An
anthology of 423 Buddhist verses embodying ethical and spiritual
precepts arranged
by subject.
Translated from Pali by John Richards.
Copyright
(c) 1993 John Richards, Pembrokeshire (UK)
Internet - jhr@elidor.demon.co.uk,
CompuServe ID - 100113,1250
The
Dhammapada - Information
The
Dhammapada is an anthology of verses, belonging to the part of the
Theravada
Pali Canon of scriptures known as the Khuddaka Nikaya, and
consists of 423
verses.
Something
like a quarter of the verses are to be found in other parts of
the Pali Tipitaka,
particularly in the other verse parts of the Khuddaka
Nikaya such as the Sutta
Nipata and the Thera- and Theri-gatha.
The
Dhammapada is probably the most popular book of the Pali Canon, with
the possible
exception of the Satipatthana Sutta, or the Sutta on the
Turning of the Wheel
of the Law (Dhamma-cakka-ppavattana Sutta). It is
certainly the most frequently
translated portion.
There
are a number of Mahayana works to which it appears to be closely
related. There
are in the Chinese scriptures 4 works resembling the
Dhammapada. The nearest
is the Fa Chu Ching, which was translated in AD
223. (translated by Beal),
the first part of which seems to be a direct
translation of the Pali Dhammapada.
(It is intriguing to wonder how a
Pali work found its way to China in those
early years. The Introduction
merely says it was brought from India and was
translated as a joint
venture by a Chinese and an Indian.) One small piece
of evidence that
the Chinese is a translation from the Pali is found in the
verse
corrsponding to the Pali verse 146. The Chinese here reads "remembering
the
everlasting burnings", having mistaken the word "sati", (which
in
the Pali is the locative case of the present participle of a verb for
"being")
for the noun "sati", memory, or recollection. The later part of
the
Chinese appears to be an anthology in its own right.
There
is also a Dhammapada in the Gandhari language (edited and
translated by Brough),
but although it contains at least half of its
verses in common with the Pali
Dhammapada, the order and distribution
make it fairly certain that there is
no direct link between the two
works.
There
is another work in Sanskrit called the Udanavarga, which also has
a large number
of verses in common with the Dhammapada, but again seems
to be a completely
independent compilation. It is often most instructive
though to compare some
of the verses in these different collections.
Sometimes they are effectively
identical, but at other times they are
radically different. It would be a rash
man, in our present state of
scholarship, who ventured to assert which is the
original.
Like most
anthologies of verses, the Dhammapada is very uneven. Some
verses are both
profound and deeply poetic. Others are awkward, and
little more than a list
of technical terms. The overall effect of the
Dhammapada however is undoubtedly
of high moral and spiritual
earnestness, and a typically Buddhist gentle persuasiveness.
It would be
hard to point to a poetic book of a similar length in world religious
literature
of a correspondingly sustained level.
- John Richards (19.Oct.1993)
-------------------------------------------------------------------------
The
Dhammapada
(An Anthology of Verses)
1. The Pairs
Mind precedes
its objects. They are mind-governed and mind-made. To
speak or act with a defiled
mind is to draw pain after oneself, like a
wheel behind the feet of the animal
drawing it. 1
Mind
precedes its objects. They are mind-governed and mind-made. To
speak or act
with a peaceful mind, is to draw happiness after oneself,
like an inseparable
shadow. 2
I have
been insulted! I have been hurt! I have been beaten! I have been
robbed! Anger
does not cease in those who harbour this sort of thought.
3
I
have been insulted! I have been hurt! I have been beaten! I have been
robbed!
Anger ceases in those who do not harbour this sort of thought. 4
Occasions
of hatred are certainly never settled by hatred. They are
settled by freedom
from hatred. This is the eternal law. 5
Others
may not understand that we must practice self-control, but
quarrelling dies
away in those who understand this fact. 6
The
Tempter masters the lazy and irresolute man who dwells on the
attractive side
of things, ungoverned in his senses, and unrestrained
in his food, like the
wind overcomes a rotten tree. 7
But
the Tempter cannot master a man who dwells on the distasteful side
of things,
self- controlled in his senses, moderate in eating, resolute
and full of faith,
like the wind cannot move a mountain crag. 8
The
man who wears the yellow-dyed robe but is not free from stains
himself, without
self- restraint and integrity, is unworthy of the robe.
9
But
the man who has freed himself of stains and has found peace of mind
in an upright
life, possessing self-restraint and integrity, he is
indeed worthy of the dyed
robe. 10
To see the
essence in the unessential and to see the essence as
unessential means one
can never get to the essence, wandering as one is
in the road of wrong intentions.
11
But to see the
essence in the essential and the unessential as the
unessential it is means
one does get to the essence, being on the road
of right intentions. 12
In
the same way that rain breaks into a house with a bad roof, desire
breaks into
the mind that has not been practising meditation. 13
While
in the same way that rain cannot break into a well-roofed house,
desire cannot
break into a mind that has been practising meditation
well. 14
Here
and beyond he suffers. The wrong-doer suffers both ways. He suffers
and is
tormented to see his own depraved behaviour. 15
Here
and beyond he is glad. The doer of good is glad both ways. He is
glad and rejoices
to see his own good deeds. 16
Here
and beyond he is punished. The wrong-doer is punished both ways. He
is punished
by the thought, "I have done evil", and is even more
punished when
he comes to a bad state. 17
Here
and beyond he rejoices. The doer of good rejoices both way. He
rejoices at
the thought, "I have done good", and rejoices even more when
he comes
to a happy state. 18
Even
if he is fond of quoting appropriate texts, the thoughtless man who
does not
put them into practice himself is like cowherd counting other
people's cows,
not a partner in the Holy Life. 19
Even
if he does not quote appropriate texts much, if he follows the
principles of
the Teaching by getting rid of greed, hatred and delusion,
deep of insight
and with a mind free from attachment, not clinging to
anything in this world
or the next - that man is a partner in the Holy
Life. 20
2. Attention
Attention
leads to immortality. Carelessness leads to death. Those who
pay attention
will not die, while the careless are as good as dead
already. 21
So
having clearly understood the value of attention, wise men take
pleasure in
it, rejoicing in what the saints have practised. 22
Those
who meditate with perseverance, constantly working hard at it, are
the wise
who experience Nirvana, the ultimate freedom from chains. 23
When
a man is resolute and recollected, pure of deed and persevering,
when he is
attentive and self-controlled and lives according to the
Teaching, his reputation
is bound to grow. 24
By
resolution and attention, by discipline and self-control, a clever
man may
build himself an island that no flood can overthrow. 25
Foolish,
ignorant people indulge in careless lives, whereas a clever man
guards his
attention as his most precious possession. 26
Don't
indulge in careless behaviour. Don't be the friend of sensual
pleasures. He
who meditates attentively attains abundant joy. 27
When
a wise man has carefully rid himself of carelessness and climbed
the High Castle
of Wisdom, sorrowless he observes sorrowing people, like
a clear-sighted man
on a mountain top looking down on the people with
limited vision on the ground
below. 28
Careful
amidst the careless, amongst the sleeping wide-awake, the
intelligent man leaves
them all behind, like a race-horse does a mere
hack. 29
It
was by attention that Indra attained the highest place among the
gods. People
approve of attention, while carelessness is always
condemned. 30
A
bhikkhu taking pleasure in being attentive, and recognising the danger
of carelessness,
makes progress like a forest fire, consuming all
obstacles large or small in
his way. 31
A bhikkhu
taking pleasure in being attentive, and recognising the danger
of carelessness,
is incapable of falling away. In fact he is already
close to Nirvana. 32
3. Thoughts
Elusive
and unreliable as it is, the wise man straightens out his
restless, agitated
mind, like a fletcher crafting an arrow. 33
Trying
to break out of the Tempter's control, one's mind writhes to and
fro, like
a fish pulled from its watery home onto dry ground. 34
It
is good to restrain one's mind, uncontrollable, fast moving, and
following
its own desires as it is. A disciplined mind leads to
happiness. 35
A
wise man should guard his mind for it is very hard to keep track of,
extremely
subtle, and follows its own desires. A guarded mind brings
happiness. 36
The
mind goes wandering off far and wide alone. Incorporeal, it dwells
in the cavern
of the heart. Those who keep it under control escape from
Mara's bonds. 37
If
he is unsettled in mind, does not know the true Teaching, and has
lost his
peace of mind, a man's wisdom does not come to fulfilment. 38
With
his mind free from the inflow of thoughts and from restlessness, by
abandoning
both good and evil, an alert man knows no fear. 39
Seeing
your body as no better than an earthen pot, make war on Mara with
the sword
of wisdom, and setting up your mind as a fortress, defend what
you have won,
remaining free from attachment. 40
Before
long this body will be lying on the ground, discarded and
unconscious, like
a useless bit of wood. 41
One's
own misdirected thought can do one more harm than an enemy or an
ill-wisher.
