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diff --git a/2017-h/2017-h.htm b/2017-h/2017-h.htm new file mode 100644 index 0000000..ef6572c --- /dev/null +++ b/2017-h/2017-h.htm @@ -0,0 +1,2270 @@ +<!DOCTYPE html> +<html lang="en"> +<head> + <meta charset="utf-8"> + <title> + The Dhammapada | Project Gutenberg + </title> + <style> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} + .toc { margin-left: 10%; margin-bottom: .75em; font-size: large;} + .toc2 { margin-left: 20%;} + div.fig { display:block; margin:0 auto; text-align:center; } + div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } + .figleft {float: left; margin-left: 0%; margin-right: 1%;} + .figright {float: right; margin-right: 0%; margin-left: 1%;} + .pagenum {display:inline; font-size: 70%; font-style:normal; + margin: 0; padding: 0; position: absolute; right: 1%; + text-align: right;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +</style> + </head> + <body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 2017 ***</div> + <h1> + THE DHAMMAPADA + </h1> + <p> + <br> + </p> + <h4> + A Collection of Verses Being One of the Canonical Books of the Buddhists + </h4> + <h3> + Translated from Pali by F. Max Muller + </h3> + <p> + <br> From: + </p> +<pre> + The Sacred Books of the East + Translated by Various Oriental Scholars + Edited by F. Max Muller + Volume X + Part I + </pre> + <p> + [Note: The introduction, notes and index have been omitted.] <br> <br> + </p> + <hr> + <p> + <br> <br> + </p> + <blockquote> + <p class="toc"> + <b>CONTENTS</b> + </p> + <p> + <br> <a href="#link2H_4_0002"> <span style="font-size: large;"><b>DHAMMAPADA</b></span> </a><br><br><br> + <a href="#link2HCH0001"> Chapter I. </a> The Twin-Verses + <br><br> <a href="#link2HCH0002"> Chapter II. </a> On + Earnestness <br><br> <a href="#link2HCH0003"> Chapter III. </a> Thought + <br><br> <a href="#link2HCH0004"> Chapter IV. </a> Flowers + <br><br> <a href="#link2HCH0005"> Chapter V. </a> The Fool + <br><br> <a href="#link2HCH0006"> Chapter VI. </a> The Wise + Man (Pandita) <br><br> <a href="#link2HCH0007"> Chapter VII. </a> The + Venerable (Arhat). <br><br> <a href="#link2HCH0008"> Chapter VIII. + </a> The Thousands <br><br> <a href="#link2HCH0009"> + Chapter IX. </a> Evil <br><br> <a href="#link2HCH0010"> + Chapter X. </a> Punishment <br><br> <a href="#link2HCH0011"> + Chapter XI. </a> Old Age <br><br> <a href="#link2HCH0012"> + Chapter XII. </a> Self <br><br> <a href="#link2HCH0013"> + Chapter XIII. </a> The World <br><br> <a + href="#link2HCH0014"> Chapter XIV. </a> The Buddha (The + Awakened) <br><br> <a href="#link2HCH0015"> Chapter XV. </a> Happiness + <br><br> <a href="#link2HCH0016"> Chapter XVI. </a> Pleasure + <br><br> <a href="#link2HCH0017"> Chapter XVII. </a> Anger + <br><br> <a href="#link2HCH0018"> Chapter XVIII. </a> Impurity + <br><br> <a href="#link2HCH0019"> Chapter XIX. </a> The + Just <br><br> <a href="#link2HCH0020"> Chapter XX. </a> The + Way <br><br> <a href="#link2HCH0021"> Chapter XXI. </a> Miscellaneous + <br><br> <a href="#link2HCH0022"> Chapter XXII. </a> The + Downward Course <br><br> <a href="#link2HCH0023"> Chapter XXIII. + </a> The Elephant <br><br> <a + href="#link2HCH0024"> Chapter XXIV. </a> Thirst <br><br> <a + href="#link2HCH0025"> Chapter XXV. </a> The Bhikshu + (Mendicant) <br><br> <a href="#link2HCH0026"> Chapter XXVI. </a> The + Brahmana (Arhat) <br><br> + </p> + </blockquote> + <p> + <br> <br> + </p> + <hr> + <p> + <br> <br> <br> <br> + </p> + <hr> + <p> + <br> <br> <a id="link2H_4_0002"> + <!-- H2 anchor --> </a> + </p> + <h1> + DHAMMAPADA + </h1> + <p> + <a id="link2HCH0001"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter I. The Twin-Verses + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 3. "He abused me, he beat me, he defeated me, he robbed me,"—in + those who harbour such thoughts hatred will never cease. + </p> + <p> + 4. "He abused me, he beat me, he defeated me, he robbed me,"—in + those who do not harbour such thoughts hatred will cease. + </p> + <p> + 5. For hatred does not cease by hatred at any time: hatred ceases by love, + this is an old rule. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 11. They who imagine truth in untruth, and see untruth in truth, never + arrive at truth, but follow vain desires. + </p> + <p> + 12. They who know truth in truth, and untruth in untruth, arrive at truth, + and follow true desires. + </p> + <p> + 13. As rain breaks through an ill-thatched house, passion will break + through an unreflecting mind. + </p> + <p> + 14. As rain does not break through a well-thatched house, passion will not + break through a well-reflecting mind. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0002"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter II. On Earnestness + </h2> + <p> + 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. + </p> + <p> + 22. Those who are advanced in earnestness, having understood this clearly, + delight in earnestness, and rejoice in the knowledge of the Ariyas (the + elect). + </p> + <p> + 23. These wise people, meditative, steady, always possessed of strong + powers, attain to Nirvana, the highest happiness. + </p> + <p> + 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. + </p> + <p> + 25. By rousing himself, by earnestness, by restraint and control, the wise + man may make for himself an island which no flood can overwhelm. + </p> + <p> + 26. Fools follow after vanity, men of evil wisdom. The wise man keeps + earnestness as his best jewel. + </p> + <p> + 27. Follow not after vanity, nor after the enjoyment of love and lust! He + who is earnest and meditative, obtains ample joy. + </p> + <p> + 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. + </p> + <p> + 29. Earnest among the thoughtless, awake among the sleepers, the wise man + advances like a racer, leaving behind the hack. + </p> + <p> + 30. By earnestness did Maghavan (Indra) rise to the lordship of the gods. + People praise earnestness; thoughtlessness is always blamed. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0003"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter III. Thought + </h2> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 41. Before long, alas! this body will lie on the earth, despised, without + understanding, like a useless log. + </p> + <p> + 42. Whatever a hater may do to a hater, or an enemy to an enemy, a + wrongly-directed mind will do us greater mischief. + </p> + <p> + 43. Not a mother, not a father will do so much, nor any other relative; a + well-directed mind will do us greater service. + </p> + <p> + <a id="link2HCH0004"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter IV. Flowers + </h2> + <p> + 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? + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 47. Death carries off a man who is gathering flowers and whose mind is + distracted, as a flood carries off a sleeping village. + </p> + <p> + 48. Death subdues a man who is gathering flowers, and whose mind is + distracted, before he is satiated in his pleasures. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 51. Like a beautiful flower, full of colour, but without scent, are the + fine but fruitless words of him who does not act accordingly. + </p> + <p> + 52. But, like a beautiful flower, full of colour and full of scent, are + the fine and fruitful words of him who acts accordingly. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts + of perfumes, the perfume of virtue is unsurpassed. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0005"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter V. The Fool + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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? + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 66. Fools of little understanding have themselves for their greatest + enemies, for they do evil deeds which must bear bitter fruits. + </p> + <p> + 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. + </p> + <p> + 68. No, that deed is well done of which a man does not repent, and the + reward of which he receives gladly and cheerfully. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 71. An evil deed, like newly-drawn milk, does not turn (suddenly); + smouldering, like fire covered by ashes, it follows the fool. + </p> + <p> + 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. + </p> + <p> + 73. Let the fool wish for a false reputation, for precedence among the + Bhikshus, for lordship in the convents, for worship among other people! + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0006"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter VI. The Wise Man (Pandita) + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 80. Well-makers lead the water (wherever they like); fletchers bend the + arrow; carpenters bend a log of wood; wise people fashion themselves. + </p> + <p> + 81. As a solid rock is not shaken by the wind, wise people falter not + amidst blame and praise. + </p> + <p> + 82. Wise people, after they have listened to the laws, become serene, like + a deep, smooth, and still lake. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 85. Few are there among men who arrive at the other shore (become Arhats); + the other people here run up and down the shore. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0007"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter VII. The Venerable (Arhat). + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 99. Forests are delightful; where the world finds no delight, there the + passionless will find delight, for they look not for pleasures. + </p> + <p> + <a id="link2HCH0008"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter VIII. The Thousands + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 103. If one man conquer in battle a thousand times thousand men, and if + another conquer himself, he is the greatest of conquerors. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 109. He who always greets and constantly reveres the aged, four things + will increase to him, viz. life, beauty, happiness, power. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0009"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter IX. Evil + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 118. If a man does what is good, let him do it again; let him delight in + it: happiness is the outcome of good. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + <a id="link2HCH0010"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter X. Punishment + </h2> + <p> + 129. All men tremble at punishment, all men fear death; remember that you + are like unto them, and do not kill, nor cause slaughter. + </p> + <p> + 130. All men tremble at punishment, all men love life; remember that thou + art like unto them, and do not kill, nor cause slaughter. + </p> + <p> + 131. He who seeking his own happiness punishes or kills beings who also + long for happiness, will not find happiness after death. + </p> + <p> + 132. He who seeking his own happiness does not punish or kill beings who + also long for happiness, will find happiness after death. + </p> + <p> + 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. + </p> + <p> + 134. If, like a shattered metal plate (gong), thou utter not, then thou + hast reached Nirvana; contention is not known to thee. + </p> + <p> + 135. As a cowherd with his staff drives his cows into the stable, so do + Age and Death drive the life of men. + </p> + <p> + 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. + </p> + <p> + 137. He who inflicts pain on innocent and harmless persons, will soon come + to one of these ten states: + </p> + <p> + 138. He will have cruel suffering, loss, injury of the body, heavy + affliction, or loss of mind, + </p> + <p> + 139. Or a misfortune coming from the king, or a fearful accusation, or + loss of relations, or destruction of treasures, + </p> + <p> + 140. Or lightning-fire will burn his houses; and when his body is + destroyed, the fool will go to hell. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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? + </p> + <p> + 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. + </p> + <p> + 145. Well-makers lead the water (wherever they like); fletchers bend the + arrow; carpenters bend a log of wood; good people fashion themselves. + </p> + <p> + <a id="link2HCH0011"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XI. Old Age + </h2> + <p> + 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? + </p> + <p> + 147. Look at this dressed-up lump, covered with wounds, joined together, + sickly, full of many thoughts, which has no strength, no hold! + </p> + <p> + 148. This body is wasted, full of sickness, and frail; this heap of + corruption breaks to pieces, life indeed ends in death. + </p> + <p> + 149. Those white bones, like gourds thrown away in the autumn, what + pleasure is there in looking at them? + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 152. A man who has learnt little, grows old like an ox; his flesh grows, + but his knowledge does not grow. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 156. Men who have not observed proper discipline, and have not gained + treasure in their youth, lie, like broken bows, sighing after the past. + </p> + <p> + <a id="link2HCH0012"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XII. Self + </h2> + <p> + 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. + </p> + <p> + 158. Let each man direct himself first to what is proper, then let him + teach others; thus a wise man will not suffer. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 161. The evil done by oneself, self-begotten, self-bred, crushes the + foolish, as a diamond breaks a precious stone. + </p> + <p> + 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. + </p> + <p> + 163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is + beneficial and good, that is very difficult to do. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0013"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XIII. The World + </h2> + <p> + 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. + </p> + <p> + 168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous + rests in bliss in this world and in the next. + </p> + <p> + 169. Follow the law of virtue; do not follow that of sin. The virtuous + rests in bliss in this world and in the next. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 172. He who formerly was reckless and afterwards became sober, brightens + up this world, like the moon when freed from clouds. + </p> + <p> + 173. He whose evil deeds are covered by good deeds, brightens up this + world, like the moon when freed from clouds. + </p> + <p> + 174. This world is dark, few only can see here; a few only go to heaven, + like birds escaped from the net. + </p> + <p> + 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. + </p> + <p> + 176. If a man has transgressed one law, and speaks lies, and scoffs at + another world, there is no evil he will not do. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0014"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XIV. The Buddha (The Awakened) + </h2> + <p> + 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? + </p> + <p> + 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? + </p> + <p> + 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). + </p> + <p> + 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). + </p> + <p> + 183. Not to commit any sin, to do good, and to purify one's mind, that is + the teaching of (all) the Awakened. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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; + </p> + <p> + 187. Even in heavenly pleasures he finds no satisfaction, the disciple who + is fully awakened delights only in the destruction of all desires. + </p> + <p> + 188. Men, driven by fear, go to many a refuge, to mountains and forests, + to groves and sacred trees. + </p> + <p> + 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. + </p> + <p> + 190. He who takes refuge with Buddha, the Law, and the Church; he who, + with clear understanding, sees the four holy truths:— + </p> + <p> + 191. Viz. pain, the origin of pain, the destruction of pain, and the + eightfold holy way that leads to the quieting of pain;— + </p> + <p> + 192. That is the safe refuge, that is the best refuge; having gone to that + refuge, a man is delivered from all pain. + </p> + <p> + 193. A supernatural person (a Buddha) is not easily found, he is not born + everywhere. Wherever such a sage is born, that race prospers. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0015"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XV. Happiness + </h2> + <p> + 197. Let us live happily then, not hating those who hate us! among men who + hate us let us dwell free from hatred! + </p> + <p> + 198. Let us live happily then, free from ailments among the ailing! among + men who are ailing let us dwell free from ailments! + </p> + <p> + 199. Let us live happily then, free from greed among the greedy! among men + who are greedy let us dwell free from greed! + </p> + <p> + 200. Let us live happily then, though we call nothing our own! We shall be + like the bright gods, feeding on happiness! + </p> + <p> + 201. Victory breeds hatred, for the conquered is unhappy. He who has given + up both victory and defeat, he, the contented, is happy. + </p> + <p> + 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. + </p> + <p> + 203. Hunger is the worst of diseases, the body the greatest of pains; if + one knows this truly, that is Nirvana, the highest happiness. + </p> + <p> + 204. Health is the greatest of gifts, contentedness the best riches; trust + is the best of relationships, Nirvana the highest happiness. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0016"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XVI. Pleasure + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 211. Let, therefore, no man love anything; loss of the beloved is evil. + Those who love nothing and hate nothing, have no fetters. + </p> + <p> + 212. From pleasure comes grief, from pleasure comes fear; he who is free + from pleasure knows neither grief nor fear. + </p> + <p> + 213. From affection comes grief, from affection comes fear; he who is free + from affection knows neither grief nor fear. + </p> + <p> + 214. From lust comes grief, from lust comes fear; he who is free from lust + knows neither grief nor fear. + </p> + <p> + 215. From love comes grief, from love comes fear; he who is free from love + knows neither grief nor fear. + </p> + <p> + 216. From greed comes grief, from greed comes fear; he who is free from + greed knows neither grief nor fear. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 219. Kinsmen, friends, and lovers salute a man who has been long away, and + returns safe from afar. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0017"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XVII. Anger + </h2> + <p> + 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. + </p> + <p> + 222. He who holds back rising anger like a rolling chariot, him I call a + real driver; other people are but holding the reins. + </p> + <p> + 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! + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 226. Those who are ever watchful, who study day and night, and who strive + after Nirvana, their passions will come to an end. + </p> + <p> + 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.' + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 231. Beware of bodily anger, and control thy body! Leave the sins of the + body, and with thy body practise virtue! + </p> + <p> + 232. Beware of the anger of the tongue, and control thy tongue! Leave the + sins of the tongue, and practise virtue with thy tongue! + </p> + <p> + 233. Beware of the anger of the mind, and control thy mind! Leave the sins + of the mind, and practise virtue with thy mind! + </p> + <p> + 234. The wise who control their body, who control their tongue, the wise + who control their mind, are indeed well controlled. + </p> + <p> + <a id="link2HCH0018"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XVIII. Impurity + </h2> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 243. But there is a taint worse than all taints,—ignorance is the + greatest taint. O mendicants! throw off that taint, and become taintless! + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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; + </p> + <p> + 247. And the man who gives himself to drinking intoxicating liquors, he, + even in this world, digs up his own root. + </p> + <p> + 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! + </p> + <p> + 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. + </p> + <p> + 250. He in whom that feeling is destroyed, and taken out with the very + root, finds rest by day and by night. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0019"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XIX. The Just + </h2> + <p> + 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. + </p> + <p> + 258. A man is not learned because he talks much; he who is patient, free + from hatred and fear, he is called learned. + </p> + <p> + 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. + </p> + <p> + 260. A man is not an elder because his head is grey; his age may be ripe, + but he is called `Old-in-vain.' + </p> + <p> + 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. + </p> + <p> + 262. An envious greedy, dishonest man does not become respectable by means + of much talking only, or by the beauty of his complexion. + </p> + <p> + 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. + </p> + <p> + 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? + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 267. He who is above good and evil, who is chaste, who with knowledge + passes through the world, he indeed is called a Bhikshu. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0020"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XX. The Way + </h2> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 277. `All created things perish,' he who knows and sees this becomes + passive in pain; this is the way to purity. + </p> + <p> + 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. + </p> + <p> + 279. `All forms are unreal,' he who knows and sees this becomes passive in + pain; this is the way that leads to purity. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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! + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 286. `Here I shall dwell in the rain, here in winter and summer,' thus the + fool meditates, and does not think of his death. + </p> + <p> + 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. + </p> + <p> + 288. Sons are no help, nor a father, nor relations; there is no help from + kinsfolk for one whom death has seized. + </p> + <p> + 289. A wise and good man who knows the meaning of this, should quickly + clear the way that leads to Nirvana. + </p> + <p> + <a id="link2HCH0021"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XXI. Miscellaneous + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 295. A true Brahmana goes scatheless, though he have killed father and + mother, and two holy kings, and an eminent man besides. + </p> + <p> + 296. The disciples of Gotama (Buddha) are always well awake, and their + thoughts day and night are always set on Buddha. + </p> + <p> + 297. The disciples of Gotama are always well awake, and their thoughts day + and night are always set on the law. + </p> + <p> + 298. The disciples of Gotama are always well awake, and their thoughts day + and night are always set on the church. + </p> + <p> + 299. The disciples of Gotama are always well awake, and their thoughts day + and night are always set on their body. + </p> + <p> + 300. The disciples of Gotama are always well awake, and their mind day and + night always delights in compassion. + </p> + <p> + 301. The disciples of Gotama are always well awake, and their mind day and + night always delights in meditation. + </p> + <p> + 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. + </p> + <p> + 303. Whatever place a faithful, virtuous, celebrated, and wealthy man + chooses, there he is respected. + </p> + <p> + 304. Good people shine from afar, like the snowy mountains; bad people are + not seen, like arrows shot by night. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0022"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XXII. The Downward Course + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 311. As a grass-blade, if badly grasped, cuts the arm, badly-practised + asceticism leads to hell. + </p> + <p> + 312. An act carelessly performed, a broken vow, and hesitating obedience + to discipline, all this brings no great reward. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0023"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XXIII. The Elephant + </h2> + <p> + 320. Silently shall I endure abuse as the elephant in battle endures the + arrow sent from the bow: for the world is ill-natured. + </p> + <p> + 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. + </p> + <p> + 322. Mules are good, if tamed, and noble Sindhu horses, and elephants with + large tusks; but he who tames himself is better still. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 327. Be not thoughtless, watch your thoughts! Draw yourself out of the + evil way, like an elephant sunk in mud. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 333. Pleasant is virtue lasting to old age, pleasant is a faith firmly + rooted; pleasant is attainment of intelligence, pleasant is avoiding of + sins. + </p> + <p> + <a id="link2HCH0024"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XXIV. Thirst + </h2> + <p> + 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. + </p> + <p> + 335. Whomsoever this fierce thirst overcomes, full of poison, in this + world, his sufferings increase like the abounding Birana grass. + </p> + <p> + 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. + </p> + <p> + 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.' + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 341. A creature's pleasures are extravagant and luxurious; sunk in lust + and looking for pleasure, men undergo (again and again) birth and decay. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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?' + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 356. The fields are damaged by weeds, mankind is damaged by passion: + therefore a gift bestowed on the passionless brings great reward. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0025"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XXV. The Bhikshu (Mendicant) + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who + teaches the meaning and the law, his word is sweet. + </p> + <p> + 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. + </p> + <p> + 365. Let him not despise what he has received, nor ever envy others: a + mendicant who envies others does not obtain peace of mind. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 369. O Bhikshu, empty this boat! if emptied, it will go quickly; having + cut off passion and hatred thou wilt go to Nirvana. + </p> + <p> + 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.' + </p> + <p> + 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.' + </p> + <p> + 372. Without knowledge there is no meditation, without meditation there is + no knowledge: he who has knowledge and meditation is near unto Nirvana. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 377. As the Vassika plant sheds its withered flowers, men should shed + passion and hatred, O ye Bhikshus! + </p> + <p> + 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. + </p> + <p> + 379. Rouse thyself by thyself, examine thyself by thyself, thus + self-protected and attentive wilt thou live happily, O Bhikshu! + </p> + <p> + 380. For self is the lord of self, self is the refuge of self; therefore + curb thyself as the merchant curbs a good horse. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + <a id="link2HCH0026"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br><br><br><br> + </div> + <h2> + Chapter XXVI. The Brahmana (Arhat) + </h2> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 385. He for whom there is neither this nor that shore, nor both, him, the + fearless and unshackled, I call indeed a Brahmana. + </p> + <p> + 386. He who is thoughtful, blameless, settled, dutiful, without passions, + and who has attained the highest end, him I call indeed a Brahmana. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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! + </p> + <p> + 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. + </p> + <p> + 391. Him I call indeed a Brahmana who does not offend by body, word, or + thought, and is controlled on these three points. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 397. Him I call indeed a Brahmana who has cut all fetters, who never + trembles, is independent and unshackled. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 402. Him I call indeed a Brahmana who, even here, knows the end of his + suffering, has put down his burden, and is unshackled. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 406. Him I call indeed a Brahmana who is tolerant with the intolerant, + mild with fault-finders, and free from passion among the passionate. + </p> + <p> + 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. + </p> + <p> + 408. Him I call indeed a Brahmana who utters true speech, instructive and + free from harshness, so that he offend no one. + </p> + <p> + 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. + </p> + <p> + 410. Him I call indeed a Brahmana who fosters no desires for this world or + for the next, has no inclinations, and is unshackled. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 413. Him I call indeed a Brahmana who is bright like the moon, pure, + serene, undisturbed, and in whom all gaiety is extinct. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 416. Him I call indeed a Brahmana who, leaving all longings, travels about + without a home, and in whom all covetousness is extinct. + </p> + <p> + 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. + </p> + <p> + 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. + </p> + <p> + 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). + </p> + <p> + 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). + </p> + <p> + 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. + </p> + <p> + 422. Him I call indeed a Brahmana, the manly, the noble, the hero, the + great sage, the conqueror, the impassible, the accomplished, the awakened. + </p> + <p> + 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. + </p> +<div>*** END OF THE PROJECT GUTENBERG EBOOK 2017 ***</div> + </body> +</html> + |