Difference between revisions of "The Dhammapada translated by Acharya Buddharakkhita"
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THE PAIRS | THE PAIRS | ||
− | 1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox. | + | 1. [[Mind]] precedes all [[mental states]]. [[Mind]] is their chief; they are all mind-wrought. If with an impure [[mind]] a [[person]] speaks or acts [[suffering]] follows him like the [[wheel]] that follows the foot of the ox. |
− | 2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow | + | 2. [[Mind]] precedes all [[mental states]]. [[Mind]] is their chief; they are all mind-wrought. If with a [[pure mind]] a [[person]] speaks or acts [[happiness]] follows him like his never-departing shadow |
− | 3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred. | + | 3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such [[thoughts]] do not still their [[hatred]]. |
− | 4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred. | + | 4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such [[thoughts]] still their [[hatred]]. |
− | 5. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal. | + | 5. [[Hatred]] is never appeased by [[hatred]] in this [[world]]. By [[non-hatred]] alone is [[hatred]] appeased. This is a law eternal. |
− | 6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels. | + | 6. There are those who do not realize that one day we all must [[die]]. But those who do realize this settle their quarrels. |
− | 7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated. | + | 7. Just as a storm throws down a weak [[tree]], so does [[Mara]] overpower the man who [[lives]] for the pursuit of [[pleasures]], who is uncontrolled in his [[senses]], immoderate in eating, indolent, and dissipated. |
− | 8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. | + | 8. Just as a storm cannot prevail against a rocky mountain, so [[Mara]] can never overpower the man who [[lives]] [[meditating]] on the [[impurities]], who is controlled in his [[senses]], moderate in eating, and filled with [[faith]] and earnest [[effort]]. |
− | 9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe. | + | 9. Whoever being depraved, devoid of [[self-control]] and [[truthfulness]], should don the [[monk's]] [[yellow robe]], he surely is not worthy of the robe. |
− | 10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe. | + | 10. But whoever is purged of [[depravity]], well-established in [[virtues]] and filled with [[self-control]] and [[truthfulness]], he indeed is worthy of the [[yellow robe]]. |
− | 11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential. | + | 11. Those who mistake the unessential to be [[essential]] and the [[essential]] to be unessential, dwelling in wrong [[thoughts]], never arrive at the [[essential]]. |
− | 12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential. | + | 12. Those who know the [[essential]] to be [[essential]] and the unessential to be unessential, dwelling in [[right thoughts]], do arrive at the [[essential]]. |
− | 13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind. | + | 13. Just as [[rain]] breaks through an ill-thatched house, so [[passion]] penetrates an undeveloped [[mind]]. |
− | 14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind. | + | 14. Just as [[rain]] does not break through a well-thatched house, so [[passion]] never penetrates a well-developed [[mind]]. |
− | 15. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds. | + | 15. The evil-doer grieves here and hereafter; he grieves in both the [[worlds]]. He laments and is afflicted, recollecting his [[own]] impure [[deeds]]. |
− | 16. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds. | + | 16. The doer of good rejoices here and hereafter; he rejoices in both the [[worlds]]. He rejoices and exults, recollecting his [[own]] [[pure]] [[deeds]]. |
− | 17. The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe. | + | 17. The evil-doer [[suffers]] here and hereafter; he [[suffers]] in both the [[worlds]]. The [[thought]], "[[Evil]] have I done," torments him, and he [[suffers]] even more when gone to [[realms]] of woe. |
− | 18. The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss. | + | 18. The doer of good delights here and hereafter; he delights in both the [[worlds]]. The [[thought]], "Good have I done," delights him, and he delights even more when gone to [[realms]] of [[bliss]]. |
− | 19. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others -- he does not partake of the blessings of the holy life. | + | 19. Much though he recites the [[sacred]] texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others -- he does not partake of the [[blessings]] of the [[holy life]]. |
− | 20. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world -- he indeed partakes of the blessings of a holy life. | + | 20. Little though he recites the [[sacred]] texts, but puts the [[Teaching]] into practice, forsaking [[lust]], [[hatred]], and [[delusion]], with [[true wisdom]] and emancipated [[mind]], [[clinging]] to nothing of this or any other [[world]] -- he indeed partakes of the [[blessings]] of a [[holy life]]. |
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HEEDFULNESS | HEEDFULNESS | ||
− | 21. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already. | + | 21. [[Heedfulness]] is the [[path]] to the {{Wiki|Deathless}}. Heedlessness is the [[path]] to [[death]]. The heedful [[die]] not. The heedless are as if [[dead]] already. |
− | 22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones. | + | 22. Clearly [[understanding]] this [[excellence]] of [[heedfulness]], the [[wise]] exult therein and enjoy the resort of the [[Noble Ones]]. |
− | 23. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage. | + | 23. The [[wise]] ones, ever [[meditative]] and steadfastly persevering, alone [[experience]] [[Nibbana]], the incomparable freedom from bondage. |
− | 24. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful. | + | 24. Ever grows the glory of him who is energetic, [[mindful]] and [[pure]] in conduct, discerning and [[self-controlled]], righteous and heedful. |
− | 25. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm. | + | 25. By [[effort]] and [[heedfulness]], [[discipline]] and self-mastery, let the [[wise one]] make for himself an [[island]] which no flood can overwhelm. |
− | 26. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure. | + | 26. The [[foolish]] and [[ignorant]] indulge in heedlessness, but the [[wise one]] keeps his [[heedfulness]] as his best [[treasure]]. |
− | 27. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness. | + | 27. Do not give way to heedlessness. Do not indulge in [[sensual pleasures]]. Only the heedful and [[meditative]] attain great [[happiness]]. |
− | 28. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude. | + | 28. Just as one upon the summit of a mountain beholds the groundlings, even so when the [[wise]] man casts away heedlessness by [[heedfulness]] and ascends the high tower of [[wisdom]], this sorrowless [[Wikipedia:Sage (sophos|sage]] beholds the sorrowing and [[foolish]] multitude. |
− | 29. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade. | + | 29. Heedful among the heedless, [[wide-awake]] among the sleepy, the [[wise]] man advances like a swift [[horse]] leaving behind a weak [[jade]]. |
− | 30. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised. | + | 30. By [[Heedfulness]] did [[Indra]] become the overlord of the [[gods]]. [[Heedfulness]] is ever praised, and heedlessness ever despised. |
− | 31. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large. | + | 31. The [[monk]] who delights in [[heedfulness]] and looks with {{Wiki|fear}} at heedlessness advances like [[fire]], burning all [[fetters]], small and large. |
− | 32. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana. | + | 32. The [[monk]] who delights in [[heedfulness]] and looks with {{Wiki|fear}} at heedlessness will not fall. He is close to [[Nibbana]]. |
− | THE MIND | + | THE [[MIND]] |
− | 33. Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind -- so fickle and unsteady, so difficult to guard. | + | 33. Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his [[mind]] -- so fickle and unsteady, so difficult to guard. |
− | 34. As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara. | + | 34. As a {{Wiki|fish}} when pulled out of [[water]] and cast on land throbs and quivers, even so is this [[mind]] agitated. Hence should one abandon the [[realm]] of [[Mara]]. |
− | 35. Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness. | + | 35. Wonderful, indeed, it is to subdue the [[mind]], so difficult to subdue, ever swift, and seizing whatever it [[desires]]. A tamed [[mind]] brings [[happiness]]. |
− | 36. Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness. | + | 36. Let the discerning man guard the [[mind]], so difficult to detect and extremely {{Wiki|subtle}}, seizing whatever it [[desires]]. A guarded [[mind]] brings [[happiness]]. |
− | 37. Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara. | + | 37. Dwelling in the {{Wiki|cave}} (of the [[heart]]), the [[mind]], without [[form]], wanders far and alone. Those who subdue this [[mind]] are {{Wiki|liberated}} from the bonds of [[Mara]]. |
− | 38. Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers. | + | 38. [[Wisdom]] never becomes {{Wiki|perfect}} in one whose [[mind]] is not steadfast, who [[knows]] not the Good [[Teaching]] and whose [[faith]] wavers. |
− | 39. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit. | + | 39. There is no {{Wiki|fear}} for an [[awakened one]], whose [[mind]] is not sodden (by [[lust]]) nor afflicted (by [[hate]]), and who has gone beyond both [[merit]] and {{Wiki|demerit}}. |
− | 40. Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached. | + | 40. [[Realizing]] that this [[body]] is as fragile as a clay pot, and fortifying this [[mind]] like a well-fortified city, fight out [[Mara]] with the [[sword of wisdom]]. Then, guarding the conquest, remain unattached. |
− | 41. Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log. | + | 41. Ere long, alas! this [[body]] will lie upon the [[earth]], unheeded and lifeless, like a useless log. |
− | 42. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm. | + | 42. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed [[mind]] inflicts on oneself a greater harm. |
− | 43. Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind. | + | 43. Neither mother, father, nor any other [[relative]] can do one greater good than one's [[own]] well-directed [[mind]]. |
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FLOWERS | FLOWERS | ||
− | 44. Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design? | + | 44. Who shall overcome this [[earth]], this [[realm]] of [[Yama]] and this [[sphere]] of men and [[gods]]? Who shall bring to [[perfection]] the well-taught [[path of wisdom]] as an expert garland-maker would his floral design? |
− | 45. A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design. | + | 45. A striver-on-the [[path]] shall overcome this [[earth]], this [[realm]] of [[Yama]] and this [[sphere]] of men and [[gods]]. The [[striver-on-the-path]] shall bring to [[perfection]] the well-taught [[path of wisdom]], as an expert garland-maker would his floral design. |
− | 46. Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death! | + | 46. [[Realizing]] that this [[body]] is like froth, penetrating its mirage-like [[nature]], and plucking out [[Mara's]] flower-tipped arrows of [[sensuality]], go beyond [[sight]] of the [[King]] of [[Death]]! |
− | 47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure). | + | 47. As a mighty flood sweeps away the [[sleeping]] village, so [[death]] carries away the [[person]] of distracted [[mind]] who only plucks the [[flowers]] (of [[pleasure]]). |
− | 48. The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure). | + | 48. The Destroyer brings under his sway the [[person]] of distracted [[mind]] who, insatiate in [[sense desires]], only plucks the [[flowers]] (of [[pleasure]]). |
− | 49. As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village. | + | 49. As a bee gathers [[honey]] from the [[flower]] without injuring its {{Wiki|color}} or {{Wiki|fragrance}}, even so the [[Wikipedia:Sage (sophos|sage]] goes on his [[alms-round]] in the village. |
− | 50. Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone. | + | 50. Let none find fault with others; let none see the omissions and commissions of others. But let one see one's [[own]] acts, done and undone. |
− | 51. Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them. | + | 51. Like a beautiful [[flower]] full of {{Wiki|color}} but without {{Wiki|fragrance}}, even so, fruitless are the fair words of one who does not practice them. |
− | 52. Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them. | + | 52. Like a beautiful [[flower]] full of {{Wiki|color}} and also fragrant, even so, fruitful are the fair words of one who practices them. |
− | 53. As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal. | + | 53. As from a great heap of [[flowers]] many garlands can be made, even so should many [[good deeds]] be done by one born a {{Wiki|mortal}}. |
− | 54. Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue. | + | 54. Not the sweet {{Wiki|smell}} of [[flowers]], not even the {{Wiki|fragrance}} of sandal, [[tagara]], or {{Wiki|jasmine}} blows against the [[wind]]. But the {{Wiki|fragrance}} of the [[virtuous]] blows against the [[wind]]. Truly the [[virtuous]] man pervades all [[directions]] with the {{Wiki|fragrance}} of his [[virtue]]. |
− | 55. Of all the fragrances -- sandal, tagara, blue lotus and jasmine -- the fragrance of virtue is the sweetest. | + | 55. Of all the fragrances -- sandal, [[tagara]], [[blue lotus]] and {{Wiki|jasmine}} -- the {{Wiki|fragrance}} of [[virtue]] is the sweetest. |
− | 56. Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods. | + | 56. Faint is the {{Wiki|fragrance}} of [[tagara]] and sandal, but {{Wiki|excellent}} is the {{Wiki|fragrance}} of the [[virtuous]], wafting even amongst the [[gods]]. |
− | 57. Mara never finds the path of the truly virtuous, who abide in heedfulness and are freed by perfect knowledge. | + | 57. [[Mara]] never finds the [[path]] of the truly [[virtuous]], who abide in [[heedfulness]] and are freed by [[perfect knowledge]]. |
− | 58. Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing. | + | 58. Upon a heap of rubbish in the road-side ditch blooms a [[lotus]], fragrant and [[pleasing]]. |
− | 59. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom. | + | 59. Even so, on the rubbish heap of blinded {{Wiki|mortals}} the [[disciple]] of the Supremely [[Enlightened One]] shines resplendent in [[wisdom]]. |
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THE FOOL | THE FOOL | ||
− | 60. Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth. | + | 60. Long is the night to the sleepless; long is the league to the weary. Long is [[worldly existence]] to fools who know not the [[Sublime]] [[Truth]]. |
− | 61. Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool. | + | 61. Should a seeker not find a companion who is better or {{Wiki|equal}}, let him resolutely pursue a {{Wiki|solitary}} course; there is no fellowship with the fool. |
− | 62. The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth? | + | 62. The fool worries, [[thinking]], "I have sons, I have [[wealth]]." Indeed, when he himself is not his [[own]], whence are sons, whence is [[wealth]]? |
− | 63. A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed. | + | 63. A fool who [[knows]] his [[foolishness]] is [[wise]] at least to that extent, but a fool who [[thinks]] himself [[wise]] is a fool indeed. |
− | 64. Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup. | + | 64. Though all his [[life]] a fool associates with a [[wise]] man, he no more comprehends the [[Truth]] than a spoon {{Wiki|tastes}} the {{Wiki|flavor}} of the soup. |
− | 65. Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup. | + | 65. Though only for a [[moment]] a discerning [[person]] associates with a [[wise]] man, quickly he comprehends the [[Truth]], just as the {{Wiki|tongue}} {{Wiki|tastes}} the {{Wiki|flavor}} of the soup. |
− | 66. Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter. | + | 66. Fools of little wit are enemies unto themselves as they move about doing [[evil deeds]], the {{Wiki|fruits}} of which are [[bitter]]. |
− | 67. Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears. | + | 67. Ill done is that [[action]] of doing which one repents later, and the fruit of which one, weeping, reaps with {{Wiki|tears}}. |
− | 68. Well done is that action of doing which one repents not later, and the fruit of which one, reaps with delight and happiness. | + | 68. Well done is that [[action]] of doing which one repents not later, and the fruit of which one, reaps with [[delight]] and [[happiness]]. |
− | 69. So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief. | + | 69. So long as an [[evil]] [[deed]] has not ripened, the fool [[thinks]] it as sweet as [[honey]]. But when the [[evil]] [[deed]] ripens, the fool comes to [[grief]]. |
− | 70. Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth. | + | 70. Month after month a fool may eat his [[food]] with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the [[Truth]]. |
− | 71. Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes. | + | 71. Truly, an [[evil]] [[deed]] committed does not immediately bear fruit, like milk that does not turn [[sour]] all at once. But smoldering, it follows the fool like [[fire]] covered by ashes. |