42
Even your mother,
father or any other relative cannot do you as much
good as your own properly
directed thought. 43
4. Flowers
Who will
master this world and the world of Death with its devas? Who
will gather well
taught aphorisms (dhammapadas), like an connoisseur
picking a flower? 44
A
disciple will master this world and the world of Death with its devas.
A disciple
will gather well taught aphorisms (dhammapadas), like a
connoisseur picking
a flower. 45
Seeing
the foam-like nature of the body, and awakening to its
mirage-like quality,
one can escape the sight of the King of Death,
snapping Mara's flowery bonds.
46
Death carries
off a man busy picking flowers with an besotted mind, like
a great flood does
a sleeping village. 47
Death,
the end-maker, will exercise his will on a man busy picking
flowers with a
besotted mind, before he has even found satisfaction. 48
A
holy man should behave in the village like a bee which takes its food
from
a flower without hurting its appearance or its scent. 49
It
is no the shortcomings of others, nor what others have done or not
done that
one should think about, but what one has done or not done
oneself. 50
Like
a fine flower, beautiful to look at but without scent, fine words
are fruitless
in a man who does not act in accordance with them. 51
Like
a fine flower, beautiful to look at and scented too, fine words
bear fruit
in a man who acts well in accordance with them. 52
Just
as one can make a lot of garlands from a heap of flowers, so man,
subject to
birth and death as he is, should make himself a lot of good
karma. 53
The
scent of flowers cannot travel against the wind, and nor can that of
sandalwood
or jasmine, but the fragrance of the good does travel against
the wind, and
a good man perfumes the four quarters of the earth. 54
Sandalwood,
tagara, lotus, jasmine - the fragrance of virtue is
unrivalled by such kinds
of perfume. 55
The
perfume of tagara and sandalwood is of little enough power, while
the supreme
fragrance, that of the virtuous, reaches even up to the
devas. 56
Perfect
of virtue, always acting with recollection, and liberated by
final realisation
- Mara does not know the path such people travel. 57
Like
a beautiful, fragrant lotus, springing up on a pile of rubbish
thrown out on
the highway, so a disciple of the Enlightened One stands
out among rubbish-like
and blinded ordinary people by virtue of his
wisdom. 58, 59
5. The Fool
Long is
the night for the sleepless. Long is the road for the weary.
Long is samsara
(the cycle of continued rebirth) for the foolish, who
have not recognised the
true teaching. 60
If
on one's way one does not come across one's better or an equal, then
one should
press on resolutely alone. There is no companionship with a
fool. 61
"I've
got children", "I've got wealth." This is the way a fool brings
suffering
on himself. He does not even own himself, so how can he have
children or wealth?
62
A fool who recognises
his own ignorance is thereby in fact a wise man,
but a fool who considers himself
wise - that is what one really calls a
fool. 63
Even
if a fool lived with a wise man all his life, he would still not
recognise
the truth, like a wooden spoon cannot recognise the flavour of
the soup. 64
Even
if a man of intelligence lives with a wise man only for a moment,
he will immediately
recognise the truth, like one's tongue recognises
the flavour of the soup.
65
Stupid fools go
through life as their own enemies, doing evil deeds
which have bitter consequences.
66
A deed is not
well done if one suffers after doing it, if one bears the
consequences sobbing
and with tears streaming down one's face. 67
But
a deed is well done if one does not suffer after doing it, if one
experiences
the consequences smiling and contented. 68
A
fool thinks it like honey so long as the bad deed does not bear fruit,
but
when it does bear fruit he experiences suffering. 69
Even
if a fool were to take his food month after month off the tip of a
blade of
grass, he would still not be worth a fraction of those who have
understood
the truth. 70
Like
fresh milk a bad deed does not turn at once. It follows a fool
scorching him
like a smouldering fire. 71
A
fool acquires knowledge only to his own disadvantage. It destroys what
good
he has, and turns his brains. 72
One
may desire a spurious respect and precedence among one's fellow
monks, and
the veneration of outsiders. "Both monks and laity should
think it was
my doing. They should accept my authority in all matters
great or small."
This is a fool's way of thinking. His self-seeking and
conceit just increase.
73, 74
One way leads
to acquisition, the other leads to nirvana. Realising this
a monk, as a disciple
of the Buddha, should take no pleasure in the
respect of others, but should
devote himself to solitude. 75
6. The Wise Man
Like
one pointing out hidden treasure, if one finds a man of
intelligence who can
recognise one's faults and take one to task for
them, one should cultivate
the company of such a wise man. He who
cultivates a man like that is the better
for it, not worse. 76
If
a man disciplines, instructs and restrains them from what is not
right, he
will be dear to the good, and disliked by the bad. 77
Don't
cultivate the company of bad companions. Don't cultivate depraved
men. Cultivate
companions of good character. Cultivate superior men. 78
He
who drinks in the Truth will live happily with a peaceful mind. A
wise man
always delights in the Truth taught by the saints. 79
Navvies
channel water, fletchers fashion arrows, and carpenters work on
wood, but the
wise disciple themselves. 80
Like
a solid rock is not shaken by the wind, so the wise are not moved
by praise
or blame. 81
The
wise find peace on hearing the truth, like a deep, clear,
undisturbed lake.
82
The good renounce
everything. The pure don't babble about sensual
desires. Whether touched by
pleasure or pain, the wise show no change of
temper. 83
If
a man does not seek children, wealth or power either for himself or
for someone
else, if he does not seek his own advantage by unprincipled
means, he is a
virtuous man, a wise man and a righteous man. 84
Few
are those among men who have crossed over to the other shore, while
the rest
of mankind runs along the bank. However those who follow the
principles of
the well-taught Truth will cross over to the other shore,
out of the dominion
of Death, hard though it is to escape. 85, 86
A
wise man, abandoning the principle of darkness, should cultivate what
is pure.
