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The Dhammapada - Buddha · Educational Library

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  Speaker 1: The Damapoda, Chapter one, the twin verses, All that we
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  Speaker 1: are is the result of what we have thought. It
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  Speaker 1: is founded on our thoughts. It is made up of
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  Speaker 1: our thoughts. If a man speaks or acts with an
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  Speaker 1: evil thought, pain follows him, as the wheel follows the
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  Speaker 1: foot of the ox that draws the carriage. All that
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  Speaker 1: we are is the result of what we have thought.
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  Speaker 1: It is founded on our thoughts. It is made up
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  Speaker 1: of our thoughts. If a man speaks or act with
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  Speaker 1: a pure thought, happiness follows him like a shadow that
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  Speaker 1: never leaves him. He abused me, He beat me, He
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  Speaker 1: defeated me, he robbed me. In those who harbor such thoughts,
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  Speaker 1: hatred will never cease. He abused me, he beat me,
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  Speaker 1: he defeated me, he robbed me. In those who do
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  Speaker 1: not harbor such thoughts, hatred will cease. For hatred does
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  Speaker 1: not cease by hatred. At any time, hatred ceases by love.
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  Speaker 1: This is an old rule. The world does not know
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  Speaker 1: that we must all come to an end here, But
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  Speaker 1: those who know it, their quarrels cease at once. He
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  Speaker 1: who lives looking for pleasures only his senses uncontrolled, immoderate
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  Speaker 1: in his food, idle and weak Marah, the tempter will
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  Speaker 1: certainly overthrow him as the wind throws down a weak tree.
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  Speaker 1: He who lives without looking for pleasures, his senses well controlled,
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  Speaker 1: moderate in his food, faithful, and strong him Mara will
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  Speaker 1: certainly not overthrow any more than the wind throws down
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  Speaker 1: a rocky mountain. He who wishes to put on the
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  Speaker 1: yellow dress without having cleansed himself from sin, who disregards
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  Speaker 1: also temperance and truth, is unworthy of the yellow dress.
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  Speaker 1: But he who has cleansed himself from sin, is well
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  Speaker 1: grounded in all virtues, and regards also temperance and truth,
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  Speaker 1: he is indeed worthy of the yellow dress. They who
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  Speaker 1: imagine truth in untruth and see untruth in truth, never
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  Speaker 1: arrive at truth, but follow vain desires. They who know
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  Speaker 1: truth in truth and untruth in untruth, arrive at truth
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  Speaker 1: and follow true desire. As rain breaks through an ill
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  Speaker 1: thatched house, passion will break through an unreflecting mind. As
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  Speaker 1: rain does not break through a well thatched house, passion
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  Speaker 1: will not break through a well reflecting mind. The evildoer
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  Speaker 1: mourns in this world, and he mourns in the next.
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  Speaker 1: He mourns in both. He mourns and suffers when he
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  Speaker 1: sees the evil of his own work. The virtuous man
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  Speaker 1: delights in this world, and he delights in the next.
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  Speaker 1: He delights in both. He delights and rejoices when he
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  Speaker 1: sees the purity of his own work. The evil doer
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  Speaker 1: suffers in this world, and he suffers in the next.
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  Speaker 1: He suffers in both. He suffers when he thinks of
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  Speaker 1: the evil he has done. He suffers more when going
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  Speaker 1: on the evil path. The virtuous man is happy in
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  Speaker 1: this world, and he is happy in the next. He
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  Speaker 1: is happy in both. He is happy when he thinks
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  Speaker 1: of the good he has done. He is still more
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  Speaker 1: happy when going on the good path. The thoughtless man,
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  Speaker 1: even if he can recite a large portion of the law,
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  Speaker 1: but is not a doer of it, has no share
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  Speaker 1: in the priesthood, but is like a cowherd counting the
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  Speaker 1: cows of others. The follower of the law, even if
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  Speaker 1: he can recite only a small portion of the law,
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  Speaker 1: but having forsaken passion and hatred and foolishness, possesses true
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  Speaker 1: knowledge and serenity of mind. He, caring for nothing in
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  Speaker 1: this world or that to come, has indeed a share
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  Speaker 1: in the priesthood end of chapter one, Chapter two on earnestness.
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  Speaker 1: Earnestness is the path of immortality nirvana, thoughtlessness the path
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  Speaker 1: of death. Those who are in earnest do not die.
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  Speaker 1: Those who are thoughtless are as if dead already. Those
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  Speaker 1: who are advanced in earnestness, having understood this, clearly, delight
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  Speaker 1: in earnestness and rejoice in the knowledge of the arias
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  Speaker 1: the elect. These wise people meditative study, always possessed of
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  Speaker 1: strong powers attained to nirvana, the highest happiness. If an
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  Speaker 1: earnest person has roused himself, if he is not forgetful,
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  Speaker 1: if his deeds are pure, if he acts with consideration,
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  Speaker 1: if he restrains himself and lives according to law, then
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  Speaker 1: his glory will increase by rousing himself by earnestness. By
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  Speaker 1: restraint and control, the wise man may make for himself
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  Speaker 1: an island which no flood can overwhelm. Fools follow after vanity,
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  Speaker 1: men of evil wisdom. The wise man keeps earnestness as
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  Speaker 1: his best jewel, follow not after vanity, nor after the
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  Speaker 1: enjoyment of love and lust. He who is earnest and
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  Speaker 1: meditative obtains ample joy. When the learned man drives away
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  Speaker 1: vanity by earnestness. He the wise, climbing the terraced heights
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  Speaker 1: of wisdom, looks down upon the fools. Serene. He looks
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  Speaker 1: upon the toiling crowd, as one that stands on a
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  Speaker 1: mountain looks down upon them that stand upon the plain,
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  Speaker 1: earnest among the thoughtless, awake, among the sleepers. The wise
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  Speaker 1: man advances like a racer, leaving behind the hack By earnestness,
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  Speaker 1: did magarvern Indra rise to the lordship of the gods.
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  Speaker 1: People praise earnestness. Thoughtlessness is always blamed. A big shoe
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  Speaker 1: mendicant who delights in earnestness, who looks with fear on thoughtlessness,
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  Speaker 1: moves about like fire, burning all his fetters small a large,
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  Speaker 1: A big shou mendicant who delights in reflection, who looks
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  Speaker 1: with fear on thoughtlessness, cannot fall away from his perfect state.
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  Speaker 1: He is close upon nirvana. End of chapter two, Chapter three. Thought.
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  Speaker 1: As a flutterer makes straight his arrow, a wise man
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  Speaker 1: makes straight his trembling and unsteady thought, which is difficult
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  Speaker 1: to guard, difficult to hold back. As a fish taken
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  Speaker 1: from his watery home and thrown on the dry ground,
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  Speaker 1: our thought trembles all over in order to escape the
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  Speaker 1: dominion of Mara the Tempter. It is good to tame
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  Speaker 1: the mind, which is difficult to hold in and flighty,
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  Speaker 1: rushing wherever it listeth. Attained mind brings happiness. Let the
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  Speaker 1: wise man guard his thoughts, for they are difficult to perceive,
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  Speaker 1: very artful, and they rush wherever they list. Thoughts well
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  Speaker 1: guarded bring happiness. Those who bridle their mind, which travels far,
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  Speaker 1: moves about alone, is without a body, and hides in
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  Speaker 1: the chamber of the heart, will be free from the
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  Speaker 1: bonds of Mara the Tempter. If a man's thoughts are unsteady,
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  Speaker 1: if he does not know the true law, if his
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  Speaker 1: peace of mind is troubled, his knowledge will never be perfect.
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  Speaker 1: If a man's thoughts are not dissipated, if his mind
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  Speaker 1: is not perplexed, if he has ceased to think of
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  Speaker 1: good or evil, then there is no fear for him.
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  Speaker 1: While he is watchful. Knowing that this body is fragile
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  Speaker 1: like a jar, and making this thought firm like a fortress,
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  Speaker 1: one should attack Mara the Tempter with the weapon of knowledge.
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  Speaker 1: One should watch him when conquered, and should never rest
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  Speaker 1: before long alas this body will lie on the earth,
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  Speaker 1: despised without understanding, like a useless log. Whatever a hater
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  Speaker 1: may do to a hater, or an enemy to an enemy,
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  Speaker 1: a wrongly directed mind will do us greater mischief. Not
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  Speaker 1: a mother, not a father, will do so much, nor
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  Speaker 1: any other relative. A well directed mind will do us
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  Speaker 1: greater service. End of Chapter three, Chapter four. Flowers, who
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  Speaker 1: shall overcome this earth and the world of Yama, the
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  Speaker 1: Lord of the Departed, and the world of the gods.
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  Speaker 1: Who shall find out the plainly shown path of virtue
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  Speaker 1: as a clever man finds out the right flower. The
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  Speaker 1: disciple will overcome the earth and the world of Yama
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  Speaker 1: and the world of the gods. The disciple will find
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  Speaker 1: out the plainly shown path of virtue as a clever
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  Speaker 1: man finds out the right flower. He who knows that
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  Speaker 1: this body is like froth, and has learnt that it
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  Speaker 1: is as unsubstantial as a mirage, will break the flower
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  Speaker 1: pointed arrow of Mara and never see the king of death.
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  Speaker 1: Death carries off a man who is gathering flowers and
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  Speaker 1: whose mind is distracted, as a flood carries off a
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  Speaker 1: sleeping village. Death subdues a man who is gathering flowers,
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  Speaker 1: and whose mind is distracted before he is satiated in
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  Speaker 1: his pleasures. As the bee collects nectar and departs without
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  Speaker 1: injuring the flower or its color or scent. So let
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  Speaker 1: a sage dwell in his village, not the perversities of others,
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  Speaker 1: not their sins of commission or omission, but his own
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  Speaker 1: misdeeds and negligences. Should a sage take notice of, Like
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  Speaker 1: a beautiful flower full of color but without scent, are
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  Speaker 1: the fine but fruitless words of him who does not
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  Speaker 1: act accordingly. But like a beautiful flower full of color
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  Speaker 1: and full of scent, are the fine and fruitful words
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  Speaker 1: of him who acts accordingly. As many kinds of wreaths
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  Speaker 1: can be made from a heap of flowers, so many
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  Speaker 1: good things may be achieved by a mortal when once
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  Speaker 1: he is born. The center flowers does not travel against
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  Speaker 1: the wind, nor that of sandalwood, or of tagara and
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  Speaker 1: malika flowers. But the odor of good people travels even
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  Speaker 1: against the wind. A good man pervades every place sandalwood
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  Speaker 1: or tagara, a lotus flower, or a lasiki among these
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  Speaker 1: sorts of perfumes. The perfume of virtue is un past
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  Speaker 1: mean is the scent that comes from tagara and sandalwood.
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  Speaker 1: The perfume of those who possess virtue rises up to
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  Speaker 1: the gods as the highest of the people who possess
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  Speaker 1: these virtues, who live without thoughtlessness, and who are emancipated
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  Speaker 1: through true knowledge, Mara, the tempter never finds the way.
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  Speaker 1: As on a heap of rubbish cast upon the highway,
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  Speaker 1: the lily will grow full of sweet perfume and delight.
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  Speaker 1: Thus the disciple of the truly enlightened Buddha shines forth
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  Speaker 1: by his knowledge among those who are like rubbish, among
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  Speaker 1: the people that walk in darkness. End of chapter four,
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  Speaker 1: Chapter five. The fool long is the knight to him
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  Speaker 1: who is awake, Long is a mile to him who
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  Speaker 1: is tired. Long is life to the foolish who do
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  Speaker 1: not know the true law. If a traveler does not
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  Speaker 1: meet with one who is his better or his equal,
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  Speaker 1: let him firmly keep to his solitary journey. There is
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  Speaker 1: no companionship with a fool. These sons belong to me,
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  Speaker 1: and this wealth belongs to me. With such thoughts, a
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  Speaker 1: fool is tormented. He himself does not belong to himself.
