The Dhammapada
1. The Pairs
2. Attention
3. Thoughts
4. Flowers
5. The Fool
6. The Wise Man
7. The Enlightened
8. The Thousands
9. Evil
10. Violence
11. Old Age
12. Self
13. The World
14. The Buddhas
15. Happiness
16. Preference
17. Anger
18. Faults
19. The Righteous
20. The Way
21. Miscellaneous
22. Hell
23. The Elephant
24. Craving
25. The Bhikkhu
26. The Brahmin
1. The Pairs
Mind precedes its objects. They are mind-governed and mind-made.
To speak or act with a defiled mind is to draw pain after oneself,
like a wheel behind the feet of the animal drawing it. 1
Mind precedes its objects. They are mind-governed and mind-made.
To speak or act with a peaceful mind, is to draw happiness after oneself,
like an inseparable shadow. 2
I have been insulted! I have been hurt! I have been beaten! I have
been robbed! Anger does not cease in those who harbour this sort of
thought. 3
I have been insulted! I have been hurt! I have been beaten! I have
been robbed! Anger ceases in those who do not harbour this sort of
thought. 4
Occasions of hatred are certainly never settled by hatred. They are
settled by freedom from hatred. This is the eternal law. 5
Others may not understand that we must practice self-control, but
quarrelling dies away in those who understand this fact. 6
The Tempter masters the lazy and irresolute man who dwells on the
attractive side of things, ungoverned in his senses, and unrestrained
in his food, like the wind overcomes a rotten tree. 7
But the Tempter cannot master a man who dwells on the distasteful
side of things, self-controlled in his senses, moderate in eating,
resolute and full of faith, like the wind cannot move a mountain crag.
8
The man who wears the yellow-dyed robe but is not free from stains
himself, without self- restraint and integrity, is unworthy of the
robe. 9
But the man who has freed himself of stains and has found peace of
mind in an upright life, possessing self-restraint and integrity,
he is indeed worthy of the dyed robe. 10
To see the essence in the unessential and to see the essence as unessential
means one can never get to the essence, wandering as one is in the
road of wrong intentions. 11
But to see the essence in the essential and the unessential as the
unessential it is means one does get to the essence, being on the
road of right intentions. 12
In the same way that rain breaks into a house with a bad roof, desire
breaks into the mind that has not been practising meditation. 13
While in the same way that rain cannot break into a well-roofed house,
desire cannot break into a mind that has been practising meditation
well. 14
Here and beyond he suffers. The wrong-doer suffers both ways. He
suffers and is tormented to see his own depraved behaviour. 15
Here and beyond he is glad. The doer of good is glad both ways. He
is glad and rejoices to see his own good deeds. 16
Here and beyond he is punished. The wrong-doer is punished both ways.
He is punished by the thought, "I have done evil", and is
even more punished when he comes to a bad state. 17
Here and beyond he rejoices. The doer of good rejoices both way.
He rejoices at the thought, "I have done good", and rejoices
even more when he comes to a happy state. 18
Even if he is fond of quoting appropriate texts, the thoughtless
man who does not put them into practice himself is like cowherd counting
other people's cows, not a partner in the Holy Life. 19
Even if he does not quote appropriate texts much, if he follows the
principles of the Teaching by getting rid of greed, hatred and delusion,
deep of insight and with a mind free from attachment, not clinging
to anything in this world or the next - that man is a partner in the
Holy Life. 20
2. Attention
Attention leads to immortality. Carelessness leads to death. Those
who pay attention will not die, while the careless are as good as
dead already. 21
So having clearly understood the value of attention, wise men take
pleasure in it, rejoicing in what the saints have practised. 22
Those who meditate with perseverance, constantly working hard at
it, are the wise who experience Nirvana, the ultimate freedom from
chains. 23
When a man is resolute and recollected, pure of deed and persevering,
when he is attentive and self-controlled and lives according to the
Teaching, his reputation is bound to grow. 24
By resolution and attention, by discipline and self-control, a clever
man may build himself an island that no flood can overthrow. 25
Foolish, ignorant people indulge in careless lives, whereas a clever
man guards his attention as his most precious possession. 26
Don't indulge in careless behaviour. Don't be the friend of sensual
pleasures. He who meditates attentively attains abundant joy. 27
When a wise man has carefully rid himself of carelessness and climbed
the High Castle of Wisdom, sorrowless he observes sorrowing people,
like a clear-sighted man on a mountain top looking down on the people
with limited vision on the ground below. 28
Careful amidst the careless, amongst the sleeping wide-awake, the
intelligent man leaves them all behind, like a race-horse does a mere
hack. 29
It was by attention that Indra attained the highest place among the
gods. People approve of attention, while carelessness is always condemned.
30
A bhikkhu taking pleasure in being attentive, and recognising the
danger of carelessness, makes progress like a forest fire, consuming
all obstacles large or small in his way. 31
A bhikkhu taking pleasure in being attentive, and recognising the
danger of carelessness, is incapable of falling away. In fact he is
already close to Nirvana. 32
3. Thoughts
Elusive and unreliable as it is, the wise man straightens out his
restless, agitated mind, like a fletcher crafting an arrow. 33
Trying to break out of the Tempter's control, one's mind writhes
to and fro, like a fish pulled from its watery home onto dry ground.
34
It is good to restrain one's mind, uncontrollable, fast moving, and
following its own desires as it is. A disciplined mind leads to happiness.
35
A wise man should guard his mind for it is very hard to keep track
of, extremely subtle, and follows its own desires. A guarded mind
brings happiness. 36
The mind goes wandering off far and wide alone. Incorporeal, it dwells
in the cavern of the heart. Those who keep it under control escape
from Mara's bonds. 37
If he is unsettled in mind, does not know the true Teaching, and
has lost his peace of mind, a man's wisdom does not come to fulfilment.
38
With his mind free from the inflow of thoughts and from restlessness,
by abandoning both good and evil, an alert man knows no fear. 39
Seeing your body as no better than an earthen pot, make war on Mara
with the sword of wisdom, and setting up your mind as a fortress,
defend what you have won, remaining free from attachment. 40
Before long this body will be lying on the ground, discarded and
unconscious, like a useless bit of wood. 41
One's own misdirected thought can do one more harm than an enemy
or an ill-wisher. 42
Even your mother, father or any other relative cannot do you as much
good as your own properly directed thought. 43
4. Flowers
Who will master this world and the world of Death with its devas?
Who will gather well taught aphorisms (Dhammapadas), like an
connoisseur picking a flower? 44
A disciple will master this world and the world of Death with its
devas. A disciple will gather well taught aphorisms (Dhammapadas),
like a connoisseur picking a flower. 45
Seeing the foam-like nature of the body, and awakening to its mirage-like
quality, one can escape the sight of the King of Death, snapping Mara's
flowery bonds. 46
Death carries off a man busy picking flowers with an besotted mind,
like a great flood does a sleeping village. 47
Death, the end-maker, will exercise his will on a man busy picking
flowers with a besotted mind, before he has even found satisfaction.
