dhp.273-289 Dhammapada

The eightfold is the best of paths, four principles the best of truths,
passionlessness the best of states, the Visionary the best of men.

This is the path, there is no other, for insight and for purity,
you should enter upon this path, this is the confounding of Māra.

Having entered upon this path you will make an end to suffering,
the path was declared by me, the removal of the dart by knowledge.

Your duty is to have ardour declare the Realised Ones,
entering this path meditators will be released from the bonds of Māra.

All conditions are impermanent, when one sees this with wisdom,
then one grows tired of suffering – this is the path to purity.

All conditions are suffering, when one sees this with wisdom,
then one grows tired of suffering – this is the path to purity.

All components of mind and body are without self, when one sees this with wisdom,
then one grows tired of suffering – this is the path to purity.

The one who has not energy at a time for energy,
youthful, strong, but given to laziness,
whose mind lacks right intention and is indolent –
the lazy one does not find wisdom’s path.

Verbally guarded, well-restrained in mind,
not doing a wrong deed with the body,
one should purify these three paths of action,
one should undertake the path shown by seers.

From effort arises wisdom, without effort wisdom is destroyed,
having understood these two paths of development and decline,
one should establish oneself so that one’s wisdom increases.

Cut down the forest of defilements not just a tree, from the forest arises a danger,
having cut down the forest and thicket, you should be without forests, monastics.

For as long as an atom of desire
of a man for a woman is not cut down,
for just so long is the mind in bondage,
like a calf in bondage to mother’s milk.

Cut off any affection for one’s self,
like an autumn lotus plucked with the hand,
develop fully the path to peace and
Nibbāna taught by the Fortunate One.

“Here I will dwell during the rains, here during winter and summer”,
in just such a way a fool thinks, not understanding the danger.

That person whose mind is attached and besotted by cattle and children,
is snatched away by death just as a sleeping village by a great flood.

Children are not a refuge, nor fathers, not even kin,
for one overcome by the End-Maker there is no refuge in relatives.

Understanding the truth of this the wise one, endowed with virtue,
should quickly purify the path that is leading to Nibbāna.

Of paths, the eightfold is supreme;
Of truths, the four proclamations;
Of mental states, dispassion;
Of people, the truly perceptive.

Only this is the path;
There is no other for purity of vision.
Follow this, the path that bewilders Māra.

Following this path,
You will truly put an end to suffering.
This is the path I have proclaimed,
Having known the arrow’s removal.

The effort must be done by you.
The tathāgatas are only proclaimers.
Following the path, those absorbed in meditation
Will be freed from Māra’s bonds.

When one perceives with wisdom
That all conditioned things are impermanent,
Then one wearies of suffering.
This is the path to purity.

When one perceives with wisdom
That all conditioned things are suffering,
Then one wearies of suffering.
This is the path to purity.

When one perceives with wisdom
That all things are without self,
Then one wearies of suffering.
This is the path to purity.

The one who is inactive at a time for exertion,
Who though young and strong is slothful,
Who is lazy, lethargic,
Whose mind’s resolves are exhausted;
Such a one will not find the path of wisdom.

Guarded in speech, restrained in mind and body,
Do nothing unwholesome.
Purify these three ways of action,
And complete the path proclaimed by the wise.

From practice wisdom arises;
From lack of practice wisdom is lost.
Having recognized this twofold path of
development and decline,
Establish yourself so that wisdom grows.

Cut down the entire forest (of passion), not just one
tree.
From the forest, fear is born.
Having cut down the forest and underbrush,
O monks, be deforested.

As long as the underbrush (of passion) is not cut
down,
And even the smallest amount of sexual passion
remains,
One’s mind remains tethered,
Like a calf sucking milk from its mother.

Cut off affection for self,
As you would an autumn lotus with your hand.
Cultivate the path of tranquility,
To Nibbāna, taught by the Well-Gone One.

“Here I will stay during the rains,
Here for winter and summer,” so thinks the fool.
He does not recognize the danger.

Death takes that man with mind attached,
Intoxicated by sons and cattle,
Like a great flood takes a sleeping village.

There are no sons for protection, or father or even
kin,
There is no protection in relatives for one seized by
death.

Knowing this, governed by virtue,
The wise should quickly clear the path leading to
Nibbāna.

Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best.

This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara.

Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path.

You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

“All conditioned things are impermanent”—when one sees this with wisdom, one turns away from suffering. This is the path to purification.

“All conditioned things are unsatisfactory”—when one sees this with wisdom, one turns away from suffering. This is the path to purification.

“All things are not-self”—when one sees this with wisdom, one turns away from suffering. This is the path to purification.

The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts—such an indolent man does not find the path to wisdom.

Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage.

Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.

Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks!

For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother.

Cut off your affection in the manner of a man who plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One.

“Here shall I live during the rains, here in winter and summer”—thus thinks the fool. He does not realize the danger (that death might intervene).

As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle.

For him who is assailed by death there is no protection by kinsmen. None there are to save him—no sons, nor father, nor relatives.

Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana.