Difference between revisions of "Dhammapada (Muller)"
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− | ==Chapter I: The Twin-Verses== | + | ==[[Chapter]] I: The Twin-Verses== |
− | {{verse|chapter=I|verse=1}} All that we are is the result of what we have thought: it is | + | {{verse|chapter=I|verse=1}} All that we are is the result of what we have [[thought]]: it is |
− | founded on our thoughts, it is made up of our thoughts. If a man | + | founded on our [[thoughts]], it is made up of our [[thoughts]]. If a man |
− | speaks or acts with an evil thought, pain follows him, as the wheel | + | speaks or acts with an [[evil]] [[thought]], [[pain]] follows him, as the [[wheel]] |
− | follows the foot of the ox that draws the carriage. | + | follows the foot of the {{Wiki|ox}} that draws the carriage. |
[[File:000x297x1.jpg|thumb|250px|]] | [[File:000x297x1.jpg|thumb|250px|]] | ||
− | {{verse|chapter=I|verse=2}} All that we are is the result of what we have thought: it is | + | {{verse|chapter=I|verse=2}} All that we are is the result of what we have [[thought]]: it is |
− | founded on our thoughts, it is made up of our thoughts. If a man | + | founded on our [[thoughts]], it is made up of our [[thoughts]]. If a man |
− | speaks or acts with a pure thought, happiness follows him, like a | + | speaks or acts with a [[pure]] [[thought]], [[happiness]] follows him, like a |
shadow that never leaves him. | shadow that never leaves him. | ||
{{verse|chapter=I|verse=3}} "He abused me, he beat me, he defeated me, he robbed me,"--in those | {{verse|chapter=I|verse=3}} "He abused me, he beat me, he defeated me, he robbed me,"--in those | ||
− | who harbour such thoughts hatred will never cease. | + | who harbour such [[thoughts]] [[hatred]] will never cease. |
{{verse|chapter=I|verse=4}} "He abused me, he beat me, he defeated me, he robbed me,"--in those | {{verse|chapter=I|verse=4}} "He abused me, he beat me, he defeated me, he robbed me,"--in those | ||
− | who do not harbour such thoughts hatred will cease. | + | who do not harbour such [[thoughts]] [[hatred]] will cease. |
− | {{verse|chapter=I|verse=5}} For hatred does not cease by hatred at any time: hatred ceases by | + | {{verse|chapter=I|verse=5}} For [[hatred]] does not cease by [[hatred]] at any [[time]]: [[hatred]] ceases by |
− | love, this is an old rule. | + | [[love]], this is an old {{Wiki|rule}}. |
− | {{verse|chapter=I|verse=6}} The world does not know that we must all come to an end here;--but | + | {{verse|chapter=I|verse=6}} The [[world]] does not know that we must all come to an end here;--but |
those who know it, their quarrels cease at once. | those who know it, their quarrels cease at once. | ||
− | {{verse|chapter=I|verse=7}} He who lives looking for pleasures only, his senses uncontrolled, | + | {{verse|chapter=I|verse=7}} He who [[lives]] looking for [[pleasures]] only, his [[senses]] uncontrolled, |
− | immoderate in his food, idle, and weak, Mara (the tempter) will | + | immoderate in his [[food]], idle, and weak, [[Mara]] (the tempter) will |
− | certainly overthrow him, as the wind throws down a weak tree. | + | certainly overthrow him, as the [[wind]] throws down a weak [[tree]]. |
− | {{verse|chapter=I|verse=8}} He who lives without looking for pleasures, his senses well | + | {{verse|chapter=I|verse=8}} He who [[lives]] without looking for [[pleasures]], his [[senses]] well |
− | controlled, moderate in his food, faithful and strong, him Mara will | + | controlled, moderate in his [[food]], faithful and strong, him [[Mara]] will |
− | certainly not overthrow, any more than the wind throws down a rocky | + | certainly not overthrow, any more than the [[wind]] throws down a rocky |
mountain. | mountain. | ||
{{verse|chapter=I|verse=9}} He who wishes to put on the yellow dress without having cleansed | {{verse|chapter=I|verse=9}} He who wishes to put on the yellow dress without having cleansed | ||
− | himself from sin, who disregards temperance and truth, is unworthy of | + | himself from [[sin]], who disregards temperance and [[truth]], is unworthy of |
the yellow dress. | the yellow dress. | ||
− | {{verse|chapter=I|verse=10}} But he who has cleansed himself from sin, is well grounded in all | + | {{verse|chapter=I|verse=10}} But he who has cleansed himself from [[sin]], is well grounded in all |
− | virtues, and regards also temperance and truth, he is indeed worthy of | + | [[virtues]], and regards also temperance and [[truth]], he is indeed [[worthy]] of |
the yellow dress. | the yellow dress. | ||
[[File:00buddha513.jpg|thumb|250px|]] | [[File:00buddha513.jpg|thumb|250px|]] | ||
− | {{verse|chapter=I|verse=11}} They who imagine truth in untruth, and see untruth in truth, never | + | {{verse|chapter=I|verse=11}} They who [[imagine]] [[truth]] in untruth, and see untruth in [[truth]], never |
− | arrive at truth, but follow vain desires. | + | arrive at [[truth]], but follow vain [[desires]]. |
− | {{verse|chapter=I|verse=12}} They who know truth in truth, and untruth in untruth, arrive at | + | {{verse|chapter=I|verse=12}} They who know [[truth]] in [[truth]], and untruth in untruth, arrive at |
− | truth, and follow true desires. | + | [[truth]], and follow true [[desires]]. |
− | {{verse|chapter=I|verse=13}} As rain breaks through an ill-thatched house, passion will break | + | {{verse|chapter=I|verse=13}} As [[rain]] breaks through an ill-thatched house, [[passion]] will break |
− | through an unreflecting mind. | + | through an unreflecting [[mind]]. |
− | {{verse|chapter=I|verse=14}} As rain does not break through a well-thatched house, passion will | + | {{verse|chapter=I|verse=14}} As [[rain]] does not break through a well-thatched house, [[passion]] will |
− | not break through a well-reflecting mind. | + | not break through a well-reflecting [[mind]]. |
− | {{verse|chapter=I|verse=15}} The evil-doer mourns in this world, and he mourns in the next; he | + | {{verse|chapter=I|verse=15}} The evil-doer mourns in this [[world]], and he mourns in the next; he |
− | mourns in both. He mourns and suffers when he sees the evil of his | + | mourns in both. He mourns and [[suffers]] when he sees the [[evil]] of his |
− | own work. | + | [[own]] work. |
− | {{verse|chapter=I|verse=16}} The virtuous man delights in this world, and he delights in the | + | {{verse|chapter=I|verse=16}} The [[virtuous]] man delights in this [[world]], and he delights in the |
next; he delights in both. He delights and rejoices, when he sees the | next; he delights in both. He delights and rejoices, when he sees the | ||
− | purity of his own work. | + | [[purity]] of his [[own]] work. |
− | {{verse|chapter=I|verse=17}} The evil-doer suffers in this world, and he suffers in the next; | + | {{verse|chapter=I|verse=17}} The evil-doer [[suffers]] in this [[world]], and he [[suffers]] in the next; |
− | he suffers in both. He suffers when he thinks of the evil he has | + | he [[suffers]] in both. He [[suffers]] when he [[thinks]] of the [[evil]] he has |
− | done; he suffers more when going on the evil path. | + | done; he [[suffers]] more when going on the [[evil]] [[path]]. |
− | {{verse|chapter=I|verse=18}} The virtuous man is happy in this world, and he is happy in the | + | {{verse|chapter=I|verse=18}} The [[virtuous]] man is [[happy]] in this [[world]], and he is [[happy]] in the |
− | next; he is happy in both. He is happy when he thinks of the good he | + | next; he is [[happy]] in both. He is [[happy]] when he [[thinks]] of the good he |
− | has done; he is still more happy when going on the good path. | + | has done; he is still more [[happy]] when going on the good [[path]]. |
[[File:038f9e01a.jpg|thumb|250px|]] | [[File:038f9e01a.jpg|thumb|250px|]] | ||
{{verse|chapter=I|verse=19}} The thoughtless man, even if he can recite a large portion (of the | {{verse|chapter=I|verse=19}} The thoughtless man, even if he can recite a large portion (of the | ||
Line 72: | Line 72: | ||
{{verse|chapter=I|verse=20}} The follower of the law, even if he can recite only a small | {{verse|chapter=I|verse=20}} The follower of the law, even if he can recite only a small | ||
− | portion (of the law), but, having forsaken passion and hatred and | + | portion (of the law), but, having forsaken [[passion]] and [[hatred]] and |
− | foolishness, possesses true knowledge and serenity of mind, he, caring | + | [[foolishness]], possesses true [[knowledge]] and [[serenity]] of [[mind]], he, caring |
− | for nothing in this world or that to come, has indeed a share in the | + | for [[nothing]] in this [[world]] or that to come, has indeed a share in the |
priesthood. | priesthood. | ||
− | ==Chapter II: On Earnestness== | + | ==[[Chapter]] II: On Earnestness== |
− | {{verse|chapter=II|verse=21}} Earnestness is the path of immortality (Nirvana), thoughtlessness | + | {{verse|chapter=II|verse=21}} Earnestness is the [[path]] of [[immortality]] ([[Nirvana]]), thoughtlessness |
− | the path of death. Those who are in earnest do not die, those who are | + | the [[path of death]]. Those who are in earnest do not [[die]], those who are |
− | thoughtless are as if dead already. | + | thoughtless are as if [[dead]] already. |
{{verse|chapter=II|verse=22}} Those who are advanced in earnestness, having understood this | {{verse|chapter=II|verse=22}} Those who are advanced in earnestness, having understood this | ||
− | clearly, delight in earnestness, and rejoice in the knowledge of the | + | clearly, [[delight]] in earnestness, and rejoice in the [[knowledge]] of the |
− | Ariyas (the elect). | + | [[Ariyas]] (the elect). |
− | {{verse|chapter=II|verse=23}} These wise people, meditative, steady, always possessed of strong | + | {{verse|chapter=II|verse=23}} These [[wise]] [[people]], [[meditative]], steady, always possessed of strong |
− | powers, attain to Nirvana, the highest happiness. | + | [[powers]], attain to [[Nirvana]], the [[highest]] [[happiness]]. |
− | {{verse|chapter=II|verse=24}} If an earnest person has roused himself, if he is not forgetful, | + | {{verse|chapter=II|verse=24}} If an earnest [[person]] has roused himself, if he is not forgetful, |
− | if his deeds are pure, if he acts with consideration, if he restrains | + | if his [[deeds]] are [[pure]], if he acts with [[consideration]], if he restrains |
− | himself, and lives according to law,--then his glory will increase. | + | himself, and [[lives]] according to law,--then his glory will increase. |
− | {{verse|chapter=II|verse=25}} By rousing himself, by earnestness, by restraint and control, the | + | {{verse|chapter=II|verse=25}} By [[rousing]] himself, by earnestness, by {{Wiki|restraint}} and control, the |
− | wise man may make for himself an island which no flood can overwhelm. | + | [[wise]] man may make for himself an [[island]] which no flood can overwhelm. |
[[File:111.jpg|thumb|250px|]] | [[File:111.jpg|thumb|250px|]] | ||
− | {{verse|chapter=II|verse=26}} Fools follow after vanity, men of evil wisdom. The wise man keeps | + | {{verse|chapter=II|verse=26}} Fools follow after vanity, men of [[evil]] [[wisdom]]. The [[wise]] man keeps |
− | earnestness as his best jewel. | + | earnestness as his best [[jewel]]. |
− | {{verse|chapter=II|verse=27}} Follow not after vanity, nor after the enjoyment of love and lust! | + | {{verse|chapter=II|verse=27}} Follow not after vanity, nor after the [[enjoyment]] of [[love]] and [[lust]]! |
− | He who is earnest and meditative, obtains ample joy. | + | He who is earnest and [[meditative]], obtains ample [[joy]]. |
{{verse|chapter=II|verse=28}} When the learned man drives away vanity by earnestness, he, the | {{verse|chapter=II|verse=28}} When the learned man drives away vanity by earnestness, he, the | ||
− | wise, climbing the terraced heights of wisdom, looks down upon the | + | [[wise]], climbing the terraced heights of [[wisdom]], looks down upon the |
− | fools, serene he looks upon the toiling crowd, as one that stands on a | + | fools, [[serene]] he looks upon the toiling crowd, as one that stands on a |
mountain looks down upon them that stand upon the plain. | mountain looks down upon them that stand upon the plain. | ||
− | {{verse|chapter=II|verse=29}} Earnest among the thoughtless, awake among the sleepers, the wise | + | {{verse|chapter=II|verse=29}} Earnest among the thoughtless, awake among the sleepers, the [[wise]] |
man advances like a racer, leaving behind the hack. | man advances like a racer, leaving behind the hack. | ||
− | {{verse|chapter=II|verse=30}} By earnestness did Maghavan (Indra) rise to the lordship of the | + | {{verse|chapter=II|verse=30}} By earnestness did Maghavan ([[Indra]]) rise to the lordship of the |
− | gods. People praise earnestness; thoughtlessness is always blamed. | + | [[gods]]. [[People]] praise earnestness; thoughtlessness is always blamed. |
− | {{verse|chapter=II|verse=31}} A Bhikshu (mendicant) who delights in earnestness, who looks with | + | {{verse|chapter=II|verse=31}} A [[Bhikshu]] ({{Wiki|mendicant}}) who delights in earnestness, who looks with |
− | fear on thoughtlessness, moves about like fire, burning all his | + | {{Wiki|fear}} on thoughtlessness, moves about like [[fire]], burning all his |
− | fetters, small or large. | + | [[fetters]], small or large. |
− | {{verse|chapter=II|verse=32}} A Bhikshu (mendicant) who delights in reflection, who looks with | + | {{verse|chapter=II|verse=32}} A [[Bhikshu]] ({{Wiki|mendicant}}) who delights in {{Wiki|reflection}}, who looks with |
− | fear on thoughtlessness, cannot fall away (from his perfect state)--he | + | {{Wiki|fear}} on thoughtlessness, cannot fall away (from his {{Wiki|perfect}} state)--he |
− | is close upon Nirvana. | + | is close upon [[Nirvana]]. |
− | ==Chapter III: Thought== | + | ==[[Chapter]] III: [[Thought]]== |
− | {{verse|chapter=III|verse=33}} As a fletcher makes straight his arrow, a wise man makes straight | + | {{verse|chapter=III|verse=33}} As a fletcher makes straight his arrow, a [[wise]] man makes straight |
− | his trembling and unsteady thought, which is difficult to guard, | + | his trembling and unsteady [[thought]], which is difficult to guard, |
difficult to hold back. | difficult to hold back. | ||
[[File:124s.jpg|frameless|right|250px|]] | [[File:124s.jpg|frameless|right|250px|]] | ||
− | {{verse|chapter=III|verse=34}} As a fish taken from his watery home and thrown on dry ground, our | + | {{verse|chapter=III|verse=34}} As a {{Wiki|fish}} taken from his watery [[home]] and thrown on dry ground, our |
− | thought trembles all over in order to escape the dominion of Mara (the | + | [[thought]] trembles all over in order to escape the dominion of [[Mara]] (the |
tempter). | tempter). | ||
− | {{verse|chapter=III|verse=35}} It is good to tame the mind, which is difficult to hold in and | + | {{verse|chapter=III|verse=35}} It is good to tame the [[mind]], which is difficult to hold in and |
− | flighty, rushing wherever it listeth; a tamed mind brings happiness. | + | flighty, rushing wherever it listeth; a tamed [[mind]] brings [[happiness]]. |
− | {{verse|chapter=III|verse=36}} Let the wise man guard his thoughts, for they are difficult to | + | {{verse|chapter=III|verse=36}} Let the [[wise]] man guard his [[thoughts]], for they are difficult to |
− | perceive, very artful, and they rush wherever they list: thoughts well | + | {{Wiki|perceive}}, very artful, and they rush wherever they list: [[thoughts]] well |
− | guarded bring happiness. | + | guarded bring [[happiness]]. |
− | {{verse|chapter=III|verse=37}} Those who bridle their mind which travels far, moves about alone, | + | {{verse|chapter=III|verse=37}} Those who bridle their [[mind]] which travels far, moves about alone, |
− | is without a body, and hides in the chamber (of the heart), will be | + | is without a [[body]], and hides in the chamber (of the [[heart]]), will be |
− | free from the bonds of Mara (the tempter). | + | free from the bonds of [[Mara]] (the tempter). |
− | {{verse|chapter=III|verse=38}} If a man's thoughts are unsteady, if he does not know the true | + | {{verse|chapter=III|verse=38}} If a man's [[thoughts]] are unsteady, if he does not know the [[true law]], if his [[peace]] of [[mind]] is troubled, his [[knowledge]] will never be |
− | law, if his peace of mind is troubled, his knowledge will never be | + | {{Wiki|perfect}}. |
− | perfect. | ||
− | {{verse|chapter=III|verse=39}} If a man's thoughts are not dissipated, if his mind is not | + | {{verse|chapter=III|verse=39}} If a man's [[thoughts]] are not dissipated, if his [[mind]] is not |
− | perplexed, if he has ceased to think of good or evil, then there is no | + | perplexed, if he has ceased to think of good or [[evil]], then there is no |
− | fear for him while he is watchful. | + | {{Wiki|fear}} for him while he is watchful. |
− | {{verse|chapter=III|verse=40}} Knowing that this body is (fragile) like a jar, and making this | + | {{verse|chapter=III|verse=40}} [[Knowing]] that this [[body]] is (fragile) like a jar, and making this |
− | thought firm like a fortress, one should attack Mara (the tempter) | + | [[thought]] firm like a fortress, one should attack [[Mara]] (the tempter) |
− | with the weapon of knowledge, one should watch him when conquered, and | + | with the weapon of [[knowledge]], one should watch him when conquered, and |
should never rest. | should never rest. | ||
− | {{verse|chapter=III|verse=41}} Before long, alas! this body will lie on the earth, despised, | + | {{verse|chapter=III|verse=41}} Before long, alas! this [[body]] will lie on the [[earth]], despised, |
− | without understanding, like a useless log. | + | without [[understanding]], like a useless log. |
{{verse|chapter=III|verse=42}} Whatever a hater may do to a hater, or an enemy to an enemy, a | {{verse|chapter=III|verse=42}} Whatever a hater may do to a hater, or an enemy to an enemy, a | ||
− | wrongly-directed mind will do us greater mischief. | + | wrongly-directed [[mind]] will do us greater mischief. |
{{verse|chapter=III|verse=43}} Not a mother, not a father will do so much, nor any other | {{verse|chapter=III|verse=43}} Not a mother, not a father will do so much, nor any other | ||
− | relative; a well-directed mind will do us greater service. | + | [[relative]]; a well-directed [[mind]] will do us greater service. |
− | ==Chapter IV: Flowers== | + | ==[[Chapter]] IV: [[Flowers]]== |
− | {{verse|chapter=IV|verse=44}} Who shall overcome this earth, and the world of Yama (the lord of | + | {{verse|chapter=IV|verse=44}} Who shall overcome this [[earth]], and the [[world]] of [[Yama]] (the [[lord]] of |
− | the departed), and the world of the gods? Who shall find out the | + | the departed), and the [[world]] of the [[gods]]? Who shall find out the |
− | plainly shown path of virtue, as a clever man finds out the (right) | + | plainly shown [[path]] of [[virtue]], as a clever man finds out the (right) |
− | flower? | + | [[flower]]? |
− | {{verse|chapter=IV|verse=45}} The disciple will overcome the earth, and the world of Yama, and | + | {{verse|chapter=IV|verse=45}} The [[disciple]] will overcome the [[earth]], and the [[world]] of [[Yama]], and |
− | the world of the gods. The disciple will find out the plainly shown | + | the [[world]] of the [[gods]]. The [[disciple]] will find out the plainly shown |
− | path of virtue, as a clever man finds out the (right) flower. | + | [[path]] of [[virtue]], as a clever man finds out the (right) [[flower]]. |
[[File:10d2fd63.jpg|thumb|250px|]] | [[File:10d2fd63.jpg|thumb|250px|]] | ||
− | {{verse|chapter=IV|verse=46}} He who knows that this body is like froth, and has learnt that it | + | {{verse|chapter=IV|verse=46}} He who [[knows]] that this [[body]] is like froth, and has learnt that it |
− | is as unsubstantial as a mirage, will break the flower-pointed arrow | + | is as unsubstantial as a {{Wiki|mirage}}, will break the flower-pointed arrow |
− | of Mara, and never see the king of death. | + | of [[Mara]], and never see the [[king]] of [[death]]. |
− | {{verse|chapter=IV|verse=47}} Death carries off a man who is gathering flowers and whose mind is | + | {{verse|chapter=IV|verse=47}} [[Death]] carries off a man who is [[gathering]] [[flowers]] and whose [[mind]] is |
− | distracted, as a flood carries off a sleeping village. | + | distracted, as a flood carries off a [[sleeping]] village. |
− | {{verse|chapter=IV|verse=48}} Death subdues a man who is gathering flowers, and whose mind is | + | {{verse|chapter=IV|verse=48}} [[Death]] subdues a man who is [[gathering]] [[flowers]], and whose [[mind]] is |
− | distracted, before he is satiated in his pleasures. | + | distracted, before he is satiated in his [[pleasures]]. |
− | {{verse|chapter=IV|verse=49}} As the bee collects nectar and departs without injuring the | + | {{verse|chapter=IV|verse=49}} As the bee collects [[nectar]] and departs without injuring the |
− | flower, or its colour or scent, so let a sage dwell in his village. | + | [[flower]], or its {{Wiki|colour}} or {{Wiki|scent}}, so let a [[Wikipedia:Sage (sophos|sage]] dwell in his village. |
− | {{verse|chapter=IV|verse=50}} Not the perversities of others, not their sins of commission or | + | {{verse|chapter=IV|verse=50}} Not the perversities of others, not their [[sins]] of commission or |
− | omission, but his own misdeeds and negligences should a sage take | + | omission, but his [[own]] misdeeds and negligences should a [[Wikipedia:Sage (sophos|sage]] take |
notice of. | notice of. | ||
− | {{verse|chapter=IV|verse=51}} Like a beautiful flower, full of colour, but without scent, are | + | {{verse|chapter=IV|verse=51}} Like a beautiful [[flower]], full of {{Wiki|colour}}, but without {{Wiki|scent}}, are |
the fine but fruitless words of him who does not act accordingly. | the fine but fruitless words of him who does not act accordingly. | ||
− | {{verse|chapter=IV|verse=52}} But, like a beautiful flower, full of colour and full of scent, | + | {{verse|chapter=IV|verse=52}} But, like a beautiful [[flower]], full of {{Wiki|colour}} and full of {{Wiki|scent}}, |
are the fine and fruitful words of him who acts accordingly. | are the fine and fruitful words of him who acts accordingly. | ||
− | {{verse|chapter=IV|verse=53}} As many kinds of wreaths can be made from a heap of flowers, so | + | {{verse|chapter=IV|verse=53}} As many kinds of wreaths can be made from a heap of [[flowers]], so |
− | many good things may be achieved by a mortal when once he is born. | + | many good things may be achieved by a {{Wiki|mortal}} when once he is born. |
− | {{verse|chapter=IV|verse=54}} The scent of flowers does not travel against the wind, nor (that | + | {{verse|chapter=IV|verse=54}} The {{Wiki|scent}} of [[flowers]] does not travel against the [[wind]], nor (that |
− | of) sandal-wood, or of Tagara and Mallika flowers; but the odour of | + | of) sandal-wood, or of [[Tagara]] and [[Mallika]] [[flowers]]; but the {{Wiki|odour}} of |
− | good people travels even against the wind; a good man pervades every | + | good [[people]] travels even against the [[wind]]; a good man pervades every |
place. | place. | ||
− | {{verse|chapter=IV|verse=55}} Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these | + | {{verse|chapter=IV|verse=55}} Sandal-wood or [[Tagara]], a [[lotus-flower]], or a Vassiki, among these |
