What ought to be performed.

Page 186: คาถาธรรมบท ไทย อังกฤษ

A loose monastic life stirs up The dust of passions all the more.

�. 2��� ������ ����� ��T ����� ������ ��� ����� ����� �� ��� � ������� ! ��� !

�� �34(� .��� ��U��6����/U �� a6��2��/12/�2�� � 64� � �� �� �/U�4�/U�� �� a6� .��/12/�2�

Better left undone is an evil deed, For it torments one afterwards. Better done is a wholesome deed, After doing which one feels no remorse.

� . ���� �0 ������ ����� ���� ��� �2� ����0 2�� �� ��c �� � 2����� �c �U� � ������ ����� � ����� ! ��� !

��2���2��4���# /U� �12���12�3 �a/� �U(�� �2��4�a�-�a���4b�� �#�� ��2�

Page 187: คาถาธรรมบท ไทย อังกฤษ

��22� �62��2� �# 6���6�.���6 �� [%&�U(6 /�2� ���1(2������2��i� �i�

Just as a border city Is well-guarded within and withourt, Even so do you guard yourselves. Do not let slip this opportunity. For those missing the opportunity grieve, Having been consigned to hell.

��. 2633�� �� 633��� 633�� �� � 633�� ���T ������� � � ��� ��T��� �����h ! ��� !

6[2 �#���(��U(.����6[2 � .�6[2 �#���(��U(���6[2 � %&�U(�U�� �� -�%�/2� ��Ub �2�.��&�����

Of what is not shameful they are ashamed, But of the shameful they are not ashamed. Embracing false views as such, Those beings go to a woeful realm.

��. 2��� �������� ��� � 2��������

Page 188: คาถาธรรมบท ไทย อังกฤษ

���T ������� � � ��� ��T��� �����h ! ��� !

��(��U(.�� �64� � -�� � �64� ��(��U(� �64� �64V� -�� .�� �64� %&�U(�U�� �� -�%�/2� ��Ub �2�.������

What is not to be feared they fear, What is fearsome they fear not. Embracing false views as such. Those beings go to a woeful fealm.

��. 2�3�3 �33����� �3�3 � 2�33������ ���T ������� � � ��� ��T��� �����h ! ��� !

��(��U(.��U��� � -�� �U��� ��(��U(�U��� �64V� -�� .��U��� %&�U(�U�� �� -�%�/2� ��Ub �2�.��&�����

They think there is harm where there is none, And they do not see where harm exists. Embracing false views as such, Those beings go to a woeful realm.

Page 189: คาถาธรรมบท ไทย อังกฤษ

��. �33� �33�� )�� 2�33� 2�33�� ��� ������� � � ��� ��T��� �����h ! ��� !

� -���� ������ � -�0&� ���0&� %&�U(�U�� �� -�32V�3��Ub �2�.��&�����

Perceiving wrong as wrong. Perceiving right as right, Beings of such right views In a blissful realm arise.

����5�4 - THE ELEPHANT

�. 2 � � ��� ��� �� � � �� ����� ��� 2��� ��� ��������� ����U�6 � �33�� ! ��  !

�� �4�2/���2�� ��U�/�U�2���21(� � �12�) �3� � #��� ��V ��6&�i��U(�62�22�.�� ��4���& �� [� ���/�� � ��iU6

Page 190: คาถาธรรมบท ไทย อังกฤษ

As an elephant in the battle field Withstands the arrows shot from a bow. Even so will I endure abuse, For people's conduct is mostly low.

�. ���� ����� ����h ���� � 3 ���& �� ���� ����� �������� ����� ��� �������� ! ��� !

3 ��U(w�a6� �� �� .��&�U(3��3� 3 ��U(w�a6� �[� 3 3hb���� #� �&����� %&�U(w�w���./ �&�4�2/���2�� 6������ ���%&��[�����

The tamed elephant is led to crowds. The tamed do the kings mount. The well-tamed is best among men, Who endures abuse.

�. ������� ��� 2 3 �U� � ����� ��3� � � � � 2������ ��� ��� ! ��� !

� 24i/� � 2 3 .��� ��6������& a6[) ��)3� �U(% �� �w���12

Page 191: คาถาธรรมบท ไทย อังกฤษ

�4V����4���U(��[����� a�V���6%&w���a6� ��[������� �4b�

Excellent are well-trained mules. So are thoroughbred ones from Sindhu And likewise noble fighting elephants. More excellent is the self-trained man.

�. � � �2�� � � �� � ���T�� 2��� ���� �0 ��� ������� ���� ����� ��T�� ! ��� !

a��2��U�/U�� ���U(w���./ �2�2 i4�� ��U(w�w�/Ua6��4b� ��� �[�� .��&�U(�.����.� (�� �) £h(�� �� ��2�� 6 �4b� .�.�./�6�

Surely never by those vehicles Would one go to the untrodden land As does one who is controlled Through his subdued and well-trained self.

�. ��� 6�� � � ��3�� ���������� ������ ��� ��� ��� � ��3�� ������ � ����� ��3�� ! ��� !

Page 192: คาถาธรรมบท ไทย อังกฤษ

3 ����4�31(2 ��� 6�[ � ��U(#����[ �./ 0&�6 �.� .��2����2 � ) ��)3� �� 6h�0h�a�� 3 �

The great elephant called Dhanapalaka In time of rut is uncontrollable; Tied fast he refuses his food Since he calls to mind the elephant wood.

�. ����U �� � �� � ��Y�� � ���� ��� ��������� �U � �� � � ��� ������ �������� �������� ���� ! ��� !

������� �[6h��[612 32V�2� �6�b���612�.�� V��U(�2� � �12������U(�� ���/���i�2 � �����h(��3��4b� �2����/.��&�V��b�

A sluggard, or glutton, too, Rolling himself about in gross sleep Like a bigh hog nursed on pig-wash- That foolish one endlessly comes to birth.

�. 2��� ���� ������ �� � ���� �����T�� ��0� �� �0 ���� ��33 � ���� ��� �� ������ �0h ������ ��� 2������� ! ��� !