Leaving home for the homeless life, let him seek his joy in the
solitude which
people find so hard to enjoy, and, abandoning sensual
pleasures, let him cleanse
himself of inner defilements, looking on
nothing as his own. 87, 88
Those
whose minds are thoroughly practices in the factors of
enlightenment, who find
delight in freedom from attachment in the
renunciation of clinging, free from
the inflow of thoughts, they are
like shining lights, having reached final
liberation in the world. 89
7. The Enlightened
Journey
over, sorrowless, freed in every way, and with all bonds broken
- for such
a man there is no more distress. 90
The
recollected go forth to lives of renunciation. They take no pleasure
in a fixed
abode. Like wild swans abandoning a pool, they leave one
resting place after
another. 91
Those
for whom there is no more acquisition, who are fully aware of the
nature of
food, whose dwelling place is an empty and imageless release -
the way of such
people is hard to follow, like the path of birds through
the sky. 92
He
whose inflowing thoughts are dried up, who is unattached to food,
whose dwelling
place is an empty and imageless release - the way of such
a person is hard
to follow, like the path of birds through the sky. 93
When
a man's senses have come to peace, like a horses well broken by the
trainer,
when he is rid of conceit and without inflowing thoughts - even
devas envy
such a well set man. 94
Like
the earth he is not disturbed, like a great pillar he is firmly set
and reliable,
like a lake he is free from defilement. There are no more
rebirths for such
a well set man. 95
Freed
by full realisation and at peace, the mind of such a man is at
peace, and his
speech and action peaceful. 96
He
has no need for faith who knows the uncreated, who has cut off
rebirth, who
has destroyed any opportunity for good or evil, and cast
away all desire. He
is indeed the ultimate man. 97
Whether
in the village or the forest, whether on high ground or low,
wherever the enlightened
live, that is a delightful spot. 98
Delightful
for them are the forests where men find no delight. The
desire-free find delight
there, for they seek no sensual joys. 99
8. The Thousands
Better
than a thousand pointless words is one saying to the point on
hearing which
one finds peace. 100
Better
than a thousand pointless verses is one stanza on hearing which
one finds peace.
101
Better than reciting
a hundred pointless verses is one verse of the
teaching (one dhammapada) on
hearing which one finds peace. 102
Though
one were to defeat thousands upon thousands of men in battle, if
another were
to overcome just one - himself, he is the supreme victor.
103
Victory
over oneself is better than that over others. When a man has
conquered himself
and always acts with self-control, neither devas,
spirits, Mara or Brahma can
reverse the victory of a man like that. 104,
105
Though
one were to perform sacrifices by the thousand month after month
for a hundred
years, if another were to pay homage to a single inwardly
perfected man for
just a moment, that homage is better than the hundred
years of sacrifices.
106
Though one were
to tend the sacrificial fire for a hundred years in the
forest, if another
were to pay homage to a single inwardly perfected man
for just a moment, that
homage is better than the hundred years of
sacrifice. 107
All
the sacrifices and offerings a man desiring merit could make in a
year in the
world are not worth a quarter of the better merit of homage
to the righteous.
108
Four principal
things increase in the man who is respectful and always
honours his elders
- length of life, good looks, happiness and health.
109
Though
one were to live a hundred years immoral and with a mind
unstilled by meditation,
the life of a single day is better if one is
moral and practises meditation.
110
Though one were
to live a hundred years without wisdom and with a mind
unstilled by meditation,
the life of a single day is better if one is
wise and practises meditation.
111
Though one were
to live a hundred years lazy and effortless, the
life of a single day is better
if one makes a real effort. 112
Though
one were to live a hundred years without seeing the rise and
passing of things,
the life of a single day is better if one sees the
rise and passing of things.
113
Though one were
to live a hundred years without seeing the deathless
state, the life of a single
day is better if one sees the deathless
state. 114
Though
one were to live a hundred years without seeing the supreme
truth, the life
of a single day is better if one sees the supreme truth.
115
9. Evil
Be urgent in
good; hold your thoughts off evil. When one is slack in
doing good the mind
delights in evil. 116
If
a man has done evil, let him not keep on doing it. Let him not create
an inclination
to it. The accumulation of evil means suffering. 117
If
a man has done good, let him keep on doing it. Let him create an
inclination
to it. The accumulation of good means happiness. 118
An
evil man encounters good so long as his evil behaviour does not bear
fruit,
but when his evil behaviour bears fruit, then the evil man
encounters the evil
consequences. 119
An
good man encounters evil so long as his good behaviour does not bear
fruit,
but when his good behaviour bears fruit, then the good man
encounters the good
consequences. 120
Do
not think lightly of evil that not the least consequence will come of
it. A
whole waterpot will fill up from dripping drops of water. A fool
fills himself
with evil, just a little at a time. 121
Do
not think lightly of good that not the least consequence will come of
it. A
whole waterpot will fill up from dripping drops of water. A wise
man fills
himself with good, just a little at a time. 122
One
should avoid evil like a merchant with much goods and only a small
escort avoids
a dangerous road, and like a man who loves life avoids
poison. 123
If
there is no wound on one's hand, one can handle poison. Poison has no
effect
where there is no wound. There is no evil for the non-doer. 124
Whoever
does harm to an innocent man, a pure man and a faultless one,
the evil comes
back on that fool, like fine dust thrown into the wind.
125
Some
are reborn in a human womb, evil-doers go to hell, the good go to
heaven, and
those without inflowing thoughts achieve final liberation.
126
Not
in the sky, nor in the depths of the sea, nor hiding in the cleft of
the rocks,
there is no place on earth where one can take one's stand to
escape from an
evil deed. 127
Not
in the sky, nor in the depths of the sea, nor hiding in the cleft of
the rocks,
there is no place on earth where one can take one's stand to
not be overcome
by death. 128
10. Violence
All fear
violence, all are afraid of death. Seeing the similarity to
oneself, one should
not use violence or have it used. 129
All
fear violence, life is dear to all. Seeing the similarity to
oneself, one should
not use violence or have it used. 130
He
who does violence to creatures seeking happiness like himself does
not find
happiness after death. 131
He
who does no violence to creatures seeking happiness like himself does
find
happiness after death. 132
Don't
speak harshly to anyone. If you do people will speak to you in the
same way.
Harsh words are painful and their retaliation will hurt you.
133
If
you don't disturb yourself, like a broken gong does not vibrate, then
you have
achieved nirvana. Irritability no longer exists for you. 134
Like
a cowherd driving cows off to the fields, so old age and death take
away the
years from the living. 135
Even
when he is doing evil, the fool does not realise it. The idiot is
punished
by his own deeds, like one is scorched by fire. 136
He
who does violence to the peaceful and harmless soon encounters one of
ten things
- He may experience cruel pain, disaster, physical injury,
severe illness,
or insanity, or else trouble with the authorities, grave
accusation, bereavement,
or loss of property, or else destruction of his
house by fire, and on the death
of his body the fool goes to hell. 137,
138, 139, 140
Neither
naked asceticism, matted hair, dirt, fasting, sleeping on the
ground, dust
and mud, nor prolonged sitting on one's heels can purify a
man who is not free
of doubts. 141
Even
if richly dressed, when a man behaves even-mindedly and is at
peace, restrained
and established in the right way, chaste and
renouncing violence to all forms
of life, then he is a brahmin, he is a
holy man, he is a bhikkhu (true Buddhist
monk). 142
Where
is that man in the world who is so restrained by shame that he
avoids laziness
like a thoroughbred horse avoids the whip? 143
Like
a thoroughbred horse touched by the whip, be strenuous and
determined. Then
you will be able to rid yourself of this great
suffering by means of faith,
morality, energetic behaviour, stillness of
mind and reflection on the teaching,
after you have become full of
wisdom, good habits and recollection. 144
Navvies
channel water, fletchers fashion arrows, and carpenters work on
wood, but the
good disciple themselves. 145
11. Old Age
What is this
laughter, what is this delight, forever burning (with
desires) as you are?
Enveloped in darkness as you are, will you not look
for a lamp? 146
Look
at the decorated puppet, a mass of wounds and of composite parts,
full of disease
and always in need of attention. It has no enduring
stability. 147
This
body is worn out with age, a nest of diseases and falling apart.
