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The Dhammapada · The Dhammapada

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