Gautama Buddha (c.563 - c. 483 BC) Philosopher , teacher , and religious leader
The Buddha, whose original name was Siddhartha Gautama, was the founder of Buddhism, the religion and the philosophical system that produced a great culture throughout much of southern and eastern Asia. Buddha, meaning "awakened one" or "enlightened one" is a title not a name.
The essence of the Buddha's early preaching was said to be the four Noble truths: 1) life is fundamentally disappointment and suffering. 2) suffering is a result of one's desires for pleasure, power, and continued existence; 3) to stop disappointment and suffering one must stop desiring; and 4) the way to stop desiring and thus suffering is the Noble eight fold path - right views, right intention, right speech, right action, right livelihood, right effort, right awareness and right concentration. The realization of the truth of anatman (no eternal self) was taught as essential for the indescribable state of release called nirvana.
from The Pali Canon
Sammaditthi Sutta
The Wholesome and the Unwholesome
"When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma.
"And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome.
"And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.
"And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome. This is called the wholesome.
"And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hate is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome.
"When a noble disciple has thus understood the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."
from The Dhammapada
The path of the Dhamma
The Dhammapada consists of 423 verses in Pali uttered by the Lord Buddha on some 305 occasions for the benefit of a wide range of human beings. These sayings were selected and compiled into one book as being worthy of special note on account of their beauty and relevance for moulding the lives of future generations of Buddhists. They are divided into 26 chapters and the stanzas are arranged according to subject matter.
Yammakavagga - The Pairs
(verses 1-20)
Mind is the forerunner of (all evil) states. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, suffering follows one, even as the wheel follows the hoof of the draught-ox.
Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, AFFECTION follows one, even as one's shadow that never leaves.
``He abused me, he beat me, he defeated me, he robbed me, in those who harbour such thoughts hatred is not appeased.
``He abused me, he beat me, he defeated me, he robbed me, in those who do not harbour such thoughts hatred is appeased.
Hate is not overcome by hate; by Love (Metta) alone is hate appeased. This is an eternal law.
The others know not that in this quarrel we perish; those of them who realise it, have their quarrels calmed thereby.
Whoever lives contemplating pleasant things, with senses unrestrained, in food immoderate, indolent, inactive, him verily Mara overthrows, as the wind (overthrows) a weak tree.
Whoever lives contemplating ``the Impurities, with senses restrained, in food moderate, full of faith, full of sustained energy, him Mara overthrows not, as the wind (does not overthrow) a rocky mountain.
He who is stained (with defilements) without self-control and truthfulness, is not worthy of wearing the yellow robes.
He who is purged of all stain, is well-established in morals and endowed with self-control and truthfulness, is indeed worthy of the yellow robe.
The one, who takes wrong to be right and right to be wrong, and who thinks always of sensual pleasures, cannot be successful in finding the Truth.
The one, who takes right to be right and wrong to be wrong, and who thinks not of sensual pleasures, can be successful in finding the Truth.
Even as rain penetrates an ill-thatched house, so does lust penetrate an undeveloped mind.
Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind.
Here he grieves, hereafter he grieves. In both states the evildoer grieves. He grieves, he afflicted, perceiving the impurity of his own deeds.
Here he rejoices, hereafter he rejoices. In both states the welldoer rejoices. He rejoices, exceedingly rejoices, perceiving the purity of his own deeds.
Here he suffers, hereafter he suffers. In both states the evildoer suffers. ``Evil have I done (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state.
Here he is happy, hereafter he is happy. In both states the welldoer is happy. ``Good have I done (thinking thus), he is happy. Furthermore, is he happy, having gone to a blissful state.
Though much he recites the Sacred Texts, but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits of the Holy life.
Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy life.
Appamadavagga - Heedfulness
(verses 21-32)
Heedfulness is the path to the Deathless, (Nibbana) heedlessness is the path to death. The heedful do not die; the heedless are like unto the dead.
Distinctly understanding this (difference) the wise (intent) on heedfulness rejoice in heedfulness, delighting in the realm of Ariyas.
The constantly meditative, the ever steadfastly ones realize the bondfree, supreme Nibbana.
The man who is strenuous, mindful, of pure conduct, and careful, who restrains himself, who acts after due deliberations and practices Right Livelihood, becomes famous.
By sustained effort, earnestness, discipline, and self-control, let the wise man make for himself an island, which no flood overwhelms.
The ignorant, foolish folk indulge in heedlessness; the wise man guards heedfulness as the greatest treasure.
Indulge not in heedlessness; have no intimacy with sensuous delights. Verily the heedful, meditative person obtains abundant bliss.
When a man banishes heedlessness by heedfulness, he becomes wise and is free from sorrow. He sees clearly the sorrowing people as one who stands on the hill looking down on the plains.
Heedful among the heedless, watchful among the sleeping, the wise man outstrips the foolish man as a race horse outstrips an old horse.
Maghava, the king of gods, attained such great supremacy over the gods through heedfulness. Heedfulness is always praised and heedlessness is always blamed.
Even as a fire consumes all obstacles, both great and small, a monk, who delights in heedfulness and who views heedlessness with fear, consumes attachments, both great and small.
A monk, who delights in heedfulness and who views heedlessness with fear, will not fail in the end to, to attain Nibbana.
Cittavagga - The Mind
(verses 33-43)
The fickle, unsteady mind, so hard to guard, so hard to control, the wise man straightens, as the fletcher straightens the arrow.
Like a fish that is drawn from its watery abode and thrown upon land, even so does this mind flutter. Hence should the realm of the passions be shunned.
The mind is hard to check. It is swift and wanders at will. To control it is good. A controlled mind is conducive to happiness.
The mind is very hard to perceive, extremely subtle and wanders at will. Let the wise person guard it; a guarded mind is conducive to happiness.
Faring far, wandering alone, bodiless, lying in a cave, is the mind. Those who subdue it are freed from the bond of Mara.
He whose mind is not steadfast, he who knows not true doctrine, he whose confidence wavers - the wisdom of such a one will never be perfect.
He whose mind is not soaked (by lust), he who is not affected (by haunt), he who has transcended both good and evil - for such a vigilant one there is no fear.
Realising that this body is (as fragile) as a jar, establishing this mind (as firm) as a (fortified) city, he should attack Mara with the weapon of wisdom. He should guard his conquest and be without attachment.
Before long, alas! This body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.
Whatever (harm) a foe may do to a foe, or a hater to a hater, an ill-directed mind can do one far greater (harm).
What neither mother, nor father, nor any other relative can do, a well-directed mind does and thereby elevates one.
Pupphavagga - Flowers
(verses 44-59)
Who will be able to understand himself, this world, heaven and hell? Who will fully realize the well preached Doctrine, which is like a garland fixed by a clever garland maker?
