initial commit of ebook 2017HEADmain

1 files changed, 1698 insertions, 0 deletions

diff --git a/2017-0.txt b/2017-0.txt
new file mode 100644
index 0000000..c69c767
--- /dev/null
+++ b/2017-0.txt
@@ -0,0 +1,1698 @@
+*** START OF THE PROJECT GUTENBERG EBOOK 2017 ***
+
+
+
+
+THE DHAMMAPADA
+
+A Collection of Verses Being One of the Canonical Books of the Buddhists
+
+Translated from Pali by F. Max Muller
+
+
+From:
+
+     The Sacred Books of the East
+     Translated by Various Oriental Scholars
+     Edited by F. Max Muller
+     Volume X
+     Part I
+
+
+
+
+[Note: The introduction, notes and index have been omitted.]
+
+
+
+
+Contents
+
+     Chapter 1: The Twin Verses
+     Chapter 2: On Earnestness
+     Chapter 3: Thought
+     Chapter 4: Flowers
+     Chapter 5: The Fool
+     Chapter 6: The Wise Man (Pandita)
+     Chapter 7: The Venerable (Arhat)
+     Chapter 8: The Thousands
+     Chapter 9: Evil
+     Chapter 10: Punishment
+     Chapter 11: Old Age
+     Chapter 12: Self
+     Chapter 13: The World
+     Chapter 14: The Buddha (the Awakened)
+     Chapter 15: Happiness
+     Chapter 16: Pleasure
+     Chapter 17: Anger
+     Chapter 18: Impurity
+     Chapter 19: The Just
+     Chapter 20: The Way
+     Chapter 21: Miscellaneous
+     Chapter 22: The Downward Course
+     Chapter 23: The Elephant
+     Chapter 24: Thirst
+     Chapter 25: The Bhikshu (Mendicant)
+     Chapter 26 The Brahmana (Arhat)
+
+
+
+
+DHAMMAPADA
+
+
+
+
+Chapter I. The Twin-Verses
+
+1. All that we are is the result of what we have thought: it is founded
+on our thoughts, it is made up of our thoughts. If a man speaks or acts
+with an evil thought, pain follows him, as the wheel follows the foot of
+the ox that draws the carriage.
+
+2. All that we are is the result of what we have thought: it is founded
+on our thoughts, it is made up of our thoughts. If a man speaks or acts
+with a pure thought, happiness follows him, like a shadow that never
+leaves him.
+
+3. "He abused me, he beat me, he defeated me, he robbed me,"--in those
+who harbour such thoughts hatred will never cease.
+
+4. "He abused me, he beat me, he defeated me, he robbed me,"--in those
+who do not harbour such thoughts hatred will cease.
+
+5. For hatred does not cease by hatred at any time: hatred ceases by
+love, this is an old rule.
+
+6. The world does not know that we must all come to an end here;--but
+those who know it, their quarrels cease at once.
+
+7. He who lives looking for pleasures only, his senses uncontrolled,
+immoderate in his food, idle, and weak, Mara (the tempter) will
+certainly overthrow him, as the wind throws down a weak tree.
+
+8. He who lives without looking for pleasures, his senses well
+controlled, moderate in his food, faithful and strong, him Mara will
+certainly not overthrow, any more than the wind throws down a rocky
+mountain.
+
+9. He who wishes to put on the yellow dress without having cleansed
+himself from sin, who disregards temperance and truth, is unworthy of
+the yellow dress.
+
+10. But he who has cleansed himself from sin, is well grounded in all
+virtues, and regards also temperance and truth, he is indeed worthy of
+the yellow dress.
+
+11. They who imagine truth in untruth, and see untruth in truth, never
+arrive at truth, but follow vain desires.
+
+12. They who know truth in truth, and untruth in untruth, arrive at
+truth, and follow true desires.
+
+13. As rain breaks through an ill-thatched house, passion will break
+through an unreflecting mind.
+
+14. As rain does not break through a well-thatched house, passion will
+not break through a well-reflecting mind.
+
+15. The evil-doer mourns in this world, and he mourns in the next; he
+mourns in both. He mourns and suffers when he sees the evil of his own
+work.
+
+16. The virtuous man delights in this world, and he delights in the
+next; he delights in both. He delights and rejoices, when he sees the
+purity of his own work.
+
+17. The evil-doer suffers in this world, and he suffers in the next; he
+suffers in both. He suffers when he thinks of the evil he has done; he
+suffers more when going on the evil path.
+
+18. The virtuous man is happy in this world, and he is happy in the
+next; he is happy in both. He is happy when he thinks of the good he has
+done; he is still more happy when going on the good path.
+
+19. The thoughtless man, even if he can recite a large portion (of the
+law), but is not a doer of it, has no share in the priesthood, but is
+like a cowherd counting the cows of others.
+
+20. The follower of the law, even if he can recite only a small portion
+(of the law), but, having forsaken passion and hatred and foolishness,
+possesses true knowledge and serenity of mind, he, caring for nothing in
+this world or that to come, has indeed a share in the priesthood.
+
+
+
+
+Chapter II. On Earnestness
+
+21. Earnestness is the path of immortality (Nirvana), thoughtlessness
+the path of death. Those who are in earnest do not die, those who are
+thoughtless are as if dead already.
+
+22. Those who are advanced in earnestness, having understood this
+clearly, delight in earnestness, and rejoice in the knowledge of the
+Ariyas (the elect).
+
+23. These wise people, meditative, steady, always possessed of strong
+powers, attain to Nirvana, the highest happiness.
+
+24. If an earnest person has roused himself, if he is not forgetful,
+if his deeds are pure, if he acts with consideration, if he restrains
+himself, and lives according to law,--then his glory will increase.
+
+25. By rousing himself, by earnestness, by restraint and control, the
+wise man may make for himself an island which no flood can overwhelm.
+
+26. Fools follow after vanity, men of evil wisdom. The wise man keeps
+earnestness as his best jewel.
+
+27. Follow not after vanity, nor after the enjoyment of love and lust!
+He who is earnest and meditative, obtains ample joy.
+
+28. When the learned man drives away vanity by earnestness, he, the
+wise, climbing the terraced heights of wisdom, looks down upon the
+fools, serene he looks upon the toiling crowd, as one that stands on a
+mountain looks down upon them that stand upon the plain.
+
+29. Earnest among the thoughtless, awake among the sleepers, the wise
+man advances like a racer, leaving behind the hack.
+
+30. By earnestness did Maghavan (Indra) rise to the lordship of the
+gods. People praise earnestness; thoughtlessness is always blamed.
+
+31. A Bhikshu (mendicant) who delights in earnestness, who looks with
+fear on thoughtlessness, moves about like fire, burning all his fetters,
+small or large.
+
+32. A Bhikshu (mendicant) who delights in reflection, who looks with
+fear on thoughtlessness, cannot fall away (from his perfect state)--he
+is close upon Nirvana.
+
+
+
+
+Chapter III. Thought
+
+33. As a fletcher makes straight his arrow, a wise man makes straight
+his trembling and unsteady thought, which is difficult to guard,
+difficult to hold back.
+
+34. As a fish taken from his watery home and thrown on dry ground, our
+thought trembles all over in order to escape the dominion of Mara (the
+tempter).
+
+35. It is good to tame the mind, which is difficult to hold in and
+flighty, rushing wherever it listeth; a tamed mind brings happiness.
+
+36. Let the wise man guard his thoughts, for they are difficult to
+perceive, very artful, and they rush wherever they list: thoughts well
+guarded bring happiness.
+
+37. Those who bridle their mind which travels far, moves about alone,
+is without a body, and hides in the chamber (of the heart), will be free
+from the bonds of Mara (the tempter).
+
+38. If a man's thoughts are unsteady, if he does not know the true law,
+if his peace of mind is troubled, his knowledge will never be perfect.
+
+39. If a man's thoughts are not dissipated, if his mind is not
+perplexed, if he has ceased to think of good or evil, then there is no
+fear for him while he is watchful.
