1. Mind precedes all mental states. Mind is their chief; they
are all mind-wrought. If with an impure mind a person speaks or
acts suffering follows him like the wheel that follows the foot of
the ox.
2. Mind precedes all mental states. Mind is their chief; they
are all mind-wrought. If with a pure mind a person speaks or acts
happiness follows him like his never-departing shadow
3. "He abused me, he struck me, he overpowered me, he robbed
me." Those who harbor such thoughts do not still their hatred.
4. "He abused me, he struck me, he overpowered me, he robbed
me." Those who do not harbor such thoughts still their hatred.
5. Hatred is never appeased by hatred in this world. By
non-hatred alone is hatred appeased. This is a law eternal.
6. There are those who do not realize that one day we all must
die. But those who do realize this settle their quarrels.
7. Just as a storm throws down a weak tree, so does Mara
overpower the man who lives for the pursuit of pleasures, who is
uncontrolled in his senses, immoderate in eating, indolent, and
dissipated. [1]
8. Just as a storm cannot prevail against a rocky mountain, so
Mara can never overpower the man who lives meditating on the
impurities, who is controlled in his senses, moderate in eating,
and filled with faith and earnest effort. [2]
9. Whoever being depraved, devoid of self-control and
truthfulness, should don the monk's yellow robe, he surely is not
worthy of the robe.
10. But whoever is purged of depravity, well-established in
virtues and filled with self-control and truthfulness, he indeed is
worthy of the yellow robe.
11. Those who mistake the unessential to be essential and the
essential to be unessential, dwelling in wrong thoughts, never
arrive at the essential.
12. Those who know the essential to be essential and the
unessential to be unessential, dwelling in right thoughts, do
arrive at the essential.
13. Just as rain breaks through an ill-thatched house, so
passion penetrates an undeveloped mind.
14. Just as rain does not break through a well-thatched house,
so passion never penetrates a well-developed mind.
15. The evil-doer grieves here and hereafter; he grieves in both
the worlds. He laments and is afflicted, recollecting his own
impure deeds.
16. The doer of good rejoices here and hereafter; he rejoices in
both the worlds. He rejoices and exults, recollecting his own pure
deeds.
17. The evil-doer suffers here and hereafter; he suffers in both
the worlds. The thought, "Evil have I done," torments him, and he
suffers even more when gone to realms of woe.
18. The doer of good delights here and hereafter; he delights in
both the worlds. The thought, "Good have I done," delights him, and
he delights even more when gone to realms of bliss.
19. Much though he recites the sacred texts, but acts not
accordingly, that heedless man is like a cowherd who only counts
the cows of others -- he does not partake of the blessings of the
holy life.
20. Little though he recites the sacred texts, but puts the
Teaching into practice, forsaking lust, hatred, and delusion, with
true wisdom and emancipated mind, clinging to nothing of this or
any other world -- he indeed partakes of the blessings of a holy
life.
==Heedfulness ==
21. Heedfulness is the path to the Deathless. Heedlessness is
the path to death. The heedful die not. The heedless are as if dead
already. [3]
22. Clearly understanding this excellence of heedfulness, the
wise exult therein and enjoy the resort of the Noble Ones. [4]
23. The wise ones, ever meditative and steadfastly persevering,
alone experience Nibbána, the incomparable freedom from
bondage.
24. Ever grows the glory of him who is energetic, mindful and
pure in conduct, discerning and self-controlled, righteous and
heedful.
25. By effort and heedfulness, discipline and self-mastery, let
the wise one make for himself an island which no flood can
overwhelm.
26. The foolish and ignorant indulge in heedlessness, but the
wise one keeps his heedfulness as his best treasure.
27. Do not give way to heedlessness. Do not indulge in sensual
pleasures. Only the heedful and meditative attain great
happiness.
28. Just as one upon the summit of a mountain beholds the
groundlings, even so when the wise man casts away heedlessness by
heedfulness and ascends the high tower of wisdom, this sorrow-less
sage beholds the sorrowing and foolish multitude.
29. Heedful among the heedless, wide-awake among the sleepy, the
wise man advances like a swift horse leaving behind a weak
jade.
30. By Heedfulness did Indra become the overlord of the gods.
Heedfulness is ever praised, and heedlessness ever despised.
[5]
31. The monk who delights in heedfulness and looks with fear at
heedlessness advances like fire, burning all fetters, small and
large.
32. The monk who delights in heedfulness and looks with fear at
heedlessness will not fall. He is close to Nibbána.
==The Mind ==
33. Just as a Fletcher straightens an arrow shaft, even so the
discerning man straightens his mind -- so fickle and unsteady, so
difficult to guard.
34. As a fish when pulled out of water and cast on land throbs
and quivers, even so is this mind agitated. Hence should one
abandon the realm of Mara.
35. Wonderful, indeed, it is to subdue the mind, so difficult to
subdue, ever swift, and seizing whatever it desires. A tamed mind
brings happiness.
36. Let the discerning man guard the mind, so difficult to
detect and extremely subtle, seizing whatever it desires. A guarded
mind brings happiness.
37. Dwelling in the cave (of the heart), the mind, without form,
wanders far and alone. Those who subdue this mind are liberated
from the bonds of Mara.
38. Wisdom never becomes perfect in one whose mind is not
steadfast, who knows not the Good Teaching and whose faith
wavers.
39. There is no fear for an awakened one, whose mind is not
sodden (by lust) nor afflicted (by hate), and who has gone beyond
both merit and demerit. [6]
40. Realizing that this body is as fragile as a clay pot, and
fortifying this mind like a well-fortified city, fight out Mara
with the sword of wisdom. Then, guarding the conquest, remain
unattached.
41. Ere long, alas! This body will lie upon the earth, unheeded
and lifeless, like a useless log.
42. Whatever harm an enemy may do to an enemy, or a hater to a
hater, an ill-directed mind inflicts on oneself a greater harm.
43. Neither mother, father, nor any other relative can do one
greater good than one's own well-directed mind.
==Flowers ==
mso-bidi-font-size:12.0pt; font-family: 44. Who shall
overcome this earth, this realm of Yama and this sphere of men and
gods? Who shall bring to perfection the well-taught path of wisdom
as an expert garland-maker would his floral design?
45. A striver-on-the path shall overcome this earth, this realm
of Yama and this sphere of men and gods. The striver-on-the-path
shall bring to perfection the well-taught path of wisdom, as an
expert garland-maker would his floral design. [7]
46. Realizing that this body is like froth, penetrating its
mirage-like nature, and plucking out Mara's flower-tipped arrows of
sensuality, go beyond sight of the King of Death!
47. As a mighty flood sweeps away the sleeping village, so death
carries away the person of distracted mind who only plucks the
flowers (of pleasure).