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  Speaker 1: How much less sons and wealth. The fool who knows
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  Speaker 1: his foolishness is wise at least so far. But a
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  Speaker 1: fool who thinks himself wise he is called a fool. Indeed,
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  Speaker 1: if a fool be associated with a wise man, even
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  Speaker 1: all his life, he will perceive the truth as little
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  Speaker 1: as a spoon perceives the taste of soup. If an
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  Speaker 1: intelligent man be associated for one minute only with a
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  Speaker 1: wise man, he will soon perceive the truth as the
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  Speaker 1: tongue perceives the taste of soup. Fools of little understanding
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  Speaker 1: have themselves for their greatest enemies, For they do evil
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  Speaker 1: deeds which must bear bitter fruits. That deed is not
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  Speaker 1: well done, of which a man must repent, and the
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  Speaker 1: reward of which he receives crying and with a tearful face. No,
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  Speaker 1: that deed is well done, of which a man does
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  Speaker 1: not repent, and the reward of which he receives gladly
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  Speaker 1: and cheerfully. As long as the evil deed done does
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  Speaker 1: not bear fruit, the fool thinks it is like honey.
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  Speaker 1: But when it ripens, then the fool suffers grief. Let
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  Speaker 1: a fool, month after month eat his food like an
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  Speaker 1: ascetic with a tip of a blade of cusher grass.
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  Speaker 1: Yet is he not worth the sixteenth particle of those
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  Speaker 1: who have well weighed the law. An evil deed, like
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  Speaker 1: newly drawn milk, does not turn suddenly smoldering, like fire
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  Speaker 1: covered by ashes. It follows the fool. And when the
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  Speaker 1: evil deed, after it has become known, brings sorrow to
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  Speaker 1: the fool, then it destroys his bright lot. Nay, it
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  Speaker 1: cleaves his head. Let the fool wish for a false reputation,
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  Speaker 1: for precedence among the big shoes, for lordship in the convents,
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  Speaker 1: for worship among other people. May both the layman and
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  Speaker 1: he who has left the world think that this is
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  Speaker 1: done by me? May they be subject to me in
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  Speaker 1: everything which is to be done or is not to
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  Speaker 1: be done. Thus is the mind of the fool, and
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  Speaker 1: his desire and pride increase. One is the road that
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  Speaker 1: leads to wealth, another the road that leads to nirvana.
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  Speaker 1: If the Bikshu, the disciple of Buddha, has learnt this,
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  Speaker 1: he will not yearn for honor. He will strive after
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  Speaker 1: separation from the world. End of chapter five, Chapter six
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  Speaker 1: The wise man Pandata. If you see an intelligent man
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  Speaker 1: who tells you where true treasures are to be found.
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  Speaker 1: Round who shows what is to be avoided and administers reproofs,
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  Speaker 1: follow that wise man. It will be better, not worse,
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  Speaker 1: for those who follow him. Let him admonish, let him teach,
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  Speaker 1: Let him forbid what is improper. He will be beloved
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  Speaker 1: of the good. By the bad, he will be hated.
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  Speaker 1: Do not have evildoers for friends, Do not have low
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  Speaker 1: people for friends. Have virtuous people. For friends, have for
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  Speaker 1: friends the best of men. He who drinks in the
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  Speaker 1: law lives happily with a serene mind. The sage rejoices
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  Speaker 1: always in the law as preached by the elect arias well.
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  Speaker 1: Makers lead the water wherever they like. Fletchers the arrow
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  Speaker 1: carpenters bend a log of wood. Wise people fashion themselves
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  Speaker 1: as a solid rock is not shaken by the wind.
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  Speaker 1: Wise people falter not amidst blame and praise. Wise people,
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  Speaker 1: after they have listened to the laws, become serene, like
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  Speaker 1: a deep, smooth and still lake. Good people walk on
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  Speaker 1: whatever befall the good. Do not prattle longing for pleasure,
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  Speaker 1: whether touched by happiness or sorrow. Wise people never appear
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  Speaker 1: elated or depressed. If whether for his own sake or
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  Speaker 1: for the sake of others. A man wishes neither for
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  Speaker 1: a son, nor for wealth, nor for lordship. And if
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  Speaker 1: he does not wish for his own success by unfair means,
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  Speaker 1: then he is good, wise, and virtuous. Few are there
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  Speaker 1: among men who arrive at the other shore become our hats.
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  Speaker 1: The other people here run up and down the shore.
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  Speaker 1: But those who, when the law has been well preached
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  Speaker 1: to them, follow the law will pass across the dominion
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  Speaker 1: of death, however difficult to overcome. A wise man should
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  Speaker 1: leave the dark state of ordinary life and follow the
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  Speaker 1: bright state of the Biktu. After going from his home
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  Speaker 1: to a homeless state, he should, in his retirement look
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  Speaker 1: for enjoyment where there seemed to be no enjoyment, leaving
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  Speaker 1: all pleasures behind and calling nothing his own. The wise
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  Speaker 1: man should purge himself from all the troubles of the mind.
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  Speaker 1: Those whose mind is well grounded in the seven elements
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  Speaker 1: of knowledge, who without clinging to anything, rejoice in freedom
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  Speaker 1: from attachment, whose appetites have been conquered, and who are
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  Speaker 1: full of light, are free even in this world. End
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  Speaker 1: of chapter six, Chapter seven, The venerable or hat there
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  Speaker 1: is no suffering for him who has finished his journey
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  Speaker 1: and abandoned grief, who has freed himself on all sides
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  Speaker 1: and thrown off all fetters. They depart with their faults
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  Speaker 1: well collected. They are not happy in their abode, Like
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  Speaker 1: swans who have left their lake. They leave their house
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  Speaker 1: and home. Men who have no riches, who live on
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  Speaker 1: recognized food, who have perceived void and unconditioned freedom nirvana,
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  Speaker 1: Their path is difficult to understand, like that of birds
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  Speaker 1: in the air. He whose appetites are stilled, who is
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  Speaker 1: not absorbed in enjoyment, who has perceived void and unconditioned
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  Speaker 1: freedom nirvana, His path is difficult to understand, like that
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  Speaker 1: of birds in the air. The gods even envy him
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  Speaker 1: whose senses, like horses well broken in by the driver,
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  Speaker 1: have been subdued. Who is free from pride and free
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  Speaker 1: from appetites. Such a one who does his duty is
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  Speaker 1: tolerant like the earth earth, like Indure's bolt. He is
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  Speaker 1: like a lake without mud. No new births are in
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  Speaker 1: store for him. His thought is quiet. Quiet are his
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  Speaker 1: word and deed. When he has obtained freedom by true knowledge,
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  Speaker 1: when he has thus become a quiet man, The man
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  Speaker 1: who is free from credulity, but knows the uncreated, who
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  Speaker 1: has cut all ties, removed all temptations, renounced all desires.
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  Speaker 1: He is the greatest of men. In a hamlet, or
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  Speaker 1: in a forest, in the deep water, or on the
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  Speaker 1: dry land, wherever venerable persons or hunter dwell, that place
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  Speaker 1: is delightful. Forests are delight where the world finds no delight.
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  Speaker 1: There the passionless will find delight, for they look not
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  Speaker 1: for pleasures. End of Chapter seven, Chapter eight, The Thousands.
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  Speaker 1: Even though a speech be a thousand of words, but
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  Speaker 1: made up of senseless words, one word of sense is better,
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  Speaker 1: which if a man hears, he becomes quiet. Even though
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  Speaker 1: a Gotha poem be a thousand of words, but made
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  Speaker 1: up of senseless words, one word of a Gotha is better,
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  Speaker 1: which if a man hears, he becomes quiet. Though a
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  Speaker 1: man recite a hundred goths made up of senseless words,
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  Speaker 1: one word of the law is better, which if a
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  Speaker 1: man hears, he becomes quiet. If one man conquer in
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  Speaker 1: battle a thousand times thousand men, and if another conquer himself,
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  Speaker 1: he is the greatest of conquerors. One's own self conquered
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  Speaker 1: is better than all other people. Not even a god,
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  Speaker 1: a Gandarva, not Mara with Brahmin, could change into defeat.
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  Speaker 1: The victory of a man who has vanquished himself and
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  Speaker 1: always lives under restraint. If a man for a hundred
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  Speaker 1: years sacrifice month after month with a thousand, and if
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  Speaker 1: he but for one moment pay homage to a man
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  Speaker 1: whose soul is grounded in true knowledge, better is that
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  Speaker 1: homage than a sacrifice for a hundred years. If a
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  Speaker 1: man for a hundred years worship agony, fire in the forest,
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  Speaker 1: and if he but for one moment pay homage to
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  Speaker 1: a man whose soul is grounded in true knowledge, better
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  Speaker 1: is that homage than sacrifice for a hundred years. Whatever
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  Speaker 1: a man's sacrifice in this world as an offering or
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  Speaker 1: as an oblation for a whole year in order to
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  Speaker 1: gain merit, the whole of it is not worth a
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  Speaker 1: quarter a farthing. Reverence shown to the righteous is better.
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  Speaker 1: He who always greets and constantly revers the aged four
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  Speaker 1: things will increase to him, namely life, beauty, happyness, power.
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  Speaker 1: But he who lives a hundred years vicious and unrestrained,
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  Speaker 1: a life of one day is better. If a man
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  Speaker 1: is virtuous and reflecting, and he who lives a hundred
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  Speaker 1: years ignorant and unrestrained, A life of one day is better.
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  Speaker 1: If a man is wise and reflecting, and he who
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  Speaker 1: lives a hundred years idle and weak, a life of
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  Speaker 1: one day is better. If a man has attained firm strength,
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  Speaker 1: and he who lives a hundred years not seeing beginning
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  Speaker 1: and end, a life of one day is better. If
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  Speaker 1: a man sees beginning and end, and he who lives
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  Speaker 1: a hundred years not seeing the immortal place, a life
• 28:59
  Speaker 1: of one day better. If a man sees the immortal place,
• 29:05
  Speaker 1: and he who lives a hundred years not seeing the
• 29:09
  Speaker 1: highest law, a life of one day is better if
• 29:14
  Speaker 1: a man sees the highest law. End of Chapter eight,
• 29:21
  Speaker 1: Chapter nine. Evil. If a man would hasten towards the good,
• 29:29
  Speaker 1: he should keep his thought away from evil. If a
• 29:33
  Speaker 1: man does what is good slothfully, his mind delights in evil.
• 29:40
  Speaker 1: If a man commits a sin, let him not do
• 29:44
  Speaker 1: it again, Let him not delight in sin. Pain is
• 29:49
  Speaker 1: the outcome of evil. If a man does what is good,
• 29:55
  Speaker 1: let him do it again, let him delight in it.
• 29:59
  Speaker 1: Happ Pines is the outcome of good. Even an evil
• 30:05
  Speaker 1: doer sees happiness as long as his evil deed has
• 30:09
  Speaker 1: not ripened. But when his evil deed has ripened, then
• 30:14
  Speaker 1: does the evil doer see evil. Even a good man
• 30:20
  Speaker 1: sees evil days as long as his good deed has
• 30:24
  Speaker 1: not ripened. But when his good deed has ripened, then
• 30:29
  Speaker 1: does the good man see happy days. Let no man
• 30:36
  Speaker 1: think lightly of evil, saying in his heart, it will
• 30:41
  Speaker 1: not come nigh unto me. Even by the falling of
• 30:45
  Speaker 1: water drops. A water pot is filled, the fool becomes
• 30:50
  Speaker 1: full of evil, even if he gather it little by little.
