The Pairs
1.
Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
2.
Mind precedes all mental states. Mind is their chief; they are all mind wrought. If with a pure mind a person speaks or acts happiness follows him like his never departing shadow
3.
“He abused me, he struck me, he overpowered me, he robbed me.” Those who harbor such thoughts do not still their hatred.
4.
“He abused me, he struck me, he overpowered me, he robbed me.” Those who do not harbor such thoughts still their hatred.
5.
Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
6.
There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
7.
Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated.
8.
Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort.
9.
Whoever being depraved, devoid of self-control and truthfulness, should don the monk’s yellow robe, he surely is not worthy of the robe.
10.
But whoever is purged of depravity, well established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.
11.
Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.
12.
Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.
13.
Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.
14.
Just as rain does not break through a well thatched house, so passion never penetrates a well-developed mind.
15.
The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.
16.
The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.
17.
The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, “Evil have I done,” torments him, and he suffers even more when gone to realms of woe.
18.
The doer of good delights here and hereafter; he delights in both the worlds. The thought, “Good have I done,” delights him, and he delights even more when gone to realms of bliss.
19.
Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cow-herd who only counts the cows of others – he does not partake of the blessings of the holy life.
20.
Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world – he indeed partakes of the blessings of a holy life.
Heed fullness
21.
Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already.
22.
Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.
23.
The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
24.
Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self controlled, righteous and heedful.
25.
By effort and heedfulness, discipline and self mastery, let the wise one make for himself an island which no flood can overwhelm.
26.
The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.
The Deathless (amata)
27.
Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
28.
Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrow less sage beholds the sorrowing and foolish multitude.
29.
Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
30.
By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised.
31.
The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
32.
The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
The Mind
33.
Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind – so fickle and unsteady, so difficult to guard.
34.
As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara.
35.
Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.
36.
Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.
37.
Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.
38.
Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
39.
There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit.
40.
Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fights out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.
41.
Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.
42.
Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.
43.
Neither mother, father, nor any other relative can do one greater good than one’s own well-directed mind. The Arahat is said to be beyond both merit and demerit because, as he has abandoned all defilements, he can no longer perform evil actions; and as he has no more attachment, his virtuous actions no longer bear kammic fruit.
Flowers
44.
Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?
45.
A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
46.
Realizing that this body is like froth, penetratingits mirage-like nature, and plucking out Mara’s flower-tipped arrows of sensuality, go beyond sight of the King of Death!
47.
As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure).
48.
The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure).
49.
As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village.
50.
Let none find fault with others; let none see the omissions and commissions of others. But let one see one’s own acts, done and undone.
51.
Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words ofone who does not practice them.
52.
Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them.
53.
As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
54.
Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue.
55.
Of all the fragrances – sandal, tagara, blue lotus and jasmine – the fragrance of virtue is the sweetest.
56.
Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods.
57.
Mara never finds the path of the truly virtuous, who abide in heedfulness and are freed by perfect knowledge.
58.
Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing.
59.
Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.
The Fool
60.
Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.
61.
Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.
62.
The fool worries, thinking, “I have sons, I have wealth.” Indeed, when he himself is not his own, whence are sons, whence is wealth?
63.
A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
64.
Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
65.
Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
66.
Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.
67.
Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.
68.
Well done is that action of doing which one repents not later, and the fruit of which one, reaps with delight and happiness.
69.
So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.
70.
Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.
71.
Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.
72.
To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.
73.
The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.
74.
“Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me” – such is the ambition of the fool; thus his desire and pride increase.
75.
One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly under standing this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.
The Wise Man
76.
Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association.
77.
Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.
78.
Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.
79.
He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha).
80.
Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves.
81.
Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame.
82.
On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.
83.
The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow.
84.
He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of an other (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means.
85.
Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank.
86.
But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross.
87-88.
Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
89.
Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things rid of cankers, glowing with wisdom, they have attained Nibbana in this very life.
The Perfected One
90.
The fever of passion exists not for him who has completed the journey, who is sorrow less and wholly set free, and has broken all ties.
91.
The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind.
92.
Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom – their track cannot betraced, like that of birds in the air.
93.
He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom – his path cannot be traced, like that of birds in the air.
94.
Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers.
95.
There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud.
96.
Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise.
97.
The man who is without blind faith, who knows the Uncreate, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires – he, truly, is the most excellent of men.
98.
Inspiring, indeed, is that place where Arahats dwell, be it a village, a forest, a vale, or a hill.
99.
Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures.
The Thousands
100.
Better than a thousand useless words is one useful word, hearing which one attains peace.
101.
Better than a thousand useless verses is one useful verse, hearing which one attains peace.
102.
Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace.
103.
Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself.
104-105.
Self-conquest is far better then the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct.
106.
Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice.
107.
Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected.
108.
Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent.
109.
To one ever eager to revere and serve the elders, these four blessing accrue: long life and beauty, happiness and power.
110.
Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled.
111.
Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled.
112.
Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated.
113.
Better it is to live one day seeing the rise and fall of things than to live as hundred years withoutever seeing the rise and fall of things.
114.
Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless.
Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless.
115.
Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth.
Evil
116.
Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.
117.
Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.
118.
Should a person do good, let him do it again and again. let him fin pleasure therein, for blissful is the accumulation of good.
119.
It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
120.
It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.
121.
Think not lightly of evil, saying, “It will not come to me.” Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
122.
Think not lightly of good, saying, “It will not come to me.” Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
123.
Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil.
124.
If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill.
125.
Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.
126.
Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.
127.
Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.
128.
Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may will not be overcome by death.
Violence
129.
All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
130.
All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill.
131.
One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.
132.
One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter.
133.
Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.
134.
If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.
135.
Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence).
136.
When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire.
137.
He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states:
138-140
Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
141.
Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt.
142.
Even though he be well-attired, yet if he is posed, calm, controlled and established in the holy life, having set aside violence towards all beings – he, truly, is a holy man, a renunciate, a monk.
143.
Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip.
144.
Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering.
145.
Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and thegood control themselves.
Old Age
146.
When this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, will you not see the light?
147.
Behold this body – a painted image, a mass of heaped up sores, infirm, full of hankering – of which nothing is lasting or stable!
148.
Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life.
149.
These dove-colored bones are like gourds that lie scattered about in autumn. Having seen them, how can one seek delight?
150.
This city (body) is built of bones, plastered with flesh and blood; within are decay and death, pride and jealousy.
151.
Even gorgeous royal chariots wear out, and indeed this body too wears out. But the Dhamma of the Good does not age; thus the Good make it known to the good.
152.
The man of little learning grows old like a bull. He grows only in bulk, but, his wisdom does not grow.
153.
Through many a birth in samsara have I wandered in vain, seeking in the builder of this house (of life). Repeated birth is indeed suffering!
Through many a birth in samsara have I wandered in vain, seeking in the builder of this house (of life). Repeated birth is indeed suffering!
154.
O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned; I have attained the destruction of craving.
155.
Those who in youth have not led the holy life, or have failed to acquire wealth, languish like old cranes in the pond without fish.
156.
Those who in youth have not lead the holy life, or have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow.
Chapter 12
The Self
157.
If one holds oneself dear, one should diligently watch oneself. Let the wise man keep vigil during any of the three watches of the night.
158.
One should first establish oneself in what is proper; then only should one instruct others. Thus the wise man will not be reproached.
159.
One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is self-control.
160.
One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain.
161.
The evil a witless man does by himself, born of himself and produced by himself, grinds him as a diamond grinds a hard gem.
162.
Just as a single creeper strangles the tree on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish.
163.
Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial.
164.
Whoever, on account of perverted views, scorns the Teaching of the Perfected Ones, the Noble
165.
By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depended on oneself; no one can purify another.
166.
Let one not neglect one’s own welfare for the sake of another, however great. Clearly under standing one’s own welfare, let one be intent upon the good.
Chapter 13
The World
167.
Follow not the vulgar way; live not in heedless ness; hold not false views; linger not long in worldly existence.
168.
Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next.
169.
Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next.
170.
One who looks upon the world as a bubble and a mirage, him the King of Death sees not.
171.
Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it.
172.
He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.
173.
He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.
174.
Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss.
175.
Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are
176.
For a liar who has violated the one law (of truth fulness) who holds in scorn the hereafter, there is no evil that he cannot do.
177.
Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter.
178.
Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance.
Chapter 14
The Buddha
179.
By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue?
180.
By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming?
181.
Those wise ones who are devoted to meditation and who delight in the calm of renunciation such mindful ones, Supreme Buddhas, even the gods hold dear.
182.
Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.
183.
To avoid all evil, to cultivate good, and to cleanse one’s mind – this is the teaching of the Buddhas.
184.
Enduring patience is the highest austerity. “Nibbana is supreme,” say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others.
185.
Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation this is the teaching of the Buddhas.
186-187.
There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
188.
Driven only by fear, do men go for refuge to many places – to hills, woods, groves, trees and shrines.
189.
Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering.
190-191.
He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering.
192.
This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering.
193.
Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily.
The Order
194.
Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker.
195-196.
He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation – he who reveres such peaceful and fearless ones, his merit none can compute by any measure.
Chapter 15
Happiness
197.
Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.
198.
Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
199.
Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
200.
Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
201.
Victory begets enmity; the defeated dwell in pain.
Happily the peaceful live, discarding both victory
and defeat.
202.
There is no fire like lust and no crime like hatred.
There is no ill like the aggregates (of existence)
and no bliss higher than the peace (of Nibbana).
17
203.
Hunger is the worst disease, conditioned things
the worst suffering. Knowing this as it really is,
the wise realize Nibbana, the highest bliss.
___________________________
Aggregates (of existence) (khandha)
: the five groups of
17
factors into which the Buddha analyzes the living being –
material form, feeling, perception, mental formations, and
consciousness.
54
204.
Health is the most precious gain and contentment
the greatest wealth. A trustworthy person is the
best kinsman, Nibbana the highest bliss.
205.
Having savored the taste of solitude and peace (of
Nibbana), pain-free and stainless he becomes,
drinking deep the taste of the bliss of the Truth.
206.
Good is it to see the Noble Ones; to live with
them is ever blissful. One will always be happy
by not encountering fools.
207.
Indeed, he who moves in the company of fools
grieves for longing. Association with fools is
ever painful, like partnership with an enemy. But
association with the wise is happy, like meeting
one’s own kinsmen.
208.
Therefore, follow the Noble One, who is stead-
fast, wise, learned, dutiful and devout. One
should follow only such a man, who is truly good
and discerning, even as the moon follows the
path of the stars. 12
55
Chapter 16
Affection
209.
Giving himself to things to be shunned and not
exerting where exertion is needed, a seeker after
pleasures, having given up his true welfare, en-
vies those intent upon theirs.
210.
Seek no intimacy with the beloved and also not
with the unloved, for not to see the beloved and
to see the unloved, both are painful.
211.
Therefore hold nothing dear, for separation from
the dear is painful. There are no bonds for those
who have nothing beloved or unloved.
212.