48. The Destroyer brings under his sway the person of distracted
mind who, insatiate in sense desires, only plucks the flowers (of
pleasure).
49. As a bee gathers honey from the flower without injuring its
color or fragrance, even so the sage goes on his alms-round in the
village. [8]
50. Let none find fault with others; let none see the omissions
and commissions of others. But let one see one's own acts, done and
undone.
51. Like a beautiful flower full of color but without fragrance,
even so, fruitless are the fair words of one who does not practice
them.
52. Like a beautiful flower full of color and also fragrant,
even so, fruitful are the fair words of one who practices them.
53. As from a great heap of flowers many garlands can be made,
even so should many good deeds be done by one born a mortal.
54. Not the sweet smell of flowers, not even the fragrance of
sandal, tagara, or jasmine blows against the wind. But the
fragrance of the virtuous blows against the wind. Truly the
virtuous man pervades all directions with the fragrance of his
virtue. [9]
55. Of all the fragrances -- sandal, tagara, blue lotus
and jasmine -- the fragrance of virtue is the sweetest.
56. Faint is the fragrance of tagara and sandal, but
excellent is the fragrance of the virtuous, wafting even amongst
the gods.
57. Mara never finds the path of the truly virtuous, who abide
in heedfulness and are freed by perfect knowledge.
58. Upon a heap of rubbish in the roadside ditch blooms a lotus,
fragrant and pleasing.
59. Even so, on the rubbish heap of blinded mortals the disciple
of the Supremely Enlightened One shines resplendent in wisdom.
==The Fool ==
60. Long is the night to the sleepless; long is the league to
the weary. Long is worldly existence to fools who know not the
Sublime Truth.
61. Should a seeker not find a companion who is better or equal,
let him resolutely pursue a solitary course; there is no fellowship
with the fool.
62. The fool worries, thinking, "I have sons, I have wealth."
Indeed, when he himself is not his own, whence are sons, whence is
wealth?
63. A fool who knows his foolishness is wise at least to that
extent, but a fool who thinks himself wise is a fool indeed.
64. Though all his life a fool associates with a wise man, he no
more comprehends the Truth than a spoon tastes the flavor of the
soup.
65. Though only for a moment a discerning person associates with
a wise man, quickly he comprehends the Truth, just as the tongue
tastes the flavor of the soup.
66. Fools of little wit are enemies unto themselves as they move
about doing evil deeds, the fruits of which are bitter.
67. Ill done is that action of doing which one repents later,
and the fruit of which one, weeping, reaps with tears.
68. Well done is that action of doing which one repents not
later, and the fruit of which one, reaps with delight and
happiness.
69. So long as an evil deed has not ripened, the fool thinks it
as sweet as honey. But when the evil deed ripens, the fool comes to
grief.
70. Month after month a fool may eat his food with the tip of a
blade of grass, but he still is not worth a sixteenth part of the
those who have comprehended the Truth.
71. Truly, an evil deed committed does not immediately bear
fruit, like milk that does not turn sour all at once. But
smoldering, it follows the fool like fire covered by ashes.
72. To his own ruin the fool gains knowledge, for it cleaves his
head and destroys his innate goodness.
73. The fool seeks undeserved reputation, precedence among
monks, authority over monasteries, and honor among
householders.
74. "Let both laymen and monks think that it was done by me. In
every work, great and small, let them follow me" -- such is the
ambition of the fool; thus his desire and pride increase.
75. One is the quest for worldly gain, and quite another is the
path to Nibbána. Clearly understanding this, let not the monk, the
disciple of the Buddha, be carried away by worldly acclaim, but
develop detachment instead.
==The Wise Man ==
mso-bidi-font-size:12.0pt; font-family: 76. Should one
find a man who points out faults and who reproves, let him follow
such a wise and sagacious person as one would a guide to hidden
treasure. It is always better, and never worse, to cultivate such
an association.
77. Let him admonish, instruct and shield one from wrong; he,
indeed, is dear to the good and detestable to the evil.
78. Do not associate with evil companions; do not seek the
fellowship of the vile. Associate with the good friends; seek the
fellowship of noble men.
79. He who drinks deep the Dhamma lives happily with a tranquil
mind. The wise man ever delights in the Dhamma made known by the
Noble One (the Buddha).
80. Irrigators regulate the rivers; fletchers straighten the
arrow shaft; carpenters shape the wood; the wise control
themselves.
81. Just as a solid rock is not shaken by the storm, even so the
wise are not affected by praise or blame.
82. On hearing the Teachings, the wise become perfectly
purified, like a lake deep, clear and still.
83. The good renounce (attachment for) everything. The virtuous
do not prattle with a yearning for pleasures. The wise show no
elation or depression when touched by happiness or sorrow.
84. He is indeed virtuous, wise, and righteous who neither for
his own sake nor for the sake of another (does any wrong), who does
not crave for sons, wealth, or kingdom, and does not desire success
by unjust means.
85. Few among men are those who cross to the farther shore. The
rest, the bulk of men, only run up and down the hither bank.
86. But those who act according to the perfectly taught Dhamma
will cross the realm of Death, so difficult to cross.
87-88. Abandoning the dark way, let the wise man cultivate the
bright path. Having gone from home to homelessness, let him yearn
for that delight in detachment, so difficult to enjoy. Giving up
sensual pleasures, with no attachment, let the wise man cleanse
himself of defilements of the mind.
89. Those whose minds have reached full excellence in the
factors of enlightenment, who, having renounced acquisitiveness,
rejoice in not clinging to things -- rid of cankers, glowing with
wisdom, they have attained Nibbána in this very life. [10]
90. The fever of passion exists not for him who has completed
the journey, who is sorrow-less and wholly set free, and has broken
all ties.
91. The mindful ones exert themselves. They are not attached to
any home; like swans that abandon the lake, they leave home after
home behind.
92. Those who do not accumulate and are wise regarding food,
whose object is the Void, the Unconditioned Freedom -- their track
cannot be traced, like that of birds in the air.
93. He whose cankers are destroyed and who is not attached to
food, whose object is the Void, the Unconditioned Freedom -- his
path cannot be traced, like that of birds in the air.
94. Even the gods hold dear the wise one, whose senses are
subdued like horses well trained by a charioteer, whose pride is
destroyed and who is free from the cankers.
95. There is no more worldly existence for the wise one who,
like the earth, resents nothing, who is firm as a high pillar and
as pure as a deep pool free from mud.
96. Calm is his thought, calm his speech, and calm his deed,
who, truly knowing, is wholly freed, perfectly tranquil and
wise.
97. The man who is without blind faith, who knows the Un-create,
who has severed all links, destroyed all causes (for karma, good
and evil), and thrown out all desires -- he, truly, is the most
excellent of men. [11]
98. Inspiring, indeed, is that place where Arahats dwell, be it
a village, a forest, a vale, or a hill.
