(first posted by Sangha, re-posted)
Chapter 12 Self
1. If one holds oneself dear, one should protect oneself well. Of
the three watches of his times, the wise man keeps a vigil.
(157)
2. Let one first establish oneself in what is proper, and then
instruct others. Such a wise man will not be defiled.
(15
3. If he makes himself as what he instructs others to be, then he
can teach others in truth. Self-control is indeed difficult.
(159)
4. Only a man himself can be the savior of himself, who else from
outside could be his savior? With oneself controlled, one obtains a
savior that is difficult to find. (160)
5. Any evil done by a man is born in himself and is caused by
himself; and this crushes the unwise man as a diamond grinds a
weaker stone. (161)
6. And, a man who is exceeding corrupt, is just like a maluva
creeper strangling a sal tree; and the man is brought down to that
condition in which his own enemy would wish him to be. (162)
7. It is easy to do things that are wrong and not beneficial to
oneself, but is very difficult, indeed, to do things that are good
and beneficial. (163)
8. On account of his false views, the stupid man scorns the
teachings of the Arhats, the Nobles Ones, and the Righteous. He
gathers fruits for his destruction, like the Kashta reed whose
fruits mean its death. (164)
9. By oneself the evil is done, and it is oneself who suffers: by
oneself the evil is not done, and by ones self one becomes pure.
Purity and impurity depend on oneself. No one can purify another.
(165)
10. For the sake of others welfare, let one do not neglect ones
own welfare, no matter how great. Clearly perceiving ones own
welfare, let one be intent on ones own goal. (166)
Chapter 13 & The World
1. Do not serve base desires. Do not live in heedlessness. Do not
embrace false views. Do not sink into the world. (167)
2. Arise, do not be negligent in standing (at peoples doors for
alms). Observe and practice the principle of good conduct. One who
observes this practice lives happily in this world, and beyond.
(16
3. Practice the principle of good conduct, not evil conduct. One
who observes this practice lives happily in this world, and beyond.
(169)
4. When one looks upon this world as a bubble, as a mirage, one is
not seen by the King of Death. (170)
5. Come and look at this world. It is like an ornamented royal
chariot, wherein fools sink, but the wise men do not attach to it.
(171)
6. Whoever was unwise in early days but later became wise,
illumines this world, like that of the moon when free from clouds.
(172)
7. Whoever overcomes the evil he has done with the good he does
afterward, illumines this world, like that of the moon when free
from clouds. (173)
8. This world is blind (in darkness). Few are those who clearly
see. Just as few birds can escape from a net, few can go to a
blissful state. (174)
9. Swans follow the path of the sun. (Men) go through air by
psychic powers. Wise men who have conquered Mara and his host are
led away from the world (without coming into birth again).
(175)
10. There is no evil that cannot be done by the liar, who has
transgressed the law (of truthfulness), and who is indifferent to a
world beyond. (176)
11. Certainly, misers do not go to the celestial realms. Fools do
not indeed praise liberality. The wise man rejoices in giving and
thereby becomes happy thereafter. (177)
12. Better than absolute sovereignty over the earth, better than
going to heaven, better than even lordship over all the worlds is
the fruit of a Stream-Winner. (17
Chapter 14 The Buddhas
1. By what worldly path could you lead the Buddha, who, enjoying
all, can go through the pathless ways of infinite range? The Buddha
is the one whose conquest (of passion) is not turned into defeat,
and whom no one can conquer. (179)
2. By what worldly path could you lead the Buddha, who, enjoying
all, can go through the pathless way of infinite range? The Buddha
is the one whom there is not that entangling, embroiling, craving
to lead (to any life) (180)
3. The wise ones who are intent on meditation, who delight in the
peace of renunciation (i.e. Nirvana), even the gods hold dear such
mindful perfect Buddhas. (181)
4. Birth is rare as a human being. The life of mortals is hard.
Hearing of the Sublime Truth is hard. The appearance of the Buddhas
is rare. (182)
5. Do not do any evil. Do cultivate good. Do purify ones mind
this is the teaching of the Buddha. (183)
6. Forbearing patience is the highest sacrifice. Nirvana is
supreme. This say the Buddhas. If a man hurts another, he is not a
recluse. If a man oppresses another, he is not an ascetic.
(184)
7. Not insulting, not harming, restraint according to the
Fundamental Moral Code, moderation in food, secluded abode, intent
on higher consciousness this is the teaching of the Buddhas.
(185)
8-9. Contentment in sensual pleasures does not arise by a shower of
gold coins. Sensual pleasures are of little sweetness and pain.