48
A holy man should behave in the village like a bee which takes its
food from a flower without hurting its appearance or its scent. 49
It is no the shortcomings of others, nor what others have done or
not done that one should think about, but what one has done or not
done oneself. 50
Like a fine flower, beautiful to look at but without scent, fine
words are fruitless in a man who does not act in accordance with them.
51
Like a fine flower, beautiful to look at and scented too, fine words
bear fruit in a man who acts well in accordance with them. 52
Just as one can make a lot of garlands from a heap of flowers, so
man, subject to birth and death as he is, should make himself a lot
of good karma. 53
The scent of flowers cannot travel against the wind, and nor can
that of sandalwood or jasmine, but the fragrance of the good does
travel against the wind, and a good man perfumes the four quarters
of the earth. 54
Sandalwood, tagara, lotus, jasmine - the fragrance of virtue is unrivalled
by such kinds of perfume. 55
The perfume of tagara and sandalwood is of little enough power, while
the supreme fragrance, that of the virtuous, reaches even up to the
devas. 56
Perfect of virtue, always acting with recollection, and liberated
by final realisation - Mara does not know the path such people travel.
57
Like a beautiful, fragrant lotus, springing up on a pile of rubbish
thrown out on the highway, so a disciple of the Enlightened One stands
out among rubbish-like and blinded ordinary people by virtue of his
wisdom. 58, 59
5. The Fool
Long is the night for the sleepless. Long is the road for the weary.
Long is samsara (the cycle of continued rebirth) for the foolish,
who have not recognised the true teaching. 60
If on one's way one does not come across one's better or an equal,
then one should press on resolutely alone. There is no companionship
with a fool. 61
"I've got children," "I've got wealth." This
is the way a fool brings suffering on himself. He does not even own
himself, so how can he have children or wealth? 62
A fool who recognises his own ignorance is thereby in fact a wise
man, but a fool who considers himself wise - that is what one really
calls a fool. 63
Even if a fool lived with a wise man all his life, he would still
not recognise the truth, like a wooden spoon cannot recognise the
flavour of the soup. 64
Even if a man of intelligence lives with a wise man only for a moment,
he will immediately recognise the truth, like one's tongue recognises
the flavour of the soup. 65
Stupid fools go through life as their own enemies, doing evil deeds
which have bitter consequences. 66
A deed is not well done if one suffers after doing it, if one bears
the consequences sobbing and with tears streaming down one's face.
67
But a deed is well done if one does not suffer after doing it, if
one experiences the consequences smiling and contented. 68
A fool thinks it like honey so long as the bad deed does not bear
fruit, but when it does bear fruit he experiences suffering. 69
Even if a fool were to take his food month after month off the tip
of a blade of grass, he would still not be worth a fraction of those
who have understood the truth. 70
Like fresh milk a bad deed does not turn at once. It follows a fool
scorching him like a smouldering fire. 71
A fool acquires knowledge only to his own disadvantage. It destroys
what good he has, and turns his brains. 72
One may desire a spurious respect and precedence among one's fellow
monks, and the veneration of outsiders. "Both monks and laity
should think it was my doing. They should accept my authority in all
matters great or small." This is a fool's way of thinking. His
self-seeking and conceit just increase. 73, 74
One way leads to acquisition, the other leads to nirvana. Realising
this a monk, as a disciple of the Buddha, should take no pleasure
in the respect of others, but should devote himself to solitude. 75
6. The Wise Man
Like one pointing out hidden treasure, if one finds a man of intelligence
who can recognise one's faults and take one to task for them, one
should cultivate the company of such a wise man. He who cultivates
a man like that is the better for it, not worse. 76
If a man disciplines, instructs and restrains them from what is not
right, he will be dear to the good, and disliked by the bad. 77
Don't cultivate the company of bad companions. Don't cultivate depraved
men. Cultivate companions of good character. Cultivate superior men.
78
He who drinks in the Truth will live happily with a peaceful mind.
A wise man always delights in the Truth taught by the saints. 79
Navvies channel water, fletchers fashion arrows, and carpenters work
on wood, but the wise disciple themselves. 80
Like a solid rock is not shaken by the wind, so the wise are not
moved by praise or blame. 81
The wise find peace on hearing the truth, like a deep, clear, undisturbed
lake. 82
The good renounce everything. The pure don't babble about sensual
desires. Whether touched by pleasure or pain, the wise show no change
of temper. 83
If a man does not seek children, wealth or power either for himself
or for someone else, if he does not seek his own advantage by unprincipled
means, he is a virtuous man, a wise man and a righteous man. 84
Few are those among men who have crossed over to the other shore,
while the rest of mankind runs along the bank. However those who follow
the principles of the well-taught Truth will cross over to the other
shore, out of the dominion of Death, hard though it is to escape.
85, 86
A wise man, abandoning the principle of darkness, should cultivate
what is pure. Leaving home for the homeless life, let him seek his
joy in the solitude which people find so hard to enjoy, and, abandoning
sensual pleasures, let him cleanse himself of inner defilements, looking
on nothing as his own. 87, 88
Those whose minds are thoroughly practices in the factors of enlightenment,
who find delight in freedom from attachment in the renunciation of
clinging, free from the inflow of thoughts, they are like shining
lights, having reached final liberation in the world. 89
7. The Enlightened
Journey over, sorrowless, freed in every way, and with all bonds
broken - for such a man there is no more distress. 90
The recollected go forth to lives of renunciation. They take no pleasure
in a fixed abode. Like wild swans abandoning a pool, they leave one
resting place after another. 91
Those for whom there is no more acquisition, who are fully aware
of the nature of food, whose dwelling place is an empty and imageless
release - the way of such people is hard to follow, like the path
of birds through the sky. 92
He whose inflowing thoughts are dried up, who is unattached to food,
whose dwelling place is an empty and imageless release - the way of
such a person is hard to follow, like the path of birds through the
sky. 93
When a man's senses have come to peace, like a horses well broken
by the trainer, when he is rid of conceit and without inflowing thoughts
- even devas envy such a well set man. 94
Like the earth he is not disturbed, like a great pillar he is firmly
set and reliable, like a lake he is free from defilement. There are
no more rebirths for such a well set man. 95
Freed by full realisation and at peace, the mind of such a man is
at peace, and his speech and action peaceful. 96
He has no need for faith who knows the uncreated, who has cut off
rebirth, who has destroyed any opportunity for good or evil, and cast
away all desire. He is indeed the ultimate man. 97
Whether in the village or the forest, whether on high ground or low,
wherever the enlightened live, that is a delightful spot. 98
Delightful for them are the forests where men find no delight. The
desire-free find delight there, for they seek no sensual joys. 99
8. The Thousands
Better than a thousand pointless words is one saying to the point
on hearing which one finds peace. 100
Better than a thousand pointless verses is one stanza on hearing
which one finds peace. 101
Better than reciting a hundred pointless verses is one verse of the
teaching (one Dhammapada) on hearing which one finds peace.
102
Though one were to defeat thousands upon thousands of men in battle,
if another were to overcome just one - himself, he is the supreme
victor. 103
Victory over oneself is better than that over others. When a man
has conquered himself and always acts with self-control, neither devas,
spirits, Mara or Brahma can reverse the victory of a man like that.
