Dharmapada Sutra
Reference is made to 'The
Dhammapada' by Narada Thera)
---o0o---
CHAPTERS
1. Couplets
2. Watchfulness
3. Mind
4. Flowers
5. Fools
6. The Wise
7. The Worthy
8. Thousands
9. Evil
10. Punishment
11. Old Age
12. Self
13. The World
14. The Buddha
15. Happiness
16. Affection
17. Anger
18. Impurities
19. The Righteousness
20. The Path
21. Miscellaneous
22. Woeful State
23. Elephant
24. Craving
25. The Bhikshu
26. The Brahmin
Chapter 1 Couplets
1. Mind is the forerunner of (all evil)
states. Our life is the creation of our mind. If one speaks or acts with
impure mind, suffering follows one as the wheel of the cart follows the
draught-ox that draws the cart. (1)
2. Mind is the forerunner of (all good)
states. Our life is the creation of our mind. If one speaks or acts with
pure mind, happiness follows one as his own shadows that never leaves.
(2)
3. "He insulted me, he hurt me, he defeated
me, and he deprived me". Those who harbor such thoughts will not be free
from hatred. (3)
4. "He insulted me, he hurt me, he defeated
me, and he deprived me". Those who do not harbor such thoughts will be
free from hatred. (4)
5. Hatred never ceases through hatred in this
world, but ceases through not hating only. This is an eternal law. (5)
6. Many people do not know that we perish in
quarrels. Those who realize it do not quarrel with each other. (6)
7. Whoever lives for pleasures, with
unrestrained sensual desires and with excessive food are idle and lack
of virtues. He is over-powered by Mara, just as a weak tree is blown
over by the wind. (7)
8. Whoever lives not for pleasures, with
restrained sensual desires and with moderate food is in good faith and
full of virtues. He is not over-powered by Mara, just as a rocky
mountain is not shaken by the wind. (8)
9. Whoever is impure without self-control and
truthfulness, not worthy of the pure yellow robe that he wears. (9)
10. Whoever is pure, well established in
morals and endowed with self -control and truthfulness, is worthy of the
pure yellow robe that he wears. (10)
11. What is unessential they regard as
essential, and what is essential they regard as unessential; they shall
never realize the truth, and get lost in the path of false thinking.
(11)
12. What is essential they regard as
essential, and what is unessential they regard as unessential; they
shall realize the truth and keep on in the path of right thinking. (12)
13. Even as rain leaks into a poorly roof
house, so passions will penetrate an uncultivated mind. (13)
14. Even as rain does not leak into a
well-roofed house, so passions will not penetrate a cultivated mind.
(14)
15. Here he grieves, and hereafter he
grieves. The man who does evil suffers in both cases. He grieves, and he
is afflicted perceiving the impurities of his own deeds. (15)
16. Here he rejoices, and hereafter he
rejoices. The man who does good rejoices in both cases. He rejoices, and
exceedingly rejoices perceiving the purity of his own deeds. (16)
17. Here he suffers, and hereafter he
suffers. The man who does evil suffers in both cases. "I have done
evil", (thinking thus) he suffers. Furthermore, he suffers on the path
of suffering. (17)
18. Here he is happy, and hereafter he is
happy. The man who does good rejoices in both cases. "I have done good",
(thinking thus), he is happy. Furthermore, he is happy on the path of
joy. (18)
19. If a man recites the holy books, but does
not practice accordingly, this thoughtless man cannot share the
enjoyment of the holy life. He is like a cowherd who counts the cows of
others. (19)
20. Whereas if a man recites only a few words
in the holy books, and practices in according with the teaching. He is
free from passion, hate and illusions-with right vision and a mind free,
clinging to nothing here and hereafter, he shares the enjoyment of the
holy life. (20)
Chapter 2 Watchfulness
1. Vigilance is the path to immorality;
negligence is the path of death. Those who are vigilant never die; those
who are negligent are already as dead. (21)
2. Those who have the knowledge of vigilance
rejoice being vigilant and are delighted in the realm of the Ariyas.