− | sorts of perfumes, the perfume of virtue is unsurpassed. | + | sorts of [[perfumes]], the [[perfume]] of [[virtue]] is [[unsurpassed]]. |
[[File:13sd.jpg|thumb|250px|]] | [[File:13sd.jpg|thumb|250px|]] | ||
− | {{verse|chapter=IV|verse=56}} Mean is the scent that comes from Tagara and sandal-wood;--the | + | {{verse|chapter=IV|verse=56}} Mean is the {{Wiki|scent}} that comes from [[Tagara]] and sandal-wood;--the |
− | perfume of those who possess virtue rises up to the gods as the | + | [[perfume]] of those who possess [[virtue]] rises up to the [[gods]] as the |
− | highest. | + | [[highest]]. |
− | {{verse|chapter=IV|verse=57}} Of the people who possess these virtues, who live without | + | {{verse|chapter=IV|verse=57}} Of the [[people]] who possess these [[virtues]], who live without |
− | thoughtlessness, and who are emancipated through true knowledge, Mara, | + | thoughtlessness, and who are [[emancipated]] through true [[knowledge]], [[Mara]], |
the tempter, never finds the way. | the tempter, never finds the way. | ||
58, 59. As on a heap of rubbish cast upon the highway the lily will | 58, 59. As on a heap of rubbish cast upon the highway the lily will | ||
− | grow full of sweet perfume and delight, thus the disciple of the truly | + | grow full of [[sweet]] [[perfume]] and [[delight]], thus the [[disciple]] of the truly |
− | enlightened Buddha shines forth by his knowledge among those who are | + | [[enlightened]] [[Buddha]] shines forth by his [[knowledge]] among those who are |
− | like rubbish, among the people that walk in darkness. | + | like rubbish, among the [[people]] that walk in {{Wiki|darkness}}. |
− | ==Chapter V: The Fool== | + | ==[[Chapter]] V: The Fool== |
− | {{verse|chapter=V|verse=60}} Long is the night to him who is awake; long is a mile to him who | + | {{verse|chapter=V|verse=60}} Long is the night to him who [[is awake]]; long is a mile to him who |
− | is tired; long is life to the foolish who do not know the true law. | + | is tired; long is [[life]] to the [[foolish]] who do not know the [[true law]]. |
{{verse|chapter=V|verse=61}} If a traveller does not meet with one who is his better, or his | {{verse|chapter=V|verse=61}} If a traveller does not meet with one who is his better, or his | ||
− | equal, let him firmly keep to his solitary journey; there is no | + | {{Wiki|equal}}, let him firmly keep to his {{Wiki|solitary}} journey; there is no |
companionship with a fool. | companionship with a fool. | ||
− | {{verse|chapter=V|verse=62}} "These sons belong to me, and this wealth belongs to me," with | + | {{verse|chapter=V|verse=62}} "These sons belong to me, and this [[wealth]] belongs to me," with |
− | such thoughts a fool is tormented. He himself does not belong to | + | such [[thoughts]] a fool is tormented. He himself does not belong to |
− | himself; how much less sons and wealth? | + | himself; how much less sons and [[wealth]]? |
− | {{verse|chapter=V|verse=63}} The fool who knows his foolishness, is wise at least so far. But | + | {{verse|chapter=V|verse=63}} The fool who [[knows]] his [[foolishness]], is [[wise]] at least so far. But |
− | a fool who thinks himself wise, he is called a fool indeed. | + | a fool who [[thinks]] himself [[wise]], he is called a fool indeed. |
− | {{verse|chapter=V|verse=64}} If a fool be associated with a wise man even all his life, he will | + | {{verse|chapter=V|verse=64}} If a fool be associated with a [[wise]] man even all his [[life]], he will |
− | perceive the truth as little as a spoon perceives the taste of soup. | + | {{Wiki|perceive}} the [[truth]] as little as a spoon [[perceives]] the {{Wiki|taste}} of soup. |
− | {{verse|chapter=V|verse=65}} If an intelligent man be associated for one minute only with a | + | {{verse|chapter=V|verse=65}} If an {{Wiki|intelligent}} man be associated for one minute only with a |
− | wise man, he will soon perceive the truth, as the tongue perceives the | + | [[wise]] man, he will soon {{Wiki|perceive}} the [[truth]], as the {{Wiki|tongue}} [[perceives]] the |
− | taste of soup. | + | {{Wiki|taste}} of soup. |
− | {{verse|chapter=V|verse=66}} Fools of little understanding have themselves for their greatest | + | {{verse|chapter=V|verse=66}} Fools of little [[understanding]] have themselves for their greatest |
− | enemies, for they do evil deeds which must bear bitter fruits. | + | enemies, for they do [[evil]] [[deeds]] which must bear [[bitter]] {{Wiki|fruits}}. |
− | {{verse|chapter=V|verse=67}} That deed is not well done of which a man must repent, and the | + | {{verse|chapter=V|verse=67}} That [[deed]] is not well done of which a man must [[repent]], and the |
reward of which he receives crying and with a tearful face. | reward of which he receives crying and with a tearful face. | ||
− | {{verse|chapter=V|verse=68}} No, that deed is well done of which a man does not repent, and the | + | {{verse|chapter=V|verse=68}} No, that [[deed]] is well done of which a man does not [[repent]], and the |
reward of which he receives gladly and cheerfully. | reward of which he receives gladly and cheerfully. | ||
− | {{verse|chapter=V|verse=69}} As long as the evil deed done does not bear fruit, the fool thinks | + | {{verse|chapter=V|verse=69}} As long as the [[evil]] [[deed]] done does not bear fruit, the fool [[thinks]] |
− | it is like honey; but when it ripens, then the fool suffers grief. | + | it is like [[honey]]; but when it ripens, then the fool [[suffers]] [[grief]]. |
− | {{verse|chapter=V|verse=70}} Let a fool month after month eat his food (like an ascetic) with | + | {{verse|chapter=V|verse=70}} Let a fool month after month eat his [[food]] (like an [[ascetic]]) with |
− | the tip of a blade of Kusa grass, yet he is not worth the sixteenth | + | the tip of a blade of [[Kusa]] grass, yet he is not worth the sixteenth |
− | particle of those who have well weighed the law. | + | {{Wiki|particle}} of those who have well weighed the law. |
− | {{verse|chapter=V|verse=71}} An evil deed, like newly-drawn milk, does not turn (suddenly); | + | {{verse|chapter=V|verse=71}} An [[evil]] [[deed]], like newly-drawn milk, does not turn (suddenly); |
− | smouldering, like fire covered by ashes, it follows the fool. | + | smouldering, like [[fire]] covered by ashes, it follows the fool. |
− | {{verse|chapter=V|verse=72}} And when the evil deed, after it has become known, brings sorrow | + | {{verse|chapter=V|verse=72}} And when the [[evil]] [[deed]], after it has become known, brings [[sorrow]] |
to the fool, then it destroys his bright lot, nay, it cleaves his | to the fool, then it destroys his bright lot, nay, it cleaves his | ||
head. | head. | ||
[[File:143kl.jpg|thumb|250px|]] | [[File:143kl.jpg|thumb|250px|]] | ||
{{verse|chapter=V|verse=73}} Let the fool wish for a false reputation, for precedence among the | {{verse|chapter=V|verse=73}} Let the fool wish for a false reputation, for precedence among the | ||
− | Bhikshus, for lordship in the convents, for worship among other | + | [[Bhikshus]], for lordship in the convents, for {{Wiki|worship}} among other |
− | people! | + | [[people]]! |
− | {{verse|chapter=V|verse=74}} "May both the layman and he who has left the world think that this | + | {{verse|chapter=V|verse=74}} "May both the [[layman]] and he who has left the [[world]] think that this |
− | is done by me; may they be subject to me in everything which is to be | + | is done by me; may they be [[subject]] to me in everything which is to be |
− | done or is not to be done," thus is the mind of the fool, and his | + | done or is not to be done," thus is the [[mind]] of the fool, and his |
− | desire and pride increase. | + | [[desire]] and [[pride]] increase. |
− | {{verse|chapter=V|verse=75}} "One is the road that leads to wealth, another the road that leads | + | {{verse|chapter=V|verse=75}} "One is the road that leads to [[wealth]], another the road that leads |
− | to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, | + | to [[Nirvana]];" if the [[Bhikshu]], the [[disciple of Buddha]], has learnt this, |
he will not yearn for honour, he will strive after separation from the | he will not yearn for honour, he will strive after separation from the | ||
− | world. | + | [[world]]. |
− | ==Chapter VI: The Wise Man (Pandita)== | + | ==[[Chapter]] VI: The [[Wise]] Man ([[Pandita]])== |
− | {{verse|chapter=VI|verse=76}} If you see an intelligent man who tells you where true treasures | + | {{verse|chapter=VI|verse=76}} If you see an {{Wiki|intelligent}} man who tells you where true [[treasures]] |
are to be found, who shows what is to be avoided, and administers | are to be found, who shows what is to be avoided, and administers | ||
− | reproofs, follow that wise man; it will be better, not worse, for | + | reproofs, follow that [[wise]] man; it will be better, not worse, for |
those who follow him. | those who follow him. | ||
Line 288: | Line 287: | ||
-he will be beloved of the good, by the bad he will be hated. | -he will be beloved of the good, by the bad he will be hated. | ||
− | {{verse|chapter=VI|verse=78}} Do not have evil-doers for friends, do not have low people for | + | {{verse|chapter=VI|verse=78}} Do not have evil-doers for friends, do not have low [[people]] for |
− | friends: have virtuous people for friends, have for friends the best | + | friends: have [[virtuous]] [[people]] for friends, have for friends the best |
of men. | of men. | ||
− | {{verse|chapter=VI|verse=79}} He who drinks in the law lives happily with a serene mind: the | + | {{verse|chapter=VI|verse=79}} He who drinks in the law [[lives]] happily with a [[serene]] [[mind]]: the |
− | sage rejoices always in the law, as preached by the elect (Ariyas). | + | [[Wikipedia:Sage (sophos|sage]] rejoices always in the law, as {{Wiki|preached}} by the elect ([[Ariyas]]). |
− | {{verse|chapter=VI|verse=80}} Well-makers lead the water (wherever they like); fletchers bend | + | {{verse|chapter=VI|verse=80}} Well-makers lead the [[water]] (wherever they like); fletchers bend |
− | the arrow; carpenters bend a log of wood; wise people fashion | + | the arrow; carpenters bend a log of [[wood]]; [[wise]] [[people]] fashion |
themselves. | themselves. | ||
− | {{verse|chapter=VI|verse=81}} As a solid rock is not shaken by the wind, wise people falter not | + | {{verse|chapter=VI|verse=81}} As a solid rock is not shaken by the [[wind]], [[wise]] [[people]] falter not |
amidst blame and praise. | amidst blame and praise. | ||
− | {{verse|chapter=VI|verse=82}} Wise people, after they have listened to the laws, become serene, | + | {{verse|chapter=VI|verse=82}} [[Wise]] [[people]], after they have listened to the laws, become [[serene]], |
− | like a deep, smooth, and still lake. | + | like a deep, smooth, and still [[lake]]. |
− | {{verse|chapter=VI|verse=83}} Good people walk on whatever befall, the good do not prattle, | + | {{verse|chapter=VI|verse=83}} Good [[people]] walk on whatever befall, the good do not prattle, |
− | longing for pleasure; whether touched by happiness or sorrow wise | + | longing for [[pleasure]]; whether touched by [[happiness]] or [[sorrow]] [[wise]] |
− | people never appear elated or depressed. | + | [[people]] never appear [[elated]] or {{Wiki|depressed}}. |
[[File:147ages.jpg|thumb|250px|]] | [[File:147ages.jpg|thumb|250px|]] | ||
− | {{verse|chapter=VI|verse=84}} If, whether for his own sake, or for the sake of others, a man | + | {{verse|chapter=VI|verse=84}} If, whether for his [[own]] sake, or for the sake of others, a man |