104, 105
Though one were to perform sacrifices by the thousand month after
month for a hundred years, if another were to pay homage to a single
inwardly perfected man for just a moment, that homage is better than
the hundred years of sacrifices. 106
Though one were to tend the sacrificial fire for a hundred years
in the forest, if another were to pay homage to a single inwardly
perfected man for just a moment, that homage is better than the hundred
years of sacrifice. 107
All the sacrifices and offerings a man desiring merit could make
in a year in the world are not worth a quarter of the better merit
of homage to the righteous. 108
Four principal things increase in the man who is respectful and always
honours his elders - length of life, good looks, happiness and health.
109
Though one were to live a hundred years immoral and with a mind unstilled
by meditation, the life of a single day is better if one is moral
and practises meditation. 110
Though one were to live a hundred years without wisdom and with a
mind unstilled by meditation, the life of a single day is better if
one is wise and practises meditation. 111
Though one were to live a hundred years without seeing the rise and
passing of things, the life of a single day is better if one sees
the rise and passing of things. 113
Though one were to live a hundred years without seeing the deathless
state, the life of a single day is better if one sees the deathless
state. 114
Though one were to live a hundred years without seeing the supreme
truth, the life of a single day is better if one sees the supreme
truth. 115
9. Evil
Be urgent in good; hold your thoughts off evil. When one is slack
in doing good the mind delights in evil. 116
If a man has done evil, let him not keep on doing it. Let him not
create an inclination to it. The accumulation of evil means suffering.
117
If a man has done good, let him keep on doing it. Let him create
an inclination to it. The accumulation of good means happiness. 118
An evil man encounters good so long as his evil behaviour does not
bear fruit, but when his evil behaviour bears fruit, then the evil
man encounters the evil consequences. 119
An good man encounters evil so long as his good behaviour does not
bear fruit, but when his good behaviour bears fruit, then the good
man encounters the good consequences. 120
Do not think lightly of evil that not the least consequence will
come of it. A whole waterpot will fill up from dripping drops of water.
A fool fills himself with evil, just a little at a time. 121
Do not think lightly of good that not the least consequence will
come of it. A whole waterpot will fill up from dripping drops of water.
A wise man fills himself with good, just a little at a time. 122
One should avoid evil like a merchant with much goods and only a
small escort avoids a dangerous road, and like a man who loves life
avoids poison. 123
If there is no wound on one's hand, one can handle poison. Poison
has no effect where there is no wound. There is no evil for the non-doer.
124
Whoever does harm to an innocent man, a pure man and a faultless
one, the evil comes back on that fool, like fine dust thrown into
the wind. 125
Some are reborn in a human womb, evil-doers go to hell, the good
go to heaven, and those without inflowing thoughts achieve final liberation.
126
Not in the sky, nor in the depths of the sea, nor hiding in the cleft
of the rocks, there is no place on earth where one can take one's
stand to escape from an evil deed. 127
Not in the sky, nor in the depths of the sea, nor hiding in the cleft
of the rocks, there is no place on earth where one can take one's
stand to not be overcome by death. 128
10. Violence
All fear violence, all are afraid of death. Seeing the similarity
to oneself, one should not use violence or have it used. 129
All fear violence, life is dear to all. Seeing the similarity to
oneself, one should not use violence or have it used. 130
He who does violence to creatures seeking happiness like himself
does not find happiness after death. 131
He who does no violence to creatures seeking happiness like himself
does find happiness after death. 132
Don't speak harshly to anyone. If you do people will speak to you
in the same way. Harsh words are painful and their retaliation will
hurt you. 133
If you don't disturb yourself, like a broken gong does not vibrate,
then you have achieved nirvana. Irritability no longer exists for
you. 134
Like a cowherd driving cows off to the fields, so old age and death
take away the years from the living. 135
Even when he is doing evil, the fool does not realise it. The idiot
is punished by his own deeds, like one is scorched by fire. 136
He who does violence to the peaceful and harmless soon encounters
one of ten things - He may experience cruel pain, disaster, physical
injury, severe illness, or insanity, or else trouble with the authorities,
grave accusation, bereavement, or loss of property, or else destruction
of his house by fire, and on the death of his body the fool goes to
hell. 137, 138, 139, 140
Neither naked asceticism, matted hair, dirt, fasting, sleeping on
the ground, dust and mud, nor prolonged sitting on one's heels can
purify a man who is not free of doubts. 141
Even if richly dressed, when a man behaves even-mindedly and is at
peace, restrained and established in the right way, chaste and renouncing
violence to all forms of life, then he is a brahmin, he is a holy
man, he is a bhikkhu (true Buddhist monk). 142
Where is that man in the world who is so restrained by shame that
he avoids laziness like a thoroughbred horse avoids the whip? 143
Like a thoroughbred horse touched by the whip, be strenuous and determined.
Then you will be able to rid yourself of this great suffering by means
of faith, morality, energetic behaviour, stillness of mind and reflection
on the teaching, after you have become full of wisdom, good habits
and recollection. 144
Navvies channel water, fletchers fashion arrows, and carpenters work
on wood, but the good disciple themselves. 145
11. Old Age
What is this laughter, what is this delight, forever burning (with
desires) as you are? Enveloped in darkness as you are, will you not
look for a lamp? 146
Look at the decorated puppet, a mass of wounds and of composite parts,
full of disease and always in need of attention. It has no enduring
stability. 147
This body is worn out with age, a nest of diseases and falling apart.
The mass of corruption disintegrates, and death is the end of life.
148
When these grey bones are cast aside like gourds in autumn, what
pleasure will there be in looking at them? 149
It is a city built of bones, and daubed with flesh and blood, in
which old age and death, pride and hypocrisy are the inhabitants.
150
Even kings' splendid carriages wear out, and the body is certain
bound to grow old, but the Truth found by the saints is not subject
to aging. That is what the saints themselves proclaim. 151
An ignorant man ages like an ox. His flesh may increase, but not
his understanding. 152
I have passed in ignorance through a cycle of many rebirths, seeking
the builder of the house. Continuous rebirth is a painful thing. But
now, housebuilder, I have found you out. You will not build me a house
again. All your rafters are broken, your ridge-pole shattered. My
mind is free from active thought, and has made an end of craving.
153, 154
Those who have not lived the holy life, and have not acquired wealth
in their youth, grow old like withered cranes beside a fishless pool.
155
Those who have not lived the holy life, and have not acquired wealth
in their youth, lie like spent arrows, grieving for times past. 156
12. Self
Knowing that one is dear to oneself, one should guard oneself well.