99. Inspiring are the forests in which worldlings find no
pleasure. There the passionless will rejoice, for they seek no
sensual pleasures.
==The Thousands ==
100. Better than a thousand useless words is one useful word,
hearing which one attains peace.
101. Better than a thousand useless verses is one useful verse,
hearing which one attains peace.
102. Better than reciting a hundred meaningless verses is the
reciting of one verse of Dhamma, hearing which one attains
peace.
103. Though one may conquer a thousand times a thousand men in
battle, yet he indeed is the noblest victor who conquers
himself.
104-105. Self-conquest is far better then the conquest of
others. Not even a god, an angel, Mara or Brahma can turn into
defeat the victory of a person who is self-subdued and ever
restrained in conduct. [12]
106. Though month after month for a hundred years one should
offer sacrifices by the thousands, yet if only for a moment one
should worship those of perfected minds that honor is indeed better
than a century of sacrifice.
107. Though for a hundred years one should tend the sacrificial
fire in the forest, yet if only for a moment one should worship
those of perfected minds, that worship is indeed better than a
century of sacrifice.
108. Whatever gifts and oblations one seeking merit might offer
in this world for a whole year, all that is not worth one fourth of
the merit gained by revering the Upright Ones, which is truly
excellent.
109. To one ever eager to revere and serve the elders, these
four blessing accrue: long life and beauty, happiness and
power.
110. Better it is to live one day virtuous and meditative than
to live a hundred years immoral and uncontrolled.
111. Better it is to live one day wise and meditative than to
live a hundred years foolish and uncontrolled.
112. Better it is to live one day strenuous and resolute than to
live a hundred years sluggish and dissipated.
113. Better it is to live one day seeing the rise and fall of
things than to live as hundred years without ever seeing the rise
and fall of things.
114. Better it is to live one day seeing the Deathless than to
live a hundred years without ever seeing the Deathless.
115. Better it is to live one day seeing the Supreme Truth than
to live a hundred years without ever seeing the Supreme Truth.
==Evil ==
116. Hasten to do good; restrain your mind from evil. He who is
slow in doing good, his mind delights in evil.
117. Should a person commit evil, let him not do it again and
again. Let him not find pleasure therein, for painful is the
accumulation of evil.
118. Should a person do good, let him do it again and again. let
him fin pleasure therein, for blissful is the accumulation of
good.
119. It may be well with the evil-doer as long as the evil
ripens not. But when it does ripen, then the evil-doer sees (the
painful results of) his evil deeds.
120. It may be ill with the doer of good as long as the good
ripens not. But when it does ripen, then the doer of good sees (the
pleasant results of) his good deeds.
121. Think not lightly of evil, saying, "It will not come to
me." Drop by drop is the water pot filled. Likewise, the fool,
gathering it little by little, fills himself with evil.
122. Think not lightly of good, saying, "It will not come to
me." Drop by drop is the water pot filled. Likewise, the wise man,
gathering it little by little, fills himself with good.
123. Just as a trader with a small escort and great wealth would
avoid a perilous route, or just as one desiring to live avoids
poison, even so should one shun evil.
124. If on the hand there is no wound, one may carry even poison
in it. Poison does not affect one who is free from wounds. For him
who does no evil, there is no ill.
125. Like fine dust thrown against the wind, evil falls back
upon that fool who offends an inoffensive, pure and guiltless
man.
126. Some are born in the womb; the wicked are born in hell; the
devout go to heaven; the stainless pass into Nibbána.
127. Neither in the sky nor in mid-ocean, nor by entering into
mountain clefts, nowhere in the world is there a place where one
may escape from the results of evil deeds.
128. Neither in the sky nor in mid-ocean, nor by entering into
mountain clefts, nowhere in the world is there a place where one
may will not be overcome by death.
==Violence ==
129. All tremble at violence; all fear death. Putting oneself in
the place of another, one should not kill nor cause another to
kill.
130. All tremble at violence; life is dear to all. Putting
oneself in the place of another, one should not kill nor cause
another to kill.
131. One who, while himself seeking happiness, oppresses with
violence other beings who also desire happiness, will not attain
happiness hereafter.
132. One who, while himself seeking happiness, does not oppress
with violence other beings who also desire happiness, will find
happiness hereafter.
133. Speak not harshly to anyone, for those thus spoken to might
retort. Indeed, angry speech hurts, and retaliation may overtake
you.
134. If, like a broken gong, you silence yourself, you have
approached Nibbána, for vindictiveness is no longer in you.
135. Just as a cowherd drives the cattle to pasture with a
staff, so do old age and death drive the life force of beings (from
existence to existence).
136. When the fool commits evil deeds, he does not realize
(their evil nature). The witless man is tormented by his own deeds,
like one burnt by fire.
137. He who inflicts violence on those who are unarmed, and
offends those who are inoffensive, will soon come upon one of these
ten states:
138-140 Sharp pain, or disaster, bodily injury, serious illness,
or derangement of mind, trouble from the government, or grave
charges, loss of relatives, or loss of wealth, or houses destroyed
by ravaging fire; upon dissolution of the body that ignorant man is
born in hell.
141. Neither going about naked, nor matted locks, nor filth, nor
fasting, nor lying on the ground, nor smearing oneself with ashes
and dust, nor sitting on the heels (in penance) can purify a mortal
who has not overcome doubt.
142. Even though he be well-attired, yet if he is posed, calm,
controlled and established in the holy life, having set aside
violence towards all beings -- he, truly, is a holy man, a
renunciate, a monk.
143. Only rarely is there a man in this world who, restrained by
modesty, avoids reproach, as a thoroughbred horse avoids the
whip.
144. Like a thoroughbred horse touched by the whip, be strenuous
be filled with spiritual yearning. By faith and moral purity, by
effort and meditation, by investigation of the truth, by being rich
in knowledge and virtue, and by being mindful, destroy this
unlimited suffering.
145. Irrigators regulate the waters, fletchers straighten arrow
shafts, carpenters shape wood, and the good control themselves.
==Old Age ==
146. When this world is ever ablaze, why this laughter, why this
jubilation? Shrouded in darkness, will you not see the light?
147. Behold this body -- a painted image, a mass of heaped up
sores, infirm, full of hankering -- of which nothing is lasting or
stable!
148. Fully worn out is this body, a nest of disease, and
fragile. This foul mass breaks up, for death is the end of
life.
149. These dove-colored bones are like gourds that lie scattered
about in autumn. Having seen them, how can one seek delight?
150. This city (body) is built of bones, plastered with flesh
and blood; within are decay and death, pride and jealousy.
