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diff --git a/old/dhmpd10.txt b/old/dhmpd10.txt new file mode 100644 index 0000000..f6120ea --- /dev/null +++ b/old/dhmpd10.txt @@ -0,0 +1,1988 @@ +The Project Gutenberg Etext The Dhammapada, Translated by Muller + + +Copyright laws are changing all over the world, be sure to check +the copyright laws for your country before posting these files!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. Do not remove this. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**Etexts Readable By Both Humans and By Computers, Since 1971** + +*These Etexts Prepared By Hundreds of Volunteers and Donations* + +Information on contacting Project Gutenberg to get Etexts, and +further information is included below. We need your donations. + + +The Dhammapada + +Translated by F. 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If you + don't derive profits, no royalty is due. Royalties are + payable to "Project Gutenberg Association/Carnegie-Mellon + University" within the 60 days following each + date you prepare (or were legally required to prepare) + your annual (or equivalent periodic) tax return. + +WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? +The Project gratefully accepts contributions in money, time, +scanning machines, OCR software, public domain etexts, royalty +free copyright licenses, and every other sort of contribution +you can think of. Money should be paid to "Project Gutenberg +Association / Carnegie-Mellon University". + +*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* + + + + + +This etext was prepared by Tom Weiss (tom@iname.com) + + + + + +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 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 Etext The Dhammapada, Translated by Muller + |