− | 72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness. | + | 72. To his [[own]] ruin the fool gains [[knowledge]], for it cleaves his head and destroys his innate [[goodness]]. |
− | 73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders. | + | 73. The fool seeks undeserved reputation, precedence among [[monks]], authority over [[monasteries]], and [[honor]] among householders. |
− | 74. "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" -- such is the ambition of the fool; thus his desire and pride increase. | + | 74. "Let both [[laymen]] and [[monks]] think that it was done by me. In every work, great and small, let them follow me" -- such is the [[ambition]] of the fool; thus his [[desire]] and [[pride]] increase. |
− | 75. One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead. | + | 75. One is the quest for [[worldly]] gain, and quite another is the [[path]] to [[Nibbana]]. Clearly [[understanding]] this, let not the [[monk]], the [[disciple of the Buddha]], be carried away by [[worldly]] acclaim, but develop [[detachment]] instead. |
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THE WISE MAN | THE WISE MAN | ||
− | 76. Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association. | + | 76. Should one find a man who points out faults and who reproves, let him follow such a [[wise]] and sagacious [[person]] as one would a guide to [[hidden treasure]]. It is always better, and never worse, to cultivate such an association. |
− | 77. Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil. | + | 77. Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the [[evil]]. |
− | 78. Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men. | + | 78. Do not associate with [[evil]] companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of [[noble]] men. |
− | 79. He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha). | + | 79. He who drinks deep the [[Dhamma]] [[lives]] happily with a [[tranquil]] [[mind]]. The [[wise]] man ever delights in the [[Dhamma]] made known by the [[Noble One]] (the [[Buddha]]). |
− | 80. Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves. | + | 80. Irrigators regulate the [[rivers]]; fletchers straighten the arrow shaft; carpenters shape the [[wood]]; the [[wise]] control themselves. |
− | 81. Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame. | + | 81. Just as a solid rock is not shaken by the storm, even so the [[wise]] are not affected by praise or blame. |
− | 82. On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still. | + | 82. On hearing the Teachings, the [[wise]] become perfectly [[purified]], like a lake deep, clear and still. |
− | 83. The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow. | + | 83. The good {{Wiki|renounce}} ([[attachment]] for) everything. The [[virtuous]] do not prattle with a yearning for [[pleasures]]. The [[wise]] show no {{Wikidictionary|elation}} or {{Wiki|depression}} when touched by [[happiness]] or [[sorrow]]. |
− | 84. He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means. | + | 84. He is indeed [[virtuous]], [[wise]], and righteous who neither for his [[own]] [[sake]] nor for the [[sake]] of another (does any wrong), who does not [[crave]] for sons, [[wealth]], or {{Wiki|kingdom}}, and does not [[desire]] [[success]] by unjust means. |
− | 85. Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank. | + | 85. Few among men are those who cross to the [[farther shore]]. The rest, the bulk of men, only run up and down the hither bank. |
− | 86. But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross. | + | 86. But those who act according to the perfectly [[taught]] [[Dhamma]] will cross the [[realm]] of [[Death]], so difficult to cross. |
− | 87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind. | + | 87-88. [[Abandoning]] the dark way, let the [[wise]] man cultivate the bright [[path]]. Having gone from home to homelessness, let him yearn for that [[delight]] in [[detachment]], so difficult to enjoy. Giving up [[sensual pleasures]], with no [[attachment]], let the [[wise]] man cleanse himself of [[defilements]] of the [[mind]]. |
− | 89. Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things -- rid of cankers, glowing with wisdom, they have attained Nibbana in this very life. | + | 89. Those whose [[minds]] have reached full [[excellence]] in the [[factors of enlightenment]], who, having renounced acquisitiveness, rejoice in not [[clinging]] to things -- rid of [[cankers]], glowing with [[wisdom]], they have [[attained]] [[Nibbana]] in this very [[life]]. |
− | THE ARAHAT: THE PERFECTED ONE | + | THE [[ARAHAT]]: THE PERFECTED ONE |
− | 90. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties. | + | 90. The {{Wiki|fever}} of [[passion]] [[exists]] not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties. |
− | 91. The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind. | + | 91. The [[mindful]] ones exert themselves. They are not [[attached]] to any home; like swans that abandon the lake, they leave home after home behind. |
− | 92. Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom -- their track cannot be traced, like that of birds in the air. | + | 92. Those who do not [[accumulate]] and are [[wise]] regarding [[food]], whose [[object]] is the [[Void]], the [[Unconditioned]] Freedom -- their track cannot be traced, like that of birds in the [[air]]. |
− | 93. He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom -- his path cannot be traced, like that of birds in the air. | + | 93. He whose [[cankers]] are destroyed and who is not [[attached]] to [[food]], whose [[object]] is the [[Void]], the [[Unconditioned]] Freedom -- his [[path]] cannot be traced, like that of birds in the [[air]]. |
− | 94. Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers. | + | 94. Even the [[gods]] hold dear the [[wise one]], whose [[senses]] are subdued like [[horses]] well trained by a charioteer, whose [[pride]] is destroyed and who is free from the [[cankers]]. |
− | 95. There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud. | + | 95. There is no more [[worldly existence]] for the [[wise one]] who, like the [[earth]], resents nothing, who is firm as a high pillar and as [[pure]] as a deep pool free from mud. |
− | 96. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise. | + | 96. [[Calm]] is his [[thought]], [[calm]] his {{Wiki|speech}}, and [[calm]] his [[deed]], who, truly [[knowing]], is wholly freed, perfectly [[tranquil]] and [[wise]]. |
− | 97. The man who is without blind faith, who knows the Uncreate, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires -- he, truly, is the most excellent of men. | + | 97. The man who is without [[blind faith]], who [[knows]] the Uncreate, who has severed all links, destroyed all [[causes]] (for [[karma]], [[good and evil]]), and thrown out all [[desires]] -- he, truly, is the most {{Wiki|excellent}} of men. |
− | 98. Inspiring, indeed, is that place where Arahats dwell, be it a village, a forest, a vale, or a hill. | + | 98. Inspiring, indeed, is that place where [[Arahats]] dwell, be it a village, a {{Wiki|forest}}, a vale, or a hill. |
− | 99. Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures. | + | 99. Inspiring are the forests in which [[worldlings]] find no [[pleasure]]. There the {{Wiki|passionless}} will rejoice, for they seek no [[sensual pleasures]]. |
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THE THOUSANDS | THE THOUSANDS | ||
− | 100. Better than a thousand useless words is one useful word, hearing which one attains peace. | + | 100. Better than a thousand useless words is one useful [[word]], hearing which one attains [[peace]]. |
− | 101. Better than a thousand useless verses is one useful verse, hearing which one attains peace. | + | 101. Better than a thousand useless verses is one useful verse, hearing which one attains [[peace]]. |
− | 102. Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace. | + | 102. Better than reciting a hundred meaningless verses is the reciting of one verse of [[Dhamma]], hearing which one attains [[peace]]. |
− | 103. Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself. | + | 103. Though one may conquer a thousand times a thousand men in {{Wiki|battle}}, yet he indeed is the noblest victor who conquers himself. |
− | 104-105. Self-conquest is far better then the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct. | + | 104-105. Self-conquest is far better then the conquest of others. Not even a [[god]], an {{Wiki|angel}}, [[Mara]] or [[Brahma]] can turn into defeat the victory of a [[person]] who is self-subdued and ever restrained in conduct. |
− | 106. Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice. | + | 106. Though month after month for a hundred years one should offer [[sacrifices]] by the thousands, yet if only for a [[moment]] one should {{Wiki|worship}} those of perfected [[minds]] that [[honor]] is indeed better than a century of [[Wikipedia:sacrifice|sacrifice]]. |
− | 107. Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected minds, that worship is indeed better than a century of sacrifice. | + | 107. Though for a hundred years one should tend the [[sacrificial fire]] in the {{Wiki|forest}}, yet if only for a [[moment]] one should {{Wiki|worship}} those of perfected [[minds]], that {{Wiki|worship}} is indeed better than a century of [[Wikipedia:sacrifice|sacrifice]]. |
− | 108. Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent. | + | [[108]]. Whatever gifts and oblations one seeking [[merit]] might offer in this [[world]] for a whole year, all that is not worth one fourth of the [[merit]] gained by revering the Upright Ones, which is truly {{Wiki|excellent}}. |
− | 109. To one ever eager to revere and serve the elders, these four blessing accrue: long life and beauty, happiness and power. | + | 109. To one ever eager to revere and serve the [[elders]], these four [[blessing]] accrue: long [[life]] and [[beauty]], [[happiness]] and power. |
− | 110. Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled. | + | 110. Better it is to live one day [[virtuous]] and [[meditative]] than to live a hundred years [[immoral]] and uncontrolled. |
− | 111. Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled. | + | 111. Better it is to live one day [[wise]] and [[meditative]] than to live a hundred years [[foolish]] and uncontrolled. |
112. Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated. | 112. Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated. | ||
− | 113. Better it is to live one day seeing the rise and fall of things than to live as hundred years without ever seeing the rise and fall of things. | + | 113. Better it is to live one day [[seeing]] the rise and fall of things than to live as hundred years without ever [[seeing]] the rise and fall of things. |
− | 114. Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless. | + | 114. Better it is to live one day [[seeing]] the {{Wiki|Deathless}} than to live a hundred years without ever [[seeing]] the {{Wiki|Deathless}}. |
− | 115. Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth. | + | 115. Better it is to live one day [[seeing]] the [[Supreme Truth]] than to live a hundred years without ever [[seeing]] the [[Supreme Truth]]. |
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EVIL | EVIL | ||
− | 116. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil. | + | 116. Hasten to do good; restrain your [[mind]] from [[evil]]. He who is slow in doing good, his [[mind]] delights in [[evil]]. |
− | 117. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil. | + | 117. Should a [[person]] commit [[evil]], let him not do it again and again. Let him not find [[pleasure]] therein, for [[painful]] is the [[accumulation]] of [[evil]]. |
− | 118. Should a person do good, let him do it again and again. let him fin pleasure therein, for blissful is the accumulation of good. | + | 118. Should a [[person]] do good, let him do it again and again. let him fin [[pleasure]] therein, for [[blissful]] is the [[accumulation]] of good. |
− | 119. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds. | + | 119. It may be well with the evil-doer as long as the [[evil]] ripens not. But when it does ripen, then the evil-doer sees (the [[painful]] results of) his [[evil deeds]]. |
− | 120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds. | + | 120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the [[pleasant]] results of) his [[good deeds]]. |
− | 121. Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil. | + | 121. Think not lightly of [[evil]], saying, "It will not come to me." Drop by drop is the [[water]] pot filled. Likewise, the fool, [[gathering]] it little by little, fills himself with [[evil]]. |
− | 122. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good. | + | 122. Think not lightly of good, saying, "It will not come to me." Drop by drop is the [[water]] pot filled. Likewise, the [[wise]] man, [[gathering]] it little by little, fills himself with good. |
− | 123. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil. | + | 123. Just as a trader with a small escort and great [[wealth]] would avoid a perilous route, or just as one [[desiring]] to live avoids [[poison]], even so should one [[shun]] [[evil]]. |
− | 124. If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill. | + | 124. If on the hand there is no wound, one may carry even [[poison]] in it. [[Poison]] does not affect one who is free from wounds. For him who does no [[evil]], there is no ill. |
− | 125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man. | + | 125. Like fine dust thrown against the [[wind]], [[evil]] falls back upon that fool who {{Wiki|offends}} an inoffensive, [[pure]] and guiltless man. |
− | 126. Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana. | + | 126. Some are born in the [[womb]]; the wicked are born in [[hell]]; the devout go to [[heaven]]; the stainless pass into [[Nibbana]]. |
− | 127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds. | + | 127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the [[world]] is there a place where one may escape from the results of [[evil deeds]]. |
− | 128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may will not be overcome by death. | + | 128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the [[world]] is there a place where one may will not be overcome by [[death]]. |
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VIOLENCE | VIOLENCE | ||
− | 129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill. | + | 129. All tremble at [[violence]]; all {{Wiki|fear}} [[death]]. [[Putting oneself in the place of another]], one should not kill nor [[cause]] another to kill. |
− | 130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill. | + | 130. All tremble at [[violence]]; [[life]] is dear to all. [[Putting oneself in the place of another]], one should not kill nor [[cause]] another to kill. |
− | 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter. | + | 131. One who, while himself seeking [[happiness]], oppresses with [[violence]] other [[beings]] who also [[desire]] [[happiness]], will not attain [[happiness]] hereafter. |
− | 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter. | + | 132. One who, while himself seeking [[happiness]], does not oppress with [[violence]] other [[beings]] who also [[desire]] [[happiness]], will find [[happiness]] hereafter. |
− | 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you. | + | 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, [[angry]] {{Wiki|speech}} hurts, and retaliation may overtake you. |
− | 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you. | + | 134. If, like a broken [[gong]], you [[silence]] yourself, you have approached [[Nibbana]], for vindictiveness is no longer in you. |
− | 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence). | + | 135. Just as a cowherd drives the cattle to pasture with a [[staff]], so do [[old age]] and [[death]] drive the [[life force]] of [[beings]] (from [[existence]] to [[existence]]). |
− | 136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire. | + | 136. When the fool commits [[evil deeds]], he does not realize (their [[evil]] [[nature]]). The witless man is tormented by his [[own]] [[deeds]], like one burnt by [[fire]]. |
− | 137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states: | + | 137. He who inflicts [[violence]] on those who are unarmed, and {{Wiki|offends}} those who are inoffensive, will soon come upon one of these ten states: |
− | 138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell. | + | 138-140 Sharp [[pain]], or {{Wiki|disaster}}, [[bodily]] injury, serious {{Wiki|illness}}, or derangement of [[mind]], trouble from the government, or grave charges, loss of relatives, or loss of [[wealth]], or houses destroyed by ravaging [[fire]]; upon dissolution of the [[body]] that [[ignorant]] man is born in [[hell]]. |
− | 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt. | + | 141. Neither going about naked, nor matted locks, nor filth, nor [[fasting]], nor {{Wiki|lying}} on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can {{Wiki|purify}} a {{Wiki|mortal}} who has not overcome [[doubt]]. |
− | 142. Even though he be well-attired, yet if he is posed, calm, controlled and established in the holy life, having set aside violence towards all beings -- he, truly, is a holy man, a renunciate, a monk. | + | 142. Even though he be well-attired, yet if he is posed, [[calm]], controlled and established in the [[holy life]], having set aside [[violence]] towards all [[beings]] -- he, truly, is a [[holy man]], a renunciate, a [[monk]]. |