From endearment springs grief, from endearment
springs fear. From him who is wholly free from
endearment there is no grief, whence then fear?
213.
From affection springs grief, from affection
springs fear. From him who is wholly free from
affection there is no grief, whence then fear?
214.
From attachment springs grief, from attachment
springs fear. From him who is wholly free from
attachment there is no grief, whence then fear?
215.
From lust springs grief, from lust springs fear.
From him who is wholly free from craving there
is no grief; whence then fear?
216.
From craving springs grief, from craving springs
fear. From him who is wholly free from craving
there is no grief; whence then fear?
56
217.
People hold dear him who embodies virtue and
insight, who is principled, has realized the truth,
and who himself does what he ought to be doing.
218.
One who is intent upon the Ineffable (Nibbana),
dwells with mind inspired (by supramundane
wisdom), and is no more bound by sense pleas-
ures – such a man is called “One Bound Up-
stream.”
18
219.
When, after a long absence, a man safely returns
from afar, his relatives, friends and well-wishers
welcome him home on arrival.
220.
As kinsmen welcome a dear one on arrival, even
so his own good deeds will welcome the doer of
good who has gone from this world to the next.
___________________________
One Bound Upstream: a Non-returner (anagami).
18
57
Chapter 17
Anger
221.
One should give up anger, renounce pride, and
overcome all fetters. Suffering never befalls him
who clings not to mind and body and is detached.
222.
He who checks rising anger as a charioteer
checks a rolling chariot, him I call a true chario-
teer. Others only hold the reins.
223.
Overcome the angry by non-anger; overcome the
wicked by goodness; overcome the miser by gen-
erosity; overcome the liar by truth.
224.
Speak the truth; yield not to anger; when asked,
give even if you only have a little. By these three
means can one reach the presence of the gods.
225.
Those sages who are inoffensive and ever re-
strained in body, go to the Deathless State,
where, having gone, they grieve no more.
226.
Those who are ever vigilant, who discipline
themselves day and night, and are ever intent
upon Nibbana – their defilements fade away.
227.
O Atula! Indeed, this is an ancient practice, not
one only of today: they blame those who remain
silent, they blame those speak much, they blame
those who speak in moderation. There is none in
the world who is not blamed.
58
228.
There never was, there never will be, nor is there
now, a person who is wholly blamed or wholly
praised.
229.
But the man whom the wise praise, after observ-
ing him day after day, is one of flawless charac-
ter, wise, and endowed with knowledge and virtue.
230.
Who can blame such a one, as worthy as a coin of
refined gold? Even the gods praise him; by
Brahma, too, is he praised.
231.
Let a man guard himself against irritability in
bodily action; let him be controlled in deed.
Abandoning bodily misconduct, let him practice
good conduct in deed.
232.
Let a man guard himself against irritability in
speech; let him be controlled in speech. Aban-
doning verbal misconduct, let him practice good
conduct in speech.
233.
Let a man guard himself against irritability in
thought; let him be controlled in mind. Abandon-
ing mental misconduct, let him practice good
conduct in thought.
234.
The wise are controlled in bodily action, con-
trolled in speech and controlled in thought. They
are truly well-controlled.
59
Chapter 18
Impurity
235.
Like a withered leaf are you now; death’s mes-
sengers await you. You stand on the eve of your
departure, yet you have made no provision for
your journey!
236.
Make an island for yourself! Strive hard and be-
come wise! Rid of impurities and cleansed of
stain, you shall enter the celestial abode of the
Noble Ones.
237.
Your life has come to an end now; You are set-
ting forth into the presence of Yama, the king of
death. No resting place is there for you on the
way, yet you have made no provision for the
journey!
238.
Make an island unto yourself! Strive hard and be-
come wise! Rid of impurities and cleansed of
stain, you shall not come again to birth and decay.
239.
One by one, little by little, moment by moment, a
wise man should remove his own impurities, as a
smith removes his dross from silver.
240.
Just as rust arising from iron eats away the base
from which it arises, even so, their own deeds
lead transgressors to states of woe.
241.
Non-repetition is the bane of scriptures; neglect is
the bane of a home; slovenliness is the bane of
personal appearance, and heedlessness is the bane
of a guard.
60
242.
Unchastity is the taint in a woman; niggardliness
is the taint in a giver. Taints, indeed, are all evil
things, both in this world and the next.
243.
A worse taint than these is ignorance, the worst
of all taints. Destroy this one taint and become
taintless, O monks!
244.
Easy for life is the shameless one who is impu-
dent as a crow, is backbiting and forward, arro-
gant and corrupt.
245.
Difficult is life for the modest one who always
seeks purity, is detached and unassuming, clean
in life, and discerning.
246-247.
One who destroys life, utters lies, takes what
is not given, goes to another man’s wife, and is
addicted to intoxicating drinks – such a man digs
up his own root even in this world.-13
248.
Know this, O good man: evil things are difficult
to control. Let not greed and wickedness drag
you to protracted misery.
249.
People give according to their faith or regard. If
one becomes discontented with the food and
drink given by others, one does not attain medita-
tive absorption, either by day of night.
250.
But he in who this (discontent) is fully destroyed,
uprooted and extinct, he attains absorption, both
by day and by night.
251.
There is no fire like lust; there is no grip like ha-
tred; there is no net like delusion; there is no river
like craving.
61
252.
Easily seen is the fault of others, but one’s own
fault is difficult to see. Like chaff one winnows
another’s faults, but hides one’s own, even as a
crafty fowler hides behind sham branches.
253.
