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Dhammapada · 3 of 26
CHAPTER III. Thought
33.As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.
34.As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mâra (the tempter).
35.It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.
36.Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.
37.Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mâra (the tempter).
38.If a man’s thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.
39.If a man’s thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
40.Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mâra (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.
41.Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
42.Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
43.Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
Asked of Guide
Why does the chapter keep returning to taming or guarding thought?
The chapter insists that thought is the central battleground: thoughts are “difficult to guard, difficult to hold back” and they determine whether one falls under Mâra or attains happiness. Reining thought is compared to straightening an arrow, taming a flighty animal, and building a fortress — each image shows control, direction, and protection as the practical means to spiritual safety.
This teaching ties directly to early Buddhist practice: disciplined attention and right understanding are the weapons against temptation and delusion (see The Questions of King Milinda on disciplining perception). The chapter says a “well-directed mind will do us greater service,” which means ethical conduct and liberation begin in the trained, watchful mind.
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