− | 143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip. | + | 143. Only rarely is there a man in this [[world]] who, restrained by modesty, avoids reproach, as a thoroughbred [[horse]] avoids the whip. |
− | 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering. | + | 144. Like a thoroughbred [[horse]] touched by the whip, be strenuous, be filled with [[spiritual]] yearning. By [[faith]] and [[moral]] [[purity]], by [[effort]] and [[meditation]], by [[investigation of the truth]], by being rich in [[knowledge]] and [[virtue]], and by being [[mindful]], destroy this [[unlimited]] [[suffering]]. |
− | 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves. | + | 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape [[wood]], and the good control themselves. |
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OLD AGE | OLD AGE | ||
− | 146. When this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, will you not see the light? | + | 146. When this [[world]] is ever ablaze, why this laughter, why this jubilation? Shrouded in {{Wiki|darkness}}, will you not see the {{Wiki|light}}? |
− | 147. Behold this body -- a painted image, a mass of heaped up sores, infirm, full of hankering -- of which nothing is lasting or stable! | + | 147. Behold this [[body]] -- a painted image, a {{Wiki|mass}} of heaped up sores, infirm, full of hankering -- of which nothing is lasting or {{Wiki|stable}}! |
− | 148. Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life. | + | 148. Fully worn out is this [[body]], a nest of {{Wiki|disease}}, and fragile. This foul {{Wiki|mass}} breaks up, for [[death]] is the end of [[life]]. |
− | 149. These dove-colored bones are like gourds that lie scattered about in autumn. Having seen them, how can one seek delight? | + | 149. These dove-colored [[bones]] are like {{Wiki|gourds}} that lie scattered about in autumn. Having seen them, how can one seek [[delight]]? |
− | 150. This city (body) is built of bones, plastered with flesh and blood; within are decay and death, pride and jealousy. | + | 150. This city ([[body]]) is built of [[bones]], plastered with flesh and {{Wiki|blood}}; within are [[decay]] and [[death]], [[pride]] and [[jealousy]]. |
− | 151. Even gorgeous royal chariots wear out, and indeed this body too wears out. But the Dhamma of the Good does not age; thus the Good make it known to the good. | + | 151. Even gorgeous {{Wiki|royal}} chariots wear out, and indeed this [[body]] too wears out. But the [[Dhamma]] of the Good does not age; thus the Good make it known to the good. |
− | 152. The man of little learning grows old like a bull. He grows only in bulk, but, his wisdom does not grow. | + | 152. The man of little {{Wiki|learning}} grows old like a bull. He grows only in bulk, but, his [[wisdom]] does not grow. |
− | 153. Through many a birth in samsara have I wandered in vain, seeking in the builder of this house (of life). Repeated birth is indeed suffering! | + | 153. Through many a [[birth]] in [[samsara]] have I wandered in vain, seeking in the builder of this house (of [[life]]). Repeated [[birth]] is indeed [[suffering]]! |
− | 154. O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned; I have attained the destruction of craving. | + | 154. O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My [[mind]] has reached the [[Unconditioned]]; I have [[attained]] the destruction of [[craving]]. |
− | 155. Those who in youth have not led the holy life, or have failed to acquire wealth, languish like old cranes in the pond without fish. | + | 155. Those who in youth have not led the [[holy life]], or have failed to acquire [[wealth]], languish like old cranes in the pond without {{Wiki|fish}}. |
− | 156. Those who in youth have not lead the holy life, or have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow. | + | 156. Those who in youth have not lead the [[holy life]], or have failed to acquire [[wealth]], lie sighing over the {{Wiki|past}}, like worn out arrows (shot from) a [[bow]]. |
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THE SELF | THE SELF | ||
− | 157. If one holds oneself dear, one should diligently watch oneself. Let the wise man keep vigil during any of the three watches of the night. | + | 157. If one holds oneself dear, one should diligently watch oneself. Let the [[wise]] man keep vigil during any of the three watches of the night. |
− | 158. One should first establish oneself in what is proper; then only should one instruct others. Thus the wise man will not be reproached. | + | 158. One should first establish oneself in what is proper; then only should one instruct others. Thus the [[wise]] man will not be reproached. |
− | 159. One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is self-control. | + | 159. One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is [[self-control]]. |
− | 160. One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain. | + | 160. One truly is the [[protector]] of oneself; who else could the [[protector]] be? With oneself fully controlled, one gains a [[mastery]] that is hard to gain. |
− | 161. The evil a witless man does by himself, born of himself and produced by himself, grinds him as a diamond grinds a hard gem. | + | 161. The [[evil]] a witless man does by himself, born of himself and produced by himself, grinds him as a [[diamond]] grinds a hard [[gem]]. |
− | 162. Just as a single creeper strangles the tree on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish. | + | 162. Just as a single creeper strangles the [[tree]] on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish. |
163. Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial. | 163. Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial. | ||
− | 164. Whoever, on account of perverted views, scorns the Teaching of the Perfected Ones, the Noble and Righteous Ones -- that fool, like the bamboo, produces fruits only for self destruction. | + | 164. Whoever, on account of perverted [[views]], scorns the [[Teaching]] of the Perfected Ones, the [[Noble]] and Righteous Ones -- that fool, like the {{Wiki|bamboo}}, produces {{Wiki|fruits}} only for [[self]] destruction. |
− | 165. By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depended on oneself; no one can purify another. | + | 165. By oneself is [[evil]] done; by oneself is one {{Wiki|defiled}}. By oneself is [[evil]] left undone; by oneself is one made [[pure]]. [[Purity]] and [[impurity]] depended on oneself; no one can {{Wiki|purify}} another. |
− | 166. Let one not neglect one's own welfare for the sake of another, however great. Clearly understanding one's own welfare, let one be intent upon the good. | + | 166. Let one not neglect one's [[own]] {{Wiki|welfare}} for the [[sake]] of another, however great. Clearly [[understanding]] one's [[own]] {{Wiki|welfare}}, let one be intent upon the good. |
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THE WORLD | THE WORLD | ||
− | 167. Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence. | + | 167. Follow not the [[vulgar]] way; live not in heedlessness; hold not [[false views]]; linger not long in [[worldly existence]]. |
− | 168. Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next. | + | 168. Arise! Do not be heedless! Lead a righteous [[life]]. The righteous live happily both in this [[world]] and the next. |
− | 169. Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next. | + | 169. Lead a righteous [[life]]; lead not a base [[life]]. The righteous live happily both in this [[world]] and the next. |
− | 170. One who looks upon the world as a bubble and a mirage, him the King of Death sees not. | + | 170. One who looks upon the [[world]] as a bubble and a [[mirage]], him the [[King]] of [[Death]] sees not. |
− | 171. Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it. | + | 171. Come! Behold this [[world]], which is like a decorated {{Wiki|royal}} [[chariot]]. Here fools flounder, but the [[wise]] have no [[attachment]] to it. |
− | 172. He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds. | + | 172. He who having been heedless is heedless no more, illuminates this [[world]] like the [[moon]] freed from clouds. |
− | 173. He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds. | + | 173. He, who by [[good deeds]] covers the [[evil]] he has done, illuminates this [[world]] like the [[moon]] freed from clouds. |
− | 174. Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss. | + | 174. [[Blind]] is the [[world]]; here only a few possess [[insight]]. Only a few, like birds escaping from the net, go to [[realms]] of [[bliss]]. |
− | 175. Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing Mara and his host. | + | 175. Swans fly on the [[path]] of the {{Wiki|sun}}; men pass through the [[air]] by [[psychic powers]]; the [[wise]] are led away from the [[world]] after vanquishing [[Mara]] and his host. |
− | 176. For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do. | + | 176. For a liar who has violated the one law (of [[truthfulness]]) who holds in scorn the hereafter, there is no [[evil]] that he cannot do. |
− | 177. Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter. | + | 177. Truly, misers fare not to [[heavenly realms]]; nor, indeed, do fools praise [[generosity]]. But the [[wise]] man rejoices in giving, and by that alone does he become [[happy]] hereafter. |
− | 178. Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance. | + | 178. Better than sole {{Wiki|sovereignty}} over the [[earth]], better than going to [[heaven]], better even than lordship over all the [[worlds]] is the [[supramundane]] [[Fruition]] of Stream Entrance. |
− | THE BUDDHA | + | THE [[BUDDHA]] |
− | 179. By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue? | + | 179. By what track can you trace that trackless [[Buddha]] of {{Wiki|limitless}} range, whose victory nothing can undo, whom none of the vanquished [[defilements]] can ever pursue? |
− | 180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming? | + | 180. By what track can you trace that trackless [[Buddha]] of {{Wiki|limitless}} range, in whom [[exists]] no longer, the entangling and embroiling [[craving]] that perpetuates becoming? |
− | 181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation -- such mindful ones, Supreme Buddhas, even the gods hold dear. | + | 181. Those [[wise]] ones who are devoted to [[meditation]] and who [[delight]] in the [[calm]] of [[renunciation]] -- such [[mindful]] ones, Supreme [[Buddhas]], even the [[gods]] hold dear. |
− | 182. Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas. | + | 182. Hard is it to be born a man; hard is the [[life]] of {{Wiki|mortals}}. Hard is it to gain the opportunity of hearing the [[Sublime]] [[Truth]], and hard to encounter is the [[arising]] of the [[Buddhas]]. |
− | 183. To avoid all evil, to cultivate good, and to cleanse one's mind -- this is the teaching of the Buddhas. | + | 183. To avoid all [[evil]], to cultivate good, and to cleanse one's [[mind]] -- this is the [[teaching]] of the [[Buddhas]]. |
− | 184. Enduring patience is the highest austerity. "Nibbana is supreme," say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others. | + | 184. Enduring [[patience]] is the [[highest]] austerity. "[[Nibbana]] is supreme," say the [[Buddhas]]. He is not a true [[monk]] who harms another, nor a true renunciate who oppresses others. |
− | 185. Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation -- this is the teaching of the Buddhas. | + | 185. Not despising, not harming, {{Wiki|restraint}} according to the code of [[monastic discipline]], moderation in [[food]], dwelling in [[solitude]], [[devotion]] to [[meditation]] -- this is the [[teaching]] of the [[Buddhas]]. |
− | 186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving. | + | 186-187. There is no satisfying [[sensual desires]], even with the [[rain]] of {{Wiki|gold coins}}. For [[sensual pleasures]] give little [[satisfaction]] and much [[pain]]. Having understood this, the [[wise]] man finds no [[delight]] even in [[heavenly]] [[pleasures]]. The [[disciple]] of the [[Supreme Buddha]] delights in the destruction of [[craving]]. |
− | 188. Driven only by fear, do men go for refuge to many places -- to hills, woods, groves, trees and shrines. | + | 188. Driven only by {{Wiki|fear}}, do men go for [[refuge]] to many places -- to hills, woods, groves, [[trees]] and [[shrines]]. |
− | 189. Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering. | + | 189. Such, indeed, is no safe [[refuge]]; such is not the [[refuge]] supreme. Not by resorting to such a [[refuge]] is one released from all [[suffering]]. |
− | 190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. | + | 190-191. He who has gone for [[refuge]] to the [[Buddha]], the [[Teaching]] and his Order, penetrates with [[transcendental wisdom]] the [[Four Noble Truths]] -- [[suffering]], the [[cessation of suffering]], and the [[Noble Eightfold Path]] leading to the [[cessation of suffering]]. |
− | 192. This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering. | + | 192. This indeed is the safe [[refuge]], this the [[refuge]] supreme. Having gone to such a [[refuge]], one is released from all [[suffering]]. |
− | 193. Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily. | + | 193. Hard to find is the thoroughbred man (the [[Buddha]]); he is not born everywhere. Where such a [[wise]] man is born, that {{Wiki|clan}} thrives happily. |
− | 194. Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker. | + | 194. Blessed is the [[birth]] of the [[Buddhas]]; blessed is the enunciation of the [[sacred]] [[Teaching]]; blessed is the [[harmony]] in the Order, and blessed is the [[spiritual]] pursuit of the united truth-seeker. |
− | 195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation -- he who reveres such peaceful and fearless ones, his merit none can compute by any measure. | + | 195-196. He who reveres those worthy of reverence, the [[Buddhas]] and their [[disciples]], who have transcended all [[obstacles]] and passed beyond the reach of [[sorrow]] and [[lamentation]] -- he who reveres such [[peaceful]] and [[fearless]] ones, his [[merit]] none can compute by any measure. |
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HAPPINESS | HAPPINESS | ||
− | 197. Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred. | + | 197. [[Happy]] indeed we live, friendly amidst the {{Wiki|hostile}}. Amidst {{Wiki|hostile}} men we dwell free from [[hatred]]. |
− | 198. Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction. | + | 198. [[Happy]] indeed we live, friendly amidst the afflicted (by [[craving]]). Amidst afflicted men we dwell free from [[affliction]]. |
− | 199. Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice. | + | 199. [[Happy]] indeed we live, free from [[avarice]] amidst the avaricious. Amidst the avaricious men we dwell free from [[avarice]]. |
− | 200. Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods. | + | 200. [[Happy]] indeed we live, we who possess nothing. Feeders on [[joy]] we shall be, like the Radiant [[Gods]]. |
− | 201. Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat. | + | 201. Victory begets [[enmity]]; the defeated dwell in [[pain]]. Happily the [[peaceful]] live, discarding both victory and defeat. |
− | 202. There is no fire like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana). | + | 202. There is no [[fire]] like [[lust]] and no [[crime]] like [[hatred]]. There is no ill like the [[aggregates]] (of [[existence]]) and no [[bliss]] higher than the [[peace]] (of [[Nibbana]]). |
− | 203. Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss. | + | 203. Hunger is the worst {{Wiki|disease}}, [[conditioned things]] the worst [[suffering]]. [[Knowing]] this as it really is, the [[wise]] realize [[Nibbana]], the [[highest bliss]]. |
− | 204. Health is the most precious gain and contentment the greatest wealth. A trustworthy person is the best kinsman, Nibbana the highest bliss. | + | 204. [[Health]] is the most [[precious]] gain and [[contentment]] the greatest [[wealth]]. A trustworthy [[person]] is the best kinsman, [[Nibbana]] the [[highest bliss]]. |
− | 205. Having savored the taste of solitude and peace (of Nibbana), pain-free and stainless he becomes, drinking deep the taste of the bliss of the Truth. | + | 205. Having savored the {{Wiki|taste}} of [[solitude]] and [[peace]] (of [[Nibbana]]), pain-free and stainless he becomes, drinking deep the {{Wiki|taste}} of the [[bliss]] of the [[Truth]]. |
− | 206. Good is it to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools. | + | 206. Good is it to see the [[Noble Ones]]; to live with them is ever [[blissful]]. One will always be [[happy]] by not encountering fools. |
− | 207. Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one's own kinsmen. | + | 207. Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever [[painful]], like partnership with an enemy. But association with the [[wise]] is [[happy]], like meeting one's [[own]] kinsmen. |
− | 208. Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars. | + | 208. Therefore, follow the [[Noble One]], who is steadfast, [[wise]], learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the [[moon]] follows the [[path]] of the {{Wiki|stars}}. |
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AFFECTION | AFFECTION | ||
− | 209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs. | + | 209. Giving himself to things to be shunned and not exerting where {{Wiki|exertion}} is needed, a seeker after [[pleasures]], having given up his true {{Wiki|welfare}}, envies those intent upon theirs. |