+
+40. Knowing that this body is (fragile) like a jar, and making this
+thought firm like a fortress, one should attack Mara (the tempter) with
+the weapon of knowledge, one should watch him when conquered, and should
+never rest.
+
+41. Before long, alas! this body will lie on the earth, despised,
+without understanding, like a useless log.
+
+42. Whatever a hater may do to a hater, or an enemy to an enemy, a
+wrongly-directed mind will do us greater mischief.
+
+43. Not a mother, not a father will do so much, nor any other relative;
+a well-directed mind will do us greater service.
+
+
+Chapter IV. Flowers
+
+44. Who shall overcome this earth, and the world of Yama (the lord of
+the departed), and the world of the gods? Who shall find out the plainly
+shown path of virtue, as a clever man finds out the (right) flower?
+
+45. The disciple will overcome the earth, and the world of Yama, and the
+world of the gods. The disciple will find out the plainly shown path of
+virtue, as a clever man finds out the (right) flower.
+
+46. He who knows that this body is like froth, and has learnt that it
+is as unsubstantial as a mirage, will break the flower-pointed arrow of
+Mara, and never see the king of death.
+
+47. Death carries off a man who is gathering flowers and whose mind is
+distracted, as a flood carries off a sleeping village.
+
+48. Death subdues a man who is gathering flowers, and whose mind is
+distracted, before he is satiated in his pleasures.
+
+49. As the bee collects nectar and departs without injuring the flower,
+or its colour or scent, so let a sage dwell in his village.
+
+50. Not the perversities of others, not their sins of commission or
+omission, but his own misdeeds and negligences should a sage take notice
+of.
+
+51. Like a beautiful flower, full of colour, but without scent, are the
+fine but fruitless words of him who does not act accordingly.
+
+52. But, like a beautiful flower, full of colour and full of scent, are
+the fine and fruitful words of him who acts accordingly.
+
+53. As many kinds of wreaths can be made from a heap of flowers, so many
+good things may be achieved by a mortal when once he is born.
+
+54. The scent of flowers does not travel against the wind, nor (that
+of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good
+people travels even against the wind; a good man pervades every place.
+
+55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these
+sorts of perfumes, the perfume of virtue is unsurpassed.
+
+56. Mean is the scent that comes from Tagara and sandal-wood;--the
+perfume of those who possess virtue rises up to the gods as the highest.
+
+57. Of the people who possess these virtues, who live without
+thoughtlessness, and who are emancipated through true knowledge, Mara,
+the tempter, never finds the way.
+
+58, 59. As on a heap of rubbish cast upon the highway the lily will
+grow full of sweet perfume and delight, thus the disciple of the truly
+enlightened Buddha shines forth by his knowledge among those who are
+like rubbish, among the people that walk in darkness.
+
+
+
+
+Chapter V. The Fool
+
+60. Long is the night to him who is awake; long is a mile to him who is
+tired; long is life to the foolish who do not know the true law.
+
+61. If a traveller does not meet with one who is his better, or
+his equal, let him firmly keep to his solitary journey; there is no
+companionship with a fool.
+
+62. "These sons belong to me, and this wealth belongs to me," with such
+thoughts a fool is tormented. He himself does not belong to himself; how
+much less sons and wealth?
+
+63. The fool who knows his foolishness, is wise at least so far. But a
+fool who thinks himself wise, he is called a fool indeed.
+
+64. If a fool be associated with a wise man even all his life, he will
+perceive the truth as little as a spoon perceives the taste of soup.
+
+65. If an intelligent man be associated for one minute only with a wise
+man, he will soon perceive the truth, as the tongue perceives the taste
+of soup.
+
+66. Fools of little understanding have themselves for their greatest
+enemies, for they do evil deeds which must bear bitter fruits.
+
+67. That deed is not well done of which a man must repent, and the
+reward of which he receives crying and with a tearful face.
+
+68. No, that deed is well done of which a man does not repent, and the
+reward of which he receives gladly and cheerfully.
+
+69. As long as the evil deed done does not bear fruit, the fool thinks
+it is like honey; but when it ripens, then the fool suffers grief.
+
+70. Let a fool month after month eat his food (like an ascetic) with the
+tip of a blade of Kusa grass, yet he is not worth the sixteenth particle
+of those who have well weighed the law.
+
+71. An evil deed, like newly-drawn milk, does not turn (suddenly);
+smouldering, like fire covered by ashes, it follows the fool.
+
+72. And when the evil deed, after it has become known, brings sorrow to
+the fool, then it destroys his bright lot, nay, it cleaves his head.
+
+73. Let the fool wish for a false reputation, for precedence among the
+Bhikshus, for lordship in the convents, for worship among other people!
+
+74. "May both the layman and he who has left the world think that this
+is done by me; may they be subject to me in everything which is to be
+done or is not to be done," thus is the mind of the fool, and his desire
+and pride increase.
+
+75. "One is the road that leads to wealth, another the road that leads
+to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this,
+he will not yearn for honour, he will strive after separation from the
+world.
+
+
+
+
+Chapter VI. The Wise Man (Pandita)
+
+76. If you see an intelligent man who tells you where true treasures are
+to be found, who shows what is to be avoided, and administers reproofs,
+follow that wise man; it will be better, not worse, for those who follow
+him.
+
+77. Let him admonish, let him teach, let him forbid what is
+improper!--he will be beloved of the good, by the bad he will be hated.
+
+78. Do not have evil-doers for friends, do not have low people for
+friends: have virtuous people for friends, have for friends the best of
+men.
+
+79. He who drinks in the law lives happily with a serene mind: the sage
+rejoices always in the law, as preached by the elect (Ariyas).
+
+80. Well-makers lead the water (wherever they like); fletchers bend the
+arrow; carpenters bend a log of wood; wise people fashion themselves.
+
+81. As a solid rock is not shaken by the wind, wise people falter not
+amidst blame and praise.
+
+82. Wise people, after they have listened to the laws, become serene,
+like a deep, smooth, and still lake.
+
+83. Good people walk on whatever befall, the good do not prattle,
+longing for pleasure; whether touched by happiness or sorrow wise people
+never appear elated or depressed.
+
+84. If, whether for his own sake, or for the sake of others, a man
+wishes neither for a son, nor for wealth, nor for lordship, and if he
+does not wish for his own success by unfair means, then he is good,
+wise, and virtuous.
+
+85. Few are there among men who arrive at the other shore (become
+Arhats); the other people here run up and down the shore.
+
+86. But those who, when the law has been well preached to them, follow
+the law, will pass across the dominion of death, however difficult to
+overcome.
+
+87, 88. A wise man should leave the dark state (of ordinary life), and
+follow the bright state (of the Bhikshu). After going from his home to
+a homeless state, he should in his retirement look for enjoyment where
+there seemed to be no enjoyment. Leaving all pleasures behind, and
+calling nothing his own, the wise man should purge himself from all the
+troubles of the mind.
+
+89. Those whose mind is well grounded in the (seven) elements of
+knowledge, who without clinging to anything, rejoice in freedom from
+attachment, whose appetites have been conquered, and who are full of
+light, are free (even) in this world.
+
+
+
+
+Chapter VII. The Venerable (Arhat).
+
+90. There is no suffering for him who has finished his journey, and
+abandoned grief, who has freed himself on all sides, and thrown off all
+fetters.
+
+91. They depart with their thoughts well-collected, they are not happy
+in their abode; like swans who have left their lake, they leave their
+house and home.
+
+92. Men who have no riches, who live on recognised food, who have
+perceived void and unconditioned freedom (Nirvana), their path is
+difficult to understand, like that of birds in the air.
+
+93. He whose appetites are stilled, who is not absorbed in enjoyment,
+who has perceived void and unconditioned freedom (Nirvana), his path is
+difficult to understand, like that of birds in the air.
+
+94. The gods even envy him whose senses, like horses well broken in by
+the driver, have been subdued, who is free from pride, and free from
+appetites.
