The oldest surviving Buddhist manuscript on earth — a collection of the Buddha's verses preserved on birch bark in the Gandhāri Prakrit language, written in Kharoṣṭhī script, dating to the 1st–2nd century CE. Discovered near Khotan on the southern Silk Road in 1892, this text belongs to a tradition independent of the Pali Dhammapada — likely from the Dharmaguptaka school, the lineage that became the foundation of East Asian Buddhism. Of an estimated 540 original verses across 26 chapters, 189 survive. Four chapters are entirely lost to physical damage. What remains is the voice of the earliest Buddhist community we can still hear — rawer, more direct, less polished than the Theravada canon that would later become standard.
I. Brāhmaṇa-Varga (Chapter of the Brahmin)
Not by matted hair, not by clan, not by birth is one a brahmin.
But whoever has driven out all evils, great and small —
having driven out evil, that one is truly called a brahmin.
What use are your matted locks, O fool? What use your deerskin garment?
Within you is a tangle — and you polish only the outside.
Whoever knows their former lives, and sees the heavens and the lower realms,
and has reached the end of birth — that sage, perfected in higher knowledge, I call a brahmin.
Cut the strap! Press forward with vigor! Abandon desires, O brahmin.
Knowing the destruction of the conditioned, you are one who has made the unconditioned known.
One should not strike a brahmin; nor should a brahmin let loose anger.
Shame on the one who strikes a brahmin — and greater shame on the one who gives way to rage.
Having slain mother and father, and two learned kings,
having slain a kingdom and its subjects, the brahmin goes untroubled.
When a brahmin has gone beyond both dharmas,
then all his fetters vanish — knowing this, he is called "one who knows."
Not by harming another is one a brahmin —
one who does not restrain the mind from pleasant things.
Whenever and wherever the mind turns back from harm,
then and there, truly, suffering is stilled.
Having driven out evils, one is called a brahmin. By living in peace, one is called an ascetic.
Having cast out one's own impurities, one is therefore called "one gone forth."
I do not call one a brahmin merely by the womb one came from.
One may be called "sir" and still possess attachments.
But the one with nothing, clinging to nothing — that one I call a brahmin.
Whoever has laid down the rod among beings, whether trembling or firm,
who neither kills nor causes killing — that one I call a brahmin.
Whoever takes nothing in this world — whether long or short, fine or coarse, fair or foul —
not clinging, not grasping — that one I call a brahmin.
Whoever has abandoned desires and wanders homeless,
in whom the hunger for sense-pleasure is extinguished — that one I call a brahmin.
Like water on a lotus petal, like a mustard seed on a needle's point —
whoever does not cling to pleasures — that one I call a brahmin.
Whoever speaks words that are gentle, instructive, and true,
by which no one is offended — that one I call a brahmin.
Whoever has done no wrong by body, speech, or mind —
restrained in these three — that one I call a brahmin.
Free from longing, free from doubt, speaking truth, without pride,
who has reached the highest goal — that one I call a brahmin.
In whom desire, hatred, and ignorance have faded away —
the corruptions destroyed, an arahant — that one I call a brahmin.
In whom desire, hatred, pride, and hypocrisy have been cast out —
the burden laid down, released — that one I call a brahmin.
Whoever endures abuse, blows, and bonds without anger —
whose strength is patience, whose army is endurance — that one I call a brahmin.
Unangered among the angry, unagitated among the violent,
without clinging among those who cling — that one I call a brahmin.
Whoever in this very life knows the end of suffering for themselves —
liberated, released — that one I call a brahmin.
Unattached to households, wandering with few possessions,
free of longing, without desire — that one I call a brahmin.
Whoever in the past, the future, and the . . . . . . . . .
with nothing, clinging to nothing — that one I call a brahmin.
For whom this shore and the far shore, and both . . . . . . . .
free from doubt, released — that one I call a brahmin.
Having cut the strap, the thong, the rope . . . . . . . . . . .
in whom rebirth is extinguished — that one I call a brahmin.
Wearing rags from the dust-heap, lean, with veins standing out on the body,
meditating alone at the root of a tree — that one I call a brahmin.
. . . . . . . . steadfast, wise, . . . . . . discerning,
without longing, a knower, awakened — that one I call a brahmin.
Having cut the stream, the net, the thong, and having fully crossed over —
the bolt lifted, a hero — that one I call a brahmin.
Whose course neither gods nor spirits nor mortals . . . know —
such an arahant, awakened — that one I call a brahmin.
Whoever knows the passing away and arising of all beings —
awakened, auspicious of body — that one I call a brahmin.
Whoever has gone beyond both merit and evil, free from attachment,
without clinging, heroic, awakened — that one I call a brahmin.
Wholly awake, duty done, without corruption,
awakened, possessed of the ten powers — that one I call a brahmin.
Deep in wisdom, intelligent, knowing the right path from the wrong,
supreme, excellent, heroic — that one I call a brahmin.
By day the sun blazes; by night the moon shines.
In armor the warrior blazes; in meditation the brahmin blazes.
But through all the day and night, the Buddha blazes by his splendor.
II. Bhikṣu-Varga (Chapter of the Monk)
Restraint of the body is good. Restraint of speech is good.
Restraint of the mind is good. Restraint in all things is good.
The monk restrained in all things is freed from all suffering.
Controlled in hand, controlled in foot, controlled in speech, fully controlled in the senses,
delighting within, composed, alone and content — that one is called a monk.
The monk who is controlled in speech, who speaks wisely and without conceit,
who illuminates the meaning and the dharma — sweet is the speech of that one.
The monk who has entered an empty dwelling, whose mind is at peace —
there arises a more-than-human joy, seeing clearly into the dharma.
Whenever one fully contemplates the arising and passing away of the aggregates,
one obtains joy and delight — the deathless, known to the discerning.
There is no meditation without wisdom; there is no wisdom without meditation.
In whom both meditation and wisdom dwell — that one is near to nirvāṇa.
This is the beginning for the wise monk:
guarding of the senses, contentment, restraint by the rule . . .
Associate with good friends, pure in livelihood, unwavering —
skilled in what is wholesome . . .
the monk skilled in what is wholesome will dwell in happiness.
One should not despise what one has received, nor envy the gains of others.
The monk who envies others does not attain concentration.
Even if one receives little, a monk who does not despise what is given —
the gods themselves praise that one, pure in livelihood, unwavering.
The monk who delights in the dharma, who takes joy in the dharma, who contemplates the dharma,
who remembers the dharma — that one does not fall from the true dharma.
One is not a monk merely by begging from others.
One who takes up the whole dharma is a monk — not by that alone.
But whoever has set aside both merit and evil, who lives the holy life with discernment,
who walks through the world with understanding — that one is truly called a monk.
The monk who dwells in loving-kindness, who has faith in the Buddha's teaching,
would attain the peaceful state, the stilling of the conditioned, the bliss.
The monk who delights in heedfulness, who sees danger in heedlessness —
incapable of falling back — that one is near to nirvāṇa.
The monk who delights in heedfulness, who sees danger in heedlessness —
burns through fetters great and small, like a fire.
Meditate, monk! Do not be heedless! Do not let the mind whirl among sense-pleasures.