151. Even gorgeous royal chariots wear out, and indeed this body
too wears out. But the Dhamma of the Good does not age; thus the
Good make it known to the good.
152. The man of little learning grows old like a bull. He grows
only in bulk, but, his wisdom does not grow.
153. Through many a birth in samsára have I wandered in vain,
seeking in the builder of this house (of life). Repeated birth is
indeed suffering!
154. O house-builder, you are seen! You will not build this
house again. For your rafters are broken and your ridgepole
shattered. My mind has reached the Unconditioned; I have attained
the destruction of craving. [13]
155. Those who in youth have not led the holy life, or have
failed to acquire wealth, languish like old cranes in the pond
without fish.
156. Those who in youth have not lead the holy life, or have
failed to acquire wealth, lie sighing over the past, like worn out
arrows (shot from) a bow.
157. If one holds oneself dear, one should diligently watch
oneself. Let the wise man keep vigil during any of the three
watches of the night.
158. One should first establish oneself in what is proper; then
only should one instruct others. Thus the wise man will not be
reproached.
159. One should do what one teaches others to do; if one would
train others, one should be well controlled oneself. Difficult,
indeed, is self-control.
160. One truly is the protector of oneself; who else could the
protector be? With oneself fully controlled, one gains a mastery
that is hard to gain.
161. The evil a witless man does by himself, born of himself and
produced by himself, grinds him as a diamond grinds a hard gem.
162. Just as a single creeper strangles the tree on which it
grows, even so, a man who is exceedingly depraved harms himself as
only an enemy might wish.
163. Easy to do are things that are bad and harmful to oneself.
But exceedingly difficult to do are things that are good and
beneficial.
164. Whoever, on account of perverted views, scorns the Teaching
of the Perfected Ones, the Noble and Righteous Ones -- that fool,
like the bamboo, produces fruits only for self destruction.
[14]
165. By oneself is evil done; by oneself is one defiled. By
oneself is evil left undone; by oneself is one made pure. Purity
and impurity depended on oneself; no one can purify another.
166. Let one not neglect one's own welfare for the sake of
another, however great. Clearly understanding one's own welfare,
let one be intent upon the good.
==The World ==
167. Follow not the vulgar way; live not in heedlessness; hold
not false views; linger not long in worldly existence.
168. Arise! Do not be heedless! Lead a righteous life. The
righteous live happily both in this world and the next.
169. Lead a righteous life; lead not a base life. The righteous
live happily both in this world and the next.
170. One who looks upon the world as a bubble and a mirage, him
the King of Death sees not.
171. Come! Behold this world, which is like a decorated royal
chariot. Here fools flounder, but the wise have no attachment to
it.
172. He who having been heedless is heedless no more illuminates
this world like the moon freed from clouds.
173. He, who by good deeds covers the evil he has done,
illuminates this world like the moon freed from clouds.
174. Blind is the world; here only a few possess insight. Only a
few, like birds escaping from the net, go to realms of bliss.
175. Swans fly on the path of the sun; men pass through the air
by psychic powers; the wise are led away from the world after
vanquishing Mara and his host.
176. For a liar who has violated the one law (of truthfulness)
who holds in scorn the hereafter, there is no evil that he cannot
do.
177. Truly, misers fare not to heavenly realms; nor, indeed, do
fools praise generosity. But the wise man rejoices in giving, and
by that alone does he become happy hereafter.
178. Better than sole sovereignty over the earth, better than
going to heaven, better even than lordship over all the worlds is
the supra-mundane Fruition of Stream Entrance. [15]
==The Buddha ==
179. By what track can you trace that trackless Buddha of
limitless range, whose victory nothing can undo, whom none of the
vanquished defilements can ever pursue?
180. By what track can you trace that trackless Buddha of
limitless range, in whom exists no longer, the entangling and
embroiling craving that perpetuates becoming?
181. Those wise ones who are devoted to meditation and who
delight in the calm of renunciation -- such mindful ones, Supreme
Buddhas, even the gods hold dear.
182. Hard is it to be born a man; hard is the life of mortals.
Hard is it to gain the opportunity of hearing the Sublime Truth,
and hard to encounter is the arising of the Buddhas.
183. To avoid all evil, to cultivate good, and to cleanse one's
mind -- this is the teaching of the Buddhas.
184. Enduring patience is the highest austerity. "Nibbána is
supreme," say the Buddhas. He is not a true monk who harms another,
nor a true renunciate who oppresses others.
185. Not despising, not harming, restraint according to the code
of monastic discipline, moderation in food, dwelling in solitude,
devotion to meditation -- this is the teaching of the Buddhas.
186-187. There is no satisfying sensual desires, even with the
rain of gold coins. For sensual pleasures give little satisfaction
and much pain. Having understood this, the wise man finds no
delight even in heavenly pleasures. The disciple of the Supreme
Buddha delights in the destruction of craving.
188. Driven only by fear, do men go for refuge to many places --
to hills, woods, groves, trees and shrines.
189. Such, indeed, is no safe refuge; such is not the refuge
supreme. Not by resorting to such a refuge is one released from all
suffering.
190-191. He who has gone for refuge to the Buddha, the Teaching
and his Order, penetrates with transcendental wisdom the Four Noble
Truths -- suffering, the cessation of suffering, and the Noble
Eightfold Path leading to the cessation of suffering. [16]
192. This indeed is the safe refuge, this is the refuge supreme.
Having gone to such a refuge, one is released from all
suffering.
193. Hard to find is the thoroughbred man (the Buddha); he is
not born everywhere. Where such a wise man is born, that clan
thrives happily.
194. Blessed is the birth of the Buddhas; blessed is the
enunciation of the sacred Teaching; blessed is the harmony in the
Order, and blessed is the spiritual pursuit of the united
truth-seeker.
195-196. He who reveres those worthy of reverence, the Buddhas
and their disciples, who have transcended all obstacles and passed
beyond the reach of sorrow and lamentation -- he who reveres such
peaceful and fearless ones, his merit none can compute by any
measure.
197. Happy indeed we live, friendly amidst the hostile. Amidst
hostile men we dwell free from hatred.
198. Happy indeed we live, friendly amidst the afflicted (by
craving). Amidst afflicted men we dwell free from affliction.
199. Happy indeed we live, free from avarice amidst the
avaricious. Amidst the avaricious men we dwell free from
avarice.
200. Happy indeed we live, we who possess nothing. Feeders on
joy we shall be, like the Radiant Gods.
201. Victory begets enmity; the defeated dwell in pain. Happily
the peaceful live, discarding both victory and defeat.
202. There is no fire like lust and no crime like hatred. There
is no ill like the aggregates (of existence) and no bliss higher
than the peace (of Nibbána). [17]
203. Hunger is the worst disease, conditioned things the worst
suffering. Knowing this as it really is, the wise realize Nibbána,
the highest bliss.
