THE DHAMMAPADA Chapters 1 – 14 [15-26]
The Dhammapada is the best known and most widely esteemed text in the Pali Tipitaka, the sacred scriptures of Theravada Buddhism.
Chapter I. The Twin-Verses
1. All that we are is the result of what we have thought: it is founded
on our thoughts, it is made up of our thoughts. If a man speaks or acts
with an evil thought, pain follows him, as the wheel follows the foot of
the ox that draws the carriage.
2. All that we are is the result of what we have thought: it is founded
on our thoughts, it is made up of our thoughts. If a man speaks or acts
with a pure thought, happiness follows him, like a shadow that never
3. “He abused me, he beat me, he defeated me, he robbed me,”–in those
who harbour such thoughts hatred will never cease.
4. “He abused me, he beat me, he defeated me, he robbed me,”–in those
who do not harbour such thoughts hatred will cease.
5. For hatred does not cease by hatred at any time: hatred ceases by
love, this is an old rule.
6. The world does not know that we must all come to an end here;–but
those who know it, their quarrels cease at once.
7. He who lives looking for pleasures only, his senses uncontrolled,
immoderate in his food, idle, and weak, Mara (the tempter) will
certainly overthrow him, as the wind throws down a weak tree.
8. He who lives without looking for pleasures, his senses well
controlled, moderate in his food, faithful and strong, him Mara will
certainly not overthrow, any more than the wind throws down a rocky
9. He who wishes to put on the yellow dress without having cleansed
himself from sin, who disregards temperance and truth, is unworthy of
the yellow dress.
10. But he who has cleansed himself from sin, is well grounded in all
virtues, and regards also temperance and truth, he is indeed worthy of
the yellow dress.
11. They who imagine truth in untruth, and see untruth in truth, never
arrive at truth, but follow vain desires.
12. They who know truth in truth, and untruth in untruth, arrive at
truth, and follow true desires.
13. As rain breaks through an ill-thatched house, passion will break
through an unreflecting mind.
14. As rain does not break through a well-thatched house, passion will
not break through a well-reflecting mind.
15. The evil-doer mourns in this world, and he mourns in the next; he
mourns in both. He mourns and suffers when he sees the evil of his own
16. The virtuous man delights in this world, and he delights in the
next; he delights in both. He delights and rejoices, when he sees the
purity of his own work.
17. The evil-doer suffers in this world, and he suffers in the next; he
suffers in both. He suffers when he thinks of the evil he has done; he
suffers more when going on the evil path.
18. The virtuous man is happy in this world, and he is happy in the
next; he is happy in both. He is happy when he thinks of the good he has
done; he is still more happy when going on the good path.
19. The thoughtless man, even if he can recite a large portion (of the
law), but is not a doer of it, has no share in the priesthood, but is
like a cowherd counting the cows of others.
20. The follower of the law, even if he can recite only a small portion
(of the law), but, having forsaken passion and hatred and foolishness,
possesses true knowledge and serenity of mind, he, caring for nothing in
this world or that to come, has indeed a share in the priesthood.
Chapter II. On Earnestness
21. Earnestness is the path of immortality (Nirvana), thoughtlessness
the path of death. Those who are in earnest do not die, those who are
thoughtless are as if dead already.
22. Those who are advanced in earnestness, having understood this
clearly, delight in earnestness, and rejoice in the knowledge of the
Ariyas (the elect).
23. These wise people, meditative, steady, always possessed of strong
powers, attain to Nirvana, the highest happiness.
24. If an earnest person has roused himself, if he is not forgetful,
if his deeds are pure, if he acts with consideration, if he restrains
himself, and lives according to law,–then his glory will increase.
25. By rousing himself, by earnestness, by restraint and control, the
wise man may make for himself an island which no flood can overwhelm.
26. Fools follow after vanity, men of evil wisdom. The wise man keeps
earnestness as his best jewel.
27. Follow not after vanity, nor after the enjoyment of love and lust!
He who is earnest and meditative, obtains ample joy.
28. When the learned man drives away vanity by earnestness, he, the
wise, climbing the terraced heights of wisdom, looks down upon the
fools, serene he looks upon the toiling crowd, as one that stands on a
mountain looks down upon them that stand upon the plain.
29. Earnest among the thoughtless, awake among the sleepers, the wise
man advances like a racer, leaving behind the hack.