Knowing thus, the wise man finds no delight even in heavenly
pleasures. The disciple of the Fully Enlightened One delights in
the destruction of craving. (186-187)
10-11. Men compelled by fear go to many a refuge to hills, woods,
groves, trees and shrines. But those are not safe refuge, and no
such refuge is supreme. One is not freed from an ill by resorting
to such a refuge. (188-189)
12-14. The one who has gone for refuge to the Buddhas, the Dharma
and the Sangha, sees with the right knowledge, the Four Noble
Truths Suffering, the Cause of Suffering, the Transcending of
Suffering, and the Cessation of Suffering, which are led by the
Noble Eightfold Paths. This is indeed secure refuge. This is indeed
supreme refuge. By seeking such refuge, one is released from all
suffering. (190-192)
15. It is hard to find a man of great wisdom: such a man is not
born everywhere. Where such a wise man is born, that family thrives
happily. (193)
16. Happy is the birth of Buddhas. Happy is the teaching of the
Sublime Dharma. Happy is the unity of the Sangha. Happy is the
discipline of the united ones. (194)
17-18. He who pays reverence to those worthy of reverence, whether
the Buddhas or their disciples, who has overcome the impediments
and has got rid of grief and sorrow his merit of paying reverence
to such peaceful and fearless ones cannot be measured by anyone as
such and such. (195)
Chapter 15. Happiness
1. O let us live happily without hate amongst those who hate! Among
men who hate, we dwell without hate. (197)
2. O let us live happily in good health amongst those who are ill!
Among men who are ill, we dwell in good health. (19
3. O let us live happily without craving (to sensual pleasures)
amongst those who crave. Among men who crave, we dwell without
craving. (199)
4. O let us live happily without impediments. Let us feed on joy,
like the gods of the Radiant Realm. (200)
5. Victory breeds hatred. The defeated live in pain. Giving up
victory and defeat, one will live in peace and happiness.
(201)
6. There is no fire like lust, no evil like hate. There is no ill
like the body (disharmony of the five Skandhas), no bliss higher
than Nirvana. (202)
7. Hunger is the greatest disease. Skandhas are the greatest
illness. Knowing this as it really is, (the wise man realizes)
Nirvana, the supreme bliss. (203)
8. Health is the highest gain. Contentment is the greatest wealth.
The trusty ones are the best friends. Nirvana is the highest bliss.
(204)
9. When a man tastes the flavor of seclusion and the flavor of
quietness, he is then free from anguish and stain, enjoying the
taste of the Dharma. (205)
10. It is the joy to see the Ariyas, and to be with them is ever
happy. If one were never to see the foolish, one may ever be happy.
(206)
11. Certainly, one moves in company with fools grieves for a long
time, and is ever painful as with a foe. It is happy to be
associated with the wise, even like the joy of meeting a beloved
kinsman. (207)
12. Therefore, if you find a man who is intelligent, wise, learned,
enduring, responsible, and being Ariya, you should associate with a
man of such virtue and intellect, just like the moon (follows) the
path of stars. (20
Chapter 16 Affection
1. One who does what should not be done, and fails to do what
should be done, who gives up the quest and pursues the sensual
pleasures, will envy the people who devote themselves in
cultivation of Way. (209)
2. Never cling to what is dear and what is not dear. Not seeing
what is dear and seeing what is not dear, are both painful.
(210)
3. Hence hold nothing dear, for separation from what is dear is
bad. There are no bonds for those to whom nothing is dear or not
dear. (211)
4. Grief arises from what is dear; fear arises from what is dear.
For someone who is wholly free from endearment, there is no grief,
much less fear. (212)
5. Grief arises from attachment; fear arises from attachment. For
someone who is wholly free from attachment, there is no grief, much
less fear. (214)
6. Grief arises from lust; fear arises from lust. For someone who
is wholly free from lust, there is no grief, much less fear.
(215)
7. Grief arises from craving; fear arises from craving. For someone
who is wholly free from craving, there is no grief, much less fear.
(216)
8. Whoever has virtue and insight, and cultivates with Dharma
realizes the Truths and fulfils his own duties all people hold
dear to him. (217)
9. He who has developed a wish for the infinite Nirvana, whose mind
is thrilled (with the three fruits of sagehood), whose mind is not
bound by material pleasures, such a person is called "uddham-soto"
(he who goes upstream). (21
10. A man long absent from home returns safely from afar, his
kinsman, friends and well wishers rejoice at his return.