Page 193: คาถาธรรมบท ไทย อังกฤษ

��1(2�2�#�� ./�2���U(��.�#�2 ��c � ��� �0� � ��� �#�� � ��V � a�V4/�Ub � �4�V4��4V�4�/������������� � � �12��� )3 �012�2 V4��4V3 ��U(���4�

Formerly this mind went wandering Where it liked, as it wished, as it listed. I will now control it with attemtiveness As the driver with his hook a wild elephant.

�. 2��� ��� � 0 �����������0 ���� 2����0�� �� ���� ����� ��3�� ! ��� !

����2�����/U#��� �.���[� � ���[�4/�[�4�����2��� ��02���22�� � 6����6� � �12�) 3 ���/ 6� � � �3���4��2�

Take delight in heedfulness And guard well your own minds; Draw yourselves out of evil ways Like an elephant sunk in the mire.

�. ��� 6��0 ����� � ��

Page 194: คาถาธรรมบท ไทย อังกฤษ

���h��� � ���� �� �U�� 2������ � �� ������ �� ����� �������� ��U� ! ��� !

0 ./� �%&�� �4V��./ �U�� ���[}��/U T6 /a6[�T6U�� h�.�. ���4V� ��3��4b�2� ��U�� ���� a6[h��U��� w ��24��� ��4b� 6 �

If for the faring-on you can find A friend, well-behaved, prudent and wise, Walk with him joyfully and mindfully, Overcoming dangers (open and concealed).

� . �� �� 6��0 ����� � �� ���h��� � ���� �� �U�� � 3 � ���� ��3��� � � �2�� ��� � �����)� � �� ! ��� ! �

0 .�V� ��U(�� �4V��./ �U�� ���[}��/U T6 / a6[�T6U�� �-����4)��.����/U�� � �12��[� 3 �6[� 3��V4����U(��.�2���/U�� �12.��-� �12�) 3 � 6[��6���U(��.��4��/U��#��

If for the faring-on you cannot find A friend, well-behaved, prudent and wise,

Page 195: คาถาธรรมบท ไทย อังกฤษ

Fare alone as a king renoucing his country And as an elephant alone in the wilds.

��. 2�0� � 3 �� � ��� � � ����U ��� � 2���U���� ��)� ���� 3U�������� � ��� ������ ���� � �� ! ��� !

�U�1(2�� � �-�U�� ���� ���/U�� �U( � ./ �-�U�� ���� �� V�).�0h��� ��[� ��-�U�� ���� 6[����./�4b� �/ �-�U�� ����

Happy is it to have a friend in need Happy is contentement with whatever betides. Happy is merit at the end of life. Happy is it to leave all sorrow behind.

��. ��� ������� �6�� 2�0 �������� ��� ��� � �)� �6�� 2�0 � �)� ��� ! ��� !

���V4��32V�2� �/ �-������ ���V4��32V�2V�/ �-������ ���V4��32V�2��c[ �-������ ���V4��32V�2�[%&��[����� �-������

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Happy is it to honour mother. Happy is it to honour father. Happy is it to honour ascetics. Happy is it to honour the Noble Ones.

��. ���� � � 3� �U6� ��� ��� ������� ���� �) ���6 �� � � �� 2��c� ���� ! ��� !

iU6# ���/��� �� V�� 3� i�4�� �U(�4b��4(�a6� # ���/��� �)) ./� a6� # ���/��� � �.��� V ��4b� 6 � # ���/���

Happy is virtue until old age. Happy is faith that firmly stands. Happy is it to gain insight. Happy is it to commit no sin.

�����,-�� - CRAVING

�. ���3�� ����� ���� �c �d��� � 6�� ���

Page 197: คาถาธรรมบท ไทย อังกฤษ

�� ����6��� �� ��� %6���T�� ����h � ��� ! ��� !

�� �4V���U(�U3U���2�&2� ���[� � �4c �Ua��[����)� �12��0 �46� �� �2���[�//� ���Ub.��&�21(� � �12�� ���6�%6.� �6/a6�2�&#��

Of the person addicted to heedless living Craving grows like a creeping. Such a man jumps from life to life Like a monkey craving fruit in the wilds.

�. �� �2� � �� 3��U �c �6�� ������� ��� ��� ��d���� 2�������� �U�c� ! ��� !

�4c 24�6 �� �U��� � ��2V�� V���6#/ #��6� �� �2��Ua��i��i� �6/ � �12� ) 0&�w��/ �2��2�� �

Whoso in the world is overcome By this craving poisonous and base, For him all sorrow increases As Virana grass that is watered well.

�. �� ���� � �� 3��h �c � �6�� �������

Page 198: คาถาธรรมบท ไทย อังกฤษ

��� �� ������ 2�������� ���3� ! ��� !

%&#/�2 3�[�4c 6 �� �U(� ��[�2 3�[./�Ub �� ��i��2���.�� �%&�4b� � �12� � /�b� ��� �#VV4�

But whoso in the world overcomes This base craving, difficult to overcome- His sorrow falls away from him As water drops from a lotus leaf.

�. �� �� �� �� ���� �� � �����0 �� �� �c � �&6� ��0 2��U���0� �U�c� � �� ���� ����� � �� �3� �������� ! ��� !

�� �2V2��� ��Uba�����2 �2# ����2%&� 3������4� c �U(�Ub �U�� �����) �2# ����2��/� ��4c � �12�02�� � ) �� ����22� �62�# � ��4��� )V2�� � �12���[a��b� �2���£ [�2�226�

This I say unto you: Good luck to you all who have assembled here.

Page 199: คาถาธรรมบท ไทย อังกฤษ

As one roots out fragrant Virana grass, So do you dig up craving by its root. Let not Mara crush you again and again As the river flood crushing a reed.

�. �0 � �&�6 2������� ��� T����� ����� �&���� �& �� �2��� �c ����� 2�& �� �����U �������� �������� ! ��� !

