Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.
157
Attānañce piyaṁ jaññā,
rakkheyya naṁ surakkhitaṁ;
Tiṇṇaṁ aññataraṁ yāmaṁ,
paṭijaggeyya paṇḍito.
If one considers oneself |dear::beloved [piya]|,
one should guard oneself well;
In |one of the three watches [of the night]::Traditionally, the night was divided into three parts: first watch starting from sunset [6 PM to 10 PM], second watch [10 PM to 2 AM], and third watch [2 AM to 6 AM] ending at dawn. [ti + aññatara + yāma]|,
the wise person should |watch over::look after, with mindfulness and full awareness [paṭijaggati]|.
158
Attānameva paṭhamaṁ,
patirūpe nivesaye;
Athaññamanusāseyya,
na kilisseyya paṇḍito.
One should first |establish::settle [nivesayati]| oneself,
in what is |proper::appropriate, fitting [patirūpa]|;
Then one may instruct another,
A wise person should not become |defiled::stained, afflicted [kilissati]|.
159
Attānañce tathā kayirā,
yathāññamanusāsati;
Sudanto vata dametha,
attā hi kira duddamo.
One should act towards oneself in the same way,
as one instructs another;
One who is |well-tamed::well trained, well controlled [sudanta]| can tame others,
for it is hard to tame oneself.
160
Attā hi attano nātho,
ko hi nātho paro siyā;
Attanā hi sudantena,
nāthaṁ labhati dullabhaṁ.
Indeed, oneself is one’s own |refuge::protector [nātha]|,
for who else could be another’s refuge;
By means of a well-tamed self,
one obtains a refuge that is hard to find.
161
Attanā hi kataṁ pāpaṁ,
Attajaṁ attasambhavaṁ;
Abhimatthati dummedhaṁ,
Vajiraṁvasmamayaṁ maṇiṁ.
Indeed the |injurious [actions]::harmful, bad, potentially evil intentions or actions [pāpa]| committed by oneself,
born from oneself, arising from oneself;
Crush the |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|,
like a diamond crushes a rock-made jewel.
162
Yassa accantadussilyaṁ,
māluvā sālamivotthataṁ;
Karoti so tathattānaṁ,
yathā naṁ icchatī diso.
For the one whose conduct is extremely |unprincipled::without regard for ethical conduct, immoral [dussīla]|,
like a creeping vine that |envelopes::spreads over, overpowers [otthata]| a |sal tree::a tall, majestic hardwood tree known for its strength, durability, and grandeur, Shorea robusta [sāla]|;
He brings himself to such a state,
as an enemy would wish for him.
163
Sukarāni asādhūni,
attano ahitāni ca;
Yaṁ ve hitañca sādhuñca,
taṁ ve paramadukkaraṁ.
Easy to do are things that are |unwholesome::bad, evil, harmful [asādhu]|,
and |unbeneficial::harmful, not good [ahita]| to oneself;
But what is |beneficial::good, advantageous [hita]| and auspicious,
that is indeed hard to do.
164
Yo sāsanaṁ arahataṁ,
ariyānaṁ dhammajīvinaṁ;
Paṭikkosati dummedho,
diṭṭhiṁ nissāya pāpikaṁ;
Phalāni kaṭṭhakasseva,
attaghātāya phallati.
Whoever rejects the teachings upheld by the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|,
of the Noble Ones who live according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|;
The undiscerning person who |refuses to accept::disdains [paṭikkosati]| it,
leaning on a |harmful::injurious, destructive, bad, evil [pāpaka]| view;
Like the |bamboo when it bears fruit::Most bamboo species flower and produce fruit only once in their lifetime, often after 30 to 120 years. After fruiting, the entire bamboo plant dies, as it exhausts all its energy in reproduction. [kaṭṭhakasseva + phala]|,
brings about his own destruction.
165
Attanā hi kataṁ pāpaṁ,
attanā saṅkilissati;
Attanā akataṁ pāpaṁ,
attanāva visujjhati;
Suddhī asuddhi paccattaṁ,
nāñño aññaṁ visodhaye.
By oneself is |harm::injury causing actions, either to oneself or to others [pāpa]| done,
by oneself one becomes impure;
By oneself is harm |left undone::not done, not performed [akata]|,
by oneself one becomes purified;
Purity and impurity are individual matters,
no one can purify another.
166
Attadatthaṁ paratthena,
bahunāpi na hāpaye;
Attadatthamabhiññāya,
sadatthapasuto siyā.
One’s own good should not be |neglected::forgotten, omitted [hāpayati]| for the sake of another’s,
Not even for the good of many;
Having |directly known::experientially understood [abhiññāya]| one’s own welfare,
One should remain |interested in::occupied with, intent on [pasuta]| it.