(219)
11. Likewise, when one who has done good is gone from this world to
the next, his good deeds receive him, like relatives receiving a
returning loved one. (220)
Chapter 17 Anger
1. One should give up anger. One should abandon pride. One should
overcome all fetters. Sorrow cannot touch one who does not cling to
mind and body, and is thus passionless. (221)
2. Whoever controls his rising anger just as a charioteer controls
his chariot at full speed is called a true charioteer; others
merely hold the reins. (222)
3. Conquer anger by love. Conquer evil by good. Conquer the mean by
generosity. Conquer the liar by truth. (223)
4. One should utter the truth. One should not be angry. One should
give what one can to him who asks. Along these three paths, one may
go to the presence of the gods. (224)
5. Those sages do not hurt others, and keep their body under
self-control. They go to the immortal Nirvana, where once gone they
never grieve. (225)
6. Those who are ever vigilant, who discipline themselves day and
night, who are wholly intent on Nirvana, their defilements are
destroyed. (226)
7. O Atula, this is an old saying, it is not a saying of today:
"They blame those who sit silent; they blame those who speak too
much; they blame those who speak too little." No one is not blamed
in this world. (227)
8. There never was, there never will be nor in there now, a man who
is wholly blamed and wholly praised. (22
9. Examining day by day, the wise praises one whose life is pure,
who is intelligent, endowed with knowledge and virtue. (224)
10. One who is pure as a piece of refined gold of the Jambu River,
is praised by the gods, even by Brahman. (230)
11. One should guard against misdeeds (caused by) body, and let the
body be self-controlled. Giving up evil conduct in body, but be of
good conduct in body. (231)
12. One should guard against misdeeds (caused by) speech, and let
the speech be self-controlled. Giving up evil conduct in speech,
but be of good conduct in speech. (232)
13. One should guard against misdeeds (caused by) mind, and let
mind be self-controlled. Giving up evil conduct in mind, but be of
good conduct in mind. (233)
14. The wise who are restrained in deed and speech are
self-controlled. Those who are restrained in mind are indeed
perfectly restrained. (234)
Chapter 18 Impurities
1. You are like a withered leaf now. The messenger of death is
waiting for you. You stand on the starting point of decay. There is
no provision for you too. (235)
2. Make an island for yourself. Strive quickly. Be wise. Purged of
stain and free from passions, you will enter the heavenly stage of
Ariyas. (236)
3. Your life has come to an end now. You are setting out to the
presence of death. There is no halting place for you by the way.
There is no provision for you too. (237)
4. Make an island for yourself. Strive without delay. Be wise.
Purged of stain and free from passions, you will not come again to
birth and old age. (23
5. Let a wise person remove his own impurities by degrees, little
by little, from time to time, just as a silversmith removes the
impurities from silver. (239)
6. Even as rust sprung from iron, a mans own impure transgressions
lead him to the evil path. (240)
7. Non-recitation is the rust of incantation; non-exertion is the
rust of houses; sloth is the rust of beauty; carelessness is the
rust of the watcher. (241)
8. Misconduct is the taint of a woman. Meanness is the taint of a
donor. Taints, indeed, are all evil deeds both in this world and in
the next. (242)
9. Ignorance is the worse taint and the greatest taint. Abandoning
this taint, O Bhikhus, be taintless. (243)
10. Life seems easy for one who is shameless, impudent as a crow,
back-biting, presumptuous, arrogant and corrupt. (244)
11. Life seems hard for one who ever seeks purity, is detached and
humble, is pure and reflective. (245)
12-13. Whoever destroys life in this world, tells lies, takes what
is not given, goes to others wives, and is addicted to
intoxicating drinks, digs up his own root in this world.
(246-247)
14. Knowing this, therefore, O man, "Difficulty in self-control is
evil". Let greed curd wickedness, not drag you to protracted
misery. (24
15. People give offerings according to their faith and as they are
pleased. Whoever therein is envious of others' food and drink gains
no peace either by day or by night. (249)
16. But whoever fully cuts off uprooted and destroys this feeling,
gains peace by day and by night. (250)
17. There is no fire like lust, no grip like hate, no net like
delusion, no river like craving. (251)
18. It is easy to see others faults, but hard indeed, to see ones
own. One shows the others faults like chaff winnowed in the wind,
but one hides ones own faults as a cunning hunter conceals himself
by camouflage. (252)
19. If a man sees others faults, and ever thinks of their faults,
his corruption grows. He is far from the destruction of corruption.
(253)
20. In the sky, there is no track, there is no saint to find the
path outside. Mankind delights in obstacles, but Tathgatas are free
from obstacles. (254)
21. In the sky, there is no track. There is no saint to find the
path outside. There are no conditional things that are eternal.
There is no instability in the Buddhas. (255)
Chapter 19 The Righteousness
1. He is not thereby righteous because he arbitrates cases hastily.
The wise man should investigate what is right and what is wrong.
(256)
2. The intelligent person who leads others not falsely, but
lawfully and impartially. He is a guardian of the law, and is
called one who abides by the law. (257)
3. One is not a learned man merely because one speaks much. One who
is secure, without hate and fearless is called "learned".
(25
4. One is not versed in Dharma merely because one speaks too much.
One who hears little and sees the Dharmas mentally and who does not
neglect the Dharma is, indeed, versed in the Dharma. (259)
5. One is not an elder merely because of his gray hair on ones
head. A man is called "old-in-vain" if he is old only in his age.
(260)
6. A wise man is a venerable "elder", if he is in truth, virtue,
harmlessness, self-controlled, and purged of impurities.
(261)
7. Not by mere eloquence, nor by handsome appearance can a man be a
man, who becomes good-natured, if he is jealous, selfish and
deceitful. (262)
8. But he in whom these are wholly cut off, uprooted and extinct,
who is wise and purged of hatred, is called good-natured.