For one out of the three watches of the night a wise man should keep
watch. 157
First he should establish himself in what is right. Then if he teaches
others, the wise man will not be corrupted. 158
If one would only apply to oneself what one teaches others, when
one was well disciplined oneself one could train others. It is oneself
who is hard to train. 159
One is one's own guardian. What other guardian could one have? With
oneself well disciplined one obtains a rare guardian indeed. 160
The evil he has done himself and which had its origin and being in
himself breaks a fool, like a diamond breaks a precious stone. 161
A man of great immorality is like a creeper, suffocating the tree
it is on. He does to himself just what an enemy would wish him. 162
Things which are wrong and to one's own disadvantage are easily enough
done, while what is both good and advantageous is extremely hard to
do. 163
The fool, who out of attachment to a wrong view speaks ill of the
religion of the enlightened and noble ones who live according to truth,
brings forth fruit to his own downfall, like the offspring of the
bamboo. 164
By oneself one does evil. By oneself one is defiled. By oneself one
abstains from evil. By oneself one is purified. Purity and impurity
are personal matters. No one can purify someone else. 165
One should not neglect one's own welfare for that of someone else,
however great. When one has understood what one's own welfare really
consists of, one should apply oneself to that welfare. 166
13. The World
Don't practice an ignoble way of life, don't indulge in a careless
attitude. Don't follow a wrong view, and don't be attached to the
world. 167
Wake up and don't be careless, but lead a life of well-doing. He
who follows righteousness lives happily in this world and the next.
168
Lead a life of righteousness, and not a life of wrong-doing. He who
follows righteousness lives happily in this world and the next. 169
Look on the world as a bubble, look on it as a mirage. The King of
Death never finds him who views the world like that. 170
Come, look at the world as a gilded royal carriage, in which fools
get bogged down, while men of understanding have no attachment to
it. 171
Even if previously careless, when a man later stops being careless,
he illuminates the world, like the moon breaking away from a cloud.
172
When a man's bad deeds are covered over by good ones, he illuminates
the world, like the moon breaking away from a cloud. 173
Blinded indeed is this world. Few are those who see the truth. Like
a bird breaking out of the net, few are those who go to heaven. 174
Wild swans take the path of the sun. Men with powers travel through
space, but the wise step right out of the world, by conquering Mara
and his host. 175
When a man has already violated one rule, when he is a liar and rejects
the idea of a future world, there is no evil he is not capable of.
176
Miserly people certainly do not go to heaven. Fools for sure do not
praise generosity, but the wise man who takes pleasure in giving is
thereby happy hereafter. 177
Better than being sole king of the whole earth, better than going
to heaven or sovereignty over the whole universe is the fruit of becoming
a stream-winner. 178
14. The Buddhas
He whose victory is not relost, and whose victory no-one in the world
can take away, that Buddha, whose home is in the infinite, pathless
as he is, by what path will you lead him? 179
He who has no entrapping, clinging desire to lead him in any direction,
that Buddha, whose home is in the infinite, pathless as he is, by
what path will you lead him? 180
Those wise men, who are much given to meditation and find pleasure
in the peace of a spiritual way of life, even the devas envy them
perfect Buddhas and recollected as they are. 181
A human birth is hard to achieve. Difficult is the life of mortals.
To hear the true teaching is difficult, and the achievement of Buddhahood
is difficult. 182
To abstain from all evil, the practice of good, and the thorough
purification of one's mind - this is the teaching of the Buddhas.
183
Long-suffering patience is the supreme ascetic practice. Nirvana
is supreme, say the Buddhas. He is certainly not an ascetic who hurts
others, and nor is he a man of religion who causes suffering to others.
184
Not to speak harshly and not to harm others, self restraint in accordance
with the rules of the Order, moderation in food, a secluded dwelling,
and the cultivation of the higher levels of consciousness - this is
the teaching of the Buddhas. 185
There is no satisfying the senses, not even with a shower of money.
"The senses are of slight pleasure and really suffering."
When a wise man has realised this, he takes no pleasure, as a disciple
of the Buddhas, even in the pleasures of heaven. Instead he takes
pleasure in the elimination of craving. 186, 187
Driven by fear, men take to many a refuge, in mountains, forests,
parks, sacred groves and shrines, but these are not a secure kind
of refuge. By taking to this sort of refuge one is not released from
suffering. He who has gone to Buddha, Dhamma and Sangha for refuge,
though, and who with true wisdom understands the Four Noble Truths
of Suffering, the Origin of Suffering, the End of Suffering and the
Noble Eightfold Path, leading to the Elimination of Suffering, this
is a secure refuge, this is the ultimate refuge; by taking to this
refuge one is indeed released from all suffering. 188, 189, 190, 191,
192
A truly thoroughbred man (a Buddha) is hard to find. He is not born
anywhere, but where that seer is born, the people prosper. 193
Happy is the attainment of Buddhahood, happy the teaching of the
true Teaching, happy is the concord of the Sangha, happy the training
of those in concord. 194
When a man venerates those worthy of veneration, be they Buddhas
or their disciples, who have transcended all obstacles and passed
beyond sorrow and tears - venerating such as these, whose passions
are extinguished and for whom there is no further source for fear,
no one can calculate how great his merit is. 195, 196
15. Happiness
Happy indeed we live who are free from hatred among those who still
hate. In the midst of hate-filled men, we live free from hatred. 197
Happy indeed we live who are free from disease among those still
diseased. In the midst of diseased men, we live free from disease.
198
Happy indeed we live who are free from worry among those who are
still worried. In the midst of worried men, we live free from worry.
199
Happy indeed we live who have nothing of our own. We shall feed on
joy, just like the radiant devas. 200
A victor only breeds hatred, while a defeated man lives in misery,
but a man at peace within lives happily, abandoning up ideas of victory
and defeat. 201
There is no fire like desire. There is no weakness like anger. There
is no suffering like the khandhas. There is no happiness greater than
peace. 202
Hunger is the supreme disease. Mental activity is the supreme suffering.
When one has grasped this as it really is, nirvana is the supreme
happiness. 203
Health is the supreme possession. Contentment is the supreme wealth.
A trustworthy friend is the supreme relation. Nirvana is the supreme
happiness. 204
After enjoying the taste of solitude and the taste of peace, one
is freed from distress and evil, as one enjoys the taste of spiritual
joy. 205
It is good to meet with the saints. Living with them is always sweet.
By not meeting fools one can be happy all the time. 206
A man who keeps company with a fool, will suffer for it a long time.
It is always painful to live with fools, like with an enemy, but a
wise man is good to live with, like meeting up with relatives. 207
Therefore, if he is a man of understanding and penetration, learned
and habitually moral, devout and noble, one should cultivate the company
of that just and wise man, in the same way as the moon keeps to a
path among the stars. 208
16. Preference
He who applies himself to what is not really an appropriate subject
for application, and fails to apply himself to what is, missing the
real purpose to grasp after what appeals to him, may well envy the
man who does apply himself. 209
Never have anything to do with likes and dislikes. The absence of
what one likes is painful, as is the presence of what one dislikes.
210
Therefore don't take a liking to anything. To lose what one likes
is hard, but there are no bonds for those who have no likes and dislikes.
211
From preference arises sorrow, from preference arises fear, but he
who is freed from preference has no sorrow and certainly no fear.
212
From affection arises sorrow, from affection arises fear, but he
who is freed from affection has no sorrow and certainly no fear. 213
From pleasure arises sorrow, from pleasure arises fear, but he who
is freed from pleasure has no sorrow and certainly no fear. 214
From sensuality arises sorrow, from sensuality arises fear, but he
who is freed from sensuality has no sorrow and certainly no fear.