He who seeks another’s faults, who is ever censo-
rious – his cankers grow. He is far from destruc-
tion of the cankers.
254.
There is no track in the sky, and no recluse out-
side (the Buddha’s dispensation). Mankind de-
lights in worldliness, but the Buddhas are free
from worldliness.
19
255.
There is not track in the sky, and no recluse out-
side (the Buddha’s dispensation). There are no
conditioned things that are eternal, and no insta-
bility in the Buddhas.
___________________________
Recluse (samana)
: here used in the special sense of those
19
who have reached the four supramundane stages.
62
Chapter 19
The Just
256.
Not by passing arbitrary judgments does a man
become just; a wise man is he who investigates
both right and wrong.
257.
He who does not judge others arbitrarily, but
passes judgment impartially according to the
truth, that sagacious man is a guardian of law and
is called just.
258.
One is not wise because one speaks much. He who
is peaceable, friendly and fearless is called wise.
259.
A man is not versed in Dhamma because he
speaks much. He who, after hearing a little
Dhamma, realizes its truth directly and is not
heedless of it, is truly versed in the Dhamma. 4
260.
A monk is not Elder because his head is gray. He
is but ripe in age, and he is called one grown old
in vain.
261.
One in whom there is truthfulness, virtue, inof-
fensiveness, restraint and self-mastery, who is
free from defilements and is wise – he is truly
called an Elder.
262.
Not by mere eloquence nor by beauty of form
does a man become accomplished, if he is jeal-
ous, selfish and deceitful.
263.
But he in whom these are wholly destroyed, up-
rooted and extinct, and who has cast out hatred –
that wise man is truly accomplished.
63
264.
Not by shaven head does a man who is indisci-
plined and untruthful become a monk. How can
he who is full of desire and greed be a monk?
265.
He who wholly subdues evil both small and great is
called a monk, because he has overcome all evil.
266.
He is not a monk just because he lives on others’
alms. Not by adopting outward form does one
become a true monk.
267.
Whoever here (in the Dispensation) lives a holy
life, transcending both merit and demerit, and
walks with understanding in this world – he is
truly called a monk.
268.
Not by observing silence does one become a
sage, if he be foolish and ignorant. But that man
is wise who, as if holding a balance-scale accepts
only the good.
269.
The sage (thus) rejecting the evil, is truly a sage.
Since he comprehends both (present and future)
worlds, he is called a sage.
270.
He is not noble who injures living beings. He is
called noble because he is harmless towards all
living beings.
271-272.
Not by rules and observances, not even by
much learning, nor by gain of absorption, nor by
a life of seclusion, nor by thinking, “I enjoy the
bliss of renunciation, which is not experienced by
the worldling” should you, O monks, rest con-
tent, until the utter destruction of cankers (Ara-
hatship) is reached.
64
Chapter 20
The Path
273.
Of all the paths the Eightfold Path is the best; of
all the truths the Four Noble Truths are the best;
of all things passionlessness is the best: of men
the Seeing One (the Buddha) is the best.
274.
This is the only path; there is none other for the
purification of insight. Tread this path, and you
will bewilder Mara.
275.
Walking upon this path you will make an end of
suffering. Having discovered how to pull out the
thorn of lust, I make known the path.
276.
You yourselves must strive; the Buddhas only
point the way. Those meditative ones who tread
the path are released from the bonds of Mara.
277.
“All conditioned things are impermanent” – when
one sees this with wisdom, one turns away from
suffering. This is the path to purification.
278.
“All conditioned things are unsatisfactory” –
when one sees this with wisdom, one turns away
from suffering. This is the path to purification.
279.
“All things are not-self” – when one sees this
with wisdom, one turns away from suffering.
This is the path to purification.
280.
The idler who does not exert himself when he
should, who though young and strong is full of
65
sloth, with a mind full of vain thoughts – such an
indolent man does not find the path to wisdom.
281.
Let a man be watchful of speech, well controlled
in mind, and not commit evil in bodily action. Let
him purify these three courses of action, and win the
path made known by the Great Sage.
282.
Wisdom springs from meditation; without medi-
tation wisdom wanes. Having known these two
paths of progress and decline, let a man so con-
duct himself that his wisdom may increase.
283.
Cut down the forest (lust), but not the tree; from
the forest springs fear. Having cut down the for-
est and the underbrush (desire), be passionless, O
monks!
20
284.
For so long as the underbrush of desire, even the
most subtle, of a man towards a woman is not cut
down, his mind is in bondage, like the sucking
calf to its mother.
285.
Cut off your affection in the manner of a man
plucks with his hand an autumn lotus. Cultivate
only the path to peace, Nibbana, as made known
by the Exalted One.
286.
“Here shall I live during the rains, here in winter
and summer” – thus thinks the fool. He does not
realize the danger (that death might intervene).
___________________________
The meaning of this injunction is: “Cut down the forest
20
of lust, but do not mortify the body.”
66
287.
As a great flood carries away a sleeping village,
so death seizes and carries away the man with a
clinging mind, doting on his children and cattle.
288.
For him who is assailed by death there is no pro-
tection by kinsmen. None there are to save him –
no sons, nor father, nor relatives.
289.
Realizing this fact, let the wise man, restrained by
morality, hasten to clear the path leading to
Nibbana.
67
Chapter 21
Miscellaneous
290.
If by renouncing a lesser happiness one may real-
ize a greater happiness, let the wise man re-
nounce the lesser, having regard for the greater.
291.
Entangled by the bonds of hate, he who seeks his
own happiness by inflicting pain on others, is
never delivered from hatred.