(22)
3. And those who meditate constantly, and
contemplate deeply with striving diligence, realize and attain the
supreme Nirvana. (23)
4. One who is energetic, mindful, pure in
deed, considerate, self-controlled, right living shall arise in glory.
(24)
5. By substained effort, earnestness,
discipline, and self-control, the wise makes an island for himself,
which no flood overwhelms. (25)
6. One who is ignorant
and foolish is never vigilant. The wise man who lives in vigilance
considers it as his greatest treasure. (26)
7. Do not indulge in
negligence; do not have intimacy with sensuous delights. The vigilant
one in earnest meditation obtains abundant bliss. (27)
8. When a wise man discards negligence by
vigilance, ascends to the palace of wisdom and gazes upon the sorrowing
people, he is free from suffering, even as a wise man on a mountain peak
views many unwise people on the plain. (28)
9. Vigilant amongst the negligent, awake
amongst those sleeping, the wise man like a swift horse runs his race,
outrunning the slow ones behind. (29)
10. Maghava (or Indra) became the chief of
the gods by vigilance. Vigilance is ever praised; negligence is ever
despised. (30)
11. The Bhikshu who delights in vigilance and
looks with fear on negligence goes on his path like fire, burning all
obstacles both great and small. (31)
12. The Bhikshu who
delights in vigilance and looks with fear on negligence, is not liable
to fall away. He is in the presence of Nirvana. (32)
Chapter 3 Mind
1. The mind is flickering and restless,
difficult to guard, difficult to control. The wise person straightens
his mind as a fletcher straightens an arrow. (33)
2. Like a fish that is drawn from water and
thrown on dry land, the mind strives and struggles to escape from the
realm of passions. (34)
3. The mind is hard to check, swifting and
alighting wherever it likes. It is good to master this mind. A
disciplined mind is conducive to happiness. (35)
4. The mind is very hard to perceive,
extremely subtle, alighting wherever it likes. A wise man guards his
mind. A guarded mind is conducive to happiness. (36)
5. The mind travels afar, wanders alone, is
incorporeal, lies in a cave. Those who subdue it are liberated from the
bond of Mara. (37)
6. He whose mind is unsteady, who knows not
the true doctrine, whose faith wavers - the wisdom of such a person will
never be perfect. (38)
7. He whose mind is free from the lust of
desires, which is not influenced by hatred, who has transcended both
good and evil - for such an awakened person has no fear. (39)
8. Realizing that this body is as fragile as
a jar, and establishing this mind as firm as a fortress, he should
attack Mara with the weapon of wisdom. He should guard his conquests,
without attachment to it. (40)
9. For before long, how sad! This body will
lie upon the ground, cast aside, devoid of consciousness, like a useless
charred log. (41)
10. Whatever an enemy may harm an enemy, and
whatever a hateful man may harm another hateful one, but a man's own
mind, if wrongly directed, can do him far greater harm. (42)
11. A mother or father,
or any other relative can indeed do good to a man, but a man's own mind,
if correctly directed, can do him far greater good. (43)
Chapter 4 Flowers
1. Who will conquer this earth and this realm
of Yama, and this world together with devas? Who will gather
well-expressed words of truth in the Path of Virtue, even as an expert
(garland-maker) gathers flowers? (44)
2. A trainee disciple will conquer this earth
and this realm of Yama, and this world together with devas. A trainee
disciple will gather well-expressed words of truth in the Path of
Virtue, even as an expert (garland-maker) gathers flowers. (45)
3. Knowing that this body is like foam, and
realizing its mirage-nature, one should destroy the sharp arrows of
Mara, concealed in the flowers of sensuous passions, and pass beyond the
sight of the King of Death. (46)
4. Death carries away the man who gathers
flowers (of sensual pleasure), and whose mind is distracted, as a great
flood sweeps away a sleeping village. (47)
5. And death, the end of all, overpowers the
man who gathers flowers (of sensual pleasure), whose mind is distracted,
and who is thirty for desires. (48)
6. As a bee without damaging the flower, its
color or scent, flies away and collecting only the honey, even so the
sage wanders in the village. (49)
7. Do not seek others' faults, or what others
have done or not done, think what you yourself have done and have not
done. (50)
8. Like a flower that is lovely and
beautiful, but has no scent, even well spoken word hear no fruit is one
who does not practice it. (51)
9. Like a flower that is lovely and beautiful
and also has scent, even so well-spoken words bear fruit in one who
practices it. (52)
10. As from a heap of flowers, many garlands
and wreaths can be made; many good deeds can be done by a mortal being.