��1(2� ��4�a�-�a�� .�0&��� 6 � ��.�a��U(0&��4/a6� �-�2�./# �T4�#/ ��1(2�4��� 6 ��31b2�4c .�./ �/ �� ������Ub�-�2����/�hb�./��1(2�.�T4��4b�

As a tree cut down sprouts forth again If its roots remain undamaged and firm, Even so, while latent craving is not removed, This sorrow springs up again and again.

�. ��� T��h��U ��� �� ����� ��� � � ��� �������h ����� � ������� ! ��� !

��[a��4c �� � �24��3U(���� � �U(. 6.��4�2 ��c24�� �� �0� . 6V ��������#�#��

Page 200: คาถาธรรมบท ไทย อังกฤษ

�� �������/�� �h��U(aw�� �[ �2��[34��� # �� � -�%�/��/.�����

In whom are strong the thirth-six torrents Of craving flowing towards pleasurable objects- Then the great flood of lustful thoughts Carries off that misunderstanding man.

�. ����� ��U ��� 6� 2���33 ������ �� ���� 6�� 3 �� �&6� �) � T���0 ! ��  !

��[a��b� �12�4c . 6.���� ����a � �0 �46��12���6� �-�hb���.��4(� ��1(2� -� �0 �46��4b��2�� �a6� ����2���4/� ��4�/���U/�12�))

Everywhere flow the craving-streams, Everywhere the creepers sprout and stand. Seeing the creepers that have sprung high Do you cut their roots with your wisdom-knife.

�. ���� �� ���� �� �� � ������ �� ����� 3����� �� � ���� �������� �� �� 3 ��3�&�� �� ! ��� !

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�4���4b� 6 � �Ua�����4� 3��31b�.�/���4���� £ V£ �#�� � ��c�4b���� ���� #wa���a��� �����4�� ��� �-�2����/�2�a�2�&�(� .�

To beings there arise wide-ranging pleasures That are moistened with lustful desires. Bent on pleasures, seeking after sexual joys, They, verily, fall prey to birth-and decay.

�. ���c � ������ �3 ��������� ���� ���� ����3������� ����������� �������� ��� � ! ��� !

� 6 �4�� ��/�4V�4c � ���12���[�� /����[� ���/V�� �4���4b� 6 ���/2�&#����6����1(2�%&��4/ �2���[�V����V2�� �62/� 6� �

Enwrapped in lust, beings run about, Now here now there like a captive hare. Held fast by fetters they suffer Again and again for long.

� . ���c � ������ �3

Page 202: คาถาธรรมบท ไทย อังกฤษ

��������� ���� ���� ��� ���c� ������� ����� 2 ��3� ��� ������ ! ��� !

� 6 �4�� ��/�4V�4c ��[��12���[�� /����[� ���/V�� T[�4b������ ��1(2 �4�# ���6�� ��6 � �-h��� 6 ��4c ��U�

Enwrapped in lust, beings run about, Now here now there like a captive hare. So let a bhikkhu shake off craving If he wishes his own passionlessness.

��. �� ������ �� ������� ������� ����� � ��� �� ����6��� ���0 ����� ������ � ��� ! ��� !

V���6#/�6[�i%&��2���12� 012�iV��3���� i� ���12� �� �� ���6�a6��4���(��64V.� � �4b�2U� ����2��/&V���6�4b��0�/ �� 22�� ��U(����4�a6��4���(��64V�� �U(����4�2U�

Released from jungle of the household life, He turns to the bhikkhu jungle-life. Though freed from the household wilds He runs back to that very wilds again.

Page 203: คาถาธรรมบท ไทย อังกฤษ

Come indeed and behold such a man. Freed he turns to that bondage again.

��. � �� �� � ���� � �U� �� ��� � ��3�¦� � ������ �c���cd�6�� ������� � ���� � � 2���� !��� !

���1(2��2��� �U(�� /��� 6-� .� a6[�2� � � �%&�&�6 �� �4�.�#3���1(2��2��� �U(�4(��� a��� ��� �4/���/U#����1(2��3� V��� ���� ������1(2��2��� �U(�4(�����(��4�

Not strong are bonds made of iron, Or wood, or hemp, thus say the wise. But attachment to jewelled ornaments, Children and wives is a strong tie.

��. �2�� �� � ���� � �U� �2 ���� ��0�6�������� �2��� �T�� � ���3��� 2�������� � ����� � � ! ��� !

� �%&�&�6 �� ���1(2��2��� 3��/�Ub�4(��� �4�T�/6 �6��U(�(� �6 �%&�.� 6���a�a�� ��4� %&�&�4b� 6 ��h��� 6 ����1(2��2��� �Ub��U� 6[� ����22�V�3�/�.�.�/U

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This is a strong bond, says the wise, Down-hurling, loose but hard to untie. This too they cut off and leave the world, With no longing, renouncing the sense-pleasures.

��. �� � ���� ������� ���� ��� ��� ������� 3 6 �2��� �T�� � �3��� �U� 2�������� ������ � � ! ��� !

%&0&�� �[��2V�� �2�06� 6��&��[a��4c � �12�a�6������6�.��4�#��U(��04�.��2� %&T6 /�4b� 6 � �h��� 6 ����1(2��2��� �Ub 6[�����4b���� 22�V�3�/�.�.�/U

They who are attached to lust fall back To (craving's) streams as a spider self-spun web; This too the wise cut off and 'go forth', With no longing, leaving all sorrow behind.

��. ��� ���� ��� ��T�� �3�� ��� ���� � ��& ��0 ������� ��� � ��� 3 ��3�� 2��� ��� ! ��� !

���62�� ��4b�2/U�2� ��a6[����V4� a6[2�&� �12�� ��U�� ����

Page 205: คาถาธรรมบท ไทย อังกฤษ

��1(2#� 6�/�� ����2� �a6� ����2�4�.����/.�a�2U��2.�

Let go the past, let go the future too, Let go the present and go beyond becoming. With mind released from everything, To birth-and-decay you shall come no more.

��. ������0���� 3����� ��� ��� ��� �������� ����� �c ��d��� �2� �� �� � ����� ���� ! ��� !