215
From craving arises sorrow, from craving arises fear, but he who
is freed from craving has no sorrow and certainly no fear. 216
Well may people hold dear the man who is endowed with morality and
insight, who is well established in righteousness, a seer of the truth,
and applying himself to his own business. 217
He whose longing has been aroused for the indescribable, whose mind
has been quickened by it, and whose thought is not attached to sensuality
is truly called one who is bound upstream. 218
When a man who has been away a long time at last comes home safely
from far away, his family, friends and acquaintances rejoice to see
him back. In the same way, when a man who has done good goes from
this world to the next, his good deeds receive him like relations
welcoming a loved one back again. 219, 220
17. Anger
Abandon anger, give up pride, and overcome all fetters. Suffering
does nor befall him who is without attachment to names and forms,
and possesses nothing of his own. 221
When a man governs his rising anger like a chariot going out of control,
that is what I call a charioteer. The rest are just holding the reins.
222
Overcome anger with freedom from anger. Overcome evil with good.
Overcome meanness with generosity, and overcome a liar with truthfulness.
223
Speak the truth, don't get angry, and always give, even if only a
little, when you are asked. By these three principles you can come
into the company of the devas. 224
Those sages who do harm to no-one, and who are always physically
restrained, go to the everlasting abode, reaching which they will
face no more suffering. 225
Inflowing thoughts come to an end in those who are ever alert of
mind, training themselves night and day, and ever intent on nirvana.
226
It was so of old, Atula. It is not just so today. They criticise
him who sits in silence, they criticise him who talks a lot. They
even criticise him who speaks in moderation. There is not a man in
the world who is not criticised. 227
There never has been, there never will be, and there is not now any
man exclusively criticised or exclusively praised. 228
If a wise man of unblemished behaviour and endowed with wisdom, morality
and stillness of mind, is praised by the discriminating after day
in day out acquaintance with him, like a pure gold coin, then who
is fit to find fault with him? Even the King of the devas praises
him. 229, 230
Guard against physical unruliness. Be restrained in body. Abandoning
physical wrong doing, lead a life of physical well doing. 231
Guard against mental unruliness. Be restrained in mind. Abandoning
mental wrong doing, lead a life of mental well doing. 232
Guard against verbal unruliness. Be restrained in speech. Abandoning
verbal wrong doing, lead a life of verbal well doing. 233
The wise who are restrained in body, speech and mind - such are the
well and truly restrained. 234
18. Faults
You are now like a withered leaf. Death's messengers themselves are
in your presence. You are standing in the jaws of your departure,
and provisions for the road you have none. 235
In such a case, build yourself an island. Make the effort quickly
and become a wise man. Cleansed of your faults and now without blemish,
you will go to the heavenly land of the saints. 236
You are now at your life's conclusion. You are in the presence of
the King of Death. There is no stopping off place on the way, and
provisions for the road you have none. 237
In such a case, build yourself an island. Make the effort quickly
and become a wise man. Cleansed of your faults and now without blemish,
you will come no more to birth and aging. 238
Little by little, moment by moment, a wise man should cleanse himself
of blemishes, like a smith purifying silver. 239
Just as the rust which develops on iron, derives from it but then
proceeds to eat it away, so a person of unrestrained behaviour is
drawn to hell by his own actions. 240
Lack of repetition is the blight of scriptures. Lack of repairs is
the blight of buildings. The blight of beauty is laziness, and carelessness
is the blight of a guard. 241
The blight of a woman is misconduct. The blight of a giver is meanness.
Bad mental states are indeed blights in this world and the next. 242
But the supreme bight, ignorance, is the blight of blights. Destroying
this blight, be free of blights, bhikkhus. 243
Life is easy enough for the shameless, the crow-hero type of man,
offensive, swaggering, impudent and depraved. But it is hard for the
man of conscience, always striving after purity, alert, reserved,
pure of behaviour and discerning. 244, 245
When a man takes life, tells lies, takes what he is not entitled
to in the world, resorts to other men's wives and indulges in drinking
wine and spirits - such a man is digging up his own roots here and
now in this world. 246, 247
So understand this, my man - Unrestrained men are evil. Don't let
greed and wrong doing subject you to lasting suffering. 248
People give according to their faith, or as they feel well disposed.
If one is put out for that reason with other people's food and drink,
then one will not achieve stillness of mind in meditation, day or
night. But he who has destroyed that sort of reaction, has rooted
it out and done away with it - he will achieve stillness of mind in
meditation, day and night. 249, 250
There is no fire like desire. There is no hold like anger. There
is no net like ignorance. There is no river like craving. 251
Other people's faults are easily seen. One can winnow out other people's
faults like chaff. One hides one's own faults though, like a dishonest
gambler hides an unlucky throw. 252
When one notices the mistakes of others and is always finding fault
with them, the inflow of one's thoughts just increases and one is
a long way from the cessation of this influx. 253
Just as there is no path in the sky, there is no man of religion
outside. Other people take pleasure in multiplicity, but the Buddhas
are free from it. 254
Just as there is no path in the sky, there is no man of religion
outside. There are no lasting functions of the mind, but there is
no oscillation of mind for the Buddhas. 255
19. The Righteous
One is not righteous if one decides a case without due consideration,
but the wise man who takes into account both for and against, and
comes to his decision about others with due consideration - such a
man of discrimination who keeps to the truth, he is to be called righteous.