+
+95. Such a one who does his duty is tolerant like the earth, like
+Indra's bolt; he is like a lake without mud; no new births are in store
+for him.
+
+96. His thought is quiet, quiet are his word and deed, when he has
+obtained freedom by true knowledge, when he has thus become a quiet man.
+
+97. The man who is free from credulity, but knows the uncreated, who has
+cut all ties, removed all temptations, renounced all desires, he is the
+greatest of men.
+
+98. In a hamlet or in a forest, in the deep water or on the dry land,
+wherever venerable persons (Arhanta) dwell, that place is delightful.
+
+99. Forests are delightful; where the world finds no delight, there the
+passionless will find delight, for they look not for pleasures.
+
+
+
+
+Chapter VIII. The Thousands
+
+100. Even though a speech be a thousand (of words), but made up of
+senseless words, one word of sense is better, which if a man hears, he
+becomes quiet.
+
+101. Even though a Gatha (poem) be a thousand (of words), but made up of
+senseless words, one word of a Gatha is better, which if a man hears, he
+becomes quiet.
+
+102. Though a man recite a hundred Gathas made up of senseless words,
+one word of the law is better, which if a man hears, he becomes quiet.
+
+103. If one man conquer in battle a thousand times thousand men, and if
+another conquer himself, he is the greatest of conquerors.
+
+104, 105. One's own self conquered is better than all other people; not
+even a god, a Gandharva, not Mara with Brahman could change into defeat
+the victory of a man who has vanquished himself, and always lives under
+restraint.
+
+106. If a man for a hundred years sacrifice month after month with a
+thousand, and if he but for one moment pay homage to a man whose soul is
+grounded (in true knowledge), better is that homage than sacrifice for a
+hundred years.
+
+107. If a man for a hundred years worship Agni (fire) in the forest, and
+if he but for one moment pay homage to a man whose soul is grounded
+(in true knowledge), better is that homage than sacrifice for a hundred
+years.
+
+108. Whatever a man sacrifice in this world as an offering or as an
+oblation for a whole year in order to gain merit, the whole of it is
+not worth a quarter (a farthing); reverence shown to the righteous is
+better.
+
+109. He who always greets and constantly reveres the aged, four things
+will increase to him, viz. life, beauty, happiness, power.
+
+110. But he who lives a hundred years, vicious and unrestrained, a life
+of one day is better if a man is virtuous and reflecting.
+
+111. And he who lives a hundred years, ignorant and unrestrained, a life
+of one day is better if a man is wise and reflecting.
+
+112. And he who lives a hundred years, idle and weak, a life of one day
+is better if a man has attained firm strength.
+
+113. And he who lives a hundred years, not seeing beginning and end, a
+life of one day is better if a man sees beginning and end.
+
+114. And he who lives a hundred years, not seeing the immortal place, a
+life of one day is better if a man sees the immortal place.
+
+115. And he who lives a hundred years, not seeing the highest law, a
+life of one day is better if a man sees the highest law.
+
+
+
+
+Chapter IX. Evil
+
+116. If a man would hasten towards the good, he should keep his thought
+away from evil; if a man does what is good slothfully, his mind delights
+in evil.
+
+117. If a man commits a sin, let him not do it again; let him not
+delight in sin: pain is the outcome of evil.
+
+118. If a man does what is good, let him do it again; let him delight in
+it: happiness is the outcome of good.
+
+119. Even an evil-doer sees happiness as long as his evil deed has not
+ripened; but when his evil deed has ripened, then does the evil-doer see
+evil.
+
+120. Even a good man sees evil days, as long as his good deed has not
+ripened; but when his good deed has ripened, then does the good man see
+happy days.
+
+121. Let no man think lightly of evil, saying in his heart, It will not
+come nigh unto me. Even by the falling of water-drops a water-pot is
+filled; the fool becomes full of evil, even if he gather it little by
+little.
+
+122. Let no man think lightly of good, saying in his heart, It will not
+come nigh unto me. Even by the falling of water-drops a water-pot is
+filled; the wise man becomes full of good, even if he gather it little
+by little.
+
+123. Let a man avoid evil deeds, as a merchant, if he has few companions
+and carries much wealth, avoids a dangerous road; as a man who loves
+life avoids poison.
+
+124. He who has no wound on his hand, may touch poison with his hand;
+poison does not affect one who has no wound; nor is there evil for one
+who does not commit evil.
+
+125. If a man offend a harmless, pure, and innocent person, the evil
+falls back upon that fool, like light dust thrown up against the wind.
+
+126. Some people are born again; evil-doers go to hell; righteous
+people go to heaven; those who are free from all worldly desires attain
+Nirvana.
+
+127. Not in the sky, not in the midst of the sea, not if we enter into
+the clefts of the mountains, is there known a spot in the whole world
+where a man might be freed from an evil deed.
+
+128. Not in the sky, not in the midst of the sea, not if we enter into
+the clefts of the mountains, is there known a spot in the whole world
+where death could not overcome (the mortal). 
+
+
+
+
+Chapter X. Punishment
+
+129. All men tremble at punishment, all men fear death; remember that
+you are like unto them, and do not kill, nor cause slaughter.
+
+130. All men tremble at punishment, all men love life; remember that
+thou art like unto them, and do not kill, nor cause slaughter.
+
+131. He who seeking his own happiness punishes or kills beings who also
+long for happiness, will not find happiness after death.
+
+132. He who seeking his own happiness does not punish or kill beings who
+also long for happiness, will find happiness after death.
+
+133. Do not speak harshly to anybody; those who are spoken to will
+answer thee in the same way. Angry speech is painful, blows for blows
+will touch thee.
+
+134. If, like a shattered metal plate (gong), thou utter not, then thou
+hast reached Nirvana; contention is not known to thee.
+
+135. As a cowherd with his staff drives his cows into the stable, so do
+Age and Death drive the life of men.
+
+136. A fool does not know when he commits his evil deeds: but the wicked
+man burns by his own deeds, as if burnt by fire.
+
+137. He who inflicts pain on innocent and harmless persons, will soon
+come to one of these ten states:
+
+138. He will have cruel suffering, loss, injury of the body, heavy
+affliction, or loss of mind,
+
+139. Or a misfortune coming from the king, or a fearful accusation, or
+loss of relations, or destruction of treasures,
+
+140. Or lightning-fire will burn his houses; and when his body is
+destroyed, the fool will go to hell.
+
+141. Not nakedness, not platted hair, not dirt, not fasting, or lying on
+the earth, not rubbing with dust, not sitting motionless, can purify a
+mortal who has not overcome desires.
+
+142. He who, though dressed in fine apparel, exercises tranquillity, is
+quiet, subdued, restrained, chaste, and has ceased to find fault with
+all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar
+(bhikshu).
+
+143. Is there in this world any man so restrained by humility that he
+does not mind reproof, as a well-trained horse the whip?
+
+144. Like a well-trained horse when touched by the whip, be ye active
+and lively, and by faith, by virtue, by energy, by meditation, by
+discernment of the law you will overcome this great pain (of reproof),
+perfect in knowledge and in behaviour, and never forgetful.
+
+145. Well-makers lead the water (wherever they like); fletchers bend the
+arrow; carpenters bend a log of wood; good people fashion themselves.
+
+
+
+
+Chapter XI. Old Age
+
+146. How is there laughter, how is there joy, as this world is always
+burning? Why do you not seek a light, ye who are surrounded by darkness?
+
+147. Look at this dressed-up lump, covered with wounds, joined together,
+sickly, full of many thoughts, which has no strength, no hold!
+
+148. This body is wasted, full of sickness, and frail; this heap of
+corruption breaks to pieces, life indeed ends in death.
+
+149. Those white bones, like gourds thrown away in the autumn, what
+pleasure is there in looking at them?
+
+150. After a stronghold has been made of the bones, it is covered with
+flesh and blood, and there dwell in it old age and death, pride and
+deceit.