30. By earnestness did Maghavan (Indra) rise to the lordship of the
gods. People praise earnestness; thoughtlessness is always blamed.
31. A Bhikshu (mendicant) who delights in earnestness, who looks with
fear on thoughtlessness, moves about like fire, burning all his fetters,
small or large.
32. A Bhikshu (mendicant) who delights in reflection, who looks with
fear on thoughtlessness, cannot fall away (from his perfect state)–he
is close upon Nirvana.
Chapter III. Thought
33. As a fletcher makes straight his arrow, a wise man makes straight
his trembling and unsteady thought, which is difficult to guard,
difficult to hold back.
34. As a fish taken from his watery home and thrown on dry ground, our
thought trembles all over in order to escape the dominion of Mara (the
35. It is good to tame the mind, which is difficult to hold in and
flighty, rushing wherever it listeth; a tamed mind brings happiness.
36. Let the wise man guard his thoughts, for they are difficult to
perceive, very artful, and they rush wherever they list: thoughts well
guarded bring happiness.
37. Those who bridle their mind which travels far, moves about alone,
is without a body, and hides in the chamber (of the heart), will be free
from the bonds of Mara (the tempter).
38. If a man’s thoughts are unsteady, if he does not know the true law,
if his peace of mind is troubled, his knowledge will never be perfect.
39. If a man’s thoughts are not dissipated, if his mind is not
perplexed, if he has ceased to think of good or evil, then there is no
fear for him while he is watchful.
40. Knowing that this body is (fragile) like a jar, and making this
thought firm like a fortress, one should attack Mara (the tempter) with
the weapon of knowledge, one should watch him when conquered, and should
41. Before long, alas! this body will lie on the earth, despised,
without understanding, like a useless log.
42. Whatever a hater may do to a hater, or an enemy to an enemy, a
wrongly-directed mind will do us greater mischief.
43. Not a mother, not a father will do so much, nor any other relative;
a well-directed mind will do us greater service.
Chapter IV. Flowers
44. Who shall overcome this earth, and the world of Yama (the lord of
the departed), and the world of the gods? Who shall find out the plainly
shown path of virtue, as a clever man finds out the (right) flower?
45. The disciple will overcome the earth, and the world of Yama, and the
world of the gods. The disciple will find out the plainly shown path of
virtue, as a clever man finds out the (right) flower.
46. He who knows that this body is like froth, and has learnt that it
is as unsubstantial as a mirage, will break the flower-pointed arrow of
Mara, and never see the king of death.
47. Death carries off a man who is gathering flowers and whose mind is
distracted, as a flood carries off a sleeping village.
48. Death subdues a man who is gathering flowers, and whose mind is
distracted, before he is satiated in his pleasures.
49. As the bee collects nectar and departs without injuring the flower,
or its colour or scent, so let a sage dwell in his village.
50. Not the perversities of others, not their sins of commission or
omission, but his own misdeeds and negligences should a sage take notice
51. Like a beautiful flower, full of colour, but without scent, are the
fine but fruitless words of him who does not act accordingly.
52. But, like a beautiful flower, full of colour and full of scent, are
the fine and fruitful words of him who acts accordingly.
53. As many kinds of wreaths can be made from a heap of flowers, so many
good things may be achieved by a mortal when once he is born.
54. The scent of flowers does not travel against the wind, nor (that
of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good
people travels even against the wind; a good man pervades every place.
55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these
sorts of perfumes, the perfume of virtue is unsurpassed.
56. Mean is the scent that comes from Tagara and sandal-wood;–the
perfume of those who possess virtue rises up to the gods as the highest.
57. Of the people who possess these virtues, who live without
thoughtlessness, and who are emancipated through true knowledge, Mara,
the tempter, never finds the way.
58, 59. As on a heap of rubbish cast upon the highway the lily will
grow full of sweet perfume and delight, thus the disciple of the truly
enlightened Buddha shines forth by his knowledge among those who are
like rubbish, among the people that walk in darkness.
Chapter V. The Fool
60. Long is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish who do not know the true law.
61. If a traveller does not meet with one who is his better, or
his equal, let him firmly keep to his solitary journey; there is no
companionship with a fool.
62. “These sons belong to me, and this wealth belongs to me,” with such
thoughts a fool is tormented. He himself does not belong to himself; how
much less sons and wealth?