The mass of
corruption disintegrates, and death is the end of life. 148
When
these grey bones are cast aside like gourds in autumn, what
pleasure will there
be in looking at them? 149
It
is a city built of bones, and daubed with flesh and blood, in which
old age
and death, pride and hypocrisy are the inhabitants. 150
Even
kings' splendid carriages wear out, and the body is certain bound
to grow old,
but the Truth found by the saints is not subject to aging.
That is what the
saints themselves proclaim. 151
An
ignorant man ages like an ox. His flesh may increase, but not his
understanding.
152
I have passed
in ignorance through a cycle of many rebirths, seeking the
builder of the house.
Continuous rebirth is a painful thing. But now,
housebuilder, I have found
you out. You will not build me a house again.
All your rafters are broken,
your ridge-pole shattered. My mind is free
from active thought, and has made
an end of craving. 153, 154
Those
who have not lived the holy life, and have not acquired wealth in
their youth,
grow old like withered cranes beside a fishless pool. 155
Those
who have not lived the holy life, and have not acquired wealth in
their youth,
lie like spent arrows, grieving for times past. 156
12. Self
Knowing that
one is dear to oneself, one should guard oneself well. For
one out of the three
watches of the night a wise man should keep watch.
157
First
he should establish himself in what is right. Then if he teaches
others, the
wise man will not be corrupted. 158
If
one would only apply to oneself what one teaches others, when one was
well
disciplined oneself one could train others. It is oneself who is
hard to train.
159
One is one's
own guardian. What other guardian could one have? With
oneself well disciplined
one obtains a rare guardian indeed. 160
The
evil he has done himself and which had its origin and being in
himself breaks
a fool, like a diamond breaks a precious stone. 161
A
man of great immorality is like a creeper, suffocating the tree it is
on. He
does to himself just what an enemy would wish him. 162
Things
which are wrong and to one's own disadvantage are easily enough
done, while
what is both good and advantageous is extremely hard to do.
163
The
fool, who out of attachment to a wrong view speaks ill of the
religion of the
enlightened and noble ones who live according to truth,
brings forth fruit
to his own downfall, like the offspring of the
bamboo. 164
By
oneself one does evil. By oneself one is defiled. By oneself one
abstains from
evil. By oneself one is purified. Purity and impurity are
personal matters.
No one can purify someone else. 165
One
should not neglect one's own welfare for that of someone else,
however great.
When one has understood what one's own welfare really
consists of, one should
apply oneself to that welfare. 166
13. The World
Don't practice
an ignoble way of life, don't indulge in a careless
attitude. Don't follow
a wrong view, and don't be attached to the world.
167
Wake
up and don't be careless, but lead a life of well-doing. He who
follows righteousness
lives happily in this world and the next. 168
Lead
a life of righteousness, and not a life of wrong-doing. He who
follows righteousness
lives happily in this world and the next. 169
Look
on the world as a bubble, look on it as a mirage. The King of Death
never finds
him who views the world like that. 170
Come,
look at the world as a gilded royal carriage, in which fools get
bogged down,
while men of understanding have no attachment to it. 171
Even
if previously careless, when a man later stops being careless, he
illuminates
the world, like the moon breaking away from a cloud. 172
When
a man's bad deeds are covered over by good ones, he illuminates the
world,
like the moon breaking away from a cloud. 173
Blinded
indeed is this world. Few are those who see the truth. Like a
bird breaking
out of the net, few are those who go to heaven. 174
Wild
swans take the path of the sun. Men with powers travel through
space, but the
wise step right out of the world, by conquering Mara and
his host. 175
When
a man has already violated one rule, when he is a liar and rejects
the idea
of a future world, there is no evil he is not capable of. 176
Miserly
people certainly do not go to heaven. Fools for sure do not
praise generosity,
but the wise man who takes pleasure in giving is
thereby happy hereafter. 177
Better
than being sole king of the whole earth, better than going to
heaven or sovereignty
over the whole universe is the fruit of becoming a
stream-winner. 178
14. Buddhas
He whose
victory is not relost, and whose victory no-one in the world
can take away,
that Buddha, whose home is in the infinite, pathless as
he is, by what path
will you lead him? 179
He
who has no entrapping, clinging desire to lead him in any direction,
that Buddha,
whose home is in the infinite, pathless as he is, by what
path will you lead
him? 180
Those wise
men, who are much given to meditation and find pleasure in
the peace of a spiritual
way of life, even the devas envy them perfect
Buddhas and recollected as they
are. 181
A human
birth is hard to achieve. Difficult is the life of mortals. To
hear the true
teaching is difficult, and the achievement of Buddhahood
is difficult. 182
To
abstain from all evil, the practice of good, and the thorough
purification
of one's mind - this is the teaching of the Buddhas. 183
Long-suffering
patience is the supreme ascetic practice. Nirvana is
supreme, say the Buddhas.
He is certainly not an ascetic who hurts
others, and nor is he a man of religion
who causes suffering to others.
184
Not
to speak harshly and not to harm others, self restraint in
accordance with
the rules of the Order, moderation in food, a secluded
dwelling, and the cultivation
of the higher levels of consciousness -
this is the teaching of the Buddhas.
185
There is no satisfying
the senses, not even with a shower of money. "The
senses are of slight
pleasure and really suffering." When a wise man has
realised this, he
takes no pleasure, as a disciple of the Buddhas, even
in the pleasures of heaven.
Instead he takes pleasure in the elimination
of craving. 186, 187
Driven
by fear, men take to many a refuge, in mountains, forests, parks,
sacred groves
and shrines, but these are not a secure kind of refuge. By
taking to this sort
of refuge one is not released from suffering. He who
has gone to Buddha, Dhamma
and Sangha for refuge, though, and who with
true wisdom understands the Four
Noble Truths of Suffering, the Origin
of Suffering, the End of Suffering and
the Noble Eightfold Path, leading
to the Elimination of Suffering, this is
a secure refuge, this is the
ultimate refuge; by taking to this refuge one
is indeed released from
all suffering. 188, 189, 190, 191, 192
A
truly thoroughbred man (a Buddha) is hard to find. He is not born
anywhere,
but where that seer is born, the people prosper. 193
Happy
is the attainment of Buddhahood, happy the teaching of the true
Teaching, happy
is the concord of the Sangha, happy the training of
those in concord. 194
When
a man venerates those worthy of veneration, be they Buddhas or
their disciples,
who have transcended all obstacles and passed beyond
sorrow and tears - venerating
such as these, whose passions are
extinguished and for whom there is no further
source for fear, no one
can calculate how great his merit is. 195, 196
15. Happiness
Happy indeed
we live who are free from hatred among those who still
hate. In the midst of
hate-filled men, we live free from hatred. 197
Happy
indeed we live who are free from disease among those still
diseased. In the
midst of diseased men, we live free from disease. 198
Happy
indeed we live who are free from worry among those who are still
worried. In
the midst of worried men, we live free from worry. 199
Happy
indeed we live who have nothing of our own. We shall feed on joy,
just like
the radiant devas. 200
A
victor only breeds hatred, while a defeated man lives in misery, but a
man
at peace within lives happily, abandoning up ideas of victory and
defeat. 201
There
is no fire like desire. There is no weakness like anger. There is
no suffering
like the khandhas. There is no happiness greater than
peace. 202
Hunger
is the supreme disease. Mental activity is the supreme suffering.
When one
has grasped this as it really is, nirvana is the supreme
happiness. 203
Health
is the supreme possession. Contentment is the supreme wealth. A
trustworthy
friend is the supreme relation. Nirvana is the supreme
happiness. 204
After
enjoying the taste of solitude and the taste of peace, one is
freed from distress
and evil, as one enjoys the taste of spiritual joy.