Do not, through heedlessness, swallow the iron ball — and when it burns, cry: "This is suffering!"
Bail out this boat, O monk! Bailed out, it will go lightly.
Having cut away desire and hatred, then you will reach nirvāṇa.
Cut the five! Abandon the five! Cultivate five more!
The monk who has gone beyond five attachments is called "one who has crossed the flood."
For whom there is no "mine" in all of name-and-form,
who does not grieve for what does not exist — that one is truly called a monk.
As the jasmine sheds its withered flowers,
so should you shed desire and hatred, O monks.
III. Tṛṣṇā-Varga (Chapter of Craving)
. . . . . . . . . . . . . . . . . . . . .
like a monkey seeking fruit in the forest, from tree to tree.
. . . . . . . . . . . . . . . . . . . . .
released, unbound — one grows old only as free.
VI. Mārga-Varga (Chapter of the Path)
Well-awakened, the disciples of Gotama are ever aware —
day and night, their minds ever intent upon the Buddha.
Well-awakened, the disciples of Gotama are ever aware —
day and night, their minds ever intent upon the Dharma.
Well-awakened, the disciples of Gotama are ever aware —
day and night, their minds ever intent upon the Saṅgha.
Well-awakened, the disciples of Gotama are ever aware —
day and night, their minds ever intent upon the body.
Well-awakened, the disciples of Gotama are ever aware —
day and night, their minds delighting in harmlessness.
Well-awakened, the disciples of Gotama are ever aware —
day and night, their minds delighting in meditation.
"All conditioned things are impermanent" — when one sees this with wisdom,
then one turns away from suffering. This is the path of purification.
"All conditioned things are suffering" — when one sees this with wisdom,
then one turns away from suffering. This is the path of purification.
"All dharmas are without self" — when the clear-eyed one sees this,
then one turns away from suffering. This is the path of purification.
Of paths, the Eightfold is the best. Of truths, the Four Noble Truths.
Of dharmas, dispassion is the best. Of the two-legged, the Seer is supreme.
In the time of effort, the lazy one does not strive. Though young and strong, one is filled with sloth.
Overcome by torpor and dullness, the lazy one does not find the path through wisdom.
VII. Apramāda-Varga (Chapter of Heedfulness)
By effort, by heedfulness, by restraint and self-control,
the wise one makes an island that no flood can overwhelm.
The glory of the heedful one increases — one who delights in good conduct,
whose actions are pure, who is mindful, restrained, who lives by the dharma.
Heedfulness is the path to the deathless. Heedlessness is the path to death.
The heedful do not die. The heedless are as if already dead.
Knowing this distinction clearly, the wise one who dwells in heedfulness
rejoices in heedfulness, delighting in the domain of the noble ones.
The foolish, the witless, give themselves over to heedlessness.
But the wise one guards heedfulness as a rich man guards his greatest treasure.
Heedful among the heedless, wide-awake among the sleeping —
the wise one advances like a swift horse, leaving the weak behind.
When the wise one drives out heedlessness with heedfulness,
ascending the palace of wisdom, sorrowless, beholding the sorrowing world —
as one who stands on a mountain beholds the fools on the plain below.
By heedfulness, Maghavān rose to lordship among the gods.
Heedfulness is always praised; heedlessness is always blamed.
Therefore I say to you — those of you who have gathered here:
delight in heedfulness! The well-spoken dharma is clearly revealed.
. . . be heedful! Do not let the moment pass you by!
Those who miss the moment grieve, arrived in the hells.
Arise! Do not be heedless! Follow the dharma of good conduct.
The one who lives by the dharma sleeps at ease — in this world and the next.
Do not follow base dharmas. Do not dwell in heedlessness.
Do not follow wrong views. Do not be one who prolongs worldly existence.
Whoever was heedless before, and afterward is heedless no more —
that one illuminates this world, like the moon freed from a cloud.
Delight in heedfulness! The well-spoken dharma is clearly revealed.
Pull yourself out of difficulty, as an elephant sunk in mud . . .
VIII. Citta-Varga (Chapter of the Mind)
Trembling, quivering, the mind — hard to guard, hard to restrain . . .
Like a fish thrown on dry land . . .
Before long, this body will lie upon the earth, discarded,
empty of consciousness, useless — like a log cast aside.
X. Jarā-Varga (Chapter of Old Age)
This body is worn out, a nest of disease and decay.
The putrid body breaks apart . . .
What laughter, what joy, when the world is always burning?
Enveloped in darkness, will you not seek a light . . .
These whitened bones, like gourds scattered in autumn,
pale and yellowish — what pleasure is there in seeing them?
These broken vessels, flung in every direction,
mere bladders of water, thin — what pleasure is there in seeing them?
The decorated royal chariot grows old; and this body too goes to old age.
But the dharma of the good does not grow old — the good make it known to the good.
Let go of the past. Let go of the future. Let go of the present. Gone beyond becoming,
with mind released in every way — you shall not again come to birth and old age.
XI. Sukha-Varga (Chapter of Happiness)
Health is the highest gain. Contentment is the greatest wealth.
Trust is the highest kinship. Nirvāṇa is the highest happiness.
. . . Hunger is the greatest affliction. The conditioned is the greatest suffering.
Knowing this as it truly is — nirvāṇa is the highest happiness.
. . . happily we live among the hostile, without hostility.
Among hostile people, we dwell without hostility.
Happily we live among the hateful, without hatred.
Among hateful people, we dwell without hatred.
Happily we live, we who possess nothing.
Among people burdened with possessions, we dwell possessing nothing.
For one who is respectful, who always honors the elders,
four things increase: life, beauty, happiness, and strength.
Happy is the sight of the noble ones; to dwell with them is always good.
By not seeing fools, one would be always happy.
Whoever keeps company with fools suffers long upon the road.
Painful is the company of fools, as with enemies.
. . . but the company of the wise is happiness, like a gathering of kin.
Therefore: follow the wise one — discerning, learned, patient, dutiful, noble.
Follow such a good person, as the moon follows the path of the stars.
Victory breeds hatred; the defeated sleep in sorrow.
The peaceful one sleeps in happiness, having abandoned both victory and defeat.
XII. Sthavira-Varga (Chapter of the Elder)
One is not an elder merely because one's hair is grey . . .
ripe in age — that one is called "grown old in vain."
Not by mere appearance, nor by beauty of complexion,
is a person good — one who is envious, selfish, deceitful.
A shaven head does not make an ascetic, if one is undisciplined and speaks falsely.
Full of desire and greed — how can one be an ascetic?
Though one recites much scripture, the heedless person who does not practice
is like a cowherd counting others' cattle — not partaking of the ascetic life.
Though one recites but little, if one lives in accordance with the dharma,
in this world or the next — that one partakes of the ascetic life.
Whoever wears the ochre robe while yet unclean within —
without self-control, without truth — that one does not deserve the robe.
But whoever has cast out impurity, who is well-composed in virtue,
endowed with self-control and truth — that one truly deserves the robe.
XIII. Yamaka-Varga (Chapter of Pairs)
Mind is the forerunner. Mind is chief. All things are mind-made.
If with a corrupted mind one speaks or acts,
suffering follows — as the wheel follows the foot of the ox.