+
+151. The brilliant chariots of kings are destroyed, the body also
+approaches destruction, but the virtue of good people never approaches
+destruction,--thus do the good say to the good.
+
+152. A man who has learnt little, grows old like an ox; his flesh grows,
+but his knowledge does not grow.
+
+153, 154. Looking for the maker of this tabernacle, I shall have to run
+through a course of many births, so long as I do not find (him); and
+painful is birth again and again. But now, maker of the tabernacle, thou
+hast been seen; thou shalt not make up this tabernacle again. All thy
+rafters are broken, thy ridge-pole is sundered; the mind, approaching
+the Eternal (visankhara, nirvana), has attained to the extinction of all
+desires.
+
+155. Men who have not observed proper discipline, and have not gained
+treasure in their youth, perish like old herons in a lake without fish.
+
+156. Men who have not observed proper discipline, and have not gained
+treasure in their youth, lie, like broken bows, sighing after the past.
+
+
+
+
+Chapter XII. Self
+
+157. If a man hold himself dear, let him watch himself carefully; during
+one at least out of the three watches a wise man should be watchful.
+
+158. Let each man direct himself first to what is proper, then let him
+teach others; thus a wise man will not suffer.
+
+159. If a man make himself as he teaches others to be, then, being
+himself well subdued, he may subdue (others); one's own self is indeed
+difficult to subdue.
+
+160. Self is the lord of self, who else could be the lord? With self
+well subdued, a man finds a lord such as few can find.
+
+161. The evil done by oneself, self-begotten, self-bred, crushes the
+foolish, as a diamond breaks a precious stone.
+
+162. He whose wickedness is very great brings himself down to that state
+where his enemy wishes him to be, as a creeper does with the tree which
+it surrounds.
+
+163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is
+beneficial and good, that is very difficult to do.
+
+164. The foolish man who scorns the rule of the venerable (Arahat), of
+the elect (Ariya), of the virtuous, and follows false doctrine, he bears
+fruit to his own destruction, like the fruits of the Katthaka reed.
+
+165. By oneself the evil is done, by oneself one suffers; by oneself
+evil is left undone, by oneself one is purified. Purity and impurity
+belong to oneself, no one can purify another.
+
+166. Let no one forget his own duty for the sake of another's, however
+great; let a man, after he has discerned his own duty, be always
+attentive to his duty.
+
+
+
+
+Chapter XIII. The World
+
+167. Do not follow the evil law! Do not live on in thoughtlessness! Do
+not follow false doctrine! Be not a friend of the world.
+
+168. Rouse thyself! do not be idle! Follow the law of virtue! The
+virtuous rests in bliss in this world and in the next.
+
+169. Follow the law of virtue; do not follow that of sin. The virtuous
+rests in bliss in this world and in the next.
+
+170. Look upon the world as a bubble, look upon it as a mirage: the king
+of death does not see him who thus looks down upon the world.
+
+171. Come, look at this glittering world, like unto a royal chariot; the
+foolish are immersed in it, but the wise do not touch it.
+
+172. He who formerly was reckless and afterwards became sober, brightens
+up this world, like the moon when freed from clouds.
+
+173. He whose evil deeds are covered by good deeds, brightens up this
+world, like the moon when freed from clouds.
+
+174. This world is dark, few only can see here; a few only go to heaven,
+like birds escaped from the net.
+
+175. The swans go on the path of the sun, they go through the ether by
+means of their miraculous power; the wise are led out of this world,
+when they have conquered Mara and his train.
+
+176. If a man has transgressed one law, and speaks lies, and scoffs at
+another world, there is no evil he will not do.
+
+177. The uncharitable do not go to the world of the gods; fools only do
+not praise liberality; a wise man rejoices in liberality, and through it
+becomes blessed in the other world.
+
+178. Better than sovereignty over the earth, better than going to
+heaven, better than lordship over all worlds, is the reward of the first
+step in holiness.
+
+
+
+
+Chapter XIV. The Buddha (The Awakened)
+
+179. He whose conquest is not conquered again, into whose conquest no
+one in this world enters, by what track can you lead him, the Awakened,
+the Omniscient, the trackless?
+
+180. He whom no desire with its snares and poisons can lead astray,
+by what track can you lead him, the Awakened, the Omniscient, the
+trackless?
+
+181. Even the gods envy those who are awakened and not forgetful, who
+are given to meditation, who are wise, and who delight in the repose of
+retirement (from the world).
+
+182. Difficult (to obtain) is the conception of men, difficult is the
+life of mortals, difficult is the hearing of the True Law, difficult is
+the birth of the Awakened (the attainment of Buddhahood).
+
+183. Not to commit any sin, to do good, and to purify one's mind, that
+is the teaching of (all) the Awakened.
+
+184. The Awakened call patience the highest penance, long-suffering the
+highest Nirvana; for he is not an anchorite (pravragita) who strikes
+others, he is not an ascetic (sramana) who insults others.
+
+185. Not to blame, not to strike, to live restrained under the law,
+to be moderate in eating, to sleep and sit alone, and to dwell on the
+highest thoughts,--this is the teaching of the Awakened.
+
+186. There is no satisfying lusts, even by a shower of gold pieces; he
+who knows that lusts have a short taste and cause pain, he is wise;
+
+187. Even in heavenly pleasures he finds no satisfaction, the disciple
+who is fully awakened delights only in the destruction of all desires.
+
+188. Men, driven by fear, go to many a refuge, to mountains and forests,
+to groves and sacred trees.
+
+189. But that is not a safe refuge, that is not the best refuge; a man
+is not delivered from all pains after having gone to that refuge.
+
+190. He who takes refuge with Buddha, the Law, and the Church; he who,
+with clear understanding, sees the four holy truths:--
+
+191. Viz. pain, the origin of pain, the destruction of pain, and the
+eightfold holy way that leads to the quieting of pain;--
+
+192. That is the safe refuge, that is the best refuge; having gone to
+that refuge, a man is delivered from all pain.
+
+193. A supernatural person (a Buddha) is not easily found, he is not
+born everywhere. Wherever such a sage is born, that race prospers.
+
+194. Happy is the arising of the awakened, happy is the teaching of the
+True Law, happy is peace in the church, happy is the devotion of those
+who are at peace.
+
+195, 196. He who pays homage to those who deserve homage, whether the
+awakened (Buddha) or their disciples, those who have overcome the host
+(of evils), and crossed the flood of sorrow, he who pays homage to
+such as have found deliverance and know no fear, his merit can never be
+measured by anybody.
+
+
+
+
+Chapter XV. Happiness
+
+197. Let us live happily then, not hating those who hate us! among men
+who hate us let us dwell free from hatred!
+
+198. Let us live happily then, free from ailments among the ailing!
+among men who are ailing let us dwell free from ailments!
+
+199. Let us live happily then, free from greed among the greedy! among
+men who are greedy let us dwell free from greed!
+
+200. Let us live happily then, though we call nothing our own! We shall
+be like the bright gods, feeding on happiness!
+
+201. Victory breeds hatred, for the conquered is unhappy. He who has
+given up both victory and defeat, he, the contented, is happy.
+
+202. There is no fire like passion; there is no losing throw like
+hatred; there is no pain like this body; there is no happiness higher
+than rest.
+
+203. Hunger is the worst of diseases, the body the greatest of pains; if
+one knows this truly, that is Nirvana, the highest happiness.
+
+204. Health is the greatest of gifts, contentedness the best riches;
+trust is the best of relationships, Nirvana the highest happiness.
+
+205. He who has tasted the sweetness of solitude and tranquillity,
+is free from fear and free from sin, while he tastes the sweetness of
+drinking in the law.
+
+206. The sight of the elect (Arya) is good, to live with them is always
+happiness; if a man does not see fools, he will be truly happy.
+
+207. He who walks in the company of fools suffers a long way; company
+with fools, as with an enemy, is always painful; company with the wise
+is pleasure, like meeting with kinsfolk.