(263)
9. Not by a shaven head, does an undisciplined man who utters lies
becomes a monk. How will one who is full of desire and greed be a
monk. (264)
10. He who wholly subdues evil deeds both small and grot, is called
a monk because he has overcome all evil. (265)
11. He is not thereby a Bhiksu merely because he begs from others.
By following the entire code (of morality), one certainly becomes a
Bhiksu and not (merely) by such begging. (266)
12. Herein he who transcends both good and evil, whose conduct is
sublime, who lives with understanding in this world, he is indeed
called a Bhiksu. (267)
13. Not by silence (alone) does a man who is dull and ignorance
becomes a sage. That wise man who, as if holding a pair of scales,
embraces the best and shuns evil, is indeed a sage. (26
14. For that reason he is a sage. He who understands the two worlds
is therefore called a sage. (269)
15. He is not an Ariya (Noble) in that he harms living beings.
Through his harmlessness towards all living beings, he is called an
Ariya (Noble) (270)
16-17. Not only by mere morality and austerities nor again by much
learning, nor even by developing mental concentration, nor by
secluded lodging, nor (thinking) "I enjoy the bliss of
renunciation, not resorted by the worldly matter, should you, O
Bhiksu, be contented without reaching the extinction of corruption.
(271-272)
Chapter 20 The Path
1. The best of the path is the Eightfold Paths. The best of truth
are the Four Noble Truths. Non-attachment is the best of states.
The one who sees is the best of bipeds. (273)
2. This is the only path. There is no other path for the purity of
vision. Do follow this path. You will confuse Mara. (274)
3. Entering upon that path, you will travel to the end of pain.
Having learnt to remove the thorns, I have taught you the path.
(275)
4. It is you who must make the effort. The Tathagatas are the only
teachers. The meditative ones, who enter the path, are delivered
from the bonds of Mara. (276)
5. "All conditional things are transient." When one discerns this
with wisdom, one is disgusted with suffering. This is the path to
purity. (277)
6. "All conditioned things are sorrowful". When one discerns this
with wisdom, one is disgusted with suffering. This is the path to
purity. (27
7. "All Dharmas are without a soul". When one discerns this with
wisdom, one is disgusted with suffering. This is the path to
purity. (279)
8. Though young and strong, a man does not strive when he should
strive, he sinks into the idleness and lack of determination. He
will never realized the path by wisdom as his (good) thoughts are
depressed. (280)
9. A man should be aware of his speech and mind, and should not do
any harm with his body. Let him purify these three ways of action
and win the path realized by the sages. (281)
10. Certainly, spiritual Yoga (meditation) leads to light (wisdom).
Lack of Yoga leads to darkness. Considering this twofold paths of
gain and loss, let the wise man conduct himself on the path that
leads to light. (282)
11. Cut down the forest (of the passions), not only real trees.
Fear and danger arises from the forest. Cutting down both forest
and brushwood (of the passions), O Bhiksu, be free from the forest.
(283)
12. As long as the slightest brushwood (of the passions) of a man
towards women is not cut down, so long the mind of a man is in
bondage, he is bowed like a calf tied to a cow. (284)
13. Cut off your affection, as though it were an autumn lily, with
the hand. Cultivate the very path of peace. Nirvana has been
expounded by the Auspicious One (the Buddha) (285)
14. "Here shall I live in the rainy seasons, here in autumn and in
summer", the fool thinks, but he doesnt realize the danger (of
death). (286)
15. The man whose mind is set on his children and herds, is seized
and carried away by death, even as a great flood (sweeps away) a
sleeping village. (287)
16. There is no protection for the children; neither fathers nor
even kinsmen. For one who is overcome by death, no protection is to
be found among kinsmen. (28
17. Realize this fact, let the virtuous and wise person swiftly
clear the way that leads to Nirvana. (289)
Chapter 21 Miscellaneous
1. If by giving up a lesser happiness, one may behold a greater
one, let the wise man give up the lesser happiness in consideration
of the greater happiness. (290)
2. He who seeks happiness for himself by causing unhappiness to
others is not released in the chains of hatred. He is entangled
himself in the tangles of hatred. (291)
3. What should have been done is left undone, what should not have
been done is done. Of those who are arrogant and thoughtless, their
corruption increases. (292)
4. Those who always earnestly practice "mindfulness of the body",
who follow not what should not be done, and constantly do what
should be done, of those mindful and refection ones, the corruption
comes to an end. (293)
5. Having slain mother (craving) and father (conceit) and two
warrior kings (views based on eternalism and nihilism) and having
destroyed a country (sense-avenues and sense-objects), together
with its revenue officer (attachment), a Brahma (Arhat) goes
without grievance. (294)
6. Having slain mother (craving) and father (conceit) and two
Brahma kinds (views based on eternalism and nihilism), and having
destroyed the perilous path (hindrances), a Braham (Arhat) goes
without grievance. (295)
7. Well awakened the disciples of Buddha Gotama ever arise -- those
who always contemplate the Buddha by day and night. (296)
8. Well awakened the disciples of Buddha Gotama ever arise -- those
who always contemplate the Dharma by day and night. (296)
9. Well awakened the disciples of Buddha Gotama ever arise -- those
who always contemplate the Sangha by day and night. (297)
10. Well awakened the disciples of Buddha Gotama ever arise --
those who always contemplate the body by day and night.
