Dhammapada IX (Pāpavagga / Evil)

abhittharetha kalyāṇe, ~ pāpā cittaṁ nivāraye,
dandhaṁ hi karato puññaṁ ~ pāpasmiṁ ramatī mano.

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 in evil.

pāpañ-ce puriso kayirā, ~ na taṁ kayirā punappunaṁ,
na tamhi chandaṁ kayⁱrātha, ~ dukkho pāpassa uccayo.

If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.

puññañ-ce puriso kayⁱrā, ~ kayⁱrāthetaṁ punappunaṁ,
tamhi chandaṁ kayirātha, ~ sukho puññassa uccayo.

If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.

pāpo pi passati bhadraṁ ~ yāva pāpaṁ na paccati,
yadā ca paccati pāpaṁ ~ atha pāpo pāpāni passati.

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 evil.

bhadro pi passati pāpaṁ ~ yāva bhadraṁ na paccati,
yadā ca paccati bhadraṁ ~ atha bhadro bhadrāni passati.

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 little.

māppamaññetha pāpassa ~ “na maṁ taṁ āgamissati”.

udabindunipātena ~ udakumbho pi pūrati,

pūrati bālo pāpassa, ~ thokathokam-pi ācinaṁ.

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 by little.

māppamaññetha puññassa ~ “na maṁ taṁ āgamissati”.
udabindunipātena ~ udakumbho pi pūrati,
dhīro pūrati puññassa, ~ thokathokam-pi ācinaṁ.

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 by little.

vāṇijo va bhayaṁ maggaṁ ~ appasattho mahaddhano,
visaṁ jīvitukāmo va, ~ pāpāni parivajjaye.

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.

pāṇimhi ce vaṇo nāssa ~ hareyya pāṇinā visaṁ,
nābbaṇaṁ visam-anveti, ~ natthi pāpaṁ akubbato.

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.

yo appaduṭṭhassa narassa dussati,
suddhassa posassa anaṅgaṇassa,

tam-eva bālaṁ pacceti pāpaṁ

sukhumo rajo paṭivātaṁ va khitto.

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.

gabbham-ekepapajjanti ~ nirayaṁ pāpakammino,
saggaṁ sugatino yanti ~ parinibbanti anāsavā.

Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvâna.

na antalikkhe, na samuddamajjhe,
na pabbatānaṁ vivaraṁ pavissa,
na vijjatī so jagatippadeso

yatthaṭṭhito mucceyya pāpakammā.
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).

na antalikkhe, na samuddamajjhe,
na pabbatānaṁ vivaraṁ pavissa,

na vijjatī so jagatippadeso
yatthaṭṭhitaṁ nappasahetha maccu.

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).

Dhammapada VIII (Sahassavagga / The Thousands)

sahassam-api ce vācā ~ anatthapadasaṁhitā,
ekaṁ atthapadaṁ seyyo ~ yaṁ sutvā upasammati.

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 becomes quiet.

sahassam-api ce gāthā ~ anatthapadasaṁhitā,
ekaṁ gāthāpadaṁ seyyo ~ yaṁ sutvā upasammati.

Even though a Gâthâ (poem) be a thousand (of words), but made up of senseless words, one word of a Gâthâ is better, which if a man hears, he becomes quiet.

yo ce gāthāsataṁ bhāse ~ anatthapadasaṁhitā
ekaṁ dhammapadaṁ seyyo ~ yaṁ sutvā upasammati.

Though a man recite a hundred Gâthâs made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.

yo sahassaṁ sahassena ~ saṅgāme mānuse jine,
ekañ-ca jeyya attānaṁ ~ sa ve saṅgāmajuttamo.

If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.

attā have jitaṁ seyyo ~ yā cāyaṁ itarā pajā
attadantassa posassa, ~ niccaṁ saññatacārino.
neva devo na gandhabbo, ~ na māro saha brahmunā,
jitaṁ apajitaṁ kayirā ~ tathārūpassa jantuno.

One's own self conquered is better than all other people; not even a god, a Gandharva, not Mâra with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.

māse māse sahassena ~ yo yajetha sataṁ samaṁ,
ekañ-ca bhāvitattānaṁ ~ muhuttam-api pūjaye,
sā yeva pūjanā seyyo ~ yañ-ce vassasataṁ hutaṁ.

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 hundred years.

yo ca vassasataṁ jantu ~ aggiṁ paricare vane,
ekañ-ca bhāvitattānaṁ ~ muhuttam-api pūjaye,

sā yeva pūjanā seyyo ~ yañ-ce vassasataṁ hutaṁ.

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 years.

yaṁ kiñci yiṭṭhaṁ ca hutaṁ ca loke,
saṁvaccharaṁ yajetha puññapekkho,

sabbam-pi taṁ na catubhāgam-eti,

abhivādanā ujjugatesu seyyo.