%&���� ��������� �U����� �4/���/U ��/2�&#���(��U(���� � �Ua��[2��� �2� �# � ��[34V���1(2�4��� � �# a����

For him who is of restless mind, Who is of powerful passions, Who sees but the pleasurable, Craving increases all the more. Indeed he makes the bond strong.

��. �����&���� � �� ��� 2���� � ���U �� ��� �2� �� ����� �� �2��T����� � ����� ! ��  !

Page 206: คาถาธรรมบท ไทย อังกฤษ

%&�4b�#��[�4V�� ���/���£ � ����)2�������� ����U �U��������6 �4���4/�4c �/��b�.� �� 6 ����1(2�%&��2�� �

He who delights in subduing thoughts, He who meditates on impurities of things, He who is ever full of mindfulness- It is he who will make an end of suffering And destroy the Mara's bond.

��. �������� 2��� �U �U��c� 2����c 2�T���� ���66 �� 2������� ������� ! ��� !

�[2� 4��%&6�0h���/ � ��6 �� �a6� �/�� ���/�� �/���6��4c a6� 4�6&�i��12���6���[�� �a6� � �� ��Ub���� ���/� ��2�� �

He has reached the final goal, He is fearless, without lust, without passions. He has broken the shafts of existence. Of such an arahant this body is his last.

��. �U��c� 2� � �� ���������������

Page 207: คาถาธรรมบท ไทย อังกฤษ

2�3� �� ����� �� 3) �� �� �� � ��� 2����� �U�� � ��) � ������� ������ ! ��� !

�/�4c .��h/�4(� T6 /#�������� �&�6��24���a6[�&6� /4V � 64� � �%&�U��U�[��/� ��Uba6 ��U��� � �� 3) a6[ � V����

Free from craving and grasping, Well-versed in analytical knowledge, Knowing the texual orders and their sequence, He of his last body is, indeed, called One of great wisdom and a great man.

� . � ���& ����& ���� ���� ������ 2�&�6���� �3� �c ���� ������� ��� 2��) � ����������� ! ��� !

�� �2 3�[���2� � �� ��4��&���2� � �� ��./��/#����2� � �� 6[./���2� � �� ���2���[�� [��b��4c �� ��4��&/�����2� a6[�[2 �#�� �����&�� �6

All have I overcome, All do I know,

Page 208: คาถาธรรมบท ไทย อังกฤษ

From all am I detached, All have I removed, Thorougly freed am I Through the destruction of craving, Having realized all by myself, Whom shall I call my teacher?

��. �� �� ���� �� 3�� �� �� ��� ������ 3�� �� �� ��h �����U 3�� �� �c ���� ������ 3�� �� ! ��� !

����� � 3�[� ����2� � ���[���� 3�[�����2� � �� ����/U#����� 3�[�� ����/U���2� � �� ���b��4c 3�[�������2� �

All gifts the gift of Truth excels. All tastes the taste of Truth excels. All delights the delight in Truth excels. All sorrows the end of craving excels.

��. ���� ��� ������� �� � � �������� ����c � ������� ��� 2�)� 2���� ! ��� !

�����4� �� 6 ����� a��� 6 ����U(#wa����� �.�./

Page 209: คาถาธรรมบท ไทย อังกฤษ

�� [�6�#������4� �����2��� 6 ���21(� a6[ (%6�U(��/�-�� 6 �) ���2�

Riches ruin the fool But not those seeking Nibbana. Craving for wealth, the foolish man Ruins himself by destroying others.

��. ��c��� �� ���� �� � ���� 2�� �3 ��� � �U�� ���� ����� � �� � �%6� ! ��� !

) �� # �U(� ��U� � � �[ �� # ����U� � T[�4b� � ��U(0� �a�%&�� i� �� �[ �h��U%6� i 6

Weeds are the bane of fields, Lust is the bane of mankind. Hence offerings made to lustless ones Yield abundant fruit.

��. ��c��� �� ���� �� ������ 2�� �3 ��� � �U������� ����� � �� � �%6� ! ��� !

Page 210: คาถาธรรมบท ไทย อังกฤษ

) �� # �U(� ��U� � ���[ �� # ����U� � T[�4b� � ��U(0� �a�%&�� i� ����[ �h��U%6� i 6

Weeds are the bane of fields, Hate is the bane of mankind. Hence offerings made to hateless ones Yield abundant fruit.

��. ��c��� �� ���� �� �� ��� 2�� �3 ��� � �U���� �� ����� � �� � �%6�

) �� # �U(� ��U� � �� [ �� # ����U� � T[�4b� � ��U(0� �a�%&�� i� ��� [ �h��U%6� i 6

Weeds are the bane of fields, Delusion is the bane of mankind. Hence offerings made to delusionless ones Yield abundant fruit.

��. ��c��� �� ���� �� 2��T ��� 2�� �3

Page 211: คาถาธรรมบท ไทย อังกฤษ

��� � �������T�� ����� � �� � �%6� ! ��� !

) �� # �U(� ��U� � �� �2� � �� # ����U� � � ��U(0� �a�%&�� i� ��� �2� � �h��U%6� i 6

Weeds are the bane of fields, Thirst is the bane of mankind. Hence offerings made to thirstless ones Yield abundant fruit.

����C�$D8 - THE MONK

�. ����� ����� � �� � �� ����� ����� Y ��� ����� � �� � �� 3�� � ����� ! ��  ! �� ���� �� ���� �/U �� ���� � & ���� �/U �� ���� ���&� ���� �/U �� ���� �6�b� ���� �/U

Good is restraint in the eye. Good is restraint in the ear. Good is restraint in the nose. Good is restraint in the tongue.

Page 212: คาถาธรรมบท ไทย อังกฤษ

�. � ��� ����� � �� � �� � � � ����� ��� ����� � �� � �� ��0 ����� ��0 ������ ����� ����� ������� ! ��� !

�� ���� �� � ���� �/U �� ���� �� � ���� �/U �� ���� �#� ���� �/U ����� %&�� ������� � �2��� ������4b����

Good is restraint in deed. Good is restraint in speech. Good is restraint in thought. Good is restraint everywhere The bhikkhu restrained everywhere Shall leave all sorrow behind.

