Contents

• Preface 
• About the Author 
• 1. Ayacana (Request) 
• 2. Dhammavagga (Dhamma) 
• 3. Kilesavagga (The Defilements) 
• 4. Danavagga (Giving) 
• 5. Silavagga (Virtue) 
• 6. Vacavagga (Speech) 
• 7. Bhogavagga (Wealth) 
• 8. Mittatavagga (Friendship) 
• 9. Sutavagga (Learning) 
• 10. Savakavagga (The Disciple) 
• 11. Cittavagga (Mind) 
• 12. Sikkhavagga (The Training) 
• 13. Vayamavagga (Effort) 
• 14. Sativagga (Mindfulness) 
• 15. Attaparavagga (Oneself and Others) 
• 16. Mettavagga I (Love I) 
• 17. Mettavagga II (Love II) 
• 18. Sukhavagga (Happiness) 
• 19. Tunhivagga (Silence) 
• 20. Vipassanavagga (Insight) 
• 21. Buddhavagga (The Buddha) 
• 22. Kittisadda (Praise) 
• Abbreviations 
• References 
• Notes 

Preface 

However, many other verses of equal relevance and appeal are to be found scattered throughout the Sutta Pitaka which remains virtually unknown. I thought it useful, therefore, to collect some of these verses, arrange them according to subject, and present them in such a way that they may enrich the faith and deepen the understanding of those who read them. Most of the verses are the words of the Buddha himself; a lesser number is attributed to his enlightened disciples. But even these reflect the spirit of the Buddha's Dhamma, for it is said: "That which is well spoken is the word of the Buddha." (A. IV, 164). 

This small work is dedicated to my good friend, Miss Constance Sandham. May these "Gemstones of the Good Dhamma" illuminate the path so that all beings may attain Nibbana! 

About the Author 

1. Ayacana (Request) [^] 

Homage to you so nobly bred.
Homage to you amongst men supreme.
Peerless are you in all the world.
May all worship be given to you. 

Homage to you, Enlightened Hero,
you who are completely free.
I have fallen into great distress,
be my refuge and my shelter. 

In the world of gods and men, I see
this brahmin true, this simple man.
You I worship, All-seeing One,
so free me Sakka,[1] from my doubts. 

O Brahma,[2] out of compassion teach me
the lofty Dhamma so I may understand,
and relying on nothing else,
may live unclouded like the sky. 

Those who have understood the Dhamma
and those who train themselves in it:
O wise and truly gracious one,
tell me how they live their lives. 

2. Dhammavagga (Dhamma) [^] 

I will teach you a Dhamma,
not hearsay but to be directly seen.
Whoever discovers it and knows it,
and lives by it with mindfulness,
will transcend craving for the world. 

Prosperity in life is plain,
decline in life is also plain:
one who loves the Dhamma prospers,
one who hates the Dhamma declines. 

Thoroughly understanding the Dhamma
and freed from longing through insight,
the wise one rid of all desire
is calm as a pool unstirred by wind. 

Those to whom the Dhamma is clear
are not led into other doctrines;
perfectly enlightened with perfect knowledge,
they walk evenly over the uneven. 

Not by water is one made pure
though many people may here bathe,[3]
but one in whom there is truth and Dhamma,
he is pure, he is a brahmin. 

The path is called "straight,"
without fear" is the destination;
the carriage is called "silent"
and its wheels are right effort. 

Conscience is the rails and
mindfulness the upholstery,
Dhamma is the driver and
right view runs ahead of it. 

And whether it be a woman,
or whether it be a man,
whoever travels by this carriage
shall draw close to Nibbana. 

Of all the medicines in the world,
manifold and various,
there is none like the medicine of Dhamma:
therefore, O monks, drink of this. 

Having drunk this Dhamma medicine,
you will be ageless and beyond death;
having developed and seen the truth,
you will be quenched, free from craving. 

3. Kilesavagga (The Defilements) [^] 

Bound by desire, tied to becoming,
fettered tightly by false opinions,
yoked to ignorance, whirled around:
thus beings wander through samsara,
dying only to be born again. 

Neither gold nor minted coins
can make the defilements disappear.
Sense desires are enemies and killers,
hostile darts, rigid bonds. 

Desire is agitating and deceiving,
a source of mental pain,
a net cast out by Mara[4]
to entangle and defile beings. 

Were there a mountain all made of gold,
doubled that would not be enough
to satisfy a single man:
know this and live accordingly. 

How ugly is the angry man!
His sleep is without comfort;
despite his wealth he is always poor.
Filled with anger as he is, he wounds
by acts of body and speech. 

One who kills gets a killer,
one who conquers gets a conquerer,
one who reviles gets reviled.
Thus as a result of his own actions
the spoiler will in turn be spoiled. 

There is no other single thing
by which the human race is hindered,
by which it wanders day and night,
so much as by this: delusion. 

How they cling and how they wrangle,
yet claim to be recluses and brahmins.
Quarrelling and clinging to their opinions,
they see only one side of things. 

Those who apply themselves, day and night
to the teachings of the Buddha
will quench the burning fire of lust
by the perception of the impure. 