− | 210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful. | + | 210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are [[painful]]. |
− | 211. Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved. | + | 211. Therefore hold nothing dear, for separation from the dear is [[painful]]. There are no bonds for those who have nothing beloved or unloved. |
− | 212. From endearment springs grief, from endearment springs fear. From him who is wholly free from endearment there is no grief, whence then fear? | + | 212. From endearment springs [[grief]], from endearment springs {{Wiki|fear}}. From him who is wholly free from endearment there is no [[grief]], whence then {{Wiki|fear}}? |
− | 213. From affection springs grief, from affection springs fear. From him who is wholly free from affection there is no grief, whence then fear? | + | 213. From {{Wiki|affection}} springs [[grief]], from {{Wiki|affection}} springs {{Wiki|fear}}. From him who is wholly free from {{Wiki|affection}} there is no [[grief]], whence then {{Wiki|fear}}? |
− | 214. From attachment springs grief, from attachment springs fear. From him who is wholly free from attachment there is no grief, whence then fear? | + | 214. From [[attachment]] springs [[grief]], from [[attachment]] springs {{Wiki|fear}}. From him who is wholly free from [[attachment]] there is no [[grief]], whence then {{Wiki|fear}}? |
− | 215. From lust springs grief, from lust springs fear. From him who is wholly free from craving there is no grief; whence then fear? | + | 215. From [[lust]] springs [[grief]], from [[lust]] springs {{Wiki|fear}}. From him who is wholly free from [[craving]] there is no [[grief]]; whence then {{Wiki|fear}}? |
− | 216. From craving springs grief, from craving springs fear. From him who is wholly free from craving there is no grief; whence then fear? | + | 216. From [[craving]] springs [[grief]], from [[craving]] springs {{Wiki|fear}}. From him who is wholly free from [[craving]] there is no [[grief]]; whence then {{Wiki|fear}}? |
− | 217. People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing. | + | 217. [[People]] hold dear him who [[embodies]] [[virtue]] and [[insight]], who is principled, has [[realized]] the [[truth]], and who himself does what he ought to be doing. |
− | 218. One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures -- such a man is called "One Bound Upstream." | + | 218. One who is intent upon the {{Wiki|Ineffable}} ([[Nibbana]]), dwells with [[mind]] inspired (by [[supramundane wisdom]]), and is no more [[bound]] by [[sense]] [[pleasures]] -- such a man is called "One [[Bound]] Upstream." |
219. When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival. | 219. When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival. | ||
− | 220. As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next. | + | 220. As kinsmen welcome a dear one on arrival, even so his [[own]] [[good deeds]] will welcome the doer of good who has gone from this [[world]] to the next. |
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ANGER | ANGER | ||
− | 221. One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached. | + | 221. One should give up [[anger]], {{Wiki|renounce}} [[pride]], and overcome all [[fetters]]. [[Suffering]] never befalls him who clings not to [[mind and body]] and is [[detached]]. |
− | 222. He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins. | + | 222. He who checks rising [[anger]] as a charioteer checks a rolling [[chariot]], him I call a true charioteer. Others only hold the reins. |
− | 223. Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth. | + | 223. Overcome the [[angry]] by [[non-anger]]; overcome the wicked by [[goodness]]; overcome the miser by [[generosity]]; overcome the liar by [[truth]]. |
− | 224. Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods. | + | 224. Speak the [[truth]]; yield not to [[anger]]; when asked, give even if you only have a little. By these three means can one reach the presence of the [[gods]]. |
− | 225. Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more. | + | 225. Those [[sages]] who are inoffensive and ever restrained in [[body]], go to the [[Deathless State]], where, having gone, they grieve no more. |
− | 226. Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana -- their defilements fade away. | + | 226. Those who are ever vigilant, who [[discipline]] themselves day and night, and are ever intent upon [[Nibbana]] -- their [[defilements]] fade away. |
− | 227. O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those speak much, they blame those who speak in moderation. There is none in the world who is not blamed. | + | 227. O [[Atula]]! Indeed, this is an [[ancient]] practice, not one only of today: they blame those who remain [[silent]], they blame those speak much, they blame those who speak in moderation. There is none in the [[world]] who is not blamed. |
− | 228. There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised. | + | 228. There never was, there never will be, nor is there now, a [[person]] who is wholly blamed or wholly praised. |
− | 229. But the man whom the wise praise, after observing him day after day, is one of flawless character, wise, and endowed with knowledge and virtue. | + | 229. But the man whom the [[wise]] praise, after observing him day after day, is one of flawless [[character]], [[wise]], and endowed with [[knowledge]] and [[virtue]]. |
− | 230. Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised. | + | 230. Who can blame such a one, as worthy as a coin of refined {{Wiki|gold}}? Even the [[gods]] praise him; by [[Brahma]], too, is he praised. |
− | 231. Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed. | + | 231. Let a man guard himself against irritability in [[bodily action]]; let him be controlled in [[deed]]. [[Abandoning]] [[bodily]] {{Wiki|misconduct}}, let him practice [[good conduct]] in [[deed]]. |
− | 232. Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech. | + | 232. Let a man guard himself against irritability in {{Wiki|speech}}; let him be controlled in {{Wiki|speech}}. [[Abandoning]] [[verbal]] {{Wiki|misconduct}}, let him practice [[good conduct]] in {{Wiki|speech}}. |
− | 233. Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought. | + | 233. Let a man guard himself against irritability in [[thought]]; let him be controlled in [[mind]]. [[Abandoning]] [[mental]] {{Wiki|misconduct}}, let him practice [[good conduct]] in [[thought]]. |
− | 234. The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled. | + | 234. The [[wise]] are controlled in [[bodily action]], controlled in {{Wiki|speech}} and controlled in [[thought]]. They are truly well-controlled. |
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235. Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey! | 235. Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey! | ||
− | 236. Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones. | + | 236. Make an [[island]] for yourself! Strive hard and become [[wise]]! Rid of [[impurities]] and cleansed of stain, you shall enter the [[celestial]] abode of the [[Noble Ones]]. |
− | 237. Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey! | + | 237. Your [[life]] has come to an end now; You are setting forth into the presence of [[Yama]], the [[king]] of [[death]]. No resting place is there for you on the way, yet you have made no provision for the journey! |
− | 238. Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay. | + | 238. Make an [[island]] unto yourself! Strive hard and become [[wise]]! Rid of [[impurities]] and cleansed of stain, you shall not come again to [[birth]] and [[decay]]. |
− | 239. One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver. | + | 239. One by one, little by little, [[moment]] by [[moment]], a [[wise]] man should remove his [[own]] [[impurities]], as a smith removes his dross from {{Wiki|silver}}. |
− | 240. Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe. | + | 240. Just as rust [[arising]] from {{Wiki|iron}} eats away the base from which it arises, even so, their [[own]] [[deeds]] lead transgressors to states of woe. |
− | 241. Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard. | + | 241. Non-repetition is the bane of [[scriptures]]; neglect is the bane of a home; slovenliness is the bane of personal [[appearance]], and heedlessness is the bane of a guard. |
− | 242. Unchastity is the taint in a woman; niggardliness is the taint in a giver. Taints, indeed, are all evil things, both in this world and the next. | + | 242. Unchastity is the taint in a woman; niggardliness is the taint in a giver. [[Taints]], indeed, are all [[evil]] things, both in this [[world]] and the next. |
− | 243. A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless, O monks! | + | 243. A worse taint than these is [[ignorance]], the worst of all [[taints]]. Destroy this one taint and become taintless, O [[monks]]! |
− | 244. Easy for life is the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt. | + | 244. Easy for [[life]] is the shameless one who is impudent as a [[crow]], is backbiting and forward, [[arrogant]] and corrupt. |
− | 245. Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning. | + | 245. Difficult is [[life]] for the modest one who always seeks [[purity]], is [[detached]] and unassuming, clean in [[life]], and discerning. |
− | 246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks -- such a man digs up his own root even in this world.-13 | + | 246-247. One who destroys [[life]], utters lies, takes what is not given, goes to another man's wife, and is addicted to [[intoxicating]] drinks -- such a man digs up his [[own]] [[root]] even in this world.-13 |
− | 248. Know this, O good man: evil things are difficult to control. Let not greed and wickedness drag you to protracted misery. | + | 248. Know this, O good man: [[evil]] things are difficult to control. Let not [[greed]] and wickedness drag you to protracted [[misery]]. |
− | 249. People give according to their faith or regard. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day of night. | + | 249. [[People]] give according to their [[faith]] or regard. If one becomes discontented with the [[food]] and drink given by others, one does not attain [[meditative absorption]], either by day of night. |
− | 250. But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night. | + | 250. But he in who this ({{Wiki|discontent}}) is fully destroyed, uprooted and [[extinct]], he attains [[absorption]], both by day and by night. |
− | 251. There is no fire like lust; there is no grip like hatred; there is no net like delusion; there is no river like craving. | + | 251. There is no [[fire]] like [[lust]]; there is no [[grip]] like [[hatred]]; there is no net like [[delusion]]; there is no [[river]] like [[craving]]. |
− | 252. Easily seen is the fault of others, but one's own fault is difficult to see. Like chaff one winnows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches. | + | 252. [[Easily seen]] is the fault of others, but one's [[own]] fault is difficult to see. Like chaff one winnows another's faults, but hides one's [[own]], even as a crafty fowler hides behind [[sham]] branches. |
− | 253. He who seeks another's faults, who is ever censorious -- his cankers grow. He is far from destruction of the cankers. | + | 253. He who seeks another's faults, who is ever censorious -- his [[cankers]] grow. He is far from [[destruction of the cankers]]. |
− | 254. There is no track in the sky, and no recluse outside (the Buddha's dispensation). Mankind delights in worldliness, but the Buddhas are free from worldliness. | + | 254. There is no track in the sky, and no [[recluse]] outside (the [[Buddha's]] dispensation). Mankind delights in worldliness, but the [[Buddhas]] are free from worldliness. |
− | 255. There is not track in the sky, and no recluse outside (the Buddha's dispensation). There are no conditioned things that are eternal, and no instability in the Buddhas. | + | 255. There is not track in the sky, and no [[recluse]] outside (the [[Buddha's]] dispensation). There are no [[conditioned things]] that are eternal, and no instability in the [[Buddhas]]. |
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THE JUST | THE JUST | ||
− | 256. Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong. | + | 256. Not by passing arbitrary judgments does a man become just; a [[wise]] man is he who investigates both right and wrong. |
− | 257. He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just. | + | 257. He who does not [[judge]] others {{Wiki|arbitrarily}}, but passes [[judgment]] impartially according to the [[truth]], that sagacious man is a guardian of law and is called just. |
− | 258. One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise. | + | 258. One is not [[wise]] because one speaks much. He who is peaceable, friendly and [[fearless]] is called [[wise]]. |
− | 259. A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma. | + | 259. A man is not versed in [[Dhamma]] because he speaks much. He who, after hearing a little [[Dhamma]], realizes its [[truth]] directly and is not heedless of it, is truly versed in the [[Dhamma]]. |
− | 260. A monk is not Elder because his head is gray. He is but ripe in age, and he is called one grown old in vain. | + | 260. A [[monk]] is not Elder because his head is gray. He is but ripe in age, and he is called one grown old in vain. |
− | 261. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise -- he is truly called an Elder. | + | 261. One in whom there is [[truthfulness]], [[virtue]], inoffensiveness, {{Wiki|restraint}} and self-mastery, who is free from [[defilements]] and is [[wise]] -- he is truly called an Elder. |
− | 262. Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful. | + | 262. Not by mere [[eloquence]] nor by [[beauty]] of [[form]] does a man become accomplished, if he is [[jealous]], [[selfish]] and deceitful. |
− | 263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred -- that wise man is truly accomplished. | + | 263. But he in whom these are wholly destroyed, uprooted and [[extinct]], and who has cast out [[hatred]] -- that [[wise]] man is truly accomplished. |
− | 264. Not by shaven head does a man who is indisciplined and untruthful become a monk. How can he who is full of desire and greed be a monk? | + | 264. Not by shaven head does a man who is indisciplined and untruthful become a [[monk]]. How can he who is full of [[desire]] and [[greed]] be a [[monk]]? |
− | 265. He who wholly subdues evil both small and great is called a monk, because he has overcome all evil. | + | 265. He who wholly subdues [[evil]] both small and great is called a [[monk]], because he has overcome all [[evil]]. |
− | 266. He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk. | + | 266. He is not a [[monk]] just because he [[lives]] on others' [[alms]]. Not by adopting outward [[form]] does one become a true [[monk]]. |
− | 267. Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world -- he is truly called a monk. | + | 267. Whoever here (in the Dispensation) [[lives]] a [[holy life]], transcending both [[merit]] and {{Wiki|demerit}}, and walks with [[understanding]] in this [[world]] -- he is truly called a [[monk]]. |
− | 268. Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good. | + | 268. Not by observing [[silence]] does one become a [[Wikipedia:Sage (sophos|sage]], if he be [[foolish]] and [[ignorant]]. But that man is [[wise]] who, as if holding a balance-scale accepts only the good. |
− | 269. The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage. | + | 269. The [[Wikipedia:Sage (sophos|sage]] (thus) rejecting the [[evil]], is truly a [[Wikipedia:Sage (sophos|sage]]. Since he comprehends both ({{Wiki|present}} and {{Wiki|future}}) [[worlds]], he is called a [[Wikipedia:Sage (sophos|sage]]. |
− | 270. He is not noble who injures living beings. He is called noble because he is harmless towards all living beings. | + | 270. He is not [[noble]] who injures [[living beings]]. He is called [[noble]] because he is harmless towards [[all living beings]]. |
− | 271-272. Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahatship) is reached. | + | 271-272. Not by {{Wiki|rules}} and observances, not even by much {{Wiki|learning}}, nor by gain of [[absorption]], nor by a [[life]] of [[seclusion]], nor by [[thinking]], "I enjoy the [[bliss]] of [[renunciation]], which is not [[experienced]] by the [[worldling]]" should you, O [[monks]], rest content, until the utter destruction of [[cankers]] ([[Arahatship]]) is reached. |
− | THE PATH | + | THE [[PATH]] |
− | 273. Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best. | + | 273. Of all the [[paths]] the [[Eightfold Path]] is the best; of all the [[truths]] the [[Four Noble Truths]] are the best; of all things passionlessness is the best: of men the [[Seeing]] One (the [[Buddha]]) is the best. |
− | 274. This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara. | + | 274. This is the only [[path]]; there is none other for the [[purification]] of [[insight]]. Tread this [[path]], and you will bewilder [[Mara]]. |
− | 275. Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path. | + | 275. Walking upon this [[path]] you will make an end of [[suffering]]. Having discovered how to pull out the thorn of [[lust]], I make known the [[path]]. |
− | 276. You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara. | + | 276. You yourselves must strive; the [[Buddhas]] only point the way. Those [[meditative]] ones who tread the [[path]] are released from the bonds of [[Mara]]. |