�. �0�)�� � ��)�� � � �)�� �)����� 23������ �� ��� �2�� �������� �� � ����� ! ��� !

%&�� ����12 �� ����� �� ���� � �� ���� � ���/U#�� �V� �-)������

Page 213: คาถาธรรมบท ไทย อังกฤษ

�U#������ �� �4��/�2�&�/U��/ � ./��) � �����

He who is controlled in hand and foot. He who is controlled in speech and body. He who is with inward joy and settled mind. He who is solitarily controlled- Such a one they call a bhikkhu.

�. �� ����)�� ����� ���� cU 2������ 2�0� ���� �U���� �������� � ���� ! ��� !

�����%&�� ���� � &//���)) .�012�4� 3Uba���� � a6[#��� �0&��2� 02��� �2�������4b� �4V� .�� [a�

The bhikkhu who is well-controlled in tongue, Who speaks with wisdom and without pride, Who explains the text and its meaning- Sweet indeed is his speech.

�. ��� � �� ������ ���� 2���������� ���� 2����� ����� ����� � ��� ��� ! ��� !

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�����%&2�&#����� ���/U#����� ������ �c ���� a6[�� 6h�0h��������2 �2�.���1(2�� ��[�4�����

Dwelling in the Dharma, Delighting in the Dharma, Investigating the Dharma, Remembering the Dharma, That bhikkhu falls not away From the Dharma sublime.

�. �6 �� � ����)�� � �)�� � �� ��� 2�)�� � �� ����� �� �h � ����T�� ! ��� !

.�h�/& ��(�6 ��2��� .�h����� 6 ���21(� ��1(2������4����� 6 ���21(� #��2�.������ ��

Let him not despise his own gains. Let him not envy those of others. The bhikkhu envying the others' gains, Does not attain concentration.

Page 215: คาถาธรรมบท ไทย อังกฤษ

�. 2��6 ��� �� ����� �6 �� � ���)�� �� �� ��� ������� ���� 3U�h 2������ ! ��� !

�����0h��U6 ��2� a�.�/& ��(�6 ��2��� �U2 3U�[V�������W .���U���� � �2�./�4V�� ¦��3�� ������

Though a recipient of little, A bhikkhu despises not his own. Him of pure and strenuous life, Devas look up to high.

�. ��� � ��&���h ��� ��0� �� ���� 2�� � � ����� � �� ����&�� ������ ! ��� !

%&.��h/�4(��/���[� ��4b���� � "�&" "�2��&" .�� #��&� �12� � ��1(2.��U �-.��i� �i� �� %&�4b�a 6[ ��U��./� �����

He who grasps at neither 'I' nor 'Mine', Neither in mentality nor in materiality,

Page 216: คาถาธรรมบท ไทย อังกฤษ

Who grieves not for what is not- Such a one indeed is called a bhikkhu.

�. ���� �� �� �� ����� ����� ���� ��� 2�����T ��� ���� ��� �&���� ���� ! ��� !

����� %&2�&/������ �61(2�#�#����i �� h�6�0h��� �[24���V 24������� �[�4V�4�� �

The bhikkhu who abides in loving-kindness, And who is pleased with the Buddha's teaching, Shall attain to the Peaceful State, The happy stilling of conditioned things.

� . ��� ����� 2��� � �� ���� �� 6 ������� �T�� � �� ���� ��� �� ��� ��� ! ��� !

����� ��2����/�b� 22�� ���12�Ub ��1(2��/�b� 22� �/a6� ��12�4�a6���-� �� 6 �� �[ ���[ (�� [) ��U�a6� ��2�4�.�0h��[�� �

Page 217: คาถาธรรมบท ไทย อังกฤษ

Empty this boat, O bhikkhu! When emptied, it will swiftly move Cutting off lust, hatred (and ignorance) To Nibbana will you thereby go.

��. �� T���� �� 3� �� ������ � ��� �� ��� ���� ����� �2Y��c�c�� ������ ! ��  !

���4/22� 6[��b� �� # ����)���V�� 2U� ����1(2�%&�4� 3��/ ������h�./31(2� %&� ��b�

Cut off the Five, give up the Five Cultivate further more the Five The bhikkhu, from the Five Fetters freed, A Flood-Crosser is he called.

��. � � ����� � � �� �� � �� � ����c ����� ����� � �6 ���� ��6U ����� � ���� ���������� �� � �� ! ��� !

����)� �� �0�/ ����� 2� �4���[� � 2� �62�#���U����2�&a�#�� ���c 2� ./�%62�61�����2�� 6-�a/�

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2� �62�# �� ������% %6 )��U��2� a��4���(� ���)� "�2 �U(���������"

Meditate, O bhikkhu! Be not heedless. Let not your mind dwell On sensual pleasures. Do not carelessly swallow A red-hot iron ball. Do not as you burn bewail 'O this indeed is ill'.

��. ��0� � �� 2�)�� ��0� �) 2� ���� �� � � �� �) � � �� �� ������� ! ��� !

��1(2.��U�)) �-.��U�� ������� ��1(2.��U�� ������� �-.��U�)) %&#/�U�4b��� ������� a6[�)) %&�4b� �4V� 2�&#�6�� �

There is no concentration For one who lacks wisdom, Nor is there wisdom For one who lacks concentration In whom there are found Both concentration and wisdom- He indeed is in the presence of Nibbana.

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��. ��)� �� ������� ��������� ������� 2� ���U ��U � �� ��� ���� ������� ! ��� !

�����%&.��&�U(��4/ �U#���V � -�a���[�����/�32V �2�./�4V�� ����/U �U(� �4)�����.����./6�b���

The bhikkhu gone to solitude, Having calmed his mind, Clearly perceiving the Teaching, Experiences a peaceful joy That has never before been Tasted by the worldings.

��. ��� ��� ������ ��� �� 2����� 6��� ���� ��33� 2����� ��3 ��� ! ��� !

.�� ��1(2#/ �[2� 4���� �c � -� �� ����/a6[�� �/4Va ��4���4b� 6 � � ��2�./��� a6[�� ���� £h(������(�2��[�� �4V� �%&�&�4b� 6 �

Whenever he reflects On the rise and fall of Aggregates;

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He experiences joy and happiness, To the knowing ones that is Deathless.

