Karanīya-mattha kusalena yantam santam padam abhisamecca — Sakko ujū ca sūjū ca, sūvaco cassa mudu anatimānī.

Santussako ca subharo ca, appakicco ca sallahukavutti, santindriyo ca nipako ca, appagabbho kulesu ananugiddho.

Naca khuddham samācare kiñci yena viññū pare upavadeyyum — sukhino vā khemino hontu, sabbe sattā bhavantu sukhi-tattā.

Ye keci pāna bhūtatthi… sabbe sattā bhavantu sukhi-tattā.

Na paro param nikubbetha… nāñña-maññassa dukkha-miccheyya.

Mātā yathā niyam puttam āyusā ekaputta-manurakkhe, evampi sabba bhūtesu, mānasam-bhāvaye aparimānam.

Mettañ ca sabba lokasmim, mānasam bhāvaye aparimānam, uddham adho ca tiriyañ ca, asambādham averam asapattam.

Tittham caram nisinno vā… brahma-metam vihāram idha-māhu.

Ditthiñ ca anupagamma sīlavā… nahi jātu gabbhaseyyam punaretī ti.

He who is skilled in good, and wishes to attain that state of Peace, should be able, upright, amenable, gentle and humble.

Contented, easy to support, unbusy, simple in livelihood, with senses controlled, discreet and not greedy.

Not committing any misdeeds that wise men might find fault with. May all beings be well, safe and joyful.

Whatever beings — weak or strong, large or small, visible or invisible, near or far, born or yet to be born — may all be joyful.

Let none deceive or despise another. In anger let him not wish harm to another.

Just as a mother protects her only child with her own life, let him cultivate boundless loving kindness to all beings.

Cultivate boundless loving kindness to the whole world — above, below, all around, unobstructed, free from hatred.

Standing, walking, seated or lying down — while awake, develop this mindfulness. This is the divine abiding.

Not erroneous in views, endowed with virtue and insight, with sensual desires abandoned — he comes no more to a womb.

Dhammakāmo bhavam hoti, Dhammadessī parābhavo.

Asantassa piyā honti, sante na kurute piyam, asatam dhammam roceti — tam parābhavato mukham.

Niddāsīlī sabhāsīlī, anutthātā ca yo naro, alaso kodhapaññāno — tam parābhavato mukham.

Yo mātaram vā pitaram vā, jinnakam gatayobbanam, pahusanto na bharati — tam parābhavato mukham.

Yo brahmanam vā samanam vā… musāvādena vañceti — tam parābhavato mukham.

Pahūtavitto puriso… eko bhuñjati sādūni — tam parābhavato mukham.

Jātitthaddho dhanatthaddho… saññātim atimaññeti — tam parābhavato mukham.

Ete parābhave loke, pandito samavekkhiya, ariyo dassana-sampanno — sa lokam bhajate sivan'ti.

One who loves the Dhamma progresses; one who hates the Dhamma declines.

The wicked are agreeable to him; in the virtuous he finds nothing pleasing; he favours the foolish — cause of downfall.

Drowsy, fond of company, not diligent, indolent, fiery-tempered — cause of downfall.

Capable of supporting aged parents, but does not — cause of downfall.

Deceives a holy person or ascetic by falsehood — cause of downfall.

Wealthy but selfishly enjoys his delicacies alone — cause of downfall.

Proud of birth, wealth and clan; despises kinsmen — cause of downfall.

Knowing these causes, the Noble Sage endowed with insight shares a happy realm.

Yam kiñci vittam idha vā huram vā… na no samam atthi tathāgatena — idam pi Buddhe ratanam panītam, etena saccena suvatthi hotu.

Khayam virāgam amatam panītam… idam pi dhamme ratanam panītam, etena saccena suvatthi hotu.

Ye puggalā attha satam pasatthā… idam pi sanghe ratanam panītam, etena saccena suvatthi hotu.

Khīnam purānam navam natthi sambhavam… nibbanti dhīrā yathā'yam padīpo — etena saccena suvatthi hotu.

Buddham namassāma suvatthi hotu. Dhammam namassāma suvatthi hotu. Sangham namassāma suvatthi hotu.

No treasure here or beyond compares to the Enlightened One. In the Buddha is this precious jewel. May there be well-being!

The Sage realized cessation and deathlessness. Nothing compares to this Dhamma. In the Dhamma is this precious jewel. May there be well-being!

The eight noble individuals — disciples worthy of offerings. Gifts to them yield great fruit. In the Sangha is this precious jewel. May there be well-being!