• 30:57
  Speaker 1: Let no man think lightly of good good, saying in
• 31:01
  Speaker 1: his heart, it will not come nigh unto me, even
• 31:07
  Speaker 1: by the falling of water drops. A water pot is filled,
• 31:12
  Speaker 1: the wise man becomes full of good, even if he
• 31:16
  Speaker 1: gather it little by little. Let a man avoid evil
• 31:23
  Speaker 1: deeds as a merchant, if he has few companions and
• 31:28
  Speaker 1: carries much wealth, avoids a dangerous road. As a man
• 31:33
  Speaker 1: who loves life avoids poison. He who has no wound
• 31:40
  Speaker 1: on his hand may touch poison with his hand. Poison
• 31:45
  Speaker 1: does not affect one who has no wound, Nor is
• 31:50
  Speaker 1: there evil for one who does not commit evil. If
• 31:56
  Speaker 1: a man offend a harmless, pure and innocent and person.
• 32:02
  Speaker 1: The evil falls back upon that fool, like light dust
• 32:06
  Speaker 1: thrown up against the wind. Some people are born again.
• 32:12
  Speaker 1: Evil doers go to hell, Righteous people go to heaven.
• 32:18
  Speaker 1: Those who are free from all worldly desires attain nirvana.
• 32:25
  Speaker 1: Not in the sky, not in the midst of the sea,
• 32:30
  Speaker 1: Not if we enter into the clefts of the mountains,
• 32:34
  Speaker 1: is there known a spot in the whole world where
• 32:37
  Speaker 1: a man might be freed from an evil deed. Not
• 32:43
  Speaker 1: in the sky, not in the midst of the sea,
• 32:48
  Speaker 1: Not if we enter into the clefts of the mountains,
• 32:52
  Speaker 1: is there known a spot in the whole world where
• 32:55
  Speaker 1: death could not overcome the mortal End of Chapter nine,
• 33:03
  Speaker 1: Chapter ten, punishment. All men tremble at punishment, All men
• 33:11
  Speaker 1: fear death. Remember that you are like unto them, and
• 33:17
  Speaker 1: do not kill nor call slaughter. All men tremble at punishment.
• 33:25
  Speaker 1: All men love life. Remember that thou art like unto them,
• 33:31
  Speaker 1: and do not kill nor call slaughter. He who seeking
• 33:38
  Speaker 1: his own happiness punishes or kills beings who also long
• 33:43
  Speaker 1: for happiness will not find happiness after death. He who
• 33:50
  Speaker 1: seeking his own happiness does not punish or kill beings
• 33:54
  Speaker 1: who also long for happiness will find happiness after death.
• 34:02
  Speaker 1: Do not speak harshly to anybody. Those who are spoken
• 34:07
  Speaker 1: to will answer THEE in the same way. Angry speech
• 34:12
  Speaker 1: is painful. Blows, for blows will touch THEE. If like
• 34:19
  Speaker 1: a shattered metal plate, gom thou utter not, then thou
• 34:25
  Speaker 1: hast reached nirvana. Contention is not known to thee. As
• 34:33
  Speaker 1: a cowherd with his staff drives his cows into the stable,
• 34:38
  Speaker 1: so do age and death drive the life of men.
• 34:45
  Speaker 1: A fool does not know when he commits his evil deeds,
• 34:49
  Speaker 1: but the wicked man burns by his own deeds, as
• 34:53
  Speaker 1: if burnt by fire. He who inflicts pain on innocent
• 34:59
  Speaker 1: and hotless persons will soon come to one of these
• 35:04
  Speaker 1: ten states. He will have cruel suffering, loss injury of
• 35:11
  Speaker 1: the body, heavy affliction or loss of mind, or a
• 35:17
  Speaker 1: misfortune coming from the king, or a fearful accusation or
• 35:23
  Speaker 1: loss of relations, or destruction of treasures, or lightning fire
• 35:29
  Speaker 1: will burn his houses, and when his body is destroyed,
• 35:34
  Speaker 1: the fool will go to hell. Not nakedness, not plaited hair,
• 35:42
  Speaker 1: not dirt, not fasting or lying on the earth, not
• 35:48
  Speaker 1: rubbing with dust, not sitting motionless can purify a mortal
• 35:54
  Speaker 1: who has not overcome desires. He who, though dressed in
• 36:02
  Speaker 1: fine apparel, exercises tranquility, is quiet, subdued, restrained, chaste, and
• 36:12
  Speaker 1: has ceased to find fault with all other beings. He,
• 36:16
  Speaker 1: indeed is a brahmina, an ascetic shramana. A friar picture
• 36:26
  Speaker 1: is there in this world any man so restrained by
• 36:29
  Speaker 1: humility that he does not mind reproof as a well
• 36:34
  Speaker 1: trained horse the whip. Like a well trained horse, when
• 36:40
  Speaker 1: touched by the whip, be ye active and lively, and
• 36:45
  Speaker 1: by faith, by virtue, by energy, by meditation, by discernment
• 36:51
  Speaker 1: of the law, Ye will overcome this great pain of reproof,
• 36:57
  Speaker 1: perfect in knowledge and in behavior, and never forgetful. Well
• 37:04
  Speaker 1: makers lead the water wherever they like. Fletchers bend the arrow,
• 37:11
  Speaker 1: carpenters bend a log of wood. Good people fashion themselves.
• 37:21
  Speaker 1: End of Chapter ten, Chapter eleven, Old Age. How is
• 37:28
  Speaker 1: there laughter? How is their joy? As this world is
• 37:32
  Speaker 1: always burning? Why do you not seek a light, ye,
• 37:37
  Speaker 1: who are surrounded by darkness? Look at this dressed up lump,
• 37:43
  Speaker 1: covered with wounds, joined together, sickly, full of many faults,
• 37:49
  Speaker 1: which has no strength, no hold. This body is wasted,
• 37:56
  Speaker 1: full of sickness and frail. This heap of corruption breaks
• 38:01
  Speaker 1: to pieces. Life indeed ends in death. Those white bones,
• 38:10
  Speaker 1: like gods thrown away in the autumn, What pleasure is
• 38:14
  Speaker 1: there in looking at them? After a stronghold has been
• 38:19
  Speaker 1: made of the bones, it is covered with flesh and blood,
• 38:24
  Speaker 1: and there dwell in it old, age and death, pride
• 38:27
  Speaker 1: and deceit. The brilliant chariots of kings are destroyed. The
• 38:35
  Speaker 1: body also approaches destruction, But the virtue of good people
• 38:40
  Speaker 1: never approaches destruction. Thus do the good say to the good.
• 38:48
  Speaker 1: A man who has learnt little grows old like an ox.
• 38:53
  Speaker 1: His flesh grows, but his knowledge does not grow. Looking
• 39:00
  Speaker 1: for the maker of this tabernacle, I shall have to
• 39:03
  Speaker 1: run through a course of many births, so long as
• 39:07
  Speaker 1: I do not find him. And painful is birth again
• 39:11
  Speaker 1: and again. But now, Maker of the tabernacle, thou hast
• 39:17
  Speaker 1: been seen. Thou shalt not make up this tabernacle again.
• 39:24
  Speaker 1: All thy rafters are broken, thy ridgepole is sundered. The
• 39:30
  Speaker 1: mind approaching the eternal Vesankara Nirvana has attained to the
• 39:37
  Speaker 1: extinction of all desires. Men who have not observed proper
• 39:44
  Speaker 1: discipline and have not gained treasure in their youth, perish
• 39:49
  Speaker 1: like old herons in a lake without fish. Men who
• 39:55
  Speaker 1: have not observed proper discipline and have not gained treasure
• 39:59
  Speaker 1: in the life, You lie like broken bows, sighing after
• 40:05
  Speaker 1: the past end of chapter eleven, Chapter twelve. Self. If
• 40:16
  Speaker 1: a man hold himself dear, let him watch himself carefully
• 40:21
  Speaker 1: during one at least out of the three watches a
• 40:25
  Speaker 1: wise man should be watchful. Let each man direct himself
• 40:31
  Speaker 1: first to what is proper, then let him teach others.
• 40:36
  Speaker 1: Thus a wise man will not suffer. If a man
• 40:42
  Speaker 1: make himself as he teaches others to be, then, being
• 40:47
  Speaker 1: himself well subdued, he may subdue others. One's own self
• 40:53
  Speaker 1: is indeed difficult to subdue. Self is the lord of self.
• 41:01
  Speaker 1: Who else could be the lord? With self well subdued.
• 41:06
  Speaker 1: A man finds a lord such as few can find.
• 41:12
  Speaker 1: The evil done by one's self. Self begotten, self bred
• 41:18
  Speaker 1: crushes the foolish as a diamond breaks a precious stone.
• 41:25
  Speaker 1: He whose wickedness is very great brings himself down to
• 41:30
  Speaker 1: that state where his enemy wishes him to be, as
• 41:34
  Speaker 1: a creeper does with the tree which it surrounds. Bad
• 41:40
  Speaker 1: deeds and deeds hurtful to ourselves are easy to do.
• 41:46
  Speaker 1: What is beneficial and good that is very difficult to do.
• 41:54
  Speaker 1: The foolish man who scorns the rule of the venerable
• 41:58
  Speaker 1: arhat of the other aria of the virtuous, and follows
• 42:04
  Speaker 1: false doctrine, he bears fruit to his own destruction, like
• 42:10
  Speaker 1: the fruits of the kataka. Reed by one's self. The
• 42:16
  Speaker 1: evil is done by one's self. One suffers by one's self.
• 42:23
  Speaker 1: Evil is left undone by one's self. One is purified.
• 42:30
  Speaker 1: Purity and impurity belong to one's self. No one can
• 42:35
  Speaker 1: purify another. Let no one forget his own duty for
• 42:42
  Speaker 1: the sake of another's. However great, Let a man, after
• 42:48
  Speaker 1: he has discerned his own duty, be always attentive to
• 42:52
  Speaker 1: his duty. End of Chapter twelve, Chapter thirteen. The world.
• 43:04
  Speaker 1: Do not follow the evil law, Do not live on
• 43:07
  Speaker 1: in thoughtlessness, Do not follow false doctrine. Be not a
• 43:13
  Speaker 1: friend of the world. Rouse thyself, do not be idle.
• 43:20
  Speaker 1: Follow the law of virtue. The virtuous rests in bliss
• 43:26
  Speaker 1: in this world and in the next. Follow the law
• 43:31
  Speaker 1: of virtue. Do not follow that of sin. The virtuous
• 43:37
  Speaker 1: rests in bliss in this world and in the next.
• 43:42
  Speaker 1: Look upon the world as a bubble, look upon it
• 43:46
  Speaker 1: as a mirage. The King of Death does not see
• 43:50
  Speaker 1: him who thus looks down upon the world. Come look
• 43:56
  Speaker 1: at this glittering world, like unto a royal chariot. The
• 44:02
  Speaker 1: foolish are immersed in it, but the wise do not
• 44:06
  Speaker 1: touch it. He who formerly was reckless and afterwards became sober,
• 44:15
  Speaker 1: brightens up this world like the moon when freed from clouds.
• 44:22
  Speaker 1: He whose evil deeds are covered by good deeds brightens
• 44:26
  Speaker 1: up this world like the moon when freed from clouds.