����)����- - THE BRAHMANA

�. T��� ���� ������ � �� ��&� � �c ��� � �� ��� )�� 2��&�� � �c ! ��� !

� �c�2� � ���� � � ��/��[a� (�4c ) a6[V���� � ��4b� 6 ���U� � �c�2� ��1(2� ��&�� ���b�.�a ���(�����a���4b� 6 � � ��-�[�&��(��U(.�����a�� (�� �)

Strive and stop the stream of craving, Discrad, O brahmana, sense-desires. Knowing conditioned things, brahmana, You will know the Unconditioned.

�. �� ������ ������ � ��& � �� � ��c 2��� �� ����� 2��� ��T��� 3 ��� ! ��� !

��1(2#/� �c� �0h�w���� (�� �) /��� ����V4�������4b��2� (��0[a6[����� ) ��1(2�4b����1(2�%&�4��4b���� �2��� %&�&�����2���b�.�

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When depending on the twofold means, A brahmana has reached the Other Shore, Then of that one who knows, All fetters remain no more.

�. ��� � �� 2� �� � � � � �� � ��33�� �U���� ��������� �� � �&�� � �c� c ��� !

%&#/.��Uw��Ub �12w���� �12.��U�4b��2�w� .��U�� ���[����[� �#� ���2���[ %&�4b��� ��U��� � �c

For whom there exists Neither the Hither nor the Father Shore, Nor both the Hither and the Farther Shore, He who is undistressed and unbound- Him do I call a brahmana.

�. � �h ���3� �U�� ������� 2� ��� 2�����0� 2������� �� � �&�� � �c� ! ��� !

%&#/V� �-)� � �� i� ����6� 2�&���/U�� �/����U(�[h���

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�/2 ��[ 6�0h���/ � ��6 �� �a6� %&�4b��� ��U��� � �c

Meditative, dwelling alone, Free from passion taint, Having done what should be done, Devoid of all corruptions, And having reached the Highest Goal- Him do I call a brahmana

�. ��� ���� 2 ����� ����� � �� ����� ������ ������ ���� � �U ���� � ��c 20 ��� ���h ���� ���� ��3� ! ��� !

�[2 ���� �� ��6 ��4� �[�4��� �� ��6 ��1� �4��V�� � ���1(2������ [���U���V � �c �� � ���1(2�� � � a��[����� �� � ��4b��6 ��4��6 ��1�

By day the sun shines. By night the moon is bright. Armoured shines the warrior. In meditation the brahmana glows. But all day and all night, The Buddha shines in splendour.

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�. ��� �� � � ��c ������ ���c�� ������ � 3������ �6� ��� �3����� ������ ! ��� !

%&�U(31(2� � �c �� [6[V �./ 31(2� ��c[ �� [�U���� ��V 31(2� V��3�� �� [6[�6���./

Without evil he is called a brahmana. He who lives in peace is called a samana. With all impurities gone, A pabbajita is he called.

�. � � �c�� � ���� � �� ����0 � ��c �� � �c�� �� �� ��� �� ��� ����� ! ��� !

.�����4�a�� �c (�4�V�3) a6[� �c�-.����a�/��� ������2V ���U(�4�a�� �c ������ �� �� a�� �c%&�����2V � �� ����

One should not strike a brahmana, Nor such a brahmana vent his wrath on him. Woe to him who strikes a brahamana. More woe to him who gives way to his wrath.

�. � � �c��������� ����� �� ������ ���� ��� � ��� ��� h���� ������� ��� ��� �������� ����� ! ��  !

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.��U2[.��[/U�� �4V� �c �� �4V 4� �#�� ��� ��c ��1(2#/�� .��VU�/�VU����21(� ��1(2�4b� �� ������-��V

Naught is better for a brahmana. Than restraint of mind from what is dear. Whenever his ill will has been put aside, Then and then only his sorrow subsides.

�. ��� � ��� � � � ��� ��0� ������ ������ �U � � �� � �� � �&�� � �c� ! ��� !

%&#/.��U�� �34(�� �� � � � #� �� ����[�4��4b�� ��� � %&�4b��� ��U��� � �c

He in whom there is no evil done, Through body speech or mind, He who is restrained in the three ways- Him do I call a brahmana.

� . �� ���� ��3 ���� ��� ����������� ������ �� ������� 2��� ����� � ��c ! ��� !

��1(2�&�����U(����� ���a�/� � �V���6#/ ����� ��2V�2�V���6�4b� � �12�� �cV&3 .�

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From whom one knows the Truth Sublime Which the Awakened One proclaimed, Devotedly should one revere him, As a brahmana tends the sacrificial fire.

��. � 3� � � ������ � 3�� � �� � ��c �� � ���� ���� � �� ���U �� � � ��c ! ��� !

��#3�� [���3� ��#3�� [���� ��#3�� [�� ���/ (�U(/U) �U(�� ��# ���� �c #���-� ��U�4��[a6[������� �2��[V�������W6b� a6[���� �c

Not by matted hair, nor by clan, nor by birth, Does one become a brahmana. In whom there are truth and righteouseness, Pure is he, a brahmana is he.

��. �h �� 3� � ������ �h �� 23��� ��� 2����� �� � c� ��� ����33�� ! ��� !

�� ���2� %�� � �4��4�� �[�U��[��3�2[.��� �4V�� � ��2��� �[2 /�/#� a�� �#��� ������4�

What use of your matted hair, O foolish one? And what of your entelope-garment?

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Full of impurities is your mind, You embellish only the outside.

��. ����&6��� 3��� ���� ������0�� �2�� ����h � ���� �� � �&�� � �c� ! ��� !

%&���% V4�����6 %2���� -�a�����2-� V� �-)� �#�� ��6U(�����/U�� �� ��U��� � �c

Clad in rag-robes and lean, With body overspread by veins, Meditationg in the forest alone- Him do I call a brahmana.