292.
The cankers only increase for those who are arro-
gant and heedless, who leave undone what should
be done and do what should not be done.
293.
The cankers cease for those mindful and clearly
comprehending ones who always earnestly prac-
tice mindfulness of the body, who do not resort to
what should not be done, and steadfastly pursue
what should be done.
294.
Having slain mother (craving), father (self-
conceit), two warrior-kings (eternalism and nihil-
ism), and destroyed a country (sense organs and
sense objects) together with its treasurer (attach-
ment and lust), ungrieving goes the holy man.
295.
Having slain mother, father, two brahmin kings
(two extreme views), and a tiger as the fifth (the
five mental hindrances), ungrieving goes the holy
man.
296.
Those disciples of Gotama ever awaken happily
who day and night constantly practice the Recol-
lection of the Qualities of the Buddha.
68
297.
Those disciples of Gotama ever awaken happily
who day and night constantly practice the Recol-
lection of the Qualities of the Dhamma.
298.
Those disciples of Gotama ever awaken happily
who day and night constantly practice the Recol-
lection of the Qualities of the Sangha.
299.
Those disciples of Gotama ever awaken happily
who day and night constantly practice Mindful-
ness of the Body.
300.
Those disciples of Gotama ever awaken happily
whose minds by day and night delight in the
practice of non-violence.
301.
Those disciples of Gotama ever awaken happily
whose minds by day and night delight in the
practice of meditation.
302.
Difficult is life as a monk; difficult is it to delight
therein. Also difficult and sorrowful is the house-
hold life. Suffering comes from association with
unequals; suffering comes from wandering in
samsara. Therefore, be not an aimless wanderer,
be not a pursuer of suffering.
303.
He who is full of faith and virtue, and possesses
good repute and wealth – he is respected every-
where, in whatever land he travels.
304.
The good shine from afar, like the Himalaya
mountains. But the wicked are unseen, like ar-
rows shot in the night.
305.
He who sits alone, sleeps alone, and walks alone,
who is strenuous and subdues himself alone, will
find delight in the solitude of the forest.
69
Chapter 22
The State of Woe
306.
The liar goes to the state of woe; also he who,
having done (wrong), says, “I did not do it.” Men
of base actions both, on departing they share the
same destiny in the other world.
307.
There are many evil characters and uncontrolled
men wearing the saffron robe. These wicked men
will be born in states of woe because of their evil
deeds.
308.
It would be better to swallow a red-hot iron ball,
blazing like fire, than as an immoral and uncon-
trolled monk to eat the alms of the people.
309.
Four misfortunes befall the reckless man who
consorts with another’s wife: acquisition of de-
merit, disturbed sleep, ill-repute, and (rebirth in)
states of woe.
310.
Such a man acquires demerit and an unhappy
birth in the future. Brief is the pleasure of the
frightened man and woman, and the king imposes
heavy punishment. Hence, let no man consort
with another’s wife.
311.
Just as
kusa
grass wrongly handled cuts the hand,
even so, a recluse’s life wrongly lived drags one
to states of woe.
312.
Any loose act, any corrupt observance, any life of
questionable celibacy – none of these bear much
fruit.
70
313.
If anything is to be done, let one do it with sus-
tained vigor. A lax monastic life stirs up the dust
of passions all the more.
314.
An evil deed is better left undone, for such a deed
torments one afterwards. But a good deed is bet-
ter done, doing which one repents not later.
315.
Just as a border city is closely guarded both
within and without, even so, guard yourself. Do
not let slip this opportunity (for spiritual growth).
For those who let slip this opportunity grieve in-
deed when consigned to hell.
316.
Those who are ashamed of what they should not
be ashamed of, and are not ashamed of what they
should be ashamed of – upholding false views,
they go to states of woe.
317.
Those who see something to fear where there is
nothing to fear, and see nothing to fear where
there is something to fear – upholding false
views, they go to states of woe.
318.
Those who imagine evil where there is none, and
do not see evil where it is – upholding false
views, they go to states of woe.
319.
Those who discern the wrong as wrong and the
right as right – upholding right views, they go to
realms of bliss.
71
Chapter 23
The Elephant
320.
As an elephant in the battlefield withstands ar-
rows shot from bows all around, even so shall I
endure abuse. There are many, indeed, who lack
virtue.
321.
A tamed elephant is led into a crowd, and the
king mounts a tamed elephant. Best among men
is the subdued one who endures abuse.
322.
Excellent are well-trained mules, thoroughbred
Sindhu horses and noble tusker elephants. But
better still is the man who has subdued himself.
323.
Not by these mounts, however, would one go to
the Untrodden Land (Nibbana), as one who is
self-tamed goes by his own tamed and well-
controlled mind.
324.
Musty during rut, the tusker named Dhanapalaka
is uncontrollable. Held in captivity, the tusker
does not touch a morsel, but only longingly calls
to mind the elephant forest.
325.
When a man is sluggish and gluttonous, sleeping
and rolling around in bed like a fat domestic pig,
that sluggard undergoes rebirth again and again.
326.
Formerly this mind wandered about as it liked,
where it wished and according to its pleasure, but
now I shall thoroughly master it with wisdom as
a mahout controls with his ankus [sic] an ele-
phant in rut.
72
327.
Delight in heedfulness! Guard well your
thoughts! Draw yourself out of this bog of evil,
even as an elephant draws himself out of the
mud.
328.
If for company you find a wise and prudent
friend who leads a good life, you should, over-
coming all impediments, keep his company joy-
ously and mindfully.