Past is extinct, no new becoming. Their seeds destroyed, those wise ones are extinguished like this lamp. May there be well-being!

We salute the Buddha, the Dhamma and the Sangha. May there be well-being!

Mano pubbangamā dhammā, mano setthā manomayā; manasā ce padutthena — tato nam dukkham anveti, cakkam'va vahato padam.

Mano pubbangamā dhammā… manasā ce pasannena — tato nam sukham anveti, chāyā'va anapāyinī.

Na hi verena verāni, sammant'īdha kudācanam; averena ca sammanti — esa dhammo sanantano.

Mind is the forerunner of all actions. With a corrupt mind — suffering follows as the wheel follows the ox.

Mind is the forerunner of all actions. With a serene mind — happiness follows as a shadow that never departs.

Hatred is never appeased by hatred. By non-hatred alone is hatred appeased. This is a law eternal.

Yo bālo maññati bālyaṁ, paṇḍito vāpi tena so; bālo ca paṇḍitamānī, sa ve bālo'ti vuccati.

Yāvajīvampi ce bālo, paṇḍitaṁ payirupāsati; na so dhammaṁ vijānāti, dabbī sūparasaṁ yathā.

Muhuttamapi ce viññū, paṇḍitaṁ payirupāsati; so dhammaṁ vijānāti, jivhā sūparasaṁ yathā.

The fool who thinks himself wise is truly the one called a fool.

A fool who associates with the wise all his life does not perceive the Dhamma — as a spoon tastes no soup.

An intelligent person who associates with the wise even briefly perceives the Dhamma — as the tongue tastes soup.

Yathāpi bhamaro pupphaṁ, vaṇṇagandhamaheṭhayaṁ; paleti rasam ādāya, evaṁ gāme munī care.

Na paresaṁ vilomāni… attanova avekkheyya, katāni akatāni ca.

Na pupphagandho paṭivātameti… sabbā disā sappuriso pavāyati.

As the bee takes nectar without harming the flower — so the sage moves through the village.

Look not to others' faults. Look only to your own deeds done and not done.

The fragrance of the good travels against the wind — virtue pervades every direction.

Maggānaṭṭhaṅgiko seṭṭho, saccānaṁ caturo padā; virāgo seṭṭho dhammānaṁ.

Tumhehi kiccamātappaṁ, akkhātāro tathāgatā; paṭipannā pamokkhanti, jhāyino mārabandhanā.

Sabbe saṅkhārā aniccā'ti, yadā paññāya passati; atha nibbindati dukkhe, esa maggo visuddhiyā.

Ucchinda sinehamattano… santimaggameva brūhaya, nibbānaṁ sugatena desitaṁ.

Of paths, the Eightfold is foremost. Of truths, the Four Noble. Of dhammas, dispassion is foremost.

You yourself must strive. The Tathāgatas only point the way. Meditators are freed from Māra's bonds.

All conditioned things are impermanent — seeing this with wisdom, one turns away from suffering. This is the path of purification.

Cut off affection. Cultivate only the path of peace — Nibbāna as taught by the Sugata.

Kiccho manussapaṭilābho, kicchaṁ maccāna jīvitaṁ; kicchaṁ saddhammassavanaṁ, kiccho Buddhānaṁ uppādo.

Sabbapāpassa akaraṇaṁ, kusalassa upasampadā; sacittapariyodapanaṁ — etaṁ Buddhāna sāsanaṁ.

Sukho Buddhānaṁ uppādo, sukhā saddhammadesanā; sukhā saṅghassa sāmaggī, samaggānaṁ tapo sukho.

Rare is birth as a human. Difficult is mortal life. Rare is the hearing of the true Dhamma. Rare is the arising of Buddhas.

Not to do evil. To cultivate good. To purify one's mind. This is the teaching of the Buddhas.

Happy is the arising of Buddhas. Happy is the teaching of the Dhamma. Happy is the unity of the Sangha. Happy is the striving of those in harmony.

Dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito; yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā.

Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ — jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ — saṃkhittena pañcupādānakkhandhā dukkhā.

Idaṃ kho pana, bhikkhave, dukkhasamudayo ariyasaccaṃ — yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ — kāmataṇhā, bhavataṇhā, vibhavataṇhā.

Idaṃ kho pana, bhikkhave, dukkhanirodho ariyasaccaṃ — yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ — ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ — sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

There are two extremes, monks, that a renunciant should not pursue: indulgence in sensual pleasure — low, vulgar, the way of the worldling — and devotion to self-mortification — painful, ignoble. Without veering toward either extreme, the Tathāgata has awakened to the middle way.