• 44:34
  Speaker 1: This world is dark. Few only can see here. A
• 44:39
  Speaker 1: few only go to heaven. Like birds escaped from the net,
• 44:46
  Speaker 1: the swans go on the path of the Sun. They
• 44:49
  Speaker 1: go through the ether by means of their miraculous power.
• 44:54
  Speaker 1: The wires are led out of this world when they
• 44:58
  Speaker 1: have conquered Marah and his train. If a man has
• 45:03
  Speaker 1: transgressed one law and speaks lies and scoffs at another world,
• 45:09
  Speaker 1: there is no evil. He will not do. The uncharitable
• 45:16
  Speaker 1: do not go to the world of the gods. Fools
• 45:19
  Speaker 1: only do not praise liberality. A wise man rejoices in liberality,
• 45:26
  Speaker 1: and through it becomes blessed in the other world. Better
• 45:32
  Speaker 1: than sovereignty over the earth, better than going to heaven,
• 45:38
  Speaker 1: better than lordship over all worlds. Is the reward of
• 45:42
  Speaker 1: the first step in holiness. End of chapter thirteen, Chapter fourteen.
• 45:53
  Speaker 1: The Buddha, the awakened, he whose conquest is not conquered again,
• 46:02
  Speaker 1: into whose conquest no one in this world enters. By
• 46:06
  Speaker 1: what track can you lead him? The awakened, the omniscient,
• 46:12
  Speaker 1: the trackless, he whom no desire, with its snares and poisons,
• 46:18
  Speaker 1: can lead astray? By what track can you lead him?
• 46:23
  Speaker 1: The awakened, the omniscient, the trackless. Even the gods envy
• 46:31
  Speaker 1: those who are awakened and not forgetful, who are given
• 46:36
  Speaker 1: to meditation, who are wise, and who delight in the
• 46:41
  Speaker 1: repose of retirement from the world. Difficult to obtain is
• 46:47
  Speaker 1: the conception of men. Difficult is the life of mortals.
• 46:54
  Speaker 1: Difficult is the hearing of the true law. Difficult is
• 46:59
  Speaker 1: the birth of thee awakened, the attainment of buddhahood. Not
• 47:05
  Speaker 1: to commit any sin, to do good, and to purify
• 47:10
  Speaker 1: one's mind. That is the teaching of all the awakened.
• 47:17
  Speaker 1: The awakened call patience the highest penance, long suffering the
• 47:23
  Speaker 1: highest nirvana. For he is not an anchorite propagita who
• 47:30
  Speaker 1: strikes others. He is not an ascetic schamanna who insults others.
• 47:39
  Speaker 1: Not to blame, not to strike, to live restrained under
• 47:44
  Speaker 1: the law, to be moderate in eating, to sleep and
• 47:49
  Speaker 1: sit alone, and to dwell on the highest thoughts. This
• 47:55
  Speaker 1: is the teaching of the awakened. There is no satisfying lusts,
• 48:02
  Speaker 1: even by a shower of gold pieces. He who knows
• 48:07
  Speaker 1: that lusts have a short taste and calls pain, he
• 48:11
  Speaker 1: is wise. Even in heavenly pleasures, he finds no satisfaction.
• 48:19
  Speaker 1: The disciple who is fully awakened delights only in the
• 48:23
  Speaker 1: destruction of all desires. Men driven by fear go to
• 48:31
  Speaker 1: many a refuge, to mountains and forests, to groves and
• 48:37
  Speaker 1: sacred trees. But that is not a safe refuge. That
• 48:43
  Speaker 1: is not the best refuge. A man is not delivered
• 48:47
  Speaker 1: from all pains after having gone to that refuge. He
• 48:53
  Speaker 1: who takes refuge with Buddha, the Law, and the Church,
• 48:59
  Speaker 1: He who with clear understanding sees the four holy truth,
• 49:05
  Speaker 1: namely pain, the origin of pain, the destruction of pain
• 49:12
  Speaker 1: and the eightfold Holy way that leads to the quieting
• 49:15
  Speaker 1: of pain. That is the safe refuge, that is the
• 49:21
  Speaker 1: best refuge. Having gone to that refuge, a man is
• 49:26
  Speaker 1: delivered from all pain. A supernatural person, a Buddha, is
• 49:34
  Speaker 1: not easily found. He is not born. Everywhere. Wherever such
• 49:40
  Speaker 1: a sage is born, that race prospers. Happy is the
• 49:48
  Speaker 1: arising of the awakened. Happy is the teaching of the
• 49:52
  Speaker 1: true law. Happy is peace in the church. Happy is
• 49:58
  Speaker 1: the devotion of those who are a peace. He who
• 50:03
  Speaker 1: pays homage to those who deserve homage, whether the awakened
• 50:08
  Speaker 1: Buddha or their disciples, those who have overcome the host
• 50:14
  Speaker 1: of evils and crossed the flood of sorrow. He who
• 50:19
  Speaker 1: pays homage to such as have found deliverance and know
• 50:23
  Speaker 1: no fear. His merit can never be measured by anybody.
• 50:31
  Speaker 1: End of Chapter fourteen, Chapter fifteen. Happiness. Let us live happily, then,
• 50:41
  Speaker 1: not hating those who hate us. Among men who hate us,
• 50:46
  Speaker 1: let us dwell free from hatred. Let us live happily, then,
• 50:53
  Speaker 1: free from ailments, among the ailing, among men who are ailing,
• 50:59
  Speaker 1: let us well free from ailments. Let us live happily then,
• 51:05
  Speaker 1: free from greed, among the greedy, among men who are greedy,
• 51:11
  Speaker 1: let us dwell free from greed, Let us live happily. Then,
• 51:18
  Speaker 1: though we call nothing our own, we shall be like
• 51:22
  Speaker 1: the bright gods feeding on happiness. Victory breeds hatred. For
• 51:30
  Speaker 1: the conquered is unhappy. He who has given up both
• 51:35
  Speaker 1: victory and defeat. He the contented, is happy. There is
• 51:43
  Speaker 1: no fire like passion, There is no losing throw like hatred.
• 51:50
  Speaker 1: There is no pain like this body. There is no
• 51:54
  Speaker 1: happiness higher than rest. Hunger is the world of diseases.
• 52:01
  Speaker 1: The body the greatest of pains. If one knows this truly,
• 52:07
  Speaker 1: that is nirvana, the highest happiness. Health is the greatest
• 52:14
  Speaker 1: of gifts. Contentedness the best riches. Trust is the best
• 52:20
  Speaker 1: of relationships, Nirvana the highest happiness. He who has tasted
• 52:28
  Speaker 1: the sweetness of solitude and tranquility is free from fear
• 52:33
  Speaker 1: and free from sin, while he tastes the sweetness of
• 52:37
  Speaker 1: drinking in the law, the sight of the elect aria
• 52:44
  Speaker 1: is good. To live with them is always happiness. If
• 52:49
  Speaker 1: a man does not see fools, he will be truly happy.
• 52:55
  Speaker 1: He who walks in the company of fools suffers a
• 52:58
  Speaker 1: long way. Company with fools, as with an enemy, is
• 53:04
  Speaker 1: always painful. Company with the wise is pleasure, like meeting
• 53:10
  Speaker 1: with kinsfolk. Therefore, one not to follow the wise, the intelligent,
• 53:18
  Speaker 1: the learned, the much enduring, the dutiful, the elect. One
• 53:25
  Speaker 1: not to follow a good and wise man as the
• 53:28
  Speaker 1: moon follows the path of the stars. End of Chapter fifteen,
• 53:36
  Speaker 1: Chapter sixteen pleasure. He who gives himself to vanity and
• 53:44
  Speaker 1: does not give himself to meditation forgetting the real aim
• 53:48
  Speaker 1: of life and grasping at pleasure, will in time envy
• 53:53
  Speaker 1: him who has exerted himself in meditation. Let no man
• 54:00
  Speaker 1: of a look for what is pleasant or what is unpleasant.
• 54:06
  Speaker 1: Not to see what is pleasant is pain, and it
• 54:09
  Speaker 1: is pain to see what is unpleasant. Let therefore no
• 54:16
  Speaker 1: man love anything. Loss of the beloved is evil. Those
• 54:23
  Speaker 1: who love nothing and hate nothing have no fetters. From
• 54:30
  Speaker 1: pleasure comes grief. From pleasure comes fear. He who is
• 54:36
  Speaker 1: free from pleasure knows neither grief nor fear. From affection
• 54:42
  Speaker 1: comes grief. From affection comes fear. He who is free
• 54:49
  Speaker 1: from affection knows neither grief nor fear. From lust comes grief.
• 54:57
  Speaker 1: From lust comes fear. He who is free from lust
• 55:02
  Speaker 1: knows neither grief nor fear. From love comes grief. From
• 55:09
  Speaker 1: love comes fear. He who is free from love knows
• 55:15
  Speaker 1: neither grief nor fear. From greed comes grief. From greed
• 55:22
  Speaker 1: comes fear. He who is free from greed knows neither
• 55:28
  Speaker 1: grief nor fear. He who possesses virtue and intelligence, who
• 55:36
  Speaker 1: is just, speaks the truth and does what is his
• 55:41
  Speaker 1: own business. Him the world will hold dear. He in
• 55:48
  Speaker 1: whom a desire for the ineffable nirvana has sprung up,
• 55:54
  Speaker 1: who is satisfied in his mind, and whose thoughts are
• 55:58
  Speaker 1: not bewildered by love. He is called erdamstrotas carried upwards
• 56:05
  Speaker 1: by the stream. Kinsman, friends and lovers salute a man
• 56:13
  Speaker 1: who has been long away and returns safe from afar
• 56:18
  Speaker 1: in like manner his good works. Receive him who has
• 56:22
  Speaker 1: done good and has gone from this world to the other,
• 56:27
  Speaker 1: as kinsman receive a friend on his return. End of
• 56:34
  Speaker 1: Chapter sixteen, Chapter seventeen. Anger, Let a man leave anger,
• 56:43
  Speaker 1: Let him forsake pride, Let him overcome all bondage, No
• 56:49
  Speaker 1: sufferings befall. The man who is not attached to name
• 56:53
  Speaker 1: and form, and who calls nothing his own. He who
• 56:59
  Speaker 1: holds back rising anger like a rolling chariot, hearm I
• 57:04
  Speaker 1: call a real driver. Other people are but holding the reins.
• 57:12
  Speaker 1: Let a man overcome anger by love, Let him overcome
• 57:17
  Speaker 1: evil by good. Let him overcome the greedy by liberality,
• 57:22
  Speaker 1: the liar by truth, speak the truth, Do not yield
• 57:28
  Speaker 1: to anger. Give If thou art asked for little, by
• 57:34
  Speaker 1: these three steps, thou wilt go near the gods. The sages,
• 57:42
  Speaker 1: who injure nobody, and who always control their body, They
• 57:47
  Speaker 1: will go to the unchangeable place Nirvana, where if they
• 57:53
  Speaker 1: have gone, they will suffer no more. Those who are
• 57:59
  Speaker 1: ever watchful, who study day and night, and who strive
• 58:03
  Speaker 1: after nirvana, their passions will come to an end. This
• 58:11
  Speaker 1: is an old saying, O'atullah. This is not only of
• 58:15
  Speaker 1: to day. They blame him who sits silent. They blame
• 58:21
  Speaker 1: him who speaks much. They also blame him who says little.
• 58:28
  Speaker 1: There is no one on earth who is not blamed.
• 58:33
  Speaker 1: There never was, there never will be, Nor is there
• 58:37
  Speaker 1: now a man who is always blamed, or a man
• 58:41
  Speaker 1: who is always praised. But he whom those who discriminate
• 58:48
  Speaker 1: praise continually day after day as without blemish, wise, rich
• 58:55
  Speaker 1: in knowledge and virtue, Who would dare to blame him?