63. The fool who knows his foolishness, is wise at least so far. But a
fool who thinks himself wise, he is called a fool indeed.
64. If a fool be associated with a wise man even all his life, he will
perceive the truth as little as a spoon perceives the taste of soup.
65. If an intelligent man be associated for one minute only with a wise
man, he will soon perceive the truth, as the tongue perceives the taste
66. Fools of little understanding have themselves for their greatest
enemies, for they do evil deeds which must bear bitter fruits.
67. That deed is not well done of which a man must repent, and the
reward of which he receives crying and with a tearful face.
68. No, that deed is well done of which a man does not repent, and the
reward of which he receives gladly and cheerfully.
69. As long as the evil deed done does not bear fruit, the fool thinks
it is like honey; but when it ripens, then the fool suffers grief.
70. Let a fool month after month eat his food (like an ascetic) with the
tip of a blade of Kusa grass, yet he is not worth the sixteenth particle
of those who have well weighed the law.
71. An evil deed, like newly-drawn milk, does not turn (suddenly);
smouldering, like fire covered by ashes, it follows the fool.
72. And when the evil deed, after it has become known, brings sorrow to
the fool, then it destroys his bright lot, nay, it cleaves his head.
73. Let the fool wish for a false reputation, for precedence among the
Bhikshus, for lordship in the convents, for worship among other people!
74. “May both the layman and he who has left the world think that this
is done by me; may they be subject to me in everything which is to be
done or is not to be done,” thus is the mind of the fool, and his desire
and pride increase.
75. “One is the road that leads to wealth, another the road that leads
to Nirvana;” if the Bhikshu, the disciple of Buddha, has learnt this,
he will not yearn for honour, he will strive after separation from the
Chapter VI. The Wise Man (Pandita)
76. If you see an intelligent man who tells you where true treasures are
to be found, who shows what is to be avoided, and administers reproofs,
follow that wise man; it will be better, not worse, for those who follow
77. Let him admonish, let him teach, let him forbid what is
improper!–he will be beloved of the good, by the bad he will be hated.
78. Do not have evil-doers for friends, do not have low people for
friends: have virtuous people for friends, have for friends the best of
79. He who drinks in the law lives happily with a serene mind: the sage
rejoices always in the law, as preached by the elect (Ariyas).
80. Well-makers lead the water (wherever they like); fletchers bend the
arrow; carpenters bend a log of wood; wise people fashion themselves.
81. As a solid rock is not shaken by the wind, wise people falter not
amidst blame and praise.
82. Wise people, after they have listened to the laws, become serene,
like a deep, smooth, and still lake.
83. Good people walk on whatever befall, the good do not prattle,
longing for pleasure; whether touched by happiness or sorrow wise people
never appear elated or depressed.
84. If, whether for his own sake, or for the sake of others, a man
wishes neither for a son, nor for wealth, nor for lordship, and if he
does not wish for his own success by unfair means, then he is good,
wise, and virtuous.
85. Few are there among men who arrive at the other shore (become
Arhats); the other people here run up and down the shore.
86. But those who, when the law has been well preached to them, follow
the law, will pass across the dominion of death, however difficult to
87, 88. A wise man should leave the dark state (of ordinary life), and
follow the bright state (of the Bhikshu). After going from his home to
a homeless state, he should in his retirement look for enjoyment where
there seemed to be no enjoyment. Leaving all pleasures behind, and
calling nothing his own, the wise man should purge himself from all the
troubles of the mind.
89. Those whose mind is well grounded in the (seven) elements of
knowledge, who without clinging to anything, rejoice in freedom from
attachment, whose appetites have been conquered, and who are full of
light, are free (even) in this world.
Chapter VII. The Venerable (Arhat).
90. There is no suffering for him who has finished his journey, and
abandoned grief, who has freed himself on all sides, and thrown off all
91. They depart with their thoughts well-collected, they are not happy
in their abode; like swans who have left their lake, they leave their
house and home.
92. Men who have no riches, who live on recognised food, who have
perceived void and unconditioned freedom (Nirvana), their path is
difficult to understand, like that of birds in the air.
93. He whose appetites are stilled, who is not absorbed in enjoyment,
who has perceived void and unconditioned freedom (Nirvana), his path is
difficult to understand, like that of birds in the air.