(29
11. Well awakened the disciples of Buddha Gotama ever arise --
those are delighted in harmlessness by day and night. (300)
12. Well awakened the disciples of Buddha Gotama ever arise --
those are delighted in meditation by day and night. (301)
13. It is difficult to renounce therein it is difficult to delight.
It is difficult and painful to be in household life. It is painful
to associate with those who are incompatible. The long road of
Samsara (transmigration) is a road of pain for travellers.
Therefore, do not be a traveller or a pursuer of pain. (302)
14. He who is full of confidence and virtue, and possessed of fame
and wealth, is honored everywhere, in whatever place he goes.
(302)
15. The good reveal themselves from afar, like the Himalaya
Mountains, but the wicked are invisible though near, like arrows
shot at night. (304)
16. He who sits alone, rests alone, walks alone, works hard, who
controls himself in solitude, will find delight in the forest.
(305)
Chapter 22 Woeful State
1. One who does not speak the truth goes to a woeful state, and so
is one who says he has not done what he knows well he has done.
Both become equal after death, people of base action in the other
world. (306)
2. Many wear the yellow robe on their necks, whose life is not pure
and who have no self-control. Those evil men through their evil
deeds are reborn in a woeful state. (307)
3. It is better to swallow a red-hot iron ball (which would consume
one) like a flame of fire, than to be an immoral and uncontrolled
person feeding on the alms offered by people. (30
4. Four misfortunes happen to the wreckless man who commits
adultery, degradation of merit, disturbed sleep, blame and going to
a woeful state. (309)
5. There is degradation of merit, as well as evil destiny. Brief is
the joy of the frightened man and woman. The king imposes a heavy
punishment. Hence no man should go after another mans wife.
(310)
6. Just as a hand of Kusa grass if badly grasped will cut ones
hand, the life of a monk, if wrongly handled, drags him to a woeful
state. (311)
7. For when acts of devotion are loosely performed, when sacred
vows are broken, and when holy life is not pure, no great fruits
can come from such a life. (312)
8. When one has something to do, let one do it. Let one promote it
steadily. A slack asceticism only scatters dust all the more.
(313)
9. It is better not to do an evil deed. A misdeed torments one
hereafter. It is better to do a good deed. One does not grieve
after doing it. (314)
10. Guard yourself, like guarding a border city within and without.
Do not let this opportunity slip. They who let the opportunity slip
will grieve when they are born in a woeful state. (315)
11. Beings who are ashamed of what is not shameful, and are not
ashamed of what is shameful, embrace false views and go to a woeful
state. (316)
12. Beings who see fear in what is not to be feared and see no fear
in the fearsome, embrace false views and go to a woeful state.
(317)
13. Beings who imagine that wrong is right, and who perceive that
right is wrong, embrace false views and go to a woeful state.
(31
14. Beings who know what is wrong as wrong, and what is right as
right, embrace right views and go to a blissful state. (319)
Chapter 23 Elephant
1. I will endure abuse as an elephant endures arrows from a bow in
the battlefield. Certainly most people are not disciplined.
(320)
2. They lead the trained (horses or elephants) to an assembly. The
king mounts the trained animal. The trained ones who endure abuse
are the best among men. (321)
3. Trained mules are excellent, so are noble horses of Sindh, and
royal tusked elephant; but far better is one who has trained
oneself. (322)
4. For it is surely with those vehicles that a man will reach the
land unknown. Nirvana is reached by the man who is controlled
through his subdued and well-trained by himself. (323)
5. An elephant named Dhanapalaka is hard to control with pungent
juice flowing. However, it eats no food when it thinks of the
elephant forest. (324)
6. The stupid one who is lazy and gluttonous, who eats large meals
and rolls in sleep, and who lies like a pig nourished on pig-wash,
goes to rebirth again and again. (325)
7. In the past, this mind went wandering where it liked, as it
wished and as it listed. Today, I shall completely hold this mind
in check, with attention, as a wild elephant controlled by the
trainer. (326)
8. Take delight in heedfulness. Guard your mind well. Draw
yourselves out of the evil way as the elephant draws himself out of
a muddy swamp. (327)
9. If you get a prudent companion (who is suitable) to live with
you, who behaves well and is wise, you should live with him
joyfully and mindfully, overcoming all dangers. (32
10. If you do not get a prudent companion (who is suitable) to live
with you, who behaves well and is wise, then like a king who leaves
a conquered kingdow, you should live alone as an elephant does in
the elephant forest. (329)
11. It is better to live alone. There is no fellowship with the
ignorant. Let one live alone doing no evil, care-free, like an
elephant in the elephant forest. (330)
12. It is pleasant to have friends whenever needed. It is pleasant
to be content with just this and that. It is pleasant to have merit
when life is at an end. It is pleasant to surrender all ill.