The disciple in training (sekha) will be able to understand himself, this world, heaven and hell. He will realize the well preached Doctrine, which is like a garland fixed by a clever garland maker.
Knowing that this body is like foam, and comprehending its mirage-nature, one should destroy the flowershafts of sensual passions (Mara), and pass beyond the sight of the King of Death.
The man who gathers flowers (of sensual pleasure), whose mind is distracted, death carries off as a great flood sweeps away a sleeping village.
The man who gathers flowers (of sensual pleasure), whose mind is distracted, and who is insatiate in desires, the Destroyer brings under his sway.
As a bee without harming the flower, its colours or scent, flies away, collecting only the honey, even so should the sage wander in the village.
Not the faults of others, nor what others have done or left undone, but one's own deeds, done and left undone, should one consider.
As a flower beautiful and brilliant of hue, but without fragrance, even so fruitless is the well-spoken word of one who does not practise it.
As a flower beautiful, brilliant of hue and full of fragrance too, even so fruitful is the well-spoken word of one who does practise it.
As from a heap of flowers many a garland is made even so many a good deed should be done by one born as a human being.
The perfume of flowers blows not against the wind, not does the fragrance of sandalwood, tagara and jasmine, but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction.
Sandalwood, tagara, lotus, jasmine: above all these kinds of fragrance, the perfume of virtue is by far the best.
Of little account is the fragrance of tagara or sandal; the fragrance of the virtuous, which blows even amongst the gods, is supreme.
Those, who are virtuous and who live a life of heedfulness, are set free through attaining perfect wisdom and Mara cannot find a way to them.
The lotus will grow even in rubbish thrown away. It will delight the heart with its sweet smell and beauty.
Just like a lotus, the disciple, by his wisdom, will shine among them that are ignorant, blind and unconverted.
Balavagga - The Fool
(verses 60-75)
Long is the night to the wakeful; long is the league to the weary; long is the samsara to the foolish who know not the Sublime Truth.
If, as the disciple fares along, he meets no companion who is better or equal, let him firmly pursue his solitary career. There is no fellowship with the foolish.
``Sons have I; wealth have I: Thus is the fool worried; Verily, he himself is not his own. Whence sons? Whence wealth?
The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a fool indeed.
Though a fool, through all his life, associates with a wise man, he no more understands the Dhamma than a spoon (tastes) the flavour of soup.
Though an intelligent person, associates with a wise man for only a moment, he quickly understands the Dhamma as the tongue (tastes) the flavour of soup.
Fools of little wit move about with the very self as their own foe, doing evil deeds the fruit of which is bitter.
That deed is not well done when, after having done it, one repents, and when weeping, with tearful face, one reaps the fruit thereof.
That deed is well done when, after having done it, one repents not, and when, with joy and pleasure, one reaps the fruit thereof.
As sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.
Month after month, a fool may eat only as much food as can be picked up on the tip of a kusa grass blade; but he is not worth a sixteenth part of them who have comprehended the Truth.
Verily, an evil deed committed does not immediately bear fruit, just as milk curdles not at once; smouldering, it follows the fool like fire covered with ashes.
To his ruin, indeed, the fool gains knowledge and fame; they destroy his bright lot and cleave his head.
The fool will desire undue reputation, precedence among monks, authority in the monasteries, honour among other families.
Let both laymen and monks think, ``by myself was this done; in everywork, great or small, let them refer to me. Such is the ambition of the fool; his desires and pride increase.
Surely, the path that leads to wordly gain in one, and the path that leads to Nibbana is another; understanding this, the Bhikkhu, the disciple of the Buddha, should not rejoice in worldly favours, but cultivate detachment.
Panditavagga - The Wise Man
(verses 76-89)
Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one.
Let him advise, instruct, and dissuade one from evil; truly pleasing is he to the good, displeasing is he to the bad.
Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.
He who practises the Dhamma abides in happiness with mind pacified; the wise man ever delights in the Dhamma revealed by the Ariyas.
Irrigators lead the water; fletchers fashion the shaft; carpenters carve the wood; the wise discipline themselves.
As a solid rock is not shaken by the wind, even so the wise remain unshaken amidst blame and praise.
Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful.
The good give up (attachment for) everything; the saintly prattle not with sensual craving; whether affected by happiness or by pain, the wise show neither elation nor depression.
Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth, or kingdom (by doing wrong); by unjust means he should not seek his own success. Then (only) such a one is indeed virtuous, wise and righteous.
Few among men are they who cross to the further shore. The other folk only run up and down the bank on this side.
But those who act rightly accordingly to the teaching, which is well expounded, those are they who will reach the Beyond-Nibbana (crossing) the realm of passions, so hard to cross.
A wise man renounces evil and sensual pleasure and he does all meritorious work in order to attain Nibbana. He becomes a homeless one.
By having no attachment and desires and by forsaking sensual pleasures, a wise man gets rid of his impurities.
Those, who practise the seven Factors (Mindfulness, Investigation of the Dhamma, Energy, Rapture, Calmness, Concentration, Equanimity), and have freed themselves from attachments, attain Nibbana.
Arahantavagga - The Perfected One
(verses 90-99)
For him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all Ties, the fever (of passion) exists not.
The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go).
They for whom there is no accumulation, (of kammic activities or the four necessities of life) who reflect well over their food, who has Deliverance, which is Void and Signless, as their object - their course like that of birds in the air cannot be traced.
He who corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his objects, - his path, like that of birds in the air, cannot be traced.
He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from the corruptions, - such a steadfast one even the gods hold dear.
An Arahant is not troubled with anything just as the earth is not troubled with clean and unclean things. He is virtuous and pure, as water free from mud. He attains Nibbana.
Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed, perfectly peaceful, and equipoised.
The man who is not credulous, who understands the Uncreate (Nibbana), who has cut off the links, who has put an end to occasion (of good and evil), who has eschewed all desires, he indeed, is a supreme man.
Whether in village or in forest, in vale or on hill, wherever Arahants dwell, - delightful, indeed, is that spot.
Delightful are the forests where worldlings delight not; the passionless will rejoice (therein), (for) they seek no sensual pleasures.
Sahassavagga - The Thousands
(verses 100-115)
Better than a thousand utterances, comprising useless words, is one single beneficial word, by hearing which, one attains peace.
Better than a thousand verses, comprising useless words, is one beneficial single line, by hearing which one is pacified.
One sentence of the Doctrine, which brings happiness to a person who understands, is better than one hundred stanzas consisting of meaningless words.
Though one should conquer a thousand times a thousand men in battle, he who conquers his own self, is the greatest of all conquerers.
Self-conquest is, indeed, far greater than the conquest of all other folks.