(53)
11. The scent of flowers does not go against
the wind; not sandalwood, not tagara, not jasmine. But the scent of the
virtuous does go against the wind; the scent of virtues perfumes all
directions. (54)
12. Sandalwood, tagara, lotus, jasmine - even
among all these kinds of fragrance, the perfume of virtue is by far the
best. (55)
13. The fragrance of tagara or sandal is but
slight; the fragrance of virtuous people is supreme, which blows even
amongst the gods. (56)
14. There is no way for Mara to find the path
of those who are virtuous, vigilant in living, and are liberated by
right knowledge. (57)
15-16. Just as a fragrant, lovely lotus grows
from a heap of rubbish thrown on the road, so does a disciple of the
Fully Enlightened One shine pure light of wisdom in the midst of blind
mortal. (58-59)
Chapter 5 Fools
1. The night is long for the wakeful, the
road is long for the weary, Samsara is long for the foolish who do not
know the Sublime Truth. (60)
2. The disciple who travels along cannot find
a companion better or equal, let him firmly pursue his solitary career.
There is no companionship with the foolish. (61)
3. "I have sons, I have wealth" - the fool
troubles himself. Even one's self is not one's own, how then sons, how
then wealth? (62)
4. The fool who knows that he is a fool is
for that very reason a wise man; the fool who thinks that he is wise is
called a fool indeed. (63)
5. Though a fool lives with a wise man
through all his life, he never understands the Dharma, just as a spoon
never knows the taste of soup. (64)
6. Though an intelligent person lives with a
wise man for only a moment, he quickly understands the Dharma, just as a
tongue knows the taste of soup. (65)
7. A fool who thinks he is wise acts as the
enemy to himself, doing evil deeds that in the end bear bitter fruits.
(66)
8. That deed is not well done when being
done, one repents. Weeping with tears, one reaps the bitter fruits of
the wrong deed thereof. (67)
9. But that deed is
indeed well done when being done, one has not to repent. Rejoicing with
pleasure, one reaps the sweet fruits of the right deed thereof. (68)
10. As long as it has
not borne fruit, the fool thinks the fruit is as sweet as honey, but
when the bitter fruit of evil deed ripens, then he comes to grief. (69)
11. Month after month a fool may fast by
eating only as much food as can be picked up on the tip of a Kusa grass
blade, yet his worth is not a sixteenth part of that of the wise man who
have comprehended the Truth. (70)
12. The effect of an evil deed does not come
immediately, just as fresh milk does not turn sour at once. It follows
the fool, like fire covered by ashes. (71)
13. Whatever the fool gains, knowledge and
fame will ruin himself. It destroys the fool's virtue, going to his
head. (72)
14. The fool will desire undeserved
reputation, precedence among the monks, authority in monasteries, and
honor amongst other groups. (73)
15. Let both laymen and monks think, "This I
have done, and let them refer me in every work, no matter great or
small". Such are the ambition of the fool. This desire and pride
increase. (74)
16. Surely, the Bhikshus, the disciple of the
Buddha, understands the path that leads to worldly wealth and another
path that leads to Nirvana. They should not rejoice in worldly honor,
but cultivate for detachment. (75)
Chapter 6 The Wise
1. If one looks upon a wise man who points
out faults as a revealer of hidden treasures, one should associate with
a wise man. (76)
2. Let the wise man advise, instruct and
restrain one from evil. He will be truly pleased by those who are good,
and displeased by those who are not. (77)
3. Do not associate with evil friends, and do
not associate with mean men. Do associate with good friends and do
associate with noblemen. (78)
4. He drinks of the Dharma and abides in
happiness. The wise man ever delights in the Dharma revealed by the
Ariyas. (79)
5. Irrigators guide water in channelling,
fletchers make the arrows straight in bending, carpenters control the
timber in cutting. The wise control their own minds. (80)
6. As a solid rock is
not shaken by the wind, the wise are not moved by praise or blame. (81)
7. Just as a deep lake
is clear and still, the wise become exceedingly peaceful when they hear
the Dharma. (82)
8. The good give up attachment for
everything. The sagely do not speak idle words on sensual craving.