Mind is the forerunner. Mind is chief. All things are mind-made.
If with a clear mind one speaks or acts,
happiness follows — like a shadow that never departs.
Here one grieves, hereafter one grieves — the evildoer grieves in both worlds.
One grieves, one is afflicted — seeing one's own defiled actions.
Here one rejoices, hereafter one rejoices — the doer of good rejoices in both worlds.
One rejoices, one delights — seeing one's own pure actions.
Taking the unessential for the essential, seeing the essential as unessential —
they do not reach the essential, dwelling in the pasture of wrong intention.
Knowing the essential as essential, and the unessential as unessential —
they reach the essential, dwelling in the pasture of right intention.
As a sharp blade of grass, wrongly grasped, cuts the hand,
so the ascetic life, wrongly practiced, drags one down to hell.
Dwelling in the contemplation of the pleasant, unguarded in the senses,
immoderate in eating, lazy, of feeble energy —
Māra overwhelms that one, as the wind overwhelms a weak tree.
Dwelling in the contemplation of the unpleasant, well-guarded in the senses,
moderate in eating, faithful, of vigorous energy —
Māra does not overwhelm that one, as the wind cannot move a mountain.
As rain breaks through a poorly thatched house,
so passion breaks through an unguarded mind.
As rain does not break through a well-thatched house,
so passion does not break through a well-guarded mind.
Easy is the life of the shameless one — bold as a crow, slanderous,
arrogant, reckless, and corrupt.
Hard is the life of the modest one — always seeking purity,
without clinging, without arrogance, living cleanly.
XIV. Paṇḍita-Varga (Chapter of the Wise)
The one who delights in the dharma sleeps at ease, with a clear mind.
In the dharma declared by the noble ones, the wise one always takes delight.
As a deep lake — clear, calm, undisturbed —
so the wise, having heard the dharma, become serene.
In all things the good person relinquishes; the steadfast do not prattle about pleasures.
Whether touched by happiness or by sorrow, the wise one shows neither elation nor dejection.
Let one first establish oneself in what is proper,
then instruct others. Thus the wise one is not corrupted.
One who instructs, who admonishes, who restrains from wrong —
to the wise, that one is dear; to fools, that one is hateful.
If one sees a wise person who speaks of faults like a revealer of treasure,
follow that wise one. For one who follows such a person, it is better, not worse.
This is an old saying, Atula, not something of today alone:
"They blame the one who sits silent; they blame the one who speaks much;
they blame the one who speaks in measure." There is no one in the world who is not blamed.
As a solid rock is not shaken by the wind,
so the wise are not moved by praise or blame.
Once wholly blamed, once wholly praised —
there never was, there never will be, there is not now
anyone who is entirely blamed or entirely praised.
Whom the discerning praise, having observed day after day —
one of flawless conduct, wise, endowed with wisdom and virtue.
Like a coin of fine gold — who is worthy of blaming that one?
Even the gods praise that one; even Brahmā praises that one.
XV. Bahusruta-Varga (Chapter of the Learned)
Whoever opposes the teaching of the noble ones, the arahants, the dharma-livers —
that fool of wrong view and evil conduct
bears fruit to their own destruction, like the bamboo that dies in its fruiting.
XVI. Prakīrṇaka-Varga (Miscellaneous Chapter)
Sitting alone, sleeping alone, walking alone, self-controlled —
let one take delight in oneself alone, dwelling in the forest.
There is no shelter in sons, nor in a father, nor in kinsmen.
For one seized by death, there is no protection among relatives.
Hard to leave, hard to delight in, hard to endure — the household life.
Painful is the company of the unequal. Painful is wandering in saṃsāra.
Rare is human birth. Rare is the life of mortals.
Rare is the hearing of the true dharma. Rare is the arising of Buddhas.
Easy to do are things that are harmful to oneself.
But what is beneficial and good — that is supremely hard to do.
Do not neglect your own welfare for the sake of others.
Knowing well your own true purpose, be intent upon the highest good.
Hell awaits, and whoever having done wrong says "I did not do it" —
after death, such beings become equal in their misery, humans of degraded desire in the other world.
Four misfortunes befall the heedless man who goes to another's wife:
demerit, broken sleep, blame the third, and hell the fourth.
Not the faults of others, not what others have done or left undone —
one should examine one's own conduct, what is even and what is uneven.
Easy to see are the faults of others; one's own are hard to see.
The faults of others one winnows like chaff;
but one's own faults one conceals, as a cheat conceals a losing throw.
Ashamed where there is no cause for shame, unashamed where shame is due;
seeing danger where there is none, seeing no danger where danger is —
beings of wrong view go to a bad destination.
XVII. Krodha-Varga (Chapter of Anger)
Abandon anger! Let go of conceit! Overcome every fetter!
Clinging to nothing in name-and-form, possessing nothing — suffering does not follow.
Whoever checks risen anger, as one would halt a rolling chariot —
that one I call a charioteer. Others merely hold the reins.
Conquer anger by non-anger. Conquer the wicked by goodness.
Conquer the miser by generosity. Conquer the liar by truth.
Speak the truth. Do not yield to anger. Give when asked, even from little.
By these three things, one goes to the presence of the gods.
A city made of bones, plastered with flesh and blood,
where decay and death are stored — and pride, and hypocrisy.
XVIII. Puṣpa-Varga (Chapter of Flowers)
As a beautiful flower, full of color but without fragrance —
so are the fine words of one who does not act upon them: fruitless.
As a beautiful flower, full of color and also fragrant —
so are the fine words of one who acts upon them: fruitful.
As a bee, leaving a flower, takes its nectar without harming the blossom —
so should the sage walk through a village.
As from a heap of flowers one may weave many garlands,
so one born and mortal should do much good . . .
Gathering flowers, the mind distracted —
as a great flood sweeps away a sleeping village, death carries that one away . . .
. . . the scent of flowers does not travel against the wind — not sandalwood, nor jasmine.
But the fragrance of the good travels in every direction; the good person pervades all quarters.
. . . of all fragrances — sandalwood, jasmine —
the fragrance of virtue is the highest.
. . . for those possessed of virtue, dwelling in heedfulness,
freed by perfect knowledge — Māra cannot find their path.
Pluck out self-love, as one plucks an autumn lotus with the hand.
Cultivate the path of peace — nirvāṇa, as taught by the Well-Gone One.
Know this body to be like foam, understand its mirage nature . . .
breaking the flower-tipped arrows of Māra . . .
Who shall master this earth, and Yama's world, and this world with its gods?
Who shall gather the well-taught dharmapada, as a skilled hand gathers flowers?
The disciple shall master this earth, and Yama's world, and this world with its gods.
The disciple shall gather the well-taught dharmapada, as a skilled hand gathers flowers.
As upon a heap of refuse, cast upon the great highway,
there may grow a lotus, sweet-smelling and delightful —
So among the rubbish-heap of beings, among the blind worldlings,
the disciple of the perfectly awakened one shines with wisdom.
XIX. Sahasra-Varga (Chapter of Thousands)
Though one should conquer a thousand times a thousand men in battle,
whoever conquers oneself alone — that is the greatest victory.
Though a thousand words be spoken without meaning,
better is a single meaningful word, hearing which one finds peace.