Neither a god nor a Gandhabba, nor Mara with Brahma, can win back the victory of such a person who is self-subdued and ever lives in restraint.
Though month after month with a thousand coins, one should make an offering for a hundred years, yet, if, only for a moment, one should honour (a Saint) who has perfected himself, - that honour is, indeed, better than a century of sacrifice.
Though, for a century, a man should tend the (sacred) fire in the forest, yet, if, only for a moment, he should honour (a Saint) who has perfected himself, - that honour is, indeed, better than a century of fire-sacrifice.
In this world whatever gift or alms a person seeking merit should offer for a year, all that is not worth a single quarter of the reverence towards the Upright which is excellent.
For one who is in the habit of constantly honouring and respecting the elders, four blessings increase - age, beauty, bliss, and strength.
Though one should live a thousand years, immoral and uncontrolled, yet better, indeed, is a single day's life of one who is moral and meditative.
Though one should live a hundred years without wisdom and control, yet better, indeed, is a single day's life of one who is wise and meditative.
Though one should live a hundred years idle and inactive, yet better, indeed, is a single day's life of one who makes an intense effort.
Though one should live a hundred years without comprehending how all things rise and pass away, yet better, indeed, is a single day's life of one who comprehends how all things rise and pass away.
Though one should live a hundred years without seeing the Deathless State, yet better, indeed, is a single day's life of one who sees the Deathless State.
Though one should live a hundred years not seeing the Truth Sublime, yet better, indeed, is a single day's life of one who sees the Truth Sublime.
Papavagga - Evil
(verses 116-128)
Make haste in doing good; check your mind from evil; for the mind of him who is slow in doing meritorious actions delights in evil.
Should a person commit evil, he should not do it again and again; he should not find pleasure therein: painful is the accumulation of evil.
Should a person perform a meritorious action, he should do it again and again; he should find pleasure therein: blissful is the accumulation of merit.
Even an evil-doer sees good as long as evil ripens not; but when it bears fruits, then he sees the evil results.
Even a good person sees evil so long as good ripens not; but when it bears fruits then the good one sees the good results.
Do not disregard evil, saying, ``It will not come nigh unto me, by the falling of drops even a water-jar is filled, likewise the fool, gathering little by little, fills himself with evil.
Do not disregard merit, saying, ``It will not come nigh unto me; by the falling of drops even a water-jar is filled, likewise the wise man, gathering little by little, fills himself with good.
Just as a merchant, with a small escort and great wealth, avoids a perilous route, just as one desiring to live avoids poison, even so should one shun evil things.
If no wound there be in one's hand, one may carry poison in it. Poison does not affect one who has no wound. There is no ill for him who does no wrong.
Whoever harms a harmless person, one pure and guiltless, upon that very fool the evil recoils like fine dust thrown against the wind.
Some are born in a womb; evildoers (are born) in woeful states; the well-conducted go to blissful states; the Undefiled Ones pass away into Nibbana.
Not in the sky, nor in the mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from (the consequences) of one's evil deed.
Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that place one earth where abiding one will not be overcome by death.
Dandavagga - Violence
(verses 129-145)
All tremble at the rod. All fear death. Comparing others with oneself, one should neither strike nor cause to strike.
All tremble at the rod. Life is dear to all. Comparing others with oneself, one should neither strike nor cause to strike.
Whoever tries to seek happiness through hurting others, cannot find happiness.
Whoever tries to seek happiness without hurting others, can find happiness.
Speak not harshly to anyone. Those thus addressed will retort. Painful, indeed, is vindictive speech. Blows in exchange may bruise you.
If, like a cracked gong, you silence yourself, you have already attained Nibbana: no vindictiveness will be found in you.
As with a staff the heardsman drives his cattle to pasture, even so do old age and death drive out the lives of beings.
So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the stupid man is tormented, like one burnt by fire.
Whosoever causes pain to the innocent ones will himself suffer quickly from one of the following ten states.
He will get sharp pain or injury of the body, or get serious illness or become mad.
Or punishment by the kind, or being accused of doing wrong or death of relatives or loss of treasures.
Or his house will be struck by lightning or after death, he will be reborn in Hell.
Neither wandering naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor dust, nor ashes, nor striving squatting on the heels, can purify a mortal who has not overcome doubts.
Though gaily decked, if he should live in peace, (with passions) subdued, (and senses) controlled, certain (of the four Paths of Sainthood), perfectly pure, laying aside the rod (in his relations) towards all living beings a Brahmana indeed is he, and ascetic is he, a Bhikkhu is he.
Those, who are ashamed to do shameful things, are rare. Such men can be compared to a thoroughbred horse who does not get whipped.
A man, who practises virtue, who has confidence in what he does, who meditates and who understands the Law, such a man will get rid of suffering as a thoroughbred horse gets rid of being whipped.
Irrigators lead the waters. Fletchers bend the shafts. Carpenters fashion the wood. The virtuous control themselves.
Jaravagga - Old Age
(verses 146-156)
What is laughter, what is joy, when the world is ever burning? Shrouded by darkness, would you not seek the light?
Behold this beautiful body, a mass of sores, a heaped-up (lump), diseased, much thought of, in which nothing lasts, nothing persists.
Thoroughly worn out is this body, a nest of diseases, perishable. This putrid mass breaks up. Truly, life ends in death.
Life gourds cast away in autumn are these dove-hued bones. What pleasure is there in looking at them?
Of bones is (this) city made, plastered with flesh and blood. Herein are stored decay, death, conceit, and detraction.
Even ornamented royal chariots wear out. So too the body reaches old age. But the Dhamma of the Good grows not old. Thus do the Good reveal it among the Good.
The man of little learning grows old like the ox. His muscles grow; his wisdom grows not.
Through many a birth in samsara, wandered I, seeking, but not finding, the builder of this house. Sorrowful is it to be born again and again.
O house-builder! Thou art seen. Thou shalt build no house again. All thy rafters are broken. Thy ridge-pole is shattered. My mind has attained the unconditioned. Achieved is the end of craving.
They who have not led the Holy Life, who in youth had not acquired wealth, pine away like old herons at a pond without fish.
They who have not led the Holy Life, who in youth had not acquired wealth, he like worn out bows, sighing after the past.
Attavagga - The Self
(verses 157-166)
If one holds oneself dear, one should protect oneself well. During every one of the three watches the wise man should keep vigil.
Let one first establish oneself in what is proper, and then instruct others. Such a wise man will not be defiled.
As he instructs others so should he himself act. Himself fully controlled, he should control (others); for oneself, indeed, is difficult to control.
Oneself, indeed, is one's saviour, for what other saviour would there be? With oneself well controlled one obtains a saviour difficult to find.
By oneself alone is evil done; it is self-born, it is self-caused. Evil grinds the unwise as a diamond grinds a hard gem.