204. Health is the most precious gain and contentment the
greatest wealth. A trustworthy person is the best kinsman, Nibbána
the highest bliss.
205. Having savored the taste of solitude and peace (of
Nibbána), pain-free and stainless he becomes, drinking deep the
taste of the bliss of the Truth.
206. Good is it to see the Noble Ones; to live with them is ever
blissful. One will always be happy by not encountering fools.
207. Indeed, he who moves in the company of fools grieves for
longing. Association with fools is ever painful, like partnership
with an enemy. But association with the wise is happy, like meeting
one's own kinsmen.
208. Therefore, follow the Noble One, who is steadfast, wise,
learned, dutiful and devout. One should follow only such a man, who
is truly good and discerning, even as the moon follows the path of
the stars.
==Affection ==
209. Giving himself to things to be shunned and not exerting
where exertion is needed, a seeker after pleasures, having given up
his true welfare, envies those intent upon theirs.
210. Seek no intimacy with the beloved and also not with the
unloved, for not to see the beloved and to see the unloved, both
are painful.
211. Therefore hold nothing dear, for separation from the dear
is painful. There are no bonds for those who have nothing beloved
or unloved.
212. From endearment springs grief, from endearment springs
fear. From him who is wholly free from endearment there is no
grief, whence then fear?
213. From affection springs grief, from affection springs fear.
From him who is wholly free from affection there is no grief,
whence then fear?
214. From attachment springs grief, from attachment springs
fear. From him who is wholly free from attachment there is no
grief, whence then fear?
215. From lust springs grief, from lust springs fear. From him
who is wholly free from craving there is no grief; whence then
fear?
216. From craving springs grief, from craving springs fear. From
him who is wholly free from craving there is no grief; whence then
fear?
217. People hold dear him who embodies virtue and insight, who
is principled, has realized the truth, and who himself does what he
ought to be doing.
218. One who is intent upon the Ineffable (Nibbána), dwells with
mind inspired (by supra-mundane wisdom), and is no more bound by
sense pleasures -- such a man is called "One Bound Upstream."
[18]
219. When, after a long absence, a man safely returns from afar,
his relatives, friends and well-wishers welcome him home on
arrival.
220. As kinsmen welcome a dear one on arrival, even so his own
good deeds will welcome the doer of good who has gone from this
world to the next.
==Anger ==
221. One should give up anger, renounce pride, and overcome all
fetters. Suffering never befalls him who clings not to mind and
body and is detached.
222. He who checks rising anger as a charioteer checks a rolling
chariot, him I call a true charioteer. Others only hold the
reins.
223. Overcome the angry by non-anger; overcome the wicked by
goodness; overcome the miser by generosity; overcome the liar by
truth.
224. Speak the truth; yield not to anger; when asked, give even
if you only have a little. By these three means can one reach the
presence of the gods.
225. Those sages who are inoffensive and ever restrained in
body, go to the Deathless State, where, having gone, they grieve no
more.
226. Those who are ever vigilant, who discipline themselves day
and night, and are ever intent upon Nibbána -- their defilements
fade away.
227. O Atula! Indeed, this is an ancient practice, not one only
of today: they blame those who remain silent, they blame those
speak much; they blame those who speak in moderation. There is none
in the world who is not blamed.
228. There never was, there never will be, nor is there now, a
person who is wholly blamed or wholly praised.
229. But the man whom the wise praise, after observing him day
after day, is one of flawless character, wise, and endowed with
knowledge and virtue.
230. Who can blame such a one, as worthy as a coin of refined
gold? Even the gods praise him; by Brahma, too, is he praised.
231. Let a man guard himself against irritability in bodily
action; let him be controlled in deed. Abandoning bodily misconduct
let him practice good conduct in deed.
232. Let a man guard himself against irritability in speech; let
him be controlled in speech. Abandoning verbal misconduct let him
practice good conduct in speech.
233. Let a man guard himself against irritability in thought;
let him be controlled in mind. Abandoning mental misconduct let him
practice good conduct in thought.
234. The wise are controlled in bodily action, controlled in
speech and controlled in thought. They are truly
well-controlled.
==Impurity ==
235. Like a withered leaf are you now; death's messengers await
you. You stand on the eve of your departure, yet you have made no
provision for your journey!
236. Make an island for yourself! Strive hard and become wise!
Rid of impurities and cleansed of stain, you shall enter the
celestial abode of the Noble Ones.
237. Your life has come to an end now; you are setting forth
into the presence of Yama, the king of death. No resting place is
there for you on the way, yet you have made no provision for the
journey!
238. Make an island unto yourself! Strive hard and become wise!
Rid of impurities and cleansed of stain, you shall not come again
to birth and decay.
239. One by one, little by little, moment by moment, a wise man
should remove his own impurities, as a smith removes his dross from
silver.
240. Just as rust arising from iron eats away the base from
which it arises, even so, their own deeds lead transgressors to
states of woe.
241. Non-repetition is the bane of scriptures; neglect is the
bane of a home; slovenliness is the bane of personal appearance,
and heedlessness is the bane of a guard.
242. Un-chastity is the taint in a woman; niggardliness is the
taint in a giver. Taints, indeed, are all evil things, both in this
world and the next.
243. A worse taint than these is ignorance, the worst of all
taints. Destroy this one taint and become taintless, O monks!
244. Easy for life is the shameless one who is impudent as a
crow, is backbiting and forward, arrogant and corrupt.
245. Difficult is life for the modest one who always seeks
purity, is detached and unassuming, clean in life, and
discerning.
246-247. One who destroys life, utters lies, takes what is not
given, goes to another man's wife, and is addicted to intoxicating
drinks -- such a man digs up his own root even in this world.
248. Know this, O good man: evil things are difficult to
control. Let not greed and wickedness drag you to protracted
misery.
249. People give according to their faith or regard. If one
becomes discontented with the food and drink given by others, one
does not attain meditative absorption, either by day of night.
250. But he in who this (discontent) is fully destroyed uprooted
and extinct, he attains absorption, both by day and by night.
251. There is no fire like lust; there is no grip like hatred;
there is no net like delusion; there is no river like craving.
252. Easily seen is the fault of others, but one's own fault is
difficult to see. Like chaff one winnows another's faults, but
hides one's own, even as a crafty fowler hides behind sham
branches.
253. He who seeks another's faults, who is ever censorious --
his cankers grow. He is far from destruction of the cankers.
254. There is no track in the sky, and no recluse outside (the
Buddha's dispensation). Mankind delights in worldliness, but the
Buddhas are free from worldliness. [19]
255. There is not track in the sky, and no recluse outside (the
Buddha's dispensation). There are no conditioned things that are
eternal, and no instability in the Buddhas.