− | wishes neither for a son, nor for wealth, nor for lordship, and if he | + | wishes neither for a son, nor for [[wealth]], nor for lordship, and if he |
− | does not wish for his own success by unfair means, then he is good, | + | does not wish for his [[own]] [[success]] by unfair means, then he is good, |
− | wise, and virtuous. | + | [[wise]], and [[virtuous]]. |
{{verse|chapter=VI|verse=85}} Few are there among men who arrive at the other shore (become | {{verse|chapter=VI|verse=85}} Few are there among men who arrive at the other shore (become | ||
− | Arhats); the other people here run up and down the shore. | + | [[Arhats]]); the other [[people]] here run up and down the shore. |
− | {{verse|chapter=VI|verse=86}} But those who, when the law has been well preached to them, follow | + | {{verse|chapter=VI|verse=86}} But those who, when the law has been well {{Wiki|preached}} to them, follow |
− | the law, will pass across the dominion of death, however difficult to | + | the law, will pass across the dominion of [[death]], however difficult to |
overcome. | overcome. | ||
− | 87, 88. A wise man should leave the dark state (of ordinary life), and | + | 87, 88. A [[wise]] man should leave the dark [[state]] (of ordinary [[life]]), and |
− | follow the bright state (of the Bhikshu). After going from his home | + | follow the bright [[state]] (of the [[Bhikshu]]). After going from his [[home]] |
− | to a homeless state, he should in his retirement look for enjoyment | + | to a {{Wiki|homeless}} [[state]], he should in his retirement look for [[enjoyment]] |
− | where there seemed to be no enjoyment. Leaving all pleasures behind, | + | where there seemed to be no [[enjoyment]]. Leaving all [[pleasures]] behind, |
− | and calling nothing his own, the wise man should purge himself from | + | and calling [[nothing]] his [[own]], the [[wise]] man should purge himself from |
− | all the troubles of the mind. | + | all the troubles of the [[mind]]. |
− | {{verse|chapter=VI|verse=89}} Those whose mind is well grounded in the (seven) elements of | + | {{verse|chapter=VI|verse=89}} Those whose [[mind]] is well grounded in the (seven) [[elements]] of |
− | knowledge, who without clinging to anything, rejoice in freedom from | + | [[knowledge]], who without [[clinging]] to anything, rejoice in freedom from |
− | attachment, whose appetites have been conquered, and who are full of | + | [[attachment]], whose appetites have been conquered, and who are full of |
− | light, are free (even) in this world. | + | [[light]], are free (even) in this [[world]]. |
− | ==Chapter VII: The Venerable (Arhat)== | + | ==[[Chapter]] VII: The [[Venerable]] ([[Arhat]])== |
− | {{verse|chapter=VII|verse=90}} There is no suffering for him who has finished his journey, and | + | {{verse|chapter=VII|verse=90}} There is no [[suffering]] for him who has finished his journey, and |
− | abandoned grief, who has freed himself on all sides, and thrown off | + | abandoned [[grief]], who has freed himself on all sides, and thrown off |
− | all fetters. | + | all [[fetters]]. |
− | {{verse|chapter=VII|verse=91}} They depart with their thoughts well-collected, they are not happy | + | {{verse|chapter=VII|verse=91}} They depart with their [[thoughts]] well-collected, they are not [[happy]] |
− | in their abode; like swans who have left their lake, they leave their | + | in their abode; like swans who have left their [[lake]], they leave their |
− | house and home. | + | house and [[home]]. |
− | {{verse|chapter=VII|verse=92}} Men who have no riches, who live on recognised food, who have | + | {{verse|chapter=VII|verse=92}} Men who have no riches, who live on recognised [[food]], who have |
− | perceived void and unconditioned freedom (Nirvana), their path is | + | [[perceived]] [[void]] and [[unconditioned]] freedom ([[Nirvana]]), their [[path]] is |
− | difficult to understand, like that of birds in the air. | + | difficult to understand, like that of birds in the [[air]]. |
[[File:19gmkm.jpg|thumb|250px|]] | [[File:19gmkm.jpg|thumb|250px|]] | ||
− | {{verse|chapter=VII|verse=93}} He whose appetites are stilled, who is not absorbed in enjoyment, | + | {{verse|chapter=VII|verse=93}} He whose appetites are stilled, who is not absorbed in [[enjoyment]], |
− | who has perceived void and unconditioned freedom (Nirvana), his path | + | who has [[perceived]] [[void]] and [[unconditioned]] freedom ([[Nirvana]]), his [[path]] |
− | is difficult to understand, like that of birds in the air. | + | is difficult to understand, like that of birds in the [[air]]. |
− | {{verse|chapter=VII|verse=94}} The gods even envy him whose senses, like horses well broken in by | + | {{verse|chapter=VII|verse=94}} The [[gods]] even [[envy]] him whose [[senses]], like [[horses]] well broken in by |
− | the driver, have been subdued, who is free from pride, and free from | + | the driver, have been subdued, who is free from [[pride]], and free from |
appetites. | appetites. | ||
− | {{verse|chapter=VII|verse=95}} Such a one who does his duty is tolerant like the earth, like | + | {{verse|chapter=VII|verse=95}} Such a one who does his [[duty]] is tolerant like the [[earth]], like |
− | Indra's bolt; he is like a lake without mud; no new births are in | + | [[Indra's]] bolt; he is like a [[lake]] without mud; no new [[births]] are in |
store for him. | store for him. | ||
− | {{verse|chapter=VII|verse=96}} His thought is quiet, quiet are his word and deed, when he has | + | {{verse|chapter=VII|verse=96}} His [[thought]] is quiet, quiet are his [[word]] and [[deed]], when he has |
− | obtained freedom by true knowledge, when he has thus become a quiet | + | obtained freedom by true [[knowledge]], when he has thus become a quiet |
man. | man. | ||
− | {{verse|chapter=VII|verse=97}} The man who is free from credulity, but knows the uncreated, who | + | {{verse|chapter=VII|verse=97}} The man who is free from credulity, but [[knows]] the uncreated, who |
− | has cut all ties, removed all temptations, renounced all desires, he | + | has cut all ties, removed all temptations, renounced all [[desires]], he |
is the greatest of men. | is the greatest of men. | ||
− | {{verse|chapter=VII|verse=98}} In a hamlet or in a forest, in the deep water or on the dry land, | + | {{verse|chapter=VII|verse=98}} In a hamlet or in a {{Wiki|forest}}, in the deep [[water]] or on the dry land, |
− | wherever venerable persons (Arhanta) dwell, that place is delightful. | + | wherever [[venerable]] persons (Arhanta) dwell, that place is delightful. |
− | {{verse|chapter=VII|verse=99}} Forests are delightful; where the world finds no delight, there | + | {{verse|chapter=VII|verse=99}} Forests are delightful; where the [[world]] finds no [[delight]], there |
− | the passionless will find delight, for they look not for pleasures. | + | the {{Wiki|passionless}} will find [[delight]], for they look not for [[pleasures]]. |
− | ==Chapter VIII: The Thousands== | + | ==[[Chapter]] VIII: The Thousands== |
− | {{verse|chapter=VIII|verse=100}} Even though a speech be a thousand (of words), but made up of | + | {{verse|chapter=VIII|verse=100}} Even though a [[speech]] be a thousand (of words), but made up of |
− | senseless words, one word of sense is better, which if a man hears, he | + | senseless words, one [[word]] of [[sense]] is better, which if a man hears, he |
becomes quiet. | becomes quiet. | ||
− | {{verse|chapter=VIII|verse=101}} Even though a Gatha (poem) be a thousand (of words), but made up | + | {{verse|chapter=VIII|verse=101}} Even though a [[Gatha]] (poem) be a thousand (of words), but made up |
− | of senseless words, one word of a Gatha is better, which if a man | + | of senseless words, one [[word]] of a [[Gatha]] is better, which if a man |
hears, he becomes quiet. | hears, he becomes quiet. | ||
− | {{verse|chapter=VIII|verse=102}} Though a man recite a hundred Gathas made up of senseless words, | + | {{verse|chapter=VIII|verse=102}} Though a man recite a hundred [[Gathas]] made up of senseless words, |
− | one word of the law is better, which if a man hears, he becomes quiet. | + | one [[word]] of the law is better, which if a man hears, he becomes quiet. |
− | {{verse|chapter=VIII|verse=103}} If one man conquer in battle a thousand times thousand men, and | + | {{verse|chapter=VIII|verse=103}} If one man conquer in {{Wiki|battle}} a thousand times thousand men, and |
if another conquer himself, he is the greatest of conquerors. | if another conquer himself, he is the greatest of conquerors. | ||
− | 104, 105. One's own self conquered is better than all other people; | + | 104, 105. One's [[own]] [[self]] conquered is better than all other [[people]]; |
− | not even a god, a Gandharva, not Mara with Brahman could change into | + | not even a [[god]], a [[Gandharva]], not [[Mara]] with [[Brahman]] could change into |
defeat the victory of a man who has vanquished himself, and always | defeat the victory of a man who has vanquished himself, and always | ||
− | lives under restraint. | + | [[lives]] under {{Wiki|restraint}}. |
[[File:542.jpg|thumb|250px|]] | [[File:542.jpg|thumb|250px|]] | ||
− | {{verse|chapter=VIII|verse=106}} If a man for a hundred years sacrifice month after month with a | + | {{verse|chapter=VIII|verse=106}} If a man for a hundred years {{Wiki|sacrifice}} month after month with a |
− | thousand, and if he but for one moment pay homage to a man whose soul | + | thousand, and if he but for one [[moment]] pay homage to a man whose [[soul]] |
− | is grounded (in true knowledge), better is that homage than sacrifice | + | is grounded (in true [[knowledge]]), better is that homage than {{Wiki|sacrifice}} |
for a hundred years. | for a hundred years. | ||
− | {{verse|chapter=VIII|verse=107}} If a man for a hundred years worship Agni (fire) in the forest, | + | {{verse|chapter=VIII|verse=107}} If a man for a hundred years {{Wiki|worship}} [[Agni]] ([[fire]]) in the {{Wiki|forest}}, |
− | and if he but for one moment pay homage to a man whose soul is | + | and if he but for one [[moment]] pay homage to a man whose [[soul]] is |
− | grounded (in true knowledge), better is that homage than sacrifice for | + | grounded (in true [[knowledge]]), better is that homage than {{Wiki|sacrifice}} for |
a hundred years. | a hundred years. | ||
− | {{verse|chapter=VIII|verse=108}} Whatever a man sacrifice in this world as an offering or as an | + | {{verse|chapter=VIII|verse=108}} Whatever a man {{Wiki|sacrifice}} in this [[world]] as an [[offering]] or as an |
− | oblation for a whole year in order to gain merit, the whole of it is | + | oblation for a whole year in order to gain [[merit]], the whole of it is |
not worth a quarter (a farthing); reverence shown to the righteous is | not worth a quarter (a farthing); reverence shown to the righteous is | ||
better. | better. | ||
{{verse|chapter=VIII|verse=109}} He who always greets and constantly reveres the aged, four things | {{verse|chapter=VIII|verse=109}} He who always greets and constantly reveres the aged, four things | ||
− | will increase to him, viz. life, beauty, happiness, power. | + | will increase to him, viz. [[life]], [[beauty]], [[happiness]], power. |
− | {{verse|chapter=VIII|verse=110}} But he who lives a hundred years, vicious and unrestrained, a | + | {{verse|chapter=VIII|verse=110}} But he who [[lives]] a hundred years, vicious and unrestrained, a |
− | life of one day is better if a man is virtuous and reflecting. | + | [[life]] of one day is better if a man is [[virtuous]] and {{Wiki|reflecting}}. |
− | {{verse|chapter=VIII|verse=111}} And he who lives a hundred years, ignorant and unrestrained, a | + | {{verse|chapter=VIII|verse=111}} And he who [[lives]] a hundred years, [[ignorant]] and unrestrained, a |