Just as the creeper overspreads a Sal-tree and destroys it, the man who allows his wickedness to overcome him, suffers as much as his enemy would have him suffer.
Easy to do are things that are hard and not beneficial to oneself, but very, very difficult, indeed, to do is that which is beneficial and good.
Whosoever rejects the words of the noble, righteous Arahants, such a fool, because of his false views, brings forth on his head ruin and destruction, like the banana-tree which dies when it has borne fruit.
By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself, indeed, is one purified. Purity and impurity depend on oneself. No one purifies another.
For the sake of others' welfare, however, great, let not one neglect one's own welfare. Clearly perceiving one's own welfare, let one be intent on one's own goal.
Lokavagga - The World
(verses 167-178)
Do not follow a life of evil; do not live heedlessly; do not have false views; do not value worldly things. In this way one can get rid of suffering.
A man should not live heedlessly but should exert himself to live righteously. Such a man is happy in this world and in the next.
A man should live righteously and not wrongly. Such a man is happy in this world and in the next.
Just as one would look upon a bubble, just as one would look upon a mirage - if a person thus looks upon the world, the King of Death sees him not.
Come, behold this world which is like unto an ornamented royal chariot, wherein fools flounder, but for the wise there is no attachment.
A man, who is free from heedlessness and is heedless no more, purifies himself and shines in this world like the moon which is freed from a cloud.
Whosoever, by a good deed, covers the evil done, such a one illuminates this world like the moon freed from clouds.
Blind is this world. Few are those who clearly see. As birds escape from a net, few go to a blissful state.
As swans can fly easily through the air, as those who persevere can perform wonders, wise men can easily conquer death.
There is no evil that cannot be done by the liar, who has transgressed the one law (of truthfulness) and who is indifferent to a world beyond.
Verily, misers go not to the celestial realms. Fools do not indeed praise liberality. The wise man rejoices in giving and thereby becomes happy thereafter.
Better than absolute sovereignity over the earth, better than lordship over all the worlds is the Fruit of a Stream-Winner.
Buddhavagga - The Buddha
(verses 179-196)
One who has conquered all defilements, cannot be defeated. Such a one is The Buddha, who has attained unlimited power.
One, who has no Craving with its snare and poisons, cannot be disturbed. Such a one is The Buddha, who has attained unlimited power.
The wise ones who are intent on meditation, who delight in the peace of renunciation (i.e. Nibbana), such mindful perfect Buddhas even the gods hold (most) dear.
Rare is birth as a human being. Hard is the life of mortals. Hard it is to obtain the chance to listen to the Dhamma. Rare is the appearance of the Buddhas.
To cease from all evil, to cultivate good, to purify one's mind: This is the advice of all Buddhas.
Forbearing patience is the highest austerity. Nibbana is supreme, say the Buddhas. He, verily, is not a recluse who harms another. Nor is he an ascetic who oppresses others.
Not insulting, not harming, restraint according to the Fundamental Moral Code, moderation in food, secluded abode, intent on higher thoughts, - this is the Teaching of the Buddhas.
One, who has craving, cannot be satisfied even when he has plenty of gold. The wise man does not crave as he understands the consequences of craving.
A wise man finds no delight in heavenly pleasures. The disciple of The Buddha takes delight in the destruction of Craving.
To many a refuge fear-stricken men betake themselves - to hills, woods, groves, trees, and shrines.
Nay, no such refuge is safe, no such refuge is supreme. Not by resorting to such a refuge is one freed from all ill.
He who has done for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the Four Noble Truths - Sorrow, the Cause of Sorrow, the Transcending of Sorrow and the Noble Eightfold Path which leads to the Cessation of Sorrow.
This, indeed, is refuge secure. This, indeed, is refuge supreme. By seeking such a refuge is one released from all sorrow.
Hard to find is a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives happily.
Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of Sangha. Happy is the discipline of the united one.
Honours those worthy of honour, who has overcome all passions, and Suffering.
He who honours those worthy of honour, he who has overcome all passions, he has overcome Suffering, he has gained great merit.
Sukhavagga - Happiness
(verses 197-208)
Ah, happily do we live without hate amongst the hateful; amidst hateful men we dwell unhating.
Ah, happily do we live in good health amongst the ailing; amidst ailing men we dwell in good health (free from the disease of passions).
Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning.
Ah, happily do we live, we who have no impediments. Feeders of joy shall we be even as the gods of the Radiant Realm.
Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat.
There is no fire like lust, no crime like hate. There is no ill like the body, no bliss higher than Peace (Nibbana).
Hunger is the greatest disease. Aggregates are the greatest ill. Knowing this as it really is, (the wise realize) Nibbana, bliss supreme.
Good health is the highest gain. Contentment is the greatest wealth. Trustworthy ones are the best kinsmen. Nibbana is the highest Bliss.
Having tasted the flavour of seclusion and the flavour of appeasement, free from anguish and stain becomes he, imbibing the taste of the joy of the Dhamma.
Happy is one, who beholds the holy ones. To live with the holy ones is ever pleasant. It would be pleasant if one never comes across a fool.
Truly, he who moves in company with fools grieves for a long time. Association with the foolish is ever painful as with a foe. Happy is association with the wise, even like meeting with kinsfolk.
Therefore:- With the intelligent, the wise, the learned, the enduring, the dutiful and the Ariya - with a man of such virtue and intellect should one associate, as the moon (follows) the starry path.
Piyavagga - Affection
(verses 209-220)
Applying oneself to that which should be avoided, not applying oneself to that which should be pursued, and giving up the quest, one who goes after pleasure envies them who exert themselves.
Consort not with those that are dear, never with those that are not dear; not seeing those that are dear and seeing those that are not dear, are both painful.
Hence hold nothing dear, for separation from those that are dear is painful; bonds do not exist for those to whom naught is dear or not dear.
From endearment springs grief, from endearment springs fear; for him who is wholly free from endearment there is no grief, whence fear?
From affection arises grief; from affection arises fear; for him who is free from affection there is no grief whence fear?
From attachment springs grief, from attachment springs fear; for him who is wholly free from attachment there is no grief, whence fear?
From lust arises grief, from lust arises fear; for him who is free from lust there is no grief, whence fear?
From craving arises grief, from craving arises fear; for him who is free from craving there is no grief, whence fear?
Whoso is perfect in virtue and insight, is established in the Dhamma, has realized the Truths, and fulfils his own duties, - him do folk hold dear.
He who has developed a wish for the Undeclared (Nibbana), he whose mind is thrilled (with the three Fruits), he whose mind is not bound by material pleasures, such person is called an ``Upstream-bound One.