+
+208. Therefore, one ought to follow the wise, the intelligent, the
+learned, the much enduring, the dutiful, the elect; one ought to follow
+a good and wise man, as the moon follows the path of the stars.
+
+
+
+
+Chapter XVI. Pleasure
+
+209. He who gives himself to vanity, and does not give himself to
+meditation, forgetting the real aim (of life) and grasping at pleasure,
+will in time envy him who has exerted himself in meditation.
+
+210. Let no man ever look for what is pleasant, or what is unpleasant.
+Not to see what is pleasant is pain, and it is pain to see what is
+unpleasant.
+
+211. Let, therefore, no man love anything; loss of the beloved is evil.
+Those who love nothing and hate nothing, have no fetters.
+
+212. From pleasure comes grief, from pleasure comes fear; he who is free
+from pleasure knows neither grief nor fear.
+
+213. From affection comes grief, from affection comes fear; he who is
+free from affection knows neither grief nor fear.
+
+214. From lust comes grief, from lust comes fear; he who is free from
+lust knows neither grief nor fear.
+
+215. From love comes grief, from love comes fear; he who is free from
+love knows neither grief nor fear.
+
+216. From greed comes grief, from greed comes fear; he who is free from
+greed knows neither grief nor fear.
+
+217. He who possesses virtue and intelligence, who is just, speaks the
+truth, and does what is his own business, him the world will hold dear.
+
+218. He in whom a desire for the Ineffable (Nirvana) has sprung up, who
+is satisfied in his mind, and whose thoughts are not bewildered by love,
+he is called urdhvamsrotas (carried upwards by the stream).
+
+219. Kinsmen, friends, and lovers salute a man who has been long away,
+and returns safe from afar.
+
+220. In like manner his good works receive him who has done good, and
+has gone from this world to the other;--as kinsmen receive a friend on
+his return.
+
+
+
+
+Chapter XVII. Anger
+
+221. Let a man leave anger, let him forsake pride, let him overcome all
+bondage! No sufferings befall the man who is not attached to name and
+form, and who calls nothing his own.
+
+222. He who holds back rising anger like a rolling chariot, him I call a
+real driver; other people are but holding the reins.
+
+223. Let a man overcome anger by love, let him overcome evil by good;
+let him overcome the greedy by liberality, the liar by truth!
+
+224. Speak the truth, do not yield to anger; give, if thou art asked for
+little; by these three steps thou wilt go near the gods.
+
+225. The sages who injure nobody, and who always control their body,
+they will go to the unchangeable place (Nirvana), where, if they have
+gone, they will suffer no more.
+
+226. Those who are ever watchful, who study day and night, and who
+strive after Nirvana, their passions will come to an end.
+
+227. This is an old saying, O Atula, this is not only of to-day: `They
+blame him who sits silent, they blame him who speaks much, they also
+blame him who says little; there is no one on earth who is not blamed.'
+
+228. There never was, there never will be, nor is there now, a man who
+is always blamed, or a man who is always praised.
+
+229, 230. But he whom those who discriminate praise continually day
+after day, as without blemish, wise, rich in knowledge and virtue, who
+would dare to blame him, like a coin made of gold from the Gambu river?
+Even the gods praise him, he is praised even by Brahman.
+
+231. Beware of bodily anger, and control thy body! Leave the sins of the
+body, and with thy body practise virtue!
+
+232. Beware of the anger of the tongue, and control thy tongue! Leave
+the sins of the tongue, and practise virtue with thy tongue!
+
+233. Beware of the anger of the mind, and control thy mind! Leave the
+sins of the mind, and practise virtue with thy mind!
+
+234. The wise who control their body, who control their tongue, the wise
+who control their mind, are indeed well controlled.
+
+
+
+
+Chapter XVIII. Impurity
+
+235. Thou art now like a sear leaf, the messengers of death (Yama) have
+come near to thee; thou standest at the door of thy departure, and thou
+hast no provision for thy journey.
+
+236. Make thyself an island, work hard, be wise! When thy impurities
+are blown away, and thou art free from guilt, thou wilt enter into the
+heavenly world of the elect (Ariya).
+
+237. Thy life has come to an end, thou art come near to death (Yama),
+there is no resting-place for thee on the road, and thou hast no
+provision for thy journey.
+
+238. Make thyself an island, work hard, be wise! When thy impurities are
+blown away, and thou art free from guilt, thou wilt not enter again into
+birth and decay.
+
+239. Let a wise man blow off the impurities of his self, as a smith
+blows off the impurities of silver one by one, little by little, and
+from time to time.
+
+240. As the impurity which springs from the iron, when it springs from
+it, destroys it; thus do a transgressor's own works lead him to the evil
+path.
+
+241. The taint of prayers is non-repetition; the taint of houses,
+non-repair; the taint of the body is sloth; the taint of a watchman,
+thoughtlessness.
+
+242. Bad conduct is the taint of woman, greediness the taint of a
+benefactor; tainted are all evil ways in this world and in the next.
+
+243. But there is a taint worse than all taints,--ignorance is
+the greatest taint. O mendicants! throw off that taint, and become
+taintless!
+
+244. Life is easy to live for a man who is without shame, a crow hero, a
+mischief-maker, an insulting, bold, and wretched fellow.
+
+245. But life is hard to live for a modest man, who always looks for
+what is pure, who is disinterested, quiet, spotless, and intelligent.
+
+246. He who destroys life, who speaks untruth, who in this world takes
+what is not given him, who goes to another man's wife;
+
+247. And the man who gives himself to drinking intoxicating liquors, he,
+even in this world, digs up his own root.
+
+248. O man, know this, that the unrestrained are in a bad state; take
+care that greediness and vice do not bring thee to grief for a long
+time!
+
+249. The world gives according to their faith or according to their
+pleasure: if a man frets about the food and the drink given to others,
+he will find no rest either by day or by night.
+
+250. He in whom that feeling is destroyed, and taken out with the very
+root, finds rest by day and by night.
+
+251. There is no fire like passion, there is no shark like hatred, there
+is no snare like folly, there is no torrent like greed.
+
+252. The fault of others is easily perceived, but that of oneself is
+difficult to perceive; a man winnows his neighbour's faults like chaff,
+but his own fault he hides, as a cheat hides the bad die from the
+gambler.
+
+253. If a man looks after the faults of others, and is always inclined
+to be offended, his own passions will grow, and he is far from the
+destruction of passions.
+
+254. There is no path through the air, a man is not a Samana by outward
+acts. The world delights in vanity, the Tathagatas (the Buddhas) are
+free from vanity.
+
+255. There is no path through the air, a man is not a Samana by outward
+acts. No creatures are eternal; but the awakened (Buddha) are never
+shaken.
+
+
+
+
+Chapter XIX. The Just
+
+256, 257. A man is not just if he carries a matter by violence; no, he
+who distinguishes both right and wrong, who is learned and leads others,
+not by violence, but by law and equity, and who is guarded by the law
+and intelligent, he is called just.
+
+258. A man is not learned because he talks much; he who is patient, free
+from hatred and fear, he is called learned.
+
+259. A man is not a supporter of the law because he talks much; even if
+a man has learnt little, but sees the law bodily, he is a supporter of
+the law, a man who never neglects the law.
+
+260. A man is not an elder because his head is grey; his age may be
+ripe, but he is called `Old-in-vain.'
+
+261. He in whom there is truth, virtue, love, restraint, moderation, he
+who is free from impurity and is wise, he is called an elder.
+
+262. An envious greedy, dishonest man does not become respectable by
+means of much talking only, or by the beauty of his complexion.
+
+263. He in whom all this is destroyed, and taken out with the very root,
+he, when freed from hatred and wise, is called respectable.
+
+264. Not by tonsure does an undisciplined man who speaks falsehood
+become a Samana; can a man be a Samana who is still held captive by
+desire and greediness?
+
+265. He who always quiets the evil, whether small or large, he is called
+a Samana (a quiet man), because he has quieted all evil.