329.
If for company you cannot find a wise and pru-
dent friend who leads a good life, then, like a
king who leaves behind a conquered kingdom, or
like a lone elephant in the elephant forest, you
should go your way alone.
330.
Better it is to live alone; there is no fellowship
with a fool. Live alone and do no evil; be carefree
like and elephant in the elephant forest.
331.
Good are friends when need arises; good is con-
tentment with just what one has; good is merit
when life is at an end, and good is the abandon-
ing of all suffering (through Arahatship).
332.
In this world, good it is to serve one’s mother,
good it is to serve one’s father, good it is to serve
the monks, and good it is to serve the holy men.
333.
Good is virtue until life’s end, good is faith that is
steadfast, good is the acquisition of wisdom, and
good is the avoidance of evil.
73
Chapter 24
Craving
334.
The craving of one given to heedless living grows
like a creeper. Like the monkey seeking fruits in
the forest, he leaps from life to life (tasting the
fruit of his kamma).
335.
Whoever is overcome by this wretched and sticky
craving, his sorrows grow like grass after the rains.
336.
But whoever overcomes this wretched craving, so
difficult to overcome, from him sorrows fall
away like water from a lotus leaf.
337.
This I say to you: Good luck to all assembled
here! Dig up the root of craving, like one in
search of the fragrant root of the
birana
grass. Let
not Mara crush you again and again, as a flood
crushes a reed.
338.
Just as a tree, though cut down, sprouts up again
if its roots remain uncut and firm, even so, until
the craving that lies dormant is rooted out, suffer-
ing springs up again and again.
339.
The misguided man in whom the thirty-six cur-
rents of craving strongly rush toward pleasurable
objects, is swept away by the flood of his pas-
sionate thoughts.
21
___________________________
The thirty-six currents of craving
: the three cravings – for
21
sensual pleasure, for continued existence, and for annihilation
– in relation to each of the twelve bases – the six sense or-
gans, including mind, and their corresponding objects.
74
340.
Everywhere these currents flow, and the creeper (of
craving) sprouts and grows. Seeing that the creeper
has sprung up, cut off its root with wisdom.
341.
Flowing in (from all objects) and watered by
craving, feelings of pleasure arise in beings. Bent
on pleasures and seeking enjoyment, these men
fall prey to birth and decay.
342.
Beset by craving, people run about like an entrap-
ped hare. Held fast by mental fetters, they come
to suffering again and again for a long time.
343.
Beset by craving, people run about like an en-
trapped hare. Therefore, one who yearns to be
passion-free should destroy his own craving.
344.
There is one who, turning away from desire (for
household life) takes to the life of the forest (i.e.,
of a monk). But after being freed from the house-
hold, he runs back to it. Behold that man! Though
freed, he runs back to that very bondage!
22
345-346.
That is not a strong fetter, the wise say,
which is made of iron, wood or hemp. But the in-
fatuation and longing for jewels and ornaments,
children and wives – that, they say, is a far
stronger fetter, which pulls one downward and,
though seemingly loose, is hard to remove. This,
too, the wise cut off. Giving up sensual pleasure,
and without any longing, they renounce the
world.
___________________________
This verse, in the original, puns with the Pali word
vana
22
meaning both “desire” and “forest”.
75
347.
Those who are lust-infatuated fall back into the
swirling current (of samsara) like a spider on its
self-spun web. This, too, the wise cut off. With-
out any longing, they abandon all suffering and
renounce the world.
348.
Let go of the past, let go of the future, let go of
the present, and cross over to the farther shore of
existence. With mind wholly liberated, you shall
come no more to birth and death.
349.
For a person tormented by evil thoughts, who is
passion-dominated and given to the pursuit of
pleasure, his craving steadily grows. He makes
the fetter strong, indeed.
350.
He who delights in subduing evil thoughts, who
meditates on the impurities and is ever mindful –
it is he who will make an end of craving and rend
asunder Mara’s fetter.
351.
He who has reached the goal, is fearless, free
from craving, passionless, and has plucked out
the thorns of existence – for him this is the last
body.
352.
He who is free from craving and attachment, is
perfect in uncovering the true meaning of the
Teaching, and knows the arrangement of the sa-
cred texts in correct sequence – he, indeed, is the
bearer of his final body. He is truly called the
profoundly wise one, the great man.
353.
A victor am I over all, all have I known. Yet un-
attached am I to all that is conquered and known.
Abandoning all, I am freed through the destruc-
tion of craving. Having thus directly compre-
76
hended all by myself, whom shall I call my
teacher?
23
354.
The gift of Dhamma excels all gifts; the taste of
the Dhamma excels all tastes; the delight in
Dhamma excels all delights. The Craving-Freed
vanquishes all suffering.
355.
Riches ruin only the foolish, not those in quest of
the Beyond. By craving for riches the witless
man ruins himself as well as others.
356.
Weeds are the bane of fields, lust is the bane of
mankind. Therefore, what is offered to those free
of lust yields abundant fruit.
357.
Weeds are the bane of fields, hatred is the bane of
mankind. Therefore, what is offered to those free
of hatred yields abundant fruit.
358.
Weeds are the bane of fields, delusion is the bane
of mankind. Therefore, what is offered to those
free of delusion yields abundant fruit.
359.
Weeds are the bane of fields, desire is the bane of
mankind. Therefore, what is offered to those free
of desire yields abundant fruit.
___________________________
This was the Buddha’s reply to a wandering ascetic who
23
asked him about his teacher. The Buddha’s answer shows that
Supreme Enlightenment was his own unique attainment,
which he had not learned from anyone else.