− | 277. "All conditioned things are impermanent" -- when one sees this with wisdom, one turns away from suffering. This is the path to purification. | + | 277. "All [[conditioned things]] are [[impermanent]]" -- when one sees this with [[wisdom]], one turns away from [[suffering]]. This is the [[path to purification]]. |
− | 278. "All conditioned things are unsatisfactory" -- when one sees this with wisdom, one turns away from suffering. This is the path to purification. | + | 278. "All [[conditioned things]] are unsatisfactory" -- when one sees this with [[wisdom]], one turns away from [[suffering]]. This is the [[path to purification]]. |
− | 279. "All things are not-self" -- when one sees this with wisdom, one turns away from suffering. This is the path to purification. | + | 279. "All things are {{Wiki|not-self}}" -- when one sees this with [[wisdom]], one turns away from [[suffering]]. This is the [[path to purification]]. |
− | 280. The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts -- such an indolent man does not find the path to wisdom. | + | 280. The idler who does not exert himself when he should, who though young and strong is full of [[sloth]], with a [[mind]] full of vain [[thoughts]] -- such an indolent man does not find the [[path]] to [[wisdom]]. |
− | 281. Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage. | + | 281. Let a man be watchful of {{Wiki|speech}}, well controlled in [[mind]], and not commit [[evil]] in [[bodily action]]. Let him {{Wiki|purify}} these three courses of [[action]], and win the [[path]] made known by the Great [[Sage]]. |
− | 282. Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase. | + | 282. [[Wisdom]] springs from [[meditation]]; without [[meditation]] [[wisdom]] wanes. Having known these [[two paths]] of progress and {{Wiki|decline}}, let a man so conduct himself that his [[wisdom]] may increase. |
− | 283. Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks! | + | 283. Cut down the {{Wiki|forest}} ([[lust]]), but not the [[tree]]; from the {{Wiki|forest}} springs {{Wiki|fear}}. Having cut down the {{Wiki|forest}} and the underbrush ([[desire]]), be {{Wiki|passionless}}, O [[monks]]! |
− | 284. For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother. | + | 284. For so long as the underbrush of [[desire]], even the most {{Wiki|subtle}}, of a man towards a woman is not cut down, his [[mind]] is in bondage, like the sucking calf to its mother. |
− | 285. Cut off your affection in the manner of a man plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One. | + | 285. Cut off your {{Wiki|affection}} in the manner of a man plucks with his hand an autumn [[lotus]]. Cultivate only the [[path]] to [[peace]], [[Nibbana]], as made known by the [[Exalted One]]. |
− | 286. "Here shall I live during the rains, here in winter and summer" -- thus thinks the fool. He does not realize the danger (that death might intervene). | + | 286. "Here shall I live during the rains, here in winter and summer" -- thus [[thinks]] the fool. He does not realize the [[danger]] (that [[death]] might intervene). |
− | 287. As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle. | + | 287. As a great flood carries away a [[sleeping]] village, so [[death]] seizes and carries away the man with a [[clinging]] [[mind]], doting on his children and cattle. |
− | 288. For him who is assailed by death there is no protection by kinsmen. None there are to save him -- no sons, nor father, nor relatives. | + | 288. For him who is assailed by [[death]] there is no [[protection]] by kinsmen. None there are to save him -- no sons, nor father, nor relatives. |
− | 289. Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana. | + | 289. [[Realizing]] this fact, let the [[wise]] man, restrained by [[morality]], hasten to clear the [[path]] leading to [[Nibbana]]. |
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MISCELLANEOUS | MISCELLANEOUS | ||
− | 290. If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater. | + | 290. If by renouncing a lesser [[happiness]] one may realize a greater [[happiness]], let the [[wise]] man {{Wiki|renounce}} the lesser, having regard for the greater. |
− | 291. Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred. | + | 291. Entangled by the bonds of [[hate]], he who seeks his [[own]] [[happiness]] by inflicting [[pain]] on others, is never delivered from [[hatred]]. |
− | 292. The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done. | + | 292. The [[cankers]] only increase for those who are [[arrogant]] and heedless, who leave undone what should be done and do what should not be done. |
− | 293. The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done. | + | 293. The [[cankers]] cease for those [[mindful]] and clearly comprehending ones who always earnestly practice [[mindfulness]] of the [[body]], who do not resort to what should not be done, and steadfastly pursue what should be done. |
− | 294. Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man. | + | 294. Having slain mother ([[craving]]), father ([[self-conceit]]), two warrior-kings ([[eternalism and nihilism]]), and destroyed a country ([[sense organs]] and [[sense objects]]) together with its treasurer ([[attachment]] and [[lust]]), ungrieving goes the [[holy man]]. |
− | 295. Having slain mother, father, two brahmin kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man. | + | 295. Having slain mother, father, two [[brahmin]] [[kings]] (two extreme [[views]]), and a [[tiger]] as the fifth (the [[five mental hindrances]]), ungrieving goes the [[holy man]]. |
− | 296. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha. | + | 296. Those [[disciples]] of [[Gotama]] ever [[awaken]] happily who day and night constantly practice the [[Recollection]] of the Qualities of the [[Buddha]]. |
− | 297. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma. | + | 297. Those [[disciples]] of [[Gotama]] ever [[awaken]] happily who day and night constantly practice the [[Recollection]] of the Qualities of the [[Dhamma]]. |
− | 298. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha. | + | 298. Those [[disciples]] of [[Gotama]] ever [[awaken]] happily who day and night constantly practice the [[Recollection]] of the Qualities of the [[Sangha]]. |
− | 299. Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body. | + | 299. Those [[disciples]] of [[Gotama]] ever [[awaken]] happily who day and night constantly practice [[Mindfulness]] of the [[Body]]. |
− | 300. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence. | + | 300. Those [[disciples]] of [[Gotama]] ever [[awaken]] happily whose [[minds]] by day and night [[delight]] in the practice of [[non-violence]]. |
− | 301. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation. | + | 301. Those [[disciples]] of [[Gotama]] ever [[awaken]] happily whose [[minds]] by day and night [[delight]] in the [[practice of meditation]]. |
− | 302. Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering. | + | 302. Difficult is [[life]] as a [[monk]]; difficult is it to [[delight]] therein. Also difficult and [[sorrowful]] is the [[household life]]. [[Suffering]] comes from association with unequals; [[suffering]] comes from wandering in [[samsara]]. Therefore, be not an aimless {{Wiki|wanderer}}, be not a pursuer of [[suffering]]. |
− | 303. He who is full of faith and virtue, and possesses good repute and wealth -- he is respected everywhere, in whatever land he travels. | + | 303. He who is full of [[faith]] and [[virtue]], and possesses good repute and [[wealth]] -- he is respected everywhere, in whatever land he travels. |
− | 304. The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night. | + | 304. The good shine from afar, like the [[Himalaya]] [[mountains]]. But the wicked are unseen, like arrows shot in the night. |
− | 305. He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest. | + | 305. He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find [[delight]] in the [[solitude]] of the {{Wiki|forest}}. |
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THE STATE OF WOE | THE STATE OF WOE | ||
− | 306. The liar goes to the state of woe; also he who, having done (wrong), says, "I did not do it." Men of base actions both, on departing they share the same destiny in the other world. | + | 306. The liar goes to the [[state]] of woe; also he who, having done (wrong), says, "I did not do it." Men of base [[actions]] both, on departing they share the same [[destiny]] in the other [[world]]. |
− | 307. There are many evil characters and uncontrolled men wearing the saffron robe. These wicked men will be born in states of woe because of their evil deeds. | + | 307. There are many [[evil]] characters and uncontrolled men wearing the {{Wiki|saffron}} robe. These wicked men will be born in states of woe because of their [[evil deeds]]. |
− | 308. It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat the alms of the people. | + | 308. It would be better to swallow a red-hot iron ball, blazing like [[fire]], than as an [[immoral]] and uncontrolled [[monk]] to eat the [[alms]] of the [[people]]. |
− | 309. Four misfortunes befall the reckless man who consorts with another's wife: acquisition of demerit, disturbed sleep, ill-repute, and (rebirth in) states of woe. | + | 309. Four misfortunes befall the reckless man who [[consorts]] with another's wife: acquisition of {{Wiki|demerit}}, disturbed [[sleep]], ill-repute, and ([[rebirth]] in) states of woe. |
− | 310. Such a man acquires demerit and an unhappy birth in the future. Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment. Hence, let no man consort with another's wife. | + | 310. Such a man acquires {{Wiki|demerit}} and an [[unhappy]] [[birth]] in the {{Wiki|future}}. Brief is the [[pleasure]] of the frightened man and woman, and the [[king]] imposes heavy {{Wiki|punishment}}. Hence, let no man [[consort]] with another's wife. |
− | 311. Just as kusa grass wrongly handled cuts the hand, even so, a recluse's life wrongly lived drags one to states of woe. | + | 311. Just as [[kusa grass]] wrongly handled cuts the hand, even so, a recluse's [[life]] wrongly lived drags one to states of woe. |
− | 312. Any loose act, any corrupt observance, any life of questionable celibacy -- none of these bear much fruit. | + | 312. Any loose act, any corrupt [[observance]], any [[life]] of questionable [[celibacy]] -- none of these bear much fruit. |
− | 313. If anything is to be done, let one do it with sustained vigor. A lax monastic life stirs up the dust of passions all the more. | + | 313. If anything is to be done, let one do it with sustained [[vigor]]. A lax [[monastic life]] stirs up the dust of [[passions]] all the more. |
− | 314. An evil deed is better left undone, for such a deed torments one afterwards. But a good deed is better done, doing which one repents not later. | + | 314. An [[evil]] [[deed]] is better left undone, for such a [[deed]] torments one afterwards. But a good [[deed]] is better done, doing which one repents not later. |
− | 315. Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for spiritual growth). For those who let slip this opportunity grieve indeed when consigned to hell. | + | 315. Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for [[spiritual]] growth). For those who let slip this opportunity grieve indeed when consigned to [[hell]]. |
− | 316. Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of -- upholding false views, they go to states of woe. | + | 316. Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of -- upholding [[false views]], they go to states of woe. |
− | 317. Those who see something to fear where there is nothing to fear, and see nothing to fear where there is something to fear -- upholding false views, they go to states of woe. | + | 317. Those who see something to {{Wiki|fear}} where there is nothing to {{Wiki|fear}}, and see nothing to {{Wiki|fear}} where there is something to {{Wiki|fear}} -- upholding [[false views]], they go to states of woe. |
− | 318. Those who imagine evil where there is none, and do not see evil where it is -- upholding false views, they go to states of woe. | + | 318. Those who [[imagine]] [[evil]] where there is none, and do not see [[evil]] where it is -- upholding [[false views]], they go to states of woe. |
− | 319. Those who discern the wrong as wrong and the right as right -- upholding right views, they go to realms of bliss. | + | 319. Those who discern the wrong as wrong and the right as right -- upholding [[right views]], they go to [[realms]] of [[bliss]]. |
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THE ELEPHANT | THE ELEPHANT | ||
− | 320. As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. There are many, indeed, who lack virtue. | + | 320. As an [[elephant]] in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. There are many, indeed, who lack [[virtue]]. |
− | 321. A tamed elephant is led into a crowd, and the king mounts a tamed elephant. Best among men is the subdued one who endures abuse. | + | 321. A tamed [[elephant]] is led into a crowd, and the [[king]] mounts a tamed [[elephant]]. Best among men is the subdued one who endures abuse. |
− | 322. Excellent are well-trained mules, thoroughbred Sindhu horses and noble tusker elephants. But better still is the man who has subdued himself. | + | 322. {{Wiki|Excellent}} are well-trained mules, thoroughbred [[Sindhu]] [[horses]] and [[noble]] tusker [[elephants]]. But better still is the man who has subdued himself. |
− | 323. Not by these mounts, however, would one go to the Untrodden Land (Nibbana), as one who is self-tamed goes by his own tamed and well-controlled mind. | + | 323. Not by these mounts, however, would one go to the Untrodden Land ([[Nibbana]]), as one who is self-tamed goes by his [[own]] tamed and well-controlled [[mind]]. |
− | 324. Musty during rut, the tusker named Dhanapalaka is uncontrollable. Held in captivity, the tusker does not touch a morsel, but only longingly calls to mind the elephant forest. | + | 324. Musty during rut, the tusker named Dhanapalaka is uncontrollable. Held in {{Wiki|captivity}}, the tusker does not {{Wiki|touch}} a morsel, but only longingly calls to [[mind]] the [[elephant]] {{Wiki|forest}}. |
− | 325. When a man is sluggish and gluttonous, sleeping and rolling around in bed like a fat domestic pig, that sluggard undergoes rebirth again and again. | + | 325. When a man is sluggish and gluttonous, [[sleeping]] and rolling around in bed like a fat domestic pig, that sluggard undergoes [[rebirth]] again and again. |
− | 326. Formerly this mind wandered about as it liked, where it wished and according to its pleasure, but now I shall thoroughly master it with wisdom as a mahout controls with his ankus [sic] an elephant in rut. | + | 326. Formerly this [[mind]] wandered about as it liked, where it wished and according to its [[pleasure]], but now I shall thoroughly [[master]] it with [[wisdom]] as a mahout controls with his ankus [sic] an [[elephant]] in rut. |
− | 327. Delight in heedfulness! Guard well your thoughts! Draw yourself out of this bog of evil, even as an elephant draws himself out of the mud. | + | 327. [[Delight]] in [[heedfulness]]! Guard well your [[thoughts]]! Draw yourself out of this bog of [[evil]], even as an [[elephant]] draws himself out of the mud. |
− | 328. If for company you find a wise and prudent friend who leads a good life, you should, overcoming all impediments, keep his company joyously and mindfully. | + | 328. If for company you find a [[wise]] and prudent [[friend]] who leads a good [[life]], you should, [[overcoming]] all impediments, keep his company joyously and mindfully. |
− | 329. If for company you cannot find a wise and prudent friend who leads a good life, then, like a king who leaves behind a conquered kingdom, or like a lone elephant in the elephant forest, you should go your way alone. | + | 329. If for company you cannot find a [[wise]] and prudent [[friend]] who leads a good [[life]], then, like a [[king]] who leaves behind a conquered {{Wiki|kingdom}}, or like a lone [[elephant]] in the [[elephant]] {{Wiki|forest}}, you should go your way alone. |
− | 330. Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like and elephant in the elephant forest. | + | 330. Better it is to live alone; there is no fellowship with a fool. Live alone and do no [[evil]]; be carefree like and [[elephant]] in the [[elephant]] {{Wiki|forest}}. |
− | 331. Good are friends when need arises; good is contentment with just what one has; good is merit when life is at an end, and good is the abandoning of all suffering (through Arahatship). | + | 331. Good are friends when need arises; good is [[contentment]] with just what one has; good is [[merit]] when [[life]] is at an end, and good is the [[abandoning]] of all [[suffering]] (through [[Arahatship]]). |
− | 332. In this world, good it is to serve one's mother, good it is to serve one's father, good it is to serve the monks, and good it is to serve the holy men. | + | 332. In this [[world]], good it is to serve one's mother, good it is to serve one's father, good it is to serve the [[monks]], and good it is to serve the {{Wiki|holy}} men. |
− | 333. Good is virtue until life's end, good is faith that is steadfast, good is the acquisition of wisdom, and good is the avoidance of evil. | + | 333. Good is [[virtue]] until life's end, good is [[faith]] that is steadfast, good is the acquisition of [[wisdom]], and good is the avoidance of [[evil]]. |
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CRAVING | CRAVING | ||
− | 334. The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma). | + | 334. The [[craving]] of one given to heedless living grows like a creeper. Like the monkey seeking {{Wiki|fruits}} in the {{Wiki|forest}}, he leaps from [[life]] to [[life]] ([[tasting]] the fruit of his [[kamma]]). |