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 better.

abhivādanasīlissa ~ niccaṁ vaddhāpacāyino,
cattāro dhammā vaḍḍhanti: ~ āyu vaṇṇo sukhaṁ balaṁ.

He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.

yo ca vassasataṁ jīve ~ dussīlo asamāhito,
ekāhaṁ jīvitaṁ seyyo ~ sīlavantassa jhāyino.

But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.

yo ca vassasataṁ jīve ~ duppañño asamāhito,
ekāhaṁ jīvitaṁ seyyo ~ paññavantassa jhāyino.

And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.

yo ca vassasataṁ jīve ~ kusīto hīnavīriyo,
ekāhaṁ jīvitaṁ seyyo ~ viriyam-ārabhato daḷhaṁ.

And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.

yo ca vassasataṁ jīve ~ apassaṁ udayabbayaṁ,
ekāhaṁ jīvitaṁ seyyo ~ passato udayabbayaṁ.

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.

yo ca vassasataṁ jīve ~ apassaṁ amataṁ padaṁ,
ekāhaṁ jīvitaṁ seyyo ~ passato amataṁ padaṁ.

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.

yo ca vassasataṁ jīve ~ apassaṁ dhammam-uttamaṁ,
ekāhaṁ jīvitaṁ seyyo ~ passato dhammam-uttamaṁ.

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.

Dhammapada VII (Arahantavagga / Arahants)

gataddhino visokassa ~ vippamuttassa sabbadhi,

sabbaganthappahīnassa ~ pariḷāho na vijjati.

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 fetters.

uyyuñjanti satīmanto, ~ na nikete ramanti te,

haṁsā va pallalaṁ hitvā ~ okam-okaṁ jahanti te.

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.

yesaṁ sannicayo natthi, ~ ye pariññātabhojanā,

suññato animitto ca ~ vimokkho yesa' gocaro,

ākāse va sakuntānaṁ ~ gati tesaṁ durannayā.

Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvâna), their path is difficult to understand, like that of birds in the air.

yassāsavā parikkhīṇā ~ āhāre ca anissito,
suññato animitto ca ~ vimokkho yassa gocaro,

ākāse va sakuntānaṁ ~ padaṁ tassa durannayaṁ

He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvâna), his path is difficult to understand, like that of birds in the air.

yassindriyāni samathaṁ gatāni,
assā yathā sārathinā sudantā,

pahīnamānassa anāsavassa,

devā pi tassa pihayanti tādino.

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 appetites.

paṭhavisamo no virujjhati,
indakhīlūpamŏ tādi subbato,

rahado va apetakaddamo,

saṁsārā na bhavanti tādino.

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 for him.

santaṁ tassa manaṁ hoti, ~ santā vācā ca kamma ca,

sammad-aññāvimuttassa, ~ upasantassa tādino.

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.

assaddho akataññū ca ~ sandhicchedo ca yo naro,
hatāvakāso vantāso ~ sa ve uttamaporiso.

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.

gāme vā yadi vāraññe, ~ ninne vā yadi vā thale,

yattharahanto viharanti ~ taṁ bhūmiṁ rāmaṇeyyakaṁ.

In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arahants) dwell, that place is delightful.

ramaṇīyāni araññāni, ~ yattha na ramatī jano,
vītarāgā ramissanti, ~ na te kāmagavesino.

Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.

Dhammapada VI (Paṇḍitavagga / The Wise Man)

nidhīnaṁ va pavattāraṁ ~ yaṁ passe vajjadassinaṁ,

niggayhavādiṁ medhāviṁ ~ tādisaṁ paṇḍitaṁ bhaje,

tādisaṁ bhajamānassa ~ seyyo hoti na pāpiyo.

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 him.

ovadeyyānusāseyya, ~ asabbhā ca nivāraye,

sataṁ hi so piyo hoti, ~ asataṁ hoti appiyo.

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. 

na bhaje pāpake mitte, ~ na bhaje purisādhame,

bhajetha mitte kalyāṇe, ~ bhajetha purisuttame. 

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 men.

dhammapīti sukhaṁ seti, ~ vippasannena cetasā,

ariyappavedite dhamme ~ sadā ramati paṇḍito.

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).

udakaṁ hi nayanti nettikā,

usukārā namayanti tejanaṁ,

dāruṁ namayanti tacchakā,

attānaṁ damayanti paṇḍitā.

Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.

selo yathā ekaghano ~ vātena na samīrati,

evaṁ nindāpasaṁsāsu ~ na samiñjanti paṇḍitā.

As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.

yathā pi rahado gambhīro ~ vippasanno anāvilo,

evaṁ dhammāni sutvāna ~ vippasīdanti paṇḍitā.

Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.

sabbattha ve sappurisā vajanti,

na kāmakāmā lapayanti santo,

sukhena phuṭṭhā atha vā dukhena,
noccāvacaṁ paṇḍitā dassayanti.

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.

na attahetu na parassa hetu,
na puttam-icche na dhanaṁ na raṭṭhaṁ,
na iccheyya adhammena samiddhim-attano,
sa sīlavā paññavā dhammiko siyā.

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. 

appakā te manussesu ~ ye janā pāragāmino,

athāyaṁ itarā pajā ~ tīram-evānudhāvati. 

Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.

ye ca kho sammad-akkhāte ~ dhamme dhammānuvattino

te janā pāram-essanti, ~ maccudheyyaṁ suduttaraṁ.

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 overcome. 

kaṇhaṁ dhammaṁ vippahāya ~ sukkaṁ bhāvetha paṇḍito,

okā anokaṁ āgamma ~ viveke yattha dūramaṁ. 

tatrābhiratim-iccheyya ~ hitvā kāme akiñcano,

pariyodapeyya attānaṁ ~ cittaklesehi paṇḍito.

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.

yesaṁ sambodhi-aṅgesu ~ sammā cittaṁ subhāvitaṁ,

ādānapaṭinissagge ~ anupādāya ye ratā,

khīṇāsavā jutimanto ~ te loke parinibbutā.

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.

Dhammapada V (Bālavagga / The Fool)

dīghā jāgarato ratti, ~ dīghaṁ santassa yojanaṁ,

dīgho bālānaṁ saṁsāro ~ saddhammaṁ avijānataṁ.

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.

carañ-ce nādhigaccheyya ~ seyyaṁ sadisam-attano,

ekacariyaṁ daḷhaṁ kayirā, ~ natthi bāle sahāyatā.

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.

“puttā matthi dhanam-matthi” ~ iti bālo vihaññati,

attā hi attano natthi ~ kuto puttā, kuto dhanaṁ?

"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?

yo bālo maññati bālyaṁ, ~ paṇḍito vā pi tena so,

bālo ca paṇḍitamānī ~ sa ve bālo ti vuccati.

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.

yāvajīvam-pi ce bālo ~ paṇḍitaṁ payirupāsati

na so dhammaṁ vijānāti, ~ dabbī sūparasaṁ yathā.  

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.

muhuttam-api ce viññū ~ paṇḍitaṁ payirupāsati

khippaṁ dhammaṁ vijānāti, ~ jivhā sūparasaṁ yathā.

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 of soup.

caranti bālā dummedhā ~ amitteneva attanā,

karontā pāpakaṁ kammaṁ ~ yaṁ hoti kaṭukapphalaṁ.

Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.

na taṁ kammaṁ kataṁ sādhu ~ yaṁ katvā anutappati,

yassa assumukho rodaṁ ~ vipākaṁ paṭisevati.

 

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.

tañ-ca kammaṁ kataṁ sādhu ~ yaṁ katvā nānutappati,

yassa patīto sumano ~ vipākaṁ paṭisevati.

No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.

madhuvā maññati bālo, ~ yāva pāpaṁ na paccati,

yadā ca paccati pāpaṁ, ~ atha bālo dukkhaṁ nigacchati.

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.

māse māse kusaggena ~ bālo bhuñjetha bhojanaṁ,

na so saṅkhātadhammānaṁ ~ kalaṁ agghati soḷasiṁ.

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.

na hi pāpaṁ kataṁ kammaṁ ~ sajju khīraṁ va muccati,

ḍahantaṁ bālam-anveti ~ bhasmacchanno va pāvako.

An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.

yāvad-eva anatthāya ~ ñattaṁ bālassa jāyati,

hanti bālassa sukkaṁsaṁ ~ muddham-assa vipātayaṁ.

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.

asataṁ bhāvanam-iccheyya, ~ purekkhārañ-ca bhikkhusu,

āvāsesu ca issariyaṁ, ~ pūjā parakulesu ca.

Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!

“mameva kata' maññantu ~ gihī pabbajitā ubho,

mameva ativasā assu ~ kiccākiccesu kismici”,

iti bālassa saṅkappo ~ icchā māno ca vaḍḍhati.

"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.

aññā hi lābhūpanisā, ~ aññā nibbānagāminī,

evam-etaṁ abhiññāya ~ bhikkhu buddhassa sāvako

sakkāraṁ nābhinandeyya, ~ vivekam-anubrūhaye. 

"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 world.

Dhammapada IV (Pupphavagga / Flowers)

kŏ imaṁ paṭhaviṁ vicessati

yamalokañ-ca imaṁ sadevakaṁ?

ko dhammapadaṁ sudesitaṁ,

kusalo puppham-ivappacessati?