205
It
is good to meet with the saints. Living with them is always sweet. By
not meeting
fools one can be happy all the time. 206
A
man who keeps company with a fool, will suffer for it a long time. It
is always
painful to live with fools, like with an enemy, but a wise man
is good to live
with, like meeting up with relatives. 207
Therefore,
if he is a man of understanding and penetration, learned and
habitually moral,
devout and noble, one should cultivate the company of
that just and wise man,
in the same way as the moon keeps to a path
among the stars. 208
16. Preference
He who
applies himself to what is not really an appropriate subject for
application,
and fails to apply himself to what is, missing the real
purpose to grasp after
what appeals to him, may well envy the man who
does apply himself. 209
Never
have anything to do with likes and dislikes. The absence of what
one likes
is painful, as is the presence of what one dislikes. 210
Therefore
don't take a liking to anything. To lose what one likes is
hard, but there
are no bonds for those who have no likes and dislikes.
211
From
preference arises sorrow, from preference arises fear, but he who
is freed
from preference has no sorrow and certainly no fear. 212
From
affection arises sorrow, from affection arises fear, but he who is
freed from
affection has no sorrow and certainly no fear. 213
From
pleasure arises sorrow, from pleasure arises fear, but he who is
freed from
pleasure has no sorrow and certainly no fear. 214
From
sensuality arises sorrow, from sensuality arises fear, but he who
is freed
from sensuality has no sorrow and certainly no fear. 215
From
craving arises sorrow, from craving arises fear, but he who is
freed from craving
has no sorrow and certainly no fear. 216
Well
may people hold dear the man who is endowed with morality and
insight, who
is well established in righteousness, a seer of the truth,
and applying himself
to his own business. 217
He
whose longing has been aroused for the indescribable, whose mind has
been quickened
by it, and whose thought is not attached to sensuality is
truly called one
who is bound upstream. 218
When
a man who has been away a long time at last comes home safely from
far away,
his family, friends and acquaintances rejoice to see him back.
In the same
way, when a man who has done good goes from this world to
the next, his good
deeds receive him like relations welcoming a loved
one back again. 219, 220
17. Anger
Abandon anger,
give up pride, and overcome all fetters. Suffering does
nor befall him who
is without attachment to names and forms, and
possesses nothing of his own.
221
When a man governs
his rising anger like a chariot going out of control,
that is what I call a
charioteer. The rest are just holding the reins.
222
Overcome
anger with freedom from anger. Overcome evil with good.
Overcome meanness with
generosity, and overcome a liar with
truthfulness. 223
Speak
the truth, don't get angry, and always give, even if only a
little, when you
are asked. By these three principles you can come into
the company of the devas.
224
Those sages who
do harm to no-one, and who are always physically
restrained, go to the everlasting
abode, reaching which they will face
no more suffering. 225
Inflowing
thoughts come to an end in those who are ever alert of mind,
training themselves
night and day, and ever intent on nirvana. 226
It
was so of old, Atula. It is not just so today. They criticise him who
sits
in silence, they criticise him who talks a lot. They even criticise
him who
speaks in moderation. There is not a man in the world who is not
criticised.
227
There never has
been, there never will be, and there is not now any man
exclusively criticised
or exclusively praised. 228
If
a wise man of unblemished behaviour and endowed with wisdom, morality
and stillness
of mind, is praised by the discriminating after day in day
out acquaintance
with him, like a pure gold coin, then who is fit to
find fault with him? Even
the King of the devas praises him. 229, 230
Guard
against physical unruliness. Be restrained in body. Abandoning
physical wrong
doing, lead a life of physical well doing. 231
Guard
against mental unruliness. Be restrained in mind. Abandoning
mental wrong doing,
lead a life of mental well doing. 232
Guard
against verbal unruliness. Be restrained in speech. Abandoning
verbal wrong
doing, lead a life of verbal well doing. 233
The
wise who are restrained in body, speech and mind - such are the well
and truly
restrained. 234
18. Faults
You are now
like a withered leaf. Death's messengers themselves are in
your presence. You
are standing in the jaws of your departure, and
provisions for the road you
have none. 235
In
such a case, build yourself an island. Make the effort quickly and
become a
wise man. Cleansed of your faults and now without blemish, you
will go to the
heavenly land of the saints. 236
You
are now at your life's conclusion. You are in the presence of the
King of Death.
There is no stopping off place on the way, and provisions
for the road you
have none. 237
In
such a case, build yourself an island. Make the effort quickly and
become a
wise man. Cleansed of your faults and now without blemish, you
will come no
more to birth and aging. 238
Little
by little, moment by moment, a wise man should cleanse himself of
blemishes,
like a smith purifying silver. 239
Just
as the rust which develops on iron, derives from it but then
proceeds to eat
it away, so a person of unrestrained behaviour is drawn
to hell by his own
actions. 240
Lack
of repetition is the blight of scriptures. Lack of repairs is the
blight of
buildings. The blight of beauty is laziness, and carelessness
is the blight
of a guard. 241
The
blight of a woman is misconduct. The blight of a giver is meanness.
Bad mental
states are indeed blights in this world and the next. 242
But
the supreme blight, ignorance, is the blight of blights. Destroying
this blight,
be free of blights, bhikkhus. 243
Life
is easy enough for the shameless, the crow-hero type of man,
offensive, swaggering,
impudent and depraved. But it is hard for the man
of conscience, always striving
after purity, alert, reserved, pure of
behaviour and discerning. 244, 245
When
a man takes life, tells lies, takes what he is not entitled to in
the world,
resorts to other men's wives and indulges in drinking wine
and spirits - such
a man is digging up his own roots here and now in
this world. 246, 247
So
understand this, my man - Unrestrained men are evil. Don't let greed
and wrong
doing subject you to lasting suffering. 248
People
give according to their faith, or as they feel well disposed. If
one is put
out for that reason with other people's food and drink, then
one will not achieve
stillness of mind in meditation, day or night. But
he who has destroyed that
sort of reaction, has rooted it out and done
away with it - he will achieve
stillness of mind in meditation, day and
night. 249, 250
There
is no fire like desire. There is no hold like anger. There is no
net like ignorance.
There is no river like craving. 251
Other
people's faults are easily seen. One can winnow out other people's
faults like
chaff. One hides one's own faults though, like a dishonest
gambler hides an
unlucky throw. 252
When
one notices the mistakes of others and is always finding fault with
them, the
inflow of one's thoughts just increases and one is a long way
from the cessation
of this influx. 253
Just
as there is no path in the sky, there is no man of religion
outside. Other
people take pleasure in multiplicity, but the Buddhas are
free from it. 254
Just
as there is no path in the sky, there is no man of religion
outside. There
are no lasting functions of the mind, but there is no
oscillation of mind for
the Buddhas. 255
19. The Righteous
One
is not righteous if one decides a case without due consideration,
but the wise
man who takes into account both for and against, and comes
to his decision
about others with due consideration - such a man of
discrimination who keeps
to the truth, he is to be called righteous.
256, 257
One
is not a learned man by virtue of much speaking. He who is patient,
without
anger and fearless, he is to be called learned. 258
One
is not a bearer of the teaching by virtue of much speaking, but he
who, even
if he has only studied a little, has experienced the truth in
person, he is
indeed a bearer of the teaching, who has not forgotten the
teaching. 259
One
is not an elder by virtue of having white hair. One is just advanced
in years,
and called "grown old in vain". He in whom there is
truthfulness,
non violence, restraint and self control, however - that
wise and faultless
sage is to be called an elder. 260, 261
It
is not just by fine speech or by flower-like beauty that one is
admirable,
if one is envious, mean and deceitful, but when that sort of
behaviour has
been eliminated, rooted out and destroyed, that faultless
sage is said to be
admirable. 262, 263
A
shaven head does not make one a man of religion, if one is irreligious
and
untruthful. How could a man full of desires and greed be a man of
religion?