− | 335. Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains. | + | 335. Whoever is overcome by this wretched and sticky [[craving]], his sorrows grow like grass after the rains. |
− | 336. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf. | + | 336. But whoever overcomes this wretched [[craving]], so difficult to overcome, from him sorrows fall away like [[water]] from a [[lotus]] leaf. |
− | 337. This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed. | + | 337. This I say to you: [[Good luck]] to all assembled here! Dig up the [[root]] of [[craving]], like one in search of the fragrant [[root]] of the birana grass. Let not [[Mara]] crush you again and again, as a flood crushes a reed. |
− | 338. Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again. | + | 338. Just as a [[tree]], though cut down, sprouts up again if its [[roots]] remain uncut and firm, even so, until the [[craving]] that lies dormant is rooted out, [[suffering]] springs up again and again. |
− | 339. The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts. | + | 339. The misguided man in whom the thirty-six currents of [[craving]] strongly rush toward [[pleasurable]] [[objects]], is swept away by the flood of his [[passionate]] [[thoughts]]. |
− | 340. Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom. | + | 340. Everywhere these currents flow, and the creeper (of [[craving]]) sprouts and grows. [[Seeing]] that the creeper has sprung up, cut off its [[root]] with [[wisdom]]. |
− | 341. Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men fall prey to birth and decay. | + | 341. Flowing in (from all [[objects]]) and watered by [[craving]], [[feelings]] of [[pleasure]] arise in [[beings]]. Bent on [[pleasures]] and seeking [[enjoyment]], these men fall prey to [[birth]] and [[decay]]. |
− | 342. Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time. | + | 342. Beset by [[craving]], [[people]] run about like an entrapped hare. Held fast by [[mental]] [[fetters]], they come to [[suffering]] again and again for a long time. |
− | 343. Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving. | + | 343. Beset by [[craving]], [[people]] run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his [[own]] [[craving]]. |
− | 344. There is one who, turning away from desire (for household life) takes to the life of the forest (i.e., of a monk). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage! | + | 344. There is one who, turning away from [[desire]] (for [[household life]]) takes to the [[life]] of the {{Wiki|forest}} (i.e., of a [[monk]]). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage! |
− | 345-346. That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives -- that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world. | + | 345-346. That is not a strong [[fetter]], the [[wise]] say, which is made of {{Wiki|iron}}, [[wood]] or hemp. But the infatuation and longing for [[jewels]] and ornaments, children and wives -- that, they say, is a far stronger [[fetter]], which pulls one downward and, though seemingly loose, is hard to remove. This, too, the [[wise]] cut off. Giving up [[sensual pleasure]], and without any longing, they {{Wiki|renounce}} the [[world]]. |
− | 347. Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web. This, too, the wise cut off. Without any longing, they abandon all suffering and renounce the world. | + | 347. Those who are lust-infatuated fall back into the swirling current (of [[samsara]]) like a spider on its self-spun web. This, too, the [[wise]] cut off. Without any longing, they abandon all [[suffering]] and {{Wiki|renounce}} the [[world]]. |
− | 348. Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and death. | + | 348. Let go of the {{Wiki|past}}, let go of the {{Wiki|future}}, let go of the {{Wiki|present}}, and cross over to the [[farther shore]] of [[existence]]. With [[mind]] wholly {{Wiki|liberated}}, you shall come no more to [[birth]] and [[death]]. |
− | 349. For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong, indeed. | + | 349. For a [[person]] tormented by [[evil]] [[thoughts]], who is passion-dominated and given to the pursuit of [[pleasure]], his [[craving]] steadily grows. He makes the [[fetter]] strong, indeed. |
− | 350. He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful -- it is he who will make an end of craving and rend asunder Mara's fetter. | + | 350. He who delights in subduing [[evil]] [[thoughts]], who [[meditates]] on the [[impurities]] and is ever [[mindful]] -- it is he who will make an end of [[craving]] and rend asunder [[Mara's]] [[fetter]]. |
− | 351. He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence -- for him this is the last body. | + | 351. He who has reached the goal, is [[fearless]], free from [[craving]], {{Wiki|passionless}}, and has plucked out the thorns of [[existence]] -- for him this is the last [[body]]. |
− | 352. He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence -- he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man. | + | 352. He who is free from [[craving]] and [[attachment]], is {{Wiki|perfect}} in uncovering the true meaning of the [[Teaching]], and [[knows]] the arrangement of the [[sacred]] texts in correct sequence -- he, indeed, is the bearer of his final [[body]]. He is truly called the profoundly [[wise one]], the great man. |
− | 353. A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher? | + | 353. A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. [[Abandoning]] all, I am freed through the destruction of [[craving]]. Having thus directly comprehended all by myself, whom shall I call my [[teacher]]? |
− | 354. The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering. | + | 354. The [[gift]] of [[Dhamma]] excels all gifts; the {{Wiki|taste}} of the [[Dhamma]] excels all {{Wiki|tastes}}; the [[delight]] in [[Dhamma]] excels all delights. The Craving-Freed vanquishes all [[suffering]]. |
− | 355. Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others. | + | 355. Riches ruin only the [[foolish]], not those in quest of the Beyond. By [[craving]] for riches the witless man ruins himself as well as others. |
− | 356. Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit. | + | 356. Weeds are the bane of fields, [[lust]] is the bane of mankind. Therefore, what is [[offered]] to those free of [[lust]] yields abundant fruit. |
− | 357. Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit. | + | 357. Weeds are the bane of fields, [[hatred]] is the bane of mankind. Therefore, what is [[offered]] to those free of [[hatred]] yields abundant fruit. |
− | 358. Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit. | + | 358. Weeds are the bane of fields, [[delusion]] is the bane of mankind. Therefore, what is [[offered]] to those free of [[delusion]] yields abundant fruit. |
− | 359. Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit. | + | 359. Weeds are the bane of fields, [[desire]] is the bane of mankind. Therefore, what is [[offered]] to those free of [[desire]] yields abundant fruit. |
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THE MONK | THE MONK | ||
− | 360. Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue. | + | 360. Good is {{Wiki|restraint}} over the [[eye]]; good is {{Wiki|restraint}} over the {{Wiki|ear}}; good is {{Wiki|restraint}} over the {{Wiki|nose}}; good is {{Wiki|restraint}} over the {{Wiki|tongue}}. |
− | 361. Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering. | + | 361. Good is {{Wiki|restraint}} in the [[body]]; good is {{Wiki|restraint}} in {{Wiki|speech}}; good is {{Wiki|restraint}} in [[thought]]. Restraint everywhere is good. The [[monk]] restrained in every way is freed from all [[suffering]]. |
− | 362. He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented -- him do people call a monk. | + | 362. He who has control over his hands, feet and {{Wiki|tongue}}; who is fully controlled, delights in inward [[development]], is absorbed in [[meditation]], keeps to himself and is contented -- him do [[people]] call a [[monk]]. |
− | 363. That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit -- whatever he says is pleasing. | + | 363. That [[monk]] who has control over his {{Wiki|tongue}}, is moderate in {{Wiki|speech}}, unassuming and who explains the [[Teaching]] in both [[letter and spirit]] -- whatever he says is [[pleasing]]. |
− | 364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind -- he does not fall away from the sublime Dhamma. | + | 364. The [[monk]] who abides in the [[Dhamma]], delights in the [[Dhamma]], [[meditates]] on the [[Dhamma]], and bears the [[Dhamma]] well in [[mind]] -- he does not fall away from the [[sublime]] [[Dhamma]]. |
− | 365. One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption. | + | 365. One should not despise what one has received, nor [[envy]] the gains of others. The [[monk]] who envies the gains of others does not attain to [[meditative absorption]]. |
− | 366. A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort -- him even the gods praise. | + | 366. A [[monk]] who does not despise what he has received, even though it be little, who is [[pure]] in [[livelihood]] and unremitting in [[effort]] -- him even the [[gods]] praise. |
− | 367. He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not -- he is truly called a monk. | + | 367. He who has no [[attachment]] whatsoever for the [[mind and body]], who does not grieve for what he has not -- he is truly called a [[monk]]. |
− | 368. The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things. | + | 368. The [[monk]] who abides in [[universal]] [[love]] and is deeply devoted to the [[Teaching of the Buddha]] attains the [[peace]] of [[Nibbana]], the [[bliss]] of the [[cessation]] of all [[conditioned things]]. |
− | 369. Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana. | + | 369. [[Empty]] this boat, O [[monk]]! Emptied, it will sail lightly. Rid of [[lust]] and [[hatred]], you shall reach [[Nibbana]]. |
− | 370. Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood. | + | 370. Cut off the five, abandon the five, and cultivate the five. The [[monk]] who has overcome the [[five bonds]] is called one who has crossed the flood. |
− | 371. Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, "O this is painful!" | + | 371. [[Meditate]], O [[monk]]! Do not be heedless. Let not your [[mind]] whirl on [[sensual pleasures]]. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, "O this is [[painful]]!" |
− | 372. There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana. | + | 372. There is no [[meditative concentration]] for him who lacks [[insight]], and no [[insight]] for him who lacks [[meditative concentration]]. He in whom are found both [[meditative concentration]] and [[insight]], indeed, is close to [[Nibbana]]. |
− | 373. The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights. | + | 373. The [[monk]] who has retired to a {{Wiki|solitary}} abode and [[calmed]] his [[mind]], who comprehends the [[Dhamma]] with [[insight]], in him there arises a [[delight]] that {{Wiki|transcends}} all [[human]] delights. |
− | 374. Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless. | + | 374. Whenever he sees with [[insight]] the rise and fall of the [[aggregates]], he is full of [[joy]] and [[happiness]]. To the discerning one this reflects the {{Wiki|Deathless}}. |
− | 375. Control of the senses, contentment, restraint according to the code of monastic discipline -- these form the basis of holy life here for the wise monk. | + | 375. Control of the [[senses]], [[contentment]], {{Wiki|restraint}} according to the code of [[monastic discipline]] -- these [[form]] the basis of [[holy life]] here for the [[wise]] [[monk]]. |
− | 376. Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering. | + | 376. Let him associate with friends who are [[noble]], energetic, and [[pure]] in [[life]], let him be cordial and refined in conduct. Thus, full of [[joy]], he will make an end of [[suffering]]. |
− | 377. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred! | + | 377. Just as the {{Wiki|jasmine}} creeper sheds its withered [[flowers]], even so, O [[monks]], should you totally shed [[lust]] and [[hatred]]! |
− | 378. The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness -- he, truly, is called serene. | + | 378. The [[monk]] who is [[calm]] in [[body]], [[calm]] in {{Wiki|speech}}, [[calm]] in [[thought]], well-composed and who has spewn out worldliness -- he, truly, is called [[serene]]. |
− | 379. By oneself one must censure oneself and scrutinize oneself . The self-guarded and mindful monk will always live in happiness. | + | 379. By oneself one must censure oneself and scrutinize oneself . The self-guarded and [[mindful]] [[monk]] will always live in [[happiness]]. |
− | 380. One is one's own protector, one is one's own refuge. Therefore, one should control oneself, even as a trader controls a noble steed. | + | 380. One is one's [[own]] [[protector]], one is one's [[own]] [[refuge]]. Therefore, one should control oneself, even as a trader controls a [[noble]] steed. |
− | 381. Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things. | + | 381. Full of [[joy]], full of [[faith]] in the [[Teaching of the Buddha]], the [[monk]] attains the [[Peaceful]] [[State]], the [[bliss]] of [[cessation]] of [[conditioned things]]. |
− | 382. That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds. | + | 382. That [[monk]] who while young devotes himself to the [[Teaching of the Buddha]] illumines this [[world]] like the [[moon]] freed from clouds. |
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THE HOLY MAN | THE HOLY MAN | ||
− | 383. Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreate (Nibbana)! | + | 383. Exert yourself, O [[holy man]]! Cut off the {{Wiki|stream}} (of [[craving]]), and discard [[sense desires]]. [[Knowing]] the destruction of all the [[conditioned things]], become, O [[holy man]], the knower of the Uncreate ([[Nibbana]])! |
− | 384. When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away. | + | 384. When a [[holy man]] has reached the summit of [[two paths]] ([[meditative concentration]] and [[insight]]), he [[knows]] the [[truth]] and all his [[fetters]] fall away. |
− | 385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered -- him do I call a holy man. | + | 385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered -- him do I call a [[holy man]]. |
− | 386. He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal -- him do I call a holy man. | + | 386. He who is [[meditative]], stainless and settled, whose work is done and who is free from [[cankers]], having reached the [[highest]] goal -- him do I call a [[holy man]]. |
− | 387. The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night. | + | 387. The {{Wiki|sun}} shines by day, the [[moon]] shines by night. The [[warrior]] shines in armor, the [[holy man]] shines in [[meditation]]. But the [[Buddha]] shines resplendent all day and all night. |
− | 388. Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate. | + | 388. Because he has discarded [[evil]], he is called a [[holy man]]. Because he is [[serene]] in conduct, he is called a [[recluse]]. And because he has renounced his [[impurities]], he is called a renunciate. |
− | 389. One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger. | + | 389. One should not strike a [[holy man]], nor should a [[holy man]], when struck, give way to [[anger]]. [[Shame]] on him who strikes a [[holy man]], and more [[shame]] on him who gives way to [[anger]]. |
− | 390. Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside. | + | 390. Nothing is better for a [[holy man]] than when he holds his [[mind]] back from what is endearing. To the extent the intent to harm wears away, to that extent does [[suffering]] subside. |
− | 391. He who does no evil in deed, word and thought, who is restrained in these three ways -- him do I call a holy man. | + | 391. He who does no [[evil]] in [[deed]], [[word]] and [[thought]], who is restrained in these [[three ways]] -- him do I call a [[holy man]]. |
− | 392. Just as a brahmin priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha. | + | 392. Just as a [[brahmin]] [[priest]] reveres his [[sacrificial fire]], even so should one devoutly revere the [[person]] from whom one has learned the [[Dhamma]] [[taught]] by the [[Buddha]]. |
− | 393. Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist -- he is pure, he is a holy man. | + | 393. Not by matted [[hair]], nor by [[lineage]], nor by [[birth]] does one become a [[holy man]]. But he in whom [[truth]] and [[righteousness]] [[exist]] -- he is [[pure]], he is a [[holy man]]. |
− | 394. What is the use of your matted hair, O witless man? What of your garment of antelope's hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself. | + | 394. What is the use of your matted [[hair]], O witless man? What of your garment of antelope's hide? Within you is the tangle (of [[passion]]); only outwardly do you cleanse yourself. |
− | 395. The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest -- him do I call a holy man. | + | 395. The [[person]] who wears a robe made of rags, who is lean, with veins showing all over the [[body]], and who [[meditates]] alone in the {{Wiki|forest}} -- him do I call a [[holy man]]. |
− | 396. I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging -- him do I call a holy man. | + | 396. I do not call him a [[holy man]] because of his [[lineage]] or high-born mother. If he is full of impeding [[attachments]], he is just a supercilious man. But who is free from impediments and [[clinging]] -- him do I call a [[holy man]]. |