Whenever they are affected by happiness or by pain, the wise show
neither elation nor depression. (83)
9. Neither for the sake of oneself nor for
the sake of another, he should not desire son, wealth, or kingdom by
unrighteous means. By unrighteous means, he should not seek his own
success. Then, such a person is indeed virtuous, wise and righteous.
(84)
10. Few people amongst men can reach the
Beyond (Nirvana); the rest of mankind only runs along the shore. (85)
11. For those who act properly according to
the teaching, and explain correctly the truth, they will reach the
Beyond (Nirvana) crossing the realm of passions, which is hard to cross
over. (86)
12-13. Leaving behind the path of darkness
and cultivating the path of brightness, let the wise man leave his home
life and go into a life without home. He should seek great delight in
detachment, which is difficult to enjoy. Giving up the sensual pleasure
with no hindrance, the wise man should cleanse himself of the impurities
of the mind. (87-88)
14. For those whose mind is properly
cultivated in the Limbs of Perfect Enlightenment, who have no attachment
and enjoy in giving up of grasping, and who are free from the
corruption, and shine pure in a radiance of light, then attain Nirvana
even in this mortal world. (89)
Chapter 7 The Worthy
1. For those who have completed the journey,
left sorrow behind, being completely free from everything and destroyed
all bondage, the fever of passion does not exist. (90)
2. The mindful people exert themselves, and
do not like to remain in the same place. Like swans that leave their
pools and go home after home. (91)
3. For those who have no accumulation, who
eat the right food of life, and who have deliverance that is void and
signless, they are the objects in the path that cannot be traced, like
birds flying in the air. (92)
4. For those whose corruptions are destroyed,
who are not attached to food, and who has deliverance that is void and
signless, they are the objects in the path that cannot be traced, like
birds flying in the sky. (93)
5. For those who subdue their senses, like
the charioteers trained and controlled their horses, and who destroy
their pride and is free from the corruptions, they are admired even by
the gods. (94)
6. A balanced and well-disciplined person
does not resent like the earth. He is comparable to an Indakhila, (i.e.
a firm column). He is not sullied by mud like a pool. He does not wander
(in Samsara) for such a balanced life. (95)
7. His mind is calm. His speech is calm. His
action is calm. He knows correctly that he is completely freed,
perfectly peaceful and steadily balanced. (96)
8. For a man who is free from credulous
beliefs, who understands the eternal, Nirvana, who cuts off the links,
who has put an end to occasion (of good and evil), and who eschews all
desires, he is indeed a supreme man. (97)
9. Wherever the Arhats dwell in a village or
in a forest, in a valley or on a hill, that spot is a place of delight.