+
+266. A man is not a mendicant (Bhikshu) simply because he asks others
+for alms; he who adopts the whole law is a Bhikshu, not he who only
+begs.
+
+267. He who is above good and evil, who is chaste, who with knowledge
+passes through the world, he indeed is called a Bhikshu.
+
+268, 269. A man is not a Muni because he observes silence (mona, i.e.
+mauna), if he is foolish and ignorant; but the wise who, taking the
+balance, chooses the good and avoids evil, he is a Muni, and is a Muni
+thereby; he who in this world weighs both sides is called a Muni.
+
+270. A man is not an elect (Ariya) because he injures living creatures;
+because he has pity on all living creatures, therefore is a man called
+Ariya.
+
+271, 272. Not only by discipline and vows, not only by much learning,
+not by entering into a trance, not by sleeping alone, do I earn the
+happiness of release which no worldling can know. Bhikshu, be not
+confident as long as thou hast not attained the extinction of desires.
+
+
+
+
+Chapter XX. The Way
+
+273. The best of ways is the eightfold; the best of truths the four
+words; the best of virtues passionlessness; the best of men he who has
+eyes to see.
+
+274. This is the way, there is no other that leads to the purifying of
+intelligence. Go on this way! Everything else is the deceit of Mara (the
+tempter).
+
+275. If you go on this way, you will make an end of pain! The way was
+preached by me, when I had understood the removal of the thorns (in the
+flesh).
+
+276. You yourself must make an effort. The Tathagatas (Buddhas) are only
+preachers. The thoughtful who enter the way are freed from the bondage
+of Mara.
+
+277. `All created things perish,' he who knows and sees this becomes
+passive in pain; this is the way to purity.
+
+278. `All created things are grief and pain,' he who knows and sees this
+becomes passive in pain; this is the way that leads to purity.
+
+279. `All forms are unreal,' he who knows and sees this becomes passive
+in pain; this is the way that leads to purity.
+
+280. He who does not rouse himself when it is time to rise, who, though
+young and strong, is full of sloth, whose will and thought are weak,
+that lazy and idle man will never find the way to knowledge.
+
+281. Watching his speech, well restrained in mind, let a man never
+commit any wrong with his body! Let a man but keep these three roads of
+action clear, and he will achieve the way which is taught by the wise.
+
+282. Through zeal knowledge is gotten, through lack of zeal knowledge is
+lost; let a man who knows this double path of gain and loss thus place
+himself that knowledge may grow.
+
+283. Cut down the whole forest (of lust), not a tree only! Danger comes
+out of the forest (of lust). When you have cut down both the forest (of
+lust) and its undergrowth, then, Bhikshus, you will be rid of the forest
+and free!
+
+284. So long as the love of man towards women, even the smallest, is not
+destroyed, so long is his mind in bondage, as the calf that drinks milk
+is to its mother.
+
+285. Cut out the love of self, like an autumn lotus, with thy hand!
+Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
+
+286. `Here I shall dwell in the rain, here in winter and summer,' thus
+the fool meditates, and does not think of his death.
+
+287. Death comes and carries off that man, praised for his children and
+flocks, his mind distracted, as a flood carries off a sleeping village.
+
+288. Sons are no help, nor a father, nor relations; there is no help
+from kinsfolk for one whom death has seized.
+
+289. A wise and good man who knows the meaning of this, should quickly
+clear the way that leads to Nirvana.
+
+
+
+
+Chapter XXI. Miscellaneous
+
+290. If by leaving a small pleasure one sees a great pleasure, let a
+wise man leave the small pleasure, and look to the great.
+
+291. He who, by causing pain to others, wishes to obtain pleasure for
+himself, he, entangled in the bonds of hatred, will never be free from
+hatred.
+
+292. What ought to be done is neglected, what ought not to be done is
+done; the desires of unruly, thoughtless people are always increasing.
+
+293. But they whose whole watchfulness is always directed to their body,
+who do not follow what ought not to be done, and who steadfastly do what
+ought to be done, the desires of such watchful and wise people will come
+to an end.
+
+294. A true Brahmana goes scatheless, though he have killed father and
+mother, and two valiant kings, though he has destroyed a kingdom with
+all its subjects.
+
+295. A true Brahmana goes scatheless, though he have killed father and
+mother, and two holy kings, and an eminent man besides.
+
+296. The disciples of Gotama (Buddha) are always well awake, and their
+thoughts day and night are always set on Buddha.
+
+297. The disciples of Gotama are always well awake, and their thoughts
+day and night are always set on the law.
+
+298. The disciples of Gotama are always well awake, and their thoughts
+day and night are always set on the church.
+
+299. The disciples of Gotama are always well awake, and their thoughts
+day and night are always set on their body.
+
+300. The disciples of Gotama are always well awake, and their mind day
+and night always delights in compassion.
+
+301. The disciples of Gotama are always well awake, and their mind day
+and night always delights in meditation.
+
+302. It is hard to leave the world (to become a friar), it is hard to
+enjoy the world; hard is the monastery, painful are the houses; painful
+it is to dwell with equals (to share everything in common) and the
+itinerant mendicant is beset with pain. Therefore let no man be an
+itinerant mendicant and he will not be beset with pain.
+
+303. Whatever place a faithful, virtuous, celebrated, and wealthy man
+chooses, there he is respected.
+
+304. Good people shine from afar, like the snowy mountains; bad people
+are not seen, like arrows shot by night.
+
+305. He alone who, without ceasing, practises the duty of sitting
+alone and sleeping alone, he, subduing himself, will rejoice in the
+destruction of all desires alone, as if living in a forest.
+
+
+
+
+Chapter XXII. The Downward Course
+
+306. He who says what is not, goes to hell; he also who, having done a
+thing, says I have not done it. After death both are equal, they are men
+with evil deeds in the next world.
+
+307. Many men whose shoulders are covered with the yellow gown are
+ill-conditioned and unrestrained; such evil-doers by their evil deeds go
+to hell.
+
+308. Better it would be to swallow a heated iron ball, like flaring
+fire, than that a bad unrestrained fellow should live on the charity of
+the land.
+
+309. Four things does a wreckless man gain who covets his neighbour's
+wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and
+lastly, hell.
+
+310. There is bad reputation, and the evil way (to hell), there is the
+short pleasure of the frightened in the arms of the frightened, and
+the king imposes heavy punishment; therefore let no man think of his
+neighbour's wife.
+
+311. As a grass-blade, if badly grasped, cuts the arm, badly-practised
+asceticism leads to hell.
+
+312. An act carelessly performed, a broken vow, and hesitating obedience
+to discipline, all this brings no great reward.
+
+313. If anything is to be done, let a man do it, let him attack it
+vigorously! A careless pilgrim only scatters the dust of his passions
+more widely.
+
+314. An evil deed is better left undone, for a man repents of it
+afterwards; a good deed is better done, for having done it, one does not
+repent.
+
+315. Like a well-guarded frontier fort, with defences within and
+without, so let a man guard himself. Not a moment should escape, for
+they who allow the right moment to pass, suffer pain when they are in
+hell.
+
+316. They who are ashamed of what they ought not to be ashamed of, and
+are not ashamed of what they ought to be ashamed of, such men, embracing
+false doctrines enter the evil path.
+
+317. They who fear when they ought not to fear, and fear not when they
+ought to fear, such men, embracing false doctrines, enter the evil path.
+
+318. They who forbid when there is nothing to be forbidden, and forbid
+not when there is something to be forbidden, such men, embracing false
+doctrines, enter the evil path.
+
+319. They who know what is forbidden as forbidden, and what is not
+forbidden as not forbidden, such men, embracing the true doctrine, enter
+the good path.
+
+
+
+
+Chapter XXIII. The Elephant
+
+320. Silently shall I endure abuse as the elephant in battle endures the
+arrow sent from the bow: for the world is ill-natured.
+
+321. They lead a tamed elephant to battle, the king mounts a tamed
+elephant; the tamed is the best among men, he who silently endures
+abuse.