• 59:01
  Speaker 1: Like a coin made of gold from the Gombu River.
• 59:05
  Speaker 1: Even the gods praise him. He is praised even by brahmin.
• 59:12
  Speaker 1: Beware of bodily anger, and control thy body. Leave the
• 59:18
  Speaker 1: sins of the body, and with thy body, practice virtue.
• 59:24
  Speaker 1: Beware of the anger of the tongue and control thy tongue.
• 59:30
  Speaker 1: Leave the sins of the tongue, and practice virtue with
• 59:34
  Speaker 1: thy tongue. Beware of the anger of the mind, and
• 59:40
  Speaker 1: control thy mind. Leave the sins of the mind, and
• 59:45
  Speaker 1: practice virtue with thy mind. The wise who control their body,
• 59:52
  Speaker 1: who control their tongue. The wise who control their mind,
• 59:57
  Speaker 1: are indeed well controlled. End of Chapter seventeen. Chapter eighteen, Impurity,
• 1:00:11
  Speaker 1: Thou art now like a sere leaf. The messengers of
• 1:00:15
  Speaker 1: death Yama have come near to thee. Thou standest at
• 1:00:20
  Speaker 1: the door of thy departure, and thou hast no provision
• 1:00:24
  Speaker 1: for thy journey. Make thyself an island. Work hard, be wise.
• 1:00:33
  Speaker 1: When thy impurities are blown away and thou art free
• 1:00:37
  Speaker 1: from guilt, thou wilt enter into the heavenly world of
• 1:00:41
  Speaker 1: thee elect Riya, thy life has come to an end.
• 1:00:49
  Speaker 1: Thou art come near to death, Yama. There is no
• 1:00:53
  Speaker 1: resting place for thee on the road, and thou hast
• 1:00:57
  Speaker 1: no provision for thy journey. Make thyself an island. Work hard,
• 1:01:05
  Speaker 1: be wise. When thy impurities are blown away, and thou
• 1:01:10
  Speaker 1: art free from guilt, thou wilt not enter again into
• 1:01:15
  Speaker 1: birth and decay. Let a wise man blow off the
• 1:01:21
  Speaker 1: impurities of his self, as a smith blows off the
• 1:01:25
  Speaker 1: impurities of silver, one by one, little by little, and
• 1:01:31
  Speaker 1: from time to time, as the impurity which springs from
• 1:01:37
  Speaker 1: the iron, when it springs from it, destroys it. Thus
• 1:01:43
  Speaker 1: do a transgressor's own works lead him to the evil path.
• 1:01:50
  Speaker 1: The taint of prayers is non repetition, the taint of
• 1:01:54
  Speaker 1: houses non repair. The taint of the body is sloth,
• 1:02:00
  Speaker 1: the taint of a watchman thoughtlessness, bad conduct is the
• 1:02:06
  Speaker 1: taint of woman, greediness, the taint of a benefactor. Tainted
• 1:02:13
  Speaker 1: are all evil ways in this world and in the next.
• 1:02:18
  Speaker 1: But there is a taint worse than all taints. Ignorance
• 1:02:23
  Speaker 1: is the greatest taint. All mendicants throw off that taint
• 1:02:29
  Speaker 1: and become taintless. Life is easy to live for a
• 1:02:36
  Speaker 1: man who is without shame, a crow hero, a mischief maker,
• 1:02:41
  Speaker 1: an insulting, bold and wretched fellow. But life is hard
• 1:02:47
  Speaker 1: to live for a modest man who always looks for
• 1:02:51
  Speaker 1: what is pure, who is disinterested, quiet, spotless and intelligent.
• 1:03:01
  Speaker 1: He who destroys life, who speaks untruth, who in this
• 1:03:07
  Speaker 1: world takes what is not given, him who goes to
• 1:03:10
  Speaker 1: another man's wife. And the man who gives himself to
• 1:03:15
  Speaker 1: drinking intoxicating liquors, he, even in this world digs up
• 1:03:23
  Speaker 1: his own root. O man, know this that the unrestrained
• 1:03:31
  Speaker 1: are in a bad state. Take care that greediness and
• 1:03:35
  Speaker 1: vice do not bring thee to grief. For a long time,
• 1:03:42
  Speaker 1: the world gives according to their faith or according to
• 1:03:46
  Speaker 1: their pleasure. If a man frets about the food and
• 1:03:50
  Speaker 1: the drink given to others, he will find no rest,
• 1:03:54
  Speaker 1: either by day or by night. He in whom that
• 1:03:59
  Speaker 1: feeling is destroyed and taken out with the very root,
• 1:04:04
  Speaker 1: finds rest by day and by night. There is no
• 1:04:10
  Speaker 1: fire like passion. There is no shark like hatred. There
• 1:04:15
  Speaker 1: is no snare like folly. There is no torrent like greed.
• 1:04:22
  Speaker 1: The fault of others is easily perceived, but that of
• 1:04:26
  Speaker 1: one's self is difficult to perceive. A man we knows
• 1:04:30
  Speaker 1: his neighbor's faults like chaff, but his own fault he
• 1:04:34
  Speaker 1: hides as a cheat, hides the bad dye from the gambler.
• 1:04:41
  Speaker 1: If a man looks after the faults of others and
• 1:04:44
  Speaker 1: is always inclined to be offended, his own passions will grow,
• 1:04:50
  Speaker 1: and he is far from the destruction of passions. There
• 1:04:56
  Speaker 1: is no path through the air. A man not a
• 1:05:00
  Speaker 1: somana by outward acts. The world delights in vanity. The
• 1:05:07
  Speaker 1: tetargeteras the Buddhas are free from vanity. There is no
• 1:05:14
  Speaker 1: path through the air. A man is not a somana
• 1:05:18
  Speaker 1: by outward acts. No creatures are eternal, but the awakened
• 1:05:25
  Speaker 1: Buddha are never shaken. End of Chapter eighteen, Chapter nineteen.
• 1:05:35
  Speaker 1: The just a man is not just if he carries
• 1:05:40
  Speaker 1: a matter by violence. No, he who distinguishes both right
• 1:05:47
  Speaker 1: and wrong, who is learned and leads others not by
• 1:05:52
  Speaker 1: violence but by law and equity, and who is guarded
• 1:05:57
  Speaker 1: by the law and intelligent, he is called just. A
• 1:06:03
  Speaker 1: man is not learned because he talks much. He who
• 1:06:08
  Speaker 1: is patient, free from hatred and fear, he is called learned.
• 1:06:17
  Speaker 1: A man is not a supporter of the law because
• 1:06:20
  Speaker 1: he talks much. Even if a man has learnt little,
• 1:06:24
  Speaker 1: but sees the law bodily, he is a supporter of
• 1:06:28
  Speaker 1: the law. A man who never neglects the law. A
• 1:06:35
  Speaker 1: man is not an elder because his head is gray.
• 1:06:39
  Speaker 1: His age may be ripe, but he is called old
• 1:06:42
  Speaker 1: in vain. He in whom there is truth, virtue, love, restraint, moderation.
• 1:06:54
  Speaker 1: He who is free from impurity and is wise, he
• 1:06:59
  Speaker 1: is called in hellth her. An envious, greedy, dishonest man
• 1:07:06
  Speaker 1: does not become respectable by means of much talking only
• 1:07:11
  Speaker 1: or by the beauty of his complexion. He in whom
• 1:07:17
  Speaker 1: all this is destroyed and taken out with a very root. He,
• 1:07:24
  Speaker 1: when freed from hatred and wise, is called respectable. Not
• 1:07:31
  Speaker 1: by tonsure does an undisciplined man who speaks falsehood become
• 1:07:36
  Speaker 1: a samana. Can a man be a samana who is
• 1:07:40
  Speaker 1: still held captive by desire and greediness? He who always
• 1:07:47
  Speaker 1: quiets the evil, whether small or large, he is called
• 1:07:53
  Speaker 1: a somana. A quiet man because he has quieted all evil.
• 1:08:01
  Speaker 1: A man is not a mendicant bictuu simply because he
• 1:08:06
  Speaker 1: asks others for alms. He who adopts the whole law
• 1:08:11
  Speaker 1: is a bikshu. Not he who only begs. He who
• 1:08:18
  Speaker 1: is above good and evil, who is chaste, who with
• 1:08:23
  Speaker 1: knowledge passes through the world, He indeed is called a bictuu.
• 1:08:31
  Speaker 1: A man is not a mooni because he observes silence mona,
• 1:08:36
  Speaker 1: that is mauna. If he is foolish and ignorant. But
• 1:08:43
  Speaker 1: the wise, who, taking the balance, chooses the good and
• 1:08:48
  Speaker 1: avoids evil, he is a moony, and is a moony. Thereby,
• 1:08:55
  Speaker 1: he who in this world weighs both sides is called
• 1:08:59
  Speaker 1: a mooni. A man is not an elect arria because
• 1:09:06
  Speaker 1: he injures living creatures, because he has pity on all
• 1:09:11
  Speaker 1: living creatures. Therefore is a man called arria. Not only
• 1:09:19
  Speaker 1: by discipline and vows, not only by much learning, not
• 1:09:25
  Speaker 1: by entering into a trance, Not by sleeping alone, do
• 1:09:32
  Speaker 1: I earn the happiness of release, which no worldling can know.
• 1:09:38
  Speaker 1: Pict be not confident as long as thou hast not
• 1:09:44
  Speaker 1: attained the extinction of desires. End of chapter nineteen, Chapter twenty.
• 1:09:54
  Speaker 1: The way, the best of ways is the eightfold, the
• 1:10:00
  Speaker 1: best of truths, the four words. The best of virtues, passionlessness,
• 1:10:07
  Speaker 1: the best of men. He who has eyes to see
• 1:10:14
  Speaker 1: this is the way. There is no other that leads
• 1:10:18
  Speaker 1: to the purifying of intelligence. Go on this way. Everything
• 1:10:24
  Speaker 1: else is the deceit of Mara, the tempter. If you
• 1:10:29
  Speaker 1: go on this way, you will make an end of pain.
• 1:10:33
  Speaker 1: The way was preached by me when I had understood
• 1:10:37
  Speaker 1: the removal of the thorns in the flesh. You yourself
• 1:10:43
  Speaker 1: must make an effort. The totargeters Buddhas are only preachers.
• 1:10:51
  Speaker 1: The thoughtful who enter the way are freed from the
• 1:10:54
  Speaker 1: bondage of Mara. All created thingssh He who knows this
• 1:11:03
  Speaker 1: and sees this becomes passive in pain. This is the
• 1:11:08
  Speaker 1: way to purity. All created things are grief and pain.
• 1:11:16
  Speaker 1: He who knows this and sees this becomes passive in pain.
• 1:11:22
  Speaker 1: This is the way that leads to purity. All forms
• 1:11:28
  Speaker 1: are unreal. He who knows and sees this becomes passive
• 1:11:34
  Speaker 1: in pain. This is the way that leads to purity.
• 1:11:40
  Speaker 1: He who does not rouse himself when it is time
• 1:11:43
  Speaker 1: to rise, who, though young and strong, is full of sloth,
• 1:11:50
  Speaker 1: whose will and thought are weak, That lazy and idle
• 1:11:55
  Speaker 1: man will never find the way to knowledge, watching his
• 1:12:02
  Speaker 1: speech well restrained in mind. Let a man never commit
• 1:12:08
  Speaker 1: any wrong with his body. Let a man but keep
• 1:12:13
  Speaker 1: these three roads of action clear, and he will achieve
• 1:12:17
  Speaker 1: the way which is taught by the wise. Through zeal,
• 1:12:25
  Speaker 1: knowledge is gotten. Through lack of zeal, knowledge is lost.