A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
Likewise, his good deeds will receive the well-doer who has done from this world to the next, as kinsmen will receive a dear one on his return.
Kodhavagga - Anger
(verses 221-234)
Put anger away, abandon pride, overcome every attachment, cling not to Mind and Body and thus be free from sorrow.
One, who controls his anger when aroused, is like a clever driver who controls a fast going carriage; the others are like those who merely hold the reins.
Conquer the angre man by love; conquer the ill-natured man by goodness; conquer the miser with generosity; conquer the liar with truth.
One should speak the truth, and not yield to anger; when asked one should give though there be litter; by these three things one may go to the presence of the devas, the gods.
Those sages who are harmless, and are ever restrained in body, go to the deathless state (Nibbana), whither gone they never grieve.
The defilements of those who are ever vigilant, who discipline themselves day and night, who are wholly intent on Nibbana, are destroyed.
This is a thing of old, Atula, not only of today; they blame him who remains silent, they blame him who talks much, they blame him who speaks in moderation; none in the world is left unblamed.
There never was, there never will be, nor is there now to be found anyone who is wholly blamed or wholly praised.
Examining day by day, the wise praise him who is of flawless life, intelligent, endowed with knowledge and virtue.
Who deigns to blame him who is like a piece of refined gold? Even the gods praise him; by Brahma too he is praised.
One should guard against misdeeds (caused by) the body, and one should be restrained in body. Giving up evil conduct in body, one should be of good bodily conduct.
One should guard against misdeeds (caused by) speech, and one should be restrained in speech. Giving up the evil conduct in speech, one should be one good conduct in speech.
One should guard against misdeeds (caused by) the mind, and one should be restrained in mind. Giving up evil conduct in mind, one should be of good conduct in mind.
The wise are restrained in deed; in speech, too, they are restrained. The wise, restrained in mind, are indeed those who are perfectly restrained.
Malavagga - Impurity
(verses 235-255)
Like a withered leaf are you now. The messangers of death wait on you. On the threshold of decay you stand. Yet, you have no provision for your journey.
Make an island unto yourself. Strive quickly; become wise. Purged of strain and passionless, you shall enter the heavenly stage of the Ariyas.
Your life has come to end now. To the presence of death you are setting out. No halting place is there for you by the way. Provision too there is none for you.
Make an island unto yourself. Strive without delay; become wise. Purged of strain and passionless, you will not come again to birth and old age.
By degrees, little by little, from time to time, a wise person should remove his own impurities, as a smith removes (the dross) of silver.
As rust sprung from iron eats itself away when arisen, even so his own deeds lead the transgressor to states of woe.
Texts not repeated are often soon forgotten; the house neglected soon decays; sloth is a blemish on beauty; heedlessness is a blemish on the watchman.
Misconduct is the taint of a woman. Stinginess is the taint of a donor. Taints, indeed, are all evil things both in this world and in the next.
A worse taint than these is ignorance, the greatest taint. Abandoning this taint, be taintless, O Bhikkhus!
Easy is the life of a man who is shameless, bold like a crow, a fault finder, insolent, impudent and corrupt.
Hard is the life of a modest one who ever seeks purity, is detached, humble, clean in life and reflective.
Whoso destroys life, utter lies, takes what is not given, resorts to others' wife,
and is addicted to intoxicating liquor, he, in this very life, would dig up his own root.
Know thus, O good man: ``not easy to control are evil things. Let not greed and hate drag you to suffering for a long period.
People give according to their faith and pleasure. Whoever allows himself to be annoyed because of charity practised by others, such a man cannot get peace of mind by day or by night.
But he who has this (feeling) fully cut off, uprooted and destroyed, gains peace by day and by night.
There is no fire life lust, no grip like hate, no net like delusions, no river like craving.
Easily seen are others' faults, hard indeed to see are one's own. Life chaff one winnows others' faults, but one's own (faults) one hides, as a crafty fowler conceals himself by camouflage.
He who sees others' faults, and is ever irritable - the corruptions of such a one grow. He is far from the destruction of corruptions.
In the sky there is no track. Outside there is no Saint. Mankind delights in obstacles. The Tathagatas are free from obstacles.
In the sky there is no track. Outside there is no Saint. There are no conditioned things that are eternal. There is no instability in the Buddhas.
Dhammatthavagga - The Just
(verses 256-272)
He is not just, who arbitrates hastily. He, who inquires into what is right and wrong is indeed just and wise.
The intelligent person who leads other not falsely but lawfully and impartially, who is a guardian of the law, is called ``one who abides by the law (dhammamattha).
He is not called wise who speaks much. He, who is patient, thoughtful, free from hatred and fear, he is indeed called a wise man.
He, who speaks much is not the one well versed in the Law. He, who hears the Law and practices what he has learnt is the one who knows the Law.
He is not thereby an Elder (thera) merely because his head is grey. Ripe is his age. ``Old-in-vain is he called.
In whom are truth, virtue, harmlessness, restraint and control, that wise man who is purged of impurities, is, indeed, called an Elder.
A man will never be accomplished, even if he is fair in complexion or good in speech, if he is greedy, envious and deceitful.
But in whom these are wholly cut off, uprotted and extinct, that wise man who is purged of hatred, is, indeed, called good-natured.
Not by a shaven head does an undisciplined man, who utters lies, become a monk. How will one who is full of desire and greed be a monk?
He who wholly subdues evil deeds both small and great, is called a monk because he has overcome all evil.
He is not thereby a Bhikkhu merely because he seeks alms from others; by following the whole code (of morality) one certainly becomes a Bhikkhu and not (merely) by seeking alms.
Herein he who has transcended both good and evil, whose conduct is sublime, who lives with understanding in this world, he, indeed, is called a Bhikkhu.
Not by silence (alone) does he who is dull and ignorant become a sage; but that wise man who, as if holding a pair of scales, embraces the best and shuns evil, is indeed a sage.
For that reason (embracing the best and abandoning evil) he is a sage. He who understands both worlds is, therefore, called a sage.
He is not therefore an Ariya (Noble) if he harms living beings; through his harmlessness towards all living beings is he called an Ariya (Noble).
Not only by mere morality and austerities nor again by much learning, nor even by developing mental concentration, nor by secluded lodging, (thinking)
``I enjoy the bliss of renunciation not resorted to by the worldling (not with these) should you, O Bhikkhu, rest content without reaching the extinction of the corruptions (Arahatship).
Maggavagga - The Path
(verses 273-289)
The best of all paths is the Eightfold Path. The best of all truths are the Four Noble Truths. Non-attachment is the best of all states. The best of all men is the Seeing One (the Buddha).
This is the only Way. There is none other for the purity of vision. Do you follow this path. This is the bewilderment of Mara.
Entering upon that path you will make an end of pain. Having learnt the removal of thorns, have I taught you the path.