But when a man has put aside all evil deeds, both great and
small, by that
putting away of evil deeds he is indeed called a man of
religion. 264, 265
One
is not a bhikkhu by virtue of taking alms from others. By taking up
any old
teaching, one is not a bhikkhu on that account. But he who has
here and now
ejected both good and evil, and in leading the holy life
lives in accordance
with reason - he is indeed called a bhikkhu. 266,
267
Silence
does not make a sage if he is stupid and ignorant, but when a
man avoids evil
as if he were choosing something of value on the scales
- he is a sage. That
indeed makes him a sage. He who discriminates in
both worlds is for that reason
called a sage. 268, 269
One
is not noble if one harms other living creatures. It is by non
violence to
all forms of life that one is called noble. 270
It
is not just by means of morality and religious observances, not by
great learning
nor by attainments in meditation, nor by living alone,
nor by thinking,"I
am enjoying a spiritual happiness which ordinary
people do not know" that
a bhikkhu achieves peace if he has not achieved
the elimination of inflowing
thoughts. 271, 272
20. The Way
Of paths
the Eightfold one is best, and of truths the Fourfold.
Dispassion is the best
of mental states, and of human beings the best is
the seer. 273
This
indeed is the Way - there is no other - for the purification of
one's vision.
Follow this way. It leads to Mara's confusion. 274
Following
this Path you will put an end to suffering. I have taught you
the Way after
realising the removal of the arrow myself. 275
Making
the effort is your affair. The Buddhas have pointed out the Way.
Those who
are on the way and practising meditation will be freed from
Mara's bonds. 276
All
processes are impermanent. When one sees this with understanding,
then one
is disillusioned with the things of suffering. This is the Path
of Purification.
277
All processes
are painful. When one sees this with understanding, then
one is disillusioned
with the things of suffering. This is the Path of
Purification. 278
All
processes are out of my control. When one sees this with
understanding, then
one is disillusioned with the things of suffering.
This is the Path of Purification.
279
Since he will
not exert himself at the time for exertion, and although
young and strong is
full of indolence and irresolution and idleness, the
lazy man is incapable
of recognising the way of wisdom. 280
Be
guarded in speech, restrained of mind and not doing anything wrong
physically.
Perfect these three forms of action, and fulfil the way
taught by the sages.
281
From meditation
springs wisdom. From lack of meditation, loss of wisdom.
Recognising these
alternative roads of progress and decline, one should
so direct oneself so
that one's wisdom will increase. 282
Cut
down the forest, not just a tree. Out of the forest of desire
springs danger.
By cutting down both the forest of desire and the
brushwood of longing, be
rid of the forest (pun on the word "nirvana"),
bhikkhus. 283
So
long as the least desire of a man for women has not been eradicated,
he is
fettered in mind, like a sucking calf to its mother. 284
Pluck
out your desire, like one does an autumn lotus with one's hand.
Devote yourself
to the path of peace, the nirvana proclaimed by the
Blessed One. 285
"Here
I will spend the rainy season, and here the hot season." This is
the way
a fool thinks. It does not occur to him what may happen in
between. 286
Death
comes and snatches away the man infatuated with children and
livestock, while
his mind is still full of desire, like a great flood
sweeping away a sleeping
village. 287
There
are no children to take refuge in them, no father or any other
relative. When
a man is seized by that terminator, Death, there is no
taking refuge in family.
288
When he has seen
the implications of this, a wise man, restrained by
morality, should quickly
develop the path leading to nirvana. 289
21. Miscellaneous
If
he sees that by sacrificing a slight happiness he can obtain a
greater happiness,
then a wise man should sacrifice the lesser happiness
with a view to the greater
happiness. 290
He
who seeks his own happiness by inflicting suffering on others, does
not reach
freedom from hatred, caught as he is in the toils of hatred.
291
What
IS their affair is put aside. What is NOT their affair gets done.
The inflow
of thoughts in such brazen and careless people just goes on
increasing. They
whose recollection of the body is always well
established, however, have nothing
to do with what is not their affair,
always persevering in what IS their affair.
The inflow of thoughts in
such recollected and aware people simply dies away.
292, 293
After killing
mother (desire), father ("I am" conceit) and two warrior
kings, and
destroying the kingdom along with its subjects, the brahmin
goes on his way
unperturbed. 294
After
killing mother, father and two priestly kings, and killed a tiger
as his fifth
victim, the brahmin goes on his way unperturbed. 295
A
good awakening have ever Gotama's disciples, whose recollection is
always established,
day and night on the Buddha. 296
A
good awakening have ever Gotama's disciples, whose recollection is
always established,
day and night on the Teaching. 297
A
good awakening have ever Gotama's disciples, whose recollection is
always established,
day and night on the Order. 298
A
good awakening have ever Gotama's disciples, whose recollection is
always established,
day and night on the body. 299
A
good awakening have ever Gotama's disciples, whose minds are always
rejoicing
in non violence. 300
A
good awakening have ever Gotama's disciples, whose minds are always
rejoicing
in the practice of meditation. 301
It
is hard to take up a life of renunciation, and difficult to find
satisfaction
in it, but it is also difficult to live in bad households,
and painful to live
with people unlike oneself, when one is forever
tangled in suffering and restless.
Therefore don't always be restless,
and don't let yourself be tangled in suffering.
302
When a man has
faith, is endowed with virtue, and possessed of fame and
wealth, wherever he
lives he will be honoured. 303
The
good are conspicuous a long way off, like a Himalayan peak, while
the bad are
just not noticed, like arrows shot into the dark. 304
Living
alone, sleeping alone, travelling alone, and resolute, alone and
self disciplined,
should take pleasure in living in the forest. 305
22. Hell
He who speaks
untruth goes to hell, as does he who, having done
something, says, "I
didn't do it." Men of ignoble behaviour, they both
end up the same in
the next world. 306
Many
of those dressed in the yellow robe are evil and unrestrained, and
the evil
end up in hell because of their evil deeds. 307
It
is better to swallow a red-hot, flaming iron ball than for an
unrestrained
and immoral person to eat the alms food of the land. 308
The
thoughtless man who consorts with another man's wife encounters four
things
- accumulation of demerit, disturbed sleep, thirdly disgrace, and
hell fourth.
309
Accumulation
of demerit, a bad rebirth and the slight pleasure of a
frightened man and a
frightened woman - while the authorities impose a
severe penalty too. Therefore
a man should not consort with another
man's wife. 310
In
the same way that a wrongly handled blade of grass will cut one's
hand, so
a badly fulfilled life in religion will drag one down to hell.
311
Lax
behaviour, broken observances and dubious chastity - these are of no
great
benefit. 312
If it
ought to be done, then do it; apply yourself to it strenuously. A
lax man of
religion just spreads even more dust. 313
A
bad action is best left undone. One is punished later for a bad
action. But
a good deed is best done, for which one will not be punished
for doing it.
314
Guard yourself
like a frontier town, guarded inside and out. Don't let a
moment slip you by.
Those who have missed their opportunity grieve for
it when they end up in hell.