256, 257
One is not a learned man by virtue of much speaking. He who is patient,
without anger and fearless, he is to be called learned. 258
One is not a bearer of the teaching by virtue of much speaking, but
he who, even if he has only studied a little, has experienced the
truth in person, he is indeed a bearer of the teaching, who has not
forgotten the teaching. 259
One is not an elder by virtue of having white hair. One is just advanced
in years, and called "grown old in vain". He in whom there
is truthfulness, non violence, restraint and self control, however
- that wise and faultless sage is to be called an elder. 260, 261
It is not just by fine speech or by flower-like beauty that one is
admirable, if one is envious, mean and deceitful, but when that sort
of behaviour has been eliminated, rooted out and destroyed, that faultless
sage is said to be admirable. 262, 263
A shaven head does not make one a man of religion, if one is irreligious
and untruthful. How could a man full of desires and greed be a man
of religion? But when a man has put aside all evil deeds, both great
and small, by that putting away of evil deeds he is indeed called
a man of religion. 264, 265
One is not a bhikkhu by virtue of taking alms from others. By taking
up any old teaching, one is not a bhikkhu on that account. But he
who has here and now ejected both good and evil, and in leading the
holy life lives in accordance with reason - he is indeed called a
bhikkhu. 266, 267
Silence does not make a sage if he is stupid and ignorant, but when
a man avoids evil as if he were choosing something of value on the
scales - he is a sage. That indeed makes him a sage. He who discriminates
in both worlds is for that reason called a sage. 268, 269
One is not noble if one harms other living creatures. It is by non
violence to all forms of life that one is called noble. 270
It is not just by means of morality and religious observances, not
by great learning nor by attainments in meditation, nor by living
alone, nor by thinking,"I am enjoying a spiritual happiness which
ordinary people do not know" that a bhikkhu achieves peace if
he has not achieved the elimination of inflowing thoughts. 271, 272
20. The Way
Of paths the Eightfold one is best, and of truths the Fourfold. Dispassion
is the best of mental states, and of human beings the best is the
seer. 273
This indeed is the Way - there is no other - for the purification
of one's vision. Follow this way. It leads to Mara's confusion. 274
Following this Path you will put an end to suffering. I have taught
you the Way after realising the removal of the arrow myself. 275
Making the effort is your affair. The Buddhas have pointed out the
Way. Those who are on the way and practising meditation will be freed
from Mara's bonds. 276
All processes are impermanent. When one sees this with understanding,
then one is disillusioned with the things of suffering. This is the
Path of Purification. 277
All processes are painful. When one sees this with understanding,
then one is disillusioned with the things of suffering. This is the
Path of Purification. 278
All processes are out of my control. When one sees this with understanding,
then one is disillusioned with the things of suffering. This is the
Path of Purification. 279
Since he will not exert himself at the time for exertion, and although
young and strong is full of indolence and irresolution and idleness,
the lazy man is incapable of recognising the way of wisdom. 280
Be guarded in speech, restrained of mind and not doing anything wrong
physically. Perfect these three forms of action, and fulfil the way
taught by the sages. 281
From meditation springs wisdom. From lack of meditation, loss of
wisdom. Recognising these alternative roads of progress and decline,
one should so direct oneself so that one's wisdom will increase. 282
Cut down the forest, not just a tree. Out of the forest of desire
springs danger. By cutting down both the forest of desire and the
brushwood of longing, be rid of the forest (pun on the word "nirvana"),
bhikkhus. 283
So long as the least desire of a man for women has not been eradicated,
he is fettered in mind, like a sucking calf to its mother. 284
Pluck out your desire, like one does an autumn lotus with one's hand.
Devote yourself to the path of peace, the nirvana proclaimed by the
Blessed One. 285
"Here I will spend the rainy season, and here the hot season."
This is the way a fool thinks. It does not occur to him what may happen
in between. 286
Death comes and snatches away the man infatuated with children and
livestock, while his mind is still full of desire, like a great flood
sweeping away a sleeping village. 287
There are no children to take refuge in then, no father or any other
relative. When a man is seized by that terminator, Death, there is
no taking refuge in family. 288
When he has seen the implications of this, a wise man, restrained
by morality, should quickly develop the path leading to nirvana. 289
21. Miscellaneous
If he sees that by sacrificing a slight happiness he can obtain a
greater happiness, then a wise man should sacrifice the lesser happiness
with a view to the greater happiness. 290
He who seeks his own happiness by inflicting suffering on others,
does not reach freedom from hatred, caught as he is in the toils of
hatred. 291
What IS their affair is put aside. What is NOT their affair gets
done. The inflow of thoughts in such brazen and careless people just
goes on increasing. They whose recollection of the body is always
well established, however, have nothing to do with what is not their
affair, always persevering in what IS their affair. The inflow of
thoughts in such recollected and aware people simply dies away. 292,
293
After killing mother (desire), father ("I am" conceit)
and two warrior kings, and destroying the kingdom along with its subjects,
the brahmin goes on his way unperturbed. 294
After killing mother, father and two priestly kings, and killed a
tiger as his fifth victim, the brahmin goes on his way unperturbed.
295
A good awakening have ever Gotama's disciples, whose recollection
is always established, day and night on the Buddha. 296
A good awakening have ever Gotama's disciples, whose recollection
is always established, day and night on the Teaching. 297
A good awakening have ever Gotama's disciples, whose recollection
is always established, day and night on the Order. 298
A good awakening have ever Gotama's disciples, whose recollection
is always established, day and night on the body. 299
A good awakening have ever Gotama's disciples, whose minds are always
rejoicing in non violence. 300
A good awakening have ever Gotama's disciples, whose minds are always
rejoicing in the practice of meditation. 301
It is hard to take up a life of renunciation, and difficult to find
satisfaction in it, but it is also difficult to live in bad households,
and painful to live with people unlike oneself, when one is forever
tangled in suffering and restless. Therefore don't always be restless,
and don't let yourself be tangled in suffering. 302
When a man has faith, is endowed with virtue, and possessed of fame
and wealth, wherever he lives he will be honoured. 303
The good are conspicuous a long way off, like a Himalayan peak, while
the bad are just not noticed, like arrows shot into the dark. 304
Living alone, sleeping alone, travelling alone, and resolute, alone
and self disciplined, should take pleasure in living in the forest.
305
22. Hell
He who speaks untruth goes to hell, as does he who, having done something,
says, "I didn't do it." Men of ignoble behaviour, they both
end up the same in the next world. 306
Many of those dressed in the yellow robe are evil and unrestrained,
and the evil end up in hell because of their evil deeds. 307
It is better to swallow a red-hot, flaming iron ball than for an
unrestrained and immoral person to eat the alms food of the land.
308
The thoughtless man who consorts with another man's wife encounters
four things - accumulation of demerit, disturbed sleep, thirdly disgrace,
and hell fourth. 309
Accumulation of demerit, a bad rebirth and the slight pleasure of
a frightened man and a frightened woman - while the authorities impose
a severe penalty too. Therefore a man should not consort with another
man's wife. 310
In the same way that a wrongly handled blade of grass will cut one's
hand, so a badly fulfilled life in religion will drag one down to
hell. 311
Lax behaviour, broken observances and dubious chastity - these are
on no great benefit. 312
If it ought to be done, then do it; apply yourself to it strenuously.
A lax man of religion just spreads even more dust. 313
A bad action is best left undone. One is punished later for a bad
action. But a good deed is best done, for which one will not be punished
for doing it. 314
Guard yourself like a frontier town, guarded inside and out. Don't
let a moment slip you by. Those who have missed their opportunity
grieve for it when they end up in hell. 315
Ashamed of what is not a matter for shame, and not ashamed of what
is, by holding to wrong views people go to a bad rebirth. 316
Seeing danger where there is no danger, and not seeing danger where
there is, by holding to wrong views people go to a bad rebirth. 317
Seeing a fault in what is not a fault, and not seeing a fault in
what is, by holding to wrong views people go to a bad rebirth. 318
Recognising a fault as a fault, and what is not a fault as not one,
by holding to right views people go to a good rebirth. 319
23. The Elephant
I will bear criticism like an elephant in battle bears an arrow from
a bow. Most people are bad behaviour. 320
One can take a trained elephant even into a crowd. The king himself
will ride a trained elephant. He who is disciplined is the best of
men, since he can bear criticism. 321
Trained mules are excellent, and so are thoroughbred horses from
the Sindh, and so are great battle elephants, but more excellent than
them all is a disciplined man. 322
There is no reaching the unattainable with mounts like these, but
with himself well under control a disciplined man can get there. 323
Dhammapalo, the elephant, is hard to control in rut. Even when tied
up, he refuses his food. The great tusker is thinking of the elephant
forest. 324
When a man is a lie-abed and over-eats, a lazy person who wallows
in sleep like a great over-fed hog, a fool like that will be reborn
time after time. 325
My mind used formerly to go off wandering wherever it felt like,
following its own inclination, but today I shall control it carefully,
like a mahout does a rutting elephant. 326
Take pleasure in being careful. Guard your mind well. Extricate yourself
from the mire, like a great tusker sunk in the mud. 327
If you find an intelligent companion, a wise and well-behaved person
going the same way as yourself, then go along with him, overcoming
all dangers, pleased at heart and mindful. 328
But if you do not find an intelligent companion, a wise and well-behaved
person going the same way as yourself, then go on your way alone,
like a king abandoning a conquered kingdom, or like a great elephant
in the deep forest. 329
It is better to travel alone. There is no companionship with a fool.