+
+322. Mules are good, if tamed, and noble Sindhu horses, and elephants
+with large tusks; but he who tames himself is better still.
+
+323. For with these animals does no man reach the untrodden country
+(Nirvana), where a tamed man goes on a tamed animal, viz. on his own
+well-tamed self.
+
+324. The elephant called Dhanapalaka, his temples running with sap, and
+difficult to hold, does not eat a morsel when bound; the elephant longs
+for the elephant grove.
+
+325. If a man becomes fat and a great eater, if he is sleepy and rolls
+himself about, that fool, like a hog fed on wash, is born again and
+again.
+
+326. This mind of mine went formerly wandering about as it liked, as
+it listed, as it pleased; but I shall now hold it in thoroughly, as the
+rider who holds the hook holds in the furious elephant.
+
+327. Be not thoughtless, watch your thoughts! Draw yourself out of the
+evil way, like an elephant sunk in mud.
+
+328. If a man find a prudent companion who walks with him, is wise, and
+lives soberly, he may walk with him, overcoming all dangers, happy, but
+considerate.
+
+329. If a man find no prudent companion who walks with him, is wise,
+and lives soberly, let him walk alone, like a king who has left his
+conquered country behind,--like an elephant in the forest.
+
+330. It is better to live alone, there is no companionship with a fool;
+let a man walk alone, let him commit no sin, with few wishes, like an
+elephant in the forest.
+
+331. If an occasion arises, friends are pleasant; enjoyment is pleasant,
+whatever be the cause; a good work is pleasant in the hour of death; the
+giving up of all grief is pleasant.
+
+332. Pleasant in the world is the state of a mother, pleasant the state
+of a father, pleasant the state of a Samana, pleasant the state of a
+Brahmana.
+
+333. Pleasant is virtue lasting to old age, pleasant is a faith firmly
+rooted; pleasant is attainment of intelligence, pleasant is avoiding of
+sins.
+
+
+
+
+Chapter XXIV. Thirst
+
+334. The thirst of a thoughtless man grows like a creeper; he runs from
+life to life, like a monkey seeking fruit in the forest.
+
+335. Whomsoever this fierce thirst overcomes, full of poison, in this
+world, his sufferings increase like the abounding Birana grass.
+
+336. He who overcomes this fierce thirst, difficult to be conquered in
+this world, sufferings fall off from him, like water-drops from a lotus
+leaf.
+
+337. This salutary word I tell you, `Do ye, as many as are here
+assembled, dig up the root of thirst, as he who wants the sweet-scented
+Usira root must dig up the Birana grass, that Mara (the tempter) may not
+crush you again and again, as the stream crushes the reeds.'
+
+338. As a tree, even though it has been cut down, is firm so long as its
+root is safe, and grows again, thus, unless the feeders of thirst are
+destroyed, the pain (of life) will return again and again.
+
+339. He whose thirst running towards pleasure is exceeding strong in the
+thirty-six channels, the waves will carry away that misguided man, viz.
+his desires which are set on passion.
+
+340. The channels run everywhere, the creeper (of passion) stands
+sprouting; if you see the creeper springing up, cut its root by means of
+knowledge.
+
+341. A creature's pleasures are extravagant and luxurious; sunk in lust
+and looking for pleasure, men undergo (again and again) birth and decay.
+
+342. Men, driven on by thirst, run about like a snared hare; held in
+fetters and bonds, they undergo pain for a long time, again and again.
+
+343. Men, driven on by thirst, run about like a snared hare;
+let therefore the mendicant drive out thirst, by striving after
+passionlessness for himself.
+
+344. He who having got rid of the forest (of lust) (i.e. after having
+reached Nirvana) gives himself over to forest-life (i.e. to lust), and
+who, when removed from the forest (i.e. from lust), runs to the forest
+(i.e. to lust), look at that man! though free, he runs into bondage.
+
+345. Wise people do not call that a strong fetter which is made of iron,
+wood, or hemp; far stronger is the care for precious stones and rings,
+for sons and a wife.
+
+346. That fetter wise people call strong which drags down, yields, but
+is difficult to undo; after having cut this at last, people leave the
+world, free from cares, and leaving desires and pleasures behind.
+
+347. Those who are slaves to passions, run down with the stream (of
+desires), as a spider runs down the web which he has made himself;
+when they have cut this, at last, wise people leave the world free from
+cares, leaving all affection behind.
+
+348. Give up what is before, give up what is behind, give up what is in
+the middle, when thou goest to the other shore of existence; if thy mind
+is altogether free, thou wilt not again enter into birth and decay.
+
+349. If a man is tossed about by doubts, full of strong passions, and
+yearning only for what is delightful, his thirst will grow more and
+more, and he will indeed make his fetters strong.
+
+350. If a man delights in quieting doubts, and, always reflecting,
+dwells on what is not delightful (the impurity of the body, &c.), he
+certainly will remove, nay, he will cut the fetter of Mara.
+
+351. He who has reached the consummation, who does not tremble, who is
+without thirst and without sin, he has broken all the thorns of life:
+this will be his last body.
+
+352. He who is without thirst and without affection, who understands the
+words and their interpretation, who knows the order of letters (those
+which are before and which are after), he has received his last body, he
+is called the great sage, the great man.
+
+353. `I have conquered all, I know all, in all conditions of life I am
+free from taint; I have left all, and through the destruction of thirst
+I am free; having learnt myself, whom shall I teach?'
+
+354. The gift of the law exceeds all gifts; the sweetness of the law
+exceeds all sweetness; the delight in the law exceeds all delights; the
+extinction of thirst overcomes all pain.
+
+355. Pleasures destroy the foolish, if they look not for the other
+shore; the foolish by his thirst for pleasures destroys himself, as if
+he were his own enemy.
+
+356. The fields are damaged by weeds, mankind is damaged by passion:
+therefore a gift bestowed on the passionless brings great reward.
+
+357. The fields are damaged by weeds, mankind is damaged by hatred:
+therefore a gift bestowed on those who do not hate brings great reward.
+
+358. The fields are damaged by weeds, mankind is damaged by vanity:
+therefore a gift bestowed on those who are free from vanity brings great
+reward.
+
+359. The fields are damaged by weeds, mankind is damaged by lust:
+therefore a gift bestowed on those who are free from lust brings great
+reward.
+
+
+
+
+Chapter XXV. The Bhikshu (Mendicant)
+
+360. Restraint in the eye is good, good is restraint in the ear, in the
+nose restraint is good, good is restraint in the tongue.
+
+361. In the body restraint is good, good is restraint in speech, in
+thought restraint is good, good is restraint in all things. A Bhikshu,
+restrained in all things, is freed from all pain.
+
+362. He who controls his hand, he who controls his feet, he who controls
+his speech, he who is well controlled, he who delights inwardly, who is
+collected, who is solitary and content, him they call Bhikshu.
+
+363. The Bhikshu who controls his mouth, who speaks wisely and calmly,
+who teaches the meaning and the law, his word is sweet.
+
+364. He who dwells in the law, delights in the law, meditates on the
+law, follows the law, that Bhikshu will never fall away from the true
+law.
+
+365. Let him not despise what he has received, nor ever envy others: a
+mendicant who envies others does not obtain peace of mind.
+
+366. A Bhikshu who, though he receives little, does not despise what he
+has received, even the gods will praise him, if his life is pure, and if
+he is not slothful.
+
+367. He who never identifies himself with name and form, and does not
+grieve over what is no more, he indeed is called a Bhikshu.
+
+368. The Bhikshu who acts with kindness, who is calm in the doctrine
+of Buddha, will reach the quiet place (Nirvana), cessation of natural
+desires, and happiness.
+
+369. O Bhikshu, empty this boat! if emptied, it will go quickly; having
+cut off passion and hatred thou wilt go to Nirvana.
+
+370. Cut off the five (senses), leave the five, rise above the five. A
+Bhikshu, who has escaped from the five fetters, he is called Oghatinna,
+`saved from the flood.'