315
Ashamed of what
is not a matter for shame, and not ashamed of what is,
by holding to wrong
views people go to a bad rebirth. 316
Seeing
danger where there is no danger, and not seeing danger where
there is, by holding
to wrong views people go to a bad rebirth. 317
Seeing
a fault in what is not a fault, and not seeing a fault in what
is, by holding
to wrong views people go to a bad rebirth. 318
Recognising
a fault as a fault, and what is not a fault as not one, by
holding to right
views people go to a good rebirth. 319
23. The Elephant
I will
bear criticism like an elephant in battle bears an arrow from a
bow. Most people
are bad behaviour. 320
One
can take a trained elephant even into a crowd. The king himself will
ride a
trained elephant. He who is disciplined is the best of men, since
he can bear
criticism. 321
Trained
mules are excellent, and so are thoroughbred horses from the
Sindh, and so
are great battle elephants, but more excellent than them
all is a disciplined
man. 322
There is
no reaching the unattainable with mounts like these, but with
himself well
under control a disciplined man can get there. 323
Dhammapalo,
the elephant, is hard to control in rut. Even when tied up,
he refuses his
food. The great tusker is thinking of the elephant
forest. 324
When
a man is a lie-abed and over-eats, a lazy person who wallows in
sleep like
a great over-fed hog, a fool like that will be reborn time
after time. 325
My
mind used formerly to go off wandering wherever it felt like,
following its
own inclination, but today I shall control it carefully,
like a mahout does
a rutting elephant. 326
Take
pleasure in being careful. Guard your mind well. Extricate yourself
from the
mire, like a great tusker sunk in the mud. 327
If
you find an intelligent companion, a wise and well-behaved person
going the
same way as yourself, then go along with him, overcoming all
dangers, pleased
at heart and mindful. 328
But
if you do not find an intelligent companion, a wise and well-behaved
person
going the same way as yourself, then go on your way alone, like a
king abandoning
a conquered kingdom, or like a great elephant in the
deep forest. 329
It
is better to travel alone. There is no companionship with a fool. Go
on your
way alone and commit no evil, without cares like a great
elephant in the deep
forest. 330
It is
good to have companions when occasion arises, and it is good to be
contented
with whatever comes. Merit is good at the close of life, and
the elimination
of all suffering is good. 331
Good
is filial devotion to one's mother in the world, and devotion to
one's father
is good. It is good to be a sanyasi in the world and to be
a brahmin too. 332
Good
is good behaviour up to old age, good is firmly established faith,
good is
the acquisition of understanding, and abstention from evil is
good. 333
24. Craving
The desire
of a thoughtlessly living man grows like a creeper. He drifts
from one life
to another like a monkey looking for fruit in the forest.
334
When
one is overcome by this wretched, clinging desire in the world,
one's sorrows
increase like grass growing up after a lot of rain. 335
But
when one masters this wretched desire, which is so hard to overcome,
then one's
sorrows just drop off, like a drop of water off a lotus. 336
This
is what I say to you - Good luck be with you, gathered here. Dig up
the root
of craving, as one does a weed for its fragrant root. Don't let
Mara destroy
you again and again, like a stream does its reeds. 337
In
the same way that even a felled tree will grow again if its root is
strong
and undamaged, so if latent desire has not been rooted out, then
suffering
shoots up again and again. 338
When
the thirty six pleasure-bound streams of craving are strong in a
man, then
numerous desire-based thoughts pull the deluded man along. 339
The
streams (of craving) flow everywhere, and the creeper hoots up and
establishes
itself, so when you see the creeper shooting up, cut away
its root with your
understanding. 340
The
recollection and attraction of pleasures occur to a man, and those
who are
attached to the agreeable and seeking enjoyment, they are the
people subject
to birth and aging. 341
People
beset by desire run here and there, like a snared rabbit, and
those trapped
in the bonds of attachments keep returning for a long time
to suffering. 342
People
beset by desire run here and there, like a snared rabbit, so one
should get
rid of one's craving if it is freedom from desire that one
wants. 343
When
a man out of the forest of desire is drawn back into the forest,
then free
from the forest as he is, he runs back into it. Look at him -
free, he is running
back to chains. 344
The
wise say that it is not an iron, wooden or fibre fetter which is a
strong one,
but the besotted hankering after trinkets, children and
wives, that, say the
wise, is the strong fetter. It drags one down, and
loose as it feels, it is
hard to break. Breaking this fetter, people
renounce the world, free from longing
and abandoning sensuality. 345,
346
Those
on fire with desire follow the stream of their desires, like a
spider follows
the strands of its self-made web. Breaking the bond, the
wise walk on free
from longing, and leaving all suffering behind. 347
Let
go the past, let go the future, and let go what is in between,
transcending
the things of time. With your mind free in every direction,
you will not return
to birth and aging. 348
When
a man is stimulated by his own thoughts, full of desire and
dwelling on what
is attractive, his craving increases even more. He is
making the fetter even
stronger. But he who takes pleasure in stilling
his thoughts, practising the
contemplation of what is repulsive, and
remaining recollected, now he will
make an end of craving, he will snap
the bonds of Mara. His aim is accomplished,
he is without fear, rid of
craving and without stain. He has removed the arrows
of changing
existence. This is his last body. 349, 350, 351
Rid
of craving and without clinging, an expert in the study of texts,
and understanding
the right sequence of the words, he may indeed be
called "In his last
body", "Great in wisdom" and a "Great man". 352
All-conquering
and all-knowing am I. Amidst all states of mind,
unaffected am I. By abandoning
everything, I am liberated by the
cessation of desire. Having achieved Realisation
by myself, who should I
point to as my teacher? 353
The
gift of the Truth beats all other gifts. The flavour of the Truth
beats all
other tastes. The joy of the Truth beats all other joys, and
the cessation
of desire conquers all suffering. 354
Riches
destroy a fool, but not those who are seeking the other shore.
The fool destroys
himself by his craving for riches, as he destroys
others too. 355
Weeds
are the blight of fields. Desire is the blight of mankind.
Consequently offerings
to those free from desire are of great fruit. 356
Weeds
are the blight of fields. Anger is the blight of mankind.
Consequently offerings
to those free from anger are of great fruit. 357
Weeds
are the blight of fields. Delusion is the blight of mankind.
Consequently offerings
to those free from delusion are of great fruit.
358
Weeds
are the blight of fields. Self-seeking is the blight of mankind.
Consequently
offerings to those free from self-seeking are of great
fruit. 359
25. The bhikkhu
Restraint
of the eyes is good. So is restraint of the ears. Restraint of
the nose is
good, and so is restraint of the palate. 360
Restraint
of the body is good. So is restraint of speech. Restraint of
mind is good,
and so is restraint in everything. The bhikkhu who is
restrained in everything,
is freed from all suffering. 361
Restrained
of hand, restrained of foot, restrained of speech and
restrained in his highest
faculty, with his joy turned inwards, his mind
still, alone and contented -
that is what they call a bhikkhu. 362
When
a bhikkhu is restrained of tongue, quotes wise sayings, and is
peaceful, expounding
both letter and spirit - his speech is good to
hear. 363
With
joy in the Teaching, delighting in the Teaching, and pondering over
the Teaching,
the bhikkhu who remembers the Teaching does not fall away
from the Teaching.
364
One should not
underestimate what one has got, and one should not live
envying others. A bhikkhu
who envies others does not achieve stillness
of mind in meditation. 365
Even
if he has only received a little, if a bhikkhu does not look down
on what he
has received, even the devas praise him, pure of life and
determined as he
is. 366
When a man
is without self-identification with any object or idea, and
does not grieve
for what does not exist - that is what is called a
bhikkhu. 367
The
bhikkhu who lives full of goodwill, with faith in the religion of
the Buddha
- he will reach the place of peace, the satisfaction of
stilling the functions
of the mind. 368
Empty
the boat, bhikkhu. Empty it will sail lightly for you. When you
have cut away
desire and aversion, you will come to nirvana as a result.