− | life of one day is better if a man is wise and reflecting. | + | [[life]] of one day is better if a man is [[wise]] and {{Wiki|reflecting}}. |
− | {{verse|chapter=VIII|verse=112}} And he who lives a hundred years, idle and weak, a life of one | + | {{verse|chapter=VIII|verse=112}} And he who [[lives]] a hundred years, idle and weak, a [[life]] of one |
− | day is better if a man has attained firm strength. | + | day is better if a man has [[attained]] firm strength. |
− | {{verse|chapter=VIII|verse=113}} And he who lives a hundred years, not seeing beginning and end, a | + | {{verse|chapter=VIII|verse=113}} And he who [[lives]] a hundred years, not [[seeing]] beginning and end, a |
− | life of one day is better if a man sees beginning and end. | + | [[life]] of one day is better if a man sees beginning and end. |
[[File:95 200.jpg|thumb|250px|]] | [[File:95 200.jpg|thumb|250px|]] | ||
− | {{verse|chapter=VIII|verse=114}} And he who lives a hundred years, not seeing the immortal place, | + | {{verse|chapter=VIII|verse=114}} And he who [[lives]] a hundred years, not [[seeing]] the [[immortal]] place, |
− | a life of one day is better if a man sees the immortal place. | + | a [[life]] of one day is better if a man sees the [[immortal]] place. |
− | {{verse|chapter=VIII|verse=115}} And he who lives a hundred years, not seeing the highest law, a | + | {{verse|chapter=VIII|verse=115}} And he who [[lives]] a hundred years, not [[seeing]] the [[highest]] law, a |
− | life of one day is better if a man sees the highest law. | + | [[life]] of one day is better if a man sees the [[highest]] law. |
− | ==Chapter IX: Evil== | + | ==[[Chapter]] IX: [[Evil]]== |
{{verse|chapter=IX|verse=116}} If a man would hasten towards the good, he should keep his | {{verse|chapter=IX|verse=116}} If a man would hasten towards the good, he should keep his | ||
− | thought away from evil; if a man does what is good slothfully, his | + | [[thought]] away from [[evil]]; if a man does what is good slothfully, his |
− | mind delights in evil. | + | [[mind]] delights in [[evil]]. |
− | {{verse|chapter=IX|verse=117}} If a man commits a sin, let him not do it again; let him not | + | {{verse|chapter=IX|verse=117}} If a man commits a [[sin]], let him not do it again; let him not |
− | delight in sin: pain is the outcome of evil. | + | [[delight]] in [[sin]]: [[pain]] is the outcome of [[evil]]. |
− | {{verse|chapter=IX|verse=118}} If a man does what is good, let him do it again; let him delight | + | {{verse|chapter=IX|verse=118}} If a man does what is good, let him do it again; let him [[delight]] |
− | in it: happiness is the outcome of good. | + | in it: [[happiness]] is the outcome of good. |
− | {{verse|chapter=IX|verse=119}} Even an evil-doer sees happiness as long as his evil deed has not | + | {{verse|chapter=IX|verse=119}} Even an evil-doer sees [[happiness]] as long as his [[evil]] [[deed]] has not |
− | ripened; but when his evil deed has ripened, then does the evil-doer | + | ripened; but when his [[evil]] [[deed]] has ripened, then does the evil-doer |
− | see evil. | + | see [[evil]]. |
− | {{verse|chapter=IX|verse=120}} Even a good man sees evil days, as long as his good deed has not | + | {{verse|chapter=IX|verse=120}} Even a good man sees [[evil]] days, as long as his good [[deed]] has not |
− | ripened; but when his good deed has ripened, then does the good man | + | ripened; but when his good [[deed]] has ripened, then does the good man |
− | see happy days. | + | see [[happy]] days. |
− | {{verse|chapter=IX|verse=121}} Let no man think lightly of evil, saying in his heart, It will | + | {{verse|chapter=IX|verse=121}} Let no man think lightly of [[evil]], saying in his [[heart]], It will |
not come nigh unto me. Even by the falling of water-drops a water-pot | not come nigh unto me. Even by the falling of water-drops a water-pot | ||
− | is filled; the fool becomes full of evil, even if he gather it little | + | is filled; the fool becomes full of [[evil]], even if he [[gather]] it little |
by little. | by little. | ||
− | {{verse|chapter=IX|verse=122}} Let no man think lightly of good, saying in his heart, It will | + | {{verse|chapter=IX|verse=122}} Let no man think lightly of good, saying in his [[heart]], It will |
not come nigh unto me. Even by the falling of water-drops a water-pot | not come nigh unto me. Even by the falling of water-drops a water-pot | ||
− | is filled; the wise man becomes full of good, even if he gather it | + | is filled; the [[wise]] man becomes full of good, even if he [[gather]] it |
little by little. | little by little. | ||
− | {{verse|chapter=IX|verse=123}} Let a man avoid evil deeds, as a merchant, if he has few | + | {{verse|chapter=IX|verse=123}} Let a man avoid [[evil]] [[deeds]], as a {{Wiki|merchant}}, if he has few |
− | companions and carries much wealth, avoids a dangerous road; as a man | + | companions and carries much [[wealth]], avoids a [[dangerous]] road; as a man |
− | who loves life avoids poison. | + | who loves [[life]] avoids [[poison]]. |
− | {{verse|chapter=IX|verse=124}} He who has no wound on his hand, may touch poison with his hand; | + | {{verse|chapter=IX|verse=124}} He who has no wound on his hand, may {{Wiki|touch}} [[poison]] with his hand; |
− | poison does not affect one who has no wound; nor is there evil for one | + | [[poison]] does not affect one who has no wound; nor is there [[evil]] for one |
− | who does not commit evil. | + | who does not commit [[evil]]. |
− | {{verse|chapter=IX|verse=125}} If a man offend a harmless, pure, and innocent person, the evil | + | {{verse|chapter=IX|verse=125}} If a man offend a harmless, [[pure]], and innocent [[person]], the [[evil]] |
− | falls back upon that fool, like light dust thrown up against the wind. | + | falls back upon that fool, like [[light]] dust thrown up against the [[wind]]. |
− | {{verse|chapter=IX|verse=126}} Some people are born again; evil-doers go to hell; righteous | + | {{verse|chapter=IX|verse=126}} Some [[people]] are born again; evil-doers go to [[hell]]; righteous |
− | people go to heaven; those who are free from all worldly desires | + | [[people]] go to [[heaven]]; those who are free from all [[worldly]] [[desires]] |
− | attain Nirvana. | + | attain [[Nirvana]]. |
{{verse|chapter=IX|verse=127}} Not in the sky, not in the midst of the sea, not if we enter into | {{verse|chapter=IX|verse=127}} Not in the sky, not in the midst of the sea, not if we enter into | ||
− | the clefts of the mountains, is there known a spot in the whole world | + | the clefts of the [[mountains]], is there known a spot in the whole [[world]] |
− | where death could not overcome (the mortal). | + | where [[death]] could not overcome (the {{Wiki|mortal}}). |
− | ==Chapter X: Punishment== | + | ==[[Chapter]] X: {{Wiki|Punishment}}== |
− | {{verse|chapter=X|verse=129}} All men tremble at punishment, all men fear death; remember that | + | {{verse|chapter=X|verse=129}} All men tremble at {{Wiki|punishment}}, all men {{Wiki|fear}} [[death]]; remember that |
− | you are like unto them, and do not kill, nor cause slaughter. | + | you are like unto them, and [[do not kill]], nor [[cause]] slaughter. |
[[File:87250-84352.jpg|thumb|250px|]] | [[File:87250-84352.jpg|thumb|250px|]] | ||
− | {{verse|chapter=X|verse=130}} All men tremble at punishment, all men love life; remember that | + | {{verse|chapter=X|verse=130}} All men tremble at {{Wiki|punishment}}, all men [[love]] [[life]]; remember that |
− | thou art like unto them, and do not kill, nor cause slaughter. | + | thou [[art]] like unto them, and [[do not kill]], nor [[cause]] slaughter. |
− | {{verse|chapter=X|verse=131}} He who seeking his own happiness punishes or kills beings who | + | {{verse|chapter=X|verse=131}} He who seeking his [[own]] [[happiness]] punishes or kills [[beings]] who |
− | also long for happiness, will not find happiness after death. | + | also long for [[happiness]], will not find [[happiness]] after [[death]]. |
− | {{verse|chapter=X|verse=132}} He who seeking his own happiness does not punish or kill beings | + | {{verse|chapter=X|verse=132}} He who seeking his [[own]] [[happiness]] does not punish or kill [[beings]] |
− | who also long for happiness, will find happiness after death. | + | who also long for [[happiness]], will find [[happiness]] after [[death]]. |
{{verse|chapter=X|verse=133}} Do not speak harshly to anybody; those who are spoken to will | {{verse|chapter=X|verse=133}} Do not speak harshly to anybody; those who are spoken to will | ||
− | answer thee in the same way. Angry speech is painful, blows for blows | + | answer thee in the same way. [[Angry]] [[speech]] is [[painful]], blows for blows |
− | will touch thee. | + | will {{Wiki|touch}} thee. |
− | {{verse|chapter=X|verse=134}} If, like a shattered metal plate (gong), thou utter not, then | + | {{verse|chapter=X|verse=134}} If, like a shattered metal plate ([[gong]]), thou utter not, then |
− | thou hast reached Nirvana; contention is not known to thee. | + | thou hast reached [[Nirvana]]; contention is not known to thee. |
− | {{verse|chapter=X|verse=135}} As a cowherd with his staff drives his cows into the stable, so | + | {{verse|chapter=X|verse=135}} As a cowherd with his [[staff]] drives his cows into the {{Wiki|stable}}, so |
− | do Age and Death drive the life of men. | + | do Age and [[Death]] drive the [[life]] of men. |
− | {{verse|chapter=X|verse=136}} A fool does not know when he commits his evil deeds: but the | + | {{verse|chapter=X|verse=136}} A fool does not know when he commits his [[evil]] [[deeds]]: but the |
− | wicked man burns by his own deeds, as if burnt by fire. | + | wicked man burns by his [[own]] [[deeds]], as if burnt by [[fire]]. |
− | {{verse|chapter=X|verse=137}} He who inflicts pain on innocent and harmless persons, will soon | + | {{verse|chapter=X|verse=137}} He who inflicts [[pain]] on innocent and harmless persons, will soon |
come to one of these ten states: | come to one of these ten states: | ||
− | {{verse|chapter=X|verse=138}} He will have cruel suffering, loss, injury of the body, heavy | + | {{verse|chapter=X|verse=138}} He will have {{Wiki|cruel}} [[suffering]], loss, injury of the [[body]], heavy |
− | affliction, or loss of mind, | + | [[affliction]], or loss of [[mind]], |
− | {{verse|chapter=X|verse=139}} Or a misfortune coming from the king, or a fearful accusation, or | + | {{verse|chapter=X|verse=139}} Or a misfortune coming from the [[king]], or a {{Wiki|fearful}} accusation, or |
− | loss of relations, or destruction of treasures, | + | loss of relations, or destruction of [[treasures]], |
− | {{verse|chapter=X|verse=140}} Or lightning-fire will burn his houses; and when his body is | + | {{verse|chapter=X|verse=140}} Or lightning-fire will burn his houses; and when his [[body]] is |
− | destroyed, the fool will go to hell. | + | destroyed, the fool will go to [[hell]]. |
− | {{verse|chapter=X|verse=141}} Not nakedness, not platted hair, not dirt, not fasting, or lying | + | {{verse|chapter=X|verse=141}} Not nakedness, not platted [[hair]], not dirt, not [[fasting]], or {{Wiki|lying}} |
− | on the earth, not rubbing with dust, not sitting motionless, can | + | on the [[earth]], not rubbing with dust, not sitting motionless, can |
− | purify a mortal who has not overcome desires. | + | {{Wiki|purify}} a {{Wiki|mortal}} who has not overcome [[desires]]. |
− | {{verse|chapter=X|verse=142}} He who, though dressed in fine apparel, exercises tranquillity, | + | {{verse|chapter=X|verse=142}} He who, though dressed in fine apparel, exercises [[tranquillity]], |