==The Just ==
256. Not by passing arbitrary judgments does a man become just;
a wise man is he who investigates both right and wrong.
257. He who does not judge others arbitrarily, but passes
judgment impartially according to the truth, that sagacious man is
a guardian of law and is called just.
258. One is not wise because one speaks much. He who is
peaceable, friendly and fearless is called wise.
259. A man is not versed in Dhamma because he speaks much. He
who, after hearing a little Dhamma, realizes its truth directly and
is not heedless of it, is truly versed in the Dhamma. 4
260. A monk is not Elder because his head is gray. He is but
ripe in age, and he is called one grown old in vain.
261. One in whom there is truthfulness, virtue, inoffensiveness,
restraint and self-mastery, who is free from defilements and is
wise -- he is truly called an Elder.
262. Not by mere eloquence nor by beauty of form does a man
become accomplished, if he is jealous, selfish and deceitful.
263. But he in whom these are wholly destroyed, uprooted and
extinct, and who has cast out hatred -- that wise man is truly
accomplished.
264. Not by shaven head does a man who is in-disciplined and
untruthful become a monk. How can he who is full of desire and
greed be a monk?
265. He who wholly subdues evil both small and great is called a
monk, because he has overcome all evil.
266. He is not a monk just because he lives on others' alms. Not
by adopting outward form does one become a true monk.
267. Whoever here (in the Dispensation) lives a holy life,
transcending both merit and demerit, and walks with understanding
in this world -- he is truly called a monk.
268. Not by observing silence does one become a sage, if he be
foolish and ignorant. But that man is wise who, as if holding a
balance-scale accepts only the good.
269. The sage (thus) rejecting the evil, is truly a sage. Since
he comprehends both (present and future) worlds, he is called a
sage.
270. He is not noble who injures living beings. He is called
noble because he is harmless towards all living beings.
271-272. Not by rules and observances, not even by much
learning, nor by gain of absorption, nor by a life of seclusion,
nor by thinking, "I enjoy the bliss of renunciation, which is not
experienced by the worldling" should you, O monks, rest content,
until the utter destruction of cankers (Arahatship) is reached.
==The Path ==
273. Of all the paths the Eightfold Path is the best; of all the
truths the Four Noble Truths are the best; of all things
passion-less-ness is the best: of men the Seeing One (the Buddha)
is the best.
274. This is the only path; there is none other for the
purification of insight. Tread this path, and you will bewilder
Mara.
275. Walking upon this path you will make an end of suffering.
Having discovered how to pull out the thorn of lust, I make known
the path.
276. You yourselves must strive; the Buddhas only point the way.
Those meditative ones who tread the path are released from the
bonds of Mara.
277. "All conditioned things are impermanent" -- when one sees
this with wisdom, one turns away from suffering. This is the path
to purification.
278. "All conditioned things are unsatisfactory" -- when one
sees this with wisdom, one turns away from suffering. This is the
path to purification.
279. "All things are not-self" -- when one sees this with
wisdom, one turns away from suffering. This is the path to
purification.
280. The idler who does not exert himself when he should, who
though young and strong is full of sloth, with a mind full of vain
thoughts -- such an indolent man does not find the path to
wisdom.
281. Let a man be watchful of speech, well controlled in mind,
and not commit evil in bodily action. Let him purify these three
courses of action, and win the path made known by the Great
Sage.
282. Wisdom springs from meditation; without meditation wisdom
wanes. Having known these two paths of progress and decline, let a
man so conduct himself that his wisdom may increase.
283. Cut down the forest (lust), but not the tree; from the
forest springs fear. Having cut down the forest and the underbrush
(desire), be passionless, O monks! [20]
284. For so long as the underbrush of desire, even the most
subtle, of a man towards a woman is not cut down, his mind is in
bondage, like the sucking calf to its mother.
285. Cut off your affection in the manner of a man plucks with
his hand an autumn lotus. Cultivate only the path to peace,
Nibbána, as made known by the Exalted One.
286. "Here shall I live during the rains, here in winter and
summer" -- thus thinks the fool. He does not realize the danger
(that death might intervene).
287. As a great flood carries away a sleeping village, so death
seizes and carries away the man with a clinging mind, doting on his
children and cattle.
288. For him who is assailed by death there is no protection by
kinsmen. None there are to save him -- no sons, nor father, nor
relatives.
289. Realizing this fact, let the wise man, restrained by
morality, hasten to clear the path leading to Nibbána.
==Miscellaneous ==
290. If by renouncing a lesser happiness one may realize a
greater happiness, let the wise man renounce the lesser, having
regard for the greater.
291. Entangled by the bonds of hate, he who seeks his own
happiness by inflicting pain on others is never delivered from
hatred.
292. The cankers only increase for those who are arrogant and
heedless, who leave undone what should be done and do what should
not be done.
293. The cankers cease for those mindful and clearly
comprehending ones who always earnestly practice mindfulness of the
body, who do not resort to what should not be done, and steadfastly
pursue what should be done.
294. Having slain mother (craving), father (self-conceit), two
warrior-kings (Eternalism and nihilism), and destroyed a country
(sense organs and sense objects) together with its treasurer
(attachment and lust), un-grieving goes the holy man.
295. Having slain mother, father, two Brahman kings (two extreme
views), and a tiger as the fifth (the five mental hindrances),
un-grieving goes the holy man.
296. Those disciples of Gotama ever awaken happily who day and
night constantly practice the Recollection of the Qualities of the
Buddha.
297. Those disciples of Gotama ever awaken happily who day and
night constantly practice the Recollection of the Qualities of the
Dhamma.
298. Those disciples of Gotama ever awaken happily who day and
night constantly practice the Recollection of the Qualities of the
Sangha.
299. Those disciples of Gotama ever awaken happily who day and
night constantly practice Mindfulness of the Body.
300. Those disciples of Gotama ever awaken happily whose minds
by day and night delight in the practice of non-violence.
301. Those disciples of Gotama ever awaken happily whose minds
by day and night delight in the practice of meditation.
302. Difficult is life as a monk; difficult is it to delight
therein. Also difficult and sorrowful is the household life.
Suffering comes from association with un-equals; suffering comes
from wandering in samsára. Therefore, be not an aimless wanderer,
be not a pursuer of suffering.
303. He who is full of faith and virtue, and possesses good
repute and wealth -- he is respected everywhere, in whatever land
he travels.
304. The good shine from afar, like the Himalaya Mountains. But
the wicked are unseen, like arrows shot in the night.
305. He who sits alone sleeps alone, and walks alone, who is
strenuous and subdues himself alone, will find delight in the
solitude of the forest.
==The State of Woe ==
306. The liar goes to the state of woe; also he who, having done
(wrong), says, "I did not do it." Men of base actions both, on
departing they share the same destiny in the other world.