Striving should be done by yourselves; the Tathagatas are only teachers. The meditative ones who enter the way are delivered from the bonds of Mara.
``Transient are all conditioned things: when this, with wisdom, one discerns, then is one disgusted with ill; this is the path to purity.
``Sorrowful are all conditioned things: when this, with wisdom, one discerns, then is one disgusted with ill; this is the path to purity.
``All Dhammas are without a soul: when this, with wisdom, one discerns, then is one disgusted with ill; this is the path to purity.
Who strives not when it is time to strive, who though young and strong is indolent, who is low in mind and thought and lazy, that idler never finds the way to wisdom.
Watchful of speech, and well controlled in mind, let him do no evil with the body; let him do no evil with the body; let him purify these three ways of action and attain the path attained by the Sages.
Verily, from meditation arises wisdom. Without meditation wisdom wanes. Knowing this twofold path of gain and loss, let one so conduct oneself that wisdom may increase.
Cut down the forest (of the passions), but not real trees. From the forest (of the passions) springs fear. Cutting down both forest and brush wood (of the passions), be forestless, O Bhikkhus.
For as long as the slightest brushwood (of the passions) of man towards women is not cut down, so long is his mind in bondage, like the calf to its mother-cow.
Cut off your affection as though it were an autumn lily, with the hand. Cultivate the very path of peace. Nibbana has been expounded by the Auspicious One.
Here will I live in the rainy season, here in the autumn and in the summer: thus muses the fool. He realizes not the danger (of death).
The doting man with mind set on children and herds, death seizes and carries away, as a great flood (sweeps away) a slumbering village.
There are no sons for one's protection, neither father nor even kinsmen; for one who is overcome by death, no protection is to be found among kinsmen.
Realizing this fact, let the virtuous and wise person swiftly clear the way that leads to Nibbana.
Pakinnakavagga - Miscellaneous
(verses 290-305)
If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness.
He who wishes his own happiness by causing pain to others is not released from hatred, being himself entangled in the tangles of hatred.
What should have been done is left undone, what should not have been done is done. Of those who are puffed up and heedless the corruptions increase.
Those who always earnestly practise ``mindfulness of the body, who follow not what should not be done, and constantly do what should be done, of those mindful and reflective ones the corruptions come to an end.
Having slain mother (craving) and father (conceit) and two warrior kings (views based on eternalism and nihilism), and having destroy a country (sense-avenues and sense-objects) together with its revenue officer (attachment), ungrieving goes the Brahmana (Arahant).
Having slain mother and father and two brahmin kings, and having destroyed the perilous path (hindrances), ungrieving goes the Brahmana (Arahant).
Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Buddha.
Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Dhamma.
Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Sangha.
Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the body.
Well awakened the disciples of Gotama ever arise - they who by day and night always delight in harmlessness.
Well awakened the disciples of Gotama ever arise - they who by day and night always delight in meditation.
Difficult in renunciation, difficult is it to delight therein. Difficult and painful is household life. Painful is association with those who are incompatible. Ill befalls a wayfarer (in samsara). Therefore be not a wayfarer be not a pursuer of ill.
He who is full of confidence and virtue, possessed of fame and wealth, he is honoured everywhere, in whatever land he sojourns.
Even from afar like the Himalaya mountain the good reveal themselves. The wicked, though near, are invisible like arrows shot by night.
He who sits alone, rest alone, walks alone unindolent, who in solitude controls himself, will find delight in the forest.
Nirayavagga - The State of Woe
(verses 306-319)
The liar goes to a woeful state, and also he who, having done (wrong), says, ``I did not. Both after death become equal, men of base actions in the other world.
Those who put on the yellow robes, who do evil and who are uncontrolled in their passions, they will go to hell because of their evil.
Better to swallow a red-hot iron ball, (which would consume one) like a flame of fire, than to be an immoral and uncontrolled person feeding on the alms offered by people.
Four misfortunes befall a heedless man who commits adultery: acquisition of demerit, disturbed sleep, thirdly blame, and fourthly a state of woe.
There is acquisition of demerit as well as evil destiny. Brief is the joy of the frightened man and woman. The King imposes a heavy punishment. Hence no man should frequent another's wife.
Just as Kusa grass, wrongly grasped, cuts the hands, even so the monkhood wrongly handled drags one to a woeful state.
Any loose act, any corrupt practice, a life of dubious holiness - none of these is of much fruit.
If aught should be done, let one do it. Let one promote it steadily, for slack asceticism scatters dust all the more.
An evil deed is better not done: a misdeed torments one hereafter. Better it is to do a good deed, after doing which one does not grieve.
Like a border city, guarded within and without, so guard yourself. Do not let slip this opportunity, for they who let slip the opportunity grieve when born in a woeful state.
Those who feel shame when they ought not to, and do not feel shame when they ought to, such men due to their wrong views go to woeful states.
Those who are afraid when there should be no fear, and are not afraid when there should be fear, such men, due to their wrong views go to woeful states.
Those who see faults in the faultless, and perceive no wrong in that which is wrong, such men, due to their wrong views go to woeful states.
Those who know wrong as wrong and right as right, such men, due to their right views go to a blissful state.
Nagavagga - The Elephant
(verses 320-333)
As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse; verily most people are undisciplined.
They lead the trained (horses or elephants) to an assembly. The king mounts the trained animal. Best among men are the trained who endure abuse.
Excellent are trained mules, so are thorough-bred horses of Sindh and noble tusked elephants; but far better is he who has trained himself.
Surely never by those vehicles would one go to the untrodden land (Nibbana), as does one who is controlled through his subdued and well-trained self.
The elephant is not satisfied with the food in luxurious places. It longs to go back to the jungle among its relations.
The man who is lazy and a glutton, who eats large meals and rolls in his sleep like a pig which is fed in the sty is reborn again and again.
Formerly this mind wandered about where it liked, wherever it willed, as it pleased; today, with wisdom (meditation) I shall control it as a mahout controls an elephant in rut.
Take delight in heedfulness. Guard your mind well. Draw yourselves out of the evil way just as the elephant sunk in the mud draws himself out.
Should one find a good companion to walk with and who is steadfast and upright, one should walk with him with joy so as to overcome all dangers.
If no such companion is found; it is better to travel alone like a king who has left his kingdom, or an elephant which has left its companions.
It is better to live alone; there is no fellowship with a fool. Let one live alone committing no evil, being carefree, like a Matanga elephant (roaming at will) in the forest.
When need arises, pleasant (is it to have) friends. Pleasant is it to be content with just this and that. Pleasant is merit when life is at an end. Pleasant is the shunning of all ill.