is quiet, subdued, restrained, chaste, and has ceased to find fault | is quiet, subdued, restrained, chaste, and has ceased to find fault | ||
− | with all other beings, he indeed is a Brahmana, an ascetic (sramana), | + | with all other [[beings]], he indeed is a [[Brahmana]], an [[ascetic]] ([[sramana]]), |
− | a friar (bhikshu). | + | a friar ([[bhikshu]]). |
[[File:937.jpg|thumb|250px|]] | [[File:937.jpg|thumb|250px|]] | ||
− | {{verse|chapter=X|verse=143}} Is there in this world any man so restrained by humility that he | + | {{verse|chapter=X|verse=143}} Is there in this [[world]] any man so restrained by {{Wiki|humility}} that he |
− | does not mind reproof, as a well-trained horse the whip? | + | does not [[mind]] reproof, as a well-trained [[horse]] the whip? |
− | {{verse|chapter=X|verse=144}} Like a well-trained horse when touched by the whip, be ye active | + | {{verse|chapter=X|verse=144}} Like a well-trained [[horse]] when touched by the whip, be ye active |
− | and lively, and by faith, by virtue, by energy, by meditation, by | + | and lively, and by [[faith]], by [[virtue]], by [[energy]], by [[meditation]], by |
− | discernment of the law you will overcome this great pain (of reproof), | + | [[discernment]] of the law you will overcome this great [[pain]] (of reproof), |
− | perfect in knowledge and in behaviour, and never forgetful. | + | {{Wiki|perfect}} in [[knowledge]] and in {{Wiki|behaviour}}, and never forgetful. |
− | {{verse|chapter=X|verse=145}} Well-makers lead the water (wherever they like); fletchers bend | + | {{verse|chapter=X|verse=145}} Well-makers lead the [[water]] (wherever they like); fletchers bend |
− | the arrow; carpenters bend a log of wood; good people fashion | + | the arrow; carpenters bend a log of [[wood]]; good [[people]] fashion |
themselves. | themselves. | ||
− | ==Chapter XI: Old Age== | + | ==[[Chapter]] XI: [[Old Age]]== |
− | {{verse|chapter=XI|verse=146}} How is there laughter, how is there joy, as this world is always | + | {{verse|chapter=XI|verse=146}} How is there laughter, how is there [[joy]], as this [[world]] is always |
− | burning? Why do you not seek a light, ye who are surrounded by | + | burning? Why do you not seek a [[light]], ye who are surrounded by |
− | darkness? | + | {{Wiki|darkness}}? |
{{verse|chapter=XI|verse=147}} Look at this dressed-up lump, covered with wounds, joined | {{verse|chapter=XI|verse=147}} Look at this dressed-up lump, covered with wounds, joined | ||
− | together, sickly, full of many thoughts, which has no strength, no | + | together, sickly, full of many [[thoughts]], which has no strength, no |
hold! | hold! | ||
− | {{verse|chapter=XI|verse=148}} This body is wasted, full of sickness, and frail; this heap of | + | {{verse|chapter=XI|verse=148}} This [[body]] is wasted, full of [[sickness]], and frail; this heap of |
− | corruption breaks to pieces, life indeed ends in death. | + | corruption breaks to pieces, [[life]] indeed ends in [[death]]. |
− | {{verse|chapter=XI|verse=149}} Those white bones, like gourds thrown away in the autumn, what | + | {{verse|chapter=XI|verse=149}} Those white {{Wiki|bones}}, like {{Wiki|gourds}} thrown away in the autumn, what |
− | pleasure is there in looking at them? | + | [[pleasure]] is there in looking at them? |
− | {{verse|chapter=XI|verse=150}} After a stronghold has been made of the bones, it is covered with | + | {{verse|chapter=XI|verse=150}} After a stronghold has been made of the {{Wiki|bones}}, it is covered with |
− | flesh and blood, and there dwell in it old age and death, pride and | + | flesh and {{Wiki|blood}}, and there dwell in it [[old age]] and [[death]], [[pride]] and |
− | deceit. | + | [[deceit]]. |
− | {{verse|chapter=XI|verse=151}} The brilliant chariots of kings are destroyed, the body also | + | {{verse|chapter=XI|verse=151}} The brilliant chariots of [[kings]] are destroyed, the [[body]] also |
− | approaches destruction, but the virtue of good people never approaches | + | approaches destruction, but the [[virtue]] of good [[people]] never approaches |
destruction,--thus do the good say to the good. | destruction,--thus do the good say to the good. | ||
− | {{verse|chapter=XI|verse=152}} A man who has learnt little, grows old like an ox; his flesh | + | {{verse|chapter=XI|verse=152}} A man who has learnt little, grows old like an {{Wiki|ox}}; his flesh |
− | grows, but his knowledge does not grow. | + | grows, but his [[knowledge]] does not grow. |
[[File:Ajapati-03.jpg|thumb|250px|]] | [[File:Ajapati-03.jpg|thumb|250px|]] | ||
{{verse|chapter=XI|verse=153, 154}} Looking for the maker of this tabernacle, I shall have to | {{verse|chapter=XI|verse=153, 154}} Looking for the maker of this tabernacle, I shall have to | ||
− | run through a course of many births, so long as I do not find (him); | + | run through a course of many [[births]], so long as I do not find (him); |
− | and painful is birth again and again. But now, maker of the | + | and [[painful]] is [[birth]] again and again. But now, maker of the |
tabernacle, thou hast been seen; thou shalt not make up this | tabernacle, thou hast been seen; thou shalt not make up this | ||
tabernacle again. All thy rafters are broken, thy ridge-pole is | tabernacle again. All thy rafters are broken, thy ridge-pole is | ||
− | sundered; the mind, approaching the Eternal (visankhara, nirvana), has | + | sundered; the [[mind]], approaching the [[Eternal]] ([[visankhara]], [[nirvana]]), has |
− | attained to the extinction of all desires. | + | [[attained]] to the [[extinction]] of all [[desires]]. |
− | {{verse|chapter=XI|verse=155}} Men who have not observed proper discipline, and have not gained | + | {{verse|chapter=XI|verse=155}} Men who have not observed proper [[discipline]], and have not gained |
− | treasure in their youth, perish like old herons in a lake without | + | [[treasure]] in their youth, perish like old herons in a [[lake]] without |
− | fish. | + | {{Wiki|fish}}. |
− | {{verse|chapter=XI|verse=156}} Men who have not observed proper discipline, and have not gained | + | {{verse|chapter=XI|verse=156}} Men who have not observed proper [[discipline]], and have not gained |
− | treasure in their youth, lie, like broken bows, sighing after the | + | [[treasure]] in their youth, lie, like broken bows, sighing after the |
− | past. | + | {{Wiki|past}}. |
− | ==Chapter XII: Self== | + | ==[[Chapter]] XII: [[Self]]== |
{{verse|chapter=XII|verse=157}} If a man hold himself dear, let him watch himself carefully; | {{verse|chapter=XII|verse=157}} If a man hold himself dear, let him watch himself carefully; | ||
− | during one at least out of the three watches a wise man should be | + | during one at least out of the three watches a [[wise]] man should be |
watchful. | watchful. | ||
{{verse|chapter=XII|verse=158}} Let each man direct himself first to what is proper, then let him | {{verse|chapter=XII|verse=158}} Let each man direct himself first to what is proper, then let him | ||
− | teach others; thus a wise man will not suffer. | + | teach others; thus a [[wise]] man will not [[suffer]]. |
{{verse|chapter=XII|verse=159}} If a man make himself as he teaches others to be, then, being | {{verse|chapter=XII|verse=159}} If a man make himself as he teaches others to be, then, being | ||
− | himself well subdued, he may subdue (others); one's own self is indeed | + | himself well subdued, he may subdue (others); one's [[own]] [[self]] is indeed |
difficult to subdue. | difficult to subdue. | ||
− | {{verse|chapter=XII|verse=160}} Self is the lord of self, who else could be the lord? With self | + | {{verse|chapter=XII|verse=160}} [[Self]] is the [[lord]] of [[self]], who else could be the [[lord]]? With [[self]] |
− | well subdued, a man finds a lord such as few can find. | + | well subdued, a man finds a [[lord]] such as few can find. |
− | {{verse|chapter=XII|verse=161}} The evil done by oneself, self-begotten, self-bred, crushes the | + | {{verse|chapter=XII|verse=161}} The [[evil]] done by oneself, self-begotten, self-bred, crushes the |
− | foolish, as a diamond breaks a precious stone. | + | [[foolish]], as a [[diamond]] breaks a [[precious]] stone. |
{{verse|chapter=XII|verse=162}} He whose wickedness is very great brings himself down to that | {{verse|chapter=XII|verse=162}} He whose wickedness is very great brings himself down to that | ||
− | state where his enemy wishes him to be, as a creeper does with the | + | [[state]] where his enemy wishes him to be, as a creeper does with the |
− | tree which it surrounds. | + | [[tree]] which it surrounds. |
− | {{verse|chapter=XII|verse=163}} Bad deeds, and deeds hurtful to ourselves, are easy to do; what | + | {{verse|chapter=XII|verse=163}} [[Bad deeds]], and [[deeds]] hurtful to ourselves, are easy to do; what |
is beneficial and good, that is very difficult to do. | is beneficial and good, that is very difficult to do. | ||
[[File:Amentos.jpg18.jpg|thumb|250px|]] | [[File:Amentos.jpg18.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XII|verse=164}} The foolish man who scorns the rule of the venerable (Arahat), of | + | {{verse|chapter=XII|verse=164}} The [[foolish]] man who scorns the {{Wiki|rule}} of the [[venerable]] ([[Arahat]]), of |
− | the elect (Ariya), of the virtuous, and follows false doctrine, he | + | the elect ([[Ariya]]), of the [[virtuous]], and follows false [[doctrine]], he |
− | bears fruit to his own destruction, like the fruits of the Katthaka | + | bears fruit to his [[own]] destruction, like the {{Wiki|fruits}} of the Katthaka |
reed. | reed. | ||
− | {{verse|chapter=XII|verse=165}} By oneself the evil is done, by oneself one suffers; by oneself | + | {{verse|chapter=XII|verse=165}} By oneself the [[evil]] is done, by oneself one [[suffers]]; by oneself |
− | evil is left undone, by oneself one is purified. Purity and impurity | + | [[evil]] is left undone, by oneself one is [[purified]]. [[Purity]] and [[impurity]] |
− | belong to oneself, no one can purify another. | + | belong to oneself, no one can {{Wiki|purify}} another. |
− | {{verse|chapter=XII|verse=166}} Let no one forget his own duty for the sake of another's, however | + | {{verse|chapter=XII|verse=166}} Let no one forget his [[own]] [[duty]] for the sake of another's, however |
− | great; let a man, after he has discerned his own duty, be always | + | great; let a man, after he has discerned his [[own]] [[duty]], be always |
− | attentive to his duty. | + | attentive to his [[duty]]. |
− | ==Chapter XIII: The World== | + | ==[[Chapter]] XIII: The [[World]]== |
− | {{verse|chapter=XIII|verse=167}} Do not follow the evil law! Do not live on in thoughtlessness! Do | + | {{verse|chapter=XIII|verse=167}} Do not follow the [[evil]] law! Do not live on in thoughtlessness! Do |
− | not follow false doctrine! Be not a friend of the world. | + | not follow false [[doctrine]]! Be not a [[friend]] of the [[world]]. |
− | {{verse|chapter=XIII|verse=168}} Rouse thyself! do not be idle! Follow the law of virtue! The | + | {{verse|chapter=XIII|verse=168}} Rouse thyself! do not be idle! Follow the law of [[virtue]]! The |
− | virtuous rests in bliss in this world and in the next. | + | [[virtuous]] rests in [[bliss]] in this [[world]] and in the next. |
− | {{verse|chapter=XIII|verse=169}} Follow the law of virtue; do not follow that of sin. The virtuous | + | {{verse|chapter=XIII|verse=169}} Follow the law of [[virtue]]; do not follow that of [[sin]]. The [[virtuous]] |
− | rests in bliss in this world and in the next. | + | rests in [[bliss]] in this [[world]] and in the next. |