157
If one considers oneself |dear::beloved [piya]|,
one should guard oneself well;
In |one of the three watches [of the night]::Traditionally, the night was divided into three parts: first watch starting from sunset [6 PM to 10 PM], second watch [10 PM to 2 AM], and third watch [2 AM to 6 AM] ending at dawn. [ti + aññatara + yāma]|,
the wise person should |watch over::look after, with mindfulness and full awareness [paṭijaggati]|.
158
One should first |establish::settle [nivesayati]| oneself,
in what is |proper::appropriate, fitting [patirūpa]|;
Then one may instruct another,
A wise person should not become |defiled::stained, afflicted [kilissati]|.
159
One should act towards oneself in the same way,
as one instructs another;
One who is |well-tamed::well trained, well controlled [sudanta]| can tame others,
for it is hard to tame oneself.
160
Indeed, oneself is one’s own |refuge::protector [nātha]|,
for who else could be another’s refuge;
By means of a well-tamed self,
one obtains a refuge that is hard to find.
161
Indeed the |injurious [actions]::harmful, bad, potentially evil intentions or actions [pāpa]| committed by oneself,
born from oneself, arising from oneself;
Crush the |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|,
like a diamond crushes a rock-made jewel.
162
For the one whose conduct is extremely |unprincipled::without regard for ethical conduct, immoral [dussīla]|,
like a creeping vine that |envelopes::spreads over, overpowers [otthata]| a |sal tree::a tall, majestic hardwood tree known for its strength, durability, and grandeur, Shorea robusta [sāla]|;
He brings himself to such a state,
as an enemy would wish for him.
163
Easy to do are things that are |unwholesome::bad, evil, harmful [asādhu]|,
and |unbeneficial::harmful, not good [ahita]| to oneself;
But what is |beneficial::good, advantageous [hita]| and auspicious,
that is indeed hard to do.
164
Whoever rejects the teachings upheld by the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|,
of the Noble Ones who live according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|;
The undiscerning person who |refuses to accept::disdains [paṭikkosati]| it,
leaning on a |harmful::injurious, destructive, bad, evil [pāpaka]| view;
Like the |bamboo when it bears fruit::Most bamboo species flower and produce fruit only once in their lifetime, often after 30 to 120 years. After fruiting, the entire bamboo plant dies, as it exhausts all its energy in reproduction. [kaṭṭhakasseva + phala]|,
brings about his own destruction.
165
By oneself is |harm::injury causing actions, either to oneself or to others [pāpa]| done,
by oneself one becomes impure;
By oneself is harm |left undone::not done, not performed [akata]|,
by oneself one becomes purified;
Purity and impurity are individual matters,
no one can purify another.
166
One’s own good should not be |neglected::forgotten, omitted [hāpayati]| for the sake of another’s,
Not even for the good of many;
Having |directly known::experientially understood [abhiññāya]| one’s own welfare,
One should remain |interested in::occupied with, intent on [pasuta]| it.
Attānañce piyaṁ jaññā,
rakkheyya naṁ surakkhitaṁ;
Tiṇṇaṁ aññataraṁ yāmaṁ,
paṭijaggeyya paṇḍito.
Attānameva paṭhamaṁ,
patirūpe nivesaye;
Athaññamanusāseyya,
na kilisseyya paṇḍito.
Attānañce tathā kayirā,
yathāññamanusāsati;
Sudanto vata dametha,
attā hi kira duddamo.
Attā hi attano nātho,
ko hi nātho paro siyā;
Attanā hi sudantena,
nāthaṁ labhati dullabhaṁ.
Attanā hi kataṁ pāpaṁ,
Attajaṁ attasambhavaṁ;
Abhimatthati dummedhaṁ,
Vajiraṁvasmamayaṁ maṇiṁ.
Yassa accantadussilyaṁ,
māluvā sālamivotthataṁ;
Karoti so tathattānaṁ,
yathā naṁ icchatī diso.
Sukarāni asādhūni,
attano ahitāni ca;
Yaṁ ve hitañca sādhuñca,
taṁ ve paramadukkaraṁ.
Yo sāsanaṁ arahataṁ,
ariyānaṁ dhammajīvinaṁ;
Paṭikkosati dummedho,
diṭṭhiṁ nissāya pāpikaṁ;
Phalāni kaṭṭhakasseva,
attaghātāya phallati.
Attanā hi kataṁ pāpaṁ,
attanā saṅkilissati;
Attanā akataṁ pāpaṁ,
attanāva visujjhati;
Suddhī asuddhi paccattaṁ,
nāñño aññaṁ visodhaye.
Attadatthaṁ paratthena,
bahunāpi na hāpaye;
Attadatthamabhiññāya,
sadatthapasuto siyā.