Pleasant in this world is ministering to mother. Ministering to father too is pleasant in this world. Pleasant is ministering to ascetics. Pleasant too is ministering to the Noble Ones.
Pleasant is virtue (continued) until old age. Pleasant is steadfast confidence. Pleasant is the attainment of wisdom. Pleasant is it to do no evil.
Tanhavagga - Craving
(verses 334-359)
The craving of the heedless man grows like a Maluva (all entangling) creeper. He runs hither and thither (from one life to another) like a monkey in the forest looking for fruit.
Whosoever in this world is overcome by this base craving, this clinging (to sense objects), his sorrows grow like Birana grass after rain.
Whosoever in this world overcomes this base craving so hard to subdue, his sorrows fall away from him like water drops from a lotus leaf.
This I say to you all who has assemblied here: Dig up the root of craving like one in quest of Birana's sweet root. Let not Mara crush you again and again as a flood (crushes) a reed.
As a tree cut down begins to grow up again if its roots remain uninjured and firm, even so when the root of craving remain undestroyed, this suffering arises again and again.
A man who gives way to pleasure will be swept away by craving and his thoughts will make him suffer, like waves.
The streams (craving) flow everywhere. The creeper (craving) sprouts and stands. Seeing the creeper that has sprung up, with wisdom cut off the roots.
A man's joys are always transient, and since men devote themselves to pleasure, seeking after happiness, they undergo birth and decay.
Folk enwrapt in craving are terrified like a captive hare. Held fast by fetters and bonds, for long they come to sorrow again and again.
Folk enwrapt in craving are terrified like a captive hare. Therefore a Bhikkhu who wishes his own passionlessness (Nibbana) should discard craving.
Whosoever with no desire (for the household) finds pleasure in the forest (of asceticism) and, though freed from desire (for the household), (yet) runs back to that very home. Come, behold that man! Freed, he runs back into that very bondage.
That which is made of iron, wood or hemp, is not a strong bond, say the wise; the longing for jewels, ornaments, children, and wives is a far greater attachment.
That bond is strong, say the wise. It hurls down, is supple, and is hard to loosen. This too the wise cut off, and leave the world, with no longing, renouncing sensual pleasures.
Those who are infatuated with lust fall back into the stream as (does) a spider into the web spun by itself. This too the wise cut off and wander, with no longing, released from all sorrow.
Let go the past. Let go the future. Let go the present (front, back and middle). Crossing to the farther shore of existence, with mind released from everything, do not again undergo birth and decay.
For the person who is perturbed by (evil) thoughts, who is exceedingly lustful, who contemplates pleasant things, craving increases more and more. Surely he makes the bond (of Mara) stronger.
He who delights in subduing (evil) thoughts, who meditates on ``the loathsomeness (of the body), who is ever mindful, - it is he who will make an end (of craving). He will sever Mara's bond.
He who has reached the goal, is fearless, is without craving, is passionless, has cut off the thorns of life. This is his final body.
He who is without craving and grasping, who is skilled in etymology and terms, who knows the grouping of letters and their sequence, - it is he who is called the bearer of the final body, one of profound wisdom, a great man.
All have I overcome, all do I know. From all am I detached. All have I renounced. Wholly absorbed am I in ``the destruction of craving. Having comprehended all by myself, whom shall I call my teacher?
The gift of Truth excels all (other) gifts. The flavour of Truth excels all (other) flavours. The pleasure in Truth excels all (other) pleasures. He who has destroyed craving overcomes all sorrow.
Riches ruin the foolish, but not those in quest of the Beyond (Nibbana). Through craving for riches the ignorant man ruins himself as (if he were ruining) others.
Weeds are the bane of fields, lust is the bane of mankind. Hence what is given to the lustless yields abundant fruit.
Weeds are the bane of fields, hatred is the bane of mankind. Hence what is given to those rid of hatred yields abundant fruit.
Weeds are the bane of fields, delusion is the bane of mankind. Hence what is given to those rid of delusion yields abundant fruit.
Weeds are the bane of fields, craving is the bane of mankind. Hence what is given to those rid of craving yields abundant fruit.
Bhikkhuvagga - The Monk
(verses 360-382)
Good is restraint of the eye; good is restraint of the ear; good is restraint of the nose; good is the restraint of the tongue.
Good is restraint in deed; good is restraint in speech; good is restraint in mind; good is restraint in everything. The Bhikkhu, restrained at all points, is freed from sorrow.
He who is controlled in hand, in foot, in speech, and in the highest (i.e. the head); he who delights in meditation, and is composed; he who is alone, and is contented, - him they call a Bhikkhu.
The Bhikkhu who is controlled in tongue, who speaks wisely, who is not puffed up, who explains the meaning and the text, - sweet, indeed, is his speech.
That Bhikkhu who dwells in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, who well remembers the Dhamma, does not fall away from the sublime Dhamma.
Let him not despise what he has received, nor should he live envying (the gains of) others. The Bhikkhu who envies (the gains of) others does not attain concentration.
Though receiving but little, if a Bhikkhu does not despise his own gains, even the gods praise such a one who is pure in livelihood and is not slothful.
He who has no thought of ``I and ``mine whatever towards mind and body, he who grieves not for that which he has not, he is, indeed, called a Bhikkhu.
The Bhikkhu who abides in loving-kindness, who is pleased with the Buddha's Teaching, attains to that state of peace and happiness, the stilling of conditioned things.
Empty this boat, O Bhikkhu! Emptied by you it will move swiftly. Cutting off lust and hatred, to Nibbana you will thereby go.
Cut off the five fetters and pertaining to this shore (self-illusion, doubt, indulgence in wrongful rites and ceremonies, sense-desires and hatred), throw off the five fetters that pertain to the Further Shore (attachment to the realm of form, attachment to formless realms, conceit, restlessness and ignorance), cultivate further five faculties (confidence, energy, mindfulness, concentration and wisdom). He who has destroyed the five fetters (lust, hatred, delusion, pride and false views) is called a ``Flood Crosser.
Monks, meditate! Do not be heedless, pursue not the pleasure of sense to sway your heart lest the passions will toss you about and you will suffer.
There is no concentration in one who lacks wisdom, nor is there wisdom in him who lacks concentration. In whom are both concentration and wisdom, he, indeed, is in the presence of Nibbana.
The Bhikkhu who has retired to a lonely abode, who has calmed his mind, who perceives the doctrine clearly, experiences a joy transcdending that of men.
Whenever he reflects on the rise and fall of the Aggregates, he experiences joy and happiness. To ``those who know that (reflection) is Deathless.
And this becomes the beginning here for a wise Bhikkhu: sense-control, contentment, restraint with regard to the Fundamental Code (patimokkha), association with beneficent and energetic friends whose livelihood is pure.
Let him be cordial in his ways and refined in conduct; filled thereby with joy he will make an end of ill.