• 1:12:31
  Speaker 1: Let a man who knows this double path of gain
• 1:12:34
  Speaker 1: and loss, thus place himself that knowledge may grow. Cut
• 1:12:43
  Speaker 1: down the whole forest of lust, not a tree. Only
• 1:12:48
  Speaker 1: danger comes out of the forest of lust. When you
• 1:12:53
  Speaker 1: have cut down both the forest of lust and its undergrowth,
• 1:12:58
  Speaker 1: then pictures he will be rid of the forest and free.
• 1:13:05
  Speaker 1: So long as the love of man towards women, even
• 1:13:09
  Speaker 1: the smallest, is not destroyed. So long is his mind
• 1:13:15
  Speaker 1: in bondage as the cough that drinks milk is to
• 1:13:19
  Speaker 1: its mother. Cut out the love of self like an
• 1:13:25
  Speaker 1: autumn lotus. With thy hand, cherish the road of peace
• 1:13:31
  Speaker 1: Nirvana has been shown by Sugata Buddha. Here I shall
• 1:13:39
  Speaker 1: dwell in the rain, here in winter and summer. Thus
• 1:13:44
  Speaker 1: the fool meditates and does not think of his death.
• 1:13:49
  Speaker 1: Death comes and carries off that man praised for his
• 1:13:53
  Speaker 1: children and flocks. His mind distracted as a flood carries
• 1:13:59
  Speaker 1: off for sleeping village sons are no help, nor a father,
• 1:14:05
  Speaker 1: nor relations. There is no help from kinsfolk for one
• 1:14:11
  Speaker 1: whom death has seized. A wise and good man who
• 1:14:17
  Speaker 1: knows the meaning of this should quickly clear the way
• 1:14:21
  Speaker 1: that leads to nirvana. End of Chapter twenty Chapter twenty one, miscellaneous.
• 1:14:33
  Speaker 1: If by leaving a small pleasure one sees a great pleasure,
• 1:14:38
  Speaker 1: let a wise man leave the small pleasure and look
• 1:14:41
  Speaker 1: to the great. He who, by causing pain to others,
• 1:14:48
  Speaker 1: wishes to obtain pleasure for himself. He entangled in the
• 1:14:54
  Speaker 1: bonds of hatred will never be free from hatred. What
• 1:15:01
  Speaker 1: ought to be done is neglected, what ought not to
• 1:15:05
  Speaker 1: be done is done. The desires of unruly, thoughtless people
• 1:15:10
  Speaker 1: are always increasing. But they whose whole watchfulness is always
• 1:15:16
  Speaker 1: directed to their body, who do not follow what ought
• 1:15:20
  Speaker 1: not to be done, and who steadfastly do what ought
• 1:15:25
  Speaker 1: to be done, the desires of such watchful and wise
• 1:15:29
  Speaker 1: people will come to an end. A true Bromina goes scatheless,
• 1:15:38
  Speaker 1: though he have killed father and mother and two valiant kings,
• 1:15:44
  Speaker 1: though he has destroyed a kingdom with all its subjects.
• 1:15:49
  Speaker 1: A true Bromina goes scatheless, though he have killed father
• 1:15:54
  Speaker 1: and mother, and two holy kings, and an eminent man
• 1:15:59
  Speaker 1: Beside the disciples of Gautemer Buddha are always well awake,
• 1:16:08
  Speaker 1: and their thoughts day and night are always set on Buddha.
• 1:16:14
  Speaker 1: The disciples of Gautimer are always well awake, and their
• 1:16:18
  Speaker 1: thoughts day and night are always set on the law.
• 1:16:24
  Speaker 1: The disciples of Gautimer are always well awake, and their
• 1:16:30
  Speaker 1: thoughts day and night are always set on the Church.
• 1:16:35
  Speaker 1: The disciples of Gautimer are always well awake, and their
• 1:16:40
  Speaker 1: thoughts day and night are always set on their body.
• 1:16:46
  Speaker 1: The disciples of Gautimer are always well awake, and their
• 1:16:50
  Speaker 1: mind day and night always delights in compassion. The disciples
• 1:16:58
  Speaker 1: of Gautimer are always well awake, and their mind day
• 1:17:03
  Speaker 1: and night always delights in meditation. It is hard to
• 1:17:10
  Speaker 1: leave the world to become a friar. It is hard
• 1:17:14
  Speaker 1: to enjoy the world. Hard is the monastery painful? Are
• 1:17:19
  Speaker 1: the houses painful? It is to dwell with equals, to
• 1:17:24
  Speaker 1: share everything in common, And the itinerant mendicant is beset
• 1:17:30
  Speaker 1: with pain. Therefore, let no man be an itinerant mendicant,
• 1:17:36
  Speaker 1: and he will not be beset with pain. Whatever place
• 1:17:43
  Speaker 1: a faithful, virtuous, celebrated, and wealthy man chooses there, he
• 1:17:50
  Speaker 1: is respected. Good people shine from afar like the snowy mountains.
• 1:17:59
  Speaker 1: By people are not seen like arrows shot by night.
• 1:18:06
  Speaker 1: He alone, who without ceasing practices the duty of sitting
• 1:18:12
  Speaker 1: alone and sleeping alone, he subduing himself, will rejoice in
• 1:18:19
  Speaker 1: the destruction of all desires alone, as if living in
• 1:18:24
  Speaker 1: a forest. End of Chapter twenty one, Chapter twenty two,
• 1:18:32
  Speaker 1: the downward course. He who says what is not goes
• 1:18:39
  Speaker 1: to hell. He also, who, having done a thing, says
• 1:18:44
  Speaker 1: I have not done it. After death, both are equal.
• 1:18:50
  Speaker 1: They are men with evil deeds. In the next world,
• 1:18:56
  Speaker 1: many men whose shoulders are covered with the yellow gown
• 1:19:00
  Speaker 1: are ill conditioned and unrestrained. Such evildoers, by their evil deeds,
• 1:19:07
  Speaker 1: go to hell. Better it would be to swallow a
• 1:19:13
  Speaker 1: heated iron ball like flowing fire, than that a bad,
• 1:19:18
  Speaker 1: unrestrained fellow should live on the charity of the land.
• 1:19:26
  Speaker 1: Four things does a reckless man gain who covets his
• 1:19:29
  Speaker 1: neighbour's wife a bad reputation, an uncomfortable bed, thirdly punishment,
• 1:19:38
  Speaker 1: and lastly hell. There is bad reputation and the evil
• 1:19:45
  Speaker 1: way to hell. There is the short pleasure of the
• 1:19:49
  Speaker 1: frightened in the arms of the frightened, and the king
• 1:19:53
  Speaker 1: imposes heavy punishment. Therefore, let no man think of his
• 1:19:59
  Speaker 1: neighbours wife as a grass blade, if badly grasped cuts
• 1:20:07
  Speaker 1: the arm. Badly practiced asceticism leads to hell. An act
• 1:20:15
  Speaker 1: carelessly performed, a broken vow, and hesitating obedience to discipline.
• 1:20:22
  Speaker 1: All this brings no great reward. If anything is to
• 1:20:29
  Speaker 1: be done, let a man do it, Let him attack
• 1:20:33
  Speaker 1: it vigorously. A careless pilgrim only scatters the dust of
• 1:20:38
  Speaker 1: his passions. More widely, an evil deed is better left undone,
• 1:20:46
  Speaker 1: for a man repents of it afterwards. A good deed
• 1:20:50
  Speaker 1: is better done for having done it. One does not
• 1:20:55
  Speaker 1: repent like a well guarded frontier, fought with defenses within
• 1:21:02
  Speaker 1: and without. So Let a man god himself not a
• 1:21:09
  Speaker 1: moment should escape, For they who allow the right moment
• 1:21:13
  Speaker 1: to pass suffer pain when they are in hell. They
• 1:21:20
  Speaker 1: who are ashamed of what they ought not to be
• 1:21:22
  Speaker 1: ashamed of, and are not ashamed of what they ought
• 1:21:26
  Speaker 1: to be ashamed of. Such men embracing false doctrines enter
• 1:21:32
  Speaker 1: the evil path. They who fear when they ought not
• 1:21:38
  Speaker 1: to fear, and fear not when they ought to fear.
• 1:21:44
  Speaker 1: Such men embracing false doctrines enter the evil path. They
• 1:21:52
  Speaker 1: who forbid when there is nothing to be forbidden, and
• 1:21:56
  Speaker 1: forbid not when there is something to be forbidden. Such
• 1:22:01
  Speaker 1: men embracing false doctrines enter the evil path. They who
• 1:22:09
  Speaker 1: know what is forbidden as forbidden, and what is not
• 1:22:13
  Speaker 1: forbidden as not forbidden. Such men embracing the true doctrine
• 1:22:20
  Speaker 1: enter the good path. End of Chapter twenty two, Chapter
• 1:22:28
  Speaker 1: twenty three, The elephant silently, shall I endure abuse? As
• 1:22:36
  Speaker 1: the elephant in battle endures the arrow sent from the bow,
• 1:22:41
  Speaker 1: For the world is ill natured. They lead a tame
• 1:22:46
  Speaker 1: elephant to battle. The king mounts a tamed elephant. The
• 1:22:51
  Speaker 1: tamed is the best among men, he who silently endures abuse.
• 1:22:59
  Speaker 1: Mules are good if tamed, and noble sindow horses and
• 1:23:04
  Speaker 1: elephants with large tusks. But he who tames himself is
• 1:23:09
  Speaker 1: better still. For with these animals does no man reach
• 1:23:14
  Speaker 1: the untrodden country Nirvana. Where a tamed man goes on
• 1:23:20
  Speaker 1: a tamed animal, namely on his own well tamed self.
• 1:23:28
  Speaker 1: The elephant called don Apolloca, his temples running with sap
• 1:23:33
  Speaker 1: and difficult to hold, does not eat a morsel. When bound,
• 1:23:38
  Speaker 1: the elephant longs for the elephant grove. If a man
• 1:23:44
  Speaker 1: becomes fat and a great eater, if he is sleepy
• 1:23:48
  Speaker 1: and rolls himself about, that fool, like a hog fed
• 1:23:54
  Speaker 1: on wash, is born again and again. This mind of
• 1:24:01
  Speaker 1: mine went formerly wandering about as it liked, as it listed,
• 1:24:06
  Speaker 1: as it pleased. But I shall now hold it in thoroughly,
• 1:24:11
  Speaker 1: as the rider who holds the hook holds in the
• 1:24:14
  Speaker 1: furious elephant. Be not thoughtless, watch your thoughts, draw yourself
• 1:24:22
  Speaker 1: out of the evil way, like an elephant sunk in mud.
• 1:24:29
  Speaker 1: If a man find a prudent companion who walks with
• 1:24:32
  Speaker 1: him is wise and lives soberly, he may walk with him,
• 1:24:39
  Speaker 1: overcoming all dangers, happy, but considerate. If a man find
• 1:24:46
  Speaker 1: no prudent companion who walks with him is wise and
• 1:24:50
  Speaker 1: lives soberly, let him walk alone, like a king who
• 1:24:55
  Speaker 1: has left his conquered country behind, Like an elephant in
• 1:25:00
  Speaker 1: the forest. It is better to live alone. There is
• 1:25:05
  Speaker 1: no companionship with a fool. Let a man walk alone,
• 1:25:11
  Speaker 1: Let him commit no sin with few wishes like an
• 1:25:15
  Speaker 1: elephant in the forest. If an occasion arises, friends are pleasant.