(331)
13. It is pleasant to minister to mother in this world. It is
pleasant to minister to father in this world too. It is pleasant to
minister to ascetics. It is pleasant to minister to the Nobles ones
too.(332)
14. It is pleasant to have virtue (continued) until old age. It is
pleasant to be pure and firm in faith. It is pleasant to attain
wisdom. It is pleasant to do no evil. (333)
Chapter 24 Cravings
1. The craving of the person addicted to careless living grows like
a creeper. He jumps from one life to another, like a fruit-loving
monkey in the forest (from one tree without fruit to another).
(334)
2. And when his craving overcomes him, his sorrows flourish like
the entangling creeper called Birana grass. (335)
3. And whoever overcomes his selfish craving in the world, his
sorrows fall away from him, like drops of water from a lotus
flower. (336)
4. This I say to you. Good luck to you all who have assembled here!
Dig up the root of craving like one in quest of sweet root of
Birana grass. Let not Mara crush you again and again as a flood
(crushes) a reed. (337)
5. Just as a tree, though cut down, can grow again if its roots are
undamaged and strong. In the same way if the latent craving are not
wholly uprooted, sorrows will spring up again and again.
(33
6. When the thirty-six streams (of craving) that run towards
pleasures are strong, the torrential thoughts of lust carry away
that deluded person. (339)
7. The streams (craving) flow everywhere. The creeper (craving)
grows and stands everywhere. If you see the creeper grow, cut off
its roots with wisdom. (340)
8. Beings whose sensuous pleasures arise are steeped in craving.
Bound for happiness, they seek happiness. Certainly, such men come
to birth and old age. (341)
9. People who are interested in craving are terrified like a hunted
hare. Held in fetters and in bonds, they suffer again and again.
(342)
10. People who are interested in craving are terrified like a
hunted hare. Therefore, a Bhiksu who wishes his own passionlessness
(Nirvana) should discard carving. (343)
11. Whoever with no desire (for the household) find pleasures in
the forest (in solitude), and though freed from desire (for the
household), one runs back to that very home. Come, behold that man.
He is free, but runs back into that very bondage. (344)
12. The wise do not say a strong bond that is made of iron, wood or
rope; much stronger is the bond (attachment) of passion for jewels,
ornaments, children and wives. (345)
13. The wise say this is indeed a strong bond. It seems soft to
hurl down, but it drags a man, and it is hard to loosen. The wise
cut off this and leave the world, without craving and renounce
sensual pleasures. (346)
14. Those who are infatuated with passion fall back into the
stream. Just as a spider spuns into the web by itself. The wise cut
off this too, and wander without craving, and are released from all
sorrow. (347)
15. Let go the past. Let go the future. Let go the present.
Crossing to the far then shore of existence, you should release
completely in mind and do not undergo birth and old age again.
(34
16. The man who is disturbed by evil thoughts, who is exceedingly
lustful, and who contemplates sensual pleasures an d increases his
craving desires makes the bond (of Mara) stronger certainly.
(349)
17. But he who delights in subduing evil thoughts, who meditates on
"the sorrows of pleasure", and who is mindful, makes an end (of
craving) and severs Maras bond. (350)
18. Having reached the goal, a man is fearless, without craving and
passionless. He has cut off the thorns of life. This is his final
body. (351)
19. He who is without craving and grasping, who is skilled in
etymology and terminology and who knows the grouping of letters and
their sequence, is called the bearer of the final body, a great man
of profound wisdom. (352)
20. I have overcome everything. I know everything. I am detached
from everything. I have renounced everything. I am wholly, and
absorbed in "The destruction of craving". Having comprehended all
by myself, whom shall I call my teacher. (353)
21. The gift of Truth excels all other gifts. The flavor of Truth
excels all other flavors. The pleasure in Truth excels all other
pleasures. Having destroyed craving. He overcomes all sorrow.
(354)
22. Wealth can ruin the fool, but not those who seek the beyond
(Nirvana). The ignorant man ruins himself through craving for
wealth as (if he were ruining) others. (355)
23. Weeds harm the fields. Lust harms mankind. Hence, what is given
to those lustless yields abundant fruit. (356)
24. Weeds harm the fields. Hatred harms mankind. Hence, what is
given to those rid of hatred yields abundant fruit. (357)
25. Weeds harm the fields. Hatred harms mankind. Delusion, what is
given to those rid of delusion yields abundant fruit.
(35
26. Weeds harm the fields. Hatred harms mankind. Craving, what is
given to those rid of craving yields abundant fruit. (359)
Chapter 25 The Bhiksu
1. Good is the control of the eye; good is the control of the ear;
good is the control of the nose; good is the control of the tongue.
(360)
2. Good is the control of the body; good is the control of the
speech; good is the control of the mind; good is the control of
everything. Restrained at all points, the Bhiksu is freed from
sorrow. (361)
3. He who is controlled in hand, in foot, in speech, and in the
lightest (i.e. the head); he who delights in meditation, and is
composed; he who is alone, and is contented, is called a Bhiksu.