− | {{verse|chapter=XIII|verse=170}} Look upon the world as a bubble, look upon it as a mirage: the | + | {{verse|chapter=XIII|verse=170}} Look upon the [[world]] as a bubble, look upon it as a {{Wiki|mirage}}: the |
− | king of death does not see him who thus looks down upon the world. | + | [[king]] of [[death]] does not see him who thus looks down upon the [[world]]. |
− | {{verse|chapter=XIII|verse=171}} Come, look at this glittering world, like unto a royal chariot; | + | {{verse|chapter=XIII|verse=171}} Come, look at this glittering [[world]], like unto a {{Wiki|royal}} chariot; |
− | the foolish are immersed in it, but the wise do not touch it. | + | the [[foolish]] are immersed in it, but the [[wise]] do not {{Wiki|touch}} it. |
{{verse|chapter=XIII|verse=172}} He who formerly was reckless and afterwards became sober, | {{verse|chapter=XIII|verse=172}} He who formerly was reckless and afterwards became sober, | ||
− | brightens up this world, like the moon when freed from clouds. | + | brightens up this [[world]], like the [[moon]] when freed from clouds. |
− | {{verse|chapter=XIII|verse=173}} He whose evil deeds are covered by good deeds, brightens up this | + | {{verse|chapter=XIII|verse=173}} He whose [[evil]] [[deeds]] are covered by [[good deeds]], brightens up this |
− | world, like the moon when freed from clouds. | + | [[world]], like the [[moon]] when freed from clouds. |
− | {{verse|chapter=XIII|verse=174}} This world is dark, few only can see here; a few only go to | + | {{verse|chapter=XIII|verse=174}} This [[world]] is dark, few only can see here; a few only go to |
− | heaven, like birds escaped from the net. | + | [[heaven]], like birds escaped from the net. |
− | {{verse|chapter=XIII|verse=175}} The swans go on the path of the sun, they go through the ether by | + | {{verse|chapter=XIII|verse=175}} The swans go on the [[path]] of the {{Wiki|sun}}, they go through the {{Wiki|ether}} by |
− | means of their miraculous power; the wise are led out of this world, | + | means of their [[miraculous power]]; the [[wise]] are led out of this [[world]], |
− | when they have conquered Mara and his train. | + | when they have conquered [[Mara]] and his train. |
{{verse|chapter=XIII|verse=176}} If a man has transgressed one law, and speaks lies, and scoffs at | {{verse|chapter=XIII|verse=176}} If a man has transgressed one law, and speaks lies, and scoffs at | ||
− | another world, there is no evil he will not do. | + | another [[world]], there is no [[evil]] he will not do. |
− | {{verse|chapter=XIII|verse=177}} The uncharitable do not go to the world of the gods; fools only | + | {{verse|chapter=XIII|verse=177}} The uncharitable do not go to the [[world]] of the [[gods]]; fools only |
− | do not praise liberality; a wise man rejoices in liberality, and | + | do not praise liberality; a [[wise]] man rejoices in liberality, and |
− | through it becomes blessed in the other world. | + | through it becomes blessed in the other [[world]]. |
− | {{verse|chapter=XIII|verse=178}} Better than sovereignty over the earth, better than going to | + | {{verse|chapter=XIII|verse=178}} Better than {{Wiki|sovereignty}} over the [[earth]], better than going to |
− | heaven, better than lordship over all worlds, is the reward of the | + | [[heaven]], better than lordship over all [[worlds]], is the reward of the |
first step in holiness. | first step in holiness. | ||
− | ==Chapter XIV: The Buddha (The Awakened)== | + | ==[[Chapter]] XIV: The [[Buddha]] (The [[Awakened]])== |
{{verse|chapter=XIV|verse=179}} He whose conquest is not conquered again, into whose conquest no | {{verse|chapter=XIV|verse=179}} He whose conquest is not conquered again, into whose conquest no | ||
− | one in this world enters, by what track can you lead him, the | + | one in this [[world]] enters, by what track can you lead him, the |
− | Awakened, the Omniscient, the trackless? | + | [[Awakened]], the [[Omniscient]], the trackless? |
[[File:Amitabha sutra 13.jpg|thumb|250px|]] | [[File:Amitabha sutra 13.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XIV|verse=180}} He whom no desire with its snares and poisons can lead astray, by | + | {{verse|chapter=XIV|verse=180}} He whom no [[desire]] with its snares and [[poisons]] can lead astray, by |
− | what track can you lead him, the Awakened, the Omniscient, the | + | what track can you lead him, the [[Awakened]], the [[Omniscient]], the |
trackless? | trackless? | ||
− | {{verse|chapter=XIV|verse=181}} Even the gods envy those who are awakened and not forgetful, who | + | {{verse|chapter=XIV|verse=181}} Even the [[gods]] [[envy]] those who are [[awakened]] and not forgetful, who |
− | are given to meditation, who are wise, and who delight in the repose | + | are given to [[meditation]], who are [[wise]], and who [[delight]] in the [[repose]] |
− | of retirement (from the world). | + | of retirement (from the [[world]]). |
− | {{verse|chapter=XIV|verse=182}} Difficult (to obtain) is the conception of men, difficult is the | + | {{verse|chapter=XIV|verse=182}} Difficult (to obtain) is the {{Wiki|conception}} of men, difficult is the |
− | life of mortals, difficult is the hearing of the True Law, difficult | + | [[life]] of {{Wiki|mortals}}, difficult is the hearing of the [[True Law]], difficult |
− | is the birth of the Awakened (the attainment of Buddhahood). | + | is the [[birth]] of the [[Awakened]] (the [[attainment of Buddhahood]]). |
− | {{verse|chapter=XIV|verse=183}} Not to commit any sin, to do good, and to purify one's mind, that | + | {{verse|chapter=XIV|verse=183}} Not to commit any [[sin]], to do good, and to {{Wiki|purify}} one's [[mind]], that |
− | is the teaching of (all) the Awakened. | + | is the [[teaching]] of (all) the [[Awakened]]. |
− | {{verse|chapter=XIV|verse=184}} The Awakened call patience the highest penance, long-suffering | + | {{verse|chapter=XIV|verse=184}} The [[Awakened]] call [[patience]] the [[highest]] penance, long-suffering |
− | the highest Nirvana; for he is not an anchorite (pravragita) who | + | the [[highest]] [[Nirvana]]; for he is not an anchorite (pravragita) who |
− | strikes others, he is not an ascetic (sramana) who insults others. | + | strikes others, he is not an [[ascetic]] ([[sramana]]) who insults others. |
{{verse|chapter=XIV|verse=185}} Not to blame, not to strike, to live restrained under the law, to | {{verse|chapter=XIV|verse=185}} Not to blame, not to strike, to live restrained under the law, to | ||
− | be moderate in eating, to sleep and sit alone, and to dwell on the | + | be moderate in eating, to [[sleep]] and sit alone, and to dwell on the |
− | highest thoughts,--this is the teaching of the Awakened. | + | [[highest]] thoughts,--this is the [[teaching]] of the [[Awakened]]. |
− | {{verse|chapter=XIV|verse=186}} There is no satisfying lusts, even by a shower of gold pieces; he | + | {{verse|chapter=XIV|verse=186}} There is no satisfying lusts, even by a shower of {{Wiki|gold}} pieces; he |
− | who knows that lusts have a short taste and cause pain, he is wise; | + | who [[knows]] that lusts have a short {{Wiki|taste}} and [[cause]] [[pain]], he is [[wise]]; |
− | {{verse|chapter=XIV|verse=187}} Even in heavenly pleasures he finds no satisfaction, the disciple | + | {{verse|chapter=XIV|verse=187}} Even in [[heavenly]] [[pleasures]] he finds no [[satisfaction]], the [[disciple]] |
− | who is fully awakened delights only in the destruction of all desires. | + | who is fully [[awakened]] delights only in the destruction of all [[desires]]. |
− | {{verse|chapter=XIV|verse=188}} Men, driven by fear, go to many a refuge, to mountains and | + | {{verse|chapter=XIV|verse=188}} Men, driven by {{Wiki|fear}}, go to many a [[refuge]], to [[mountains]] and |
− | forests, to groves and sacred trees. | + | forests, to groves and [[sacred]] [[trees]]. |
− | {{verse|chapter=XIV|verse=189}} But that is not a safe refuge, that is not the best refuge; a man | + | {{verse|chapter=XIV|verse=189}} But that is not a safe [[refuge]], that is not the best [[refuge]]; a man |
− | is not delivered from all pains after having gone to that refuge. | + | is not delivered from all [[pains]] after having gone to that [[refuge]]. |
− | {{verse|chapter=XIV|verse=190}} He who takes refuge with Buddha, the Law, and the Church; he who, | + | {{verse|chapter=XIV|verse=190}} He who takes [[refuge]] with [[Buddha]], the Law, and the {{Wiki|Church}}; he who, |
− | with clear understanding, sees the four holy truths:-- | + | with clear [[understanding]], sees the [[four holy truths]]:-- |
− | {{verse|chapter=XIV|verse=191}} Viz. pain, the origin of pain, the destruction of pain, and the | + | {{verse|chapter=XIV|verse=191}} Viz. [[pain]], the origin of [[pain]], the destruction of [[pain]], and the |
− | eightfold holy way that leads to the quieting of pain;-- | + | eightfold {{Wiki|holy}} way that leads to the quieting of [[pain]];-- |
− | {{verse|chapter=XIV|verse=192}} That is the safe refuge, that is the best refuge; having gone to | + | {{verse|chapter=XIV|verse=192}} That is the safe [[refuge]], that is the best [[refuge]]; having gone to |
− | that refuge, a man is delivered from all pain. | + | that [[refuge]], a man is delivered from all [[pain]]. |
[[File:Ananda012.jpg|thumb|250px|]] | [[File:Ananda012.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XIV|verse=193}} A supernatural person (a Buddha) is not easily found, he is not | + | {{verse|chapter=XIV|verse=193}} A [[supernatural]] [[person]] (a [[Buddha]]) is not easily found, he is not |
− | born everywhere. Wherever such a sage is born, that race prospers. | + | born everywhere. Wherever such a [[Wikipedia:Sage (sophos|sage]] is born, that race prospers. |
− | {{verse|chapter=XIV|verse=194}} Happy is the arising of the awakened, happy is the teaching of | + | {{verse|chapter=XIV|verse=194}} [[Happy]] is the [[arising]] of the [[awakened]], [[happy]] is the [[teaching]] of |
− | the True Law, happy is peace in the church, happy is the devotion of | + | the [[True Law]], [[happy]] is [[peace]] in the {{Wiki|church}}, [[happy]] is the [[devotion]] of |
− | those who are at peace. | + | those who are at [[peace]]. |
195, 196. He who pays homage to those who deserve homage, whether the | 195, 196. He who pays homage to those who deserve homage, whether the | ||
− | awakened (Buddha) or their disciples, those who have overcome the host | + | [[awakened]] ([[Buddha]]) or their [[disciples]], those who have overcome the host |
− | (of evils), and crossed the flood of sorrow, he who pays homage to | + | (of [[evils]]), and crossed the flood of [[sorrow]], he who pays homage to |
− | such as have found deliverance and know no fear, his merit can never | + | such as have found [[deliverance]] and know no {{Wiki|fear}}, his [[merit]] can never |
be measured by anybody. | be measured by anybody. | ||
− | ==Chapter XV: Happiness== | + | ==[[Chapter]] XV: [[Happiness]]== |
− | {{verse|chapter=XV|verse=197}} Let us live happily then, not hating those who hate us! among men | + | {{verse|chapter=XV|verse=197}} Let us live happily then, not hating those who [[hate]] us! among men |
− | who hate us let us dwell free from hatred! | + | who [[hate]] us let us dwell free from [[hatred]]! |
− | {{verse|chapter=XV|verse=198}} Let us live happily then, free from ailments among the ailing! | + | {{verse|chapter=XV|verse=198}} Let us live happily then, free from {{Wiki|ailments}} among the ailing! |
− | among men who are ailing let us dwell free from ailments! | + | among men who are ailing let us dwell free from {{Wiki|ailments}}! |