(98)
10. Forests are
delightful where other people do not because the one who is free from
passion rejoices therein seeking no sensual pleasure. (99)
Chapter 8 Thousands
1. Better than a thousand useless words is
one single beneficial word, by hearing which, one is pacified. (100)
2. Better than a thousand useless verses is
one beneficial single verse, by hearing which, one is pacified. (101)
3. Should one recites a hundred useless
verses, better is one single word of the Dharma, by hearing which, one
is pacified. (102)
4. Though one conquers a million people in
battle, he is the noblest victor who has conquered himself. (103)
5-6. Self-conquest is indeed, far greater
than the conquest of all other people; neither a god nor a Gandhabba nor
Mara with Brahma can win back the victory of such a person who is
self-subdued and self-disciplined. (104-105)
7. Even if one makes an offering a thousand
times every month for a hundred years, if one honors a sage who has
perfected himself, for even a moment, that honor is better than what is
sacrificed in a century. (106)
8. Even if one tends the (sacred) fire in the
forest for a hundred years, if one honors a sage who has perfected
himself, for even a moment, that honor is better than what is sacrificed
in a century. (107)
9. Whatever gift or alms are offered for a
year in this world in order to seek merit, all of that is less than a
single quarter of the reverence towards the upright people. (108)
10. For one who is in the habit of constantly
honoring and respecting the elders, one's four blessings increase - age,
beauty, bliss and strength. (109)
11. It is better to have a single day in
one's life, which is moral and meditative, than to have a hundred years
in one's life, which is immoral and uncontrolled. (110)
12. It is better to have a single day in
one's life, which is wise and meditative, than to have a hundred years
in one's life, which is without wisdom and control. (111)
13. It is better to have a single day in
one's life, which makes an internse effort than to have a hundred year
in one's life, which is idle and inactive. (112)
14. It is better to have a single day in
one's life, which comprehends how all things rise and pass away, than to
have one hundred years in one's life, which does not comprehend how all
things rise and pass away. (113)
15. It is better to have a single day in
one's life, which sees one's own immorality, than to have one hundred
years in one's life, which does not see one's own immortality. (114)
16. It is better to have a single day in one's life, which sees the
ultimate truth, than to have a hundred years in one's life, which does
not see the ultimate truth. (115)
Chapter 9 Evil
1. Make haste in doing good and check your
mind from evil. If a man is slow in doing meritorious actions, his mind
delights in evil. (116)
2. Should a man commits evil, he should not
do it again and again. He should not find pleasure therein, because
accumulation of evil is painful. (117)
3. Should a man performs a meritorious
action, he should do it again and again. He should find pleasure therein
because accumulation of merits is blissful. (118)
4. Even one who is evil sees good as long as
the evil has not developed, but when the evil has developed, one sees
the evil results. (119)
5. Even one who is good sees evil as long as
the good has not developed, but when the good has developed, one sees
the good results. (120)
6. Do not disregard evil, saying "It will not
come close to me". The falling of drops of water will in time fill a
water jar. Even so the fool fills himself with evil by gathering it
little by little. (121)
7. Do not disregard merit, saying "It will
not come close to me". The falling of drops of water will in time fill a
water jar. Even so the wise man fills himself with good by gathering it
little by little. (122)
8. Just as a merchant, with a small escort
but great wealth, avoids a dangerous route, let a man who desires to
live avoid drinking poison and the dangers of evil. (123)
9. If there is no wound
in one's hand, one may carry poison in it. Poison does not affect one
who has no wound. There is no evil for one who does none. (124)
10. If anyone offends an innocent person, the
evil of that will come back to that fool, like fine dust thrown against
the wind. (125)
11. Some are born in a womb. Those who are
evil are born in evil realms. People whose conduct is good go to heaven.
People who are free from defilement enter Nirvana. (126)
12. There is nowhere on earth - not in the
sky, nor in the sea, nor in a mountain cave, that one may escape from
the effects of one's evil deed. (127)
13. There is nowhere on earth - not in the
sky, nor in the sea, nor in a mountain cave, that one will not be
overcome by death. (128)
Chapter 10 Punishment
1. All tremble at the
rod. All fear death. Comparing others with oneself, one should neither
kill nor cause to kill. (129)
2. All tremble at the rod. Life is dear to all. Comparing others with
oneself, one should neither kill nor cause to kill. (130)
3. Whoever, seeking his own happiness, hurts with the rod other living
beings who all want happiness will not experience happiness hereafter.
(131)
4. Whoever, seeking his own happiness, does not hurt other living beings
who all want happiness will experience happiness hereafter. (132)
5. Do not speak harsh words, because once spoken will retort to you.
Angry words are painful. There may be blows for blows that cause
retaliation. (133)
6. If you keep silence like a broken gong, you have already attained
Nirvana. No vindictiveness will be found in you. (134)
7. As a cowherd drives his cattle to pasture with a rod, even so do old
age and death drive out the lives of beings. (135)
8. When a fool commits evil deeds; he does not realize that he is
tormented by his own deeds, like one burnt by fire. (136)
9-12. Whoever hurts with his rod those who are harmless, will soon come
to one of these ten states: acute pain disaster, body injury, grievous
sickness, loss of mind, oppression by the king, heavy accusation, lose
of relatives, destruction of wealth, ravaging fire that will burn his
house, to be born in hell when his body dissolves. (137-140)
13. Neither nakedness, nor matted hair, nor filth, nor fasting, nor
lying on the ground, nor dust and dirt, nor striving squatting on the
heels, can purify a mortal who has not overcome doubts and desires.