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?

sekho paṭhaviṁ vicessati 

yamalokañ-ca imaṁ sadevakaṁ.

sekho dhammapadaṁ sudesitaṁ,

kusalo puppham-ivappacessati. 

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.

pheṇūpamaṁ kāyam-imaṁ viditvā,

marīcidhammaṁ abhisambudhāno,

chetvāna mārassa papupphakāni,

adassanaṁ maccurājassa gacche. 

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.

pupphāni heva pacinantaṁ ~ byāsattamanasaṁ naraṁ,

suttaṁ gāmaṁ mahogho va ~ maccu ādāya gacchati.  

Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village. 

pupphāni heva pacinantaṁ ~ byāsattamanasaṁ naraṁ,

atittaṁ yeva kāmesu ~ antako kurute vasaṁ. 

Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.

yathā pi bhamaro pupphaṁ ~ vaṇṇagandhaṁ aheṭhayaṁ

paḷeti rasam-ādāya, ~ evaṁ gāme munī care.

As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.

na paresaṁ vilomāni, ~ na paresaṁ katākataṁ,

attano va avekkheyya ~ katāni akatāni ca. 

Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.

yathā pi ruciraṁ pupphaṁ ~ vaṇṇavantaṁ agandhakaṁ,

evaṁ subhāsitā vācā ~ aphalā hoti akubbato. 

Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.

yathā pi ruciraṁ pupphaṁ ~ vaṇṇavantaṁ sagandhakaṁ,

evaṁ subhāsitā vācā ~ saphalā hoti pakubbato.

But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly. 

yathā pi puppharāsimhā ~ kayirā mālāguṇe bahū,

evaṁ jātena maccena ~ kattabbaṁ kusalaṁ bahuṁ.

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.

na pupphagandho paṭivātam-eti,

na candanaṁ tagaramallikā vā,
satañ-ca gandho paṭivātam-eti,
sabbā disā sappuriso pavāyati^.

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.

candanaṁ tagaraṁ vā pi, ~ uppalaṁ atha vassikī,

etesaṁ gandhajātānaṁ ~ sīlagandho anuttaro.

Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.

appamatto ayaṁ gandho ~ yāyaṁ tagaracandanī,

yo ca sīlavataṁ gandho ~ vāti devesu uttamo.

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.

tesaṁ sampannasīlānaṁ ~ appamādavihārinaṁ

sammad-aññāvimuttānaṁ, ~ māro maggaṁ na vindati.

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.

yathā saṅkāradhānasmiṁ ~ ujjhitasmiṁ mahāpathe,

padumaṁ tattha jāyetha ~ sucigandhaṁ manoramaṁ. 

evaṁ saṅkārabhūtesu ~ andhabhūte puthujjane,

atirocati paññāya ~ sammāsambuddhasāvako.

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.

Dhammapada III (Cittavagga / Thought)

phandanaṁ capalaṁ cittaṁ ~ dūrakkhaṁ dunnivārayaṁ,
ujuṁ karoti medhāvī ~ usukāro va tejanaṁ.

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.  

vārijo va thale khitto ~ oka-m-okata ubbhato,
pariphandatidaṁ cittaṁ ~ māradheyyaṁ pahātave.

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 tempter).

dunniggahassa lahuno ~ yatthakāmanipātino,
cittassa damatho sādhu, ~ cittaṁ dantaṁ sukhāvahaṁ.

It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.

sududdasaṁ sunipuṇaṁ ~ yatthakāmanipātinaṁ,
cittaṁ rakkhetha medhāvī, ~ cittaṁ guttaṁ sukhāvahaṁ.

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.

dūraṅgamaṁ ekacaraṁ ~ asarīraṁ guhāsayaṁ,
ye cittaṁ saññam-essanti ~ mokkhanti mārabandhanā.

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).

anavaṭṭhitacittassa ~ saddhammaṁ avijānato,
pariplavapasādassa ~ paññā na paripūrati.

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.

anavassutacittassa ~ ananvāhatacetaso,
puññapāpapahīnassa ~ natthi jāgarato bhayaṁ.

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.

kumbhūpamaṁ kāyam-imaṁ viditvā,

nagarūpamaṁ cittam-idaṁ ṭhapetvā,

yodhetha māraṁ paññāvudhena, jitañ-ca rakkhe anivesano siyā.

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 never rest.

aciraṁ vatayaṁ kāyo ~ paṭhaviṁ adhisessati,
chuddho apetaviññāṇo ~ niratthaṁ va kaliṅgaraṁ.

Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.

diso disaṁ yantaṁ kayirā ~ verī vā pana verinaṁ
micchāpaṇihitaṁ cittaṁ ~ pāpiyo naṁ tato kare.

Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.

na taṁ mātā pitā kayirā ~ aññe vā pi ca ñātakā
sammāpaṇihitaṁ cittaṁ ~ seyyaso naṁ tato kare.

Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.