• 1:25:24
  Speaker 1: Enjoyment is pleasant, whatever be the cause. A good work
• 1:25:30
  Speaker 1: is pleasant. In the hour of death, the giving up
• 1:25:33
  Speaker 1: of all grief is pleasant. Pleasant in the world is
• 1:25:39
  Speaker 1: the state of a mother pleasant. The state of a
• 1:25:42
  Speaker 1: father pleasant, the state of a samana pleasant, the state
• 1:25:48
  Speaker 1: of a BRAHMANA pleasant is virtue lasting to old age.
• 1:25:54
  Speaker 1: Pleasant is a faith firmly rooted. Pleasant is attainment of intelligence.
• 1:26:02
  Speaker 1: Pleasant is avoiding of sins. End of Chapter twenty three,
• 1:26:10
  Speaker 1: Chapter twenty four. Thirst, the thirst of a thoughtless man,
• 1:26:17
  Speaker 1: grows like a creeper. He runs from life to life
• 1:26:21
  Speaker 1: like a monkey seeking fruit in the forest. Whomsoever this
• 1:26:27
  Speaker 1: fierce thirst overcomes full of poison in this world, his
• 1:26:33
  Speaker 1: sufferings increase like the abounding buonagrass. He who overcomes this
• 1:26:40
  Speaker 1: fierce thirst difficult to be conquered in this world, sufferings
• 1:26:46
  Speaker 1: fall off from him like water drops from a lotus leaf.
• 1:26:52
  Speaker 1: This salutary word, I tell you, do ye, as many
• 1:26:57
  Speaker 1: as are here assembled, dig up the root of thirst.
• 1:27:02
  Speaker 1: As he who wants the sweet scented ussiro root must
• 1:27:06
  Speaker 1: dig up the birona grass that Mara the tempter may
• 1:27:11
  Speaker 1: not crush you again and again as the stream crushes
• 1:27:16
  Speaker 1: the reeds. As a tree, even though it has been
• 1:27:22
  Speaker 1: cut down, is firm so long as its root is
• 1:27:26
  Speaker 1: safe and grows again. Thus, unless the feeders of first
• 1:27:32
  Speaker 1: are destroyed, this pain of life will return again and again.
• 1:27:40
  Speaker 1: He whose thirst, running towards pleasure, is exceeding strong in
• 1:27:44
  Speaker 1: the thirty six channels, the waves will carry away that
• 1:27:49
  Speaker 1: misguided man, namely his desires, which are set on passion.
• 1:27:57
  Speaker 1: The channels run everywhere the creep of passion stands sprouting.
• 1:28:03
  Speaker 1: If you see the creeper springing up cut its root
• 1:28:07
  Speaker 1: by means of knowledge, the creature's pleasures are extravagant and luxurious.
• 1:28:15
  Speaker 1: Sunk in lust and looking for pleasure, men undergo again
• 1:28:20
  Speaker 1: and again birth and decay. Men driven on by thirst
• 1:28:28
  Speaker 1: run about like a snared hare held in fetters and bonds.
• 1:28:34
  Speaker 1: They undergo pain for a long time, again and again.
• 1:28:41
  Speaker 1: Men driven on by thirst run about like a snared
• 1:28:46
  Speaker 1: hare let. Therefore, the mendicant drive out thirst by striving
• 1:28:52
  Speaker 1: after passionlessness for himself. He who having got rid of
• 1:28:59
  Speaker 1: the forest of lust, that is, after having reached nirvana,
• 1:29:05
  Speaker 1: gives himself over to forest life, that is, to lust,
• 1:29:10
  Speaker 1: and who, when removed from the forest that is from lust,
• 1:29:16
  Speaker 1: runs to the forest that is too lust. Look at
• 1:29:21
  Speaker 1: that man, though free, he runs into bondage. Wise people
• 1:29:29
  Speaker 1: do not call that a strong fetter, which is made
• 1:29:32
  Speaker 1: of iron, wood or hemp. Far stronger is the care
• 1:29:37
  Speaker 1: for precious stones and rings for sons and a wife
• 1:29:43
  Speaker 1: that fetter. Wise people call strong, which drags down yields,
• 1:29:49
  Speaker 1: but is difficult to undo. After having cut this at last,
• 1:29:54
  Speaker 1: people leave the world free from cares and leaving desires
• 1:30:00
  Speaker 1: and pleasures behind. Those who are slaves to passions run
• 1:30:07
  Speaker 1: down with the stream of desires, as a spider runs
• 1:30:11
  Speaker 1: down the web which he has made for himself. When
• 1:30:16
  Speaker 1: they have cut this at last, wise people leave the
• 1:30:21
  Speaker 1: world free from cares, leaving all affection behind. Give up
• 1:30:29
  Speaker 1: what is before, give up what is behind, give up
• 1:30:34
  Speaker 1: what is in the middle. When thou goest to the
• 1:30:38
  Speaker 1: other shore of existence, if thy mind is altogether free,
• 1:30:43
  Speaker 1: thou wilt not again enter into birth and decay. If
• 1:30:50
  Speaker 1: a man is tossed about by doubts, full of strong
• 1:30:54
  Speaker 1: passions and yearning only for what is delightful, his thirst
• 1:30:59
  Speaker 1: will grow more and more, and he will indeed make
• 1:31:03
  Speaker 1: his fetters strong. If a man delights in quieting doubts
• 1:31:10
  Speaker 1: and always reflecting dwells on what is not delightful, the
• 1:31:16
  Speaker 1: impurity of the body, et cetera, he certainly will remove, Nay,
• 1:31:23
  Speaker 1: he will cut the fetter of Marah. He who has
• 1:31:28
  Speaker 1: reached the consummation, who does not tremble, who is without
• 1:31:34
  Speaker 1: thirst and without sin, he has broken all the thorns
• 1:31:39
  Speaker 1: of life. This will be his last body. He who
• 1:31:46
  Speaker 1: is without first and without affection, who understands the words
• 1:31:51
  Speaker 1: and their interpretation, who knows the order of letters, those
• 1:31:56
  Speaker 1: which are before and which are after, He has received
• 1:32:01
  Speaker 1: his last body. He is called the Great Sage, the
• 1:32:05
  Speaker 1: Great Man. I have conquered all, I know all, in
• 1:32:12
  Speaker 1: all conditions of life, I am free from taint. I
• 1:32:17
  Speaker 1: have left all, And through the destruction of thirst, I
• 1:32:21
  Speaker 1: am free, having learnt myself whom shall I teach. The
• 1:32:30
  Speaker 1: gift of the law exceeds all gifts. The sweetness of
• 1:32:34
  Speaker 1: the law exceeds all sweetness. The delight in the law
• 1:32:39
  Speaker 1: exceeds all delights. The extinction of thirst overcomes all pain.
• 1:32:49
  Speaker 1: Pleasures destroy the foolish if they look not for the
• 1:32:53
  Speaker 1: other shore. The foolish, by his thirst for pleasures, destroys
• 1:32:58
  Speaker 1: himself as if he were his own enemy. The fields
• 1:33:05
  Speaker 1: are damaged by weeds. Mankind is damaged by passion. Therefore
• 1:33:12
  Speaker 1: a gift bestowed on the passionless brings great reward. The
• 1:33:18
  Speaker 1: fields are damaged by weeds. Mankind is damaged by hatred.
• 1:33:24
  Speaker 1: Therefore a gift bestowed on those who do not hate
• 1:33:28
  Speaker 1: brings great reward. The fields are damaged by weeds. Mankind
• 1:33:36
  Speaker 1: is damaged by vanity. Therefore a gift bestowed on those
• 1:33:41
  Speaker 1: who are free from vanity brings great reward. The fields
• 1:33:48
  Speaker 1: are damaged by weeds. Mankind is damaged by lust. Therefore
• 1:33:54
  Speaker 1: a gift bestowed on those who are free from lust
• 1:33:58
  Speaker 1: brings great reward. End of Chapter twenty four, Chapter twenty five.
• 1:34:07
  Speaker 1: The Bicshuu mendicant. Restraint in the eye is good. Good
• 1:34:15
  Speaker 1: is restraint in the ear. In the nose, restraint is good.
• 1:34:21
  Speaker 1: Good is restraint in the tongue. In the body, restraint
• 1:34:26
  Speaker 1: is good. Good is restraint in speech. In thought, restraint
• 1:34:33
  Speaker 1: is good. Good is restraint in all things. A bictuu
• 1:34:39
  Speaker 1: restrained in all things is freed from pain, He who
• 1:34:46
  Speaker 1: controls his hand, he who controls his feet, he who
• 1:34:52
  Speaker 1: controls his speech, He who is well controlled, He who
• 1:34:58
  Speaker 1: delights inwardly, who is collected, who is solitary and content
• 1:35:05
  Speaker 1: him they call bikshu. The bikshu who controls his mouth,
• 1:35:11
  Speaker 1: who speaks wisely and calmly, who teaches the meaning and
• 1:35:16
  Speaker 1: the law. His word is sweet. He who dwells in
• 1:35:22
  Speaker 1: the law, delights in the law, meditates on the law,
• 1:35:28
  Speaker 1: follows the law. That bikshu will never fall away from
• 1:35:33
  Speaker 1: the true law. Let him not despise what he has received,
• 1:35:41
  Speaker 1: nor ever envy others. A mendicant who envies others does
• 1:35:47
  Speaker 1: not obtain peace of mind. A bikshu who, though he
• 1:35:52
  Speaker 1: receives little, does not despise what he has received. Even
• 1:35:58
  Speaker 1: the gods will praise him. If his life is pure,
• 1:36:02
  Speaker 1: and if he is not slothful. He who never identifies
• 1:36:08
  Speaker 1: himself with name and form, and does not grieve over
• 1:36:13
  Speaker 1: what is no more, he indeed is called a bikshu.
• 1:36:20
  Speaker 1: The bikshu who acts with kindness, who is calm in
• 1:36:24
  Speaker 1: the doctrine of Buddha, will reach the quiet place nirvana,
• 1:36:30
  Speaker 1: cessation of natural desires and happiness oh, Bikshu empty this boat,
• 1:36:39
  Speaker 1: if emptied, it will go quickly. Having cut off passion
• 1:36:44
  Speaker 1: and hatred, thou wilt go to Nirvana. Cut off the
• 1:36:51
  Speaker 1: five senses, leave the five, rise above the five. A
• 1:36:57
  Speaker 1: bikshu who has escaped from the fire fetters. He is
• 1:37:02
  Speaker 1: called Ogatina, saved from the flood. Meditate obictu and be
• 1:37:11
  Speaker 1: not heedless. Do not direct thy thought to what gives pleasure,
• 1:37:17
  Speaker 1: that thou mayest not for thy heedlessness have to swallow
• 1:37:22
  Speaker 1: the iron ball in hell, and that thou mayest not
• 1:37:27
  Speaker 1: cry out when burning. This is pain without knowledge. There
• 1:37:34
  Speaker 1: is no meditation. Without meditation, there is no knowledge. He
• 1:37:41
  Speaker 1: who has knowledge and meditation is near, and who nirvana.