This is the noble truth of suffering: birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what one wants is suffering. In brief, the five clinging-aggregates are suffering.

This is the noble truth of the origin of suffering: craving which leads to renewed existence, accompanied by delight and lust — craving for sensual pleasures, craving for existence, craving for extermination.

This is the noble truth of the cessation of suffering: the remainderless fading away and cessation of that very craving — its giving up, relinquishment, release, and non-attachment.

This is the noble truth of the way leading to the cessation of suffering: the Noble Eightfold Path — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe — 'evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī'ti.

Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ — 'netaṃ mama, nesohamasmi, na meso attā'ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātīti.

Form, monks, is not self. If form were self, then form would not lead to affliction, and one could have it of form: "Let my form be thus; let my form not be thus." But because form is not self, form leads to affliction, and none can have it of form: "Let my form be thus."

Therefore, monks, any form whatsoever — past, future, or present; internal or external; gross or subtle; inferior or superior; far or near — all form should be seen as it really is with correct wisdom: "This is not mine, this I am not, this is not my self."

Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In liberation, the knowledge arises: "I am liberated." He understands: "Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more coming to any state of being."

Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.

Yadā tumhe, kālāmā, attanāva jāneyyātha — 'ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī'ti, atha tumhe, kālāmā, pajaheyyātha.

Yadā pana tumhe, kālāmā, attanāva jāneyyātha — 'ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī'ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

Come, Kālāmas. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by logic, by inferential reasoning, by reasoned cogitation, by acceptance of a view after reflection, by the seeming competence of a speaker, or by the thought "This ascetic is our teacher."

When you know for yourselves: "These things are unwholesome, these things are blameworthy, these things are censured by the wise, these things, when undertaken and practised, lead to harm and suffering" — then you should abandon them.

When you know for yourselves: "These things are wholesome, these things are blameless, these things are praised by the wise, these things, when undertaken and practised, lead to welfare and happiness" — then you should undertake and practise them.

Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. Atthi kāyoti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

This is the one direct path, monks, for the purification of beings, for overcoming sorrow and lamentation, for the ending of pain and grief, for the attainment of the true way, for the realisation of Nibbāna — that is, the four foundations of mindfulness.

Here, monks, a monk dwells contemplating the body in the body — ardent, clearly comprehending, mindful — having removed covetousness and grief with reference to the world. He dwells contemplating feelings in feelings. He dwells contemplating mind-states in mind-states. He dwells contemplating phenomena in phenomena — ardent, clearly comprehending, mindful.

In this way he dwells contemplating the body internally, or externally, or both. He dwells contemplating the arising of phenomena in the body, the passing of phenomena, both arising and passing. Mindfulness that "there is a body" is established in him to the extent necessary for knowledge and recollection. He dwells independent, not clinging to anything in the world.

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.

Kathañca, bhikkhave, ānāpānassati bhāvitā hoti bahulīkatā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati.

Dīghaṃ vā assasanto 'dīghaṃ assasāmī'ti pajānāti, dīghaṃ vā passasanto 'dīghaṃ passasāmī'ti pajānāti; rassaṃ vā assasanto 'rassaṃ assasāmī'ti pajānāti, rassaṃ vā passasanto 'rassaṃ passasāmī'ti pajānāti.

Mindfulness of breathing, monks, developed and cultivated, is of great fruit, of great benefit. Developed and cultivated, it fulfils the four foundations of mindfulness. Developed and cultivated, the four foundations of mindfulness fulfil the seven factors of awakening. Developed and cultivated, the seven factors of awakening fulfil true knowledge and liberation.

And how, monks, is mindfulness of breathing developed and cultivated? Here a monk — gone to the forest, to the foot of a tree, or to an empty place — sits down, crosses his legs, straightens his body, and establishes mindfulness in front of him. Ever mindful he breathes in, mindful he breathes out.

Breathing in long, he understands: "I breathe in long." Breathing out long, he understands: "I breathe out long." Breathing in short, he understands: "I breathe in short." Breathing out short, he understands: "I breathe out short."

Pañcahi kho, gahapatiputta, ṭhānehi mātāpitaro puratthimā disā puttena paccupaṭṭhātabbā — bharissāmi, nesaṃ karaṇīyaṃ karissāmi, kulavamso ṭhassati, dāyajjaṃ paṭipajjissāmi, atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassāmīti.

Pañcahi kho, gahapatiputta, ṭhānehi sāmiko bhariyaṃ pacchimā disaṃ paccupaṭṭhāti — sammānanāya, anavamānanāya, anaticariyāya, issariyaṃ anuppadānena, alaṅkāraṃ anuppadānena.