(141)
14. Though a man may wear fine clothing, if he lives peacefully, subdues
his passion, control his senses, has faith, is perfectly pure, lays
aside the rod towards all living beings, he is a Brahman, an ascetic, a
monk called Bhikkhu. (142)
15. It is rare to find anyone in this world restrained by modesty, who
avoids reproach, just as a good horse needs no whipping. (143)
16. Like a good horse, touched by the whip, be strenuous and zealous by
faith, by virtue, by effort, by concentration, by studying the truth, by
being endowed with knowledge and conduct and by being mindful, one shall
get rid of this great suffering. (144)
17. Irrigators guide water in chanelling, the fletchers make the arrows
straight in bending, the carpenters control the timber in cutting, the
virtuous control themselves. (145)
Chapter 11 Old Age
1. What is laughter,
what is joy, when the world is ever burning? When you are in deep
darkness, would you not seek the light? (146)
2. Consider this beautiful body! It is a mass of sores, diseased, full
of imaginations. It is never permanent, for ever changing. (147)
3. This body is decaying! A nest of diseases, perishable. This putrid
mass breaks up. Truly life ends in death. (148)
4. Look at these grey white dried bones, like gourds cast away in
autumn. What pleasure is there in looking at them? (149)
5. This body is made of bones covered with flesh and blood. Herein are
stored decay, death, conceit and detraction. (150)
6. Even ornamented royal chariots wear out, so the body reaches old age
too. However, the Dharma of good virtues never grows old. Thus, teach
the good to those who are good. (151)
7. If a man does not learn, he grows old just like an ox! His muscles
grow, but his wisdom does not. (152)
8. I wandered in Samsara through many a birth, seeking but not finding
the builder of the house of life and death. It is sorrowful to be born
again and again. (153)
9. O house-builder, you have been seen! You will not rebuild again. Your
framing is all broken, and your ridgepole is destroyed. My mind has
attained the unconditioned without any attachment. The end of carving is
also achieved. (154)
10. Those who have not led the Holy Life, and who have not acquired
wealth in their youth, pine away, like old herons at a pond without
fish. (155)
11. Those who have not led the Holy Life, who have not acquired wealth
in their youth, lie like worn-out bows, sighing after the past. (156)
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. (158)
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 one's 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 one's own
welfare, no matter how great. Clearly perceiving one's own welfare, let
one be intent on one's 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 people's doors for alms).
Observe and practice the principle of good conduct. One who observes
this practice lives happily in this world, and beyond. (168)
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. (178)
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 one's 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. (198)
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. (208)
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). (218)
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. (228)
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. (238)
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 man's 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.
(248)
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 other's faults, but hard indeed, to see one's own.
One shows the others faults like chaff winnowed in the wind, but one
hides one's 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". (258)
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 one's 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. (268)
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.
(278)
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 doesn't 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. (288)
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. (298)
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. (308)
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 man's wife. (310)
6. Just as a hand of Kusa grass if badly grasped will cut one's 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. (318)
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. (328)
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. (338)
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. (348)
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 Mara's 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. (358)
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
Buddha's teaching, attains to that state of peace and happiness, where
the conditioned things has ceased. (368)
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". (378)
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 Buddha's teaching. The
Bhiksu will attain the blissful peaceful state, where the conditioned
things has ceased. (381)
23. The Bhiksu who devotes himself to the Buddha's 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. (388)
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. (398)
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. (408)
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. (418)
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)
-The
End-
Source: Buddhism Study and Practice Group
(http://www.sinc.sunysb.edu/Clubs/buddhism/)
---o0o---
Collected by Dieu My
Layout: Pho Tri