94. The gods even envy him whose senses, like horses well broken in by
the driver, have been subdued, who is free from pride, and free from
95. Such a one who does his duty is tolerant like the earth, like
Indra’s bolt; he is like a lake without mud; no new births are in store
96. His thought is quiet, quiet are his word and deed, when he has
obtained freedom by true knowledge, when he has thus become a quiet man.
97. The man who is free from credulity, but knows the uncreated, who has
cut all ties, removed all temptations, renounced all desires, he is the
greatest of men.
98. In a hamlet or in a forest, in the deep water or on the dry land,
wherever venerable persons (Arhanta) dwell, that place is delightful.
99. Forests are delightful; where the world finds no delight, there the
passionless will find delight, for they look not for pleasures.
Chapter VIII. The Thousands
100. Even though a speech be a thousand (of words), but made up of
senseless words, one word of sense is better, which if a man hears, he
101. Even though a Gatha (poem) be a thousand (of words), but made up of
senseless words, one word of a Gatha is better, which if a man hears, he
102. Though a man recite a hundred Gathas made up of senseless words,
one word of the law is better, which if a man hears, he becomes quiet.
103. If one man conquer in battle a thousand times thousand men, and if
another conquer himself, he is the greatest of conquerors.
104, 105. One’s own self conquered is better than all other people; not
even a god, a Gandharva, not Mara with Brahman could change into defeat
the victory of a man who has vanquished himself, and always lives under
106. If a man for a hundred years sacrifice month after month with a
thousand, and if he but for one moment pay homage to a man whose soul is
grounded (in true knowledge), better is that homage than sacrifice for a
107. If a man for a hundred years worship Agni (fire) in the forest, and
if he but for one moment pay homage to a man whose soul is grounded
(in true knowledge), better is that homage than sacrifice for a hundred
108. Whatever a man sacrifice in this world as an offering or as an
oblation for a whole year in order to gain merit, the whole of it is
not worth a quarter (a farthing); reverence shown to the righteous is
109. He who always greets and constantly reveres the aged, four things
will increase to him, viz. life, beauty, happiness, power.
110. But he who lives a hundred years, vicious and unrestrained, a life
of one day is better if a man is virtuous and reflecting.
111. And he who lives a hundred years, ignorant and unrestrained, a life
of one day is better if a man is wise and reflecting.
112. And he who lives a hundred years, idle and weak, a life of one day
is better if a man has attained firm strength.
113. And he who lives a hundred years, not seeing beginning and end, a
life of one day is better if a man sees beginning and end.
114. And he who lives a hundred years, not seeing the immortal place, a
life of one day is better if a man sees the immortal place.
115. And he who lives a hundred years, not seeing the highest law, a
life of one day is better if a man sees the highest law.
Chapter IX. Evil
116. If a man would hasten towards the good, he should keep his thought
away from evil; if a man does what is good slothfully, his mind delights
117. If a man commits a sin, let him not do it again; let him not
delight in sin: pain is the outcome of evil.
118. If a man does what is good, let him do it again; let him delight in
it: happiness is the outcome of good.
119. Even an evil-doer sees happiness as long as his evil deed has not
ripened; but when his evil deed has ripened, then does the evil-doer see
120. Even a good man sees evil days, as long as his good deed has not
ripened; but when his good deed has ripened, then does the good man see
121. Let no man think lightly of evil, saying in his heart, It will not
come nigh unto me. Even by the falling of water-drops a water-pot is
filled; the fool becomes full of evil, even if he gather it little by
122. Let no man think lightly of good, saying in his heart, It will not
come nigh unto me. Even by the falling of water-drops a water-pot is
filled; the wise man becomes full of good, even if he gather it little
123. Let a man avoid evil deeds, as a merchant, if he has few companions
and carries much wealth, avoids a dangerous road; as a man who loves
life avoids poison.
124. He who has no wound on his hand, may touch poison with his hand;
poison does not affect one who has no wound; nor is there evil for one
who does not commit evil.
125. If a man offend a harmless, pure, and innocent person, the evil
falls back upon that fool, like light dust thrown up against the wind.
126. Some people are born again; evil-doers go to hell; righteous
people go to heaven; those who are free from all worldly desires attain
127. Not in the sky, not in the midst of the sea, not if we enter into
the clefts of the mountains, is there known a spot in the whole world
where death could not overcome (the mortal).