− | 397. He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated -- him do I call a holy man. | + | 397. He who, having cut off all [[fetters]], trembles no more, who has overcome all [[attachments]] and is emancipated -- him do I call a [[holy man]]. |
− | 398. He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened -- him do I call a holy man. | + | 398. He who has cut off the [[thong]] (of [[hatred]]), the band (of [[craving]]), and the rope (of [[false views]]), together with the appurtenances (latent [[evil]] {{Wiki|tendencies}}), he who has removed the crossbar (of [[ignorance]]) and is [[enlightened]] -- him do I call a [[holy man]]. |
− | 399. He who without resentment endures abuse, beating and punishment; whose power, real might, is patience -- him do I call a holy man. | + | 399. He who without [[resentment]] endures abuse, beating and {{Wiki|punishment}}; whose power, real might, is [[patience]] -- him do I call a [[holy man]]. |
− | 400. He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body -- him do I call a holy man. | + | 400. He who is free from [[anger]], is devout, [[virtuous]], without [[craving]], self-subdued and bears his final [[body]] -- him do I call a [[holy man]]. |
− | 401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures -- him do I call a holy man. | + | 401. Like [[water]] on a [[lotus]] leaf, or a [[mustard seed]] on the point of a needle, he who does not [[cling]] to [[sensual pleasures]] -- him do I call a [[holy man]]. |
− | 402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated -- him do I call a holy man. | + | 402. He who in this very [[life]] realizes for himself the end of [[suffering]], who has laid aside the [[burden]] and become emancipated -- him do I call a [[holy man]]. |
− | 403. He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal -- him do I call a holy man. | + | 403. He who has profound [[knowledge]], who is [[wise]], [[skilled]] in discerning the right or wrong [[path]], and has reached the [[highest]] goal -- him do I call a [[holy man]]. |
− | 404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants -- him do I call a holy man. | + | 404. He who holds aloof from householders and [[ascetics]] alike, and wanders about with no fixed abode and but few wants -- him do I call a [[holy man]]. |
− | 405. He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill -- him do I call a holy man. | + | 405. He who has renounced [[violence]] towards [[all living beings]], weak or strong, who neither kills nor [[causes]] others to kill -- him do I call a [[holy man]]. |
− | 406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached -- him do I call a holy man. | + | 406. He who is friendly amidst the {{Wiki|hostile}}, [[peaceful]] amidst the [[violent]], and unattached amidst the [[attached]] -- him do I call a [[holy man]]. |
− | 407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle -- him do I call a holy man. | + | 407. He whose [[lust]] and [[hatred]], [[pride]] and {{Wiki|hypocrisy}} have fallen off like a [[mustard seed]] from the point of a needle -- him do I call a [[holy man]]. |
− | 408. He who utters gentle, instructive and truthful words, who imprecates none -- him do I call a holy man. | + | 408. He who utters gentle, instructive and truthful words, who imprecates none -- him do I call a [[holy man]]. |
− | 409. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad -- him do I call a holy man. | + | 409. He who in this [[world]] takes nothing that is not given to him, be it long or short, small or big, good or bad -- him do I call a [[holy man]]. |
− | 410. He who wants nothing of either this world or the next, who is desire-free and emancipated -- him do I call a holy man. | + | 410. He who wants nothing of either this [[world]] or the next, who is desire-free and emancipated -- him do I call a [[holy man]]. |
− | 411. He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless -- him do I call a holy man. | + | 411. He who has no [[attachment]], who through [[perfect knowledge]] is free from [[doubts]] and has plunged into the {{Wiki|Deathless}} -- him do I call a [[holy man]]. |
− | 412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure -- him do I call a holy man. | + | 412. He who in this [[world]] has transcended the ties of both [[merit]] and {{Wiki|demerit}}, who is sorrowless, stainless and [[pure]] -- him do I call a [[holy man]]. |
− | 413. He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence -- him do I call a holy man. | + | 413. He, who, like the [[moon]], is spotless and [[pure]], [[serene]] and clear, who has destroyed the [[delight]] in [[existence]] -- him do I call a [[holy man]]. |
− | 414. He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attained to Nibbana -- him do I call a holy man. | + | 414. He who, having traversed this miry, perilous and delusive round of [[existence]], has crossed over and reached the other shore; who is [[meditative]], [[calm]], free from [[doubt]], and, [[clinging]] to nothing, has [[attained]] to [[Nibbana]] -- him do I call a [[holy man]]. |
− | 415. He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence -- him do I call a holy man. | + | 415. He who, having abandoned [[sensual pleasures]], has renounced the [[household life]] and become a [[homeless]] one; has destroyed both [[sensual desire]] and continued [[existence]] -- him do I call a [[holy man]]. |
− | 416. He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence -- him do I call a holy man. | + | 416. He who, having abandoned [[craving]], has renounced the [[household life]] and become a [[homeless]] one, has destroyed both [[craving]] and continued [[existence]] -- him do I call a [[holy man]]. |
− | 417. He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages -- him do I call a holy man. | + | 417. He who, casting off [[human]] bonds and transcending [[heavenly]] ties, is wholly delivered of all bondages -- him do I call a [[holy man]]. |
− | 418. He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds -- him do I call a holy man. | + | 418. He who, having cast off likes and dislikes, has become [[tranquil]], is rid of the {{Wiki|substrata}} of [[existence]] and like a [[hero]] has conquered all the [[worlds]] -- him do I call a [[holy man]]. |
− | 419. He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened -- him do I call a holy man. | + | 419. He who in every way [[knows]] the [[death]] and [[rebirth]] of all [[beings]], and is totally [[detached]], blessed and [[enlightened]] -- him do I call a [[holy man]]. |
− | 420. He whose track no gods, no angels, no humans trace, the Arahat who has destroyed all cankers -- him do I call a holy man. | + | 420. He whose track no [[gods]], no {{Wiki|angels}}, no [[humans]] trace, the [[Arahat]] who has destroyed all [[cankers]] -- him do I call a [[holy man]]. |
− | 421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing -- him do I call a holy man. | + | 421. He who clings to nothing of the {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}}, who has no [[attachment]] and holds on to nothing -- him do I call a [[holy man]]. |
− | 422. He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one -- him do I call a holy man. | + | 422. He, the [[Noble]], the {{Wiki|Excellent}}, the Heroic, the Great [[Sage]], the Conqueror, the {{Wiki|Passionless}}, the [[Pure]], the [[Enlightened one]] -- him do I call a [[holy man]]. |
− | 423. He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence -- him do I call a holy man. | + | 423. He who [[knows]] his former [[births]], who sees [[heaven]] and [[hell]], who has reached the end of [[births]] and [[attained]] to the [[perfection]] of [[insight]], the [[Wikipedia:Sage (sophos|sage]] who has reached the summit of [[spiritual]] [[excellence]] -- him do I call a [[holy man]]. |
Latest revision as of 07:15, 29 February 2016
THE PAIRS
1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow
3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.
4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.
5. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.
7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated.
8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort.
9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe.
10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.
11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.
12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.
13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.
14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.
15. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.
16. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.
17. The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe.
18. The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss.
19. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others -- he does not partake of the blessings of the holy life.
20. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world -- he indeed partakes of the blessings of a holy life.
HEEDFULNESS
21. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already.
22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.
23. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.
24. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.
25. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.
26. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.
27. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.
28. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.
29. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.
30. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised.
31. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.
32. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.
THE MIND
33. Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind -- so fickle and unsteady, so difficult to guard.
34. As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara.
35. Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.
36. Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.
37. Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.
38. Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.
39. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit.
40. Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.
41. Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.
42. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.
43. Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.
FLOWERS
44. Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?
45. A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
46. Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death!
47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure).
48. The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure).
49. As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village.
50. Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone.
51. Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them.
52. Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them.
53. As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.
54. Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue.
55. Of all the fragrances -- sandal, tagara, blue lotus and jasmine -- the fragrance of virtue is the sweetest.
56. Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods.
57. Mara never finds the path of the truly virtuous, who abide in heedfulness and are freed by perfect knowledge.
58. Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing.
59. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.
THE FOOL
60. Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.
61. Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.
62. The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth?
63. A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
64. Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
65. Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
66. Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.
67. Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.
68. Well done is that action of doing which one repents not later, and the fruit of which one, reaps with delight and happiness.
69. So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.
70. Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.
71. Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.
72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.
73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.
74. "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" -- such is the ambition of the fool; thus his desire and pride increase.
75. One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.
THE WISE MAN
76. Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association.
77. Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.
78. Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.
79. He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha).
80. Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves.
81. Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame.
82. On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.
83. The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow.
84. He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means.
85. Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank.
86. But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross.
87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.
89. Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things -- rid of cankers, glowing with wisdom, they have attained Nibbana in this very life.
THE ARAHAT: THE PERFECTED ONE
90. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties.
91. The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind.
92. Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom -- their track cannot be traced, like that of birds in the air.
93. He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom -- his path cannot be traced, like that of birds in the air.
94. Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers.
95. There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud.
96. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise.
97. The man who is without blind faith, who knows the Uncreate, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires -- he, truly, is the most excellent of men.
98. Inspiring, indeed, is that place where Arahats dwell, be it a village, a forest, a vale, or a hill.
99. Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures.
THE THOUSANDS
100. Better than a thousand useless words is one useful word, hearing which one attains peace.
101. Better than a thousand useless verses is one useful verse, hearing which one attains peace.
102. Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace.
103. Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself.
104-105. Self-conquest is far better then the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct.
106. Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice.
107. Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected minds, that worship is indeed better than a century of sacrifice.
108. Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent.
109. To one ever eager to revere and serve the elders, these four blessing accrue: long life and beauty, happiness and power.
110. Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled.
111. Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled.
112. Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated.
113. Better it is to live one day seeing the rise and fall of things than to live as hundred years without ever seeing the rise and fall of things.
114. Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless.
115. Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth.
EVIL
116. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.
117. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.
118. Should a person do good, let him do it again and again. let him fin pleasure therein, for blissful is the accumulation of good.
119. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.
120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.
121. Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.
122. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
123. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil.
124. If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill.
125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.
126. Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.
127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.
128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may will not be overcome by death.
VIOLENCE
129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill.
131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.
132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter.
133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.
134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.
135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence).
136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire.
137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states:
138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.
141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt.
142. Even though he be well-attired, yet if he is posed, calm, controlled and established in the holy life, having set aside violence towards all beings -- he, truly, is a holy man, a renunciate, a monk.
143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip.
144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering.
145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.