77
Chapter 25
The Monk
360.
Good is restraint over the eye; good is restraint
over the ear; good is restraint over the nose; good
is restraint over the tongue.
361.
Good is restraint in the body; good is restraint in
speech; good is restraint in thought. Restraint
everywhere is good. The monk restrained in
every way is freed from all suffering.
362.
He who has control over his hands, feet and
tongue; who is fully controlled, delights in in-
ward development, is absorbed in meditation,
keeps to himself and is contented – him do peo-
ple call a monk.
363.
That monk who has control over his tongue, is
moderate in speech, unassuming and who ex-
plains the Teaching in both letter and spirit –
whatever he says is pleasing.
364.
The monk who abides in the Dhamma, delights in
the Dhamma, meditates on the Dhamma, and
bears the Dhamma well in mind – he does not fall
away from the sublime Dhamma.
365.
One should not despise what one has received,
nor envy the gains of others. The monk who en-
vies the gains of others does not attain to medita-
tive absorption.
78
366.
A monk who does not despise what he has re-
ceived, even though it be little, who is pure in
livelihood and unremitting in effort – him even
the gods praise.
367.
He who has no attachment whatsoever for the
mind and body, who does not grieve for what he
has not – he is truly called a monk.
368.
The monk who abides in universal love and is
deeply devoted to the Teaching of the Buddha at-
tains the peace of Nibbana, the bliss of the cessa-
tion of all conditioned things.
369.
Empty this boat, O monk! Emptied, it will sail lightly.
Rid of lust and hatred, you shall reach Nibbana.
370.
Cut off the five, abandon the five, and cultivate
the five. The monk who has overcome the five
bonds is called one who has crossed the flood.
24
371.
Meditate, O monk! Do not be heedless. Let not
your mind whirl on sensual pleasures. Heedless,
do not swallow a red-hot iron ball, lest you cry
when burning, “O this is painful!”
___________________________
The
five to be cut off
are the five “lower fetters”: self-
24
illusion, doubt, belief in rites and rituals, lust and ill-will. The
five to be abandoned
are the five “higher fetters”: craving for
the divine realms with form, craving for the formless realms,
conceit, restlessness, and ignorance. Stream-enterers and
Once-returners cut off the first three fetters, Non-returners the
next two and Arahats the last five. The
five to be cultivated
are the five spiritual faculties: faith, energy, mindfulness,
concentration, and wisdom. The
five bonds
are: greed, hatred,
delusion, false views, and conceit.
79
372.
There is no meditative concentration for him who
lacks insight, and no insight for him who lacks
meditative concentration. He in whom are found
both meditative concentration and insight, in-
deed, is close to Nibbana.
373.
The monk who has retired to a solitary abode and
calmed his mind, who comprehends the Dhamma
with insight, in him there arises a delight that
transcends all human delights.
374.
Whenever he sees with insight the rise and fall of
the aggregates, he is full of joy and happiness. To
the discerning one this reflects the Deathless.
25
375.
Control of the senses, contentment, restraint accord-
ing to the code of monastic discipline – these form
the basis of holy life here for the wise monk.
376.
Let him associate with friends who are noble, en-
ergetic, and pure in life, let him be cordial and re-
fined in conduct. Thus, full of joy, he will make
an end of suffering.
377.
Just as the jasmine creeper sheds its withered
flowers, even so, O monks, should you totally
shed lust and hatred!
378.
The monk who is calm in body, calm in speech,
calm in thought, well-composed and who has
spewn out worldliness – he, truly, is called serene.
379.
By oneself one must censure oneself and scruti-
nize oneself. The self-guarded and mindful monk
will always live in happiness.
___________________________
See
footnote to v. 202
.
25
80
380.
One is one’s own protector, one is one’s own ref-
uge. Therefore, one should control oneself, even
as a trader controls a noble steed.
381.
Full of joy, full of faith in the Teaching of the
Buddha, the monk attains the Peaceful State, the
bliss of cessation of conditioned things.
382.
That monk who while young devotes himself to
the Teaching of the Buddha illumines this world
like the moon freed from clouds.
81
Chapter 26
The Holy Man
383.
Exert yourself, O holy man! Cut off the stream
(of craving), and discard sense desires. Knowing
the destruction of all the conditioned things, be-
come, O holy man, the knower of the Uncreate
(Nibbana)!
26
384.
When a holy man has reached the summit of two
paths (meditative concentration and insight), he
knows the truth and all his fetters fall away.
385.
He for whom there is neither this shore nor the
other shore, nor yet both, he who is free of cares
and is unfettered – him do I call a holy man.
27
___________________________
“Holy man” is used as a makeshift rendering for brah-
26
mana, intended to reproduce the ambiguity of the Indian
word. Originally men of spiritual stature; by the time of the
Buddha the brahmins had turned into a privileged priesthood
which defined itself by means of birth and lineage rather than
by genuine inner sanctity. The Buddha attempted to restore to
the word brahmana its original connotation by identifying the
true “holy man” as the Arahat, who merits the title through
his own inward purity and holiness regardless of family line-
age. The contrast between the two meanings is highlighted in
verses 393 and 396. Those who led a contemplative life dedi-
cated to gaining Arahatship could also be called brahmins, as
in verses 383, 389, & 390.
This shore
: the six sense organs;
the other shore
: their
27
corresponding objects;
both
: I-ness and my-ness.
82
386.
He who is meditative, stainless and settled,
whose work is done and who is free from can-
kers, having reached the highest goal – him do I
call a holy man.