Cattāri kho imāni, gahapatiputta, mittapaṭirūpakāni — aññadatthuharo mittapaṭirūpako, vacīparamo mittapaṭirūpako, anuppiyabhāṇī mittapaṭirūpako, apāyasahāyo mittapaṭirūpako.

In five ways should a child minister to parents as the eastern direction: I will support them; I will do their duties for them; I will maintain the family lineage; I will act worthy of my inheritance; I will make offerings on their behalf when they have passed away.

In five ways should a husband minister to his wife as the western direction: by honouring her, by not disrespecting her, by being faithful, by giving authority to her, by providing her with adornments.

These four are false friends who appear as true friends: one who takes without giving; one who speaks merely with words; one who flatters; one who is a companion in ruin.

Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

Handadāni, bhikkhave, āmantayāmi vo: vayadhammā saṅkhārā, appamādena sampādethāti.

Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji. Paṭhamajhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji… Catutthajhānā vuṭṭhahitvā bhagavā parinibbāyi.

Monks, be your own island, your own refuge, without any other refuge. Let the Dhamma be your island, the Dhamma your refuge, without any other refuge.

And how does a monk dwell as his own island? Here, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and grief with reference to the world. Self-reliance is directly linked to the practice of satipaṭṭhāna.

Now then, monks, I address you: All formations are subject to decay. Strive with diligence.

Then the Blessed One entered the first jhāna. Emerging, he entered the second… Emerging from the fourth jhāna, the Blessed One passed away into final Nibbāna.

Karaṇīyamatthakusalena, yanta santaṃ padaṃ abhisamecca; sakko ujū ca sūjū ca, suvaco cassa mudu anatimānī.

Mātā yathā niyaṃ puttaṃ āyusā ekaputtamanurakkhe, evampi sabbabhūtesu mānasaṃ bhāvaye aparimāṇaṃ.

Mettañca sabbalokasmiṃ mānasaṃ bhāvaye aparimāṇaṃ, uddhaṃ adho ca tiriyañca asambādhaṃ averaṃ asapattaṃ.

Tiṭṭhaṃ caraṃ nisinno vā sayāno yāvatāssa vitamiddho, etaṃ satiṃ adhiṭṭheyya — brahmametaṃ vihāraṃ idhamāhu.

Diṭṭhiñca anuggayhya sīlavā dassanena sampanno, kāmesu vineyya gedhaṃ, na hi jātuggabbhaseyyaṃ punaretīti.

This is what should be done by one who is skilled in goodness, who has attained that peaceful state: one should be capable and upright, straightforward and easy to instruct, gentle and not proud.

Just as a mother would protect her only child with her own life, even so let one cultivate a boundless mind towards all beings.

Let thoughts of boundless goodwill pervade the whole world — above, below, and across — unobstructed, without enmity, without ill will.

Whether standing, walking, seated, or lying down — as long as one is awake — one should maintain this mindfulness. This, they say, is the divine abiding here.

Not holding to views, endowed with virtue, with perfect vision, having removed greed for sensual pleasures, one does not return to lie in a womb again.

Yaṃkiñci vittaṃ idha vā huraṃ vā, saggesu vā yaṃ ratanaṃ paṇītaṃ; na no samaṃ atthi tathāgatena. Idampi buddhe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Khīṇaṃ purāṇaṃ navaṃ natthi sambhavaṃ, virattacittā āyatike bhavasmiṃ; te khīṇabījā avirūḷhichandā, nibbanti dhīrā yathāyampadīpo. Idampi saṅghe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Yaṃkiñci vittaṃ idha vā huraṃ vā, saggesu vā yaṃ ratanaṃ paṇītaṃ; na no samaṃ atthi tathāgatena. Idampi dhamme ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Whatever treasure there is here or beyond, or whatever precious jewel in the heavenly realms — none compares with the Tathāgata. In the Buddha is this precious jewel. By this truth, may there be well-being.

Their past is exhausted. No new arising is being produced. Their minds are not attached to a future birth. Their seeds are destroyed, their desires do not grow again — those wise ones go out, just as this lamp has gone out. In the Saṅgha is this precious jewel. By this truth, may there be well-being.

Whatever treasure there is here or beyond, or whatever precious jewel in the heavenly realms — none compares with the Dhamma. In the Dhamma is this precious jewel. By this truth, may there be well-being.

Phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ dunnivārayaṃ; ujuṃ karoti medhāvī, usukārova tejanaṃ.

Vārijova thale khitto, okamokata ubbhato; pariphandatidaṃ cittaṃ, māradheyyaṃ pahātave.