��. � � � � �c� �&�� ����3� ��������� ��� �U � � �� � �� � �� � �� ������ 2���� 2� � �� �� � �&�� � �c� ! ��� !

�U�����/#���[�&6� �c �12�U� �/ ���� �c �� .���U���� � � �c ��� �4��U���6�2�& �� �-���� �ca�31(2 %&#/ �/���6�.��h/�4(�012�4(� %&�4b��� ��U��� � �c

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I do not call him a brahmana Merely because he is born of a womb Or sprung from a brahmani. If he is full of impediments, He is merely a brahmana by name. He who is free from impediments and clinging- Him do I call a brahmana.

��. ���)3�� �T�� �� �� � �������� ��� ���� ��������� �� � �&�� � �c� ! ��� !

%&#/�4/���6����1(2�%&�4�./ �/��b� .� � /�64� �/4��[ ���2���[� ����1(2��2��� �12���6� %&�4b��� ��U��� � �c

He who has cut off all bonds, He who trembles not, He who is free and unbound- Him do I call a brahmana.

��. �T�� ���h ����� ��� �� � ������ 2�������6�Y� ���� �� � �&�� � �c� ! ��� !

%&�U(�4/3[�� [ (�� �����) �312� �4� (�4c ) �312�� � (�� �� -�%�/) �2��4b�2���4����6� 02/6�(��64� (2��33 ) �&a��2����4�a6� �� ��U��� � �c

Page 228: คาถาธรรมบท ไทย อังกฤษ

He who has cut off the strap (of hatred), The thong (of craving), The rope (of heresies), Together with all tendencies: He who has thrown up the cross-bar (ignorance) And has realized the Truth- Him do I call a brahmana.

��. 2����� ����� 2����� �� �������� ����6� 6 �U�� �� � �&�� � �c� ! ��� !

%&#/.����� ���2� �/ a6[� �6�����2��� �U�4�������� 64��4 %&�4b��� ��U��� � �c

He who is not wrathful Bears reviling, blows and bonds, Whose power, the potent army, is patience- Him do I call a brahmana.

��. 2������ ������ �U6���� 2������ ���� 2����� �U�� �� � �&�� � �c� ! �   !

%&#/.��4����� ���iU6�� �/���6�w�w���

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�U3U���2�&#��6��Ub�����4b���/� � %&�4b� �� ��U��� � �c

He who is free from anger, He who is dutiful and righteous, He who is without craving, and controlled; And he who bears his final body- Him do I call a brahmana.

��. � �� ���������� 2 ������� � ��� �� � 6����� � ���� �� � �&�� � �c� ! � � !

%&#/.���/#�� � � �12� � /�b� .���/#VV4� a6[��6-/%4�� /.���/�6 ���-� %&�4b��� ��U��� � �c

Like water on a lotusleaf, Like a mustard seed on a needle's point, He who clings not to sensual pleasures- Him do I call a brahmana.

� . �� ������ �3 � �� 2���� ������� ���� �� ��������� �� � �&�� � �c� ! � � !

%&�&���U/4V�����2���./#��6��Ub �/� �[aV� ����6�

Page 230: คาถาธรรมบท ไทย อังกฤษ

���2���[� ����6� �� ��U��� � �c

He who has realized in this world The destruction of his own ill, Who has put aside the burden and is freed- Him do I call a brahmana.

��. ���U��)� ��� �h ��� ����� ������ 2�����0� 2������� �� � �&�� � �c� ! � � !

%&�U�)) 6h�£hb� 64�a 6� T6 /�612�� �%�/� �32V V��6�0h���/ � ��6 � �24�2�/� �� ��U��� � �c

He whose wisdom is deep, Who is wise and skilled In the right and wrong means, Who has reached the Highest Goal- Him do I call a brahmana.

��. 2������ � ��� � 2� � �� � �&��� 2���� �h 2���T� �� � �&�� � �c� ! � � !

%&.��6���6U�4VV���6�4b��2�w � �12�} 4�0a6[V��3�� ��.����/U�� .���/0�(� �4��2� �� ��U��� � �c

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He who is not intimate With both householder and homeless, Who with no fixed abode Wanders, wanting but little- Him do I call a brahmana.

��. ��� � �cd� �&���� ����� 0 ����� � �� � ��� � Y ���� �� � �&�� � �c� ! � � !

%&�/�VU�/�VU���4��21(� .�� �6-� �12# ) .�Y �2� .��4(�# ��21(�Y �� ��U��� � �c

He who has given up harming creatures, Whether feeble or strong, Who neither kills nor causes to kill- Him do I call a brahmana.

��. 2������� ��������� 2���c�d�� ����� � � ���� 2� � �� �� � �&�� � �c� ! � � !

%&.�/�� � �6 ��6��3�%&/�� � ��V �6 ��6��3�%&� ��c .��h/�4(��6 ��6��%&�h/�4(� �� ��U��� � �c

Friendly among the hostile, Peaceful among the violent,

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Ungrasping among the grasping- Him do I call a brahmana.

��. ��� � �� � ���� � � �� ���� � � ���� � ������ 2 ��� �� � �&�� � �c� ! � � !

�� ��� �4/ �� ��4/��12� �� � ��(� �� �/&0&�V�)��c��21(� �/.�� �%&#/ � �12���6-/%4�� / ��.�� ��6 ���-� %&�4b��� ��U��� � �c

In whom lust, hatred, pride And detraction are fallen off, As a mustard seed from the needle's point- Him do I call a brahmana.

��. 2����� ��) ��h ���� ���� 2��U��� � � � ����3 ��� �� � �&�� � �c� ! � � !

%&&/02��� ��(���6 a����[� � �4������ .���[�V��[�4(�#�� �� ��U��� � �c

He who utters words Gentle, instructive and true, He who gives offence to none Him do I call a brahmana.

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��. ��� �UY� � ���� � 2c� 0&6� ��� ���� �6�� 2����� � ����� �� � �&�� � �c� ! � � !

%&#/.������2���21(� .�� �4b� �12� � �6-� �12# ) /U �12.�/U %&�4b��� ��U��� � �c

He who in this world Takes not what is not given, Be it long or short, Small or great, fair or foul- Him do I call a brahmana.