+
+371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought
+to what gives pleasure that thou mayest not for thy heedlessness have to
+swallow the iron ball (in hell), and that thou mayest not cry out when
+burning, `This is pain.'
+
+372. Without knowledge there is no meditation, without meditation
+there is no knowledge: he who has knowledge and meditation is near unto
+Nirvana.
+
+373. A Bhikshu who has entered his empty house, and whose mind is
+tranquil, feels a more than human delight when he sees the law clearly.
+
+374. As soon as he has considered the origin and destruction of the
+elements (khandha) of the body, he finds happiness and joy which belong
+to those who know the immortal (Nirvana).
+
+375. And this is the beginning here for a wise Bhikshu: watchfulness
+over the senses, contentedness, restraint under the law; keep noble
+friends whose life is pure, and who are not slothful.
+
+376. Let him live in charity, let him be perfect in his duties; then in
+the fulness of delight he will make an end of suffering.
+
+377. As the Vassika plant sheds its withered flowers, men should shed
+passion and hatred, O ye Bhikshus!
+
+378. The Bhikshu whose body and tongue and mind are quieted, who is
+collected, and has rejected the baits of the world, he is called quiet.
+
+379. Rouse thyself by thyself, examine thyself by thyself, thus
+self-protected and attentive wilt thou live happily, O Bhikshu!
+
+380. For self is the lord of self, self is the refuge of self; therefore
+curb thyself as the merchant curbs a good horse.
+
+381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha
+will reach the quiet place (Nirvana), cessation of natural desires, and
+happiness.
+
+382. He who, even as a young Bhikshu, applies himself to the doctrine of
+Buddha, brightens up this world, like the moon when free from clouds.
+
+
+
+
+Chapter XXVI. The Brahmana (Arhat)
+
+383. Stop the stream valiantly, drive away the desires, O Brahmana!
+When you have understood the destruction of all that was made, you will
+understand that which was not made.
+
+384. If the Brahmana has reached the other shore in both laws (in
+restraint and contemplation), all bonds vanish from him who has obtained
+knowledge.
+
+385. He for whom there is neither this nor that shore, nor both, him,
+the fearless and unshackled, I call indeed a Brahmana.
+
+386. He who is thoughtful, blameless, settled, dutiful, without
+passions, and who has attained the highest end, him I call indeed a
+Brahmana.
+
+387. The sun is bright by day, the moon shines by night, the warrior
+is bright in his armour, the Brahmana is bright in his meditation; but
+Buddha, the Awakened, is bright with splendour day and night.
+
+388. Because a man is rid of evil, therefore he is called Brahmana;
+because he walks quietly, therefore he is called Samana; because he
+has sent away his own impurities, therefore he is called Pravragita
+(Pabbagita, a pilgrim).
+
+389. No one should attack a Brahmana, but no Brahmana (if attacked)
+should let himself fly at his aggressor! Woe to him who strikes a
+Brahmana, more woe to him who flies at his aggressor!
+
+390. It advantages a Brahmana not a little if he holds his mind back
+from the pleasures of life; when all wish to injure has vanished, pain
+will cease.
+
+391. Him I call indeed a Brahmana who does not offend by body, word, or
+thought, and is controlled on these three points.
+
+392. After a man has once understood the law as taught by the
+Well-awakened (Buddha), let him worship it carefully, as the Brahmana
+worships the sacrificial fire.
+
+393. A man does not become a Brahmana by his platted hair, by his
+family, or by birth; in whom there is truth and righteousness, he is
+blessed, he is a Brahmana.
+
+394. What is the use of platted hair, O fool! what of the raiment of
+goat-skins? Within thee there is ravening, but the outside thou makest
+clean.
+
+395. The man who wears dirty raiments, who is emaciated and covered with
+veins, who lives alone in the forest, and meditates, him I call indeed a
+Brahmana.
+
+396. I do not call a man a Brahmana because of his origin or of his
+mother. He is indeed arrogant, and he is wealthy: but the poor, who is
+free from all attachments, him I call indeed a Brahmana.
+
+397. Him I call indeed a Brahmana who has cut all fetters, who never
+trembles, is independent and unshackled.
+
+398. Him I call indeed a Brahmana who has cut the strap and the thong,
+the chain with all that pertains to it, who has burst the bar, and is
+awakened.
+
+399. Him I call indeed a Brahmana who, though he has committed no
+offence, endures reproach, bonds, and stripes, who has endurance for his
+force, and strength for his army.
+
+400. Him I call indeed a Brahmana who is free from anger, dutiful,
+virtuous, without appetite, who is subdued, and has received his last
+body.
+
+401. Him I call indeed a Brahmana who does not cling to pleasures, like
+water on a lotus leaf, like a mustard seed on the point of a needle.
+
+402. Him I call indeed a Brahmana who, even here, knows the end of his
+suffering, has put down his burden, and is unshackled.
+
+403. Him I call indeed a Brahmana whose knowledge is deep, who possesses
+wisdom, who knows the right way and the wrong, and has attained the
+highest end.
+
+404. Him I call indeed a Brahmana who keeps aloof both from laymen and
+from mendicants, who frequents no houses, and has but few desires.
+
+405. Him I call indeed a Brahmana who finds no fault with other beings,
+whether feeble or strong, and does not kill nor cause slaughter.
+
+406. Him I call indeed a Brahmana who is tolerant with the intolerant,
+mild with fault-finders, and free from passion among the passionate.
+
+407. Him I call indeed a Brahmana from whom anger and hatred, pride and
+envy have dropt like a mustard seed from the point of a needle.
+
+408. Him I call indeed a Brahmana who utters true speech, instructive
+and free from harshness, so that he offend no one.
+
+409. Him I call indeed a Brahmana who takes nothing in the world that is
+not given him, be it long or short, small or large, good or bad.
+
+410. Him I call indeed a Brahmana who fosters no desires for this world
+or for the next, has no inclinations, and is unshackled.
+
+411. Him I call indeed a Brahmana who has no interests, and when he has
+understood (the truth), does not say How, how? and who has reached the
+depth of the Immortal.
+
+412. Him I call indeed a Brahmana who in this world is above good and
+evil, above the bondage of both, free from grief from sin, and from
+impurity.
+
+413. Him I call indeed a Brahmana who is bright like the moon, pure,
+serene, undisturbed, and in whom all gaiety is extinct.
+
+414. Him I call indeed a Brahmana who has traversed this miry road, the
+impassable world and its vanity, who has gone through, and reached
+the other shore, is thoughtful, guileless, free from doubts, free from
+attachment, and content.
+
+415. Him I call indeed a Brahmana who in this world, leaving all
+desires, travels about without a home, and in whom all concupiscence is
+extinct.
+
+416. Him I call indeed a Brahmana who, leaving all longings, travels
+about without a home, and in whom all covetousness is extinct.
+
+417. Him I call indeed a Brahmana who, after leaving all bondage to men,
+has risen above all bondage to the gods, and is free from all and every
+bondage.
+
+418. Him I call indeed a Brahmana who has left what gives pleasure and
+what gives pain, who is cold, and free from all germs (of renewed life),
+the hero who has conquered all the worlds.
+
+419. Him I call indeed a Brahmana who knows the destruction and the
+return of beings everywhere, who is free from bondage, welfaring
+(Sugata), and awakened (Buddha).
+
+420. Him I call indeed a Brahmana whose path the gods do not know, nor
+spirits (Gandharvas), nor men, whose passions are extinct, and who is an
+Arhat (venerable).
+
+421. Him I call indeed a Brahmana who calls nothing his own, whether it
+be before, behind, or between, who is poor, and free from the love of
+the world.
+
+422. Him I call indeed a Brahmana, the manly, the noble, the hero,
+the great sage, the conqueror, the impassible, the accomplished, the
+awakened.
+
+423. Him I call indeed a Brahmana who knows his former abodes, who sees
+heaven and hell, has reached the end of births, is perfect in knowledge,
+a sage, and whose perfections are all perfect.
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK 2017 ***