(362)
4. A Bhiksu who is controlled in tongue, who speaks wisely, who is
humble, who explains the meaning and the text sweet is his
speech. (363)
5. That Bhiksu who dwells in Dharma, who delights in Dharma, who
meditates in Dharma, and who well remembers Dharma, does not fall
away from the Sublime Dharma. (364)
6. Let him not despise the offerings given to him, and let him not
be envious of others. The Bhiksu who envies others does not attain
Samadhi (i.e. concentration). (365)
7. If a Bhiksu does not despise what he receives, though receiving
but little, even the gods praise him whose life is pure and full of
endeavor. (366)
8. He who has no thought of "I" and "mine" whatever towards mind
and body, he who grieves not for that which he has not, he is
indeed called a Bhiksu. (367)
9. The Bhiksu who abides in loving-kindness, who is pleased with
the Buddhas teaching, attains to that state of peace and
happiness, where the conditioned things has ceased. (36
10. Empty this boat of your life, O Bhiksu! Empty it, you will move
swiftly. Cutting off lust and hated, you will thereby go to
Nirvana. (369)
11. Cut off the five self-illusion, doubts, indulgence in
wrongful rites and ceremonies, sensuous desire and hatred! Give up
five attachment to the Realm of Form, attachment to the Formless
Realms, conceit, restlessness and ignorance. Further cultivate five
confidence, heedfulness, effort, concentration and wisdom. The
Bhiksu who has gone beyond the five bonds (i.e. lust, hate,
delusion, pride, false views) is called "Flood-crosser".
(370)
12. Meditate, O Bhiksu. Be mindful. Do not let your mind whirl on
sensual pleasures. Do not be careless and swallow a ball of lead,
just as not crying "This is sorrow" when burnt. (371)
13. There is no concentration in one who lacks wisdom, nor is there
wisdom in him who lacks concentration; but he who has both
concentration and wisdom, is in the presence of Nirvana.
(372)
14. The Bhiksu who has retired to a lonely abode, who has calmed
his mind, and who perceives the doctrine clearly, experiences a joy
transcending that of man. (373)
15. Whenever he reflects on the rise and fall of the Skandhas
(Aggregates), he experiences joy and happiness of those who know
that Nirvana is immortal. (374)
16. This becomes the beginning for a wise Bhiksu: sense-control,
contentment, restrained with regard to the fundamental Disciplinary
Code, association with beneficent and energetic friends whose
livelihood is pure. (375)
17. Let him be cordial in his ways and refined in conduct; and be
filled thereby with joy, he will make an end of sorrow. (376)
18. Even as the jasmine creeper sheds its withered flowers, you, O
Bhiksu, should totally cast off lust and hatred. (377)
19. The Bhiksu who is calm in body, calm in speech and calm in
mind, who is master of himself and who has left out worldly things,
is truly called a "peaceful one". (37
20. Do censure yourself. Do examine yourself. Self-guarded and
mindful, O Bhiksu, you will live happily. (379)
21. You are indeed, the protector of yourself. You are, indeed,
your own refuge. Therefore, control your own self as a merchant
controls a noble horse. (380)
22. It is full of joy and confidence in the Buddhas teaching. The
Bhiksu will attain the blissful peaceful state, where the
conditioned things has ceased. (381)
23. The Bhiksu who devotes himself to the Buddhas teaching when he
is still young, illuminates this world, like the moon freed from
clouds. (382)
Chapter 26 The Brahmin
1. Strive and go beyond the stream. O Brahmin, discard the
sense-desires. Knowing the destruction of conditioned things, O
Brahmin, be a knower of Nirvana (which is not made of anything).
(383)
2. In two states (of concentration and insight), when a Brahmin
goes to the Further Shore, all the fetters of that "one who knows"
are broken. (384)
3. He for whom there is neither this nor the Further Shore, nor
both who is undistressed and unbound I call him a Brahmin.
(385)
4. He who is meditative, stainless and secluded, he who has done
his duty and is free from corruptions, he who has attained the
supreme Goal (Nirvana) I call him a Brahmin. (386)
5. The sun shines by day; the moon is radiant by night. The warrior
shines in his armor. The Brahmin shines in his meditation. But the
Buddha shines in glory all day and night. (387)
6. He is called a Brahmin because he has discarded evil, and
because he lives in peace. He is called a Samanera because he gives
up the impurities; he is called a Pabbajita, a pilgrim.
(38
7. One should never hurt a Brahmin, nor as Brahmin should vent (his
wrath) on one who has hurt him. Shame on him who hurt a Brahmin!
More shame on him who gives vent (to his wrath)! (389)
8. Unto a Brahmin that (non-retaliation) is of no small advantage.
If he holds back his mind from dear things, whenever the intent to
harm ceases, then and then sorrow subsides. (390)
9. He who does no evil through body, speech or mind and who is
restrained in these three respects I call him a Brahmin.