Chapter X. Punishment
129. All men tremble at punishment, all men fear death; remember that
you are like unto them, and do not kill, nor cause slaughter.
130. All men tremble at punishment, all men love life; remember that
thou art like unto them, and do not kill, nor cause slaughter.
131. He who seeking his own happiness punishes or kills beings who also
long for happiness, will not find happiness after death.
132. He who seeking his own happiness does not punish or kill beings who
also long for happiness, will find happiness after death.
133. Do not speak harshly to anybody; those who are spoken to will
answer thee in the same way. Angry speech is painful, blows for blows
will touch thee.
134. If, like a shattered metal plate (gong), thou utter not, then thou
hast reached Nirvana; contention is not known to thee.
135. As a cowherd with his staff drives his cows into the stable, so do
Age and Death drive the life of men.
136. A fool does not know when he commits his evil deeds: but the wicked
man burns by his own deeds, as if burnt by fire.
137. He who inflicts pain on innocent and harmless persons, will soon
come to one of these ten states:
138. He will have cruel suffering, loss, injury of the body, heavy
affliction, or loss of mind,
139. Or a misfortune coming from the king, or a fearful accusation, or
loss of relations, or destruction of treasures,
140. Or lightning-fire will burn his houses; and when his body is
destroyed, the fool will go to hell.
141. Not nakedness, not platted hair, not dirt, not fasting, or lying on
the earth, not rubbing with dust, not sitting motionless, can purify a
mortal who has not overcome desires.
142. He who, though dressed in fine apparel, exercises tranquillity, is
quiet, subdued, restrained, chaste, and has ceased to find fault with
all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar
143. Is there in this world any man so restrained by humility that he
does not mind reproof, as a well-trained horse the whip?
144. Like a well-trained horse when touched by the whip, be ye active
and lively, and by faith, by virtue, by energy, by meditation, by
discernment of the law you will overcome this great pain (of reproof),
perfect in knowledge and in behaviour, and never forgetful.
145. Well-makers lead the water (wherever they like); fletchers bend the
arrow; carpenters bend a log of wood; good people fashion themselves.
Chapter XI. Old Age
146. How is there laughter, how is there joy, as this world is always
burning? Why do you not seek a light, ye who are surrounded by darkness?
147. Look at this dressed-up lump, covered with wounds, joined together,
sickly, full of many thoughts, which has no strength, no hold!
148. This body is wasted, full of sickness, and frail; this heap of
corruption breaks to pieces, life indeed ends in death.
149. Those white bones, like gourds thrown away in the autumn, what
pleasure is there in looking at them?
150. After a stronghold has been made of the bones, it is covered with
flesh and blood, and there dwell in it old age and death, pride and
151. The brilliant chariots of kings are destroyed, the body also
approaches destruction, but the virtue of good people never approaches
destruction,–thus do the good say to the good.
152. A man who has learnt little, grows old like an ox; his flesh grows,
but his knowledge does not grow.
153, 154. Looking for the maker of this tabernacle, I shall have to run
through a course of many births, so long as I do not find (him); and
painful is birth again and again. But now, maker of the tabernacle, thou
hast been seen; thou shalt not make up this tabernacle again. All thy
rafters are broken, thy ridge-pole is sundered; the mind, approaching
the Eternal (visankhara, nirvana), has attained to the extinction of all
155. Men who have not observed proper discipline, and have not gained
treasure in their youth, perish like old herons in a lake without fish.
156. Men who have not observed proper discipline, and have not gained
treasure in their youth, lie, like broken bows, sighing after the past.
Chapter XII. Self
157. If a man hold himself dear, let him watch himself carefully; during
one at least out of the three watches a wise man should be watchful.
158. Let each man direct himself first to what is proper, then let him
teach others; thus a wise man will not suffer.
159. If a man make himself as he teaches others to be, then, being
himself well subdued, he may subdue (others); one’s own self is indeed
difficult to subdue.
160. Self is the lord of self, who else could be the lord? With self
well subdued, a man finds a lord such as few can find.
161. The evil done by oneself, self-begotten, self-bred, crushes the
foolish, as a diamond breaks a precious stone.
162. He whose wickedness is very great brings himself down to that state
where his enemy wishes him to be, as a creeper does with the tree which
163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is
beneficial and good, that is very difficult to do.
