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Dhammapada

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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Dhammapada
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapters 1-10
Click to Expand/Collapse OptionChapters 11-20
Click to Expand/Collapse OptionChapters 21-26
Click to Expand/Collapse OptionColophon
Click to Expand/Collapse OptionAdditional verses not in the Pāli edition
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19. dhammaṭṭhavaggo. 
(18) 奉持品法句經第二十七十有七章 (19) 奉持品者。解説道義法貴徳行不用貪侈 
Chapter XIX: The Just 
256 (19.1) na tena hoti dhammaṭṭho yenatthaṃ sahasā naye
yo ca atthaṃ anatthañca ubho niccheyya paṇḍito. 
(20) 好經道者 不競於利
有利無利 (21) 無欲不惑 
256 See next 
257 (19.2) asāhasena dhammena samena nayatī pare
dhammassa gutto medhāvī dhammaṭṭho’ti pavuccati. 
常愍好學 正心以行
(22) 擁懷寶慧 是謂爲道 
257 A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just. 
258 (19.3) na tena paṇḍito hoti yāvatā bahu bhāsati
khemī averī abhayo paṇḍito’ti pavuccati. 
所謂智者 (23) 不必辯言
無恐無懼 守善爲智 
258 A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned. 
259 (19.4) na tāvatā dhammadharā yāvatā bahu bhāsati
yo ca appampi sutvāna dhammaṃ kāyena passati
sa ve dhammadharo hoti yo dhammaṃ nappamajjati. 
(24) 奉持法者 不以多言
雖素少聞 (25) 身依法行
守道不忌 可謂奉法 
259 A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law. 
260 (19.5) na tena thero hoti yenassa palitaṃ siro
paripakko vayo tassa moghajiṇṇo’ti vuccati. 
(26) 所謂老者 不必年耆
形熟髮白 (27) 惷愚而已 
260 A man is not an elder because his head is grey; his age may be ripe, but he is called `Old-in-vain.’ 
261 (19.6) yamhi saccaṃ ca dhammo ca ahiṃsā saṃyamo damo
sa ve vantamalo dhīro thero iti pavuccati. 
謂懷諦法 順調慈仁
(28) 明遠清潔 是爲長老 
261 He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder. 
262 (19.7) na vākkaraṇamattena vaṇṇapokkharatāya vā
sādhurūpo naro hoti issukī maccharī saṭho. 
所謂端政 (569a1) 非色如花
慳嫉虚飾 言行有違 
262 An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion. 
263 (19.8) yassa ce taṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ
sa vantadoso medhāvī sādhurūpo’ti vuccati. 
(2) 謂能捨惡 根原已斷
慧而無恚 (3) 是謂端政 
263 He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable. 
264 (19.9) na muṇḍakena samaṇo abbato alikaṃ bhaṇaṃ
icchālobhasamāpanno samaṇo kiṃ bhavissati. 
所謂沙門 非必除髮
(4) 妄語貪取 有欲如凡 
264 Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness? 
265 (19.10) yo ca sameti pāpāni aṇuṃ thūlāni sabbaso
samitattā hi pāpānaṃ samaṇo’ti pavuccati. 
謂能止惡 (5) 恢廓弘道
息心滅意 是爲沙門 
265 He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil. 
266 (19.11) na tena bhikkhū hoti yāvatā bhikkhate pare
vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā. 
(6) 所謂比丘 非時乞食
邪行婬彼 (7) 稱名而已 
266 A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs. 
267 (19.12) yo’dha puññca pāpañca bāhetvā brahmacariyavā
saṅkhāya loke carati sa ce bhikkhū’ti vuccati. 
謂捨罪福 淨修梵行
(8) 慧能破惡 是爲比丘 
267 He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu. 
268 (19.13) na monena muni hoti mūḷharūpo aviddasu
yo ca tulaṃ’va paggayha varamādāya paṇḍito. 
所謂仁明 (9) 非口不言
用心不淨 外順而已 
268 See next 
269 (19.14) pāpāni parivajjeti sa manī tena so muni
yo munāti ubho loke muni tena pavuccati. 
(10) 謂心無爲 内行清虚
此彼寂滅 (11) 是爲仁明 
269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni. 
270 (19.15) na tena ariyo hoti yena pāṇāni hiṃsati
ahiṃsā sabbapāṇānaṃ ariyo’ti pavuccati. 
所謂有道 非救一物
(12) 普濟天下 無害爲道 
270 A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya. 
271 (19.16) na sīlabbatamattena bāhusaccena vā pana
atha vā samādhilābhena vivicca sayanena vā. 
戒衆不言 (13) 我行多誠
得定意者 要由閉損 
271 See next 
272 (19.17) phusāmi nekkhammasukhaṃ aputhujjanasevitaṃ
bhikkhu vissāsamāpādi appatto āsavakkhayaṃ. 
(14) 意解求安 莫習凡人
使結未盡 (15) 莫能得脱 
272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires. 
dhammaṭṭhavaggo ekūnavīsatimo. 
 
 
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