(391)
10. If one understands the doctrine preached by the fully
enlightened one from anybody, one should reverence him devoutly,
even as a Braham reveres the sacrificial-fire. (392)
11. Not by matted hair, nor by family, nor by birth that one
becomes a Brahmin. But in whom there exist both truth and
righteousness, he is pure, he is a Brahmin. (393)
12. What is the use of your matted hair, foolish man, and what is
the use of your antelope skin garment, if you are full of passions
within yourself and without adorning yourself. (394)
13. The person who wears worn-out robes, who is lean, whose veins
stand out, who meditates alone in the forest I call him a
Brahmin. (395)
14. I do not call him a Brahmin merely because he is born of a
(Brahmin) womb or sprung from a (Brahmin) mother. He is merely a
"Dear-addresser", if he has impediments. He who is free from
impediments, free from clinging I call him a Brahmin. (396)
15. He who has cut off all fetters, who does not tremble, who has
gone beyond ties, who is unbound I call him a Brahmin.
(397)
16. He who has cut the strap (hatred), the thong (craving), and the
rope (heresy), together with all their fastenings (latest
tendencies), who has thrown up the cross-bar (ignorance), who is
enlightened (Buddha) I call him a Brahmin. (39
17. He who, though innocent, endures reproach, flogging and
punishments, without anger, whose power and the potent army is
patience I call him a Brahmin. (399)
18. He who is free from anger, but is faithful, virtuous, free from
craving, self-controlled and bears his final body I call him a
Brahmin. (400)
19. Like water on a lotus leaf, like a mustard seed on the point of
a needle, he who does not cling to sensual pleasures I call him a
Brahmin. (401)
20. He who realize the destruction of his sorrow here in this
world, who has laid the burden aside and is emancipated I call
him a Brahmin. (402)
21. He whose knowledge is deep, who is wise, who is skilled in the
right and wrong way, who has reached the supreme goal (Nirvana) I
call him a Brahmin. (403)
22. He who is no intimate either with house-holders or with the
homeless ones, who wanders without an abode, who has no desires I
call him a Brahmin. (404)
23. He who has laid aside the cudgel in dealing with beings,
whether feeble or strong, who neither harms nor kills I call him
a Brahmin. (405)
24. He who is friendly amongst the hostile, who is peaceful amongst
the violent, who is unattached amongst the attached I call him a
Brahmin. (406)
25. He from whom lust, hatred, pride and detraction are fallen off,
like a mustard seed from the point of a needle I call him a
Brahmin. (407)
26. He who speak gently, with instructive and true words, who gives
offence to nobody in his speech I call him a Brahmin.
(40
27. He who takes nothing that is not given in this world, whether
it is long or short, small or great, fair or foul I call him a
Brahmin. (409)
28. He who has no craving desires, pertaining to this world or to
the next, who is free from desires and emancipated I call him a
Brahmin. (410)
29. He who has no craving desires, is free from doubts through his
knowledge, has gained a firm footing in the Deathless (Nirvana) I
call him a Brahmin. (411)
30. Herein he who has transcended both good and bad, and the ties
(of lust, hatred, delusion, pride and false views) as well, who is
pure, free from sorrow, free from stain I call him a Brahmin.
(412)
31. He who is spotless as the moon, who is pure, serene and
unperturbed, who has destroyed craving for becoming I call him a
Brahmin. (413)
32. He who has gone beyond the lust, and illusion in the difficult
path (of transmigration), and has crossed the ocean of life (of
Samsara), who is meditative, free from craving and doubts, who
clings to nothing, who has attained Nirvana I call him a Brahmin.
(414)
33. He who gives up sense-desires in this world, renounces worldly
life and become a homeless one, has destroyed sense-desires and
becoming I call him a Brahmin. (415)
34. He who gives up craving in this world, renounces worldly life
and become a homeless one, has destroyed craving and becoming I
call him a Brahmin. (416)
35. He who discards human ties and transcends celestial ties, is
completely delivered from all ties I call him a Brahmin.
(417)
36. He who has given up likes and dislikes, who is cooled and is
without defilements, who has conquered the world (of Aggregates),
and is strenuous I call him a Brahmin. (41
37. He who knows the death and rebirth of beings in every way, who
is non-attached, well gone (in practice to Nirvana) and enlightened
I call him a Brahmin. (419)
38. He whose destiny neither gods nor Gandhabhas, nor men know, who
has destroyed all corruption, and is far removed from passion
(Arhat) I call him a Brahmin. (420)
39. He who has no clinging to Aggregates that are past, future or
present, who is without clinging and grasping I call him a
Brahmin. (421)
40. The fearless one, the noble, the hero, the great sage, the
conqueror, the desireless, the cleanser (of defilements), the
enlightened I called him a Brahmin. (422)
41. That sage who knows his former abodes, who sees the blissful
and woeful states, who has reached the end of births, who has
perfected himself with superior wisdom, who has completed (the holy
life) and reached the end of all passions I call him a Brahmin.
(423)