Though a thousand verses be spoken without meaning,
better is a single meaningful verse, hearing which one finds peace.
Though one should recite a hundred verses without meaning,
better is a single meaningful verse, hearing which one finds peace.
Though month after month for a hundred years one should sacrifice with thousands,
it would not be worth a sixteenth part of a single moment of faith in the awakened.
Though one should live a hundred years, lazy and of feeble energy,
better is a single moment of life with firm and vigorous effort.
Though one should live a hundred years, not seeing the arising and passing away,
better is a single moment of life, seeing the arising and passing away.
Though one should live a hundred years, not seeing the highest dharma,
better is a single moment of life, seeing the highest dharma.
Though for a hundred years one should tend the fire in the forest,
with milk and clarified butter, day and night, unwavering —
even a single moment of reverence to one self-developed
is better than that worship, though a hundred years.
Whatever sacrifice or offering one makes in this world for a whole year, seeking merit —
all of it is not worth a quarter. Reverence to the upright is better.
XX. Śīla-Varga (Chapter of Virtue)
One endowed with virtue is everywhere honored, furnished with glory and renown.
Wherever one goes, there one is revered.
Virtuous and skilled in good conduct, living rightly by the dharma —
the one who does good for oneself — that person the world holds dear.
Follow the dharma of good conduct . . . do not follow the dharma of wrong conduct.
The one who lives by the dharma sleeps at ease — in this world and the next.
I shall endure, as the elephant in battle endures arrows shot from the bow.
Many people are of poor virtue.
Whoever's conduct is corrupt, spreading like a creeping vine —
that one does to oneself what only an enemy would wish.
XXI. Kṛtya-Varga (Chapter of Deeds)
Better to leave the evil deed undone — the evil deed torments one afterward.
But the good deed is better done — having done it, one does not regret.
What should be done . . . . . . . . . . . . . . . one does not do.
For the heedless, whose efforts flag . . . . . . . . . . .
the corruptions increase.
Those whose mindfulness is well-established, ever intent on the body's nature . . .
. . . well-restrained . . . in those the corruptions diminish . . .
XXII. Nāga-Varga (Chapter of the Elephant)
(mostly lost) . . . self-tamed — that is the best.
Dhammattha (Dharmic Verses)
Not by much speaking is one a dharma-holder.
But whoever, having heard even a little, sees the dharma with the body —
that one is a dharma-holder, who does not neglect the dharma.
Colophon
Good Works Translation from Gandhāri Prakrit. Translated by Neko (Secretary of the Tulku Lineage) with the Miko, April 2026.
Source text: John Brough, The Gāndhārī Dharmapada (London: Oxford University Press, 1962), romanized transcription pp. 119–176. Digital text assembled from Ānandajoti Bhikkhu's Comparative Dhammapada edition (ancient-buddhist-texts.net).
The Gandhāri Dharmapada is preserved on a birch bark manuscript in Kharoṣṭhī script, dated to the 1st–2nd century CE, discovered near Khotan (southern Silk Road) in 1892. It is the oldest surviving Buddhist manuscript. The text belongs to a tradition independent of the Pali Dhammapada — both derive from an earlier common source. Brough tentatively associated it with the Dharmaguptaka school.
Of an estimated 540 original verses across 26 chapters, 189 survive. Chapters IV (Pāpa), V (Arhant), IX (Bāla), and XXIII–XXVI are lost to physical damage. Lacunae ( . . . ) indicate portions of the birch bark that are physically unreadable.
This translation was produced independently from the Gandhāri Prakrit source text. The Pali Dhammapada was consulted as a reference for verification but was not used as a source. No prior complete readable English translation of the Gandhāri Dharmapada existed before this publication.
New Tianmu Anglican Church — The Good Work Library
tianmu.org
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Source Text: The Gandhāri Dharmapada (Romanized from Kharoṣṭhī)
Gandhāri Prakrit source text from John Brough, The Gāndhārī Dharmapada (London: Oxford University Press, 1962). Digital text assembled from Ānandajoti Bhikkhu's Comparative Dhammapada edition (ancient-buddhist-texts.net). Presented here for reference, study, and verification alongside the English translation above.
I. Brāhmaṇa-Varga
Verse 1 [1.1]
na jaḍaī na gotreṇa na yaca bhodi bramaṇo
yo du brahetva pavaṇa aṇuthulaṇi sarvaśo
brahidare va pavaṇa brammaṇo di pravucadi
Verse 2 [1.2]
ki di jaḍaśē drumedha ki di ayiṇaśaḍia
adara gahaṇa kitva bahire parimajasi
Verse 5 [1.5]
purvenivasa yo uvedi svaga avaya ya paśadi
atha jadikṣaya prato abhiñavosido muṇi
Verse 10 [1.10]
china sadu parakamu kama praṇuyu bramaṇa
sagharaṇa kṣaya ñatva akadaño si brammaṇa
Verse 11 [1.11]
na brammaṇasa praharea nasa mujea bramaṇi
dhi bramaṇasa hadara tada vi dhi yo ṇa mujadi
Verse 12 [1.12]
madara pidara atva rayaṇa dvayu śotria
raṭha saṇ_u_yara atva aṇiho yadi brammaṇo
Verse 14 [1.14]
yada dvaeṣu dharmeṣu parako bhodi brammaṇo
athasa sarvi sañoka astaǵachadi jaṇada
Verse 15 [1.15]
na bramaṇasediṇa kiji bhodi
yo na nisedhe maṇasa priaṇi
yado yado yasa maṇo nivartadi
tado tado samudim aha saca
Verse 16 [1.16]
brahetva pavaṇi brammaṇo samaïrya śramaṇo di vucadi
parvahia atvaṇo mala tasa parvaïdo di vucadi
Verse 17 [1.17]
na aho brammaṇa bromi yoṇekamatrasabhamu
bhovaï namu so bhodi sayi bhodi sakijaṇo
akijaṇa aṇadaṇa tam aho bro_mi bro_mmaṇa
Verse 18 [1.18]
nihaaï daṇa bhudeṣu traseṣu thavareṣu ca
yo na hadi na ghadhedi tam aho bromi bramaṇa
Verse 19 [1.19]
yo du drigha ci rasa ji aṇothulu śuhaśuhu
loki adiṇa na adiadi tam aho brommi bramaṇa
Verse 20 [1.20]
yo du kama prahatvaṇa aṇakare parivaya
kamabhokaparikṣiṇa tam aho bromi bramaṇa
Verse 21 [1.21]
vari puṣkarapatre va arage r iva sarṣava
yo na lipadi kamehi tam ahu bromi brammaṇa
Verse 22 [1.22]
akakaśa viñamaṇi gira saca udiraï
yaï naviṣaï kaji tam ahu bromi brammaṇa
Verse 23 [1.23]
yasya kaeṇa vayaï maṇasa nasti drukida
savrudu trihi haṇehi tam aho bromi brammaṇa
Verse 25 [1.25]
aśada varada manabhaṇi aṇudhada
utamatha aṇuprato tam aho bromi brammaṇa
Verse 26 [1.26]
yasya rako ca doṣo ca avija ca vira"ēda
kṣiṇasavu arahada tam ahu bromi brammaṇa
Verse 27 [1.27]
yasya rako ca doṣo ca maṇu makṣu pravadido
paṇabhara visañutu tam ahu bromi brammaṇo
Verse 28 [1.28]
akrośa vadhaba ĵa ca aduṭhu yo tidikṣadi
kṣadibala balaṇeka tam ahu bromi brammaṇa
Verse 29 [1.29]
avirudhu virudheṣu atadaṇeṣu nivudu
sadaṇeṣu aṇadaṇa tam aho bromi brammaṇa
Verse 30 [1.30]
yo idheva preaṇadi dukhasa kṣaya atvaṇo
vipramutu visañutu tam aho bromi brammaṇa
Verse 32 [1.32]
asatsiṭha ghahahehi aṇakarehi yuhaï
aṇovasari apicha tam aho brommi brammaṇa
Verse 34 [1.34]
yasa pure ya pacha ya . . . . . . . . . . .i
akijaṇa aṇadaṇa tam ahu brommi brammaṇa
Verse 35 [1.35]
yasa pari avare ca para . . . . . . . .