Go on your way alone and commit no evil, without cares like a great
elephant in the deep forest. 330
It is good to have companions when occasion arises, and it is good
to be contented with whatever comes. Merit is good at the close of
life, and the elimination of all suffering is good. 331
Good is filial devotion to one's mother in the world, and devotion
to one's father is good. It is good to be a sanyasi in the world and
to be a brahmin too. 332
Good is good behaviour up to old age, good is firmly established
faith, good is the acquisition of understanding, and abstention from
evil is good. 333
24. Craving
The desire of a thoughtlessly living man grows like a creeper. He
drifts from one life to another like a monkey looking for fruit in
the forest. 334
When one is overcome by this wretched, clinging desire in the world,
one's sorrows increase like grass growing up after a lot of rain.
335
But when one masters this wretched desire, which is so hard to overcome,
then one's sorrows just drop off, like a drop of water off a lotus.
336
This is what I say to you - Good luck be with you, gathered here.
Dig up the root of craving, as one does a weed for its fragrant root.
Don't let Mara destroy you again and again, like a stream does its
reeds. 337
In the same way that even a felled tree will grow again if its root
is strong and undamaged, so if latent desire has not been rooted out,
then suffering shoots up again and again. 338
When the thirty six pleasure-bound streams of craving are strong
in a man, then numerous desire-based thoughts pull the deluded man
along. 339
The streams (of craving) flow everywhere, and the creeper hoots up
and establishes itself, so when you see the creeper shooting up, cut
away its root with your understanding. 340
The recollection and attraction of pleasures occur to a man, and
those who are attached to the agreeable and seeking enjoyment, they
are the people subject to birth and aging. 341
People beset by desire run here and there, like a snared rabbit,
and those trapped in the bonds of attachments keep returning for a
long time to suffering. 342
People beset by desire run here and there, like a snared rabbit,
so one should get rid of one's craving if it is freedom from desire
that one wants. 343
When a man out of the forest of desire is drawn back into the forest,
then free from the forest as he is, he runs back into it. Look at
him - free, he is running back to chains. 344
The wise say that it is not an iron, wooden or fibre fetter which
is a strong one, but the besotted hankering after trinkets, children
and wives, that, say the wise, is the strong fetter. It drags one
down, and loose as it feels, it is hard to break. Breaking this fetter,
people renounce the world, free from longing and abandoning sensuality.
345, 346
Those on fire with desire follow the stream of their desires, like
a spider follows the strands of its self-made web. Breaking the bond,
the wise walk on free from longing, and leaving all suffering behind.
347
Let go the past, let go the future, and let go what is in between,
transcending the things of time. With your mind free in every direction,
you will not return to birth and aging. 348
When a man is stimulated by his own thoughts, full of desire and
dwelling on what is attractive, his craving increases even more. He
is making the fetter even stronger. But he who takes pleasure in stilling
his thoughts, practising the contemplation of what is repulsive, and
remaining recollected, now he will make an end of craving, he will
snap the bonds of Mara. His aim is accomplished, he is without fear,
rid of craving and without stain. He has removed the arrows of changing
existence. This is his last body. 349, 350, 351
Rid of craving and without clinging, an expert in the study of texts,
and understanding the right sequence of the words, he may indeed be
called "In his last body", "Great in wisdom" and
a "Great man". 352
All-conquering and all-knowing am I. Amidst all states of mind, unaffected
am I. By abandoning everything, I am liberated by the cessation of
desire. Having achieved Realisation by myself, who should I point
to as my teacher? 353
The gift of the Truth beats all other gifts. The flavour of the Truth
beats all other tastes. The joy of the Truth beats all other joys,
and the cessation of desire conquers all suffering. 354
Riches destroy a fool, but not those who are seeking the other shore.
The fool destroys himself by his craving for riches, as he destroys
others too. 355
Weeds are the blight of fields. Desire is the blight of mankind.
Consequently offerings to those free from desire are of great fruit.
356
Weeds are the blight of fields. Anger is the blight of mankind. Consequently
offerings to those free from anger are of great fruit. 357
Weeds are the blight of fields. Delusion is the blight of mankind.
Consequently offerings to those free from delusion are of great fruit.
358
Weeds are the blight of fields. Self-seeking is the blight of mankind.
Consequently offerings to those free from self-seeking are of great
fruit. 359
25. The Bhikkhu
Restraint of the eyes is good. So is restraint of the ears. Restraint
of the nose is good, and so is restraint of the palate. 360
Restraint of the body is good. So is restraint of speech. Restraint
of mind is good, and so is restraint in everything. The bhikkhu who
is restrained in everything, is freed from all suffering. 361
Restrained of hand, restrained of foot, restrained of speech and
restrained in his highest faculty, with his joy turned inwards, his
mind still, alone and contented - that is what they call a bhikkhu.
362
When a bhikkhu is restrained of tongue, quotes wise sayings, and
is peaceful, expounding both letter and spirit - his speech is good
to hear. 363
With joy in the Teaching, delighting in the Teaching, and pondering
over the Teaching, the bhikkhu who remembers the Teaching does not
fall away from the Teaching. 364
One should not underestimate what one has got, and one should not
live envying others. A bhikkhu who envies others does not achieve
stillness of mind in meditation. 365
Even if he has only received a little, if a bhikkhu does not look
down on what he has received, even the devas praise him, pure of life
and determined as he is. 366
When a man is without self-identification with any object or idea,
and does not grieve for what does not exist - that is what is called
a bhikkhu. 367
The bhikkhu who lives full of goodwill, with faith in the religion
of the Buddha - he will reach the place of peace, the satisfaction
of stilling the functions of the mind. 368
Empty the boat, bhikkhu. Empty it will sail lightly for you. When
you have cut away desire and aversion, you will come to nirvana as
a result. 369
Cut away the five (lower fetters), abandon the five (remaining fetters),
and then develop the five (faculties). The bhikkhu who has transcended
the five fetters is said to be "crossed over the flood."
370
Meditate, bhikkhu, don't be careless, don't let your mind take pleasure
in the senses. Don't have to swallow the iron ball for being careless.