164. The foolish man who scorns the rule of the venerable (Arahat), of
the elect (Ariya), of the virtuous, and follows false doctrine, he bears
fruit to his own destruction, like the fruits of the Katthaka reed.
165. By oneself the evil is done, by oneself one suffers; by oneself
evil is left undone, by oneself one is purified. Purity and impurity
belong to oneself, no one can purify another.
166. Let no one forget his own duty for the sake of another’s, however
great; let a man, after he has discerned his own duty, be always
Chapter XIII. The World
167. Do not follow the evil law! Do not live on in thoughtlessness! Do
not follow false doctrine! Be not a friend of the world.
168. Rouse thyself! do not be idle! Follow the law of virtue! The
virtuous rests in bliss in this world and in the next.
169. Follow the law of virtue; do not follow that of sin. The virtuous
rests in bliss in this world and in the next.
170. Look upon the world as a bubble, look upon it as a mirage: the king
of death does not see him who thus looks down upon the world.
171. Come, look at this glittering world, like unto a royal chariot; the
foolish are immersed in it, but the wise do not touch it.
172. He who formerly was reckless and afterwards became sober, brightens
up this world, like the moon when freed from clouds.
173. He whose evil deeds are covered by good deeds, brightens up this
world, like the moon when freed from clouds.
174. This world is dark, few only can see here; a few only go to heaven,
like birds escaped from the net.
175. The swans go on the path of the sun, they go through the ether by
means of their miraculous power; the wise are led out of this world,
when they have conquered Mara and his train.
176. If a man has transgressed one law, and speaks lies, and scoffs at
another world, there is no evil he will not do.
177. The uncharitable do not go to the world of the gods; fools only do
not praise liberality; a wise man rejoices in liberality, and through it
becomes blessed in the other world.
178. Better than sovereignty over the earth, better than going to
heaven, better than lordship over all worlds, is the reward of the first
step in holiness.
Chapter XIV. The Buddha (The Awakened)
179. He whose conquest is not conquered again, into whose conquest no
one in this world enters, by what track can you lead him, the Awakened,
the Omniscient, the trackless?
180. He whom no desire with its snares and poisons can lead astray,
by what track can you lead him, the Awakened, the Omniscient, the
181. Even the gods envy those who are awakened and not forgetful, who
are given to meditation, who are wise, and who delight in the repose of
retirement (from the world).
182. Difficult (to obtain) is the conception of men, difficult is the
life of mortals, difficult is the hearing of the True Law, difficult is
the birth of the Awakened (the attainment of Buddhahood).
183. Not to commit any sin, to do good, and to purify one’s mind, that
is the teaching of (all) the Awakened.
184. The Awakened call patience the highest penance, long-suffering the
highest Nirvana; for he is not an anchorite (pravragita) who strikes
others, he is not an ascetic (sramana) who insults others.
185. Not to blame, not to strike, to live restrained under the law,
to be moderate in eating, to sleep and sit alone, and to dwell on the
highest thoughts,–this is the teaching of the Awakened.
186. There is no satisfying lusts, even by a shower of gold pieces; he
who knows that lusts have a short taste and cause pain, he is wise;
187. Even in heavenly pleasures he finds no satisfaction, the disciple
who is fully awakened delights only in the destruction of all desires.
188. Men, driven by fear, go to many a refuge, to mountains and forests,
to groves and sacred trees.
189. But that is not a safe refuge, that is not the best refuge; a man
is not delivered from all pains after having gone to that refuge.
190. He who takes refuge with Buddha, the Law, and the Church; he who,
with clear understanding, sees the four holy truths:–
191. Viz. pain, the origin of pain, the destruction of pain, and the
eightfold holy way that leads to the quieting of pain;–
192. That is the safe refuge, that is the best refuge; having gone to
that refuge, a man is delivered from all pain.
193. A supernatural person (a Buddha) is not easily found, he is not
born everywhere. Wherever such a sage is born, that race prospers.
194. Happy is the arising of the awakened, happy is the teaching of the
True Law, happy is peace in the church, happy is the devotion of those
who are at peace.
195, 196. He who pays homage to those who deserve homage, whether the
awakened (Buddha) or their disciples, those who have overcome the host
(of evils), and crossed the flood of sorrow, he who pays homage to
such as have found deliverance and know no fear, his merit can never be
measured by anybody.