vikadadvara visañota tam aho brommi brammaṇa
Verse 36 [1.36]
chitvaṇa paja saṁdaṇa . . . . . . . . . . . . . .
nanibhavaparikṣiṇa tam ahu bromi bramaṇa
Verse 38 [1.38]
patsukuladhara jadu kiśa dhamaṇisadhada
jayada rukhamulasya tam ahu brommi bramaṇa
Verse 41 [1.41]
. . . . . . . . ra dhira (.) . h . . . . viyidaviṇo
aṇiha ṇadaka budhu tam ahu bromi bramaṇa
Verse 42 [1.42]
chetva nadhi valatra ya sadaṇa samadikrammi
ukṣitaphalia vira tam aho brommi brammaṇa
Verse 43 [1.43]
yasa gadi na jaṇadi deva gaĵavamaṇ . .
tadhakadasa budhasa tam ahu brommi bramaṇa
Verse 44 [1.44]
yo cudi uvedi satvaṇa vavati ca vi sarvaśo
budhu adimaśarira tam aho bromi bramaṇa
Verse 46 [1.46]
yo du puñe ca pave ca uhu ṣaǵa uvaca3ē
aṣaǵa viraya budhu tam ahu bromi bramaṇa
Verse 48 [1.48]
jaï parakada budhu kida kica aṇasvu
budhu daśabaloveda tam ahu bromi bramaṇa
Verse 49 [1.49]
gammirapraña medhavi margamargasa koia
utamu pravara vira tam ahu brommi bramaṇa
Verse 50 [1.50]
diva tavadi adicu radi avhaï cadrimu
sanadhu kṣatrio tavadi aï tavadi bramaṇo
adha sarva ahoratra budhu tavadi teyasa
II. Bhikṣu-Varga
Verse 52 [2.2]
kaeṇa sañamu sadhu sadhu vayaï sañamu
maṇeṇa sañamu sadhu sadhu savatra sañamu
sarvatra sañado bhikhu sarva dugadio jahi
Verse 53 [2.3]
hastasañadu padasañadu vayasañadu savudidrio
aatvarado samahido ekosaduṣido tam ahu bhikhu
Verse 54 [2.4]
yo muheṇa sañado bhikhu maṇabhaṇi aṇudhado
artha dharma ci deśedi masuru tasa bhaṣida
Verse 55 [2.5]
śuñakare praviṭhasa śadacitasa bhikhuṇo
amaṇuṣaradi bhodi same dharma vivaśadu
Verse 56 [2.6]
yado yado sammaṣadi kanaṇa udakavaya
lahadi pridipramoju amudu ta viaṇadu
Verse 58 [2.8]
nasti aṇa aprañasa praña nasti aayado
yasa jaṇa ca praña ya so hu nirvaṇasa sadii
Verse 59 [2.9]
tatraï adi bhavadi tadha prañasa bhikhuṇo
idriagoti saduṭhi pradimukhe i . . . . ro
Verse 60 [2.10]
mitra bhayea paḍiruva śudhayiva atadridi
paḍisadharagutisa ayarakuśa . . . . .
tadu ayarakuśalo suhu bhikhu vihaṣisi
Verse 61 [2.11]
salavhu nadimañea nañeṣa svihao sia
añeṣa svihao bhikhu samadhi nadhikachadi
Verse 62 [2.12]
apalabho du yo bhikhu salavhu nadimañadi
ta gu deva praśaadi śudhayivu atadrida
Verse 64 [2.14]
dhamaramu dhamaradu dhamu aṇuvicidao
dhamu aṇusvaro bhikhu sadharma na parihayadi
Verse 67 [2.17]
na bhikhu tavada bhodi yavada bhikṣadi para
veśma dharma samadaï bhikhu bhodi na tavada
Verse 68 [2.18]
yo du baheti pavaṇa vadava brammayiyava
saghaï caradi loku so du bhikhu du vucadi
Verse 70 [2.20]
metravihara yo bhikhu prasanu budhaśaśaṇe
paḍiviu pada śada sagharavośamu suha
Verse 73 [2.23]
apramadaradu yo bhikhu pramadi bhayadaśima
abhavu parihaṇaï nivaṇaseva sadii
Verse 74 [2.24]
apramadaradu yo bhikhu pramadi bhayada_śima_
sañoyaṇa aṇuthula ḍahu agi va gachadi
Verse 75 [2.25]
jaï bhikhu ma yi pramati ma de kamaguṇa bhametsu cita
ma lohaguḍa gili pramata kani dukham ida di ḍaamaṇo
Verse 76 [2.26]
sija bhikhu ima nama sita di lahu bheṣidi
chetva raka ji doṣa ji tado nivaṇa eṣidi
Verse 78 [2.28]
paja china paje jahi paja utvaribhavaï
pajaṣaǵadhio bhikhu ohatiṇo di vucadi
Verse 79 [2.29]
savaśu namaruvasa yasa nasti mamaïda
asata i na śoyadi so hu bhikhu du vucadi
Verse 298 [18.9]
vaṣia yatha puṣaṇa poraṇaṇi pramujadi
emu raka ji doṣa ji vipramujadha bhikṣavi
III. Tṛṣṇā-Varga
Verse 91 [3.3]
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
horu phalam icho va vaṇasma vaṇaru
Verse 92 [3.2]
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
paśadha muto baĵaṇam eva jayadi
VI. Mārga-Varga
Verse 100 [6.4]
supraküdhu praüjadi imi godamaṣavaka
yeṣa diva ya radi ca nica budhakada svadi
Verse 101 [6.5]
supraFüdhu praüadi imi godamaṣavaka
yeṣa diva ya radi ca nica dhamakada svadi
Verse 102 [6.6]
supra2üdhu praüadi imi godamaṣavaka
yeṣa diva ya radi ca nica saakada svadi
Verse 103 [6.7]
suprahüdhu praüadi imi godamaṣavaka
yeṣa diva ya radi ca nica kayakada svadi
Verse 104 [6.8]
supra2üdhu praüadi imi godamaṣavaka
yeṣa diva ya radi ca ahitsaē rado maṇo
Verse 105 [6.9]