307. There are many evil characters and uncontrolled men wearing
the saffron robe. These wicked men will be born in states of woe
because of their evil deeds.
308. It would be better to swallow a red-hot iron ball, blazing
like fire, than as an immoral and uncontrolled monk to eat the alms
of the people.
309. Four misfortunes befall the reckless man who consorts with
another's wife: acquisition of demerit, disturbed sleep,
ill-repute, and (rebirth in) states of woe.
310. Such a man acquires demerit and an unhappy birth in the
future. Brief is the pleasure of the frightened man and woman, and
the king imposes heavy punishment. Hence, let no man consort with
another's wife.
311. Just as kusa grass wrongly handled cuts the hand,
even so, a recluse's life wrongly lived drags one to states of
woe.
312. Any loose act, any corrupt observance, any life of
questionable celibacy -- none of these bear much fruit.
313. If anything is to be done, let one do it with sustained
vigor. A lax monastic life stirs up the dust of passions all the
more.
314. An evil deed is better left undone, for such a deed
torments one afterwards. But a good deed is better done, doing
which one repents not later.
315. Just as a border city is closely guarded both within and
without, even so, guard yourself. Do not let slip this opportunity
(for spiritual growth). For those who let slip this opportunity
grieve indeed when consigned to hell.
316. Those who are ashamed of what they should not be ashamed
of, and are not ashamed of what they should be ashamed of --
upholding false views, they go to states of woe.
317. Those who see something to fear where there is nothing to
fear, and see nothing to fear where there is something to fear --
upholding false views, they go to states of woe.
318. Those who imagine evil where there is none, and do not see
evil where it is -- upholding false views, they go to states of
woe.
319. Those who discern the wrong as wrong and the right as right
-- upholding right views, they go to realms of bliss.
==The Elephant ==
320. As an elephant in the battlefield withstands arrows shot
from bows all around, even so shall I endure abuse. There are many,
indeed, who lack virtue.
321. A tamed elephant is led into a crowd, and the king mounts a
tamed elephant. Best among men is the subdued one who endures
abuse.
322. Excellent are well-trained mules, thoroughbred Sindhu
horses and noble tusker elephants. But better still is the man who
has subdued himself.
323. Not by these mounts, however, would one go to the
Un-trodden Land (Nibbána), as one who is self-tamed goes by his own
tamed and well-controlled mind.
324. Musty during rut, the tusker named Dhanapalaka is
uncontrollable. Held in captivity, the tusker does not touch a
morsel, but only longingly calls to mind the elephant forest.
325. When a man is sluggish and gluttonous, sleeping and rolling
around in bed like a fat domestic pig, that sluggard undergoes
rebirth again and again.
326. Formerly this mind wandered about as it liked, where it
wished and according to its pleasure, but now I shall thoroughly
master it with wisdom as a mahout controls with his ankus an
elephant in rut.
327. Delight in heedfulness! Guard well your thoughts! Draw
yourself out of this bog of evil, even as an elephant draws himself
out of the mud.
328. If for company you find a wise and prudent friend who leads
a good life, you should, overcoming all impediments, keep his
company joyously and mindfully.
329. If for company you cannot find a wise and prudent friend
who leads a good life, then, like a king who leaves behind a
conquered kingdom, or like a lone elephant in the elephant forest,
you should go your way alone.
330. Better it is to live alone; there is no fellowship with a
fool. Live alone and do no evil; be carefree like and elephant in
the elephant forest.
331. Good are friends when need arises; good is contentment with
just what one has; good is merit when life is at an end, and good
is the abandoning of all suffering (through Arahatship).
332. In this world, good it is to serve one's mother, good it is
to serve one's father, good it is to serve the monks, and good it
is to serve the holy men.
333. Good is virtue until life's end, good is faith that is
steadfast, good is the acquisition of wisdom, and good is the
avoidance of evil.
==Craving ==
334. The craving of one given to heedless living grows like a
creeper. Like the monkey seeking fruits in the forest, he leaps
from life to life (tasting the fruit of his kamma).
335. Whoever is overcome by this wretched and sticky craving,
his sorrows grow like grass after the rains.
336. But whoever overcomes this wretched craving, so difficult
to overcome, from him sorrows fall away like water from a lotus
leaf.
337. This I say to you: Good luck to all assembled here! Dig up
the root of craving, like one in search of the fragrant root of the
birana grass. Let not Mara crush you again and again, as a
flood crushes a reed.
338. Just as a tree, though cut down, sprouts up again if its
roots remain uncut and firm, even so, until the craving that lies
dormant is rooted out, suffering springs up again and again.
339. The misguided man in whom the thirty-six currents of
craving strongly rush toward pleasurable objects, is swept away by
the flood of his passionate thoughts. [21]
340. Everywhere these currents flow, and the creeper (of
craving) sprouts and grows. Seeing that the creeper has sprung up,
cut off its root with wisdom.
341. Flowing in (from all objects) and watered by craving,
feelings of pleasure arise in beings. Bent on pleasures and seeking
enjoyment, these men fall prey to birth and decay.
342. Beset by craving, people run about like an entrapped hare.
Held fast by mental fetters, they come to suffering again and again
for a long time.
343. Beset by craving, people run about like an entrapped hare.
Therefore, one who yearns to be passion-free should destroy his own
craving.
344. There is one who, turning away from desire (for household
life) takes to the life of the forest (i.e., of a monk). But after
being freed from the household, he runs back to it. Behold that
man! Though freed, he runs back to that very bondage! [22]
345-346. That is not a strong fetter, the wise say, which is
made of iron, wood or hemp. But the infatuation and longing for
jewels and ornaments, children and wives -- that, they say, is a
far stronger fetter, which pulls one downward and, though seemingly
loose, is hard to remove. This, too, the wise cut off. Giving up
sensual pleasure, and without any longing, they renounce the
world.
347. Those who are lust-infatuated fall back into the swirling
current (of samsara) like a spider on its self-spun web. This, too,
the wise cut off. Without any longing, they abandon all suffering
and renounce the world.
348. Let go of the past, let go of the future, let go of the
present, and cross over to the farther shore of existence. With
mind wholly liberated, you shall come no more to birth and
death.
349. For a person tormented by evil thoughts, who is
passion-dominated and given to the pursuit of pleasure, his craving
steadily grows. He makes the fetter strong, indeed.
350. He who delights in subduing evil thoughts, who meditates on
the impurities and is ever mindful -- it is he who will make an end
of craving and rend asunder Mara's fetter.
351. He who has reached the goal, is fearless, free from
craving, passionless, and has plucked out the thorns of existence
-- for him this is the last body.