Dunniggahassa lahuno, yatthakāmanipātino; cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ.

The flickering, fickle mind — difficult to guard and restrain — the wise person straightens, just as a fletcher straightens an arrow. (Dhp 33)

Like a fish thrown onto dry land, taken from its home in the water, this mind flutters. The realm of Māra should be abandoned. (Dhp 34)

The mind is hard to restrain and swift, alighting wherever it wants. Its training is good. The trained mind brings happiness. (Dhp 35)

Sahassamapi ce vācā, anatthapadasaṃhitā; ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammati.

Yo sahassaṃ sahassena, saṅgāme mānuse jine; ekañca jeyyamattānaṃ, sa ve saṅgāmajuttamo.

Attā have jitaṃ seyyo, yā cāyaṃ itarā pajā; attadantassa posassa, niccaṃ saññatacārino.

Better than a thousand meaningless words is one meaningful word that, when heard, brings peace. (Dhp 100)

Though one should conquer a thousand thousand men in battle, truly the greatest conqueror is one who conquers one's own self. (Dhp 103)

Self-conquest is indeed better than the conquest of all other people. For one self-tamed, ever-restrained in conduct — (Dhp 104)

Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye; dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano.

Pāpañce puriso kayirā, na naṃ kayirā punappunaṃ; na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo.

Sabbapāpassa akaraṇaṃ, kusalassa upasampadā; sacittapariyodapanaṃ — etaṃ buddhānasāsanaṃ.

Hasten toward the good. Restrain the mind from evil. For one who is slow in doing good, the mind takes delight in evil. (Dhp 116)

If a person does evil, let him not do it repeatedly. Let him not delight in it. The accumulation of evil is suffering. (Dhp 117)

Not to do evil. To cultivate good. To purify one's mind. This is the teaching of the Buddhas. (Dhp 183)

Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno; attānaṃ upamaṃ katvā, na haneyya na ghātaye.

Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ; attānaṃ upamaṃ katvā, na haneyya na ghātaye.

Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati; attano sukhamesāno, pecca so na labhate sukhaṃ.

All tremble before punishment. All fear death. Comparing oneself with others, one should neither kill nor cause to kill. (Dhp 129)

All tremble before punishment. All love life. Comparing oneself with others, one should neither kill nor cause to kill. (Dhp 130)

Whoever, seeking their own happiness, harms with the stick beings who desire happiness will not find happiness in the next life. (Dhp 131)

Ko nu hāso kimānando, niccaṃ pajjalite sati; andhakārena onaddhā, padīpaṃ na gavessatha.

Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ; āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

Aciraṃvatayaṃ kāyo, pathaviṃ adhisessati; chuddho apetaviññāṇo, niratthaṃva kaliṅgaraṃ.

What laughter, what joy — when the world is constantly burning? Shrouded in darkness, do you not seek a lamp? (Dhp 146)

Look at this painted image — a body of wounds propped up — afflicted, full of resolves, in which there is nothing permanent or stable. (Dhp 147)

This body will soon lie in the earth, discarded, without consciousness — useless as a rotted log. (Dhp 148)

Attāhi attano nātho, ko hi nātho paro siyā; attanā hi sudantena, nāthaṃ labhati dullabhaṃ.

Attadatthaṃ paratthena, bahunāpi na hāpaye; attadatthamabhiññāya, sadatthapasuto siyā.

Attānaṃ ce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ; tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito.

The self is the protector of the self — what other protector could there be? With the self well-tamed, one gains a protector that is hard to find. (Dhp 160)

Let one not neglect one's own good for the sake of others, however great. Clearly understanding one's own good, let one be intent on one's own welfare. (Dhp 166)

If one holds the self dear, one should guard it well. The wise person should watch over themselves in each of the three watches of the night. (Dhp 157)

Dullabho purisājañño, na so sabbattha jāyati; yattha so jāyati dhīro, taṃ kulaṃ sukhamedhati.

Sabbapāpassa akaraṇaṃ, kusalassa upasampadā; sacittapariyodapanaṃ — etaṃ buddhānasāsanaṃ.

Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā; na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayanto.

Rare is the person of noble character; they are not born everywhere. Wherever such a wise one is born, that family flourishes happily. (Dhp 193)

Not to do evil. To cultivate good. To purify one's mind. This is the teaching of all the Buddhas. (Dhp 183)

Patient endurance is the foremost austerity. Nibbāna is the foremost good — so say the Buddhas. One who injures others is not a renunciant; one who harms others is not an ascetic. (Dhp 184)