supraüdhu praTüadi imi godamaṣavaka
yeṣa diva ya radi ca bhamaṇaï rado maṇo
Verse 106 [6.10]
savi saghara aṇica di yada prañaya paśadi
tada nivinadi dukha e_ṣo_ magu viśodhia
Verse 107 [6.11]
savi saghara dukha di yada prañaï gradhadi
tada nivinadi dukha eṣo magu viśodhia
Verse 108 [6.12]
sarvi dhama aṇatva di yada paśadi cakhkṣuma
tada nivinadi dukha eṣo mago viśodhia
Verse 109 [6.13]
magaṇa aṭhagḡio śeṭho sacaṇa caüri pada
iraku śeṭho dhamaṇa praṇabhudaṇa cakhuma
Verse 113 [7.4]
uhaṇealasa aṇuhehadu yoi bali alasie uvidu
satsanasagapamaṇo svadima prañaï maga alasu na vinadi
VII. Apramāda-Varga
Verse 111 [7.2]
uhaṇeṇa apramadeṇa sañameṇa dameṇa ca
divu karodi medhavi ya jara nabhimardadi
Verse 112 [7.3]
uhaṇamado svadimado suyikamasa niśamacariṇo
sañadasa hi dhamajiviṇo apramatasa yaśidha vaḍhadi
Verse 115 [7.6]
apramadu amudapada pramadu mucuṇo pada
apramata na miyadi ye pramata yadha mudu
Verse 116 [7.7]
eda viśeṣadha ñatva apramadasa paṇido
apramadi pramodia ariaṇa goyari rado
Verse 117 [7.8]
pramada aṇuyujadi bala drumedhiṇo jaṇa
apramada du medhavi dhaṇa śeṭhi va rakṣadi
Verse 118 [7.9]
apramatu pramateṣu suteṣu bahojagaru
avalaśa va bhadraśu hitva yadi sumedhasu
Verse 119 [7.10]
pramadu apramadeṇa yadha nudadi paṇidu
prañaprasada aruśu aśoka śoiṇo jaṇa
pravadaho va bhumaha dhiru bala avekṣidi
Verse 120 [7.11]
apramadeṇa makavha devaṇa samidhi gadu
apramada praśaadi pramadu gara hidu sada
Verse 126 [7.17]
ta yu vadami bhadrañu yavaditha samakada
apramadarada bhodha sadhami supravedidi
Verse 131 [7.22]
. . . darada bhodha khaṇo yu ma uvacaï
khaṇadida hi śoyadi niraeṣu samapida
Verse [7.1]
udiṭha na pramajea dhamu sucarida cari
dhamacari suhu śeadi asvi loki parasa yi
Verse [7.12]
_hi_ṇa dharma na sev_e_a pramadeṇa na savasi
michadiṭhi na royea na sia lokavaḍhaṇo
Verse [7.13]
yo du puvi pramajeti pacha su na pramajadi
so ida loku ohasedi abha muto va suriu
Verse [7.23]
apramadarada bhodha sadhami supravedide
drugha udhvaradha atvaṇa pagasana va kuña . .
VIII. Citta-Varga
Verse 136 [8.2]
phanaṇa cavala cita drurakṣa drunivaraṇa
u . . . . . . . . . . . . . . . .
Verse 137b [8.?]
vario va thale kṣit_o_ . . . . . . . .
Verse 153 [10.19]
ayireṇa vadaï kayu paḍhaï vari śaïṣadi
tuchu avakadaviñaṇa niratha ba kaḍigḡara
X. Jarā-Varga
Verse 142
parijiṇam ida ruvu roaneḍa pravhaguṇo
bhetsidi pudi . . . . . . . . . . .
Verse 143
ko nu harṣo ki_m a_ṇano tava pa_j_valide sado
anakarasma pakṣiti pra . . . . . .
Verse 154-55
yaṇi_ma_ṇi avathaṇi alaüṇi ba śarada
śaghavarṇaṇi śiṣaṇi taṇi diṣpaṇi ka radi
yaṇimaṇi pravhaguṇi vikṣitaṇi diśo diśa
kavodakaṇi ahiṇi taṇi diṣpaṇi ka radi
Verse 160
jiyadi hi rayaradha sucitra adha śarira bi jara uvedi
sada du dharma na jara uvedi sado hi ṣa sabhi praverayadi
Verse 161
muju pura muju pachadu maadu muju bhavasa parako
sarvatra vimutamoṇaso na puṇu jadijara uvehiṣi
XI. Sukha-Varga
Verse 162 [11.1]
aroga parama labha saduṭhi parama dhaṇa
v_i_śpaśa parama mitra nivaṇa paramo suha
Verse 163 [11.2]
. . . kitsa parama roka saghara parama duha
eda ñatva yadhabhudu nivaṇa paramo suha
Verse 165 [11.4]
. . haï vada jivamu usueṣu aṇusua
usueṣu maṇaśeṣu viharamu aṇusua
Verse 166 [11.5]
suhaï vada jivamu veraṇeṣu averaṇa
veraṇeṣu maṇuśeṣu viharamu averaṇa
Verse 168 [11.7]
suhaï vada jivamu yeṣa mu nasti k_i_jaṇa
kijaṇeṣu maṇuśeṣu viharamu akijaṇa
Verse 172 [11.11]
ahivadaṇaśilisa nica vridhavayariṇo
catvari tasa vardhadi ayo kirta suha bala
Verse 175 [11.14]
suha darśaṇa ariaṇa savaso vi sada suho
adaśeṇeṇa balaṇa nicam eva suhi sia
Verse 176 [11.15]
balasaghadacariu drigham adhvaṇa śoyiṣu
dukhu balehi savasu amitrehi va savrasi
. . ra du suhasavasa ñadihi va samakamo
Verse 177 [11.16]
dhira hi praña i bhayea praṇido dhorekaśila vadamada aria
. . . tadiśa sapuruṣa sumedha bhayea nakṣatrapatha va cadrimu
Verse 180 [11.19]
jaya vera prasahadi dukhu śayadi parayidu
uvaśadu sohu śayadi hitva jayaparayaa
XII. Sthavira-Varga
Verse 182 [12.1]
na tavada theru bhodi yaasa pali . . . r. .