OLD AGE
146. When this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, will you not see the light?
147. Behold this body -- a painted image, a mass of heaped up sores, infirm, full of hankering -- of which nothing is lasting or stable!
148. Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life.
149. These dove-colored bones are like gourds that lie scattered about in autumn. Having seen them, how can one seek delight?
150. This city (body) is built of bones, plastered with flesh and blood; within are decay and death, pride and jealousy.
151. Even gorgeous royal chariots wear out, and indeed this body too wears out. But the Dhamma of the Good does not age; thus the Good make it known to the good.
152. The man of little learning grows old like a bull. He grows only in bulk, but, his wisdom does not grow.
153. Through many a birth in samsara have I wandered in vain, seeking in the builder of this house (of life). Repeated birth is indeed suffering!
154. O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned; I have attained the destruction of craving.
155. Those who in youth have not led the holy life, or have failed to acquire wealth, languish like old cranes in the pond without fish.
156. Those who in youth have not lead the holy life, or have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow.
THE SELF
157. If one holds oneself dear, one should diligently watch oneself. Let the wise man keep vigil during any of the three watches of the night.
158. One should first establish oneself in what is proper; then only should one instruct others. Thus the wise man will not be reproached.
159. One should do what one teaches others to do; if one would train others, one should be well controlled oneself. Difficult, indeed, is self-control.
160. One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain.
161. The evil a witless man does by himself, born of himself and produced by himself, grinds him as a diamond grinds a hard gem.
162. Just as a single creeper strangles the tree on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish.
163. Easy to do are things that are bad and harmful to oneself. But exceedingly difficult to do are things that are good and beneficial.
164. Whoever, on account of perverted views, scorns the Teaching of the Perfected Ones, the Noble and Righteous Ones -- that fool, like the bamboo, produces fruits only for self destruction.
165. By oneself is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself is one made pure. Purity and impurity depended on oneself; no one can purify another.
166. Let one not neglect one's own welfare for the sake of another, however great. Clearly understanding one's own welfare, let one be intent upon the good.
THE WORLD
167. Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence.
168. Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next.
169. Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next.
170. One who looks upon the world as a bubble and a mirage, him the King of Death sees not.
171. Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it.
172. He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.
173. He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.
174. Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss.
175. Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing Mara and his host.
176. For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do.
177. Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter.
178. Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance.
THE BUDDHA
179. By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue?
180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming?
181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation -- such mindful ones, Supreme Buddhas, even the gods hold dear.
182. Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.
183. To avoid all evil, to cultivate good, and to cleanse one's mind -- this is the teaching of the Buddhas.
184. Enduring patience is the highest austerity. "Nibbana is supreme," say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others.
185. Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation -- this is the teaching of the Buddhas.
186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.
188. Driven only by fear, do men go for refuge to many places -- to hills, woods, groves, trees and shrines.
189. Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering.
190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths -- suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering.
192. This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering.
193. Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily.
194. Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker.
195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation -- he who reveres such peaceful and fearless ones, his merit none can compute by any measure.
HAPPINESS
197. Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.
198. Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
199. Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
200. Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
201. Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat.
202. There is no fire like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana).
203. Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss.
204. Health is the most precious gain and contentment the greatest wealth. A trustworthy person is the best kinsman, Nibbana the highest bliss.
205. Having savored the taste of solitude and peace (of Nibbana), pain-free and stainless he becomes, drinking deep the taste of the bliss of the Truth.
206. Good is it to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools.
207. Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one's own kinsmen.
208. Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars.
AFFECTION
209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.
210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.
211. Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.
212. From endearment springs grief, from endearment springs fear. From him who is wholly free from endearment there is no grief, whence then fear?
213. From affection springs grief, from affection springs fear. From him who is wholly free from affection there is no grief, whence then fear?
214. From attachment springs grief, from attachment springs fear. From him who is wholly free from attachment there is no grief, whence then fear?
215. From lust springs grief, from lust springs fear. From him who is wholly free from craving there is no grief; whence then fear?
216. From craving springs grief, from craving springs fear. From him who is wholly free from craving there is no grief; whence then fear?
217. People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing.
218. One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures -- such a man is called "One Bound Upstream."
219. When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival.
220. As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.
ANGER
221. One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached.
222. He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins.
223. Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.
224. Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods.
225. Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more.
226. Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana -- their defilements fade away.
227. O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those speak much, they blame those who speak in moderation. There is none in the world who is not blamed.
228. There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.
229. But the man whom the wise praise, after observing him day after day, is one of flawless character, wise, and endowed with knowledge and virtue.
230. Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised.
231. Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed.
232. Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech.
233. Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought.
234. The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled.
IMPURITY
235. Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey!
236. Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones.
237. Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey!
238. Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay.
239. One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver.
240. Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe.
241. Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard.
242. Unchastity is the taint in a woman; niggardliness is the taint in a giver. Taints, indeed, are all evil things, both in this world and the next.
243. A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless, O monks!
244. Easy for life is the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt.
245. Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning.
246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks -- such a man digs up his own root even in this world.-13
248. Know this, O good man: evil things are difficult to control. Let not greed and wickedness drag you to protracted misery.
249. People give according to their faith or regard. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day of night.
250. But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night.
251. There is no fire like lust; there is no grip like hatred; there is no net like delusion; there is no river like craving.
252. Easily seen is the fault of others, but one's own fault is difficult to see. Like chaff one winnows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches.
253. He who seeks another's faults, who is ever censorious -- his cankers grow. He is far from destruction of the cankers.
254. There is no track in the sky, and no recluse outside (the Buddha's dispensation). Mankind delights in worldliness, but the Buddhas are free from worldliness.
255. There is not track in the sky, and no recluse outside (the Buddha's dispensation). There are no conditioned things that are eternal, and no instability in the Buddhas.
THE JUST
256. Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong.
257. He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just.
258. One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise.
259. A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma.
260. A monk is not Elder because his head is gray. He is but ripe in age, and he is called one grown old in vain.
261. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise -- he is truly called an Elder.
262. Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful.
263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred -- that wise man is truly accomplished.
264. Not by shaven head does a man who is indisciplined and untruthful become a monk. How can he who is full of desire and greed be a monk?
265. He who wholly subdues evil both small and great is called a monk, because he has overcome all evil.
266. He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk.
267. Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world -- he is truly called a monk.
268. Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good.
269. The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage.
270. He is not noble who injures living beings. He is called noble because he is harmless towards all living beings.
271-272. Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahatship) is reached.
THE PATH
273. Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best.
274. This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara.
275. Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path.
276. You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.
277. "All conditioned things are impermanent" -- when one sees this with wisdom, one turns away from suffering. This is the path to purification.
278. "All conditioned things are unsatisfactory" -- when one sees this with wisdom, one turns away from suffering. This is the path to purification.
279. "All things are not-self" -- when one sees this with wisdom, one turns away from suffering. This is the path to purification.
280. The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts -- such an indolent man does not find the path to wisdom.
281. Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage.
282. Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.
283. Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks!
284. For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother.
285. Cut off your affection in the manner of a man plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One.
286. "Here shall I live during the rains, here in winter and summer" -- thus thinks the fool. He does not realize the danger (that death might intervene).
287. As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle.
288. For him who is assailed by death there is no protection by kinsmen. None there are to save him -- no sons, nor father, nor relatives.
289. Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana.
MISCELLANEOUS
290. If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater.
291. Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred.
292. The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done.
293. The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done.
294. Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man.
295. Having slain mother, father, two brahmin kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man.
296. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha.
297. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma.
298. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha.
299. Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body.
300. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.
301. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.
302. Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering.
303. He who is full of faith and virtue, and possesses good repute and wealth -- he is respected everywhere, in whatever land he travels.
304. The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night.
305. He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest.
THE STATE OF WOE
306. The liar goes to the state of woe; also he who, having done (wrong), says, "I did not do it." Men of base actions both, on departing they share the same destiny in the other world.
307. There are many evil characters and uncontrolled men wearing the saffron robe. These wicked men will be born in states of woe because of their evil deeds.
308. It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat the alms of the people.
309. Four misfortunes befall the reckless man who consorts with another's wife: acquisition of demerit, disturbed sleep, ill-repute, and (rebirth in) states of woe.
310. Such a man acquires demerit and an unhappy birth in the future. Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment. Hence, let no man consort with another's wife.
311. Just as kusa grass wrongly handled cuts the hand, even so, a recluse's life wrongly lived drags one to states of woe.
312. Any loose act, any corrupt observance, any life of questionable celibacy -- none of these bear much fruit.
313. If anything is to be done, let one do it with sustained vigor. A lax monastic life stirs up the dust of passions all the more.
314. An evil deed is better left undone, for such a deed torments one afterwards. But a good deed is better done, doing which one repents not later.
315. Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for spiritual growth). For those who let slip this opportunity grieve indeed when consigned to hell.
316. Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of -- upholding false views, they go to states of woe.
317. Those who see something to fear where there is nothing to fear, and see nothing to fear where there is something to fear -- upholding false views, they go to states of woe.
318. Those who imagine evil where there is none, and do not see evil where it is -- upholding false views, they go to states of woe.
319. Those who discern the wrong as wrong and the right as right -- upholding right views, they go to realms of bliss.
THE ELEPHANT
320. As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. There are many, indeed, who lack virtue.
321. A tamed elephant is led into a crowd, and the king mounts a tamed elephant. Best among men is the subdued one who endures abuse.
322. Excellent are well-trained mules, thoroughbred Sindhu horses and noble tusker elephants. But better still is the man who has subdued himself.
323. Not by these mounts, however, would one go to the Untrodden Land (Nibbana), as one who is self-tamed goes by his own tamed and well-controlled mind.
324. Musty during rut, the tusker named Dhanapalaka is uncontrollable. Held in captivity, the tusker does not touch a morsel, but only longingly calls to mind the elephant forest.
325. When a man is sluggish and gluttonous, sleeping and rolling around in bed like a fat domestic pig, that sluggard undergoes rebirth again and again.
326. Formerly this mind wandered about as it liked, where it wished and according to its pleasure, but now I shall thoroughly master it with wisdom as a mahout controls with his ankus [sic] an elephant in rut.
327. Delight in heedfulness! Guard well your thoughts! Draw yourself out of this bog of evil, even as an elephant draws himself out of the mud.
328. If for company you find a wise and prudent friend who leads a good life, you should, overcoming all impediments, keep his company joyously and mindfully.
329. If for company you cannot find a wise and prudent friend who leads a good life, then, like a king who leaves behind a conquered kingdom, or like a lone elephant in the elephant forest, you should go your way alone.
330. Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like and elephant in the elephant forest.
331. Good are friends when need arises; good is contentment with just what one has; good is merit when life is at an end, and good is the abandoning of all suffering (through Arahatship).
332. In this world, good it is to serve one's mother, good it is to serve one's father, good it is to serve the monks, and good it is to serve the holy men.
333. Good is virtue until life's end, good is faith that is steadfast, good is the acquisition of wisdom, and good is the avoidance of evil.
CRAVING
334. The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma).
335. Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.
336. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf.
337. This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed.
338. Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again.
339. The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts.
340. Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom.
341. Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men fall prey to birth and decay.
342. Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time.
343. Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving.
344. There is one who, turning away from desire (for household life) takes to the life of the forest (i.e., of a monk). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage!
345-346. That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives -- that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world.
347. Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web. This, too, the wise cut off. Without any longing, they abandon all suffering and renounce the world.
348. Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and death.
349. For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong, indeed.
350. He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful -- it is he who will make an end of craving and rend asunder Mara's fetter.
351. He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence -- for him this is the last body.
352. He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence -- he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man.
353. A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher?
354. The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering.
355. Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others.
356. Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit.
357. Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit.
358. Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit.
359. Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit.
THE MONK
360. Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue.
361. Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering.
362. He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented -- him do people call a monk.
363. That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit -- whatever he says is pleasing.
364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind -- he does not fall away from the sublime Dhamma.
365. One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption.
366. A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort -- him even the gods praise.
367. He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not -- he is truly called a monk.
368. The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things.
369. Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana.
370. Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood.
371. Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, "O this is painful!"
372. There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana.
373. The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights.
374. Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless.
375. Control of the senses, contentment, restraint according to the code of monastic discipline -- these form the basis of holy life here for the wise monk.
376. Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering.
377. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred!
378. The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness -- he, truly, is called serene.
379. By oneself one must censure oneself and scrutinize oneself . The self-guarded and mindful monk will always live in happiness.
380. One is one's own protector, one is one's own refuge. Therefore, one should control oneself, even as a trader controls a noble steed.
381. Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things.
382. That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds.
THE HOLY MAN
383. Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreate (Nibbana)!
384. When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away.
385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered -- him do I call a holy man.
386. He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal -- him do I call a holy man.
387. The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night.
388. Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate.
389. One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger.
390. Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside.
391. He who does no evil in deed, word and thought, who is restrained in these three ways -- him do I call a holy man.
392. Just as a brahmin priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha.
393. Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist -- he is pure, he is a holy man.
394. What is the use of your matted hair, O witless man? What of your garment of antelope's hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself.
395. The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest -- him do I call a holy man.
396. I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging -- him do I call a holy man.
397. He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated -- him do I call a holy man.
398. He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened -- him do I call a holy man.
399. He who without resentment endures abuse, beating and punishment; whose power, real might, is patience -- him do I call a holy man.
400. He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body -- him do I call a holy man.
401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures -- him do I call a holy man.
402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated -- him do I call a holy man.
403. He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal -- him do I call a holy man.
404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants -- him do I call a holy man.
405. He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill -- him do I call a holy man.
406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached -- him do I call a holy man.
407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle -- him do I call a holy man.
408. He who utters gentle, instructive and truthful words, who imprecates none -- him do I call a holy man.
409. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad -- him do I call a holy man.
410. He who wants nothing of either this world or the next, who is desire-free and emancipated -- him do I call a holy man.
411. He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless -- him do I call a holy man.
412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure -- him do I call a holy man.
413. He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence -- him do I call a holy man.
414. He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attained to Nibbana -- him do I call a holy man.
415. He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence -- him do I call a holy man.
416. He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence -- him do I call a holy man.
417. He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages -- him do I call a holy man.
418. He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds -- him do I call a holy man.
419. He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened -- him do I call a holy man.
420. He whose track no gods, no angels, no humans trace, the Arahat who has destroyed all cankers -- him do I call a holy man.
421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing -- him do I call a holy man.
422. He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one -- him do I call a holy man.
423. He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence -- him do I call a holy man.