By love they will quench the fire of hate,
by wisdom the fire of delusion.
Those supreme men extinguish delusion
with wisdom that breaks through to truth. 

4. Danavagga (Giving) [^] 

Not with recluses or brahmins,
neither with the poor and needy
does the base man share his food
or give any drink or sustenance.
People say that selfish man
is like a drought, a rainless sky. 

One who shares his wealth with some,
but does not gladly give to others,
is only like a local shower:
in such a way the wise describe him. 

But one who rains down bountiful gifts,
gladly giving here and there
out of compassion for all beings,
and who always says "Give, give, --" 

This type of person is like
a giant cloud filled with rain,
thundering and pouring down
refreshing water everywhere,
drenching the highlands and lowlands too,
generous without distinctions. 

With his wealth collected justly,
won through his own efforts,
he shares both food and drink
with beings who are in need. 

Just as a pot filled with water
if overturned by anyone,
pours out all its water
and does not hold any back. 

Even so, when you see those in need,
whether low, middle or high,
then give like the overturned pot,
holding nothing back. 

Generosity, kind words,
doing a good turn for others,
and treating all people alike:
these bonds of sympathy are to the world
what the lynch-pin is to the chariot wheel. 

Giving food one gives strength,
giving clothes one gives beauty,
giving lamps one gives sight,
giving transport one gives delight. 

Giving shelter one gives all;
but one who instructs in the Dhamma,
the excellent teaching of the Buddha,
such a person gives ambrosia. 

5. Silavagga (Virtue) [^] 

Here in the world one should train
carefully to purify virtue;
for virtue when well cultivated
brings all success to hand. 

Not harming living beings,
not speaking lies, taking nothing
in all the world unasked, nor
going to the wives of other men. 

And never drinking intoxicants:
One who gives up these five harmful acts
and does not engage in them
is truly called a virtuous man. 

Virtue is the foundation,
the forerunner and origin
of all that is good and beautiful;
therefore one should purify virtue. 

Virtue is a mighty power,
Virtue is a mighty weapon,
Virtue is the supreme adornment,
Virtue is a wonderful armour. 

One is not low because of birth
nor does birth make one holy.
Deeds alone make one low,
deeds alone make one holy. 

To one who is without evil,
always striving for purity,
a wrong the size of a hair tip
seems as big as a rain cloud. 

Train yourself in doing good
that lasts and brings happiness.
Cultivate generosity, the life of peace,
and a mind of boundless love. 

The good luck of virtue never fades,
faith also brings great good.
Wisdom is man's most precious gem,
merit no thief can ever steal. 

In every virtue all-accomplished,
with wisdom full and mind composed,
looking within and ever mindful -
thus one crosses the raging flood. 

6. Vacavagga (Speech) [^]

Every fool who is born
has an axe within his mouth
with which he cuts himself
when he uses wrong speech. 

One should utter only words
which do no harm to oneself
and cause no harm for others:
that is truly beautiful speech. 

Speak kind words, words
rejoiced at and welcomed,
words that bear ill-will to none;
always speak kindly to others. 

The worse of the two is he
who, when abused, retaliates.
One who does not retaliate
wins a battle hard to win. 

The fool thinks he has won a battle
when he bullies with harsh speech,
but knowing how to be forbearing
alone makes one victorious. 

When the recluse speaks much
it is only to speak about the goal.
Knowingly he teaches the Dhamma,
knowingly he speaks much. 

If one addresses those who wish
to learn, without wavering, imparting
understanding, opening up and not
obscuring the teaching. 

Speaking without hesitation nor
getting angry when asked a question,
a monk like this is worthy
to proclaim the teachings. 

If he does not speak up, others know
him not; he is just a wise man mixed
up with fools. But if he speaks about
and teaches the Deathless, others will
know him. So let him light up the Dhamma,
let him lift the sage's banner high. 

The Buddha speaks words that lead
to the winning of security, the ending
of sorrow and the attaining of Nibbana.
Truly, this is the speech supreme. 

7. Bhogavagga (Wealth) [^]

The wise man continues to live
even if he should lose his wealth.
But the rich man without wisdom
is not alive even now. 

Starting off with little wealth,
the wise man skilfully increases it,
just as a sudden draft of wind
can make a spark of fire grow. 

If he plans his project well,
rises early and works untiringly,
all his wealth will increase
like cows penned in with a bull. 

One who is virtuous and wise
shines forth like a blazing fire;
like a bee collecting nectar
he acquires wealth by harming none. 

He divides his wealth in four
and thus he wins friendship.
One portion he uses for his needs,
two portions for his business,
the fourth portion he saves
for times of emergency. 

Deft and capable at her work,
in harmony with other people,
a wife is pleasing to her husband
and carefully looks after his wealth. 

Endowed with faith and virtue,
speaking gently, free from selfishness:
such a woman purifies the pathway
leading to a future happiness. 

The wealth of faith and virtue's wealth,
the wealth of conscience and fear of blame,
the wealth of learning and giving too,
and as the seventh, wisdom's wealth. 

Those who have these treasures true,
be they women or be they men,
are not poor or destitute,
nor have their lives been lived in vain. 