parivako vayu tasa mohaji_ṇo_di _vu_cadi
Verse 186 [12.5]
karaṇamatreṇa varṇapuṣkalarṇaSē va
sadaruvu naru bhodi iṣui matsari śaḍhu
Verse 188 [12.7]
muṇḍabhāvā śamaṇo avradu alia bhaṇi
ichalohasamavarṇo ṣamaṇo ki bhaviṣadi
Verse 190 [12.9]
baho bi ida sahida bhaṣamaṇa na takaru bhodi naru pramatu
govo va gaü gaṇaü pareṣa na bhakava ṣamañathasa bhodi
Verse 191 [12.10]
apa bi ida sahida bhaṣamaṇa dhamasa bhodi aṇudhamacari
aṇuvadiaṇu idha va horo va so bhakava ṣamañathasa bhodi
Verse 192 [12.11]
anikaṣayu kaṣaya yo vastra parihasidi
avedu damasoraca na so kaṣaya arahadi
Verse 193 [12.12]
yo du vadakaṣayu śileṣu susamahidu
uvedu damasoraca so du kaṣaya arahadi
XIII. Yamaka-Varga
Verse 201 [13.1]
maṇopuvagama dhama maṇośeṭha maṇojava
maṇasa hi praduṭheṇa bhaṣadi va karodi va
tado ṇa duhu amedi cako va vahaṇe pathi
Verse 202 [13.2]
maṇopuvagama dhama maṇośeṭha maṇojava
maṇasa hi prasaneṇa bhaṣadi va karodi va
tado ṇa suhu amedi chaya va aṇukamiṇi
Verse 205 [13.5]
idha śoyadi preca śoyadi pavakamu duhayatra śoyadi
so śoyadi so vihañadi diṣpa kamu kiliṭha atvaṇo
Verse 206 [13.6]
idha nanadi preca nanadi puñakamo duhayatra nanadi
so nanadi so pramodadi diṣpa kamu viśudhu atvaṇo
Verse 213 [13.13]
asari saravadiṇo sari asaradaśiṇo
te sara nadhikachadi michasaggapagoyara
Verse 214 [13.14]
sara du saradu ñatva asara ji asarado
te sara adhikachadi samesagapagoyara
Verse 215 [13.15]
śaru yadha drugahido hasta aṇuvikatadi
ṣamaña droparamuṭho niraya uvakaḍhadi
Verse 217 [13.17]
śuhaṇupaśi viharadu idrieṣu asavudu
bhoyaṇasa amatraño kusidu hiṇaviryava
ta gu prasahadi raku vadu rakhkṣa ba drubala
Verse 218 [13.18]
aśuhaṇupaśi viharadu idrieṣu sisavudu
bhoyaṇasa ya matraño ṣadhu aradhaviryava
ta gu na prasahadi raku vadu śela va parvada
Verse 219 [13.19]
yadha akara druchana vuṭhi samadibhinadi
emu arakṣida cata raku samadibhinadi
Verse 220 [13.20]
yadha akara suchana vuṭhi na samadibhinadi
emu surakṣida cita raku na samadibhinadi
Verse 221 [13.21]
sujivu ahirieṇa kayaśuriṇa dhakṣiṇa
prakhaṇiṇo prakabhiṇa sagiliṭheṇa jaduṇa
Verse 222 [13.22]
hirimada du drujivu nica śuyigameṣiṇo
aliṇeṇa aprakabhiṇa śudhayiveṇa jaduṇa
XIV. Paṇḍita-Varga
Verse 224 [14.1]
dhamapridi suhu śayadi viprasaneṇa cedaso
ariapravedidi dharmi sada ramadi paṇidu
Verse 225 [14.2]
yatha vi rada gammiro viprasano aṇavilo
emu dhamu ṣuṇitvaṇa viprasidadi paṇida
Verse 226 [14.3]
sarvatra ya sapuruṣa vivedi na kamakama lavayadi dhira
suheṇa phuṭha adhava duheṇa na ucavaya paṇida daśayadi
Verse 227 [14.4]
atmaṇam eva pradhamu pradiruvi niveśaï
tadañi aṇuśaśea na kiliśea paṇidu
Verse 230 [14.7]
anuśaśadi ovadadi asabhe hi navaraï
paṇidaṇa prio bhodi balaṇa bhodi aprio
Verse 231 [14.8]
nisedara pravatara yo paśi vajidaśaṇa
nigiśavadi medhavi tadiśa paṇada bhayi
tadi bhayamaṇaṇa ṣeho bhodi na paviu
Verse 237 [14.14]
poraṇam ida adura na ida ajetaṇa iva
ninadi tuibhaveṇa ninadi bahobhaṇiṇo
manabhaṇi vi ninadi nasti loki aninia
Verse 239 [14.16]
śelu yadha ekakhaṇo vadeṇa na sabhijadi
emu ninapraśaaṣu na sammijadi paṇida
Verse 240 [14.17]
ekada ninido prodhu ekada ji praśaidu
na i aha na i bheṣida na yi edarahi vijadi
Verse 241 [14.18]
yo nu ho viña praśaadi aṇuija śuhaśuhu
achidravuti medhavi prañaśilasamahida
Verse 242 [14.19]
nikhu jabodaṇaseva ko ṇa ninidu arahadi
deva mi ṇa praśajadi bramoṇa vi praśajidu
XV. Bahusruta-Varga
Verse [15.16]
ye śaśaṇa arahadu ariaṇa dhamajiviṇo
paḍikośadi drumedho diṭhi niṣaDē pavia
phalaṇi kaḍakaseva atvakañaï phaladi
XVI. Prakīrṇaka-Varga
Verse 259 [16.1]
ekasaṇa ekasaya ekaïyaPē savudu
eku ramahi atvaṇa arañi ekao vasa
Verse 261 [16.3]
na sadi putra traṇaï na bhoa na vi banava
adeṇa abhiduṇasa nasti ñadihi traṇadha
Verse 262 [16.4]
druprava1ē druabhiramu druaavasaṇa ghara
dukhu samaṇasavaso dukhaṇuvadida bhava
Verse 263 [16.5]
kiche maṇuśapradilabhu kicha macaṇa jivida
kiche sadhamaśramaṇa kiche budhaṇa upaya
Verse 264 [16.6]
sukaraṇi asadhuṇi atvaṇo ahidaṇa yi
ya du hida ji sadhu ji ta gu pramadrukara
Verse 265 [16.7]
apaṇatha paratheṇa na kudayiṇo havaï
atvatha paramu ñatva svakathaparamu sia
Verse 269 [16.11]
abhudavadi naraka uvedi yo ya vi kitva na karodi āha
uvhaï ami preca sama bhavadi nihiṇakama maṇuya paratri
Verse 270 [16.12]
catvari haṇaṇi naro pramatu avajadi paradarovasevi
amuñalabha aniamasaya nina tridia niraya caüha
Verse 271 [16.13]
na pareṣa vilomaṇi na pareṣa kidakida
atvaṇo i samikṣea samaṇi viṣamaṇi ca
Verse 272 [16.14]
supaśi vaja añeṣa atvaṇo maṇa drudaśa
pareṣa eṣu vajaṇa upuṇadi yatha busu
atvaṇo maṇa chadedi kali va kidava śaḍha
Verse 273 [16.15]
alajidavi lajadi lajidavi na lajadi
abhayi bhayadarśavi bhayi abhayadarśaṇo
michadiṭhisamadaṇa satva gachadi drugadi
XVII. Krodha-Varga
Verse 274 [17.1]
kothu jahi viprayahea maṇa sañoyaṇa savi adikamea
ta namaruvasa aṣajamaṇa akijaṇa naṇuvadadi dukhu
Verse 275 [17.2]
yo du upadida kodhu radha bhada va dharaï
tam aho saradi bromi rasviggaha idara jaṇa
Verse 280 [17.7]
jiṇa kodha akotheṇa asadhu sadhuṇa jiṇa
jiṇa kradava daṇeṇa saceṇa alia jiṇa
Verse 281 [17.8]
saca bhaṇi na kuvea daya apadu yayida
edehi trihi haṇehi gacha devaṇa sadii
Verse 284 [17.11]
nakara ahipakara matsalohidalevaṇa
yatra rako ya doṣo ya maṇo makṣo samokadu
XVIII. Puṣpa-Varga
Verse 290 [18.1]
yatha vi ruyida puṣu vaṇamada aganaa
emu subhaṣida vaya aphala . . akuvadu
Verse 291 [18.2]
yatha vi ruyida puṣu vaṇamada saganaa
emu subhaṣida vaya saphala bhodi kuvadu
Verse 292 [18.3]
yatha vi bhamaru puṣpa vaṇagana aheḍaï
paridi rasam adaï emu gami muṇi cara
Verse 293 [18.4]
yada vi puṣparaśisa kuya malaguṇa baho
emu jadeṇa maceṇa katavi . . . .