As the jasmine creeper sheds its withered flowers, even so, O Bhikkhu, should you totally cast off lust and hatred.
The Bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed, who has spewed out worldly things is truly called a ``peaceful one.
By self do you censure yourself. By self do you examine yourself. Self-guarded and mindful, O Bhikkhu, you will live happily.
Self, indeed, is the protector of self. Self, indeed, is one's refuge. Control, therefore, your own self as a merchant controls a noble steed.
Full of joy, full of confidence in the Buddha's Teaching, the Bhikkhu will attain the Peaceful State, the stilling of conditioned things, the bliss (supreme).
The Bhikkhu who, while still young, devotes himself to the Buddha's Teaching, illuminates this world like the moon freed from a cloud.
Brahmanavagga - The Holy Man
(verses 383-423)
Strive and cut off the stream (of craving). Discard, O Brahmana, sense-desires. Knowing the destruction of conditioned things, be, O Brahmana, a knower of the Unmade (Nibbana).
When in two states (insight and concentration) a Brahmana goes to the Farther Shore, then all the fetters of that ``one who knows pass away.
For whom there exists neither the hither nor the farther shore, nor both the hither and the farther shore, he who is undistressed and unbound, - him I call a Brahmana.
He who is meditative, stainless and secluded, he who has done his duty and is free from corruptions, he who has attained the Highest Goal, - him I call a Brahmana.
The sun shines by day; the moon is radiant by night. Armoured shines the warrior king. Meditating the Brahmana shines. But all day and night the Buddha shines in glory.
Because he has discarded evil, he is called a Brahmana; because he lives in peace, he is called a Samana; because he gives up the impurities, he is called a Pabbajita - recluse.
One should not strike a Brahmana, nor should a Brahmana vent (his wrath) on one who has struck him. Shame on him who strikes a Brahmana! More shame on him who gives vent (to his wrath)!
Unto a Brahmana that (non-retaliation) is of no small advantage. When the mind is weaned from things dear, whenever the intent to harm ceases, then and then only doth sorrow subside.
He who does no evil through body, speech, or mind, who is retrained in these three respects, - him I call a Brahmana.
If from anybody one should understand the Doctrine preached by the Fully Enlightened One, a devoutly should one revere him, as a Brahmana reveres the sacrificial fire.
Not by matted hair, nor by family, nor by birth does one become a Brahmana. But in whom there exist both truth and righteousness, pure is he, a Brahmana is he.
What is the use of your matted hair, O witless man? What is the use of your antelope skin garment? Within, you are full of passions; without, you embellish yourself.
The person who wears dust-heap robes, who is lean, whose veins stand out, who meditates alone in the forest, - him I call a Brahmana.
I do not call him a Brahmana merely because he is born of a (Brahmin) womb or sprung from a (Brahmin) mother. He is merely a ``Bhovadi (one addressed as ``Sir) if he is with impediments. He who is free from impediments, free from clinging - him I call a Brahmana.
He who has cut off all fetters, who trembles not, who has gone beyond ties, who is unbound, - him I call a Brahmana.
He who has cut the strap (hatred), the thong (craving), and the rope (heresies), together with the appendages (latent tendencies), who has thrown up the cross-bar (ignorance), who is enlightened (Buddha), - him I call a Brahmana.
He who, without anger, endures reproach, flogging and punishments, whose power and the potent army is patience, - him I call a Brahmana.
He who is not wrathful, but is dutiful, virtuous, free from craving, self-controlled and bears his final body, - him I call a Brahmana.
Like water on a lotus leaf, like a mustard seed on the point of a needle, he who clings not to sensual pleasures, - him I call a Brahmana.
He who realizes here in this world the destruction of his sorrow, who has laid the burden aside and is emancipated, - him I call a Brahmana.
He whose knowledge is deep, who is wise, who is skilled in the right and wrong way, who has reached the highest goal, - him I call a Brahmana.
He who is not intimate either with householders or with the homeless ones, who wanders without an abode, who is without desires, - him I call a Brahmana.
He who has laid aside the cudgel in his dealings with beings, whether feeble or strong who neither harms nor kills, - him I call a Brahmana.
He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached, - him I call a Brahmana.
In whom lust, hatred, pride, detraction are fallen off like a mustard seed from the point of a needle, - him I call a Brahmana.
He who utters gentle, instructive, true words, who by his speech gives offence to none, - him I call a Brahmana.
He who in this world takes nothing that is not given, be it long or short, small or great, fair or foul, - him I call a Brahmana.
He who has no desires, whether pertaining to this world or to the next, who is desireless and emancipated, - him I call a Brahmana.
He who has no longings, who, through knowledge, is free from doubts, who has gained a firm footing in the Deathless (Nibbana), - him I call a Brahmana.
Herein he who has transcended both good and bad and the ties as well, who is sorrowless, stainless, and pure, - him I call a Brahmana.
He who is spotless as the moon, who is pure, serene, and unperturbed, who has destroyed craving for becoming, - him I call a Brahmana.
He who has passed beyong this quagmire, this difficult path, the ocean of life (samsara), and delusion, who has crossed and gone beyond, who is meditative, free from craving and doubts, who clinging to naught, has attained Nibbana, - him I call a Brahmana.
He who in this world giving up sense-desires, would renounce worldly life and become a homeless one, he who has destroyed sense-desires and becoming, - him I call a Brahmana.
He who in this world giving up craving, would renounce worldly life and become a homeless one, he who has destroyed craving and becoming, - him I call a Brahmana.
He who, discarding human ties and transcending celestial ties, is completely delivered from all ties, - him I call a Brahmana.
He who has given up likes and dislikes, who is cooled and is without defilements, who has conquered the world, and is strenuous, - him I call a Brahmana.
He who in every way knows the death and rebirth of beings, who is non-attached, well-gone, and enlightened, - him I call a Brahmana.
He whose destiny neither gods nor Gandhabbas nor men know, who has destroyed all corruptions, and is far removed from passions (Arahant), - him I call a Brahmana.
He who has no clinging to aggregates that are past, future, or present, who is without clinging and grasping, - him I call a Brahmana.
The fearless, the noble, the hero, the great sage, the conqueror, the desireless, the cleanser (of defilements), the enlightened, - him I call a Brahmana.
That sage who knows his former abodes, who sees the blissful and the woeful states, who has reached the end of births, who, with superior wisdom, has perfected himself, who has completed (the holy life), and reached the end of all passions, - him I call a Brahmana.
Attributed
- Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared.
- The secret of health for both mind and body is not to mourn for the past, nor to worry about the future, but to live the present moment wisely and earnestly.
- Life is no more than a dewdrop balancing on the end of a blade of grass.
External links
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