369
Cut
away the five (lower fetters), abandon the five (remaining fetters),
and then
develop the five (faculties). The bhikkhu who has transcended
the five fetters
is said to be "crossed over the flood". 370
Meditate,
bhikkhu, don't be careless, don't let your mind take pleasure
in the senses.
Don't have to swallow the iron ball for being careless.
Don't have to cry out,
"This is terrible" as you burn. 371
There
is no meditation without wisdom, and there is no wisdom without
meditation.
When a man has both meditation and wisdom, he is indeed
close to nirvana. 372
When
he has gone off to a lonely building, the bhikkhu whose mind is at
peace experiences
a more than human joy, when he recognises the supreme
Truth. 373
Whenever
he meditates on the rise and fall of the constituent elements
of existence,
he experiences joy and rapture. It is immortality for men
of discrimination.
374
Therefore in
this religion, this is what comes first for a wise bhikkhu
- guarding of the
senses, contentment, and discipline in accordance with
the rules of the Order.
He should cultivate friends of good character,
of pure behaviour and resolute.
He should be friendly in his manner, and
well-behaved. As a result he will
experience great joy, and put an end
to suffering. 375, 376
In
the same way that the jasmine drops its withered flowers, you too
should discard
desire and aversion, bhikkhus. 377
Peaceful
of body, peaceful of speech and with his mind thoroughly
stilled, the bhikkhu
who has rid himself of attachment to the world - is
called "at peace".
378
You should encourage
yourself, yourself. You should restrain yourself,
yourself. When you are self-protected
like that, you will live happily
as a bhikkhu. 379
One
is one's own guard. What other guard could one have? One is one's
own destiny.
Therefore one should train oneself, like a merchant does a
thoroughbred horse.
380
The bhikkhu who
experiences great joy, and has faith in the religion of
the Buddha, will attain
the place of peace, the satisfaction of stilling
the functions of the mind.
381
When a bhikkhu
applies himself when still young to the religion of the
Buddha, he illuminates
the world, like the moon breaking breaking away
from a cloud. 382
26. The brahmin
Cut the
stream and go across, abandon sensuality, brahmin. When you have
achieved the
stilling of the activities of the mind, you will know the
unconditioned, brahmin.
383
When a brahmin
has crossed beyond duality, then all the fetters of such
a seer come to an
end. 384
When a man
knows no this shore, other shore, or both - such a one, free
from anxiety,
liberated, that is what I call a brahmin. 385
Meditating,
free from stain, settled in mind, with job accomplished,
without inflowing
thoughts, and having achieved the supreme purpose -
that is what I call a brahmin.
386
By day it is
the sun which shines, at night the moon shines forth. A
warrior shines in his
armour, and a brahmin shines in meditation. But at
all times, by day and by
night, the Buddha shines in his glory. 387
A
brahmin is called so by breaking with evil deeds. It is by pious
behaviour
that a man is called a man of religion, and by casting out
blemishes one is
called one gone forth. 388
One
should not strike a brahmin, and nor should a brahmin lose his
temper. Shame
on him who strikes a brahmin, and shame on him who loses
his temper because
of it. 389
Nothing
is better in a brahmin than this - that he restrains his mind
from pleasurable
things. Suffering disappears for him to the same extent
that he gets rid of
thoughts of harming anyone. 390
He
who does no wrong with body, speech or mind, but is restrained in all
three
spheres - that is what I call a brahmin. 391
One
should reverently pay homage to the man from whom one has learned
the Truth,
taught by the True Buddha, like a brahmin does to the
sacrificial fire. 392
One
is not a brahmin by virtue of matted hair, lineage or caste. When a
man possesses
both Truth and truthfulness, then he is pure, then he is a
brahmin. 393
What
use is your matted hair, you fool? What use is your antelope skin?
You are
tangled inside, and you are just making the outside pretty. 394
The
man who wears robes made from rags off the dust heap, who is gaunt,
with his
sinews standing out all over his body, alone meditating in the
forest - that
is what I call a brahmin. 395
I
do not call him a brahmin who is so by natural birth from his mother.
He is
just a supercilious person if he still has possessions of his own.
He who owns
nothing of his own, and is without attachment - that is what
I call a brahmin.
396
He who, having
cut off all fetters, does not get himself upset, but is
beyond bonds - that
liberated man is what I call a brahmin. 397
He
who has cut off both bond and strap, halter as well as bridle, who
has removed
the barrier, himself a Buddha - that is what I call a
brahmin. 398
He
who endures undisturbed criticism, ill-treatment and bonds, strong in
patience,
and that strength his power - that is what I call a brahmin.
399
Without
anger, devout, upright, free from craving, disciplined and in
his last body
- that is what I call a brahmin. 400
Like
water on a lotus leaf, like a mustard seed on the point of an pin,
he who is
not stuck to the senses - that is what I call a brahmin. 401
He
who has experienced the end of his suffering here in this life, who
has set
down the burden, freed! - that is what I call a brahmin. 402
The
sage of profound wisdom, the expert in the right and wrong road, he
who has
achieved the supreme purpose - that is what I call a brahmin.
403
Not
intimate with laity or monks, wandering about with no abode, and few
needs
- that is what I call a brahmin. 404
Abandoning
violence to all living creatures moving or still, he who
neither kills or causes
killing - that is what I call a brahmin. 405
Unagitated
amongst the agitated, at peace among the violent, without
clinging among those
who cling - that is what I call a brahmin. 406
He
from whom desire and aversion, conceit and hypocrisy have fallen
away, like
a mustard seed on the point of a pin - that is what I call a
brahmin. 407
He
who utters only gentle, instructive and truthful speech, criticising
no-one
- that is what I call a brahmin. 408
He
who takes nothing in the world that has not been given him, long or
short,
big or small, attractive or that is what I call a brahmin. 409
He
who has no desires in this world or the next, without longings,
freed! - that
is what I call a brahmin. 410
He
who has no attachments and has been freed from uncertainty by
realisation,
who has plunged into the deathless - that is what I call a
brahmin. 411
He
who has even here and now transcended the fetter of both good and
evil, who
is sorrowless, faultless and pure - that is what I call a
brahmin. 412
The
man who is stainless, pure, clear and free from impurities like the
moon, the
search for pleasure extinguished - that is what I call a
brahmin. 413
He
who has transcended the treacherous mire of samsara and ignorance,
who has
crossed over, reached the other shore, meditating, motionless of
mind, free
from uncertainty, and who is at peace by not clinging to
anything - that is
what I call a brahmin. 414
He
who by here and now abandoning sensuality, has gone forth a homeless
wanderer,
the search for pleasure extinguished - that is what I call a
brahmin. 415
He
who by here and now abandoning craving, has gone forth a homeless
wanderer,
the search for pleasure extinguished - that is what I call a
brahmin. 416
He
who has abandoned human bonds, and transcended those of heaven,
liberated from
all bonds - that is what I call a brahmin. 417
He
who has abandoned pleasure and displeasure, is cooled off and without
further
fuel, the hero who has conquered all worlds - that is what I
call a brahmin.
418
He who has seen
the passing away and rebirth of all beings, free of
clinging, blessed, awakened
- that is what I call a brahmin. 419
He
whose path devas, spirits and men cannot know, whose inflowing
thoughts are
ended, a saint - that is what I call a brahmin. 420
He
who has nothing of his own, before, after or in between,
possessionless and
without attachment - that is what I call a brahmin.
421
Bull-like,
noble, a hero, a great sage, and a conqueror, he who is
motionless of mind,
washed clean and awakened - that is what I call a
brahmin. 422
He
who has known his former lives and can see heaven and hell
themselves, while
he has attained the extinction of rebirth, a seer,
master of transcendent knowledge,
and master of all masteries - that is
what I call a brahmin. 423
The End. (Translation by John Richards)