Verse 294 [18.5]
puṣaṇi yeva payiṇadu vasitamaṇasa nara
sutu gamu mahoho va ada . . . .
Verse 295 [18.6]
. . . pradivada vayadi na malia takara canaṇa va
sadaṇa gano pradivada vaeēdi sarva diśa sapuruṣo padaïdi
Verse 296 [18.7]
. . . . . . ya vi . . . . . . . .
. . . ganaja_da_ṇa śilagano ivutama
Verse 297 [18.8]
. . . baṇaśilaṇa apramadavihariṇa
samadañavimutaṇa gadi maro na vinadi
Verse 299 [18.10]
uchina siṇeha atvaṇo kumudu śaradaka ba praṇiṇa
śadimagam eva broha=ē nivaṇa sukadeṇa deśida
Verse 300 [18.11]
pheṇovamu kayam ida viditva mariyi . . . bhudaï
chetvaṇa marasa pa_vuṣeaṇa a . . . .
Verse 301 [18.12]
yamaloka ji ida sadevaka ko dhamapada sudeśida
kuśala puṣa viva payeṣidi
Verse 302 [18.13]
budhu pradha . . . ṣidi yamaloka ji ida sadevaka
budhu dhamapada sudeśida kuśala puṣa viva payiṣidi
Verse 303 [18.14]
yadha sagaraüḍasa uidasa mahapathe
padumu tatra jaea suyigaĵa maṇoramu
Verse 304 [18.15]
e_mu_ saghasadhamaü aĵahodi prudhijaṇe
abhiroyadi prañarē samesabudhaṣavaka
XIX. Sahasra-Varga
Verse 305 [19.1]
yo sahasa sahasaṇi saǵami maṇuṣa jiṇi
eka ji jiṇi atvaṇa so ho sagamu utamu
Verse 306 [19.2]
sahasa bi ya vayaṇa aṇathapadasahida
eka vayapada ṣevha ya ṣutva uvaśamadi
Verse 308 [19.4]
hasa bi ya gadhaṇa aṇathapadasahida
eka gadhapada ṣeho ya ṣutva uvaśamadi
Verse 309 [19.5]
yo ja gadhaśada bhaṣi aṇathapadasahida
eka gadhapada ṣebha ya ṣutva uvaśamadi
Verse 310 [19.6]
masamasi sahasiṇa yo yaea śadeṇa ca
nevi budhi prasadasa kala avedi ṣoḍaśa
Verse 316 [19.12]
ya ja vaṣaśada jivi kusidhu hiṇaviyava
muhutu jivida ṣevha virya arahado driḍha
Verse 317 [19.13]
ya ji vaṣaśado jivi apaśu udakavaya
muhutu jivida ṣevha paśado udakavaya
Verse 318 [19.14]
ya ja vaṣaśada jivi apaśu dhamu utamu
mohotu jivida ṣehu paśadu dhamu utamu
Verse 319-320 [19.15-16]
ya ja vaṣaśada jadu agi pariyara vaṇi
kṣireṇa sapiteleṇa divaratra atadrido
eka ji bhavidatvaṇa muhuta viva puyaï
sameva puyaṇa ṣevha ya ji vaṣaśada hodu
Verse 321 [19.17]
ya keja yaṭha va hoda va loke savatsara yayadi puñavekṣa
sava bi ta na cadubhaku vedi ahivadaṇa ujukadeṣu ṣiho
XX. Śīla-Varga
Verse 323 [20.2]
ṣadhu śileṇa sabaṇo yaśabhoasamapidu
yeṇa yeṇeva vayadi teṇa teṇeva puyidu
Verse [20.1]
śilamadu suyidrakṣo dhamaho sadhujivaṇo
atvaṇo karako sadu ta jaṇo kuradi priu
Verse [20.7]
dhamu cari sucarida . . . . . drucarida cari
dhamayari suha śedi asvi loki parasa yi
Verse [20.8]
aho nako va sagami cavadhivadida śara
adivaka tidikṣami druśilo hi bahojaṇo
Verse [20.9]
yasa acadadruśilia malua va vilada vaṇi
kuya so tadha _a_tvaṇa yadha ṇa viṣamu ichadi
XXI. Kṛtya-Varga
Verse 337 [21.6]
akida kukida ṣehu pacha tavadi drukida
kida nu sukida ṣeho ya kitva naṇutapadi
Verse 339 [21.8]
ya kica ta a . . . . . . . . . . . . . . . kiyadi
unaḍaṇa prama_taṇa_ . . . . . . . . . . . . . .
asava teṣa vaḍhadi
Verse 340 [21.9]
yeṣa du susamaradha nica kayakada svadi
. . . . . . . . . . . . . .
sadaṇa sabrayaṇaṇa taṣa kṣayadi . . . . .
XXII. Nāga-Varga
Verse [22.1]
atvadada tada vara
Dhammattha
na tavada dhamadharo yavada baho bhaṣadi
yo du apa bi ṣutvaṇa dhamu kaeṇa phaṣaï
so ho dhamadharo bhodi yo dhamu na pramajadi
Source Colophon
Gandhāri Prakrit, romanized from Kharoṣṭhī script. John Brough, The Gāndhārī Dharmapada (London: Oxford University Press, 1962). Digital text from Ānandajoti Bhikkhu, A Comparative Edition of the Dhammapada (ancient-buddhist-texts.net, 2016).
Notes on the Text
The manuscript is preserved in the British Library as a Kharoṣṭhī birch bark scroll from the 1st century BCE/CE, from the region of Gandhāra (modern Pakistan/Afghanistan). The language is Gāndhārī Prakrit, a Middle Indo-Aryan language written right-to-left in Kharoṣṭhī script. Brough's romanization follows standard conventions.
The Gandhāri Dharmapada is not a translation of the Pali Dhammapada. Both derive independently from an earlier common tradition. The chapter order, verse order, and in some cases the verse content differ significantly. Brough demonstrated that the Gandhāri text preserves some readings more archaic than the Pali.
Chapters IV (Pāpa), V (Arhant), IX (Bāla), and XXIII–XXVI are lost due to physical damage. Dots ( . . . ) represent portions of the manuscript that are physically damaged and unreadable. Underscores indicate uncertain readings in Brough's edition. Some readings from the digital comparative edition may contain minor OCR artifacts; Brough's print edition should be consulted for definitive readings.
The text is tentatively associated with the Dharmaguptaka school, though the Mūla-Sarvāstivādin connection has also been proposed.
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