Whoever acts, strives and toils
shall acquire wealth;
by truthfulness one gains good repute,
and by giving one binds friends. 

8. Mittatavagga (Friendship) [^]

To be in communion with the bad,
and choose the ways of the bad,
to have no friends among the good,
this is a source of suffering. 

Consort only with the good,
come together with the good.
To learn the teaching of the good
gives wisdom like nothing else can. 

If one strings a piece of putrid fish
on a blade of kusa grass,
the grass will soon smell putrid too:
the same with one who follows a fool. 

If one wraps frankincense,
in any ordinary kind of leaf,
the leaf will soon smell sweet too:
the same with one who follows the wise. 

Remembering the example of the leaf,
and understanding the results,
one should seek companionship
with the wise, never with the bad. 

A companion is a traveller's friend,
a mother is a friend at home,
one who helps in time of need
is a good and steady friend.
And the good deeds done by oneself
are one's true friends in time to come. 

A friend who always lends a hand,
a friend in both sorrow and joy,
a friend who offers good counsel,
a friend who sympathises too. 

These are the four kinds of true friends:
one who is wise, having understood,
will always cherish and serve such friends
just as a mother tends her only child. 

The monk who has a lovely friend,
who pays respect and deference to him,
and acts as his friend advises,
with mindfulness and comprehension clear,
will in time be freed from bonds;
all his fetters will be destroyed. 

For one whose friend has passed away,
for one whose teacher no more lives,
there is no other friend in this world
like mindfulness of the body. 

9. Sutavagga (Learning) [^]

Desire to learn increases learning;
learning makes wisdom increase.
By wisdom is the goal known;
knowing the goal brings happiness. 

One should follow the learned man,
and should not neglect learning,
for that is the foundation of the holy life.
Therefore be well versed in Dhamma. 

Learned, knowing the Dhamma,
truly wise, the Buddha's disciple
is like the finest gold of Jambu.
Who can find any blame in him?
Even the gods sing his praise;
Brahma himself sings his praise.[5] 

If one who has little learning
is strong in virtue, others
will praise his virtue only,
because his learning is incomplete. 

If one who has much learning
is weak in virtue, others
will blame him for his conduct
though his learning is complete. 

But if one has much learning
and is also strong in virtue,
he will be praised for both
his virtue and his learning. 

A learned man who, because of his learning,
despises one with little learning,
seems to me like a stone-blind man
walking around with a lamp in hand. 

One who loves his own true welfare,
who is concerned with his own good,
should pay homage to the Dhamma
and always remember the Buddha's words. 

Having a rightly directed mind,
speaking rightly spoken speech,
doing here with the body
only deeds that are right and good. 

Learned, doing much that is worthy
even in a life that is short --
a wise person such as this
will be reborn in a happy place. 

10. Savakavagga (The Disciple) [^]

If one behaves rightly
toward his mother and his father,
towards the Buddha well-attained,
and the disciples of the Buddha,
such a person generates
an abundant store of good. 

The monk well-possessed of virtue,
the nun who is widely learned,
male and female lay disciples
who are fully endowed with faith --
it is they who illuminate the Sangha,
"lights of the Sangha" they are called. 

One who has no respect for those
who live the holy life with him,
is as far from this good Dhamma
as the sky is from the earth. 

One who has respect for those
who live the holy life with him,
comes to growth in this good Dhamma
like a healthy seed in the field. 

A woman's nature is unimportant
when the mind is still and firm,
when knowledge grows day by day,
and she has insight into Dhamma. 

One who thinks such thoughts
as "I am a woman" or "I am a man"
or any other thought "I am --"
Mara is able to address that one. 

The fools offer praise and the wise
offer blame. Truly the blame
of the wise is much better
than the praise of the fool. 

Home dwellers and the homeless both,
by depending upon each other
come to realize the good Dhamma,
the utter freedom from bondage. 

Though physically close behind,
if one is acquisitive and restless,
how far is that turbulent one
from one freed from turbulence,
that burning one from one cooled,
that hankering one from the greedless! 

A happy thing is concord in the Sangha!
One who assists in making harmony,
loving concord and righteousness,
does not fall away from freedom. 

11. Cittavagga (Mind) [^]

The world is led around by mind,
by mind the world is plagued.
Mind is itself the single thing
which brings all else beneath its sway. 

Mind precedes all things;
mind is their chief, mind is their maker.
If one speaks or does a deed
with a mind that is pure within,
happiness then follows along
like a never departing shadow. 

Difficult to detect and very subtle,
the mind seizes whatever it wants;
so let a wise man guard his mind,
for a guarded mind brings happiness. 

Wonderful it is to train the mind
so swiftly moving, seizing whatever it wants.
Good is it to have a well-trained mind,
for a well-trained mind brings happiness. 

As a fletcher straightens an arrow,
even so one who is wise
will straighten out the fickle mind,
so unsteady and hard to control. 

No mother nor father nor
any other kin can do
greater good for oneself
than a mind directed well. 

Love without covetous greed,
fill your mind with benevolence.
Be mindful and one-pointed,
inwardly stable and concentrated.