387.
The sun shines by day, the moon shines by night.
The warrior shines in armor, the holy man shines
in meditation. But the Buddha shines resplendent
all day and all night.
388.
Because he has discarded evil, he is called a holy
man. Because he is serene in conduct, he is called
a recluse. And because he has renounced his
impurities, he is called a renunciate.
389.
One should not strike a holy man, nor should a
holy man, when struck, give way to anger. Shame
on him who strikes a holy man, and more shame
on him who gives way to anger.
390.
Nothing is better for a holy man than when he
holds his mind back from what is endearing. To
the extent the intent to harm wears away, to that
extent does suffering subside.
391.
He who does no evil in deed, word and thought,
who is restrained in these three ways – him do I
call a holy man.
392.
Just as a brahmin priest reveres his sacrificial
fire, even so should one devoutly revere the per-
son from whom one has learned the Dhamma
taught by the Buddha.
393.
Not by matted hair, nor by lineage, nor by birth
does one become a holy man. But he in whom
truth and righteousness exist – he is pure, he is a
holy man.
394.
What is the use of your matted hair, O witless
man? What of your garment of antelope’s hide?
Within you is the tangle (of passion); only out-
wardly do you cleanse yourself.
395.
The person who wears a robe made of rags, who
is lean, with veins showing all over the body, and
who meditates alone in the forest – him do I call
a holy man.
396.
I do not call him a holy man because of his line-
age or high-born mother. If he is full of impeding
attachments, he is just a supercilious man. But
who is free from impediments and clinging – him
do I call a holy man.
397.
He who, having cut off all fetters, trembles no
more, who has overcome all attachments and is
emancipated – him do I call a holy man.
398.
He who has cut off the thong (of hatred), the
band (of craving), and the rope (of false views),
together with the appurtenances (latent evil ten-
dencies), he who has removed the crossbar (of
ignorance) and is enlightened – him do I call a
holy man.
___________________________
In the time of the Buddha, such ascetic practices as
wearing matted hair and garments of hides were considered marks
of holiness.
399.
He who without resentment endures abuse, beat-
ing and punishment; whose power, real might, is
patience – him do I call a holy man.
400.
He who is free from anger, is devout, virtuous,
without craving, self-subdued and bears his final
body – him do I call a holy man.
401.
Like water on a lotus leaf, or a mustard seed on
the point of a needle, he who does not cling to
sensual pleasures – him do I call a holy man.
402.
He who in this very life realizes for himself the
end of suffering, who has laid aside the burden
and become emancipated – him do I call a holy
man.
403.
He who has profound knowledge, who is wise,
skilled in discerning the right or wrong path, and
has reached the highest goal – him do I call a
holy man.
404.
He who holds aloof from householders and ascet-
ics alike, and wanders about with no fixed abode
and but few wants – him do I call a holy man.
405.
He who has renounced violence towards all liv-
ing beings, weak or strong, who neither kills nor
causes others to kill – him do I call a holy man.
406.
He who is friendly amidst the hostile, peaceful
amidst the violent, and unattached amidst the at-
tached – him do I call a holy man.
407.
He whose lust and hatred, pride and hypocrisy
have fallen off like a mustard seed from the point
of a needle – him do I call a holy man.
408.
He who utters gentle, instructive and truthful
words, who imprecates none – him do I call a
holy man.
409.
He who in this world takes nothing that is not
given to him, be it long or short, small or big,
good or bad – him do I call a holy man.
410.
He who wants nothing of either this world or the
next, who is desire-free and emancipated – him
do I call a holy man.
411.
He who has no attachment, who through perfect
knowledge is free from doubts and has plunged
into the Deathless – him do I call a holy man.
412.
He who in this world has transcended the ties of
both merit and demerit, who is sorrowless,
stainless and pure – him do I call a holy man.
413.
He, who, like the moon, is spotless and pure, se-
rene and clear, who has destroyed the delight in
existence – him do I call a holy man.
414.
He who, having traversed this miry, perilous and
delusive round of existence, has crossed over and
reached the other shore; who is meditative, calm,
free from doubt, and, clinging to nothing, has at-
tained to Nibbana – him do I call a holy man.
415.
He who, having abandoned sensual pleasures, has
renounced the household life and become a
homeless one; has destroyed both sensual desire
and continued existence – him do I call a holy
man.
416.
He who, having abandoned craving, has re-
nounced the household life and become a home-
less one, has destroyed both craving and contin-
ued existence – him do I call a holy man.
417.
He who, casting off human bonds and transcend-
ing heavenly ties, is wholly delivered of all bond-
ages – him do I call a holy man.
418.
He who, having cast off likes and dislikes, has
become tranquil, is rid of the substrata of exis-
tence and like a hero has conquered all the worlds
– him do I call a holy man.
419.
He who in every way knows the death and rebirth
of all beings, and is totally detached, blessed and
enlightened – him do I call a holy man.
420.
He whose track no gods, no angels, no humans
trace, the Arahat who has destroyed all cankers –
him do I call a holy man.
421.
He who clings to nothing of the past, present and
future, who has no attachment and holds on to
nothing – him do I call a holy man.
422.
He, the Noble, the Excellent, the Heroic, the
Great Sage, the Conqueror, the Passionless, the
Pure, the Enlightened one – him do I call a holy
man.
423.
He who knows his former births, who sees
heaven and hell, who has reached the end of
births and attained to the perfection of insight, the
sage who has reached the summit of spiritual ex-
cellence – him do I call a holy man.