��. 2 � ��� � ��33��� 2��h �6�� ��� � � ��� ��� ��������� �� � �&�� � �c� ! ��  !

%&#/.��U�� �2� � #��6��Uba6[�6� � �/���6� ���2���[ %&�4b��� ��U��� � �c

He who has no longing Either for this world or nexto world, Who is detached and emancipated- Him do I call a brahmana.

��. ��� 6� � ��33��� 2) � 2�0��0U

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2������ 2������� �� � �&�� � �c� ! ��� !

%&#/ �/�4c �/���4� �� [�&a������ 6�0h�2���� �a6� %&�4b��� ��U��� � �c

He who has no more longing, Who through knowledge is free from doubts, Who has plunged deep into the Deathless- Him do I call a brahmana.

� . ��� ��)� � �� 2��� ���� 2����� 2���� ���3� ����� �� � �&�� � �c� ! ��� !

%&6[V�)6[V �./ ����6�%&�4� .��i� .��U���6� V�������W �� ��U��� � �c

He who has passed beyond Good and bad and attachment, Who is sorrowless, stainless and pure- Him do I call a brahmana.

��. ��� � ���6� ����� �������� 2� ��6� �����������Uc� �� � �&�� � �c� ! ��� !

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%&V�������W � �12��4���a�� ��V %2�#� �/�� �2#�#�� �� ��U��� � �c

He who is pure as the spotless moon, He who is serene and clear, He who has ended delight in existence- Him do I call a brahmana.

��. �� 2��� �6��0� ����� ��� �� �� ���� ��c�c � ���� � �U 2���3 2�0��0U 2��� � � ����� �� � �&�� � �c� ! ��� !

%&� ���� ��4� a6[�� [ 24����� � 6��U(� �./a��� ��Ub 6�0h�w���� ����4������ � �/�4c �/�� ����4� �/�� ��h/�4(� V��6��� � �� ��U��� � �c

He who has passed beyond This quagmire, this difficult path, The ocean (of life) and delusion, Who has crossed and gone beyond, Who is meditative, desireless and doubtless, Who, clinging to nought, has attained Nibbana- Him do I call a brahmana.

��. ��� � �� � �� � 2� � �� ����3

Page 236: คาถาธรรมบท ไทย อังกฤษ

� ��������Uc� �� � �&�� � �c� !��� !

%&6[� � ��c 22�V�3.��U��12� �/�� �#��#�� �� ��U��� � �c

He who, giving up sensual pleasures, Would renounce and become a homeless one, Who has removed the lust of becoming- Him do I call a brahmana.

��. ��� �c � � �� � 2� � �� ����3 �c �������Uc� �� � �&�� � �c� ! ��� !

%&6[�4c 22�V�3.��U��12� �/�� �2� �#�� �� ��U��� � �c

He who, giving up craving, Would renounce and become a homeless one, Who has destroyed the craving for existence- Him do I call a brahmana.

��. ��� � ����� ���� ��� ���� 2����� ������������� �� � �&�� � �c� ! ��� !

Page 237: คาถาธรรมบท ไทย อังกฤษ

%&6[���1(2�%&�4� �4b��2������a6[���/ �/���1(2�%&�4����3��/ ���3��Ub�� ��U��� � �c

He who, discarding human ties, And transcending celestial ties, Is completely freed from all ties- Him do I call a brahmana.

��. ��� ���� 2���� �U���&�� ���&��h ��6� ���� �U�� �� � �&�� � �c� ! ��� !

%&6[�� ����/Ua6[�� �.����/U ��-����� �/2���� (���6�) 2 � ) 3�[�6��4b���6 �� ��U��� � �c

He who has given up delight and aversion, Who is cooled and without attachments, Strenous and victorious over the world- Him do I call a brahmana.

��. ���h �� ���� ��� �� 2������� ��� 2���� ����� ���� �� � �&�� � �c� ! ��� !

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Page 238: คาถาธรรมบท ไทย อังกฤษ

He who perfectly understands The rise and fall of all beings, Who is detached, well-hone and enlightened- Him do I call a brahmana.

��. ��� ��h � 3 ���� ��� ���� ��� �Uc ��� 2� ��� �� � �&�� � �c� ! ��  !

���/ ����� a6[������4b� 6 � .��� V� �.��2�%&#/ %&����[2� 4�� �Uc � %&�4b��� ��U��� � �c

He whose way is unknown To hods, gandharvas and men, Who has destroyed all defilements And who has become enlightened- Him do I call a brahmana.

��. ��� ���� � ��T � �3��� � ��0� ����� 2����� 2� � �� �� � �&�� � �c� ! ��� !

%&.��U�� ��h/012�4b��V1b2��� (2/U�) � ��6 � (����V4�) �U(��/ (2� ��) �� i� ��� ��h/�4(�012�4(� �� ��U��� � �c

He who clings not to the past, The present and the future, too,

Page 239: คาถาธรรมบท ไทย อังกฤษ

Who has no clinging and grasping- Him do I call a brahmana.

� . 2���� ���� �U�� �� �h ��3�� ���� 2��3� � ��� ���� �� � �&�� � �c� ! ��� !

� } �U%&2�2 � ��[����� a�6��6 3� �[ �� i� ��4c V�������W ��4��&���� �� ��U��� � �c

The fearless, the noble, the hero, The great sage, the conqueror, The desireless, the pure, the enlightened- Him do I call a brahmana.

��. ������ �� �� ���� ��� � �� ����� 2�0 3 ������ ���� 2��) ������ ���� ��������� �� �� � �&�� � �c� ! ��� !

���U %&�&2/U�3 ���2��� � -������a6[2V � .��2����/2U��2.� �&a��� -����� V� �-) � �U(V��V&�ca6� �� ��U��� � �c

The sage who knows his previous births, Who sees heaven and hell,

Page 240: คาถาธรรมบท ไทย อังกฤษ

Who has reached the end of births, Who has attained to insight-wisdom, Who has completed his holy life- Him do I call a brahmana. .