Don't have to cry out, "This is terrible" as you burn. 371
There is no meditation without wisdom, and there is no wisdom without
meditation. When a man has both meditation and wisdom, he is indeed
close to nirvana. 372
When he has gone off to a lonely building, the bhikkhu whose mind
is at peace experiences a more than human joy, when he recognises
the supreme Truth. 373
Whenever he meditates on the rise and fall of the constituent elements
of existence, he experiences joy and rapture. It is immortality for
men of discrimination. 374
Therefore in this religion, this is what comes first for a wise bhikkhu
- guarding of the senses, contentment, and discipline in accordance
with the rules of the Order. He should cultivate friends of good character,
of pure behaviour and resolute. He should be friendly in his manner,
and well-behaved. As a result he will experience great joy, and put
an end to suffering. 375, 376
In the same way that the jasmine drops its withered flowers, you
too should discard desire and aversion, bhikkhus. 377
Peaceful of body, peaceful of speech and with his mind thoroughly
stilled, the bhikkhu who has rid himself of attachment to the world
- is called "at peace". 378
You should encourage yourself, yourself. You should restrain yourself,
yourself. When you are self-protected like that, you will live happily
as a bhikkhu. 379
One is one's own guard. What other guard could one have? One is one's
own destiny. Therefore one should train oneself, like a merchant does
a thoroughbred horse. 380
The bhikkhu who experiences great joy, and has faith in the religion
of the Buddha, will attain the place of peace, the satisfaction of
stilling the functions of the mind. 381
When a bhikkhu applies himself when still young to the religion of
the Buddha, he illuminates the world, like the moon breaking breaking
away from a cloud. 382
26. The Brahmin
Cut the stream and go across, abandon sensuality, brahmin. When you
have achieved the stilling of the activities of the mind, you will
know the unconditioned, brahmin. 383
When a brahmin has crossed beyond duality, then all the fetters of
such a seer come to an end. 384
When a man knows no this shore, other shore, or both - such a one,
free from anxiety, liberated, that is what I call a brahmin. 385
Meditating, free from stain, settled in mind, with job accomplished,
without inflowing thoughts, and having achieved the supreme purpose
- that is what I call a brahmin. 386
By day it is the sun which shines, at night the moon shines forth.
A warrior shines in his armour, and a brahmin shines in meditation.
But at all times, by day and by night, the Buddha shines in his glory.
387
A brahmin is called so by breaking with evil deeds. It is by pious
behaviour that a man is called a man of religion, and by casting out
blemishes one is called one gone forth. 388
One should not strike a brahmin, and nor should a brahmin lose his
temper. Shame on him who strikes a brahmin, and shame on him who loses
his temper because of it. 389
Nothing is better in a brahmin than this - that he restrains his
mind from pleasurable things. Suffering disappears for him to the
same extent that he gets rid of thoughts of harming anyone. 390
He who does no wrong with body, speech or mind, but is restrained
in all three spheres - that is what I call a brahmin. 391
One should reverently pay homage to the man from whom one has learned
the Truth, taught by the True Buddha, like a brahmin does to the sacrificial
fire. 392
One is not a brahmin by virtue of matted hair, lineage or caste.
When a man possesses both Truth and truthfulness, then he is pure,
then he is a brahmin. 393
What use is your matted hair, you fool? What use is your antelope
skin? You are tangled inside, and you are just making the outside
pretty. 394
The man who wears robes made from rags off the dust heap, who is
gaunt, with his sinews standing out all over his body, alone meditating
in the forest - that is what I call a brahmin. 395
I do not call him a brahmin who is so by natural birth from his mother.
He is just a supercilious person if he still has possessions of his
own. He who owns nothing of his own, and is without attachment - that
is what I call a brahmin. 396
He who, having cut off all fetters, does not get himself upset, but
is beyond bonds - that liberated man is what I call a brahmin. 397
He who has cut off both bond and strap, halter as well as bridle,
who has removed the barrier, himself a Buddha - that is what I call
a brahmin. 398
He who endures undisturbed criticism, ill-treatment and bonds, strong
in patience, and that strength his power - that is what I call a brahmin.
399
Without anger, devout, upright, free from craving, disciplined and
in his last body - that is what I call a brahmin. 400
Like water on a lotus leaf, like a mustard seed on the point of an
pin, he who is not stuck to the senses - that is what I call a brahmin.
401
He who has experienced the end of his suffering here in this life,
who has set down the burden, freed! - that is what I call a brahmin.
402
The sage of profound wisdom, the expert in the right and wrong road,
he who has achieved the supreme purpose - that is what I call a brahmin.
403
Not intimate with laity or monks, wandering about with no abode,
and few needs - that is what I call a brahmin. 404
Abandoning violence to all living creatures moving or still, he who
neither kills or causes killing - that is what I call a brahmin. 405
Unagitated amongst the agitated, at peace among the violent, without
clinging among those who cling - that is what I call a brahmin. 406
He from whom desire and aversion, conceit and hypocrisy have fallen
away, like a mustard seed on the point of a pin - that is what I call
a brahmin. 407
He who utters only gentle, instructive and truthful speech, criticising
no-one - that is what I call a brahmin. 408
He who takes nothing in the world that has not been given him, long
or short, big or small, attractive or that is what I call a brahmin.
409
He who has no desires in this world or the next, without longings,
freed! - that is what I call a brahmin. 410
He who has no attachments and has been freed from uncertainty by
realisation, who has plunged into the deathless - that is what I call
a brahmin. 411
He who has even here and now transcended the fetter of both good
and evil, who is sorrowless, faultless and pure - that is what I call
a brahmin. 412
The man who is stainless, pure, clear and free from impurities like
the moon, the search for pleasure extinguished - that is what I call
a brahmin. 413
He who has transcended the treacherous mire of samsara and ignorance,
who has crossed over, reached the other shore, meditating, motionless
of mind, free from uncertainty, and who is at peace by not clinging
to anything - that is what I call a brahmin. 414
He who by here and now abandoning sensuality, has gone forth a homeless
wanderer, the search for pleasure extinguished - that is what I call
a brahmin. 415
He who by here and now abandoning craving, has gone forth a homeless
wanderer, the search for pleasure extinguished - that is what I call
a brahmin. 416
He who has abandoned human bonds, and transcended those of heaven,
liberated from all bonds - that is what I call a brahmin. 417
He who has abandoned pleasure and displeasure, is cooled off and
without further fuel, the hero who has conquered all worlds - that
is what I call a brahmin. 418
He who has seen the passing away and rebirth of all beings, free
of clinging, blessed, awakened - that is what I call a brahmin. 419
He whose path devas, spirits and men cannot know, whose inflowing
thoughts are ended, a saint - that is what I call a brahmin. 420
He who has nothing of his own, before, after or in between, possessionless
and without attachment - that is what I call a brahmin. 421
Bull-like, noble, a hero, a great sage, and a conqueror, he who is
motionless of mind, washed clean and awakened - that is what I call
a brahmin. 422
He who has known his former lives and can see heaven and hell themselves,
while he has attained the extinction of rebirth, a seer, master of
transcendent knowledge, and master of all masteries - that is what
I call a brahmin. 423
The End