352. He who is free from craving and attachment, is perfect in
uncovering the true meaning of the Teaching, and knows the
arrangement of the sacred texts in correct sequence -- he, indeed,
is the bearer of his final body. He is truly called the profoundly
wise one, the great man.
353. A victor am I over all, all have I known. Yet unattached am
I to all that is conquered and known. Abandoning all, I am freed
through the destruction of craving. Having thus directly
comprehended all by myself, whom shall I call my teacher? [23]
354. The gift of Dhamma excels all gifts; the taste of the
Dhamma excels all tastes; the delight in Dhamma excels all
delights. The Craving-Freed vanquishes all suffering.
355. Riches ruin only the foolish, not those in quest of the
Beyond. By craving for riches the witless man ruins himself as well
as others.
356. Weeds are the bane of fields, lust is the bane of mankind.
Therefore, what is offered to those free of lust yields abundant
fruit.
357. Weeds are the bane of fields, hatred is the bane of
mankind. Therefore, what is offered to those free of hatred yields
abundant fruit.
358. Weeds are the bane of fields, delusion is the bane of
mankind. Therefore, what is offered to those free of delusion
yields abundant fruit.
359. Weeds are the bane of fields, desire is the bane of
mankind. Therefore, what is offered to those free of desire yields
abundant fruit.
==The Monk ==
360. Good is restraint over the eye; good is restraint over the
ear; good is restraint over the nose; good is restraint over the
tongue.
361. Good is restraint in the body; good is restraint in speech;
good is restraint in thought. Restraint everywhere is good. The
monk restrained in every way is freed from all suffering.
362. He who has control over his hands, feet and tongue; who is
fully controlled, delights in inward development, is absorbed in
meditation, keeps to himself and is contented -- him do people call
a monk.
363. That monk who has control over his tongue, is moderate in
speech, unassuming and who explains the Teaching in both letter and
spirit -- whatever he says is pleasing.
364. The monk who abides in the Dhamma, delights in the Dhamma,
meditates on the Dhamma, and bears the Dhamma well in mind -- he
does not fall away from the sublime Dhamma.
365. One should not despise what one has received, nor envy the
gains of others. The monk who envies the gains of others does not
attain to meditative absorption.
366. A monk who does not despise what he has received, even
though it be little, who is pure in livelihood and unremitting in
effort -- him even the gods praise.
367. He who has no attachment whatsoever for the mind and body,
who does not grieve for what he has not -- he is truly called a
monk.
368. The monk who abides in universal love and is deeply devoted
to the Teaching of the Buddha attains the peace of Nibbána, the
bliss of the cessation of all conditioned things.
369. Empty this boat, O monk! Emptied, it will sail lightly. Rid
of lust and hatred, you shall reach Nibbána.
370. Cut off the five, abandon the five, and cultivate the five.
The monk who has overcome the five bonds is called one who has
crossed the flood. [24]
371. Meditate, O monk! Do not be heedless. Let not your mind
whirl on sensual pleasures. Heedless, do not swallow a red-hot iron
ball, lest you cry when burning, "O this is painful!"
372. There is no meditative concentration for him who lacks
insight, and no insight for him who lacks meditative concentration.
He in whom are found both meditative concentration and insight,
indeed, is close to Nibbána.
373. The monk who has retired to a solitary abode and calmed his
mind, who comprehends the Dhamma with insight, in him there arises
a delight that transcends all human delights.
374. Whenever he sees with insight the rise and fall of the
aggregates, he is full of joy and happiness. To the discerning one
this reflects the Deathless. [25]
375. Control of the senses, contentment, restraint according to
the code of monastic discipline -- these form the basis of holy
life here for the wise monk.
376. Let him associate with friends who are noble, energetic,
and pure in life, let him be cordial and refined in conduct. Thus,
full of joy, he will make an end of suffering.
377. Just as the jasmine creeper sheds its withered flowers,
even so, O monks, should you totally shed lust and hatred!
378. The monk who is calm in body, calm in speech, calm in
thought, well-composed and who has spewn out worldliness -- he,
truly, is called serene.
379. By oneself one must censure oneself and scrutinize oneself
. The self-guarded and mindful monk will always live in
happiness.
380. One is one's own protector; one is one's own refuge.
Therefore, one should control oneself, even as a trader controls a
noble steed.
381. Full of joy, full of faith in the Teaching of the Buddha,
the monk attains the Peaceful State, the bliss of cessation of
conditioned things.
382. That monk who while young devotes himself to the Teaching
of the Buddha illumines this world like the moon freed from
clouds.
==The Holy Man ==
383. Exert yourself, O holy man! Cut off the stream (of
craving), and discard sense desires. Knowing the destruction of all
the conditioned things, become, O holy man, the knower of the
Un-create (Nibbána)! [26]
384. When a holy man has reached the summit of two paths
(meditative concentration and insight), he knows the truth and all
his fetters fall away.
385. He for whom there is neither this shore nor the other
shore, nor yet both, he who is free of cares and is unfettered --
him do I call a holy man. [27]
386. He who is meditative, stainless and settled, whose work is
done and who is free from cankers, having reached the highest goal
-- him do I call a holy man.
387. The sun shines by day, the moon shines by night. The
warrior shines in armor, the holy man shines in meditation. But the
Buddha shines resplendent all day and all night.
388. Because he has discarded evil, he is called a holy man.
Because he is serene in conduct, he is called a recluse. And
because he has renounced his impurities, he is called a
renunciate.
389. One should not strike a holy man, nor should a holy man,
when struck, give way to anger. Shame on him who strikes a holy
man, and more shame on him who gives way to anger.
390. Nothing is better for a holy man than when he holds his
mind back from what is endearing. To the extent the intent to harm
wears away, to that extent does suffering subside.
391. He who does no evil in deed, word and thought, who is
restrained in these three ways -- him do I call a holy man.
392. Just as a Brahman priest reveres his sacrificial fire, even
so should one devoutly revere the person from whom one has learned
the Dhamma taught by the Buddha.
393. Not by matted hair, nor by lineage, nor by birth does one
become a holy man. But he in whom truth and righteousness exist --
he is pure, he is a holy man.
394. What is the use of your matted hair, O witless man? What of
your garment of antelope's hide? Within you is the tangle (of
passion); only outwardly do you cleanse yourself. [28]
395. The person who wears a robe made of rags, who is lean, with
veins showing all over the body, and who meditates alone in the
forest -- him do I call a holy man.
396. I do not call him a holy man because of his lineage or
high-born mother. If he is full of impeding attachments, he is just
a supercilious man. But who is free from impediments and clinging
-- him do I call a holy man.
397. He who, having cut off all fetters, trembles no more, who
has overcome all attachments and is emancipated -- him do I call a
holy man.
398. He who has cut off the thong (of hatred), the band (of
craving