• 1:37:48
  Speaker 1: A bikshu who has entered his empty house and whose
• 1:37:52
  Speaker 1: mind is tranquil, feels a more than human delight when
• 1:37:57
  Speaker 1: he sees the law clearly. As soon as he has
• 1:38:02
  Speaker 1: considered the origin and destruction of the elements conder of
• 1:38:07
  Speaker 1: the body, he finds happiness and joy, which belong to
• 1:38:12
  Speaker 1: those who know the immortal Nirvana. And this is the
• 1:38:18
  Speaker 1: beginning here for a wise picture. Watchfulness over the senses, contentedness,
• 1:38:26
  Speaker 1: restraint under the law, keep noble friends whose life is pure,
• 1:38:32
  Speaker 1: and who are not slothful, Let him live in charity,
• 1:38:39
  Speaker 1: let him be perfect in his duties. Then, in the
• 1:38:43
  Speaker 1: fullness of delight, he will make an end of suffering.
• 1:38:50
  Speaker 1: As the vosickly plant sheds its withered flowers, men should
• 1:38:54
  Speaker 1: shed passion and hatred. O ye pictures. Libicuu, whose body
• 1:39:02
  Speaker 1: and tongue and mind are quieted, who is collected and
• 1:39:07
  Speaker 1: has rejected the bates of the world, he is called quiet.
• 1:39:15
  Speaker 1: Rouse thyself by thyself, Examine thyself by thyself. Thus, self
• 1:39:22
  Speaker 1: protected and attentive, wilt thou live happily? Obicuu, for self
• 1:39:29
  Speaker 1: is the lord of self. Self is the refuge of self. Therefore,
• 1:39:36
  Speaker 1: curb thyself as the merchant curbs are good horse. Libiciu,
• 1:39:45
  Speaker 1: full of delight, who is calm in the doctrine of Buddha,
• 1:39:49
  Speaker 1: will reach the quiet place nirvana, cessation of natural desires
• 1:39:56
  Speaker 1: and happiness. He who, who, even as a young bicture,
• 1:40:03
  Speaker 1: applies himself to the doctrine of Buddha, brightens up this
• 1:40:08
  Speaker 1: world like the moon when free from clouds. End of
• 1:40:15
  Speaker 1: chapter twenty five. Chapter twenty six, the bromina ar hat
• 1:40:24
  Speaker 1: stop the stream, valiantly drive away the desires o Brahmena.
• 1:40:31
  Speaker 1: When you have understood the destruction of all that was made,
• 1:40:35
  Speaker 1: you will understand that which was not made. If the
• 1:40:41
  Speaker 1: Brahmina has reached the other shore in both laws, in
• 1:40:45
  Speaker 1: restraint and contemplation, all bonds vanish from him who has
• 1:40:51
  Speaker 1: obtained knowledge, He for whom there is neither this nor
• 1:40:58
  Speaker 1: that shore, nor both him the fearless and unshackled. I
• 1:41:05
  Speaker 1: call indeed a Bramina. He who is thoughtful, blameless, settled, dutiful,
• 1:41:15
  Speaker 1: without passions, and who has attained the highest end him,
• 1:41:21
  Speaker 1: I call indeed a Bromina. The sun is bright by day,
• 1:41:28
  Speaker 1: the moon shines by night. The warrior is bright in
• 1:41:32
  Speaker 1: his armor, the Brahmina is bright in his meditation. But Buddha,
• 1:41:40
  Speaker 1: the awakened, is bright with splendor day and night. Because
• 1:41:47
  Speaker 1: a man is rid of evil, therefore he is called Bromina.
• 1:41:53
  Speaker 1: Because he walks quietly, therefore he is called samana. Because
• 1:41:59
  Speaker 1: he has sent away his own impurities. Therefore he is
• 1:42:04
  Speaker 1: called Provreghita parbagita, a pilgrim. No one should attack a Bramina,
• 1:42:14
  Speaker 1: but no Bromina, if attacked, should let himself fly at
• 1:42:18
  Speaker 1: his aggressor Woe to him who strikes a bromina. More
• 1:42:24
  Speaker 1: woe to him who flies at his aggressor. It advantages
• 1:42:31
  Speaker 1: a bromina not a little. If he holds his mind
• 1:42:35
  Speaker 1: back from the pleasures of life, when all wish to
• 1:42:39
  Speaker 1: injure has vanished, pain will cease him. I call indeed
• 1:42:46
  Speaker 1: a bromina who does not offend by body, word or thought,
• 1:42:52
  Speaker 1: and is controlled on these three points. After a man
• 1:42:59
  Speaker 1: has once under stood the law as taught by the
• 1:43:02
  Speaker 1: well awakened Buddha, let him worship it carefully as the
• 1:43:08
  Speaker 1: bromina worships the sacrificial fire. A man does not become
• 1:43:14
  Speaker 1: a bramina by his platted hair, by his family, or
• 1:43:19
  Speaker 1: by birth in whom there is truth and righteousness. He
• 1:43:24
  Speaker 1: is blessed. He is a bramina. What is the use
• 1:43:30
  Speaker 1: of plaited hair, O fool? What of the raiment of
• 1:43:34
  Speaker 1: goat skins? Within thee there is ravening, but the outside
• 1:43:40
  Speaker 1: thou makest clean. The man who wears dirty raiments, who
• 1:43:46
  Speaker 1: is emaciated and covered with veins, who lives alone in
• 1:43:51
  Speaker 1: the forest and meditates him, I call indeed a bramina.
• 1:43:59
  Speaker 1: I do not call the man a Bromena, because of
• 1:44:01
  Speaker 1: his origin or of his mother. He is indeed arrogant,
• 1:44:07
  Speaker 1: and he is wealthy. But the poor, who is free
• 1:44:11
  Speaker 1: from all attachments. Here my collindide a Bromena. Here my
• 1:44:19
  Speaker 1: colndide a Bromena, who has cut all fetters, who never trembles,
• 1:44:25
  Speaker 1: is independent and unshackled. Here my collindide a Bromena, who
• 1:44:32
  Speaker 1: has cut the strap and the thong, the chain withal
• 1:44:36
  Speaker 1: that pertains to it, who has burst the bar and
• 1:44:40
  Speaker 1: is awakened. Here my call indide a Bromena, who, though
• 1:44:47
  Speaker 1: he has committed no offense, endures reproach, bonds and stripes,
• 1:44:54
  Speaker 1: who has endurance for his force and strength for his army. Him,
• 1:45:01
  Speaker 1: I call, indeed a Bromina, who is free from anger, dutiful, virtuous,
• 1:45:08
  Speaker 1: without appetite, who is subdued and has received his last body.
• 1:45:17
  Speaker 1: Him I call indeed a Bromena who does not cling
• 1:45:20
  Speaker 1: to pleasures like water on a lotus leaf, like a
• 1:45:25
  Speaker 1: mustard seed on the point of a needle. Him, I
• 1:45:30
  Speaker 1: call indeed a Bromena, who even here knows the end
• 1:45:35
  Speaker 1: of his suffering, has put down his burden and is unshackled.
• 1:45:42
  Speaker 1: Him I call indeede a bromina whose knowledge is deep,
• 1:45:46
  Speaker 1: who possesses wisdom, who knows the right way and the wrong,
• 1:45:52
  Speaker 1: and has attained the highest end him. I call indeed
• 1:45:58
  Speaker 1: a bromena who keeps aloof both from laymen and from mendicants,
• 1:46:04
  Speaker 1: who frequents no houses and has but few desires. Him.
• 1:46:11
  Speaker 1: I call Indide a bromena who finds no fault with
• 1:46:14
  Speaker 1: other beings, whether feeble or strong, and does not kill
• 1:46:20
  Speaker 1: nor call slaughter him. I call indeed a bromena who
• 1:46:27
  Speaker 1: is tolerant with the intolerant, mild with fault finders, and
• 1:46:33
  Speaker 1: free from passion among the passionate Him. I call Indie
• 1:46:39
  Speaker 1: a bromena from whom anger and hatred, pride and envy
• 1:46:46
  Speaker 1: have dropped like a mustard seed from the point of
• 1:46:49
  Speaker 1: a needle. Him. I call Indie a bromena who utters
• 1:46:55
  Speaker 1: true speech, instructive, and free from harshness, so that he
• 1:47:01
  Speaker 1: offend no one Him. I call indeed a bromena who
• 1:47:07
  Speaker 1: takes nothing in the world that is not given him,
• 1:47:12
  Speaker 1: be it long or short, small or large, good or bad. Him.
• 1:47:20
  Speaker 1: I call indeed a bromena who fosters no desires for
• 1:47:25
  Speaker 1: this world or for the next has no inclinations and
• 1:47:30
  Speaker 1: is unshackled. Him I call indeed a Bromena who has
• 1:47:36
  Speaker 1: no interests, and when he has understood the truth, does
• 1:47:41
  Speaker 1: not say how how, And who has reached the depth
• 1:47:46
  Speaker 1: of the immortal Him. I call indeed a Bromena who
• 1:47:52
  Speaker 1: in this world is above good and evil, above the
• 1:47:56
  Speaker 1: bondage of both, free from grief, from sin, and from impurity.
• 1:48:05
  Speaker 1: Him I call indeed a Bromenaux, who is bright like
• 1:48:08
  Speaker 1: the moon, pure serene, undisturbed, and in whom all gaiety
• 1:48:15
  Speaker 1: is extinct. Him I call indeed a Bromenau who has
• 1:48:21
  Speaker 1: traversed this miry road, the impassable world and its vanity,
• 1:48:27
  Speaker 1: who has gone through and reached the other shore, is thoughtful, guileless,
• 1:48:35
  Speaker 1: free from doubts, free from attachment and content Him I
• 1:48:42
  Speaker 1: call indeed a Bromena, who, in this world, leaving all desires,
• 1:48:48
  Speaker 1: travels about without a home, and in whom all concupiscence
• 1:48:53
  Speaker 1: is extinct. Him I call indeed a Bromeneau, who, leaving
• 1:48:59
  Speaker 1: all longings, travels about without a home, and in whom
• 1:49:05
  Speaker 1: all covetousness is extinct. Here my call indeed a Bromena who,
• 1:49:12
  Speaker 1: after leaving all bondage to men, has risen above all
• 1:49:17
  Speaker 1: bondage to the gods, and is free from all and
• 1:49:21
  Speaker 1: every bondage. Here my call indeed a Bromena who has
• 1:49:27
  Speaker 1: left what gives pleasure and what gives pain, who is
• 1:49:32
  Speaker 1: cold and free from all germs of renewed life, the
• 1:49:38
  Speaker 1: hero who has conquered all the world's Here my call
• 1:49:45
  Speaker 1: indeed a Bromena who knows the destruction and the return
• 1:49:49
  Speaker 1: of beings everywhere, who is free from bondage, welfaring Sugata
• 1:49:57
  Speaker 1: and awakened Buddha. Here I call indeed a Bromena whose
• 1:50:04
  Speaker 1: path the gods do not know, nor spirits gandavas, nor men,
• 1:50:12
  Speaker 1: whose passions are extinct, and who is an ahat venerable him.
• 1:50:19
  Speaker 1: I call indeed a Bromena who calls nothing his own,
• 1:50:25
  Speaker 1: whether it be before, behind or between, who is poor
• 1:50:31
  Speaker 1: and free from the love of the world. Here I
• 1:50:36
  Speaker 1: call indeed a Bromena the manly, the noble, the hero,
• 1:50:43
  Speaker 1: the great sage, the conqueror, the impassable, the accomplished, the awakened.
• 1:50:53
  Speaker 1: Him I call indeed a Bromena who knows his former abodes,
• 1:50:58
  Speaker 1: who sees heaven and hell, has reached the end of birth,
• 1:51:04
  Speaker 1: is perfect in knowledge, a sage and whose perfections are
• 1:51:10
  Speaker 1: all perfect. End of Chapter twenty six and end of
• 1:51:19
  Speaker 1: the Dammapada, translated by Friedrich Maxmuller,