− | {{verse|chapter=XV|verse=199}} Let us live happily then, free from greed among the greedy! among | + | {{verse|chapter=XV|verse=199}} Let us live happily then, free from [[greed]] among the [[greedy]]! among |
− | men who are greedy let us dwell free from greed! | + | men who are [[greedy]] let us dwell free from [[greed]]! |
− | {{verse|chapter=XV|verse=200}} Let us live happily then, though we call nothing our own! We | + | {{verse|chapter=XV|verse=200}} Let us live happily then, though we call [[nothing]] our [[own]]! We |
− | shall be like the bright gods, feeding on happiness! | + | shall be like the bright [[gods]], feeding on [[happiness]]! |
− | {{verse|chapter=XV|verse=201}} Victory breeds hatred, for the conquered is unhappy. He who has | + | {{verse|chapter=XV|verse=201}} Victory breeds [[hatred]], for the conquered is [[unhappy]]. He who has |
− | given up both victory and defeat, he, the contented, is happy. | + | given up both victory and defeat, he, the contented, is [[happy]]. |
− | {{verse|chapter=XV|verse=202}} There is no fire like passion; there is no losing throw like | + | {{verse|chapter=XV|verse=202}} There is no [[fire]] like [[passion]]; there is no losing throw like |
− | hatred; there is no pain like this body; there is no happiness higher | + | [[hatred]]; there is no [[pain]] like this [[body]]; there is no [[happiness]] higher |
than rest. | than rest. | ||
− | {{verse|chapter=XV|verse=203}} Hunger is the worst of diseases, the body the greatest of pains; | + | {{verse|chapter=XV|verse=203}} Hunger is the worst of {{Wiki|diseases}}, the [[body]] the greatest of [[pains]]; |
− | if one knows this truly, that is Nirvana, the highest happiness. | + | if one [[knows]] this truly, that is [[Nirvana]], the [[highest]] [[happiness]]. |
− | {{verse|chapter=XV|verse=204}} Health is the greatest of gifts, contentedness the best riches; | + | {{verse|chapter=XV|verse=204}} [[Health]] is the greatest of gifts, contentedness the best riches; |
− | trust is the best of relationships, Nirvana the highest happiness. | + | [[trust]] is the best of relationships, [[Nirvana]] the [[highest]] [[happiness]]. |
− | {{verse|chapter=XV|verse=205}} He who has tasted the sweetness of solitude and tranquillity, is | + | {{verse|chapter=XV|verse=205}} He who has tasted the sweetness of [[solitude]] and [[tranquillity]], is |
− | free from fear and free from sin, while he tastes the sweetness of | + | free from {{Wiki|fear}} and free from [[sin]], while he {{Wiki|tastes}} the sweetness of |
drinking in the law. | drinking in the law. | ||
[[File:At1copy.jpg|thumb|250px|]] | [[File:At1copy.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XV|verse=206}} The sight of the elect (Arya) is good, to live with them is | + | {{verse|chapter=XV|verse=206}} The [[sight]] of the elect ([[Arya]]) is good, to live with them is |
− | always happiness; if a man does not see fools, he will be truly happy. | + | always [[happiness]]; if a man does not see fools, he will be truly [[happy]]. |
− | {{verse|chapter=XV|verse=207}} He who walks in the company of fools suffers a long way; company | + | {{verse|chapter=XV|verse=207}} He who walks in the company of fools [[suffers]] a long way; company |
− | with fools, as with an enemy, is always painful; company with the wise | + | with fools, as with an enemy, is always [[painful]]; company with the [[wise]] |
− | is pleasure, like meeting with kinsfolk. | + | is [[pleasure]], like meeting with kinsfolk. |
− | {{verse|chapter=XV|verse=208}} Therefore, one ought to follow the wise, the intelligent, the | + | {{verse|chapter=XV|verse=208}} Therefore, one ought to follow the [[wise]], the {{Wiki|intelligent}}, the |
learned, the much enduring, the dutiful, the elect; one ought to | learned, the much enduring, the dutiful, the elect; one ought to | ||
− | follow a good and wise man, as the moon follows the path of the stars. | + | follow a good and [[wise]] man, as the [[moon]] follows the [[path]] of the {{Wiki|stars}}. |
− | ==Chapter XVI: Pleasure== | + | ==[[Chapter]] XVI: [[Pleasure]]== |
{{verse|chapter=XVI|verse=209}} He who gives himself to vanity, and does not give himself to | {{verse|chapter=XVI|verse=209}} He who gives himself to vanity, and does not give himself to | ||
− | meditation, forgetting the real aim (of life) and grasping at | + | [[meditation]], {{Wiki|forgetting}} the real aim (of [[life]]) and [[grasping]] at |
− | pleasure, will in time envy him who has exerted himself in meditation. | + | [[pleasure]], will in [[time]] [[envy]] him who has exerted himself in [[meditation]]. |
− | {{verse|chapter=XVI|verse=210}} Let no man ever look for what is pleasant, or what is unpleasant. | + | {{verse|chapter=XVI|verse=210}} Let no man ever look for what is [[pleasant]], or what is [[unpleasant]]. |
− | Not to see what is pleasant is pain, and it is pain to see what is | + | Not to see what is [[pleasant]] is [[pain]], and it is [[pain]] to see what is |
− | unpleasant. | + | [[unpleasant]]. |
− | {{verse|chapter=XVI|verse=211}} Let, therefore, no man love anything; loss of the beloved is | + | {{verse|chapter=XVI|verse=211}} Let, therefore, no man [[love]] anything; loss of the beloved is |
− | evil. Those who love nothing and hate nothing, have no fetters. | + | [[evil]]. Those who [[love]] [[nothing]] and [[hate]] [[nothing]], have no [[fetters]]. |
− | {{verse|chapter=XVI|verse=212}} From pleasure comes grief, from pleasure comes fear; he who is | + | {{verse|chapter=XVI|verse=212}} From [[pleasure]] comes [[grief]], from [[pleasure]] comes {{Wiki|fear}}; he who is |
− | free from pleasure knows neither grief nor fear. | + | free from [[pleasure]] [[knows]] neither [[grief]] nor {{Wiki|fear}}. |
− | {{verse|chapter=XVI|verse=213}} From affection comes grief, from affection comes fear; he who is | + | {{verse|chapter=XVI|verse=213}} From {{Wiki|affection}} comes [[grief]], from {{Wiki|affection}} comes {{Wiki|fear}}; he who is |
− | free from affection knows neither grief nor fear. | + | free from {{Wiki|affection}} [[knows]] neither [[grief]] nor {{Wiki|fear}}. |
− | {{verse|chapter=XVI|verse=214}} From lust comes grief, from lust comes fear; he who is free from | + | {{verse|chapter=XVI|verse=214}} From [[lust]] comes [[grief]], from [[lust]] comes {{Wiki|fear}}; he who is free from |
− | lust knows neither grief nor fear. | + | [[lust]] [[knows]] neither [[grief]] nor {{Wiki|fear}}. |
− | {{verse|chapter=XVI|verse=215}} From love comes grief, from love comes fear; he who is free from | + | {{verse|chapter=XVI|verse=215}} From [[love]] comes [[grief]], from [[love]] comes {{Wiki|fear}}; he who is free from |
− | love knows neither grief nor fear. | + | [[love]] [[knows]] neither [[grief]] nor {{Wiki|fear}}. |
− | {{verse|chapter=XVI|verse=216}} From greed comes grief, from greed comes fear; he who is free | + | {{verse|chapter=XVI|verse=216}} From [[greed]] comes [[grief]], from [[greed]] comes {{Wiki|fear}}; he who is free |
− | from greed knows neither grief nor fear. | + | from [[greed]] [[knows]] neither [[grief]] nor {{Wiki|fear}}. |
− | {{verse|chapter=XVI|verse=217}} He who possesses virtue and intelligence, who is just, speaks the | + | {{verse|chapter=XVI|verse=217}} He who possesses [[virtue]] and [[intelligence]], who is just, speaks the |
− | truth, and does what is his own business, him the world will hold | + | [[truth]], and does what is his [[own]] business, him the [[world]] will hold |
dear. | dear. | ||
− | {{verse|chapter=XVI|verse=218}} He in whom a desire for the Ineffable (Nirvana) has sprung up, | + | {{verse|chapter=XVI|verse=218}} He in whom a [[desire]] for the {{Wiki|Ineffable}} ([[Nirvana]]) has sprung up, |
− | who is satisfied in his mind, and whose thoughts are not bewildered by | + | who is satisfied in his [[mind]], and whose [[thoughts]] are not bewildered by |
− | love, he is called urdhvamsrotas (carried upwards by the stream). | + | [[love]], he is called urdhvamsrotas (carried upwards by the {{Wiki|stream}}). |
{{verse|chapter=XVI|verse=219}} Kinsmen, friends, and lovers salute a man who has been long away, | {{verse|chapter=XVI|verse=219}} Kinsmen, friends, and lovers salute a man who has been long away, | ||
and returns safe from afar. | and returns safe from afar. | ||
− | {{verse|chapter=XVI|verse=220}} In like manner his good works receive him who has done good, and | + | {{verse|chapter=XVI|verse=220}} In like [[manner]] his good works receive him who has done good, and |
− | has gone from this world to the other;--as kinsmen receive a friend on | + | has gone from this [[world]] to the other;--as kinsmen receive a [[friend]] on |
his return. | his return. | ||
− | ==Chapter XVII: Anger== | + | ==[[Chapter]] XVII: [[Anger]]== |
− | {{verse|chapter=XVII|verse=221}} Let a man leave anger, let him forsake pride, let him overcome | + | {{verse|chapter=XVII|verse=221}} Let a man leave [[anger]], let him forsake [[pride]], let him overcome |
− | all bondage! No sufferings befall the man who is not attached to name | + | all bondage! No [[sufferings]] befall the man who is not [[attached]] to [[name]] |
− | and form, and who calls nothing his own. | + | and [[form]], and who calls [[nothing]] his [[own]]. |
[[File:B hist45.jpg|thumb|250px|]] | [[File:B hist45.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XVII|verse=222}} He who holds back rising anger like a rolling chariot, him I call | + | {{verse|chapter=XVII|verse=222}} He who holds back rising [[anger]] like a rolling chariot, him I call |
− | a real driver; other people are but holding the reins. | + | a real driver; other [[people]] are but holding the reins. |
− | {{verse|chapter=XVII|verse=223}} Let a man overcome anger by love, let him overcome evil by good; | + | {{verse|chapter=XVII|verse=223}} Let a man overcome [[anger]] by [[love]], let him overcome [[evil]] by good; |
− | let him overcome the greedy by liberality, the liar by truth! | + | let him overcome the [[greedy]] by liberality, the liar by [[truth]]! |
− | {{verse|chapter=XVII|verse=224}} Speak the truth, do not yield to anger; give, if thou art asked | + | {{verse|chapter=XVII|verse=224}} Speak the [[truth]], do not yield to [[anger]]; give, if thou [[art]] asked |
− | for little; by these three steps thou wilt go near the gods. | + | for little; by these three steps thou wilt go near the [[gods]]. |
− | {{verse|chapter=XVII|verse=225}} The sages who injure nobody, and who always control their body, | + | {{verse|chapter=XVII|verse=225}} The [[sages]] who injure nobody, and who always control their [[body]], |
− | they will go to the unchangeable place (Nirvana), where, if they have | + | they will go to the unchangeable place ([[Nirvana]]), where, if they have |
− | gone, they will suffer no more. | + | gone, they will [[suffer]] no more. |
{{verse|chapter=XVII|verse=226}} Those who are ever watchful, who study day and night, and who | {{verse|chapter=XVII|verse=226}} Those who are ever watchful, who study day and night, and who | ||
− | strive after Nirvana, their passions will come to an end. | + | strive after [[Nirvana]], their [[passions]] will come to an end. |
− | {{verse|chapter=XVII|verse=227}} This is an old saying, O Atula, this is not only of to-day: `They | + | {{verse|chapter=XVII|verse=227}} This is an old saying, O [[Atula]], this is not only of to-day: `They |
− | blame him who sits silent, they blame him who speaks much, they also | + | blame him who sits [[silent]], they blame him who speaks much, they also |
− | blame him who says little; there is no one on earth who is not | + | blame him who says little; there is no one on [[earth]] who is not |
blamed.' | blamed.' | ||
Line 830: | Line 829: | ||
229, 230. But he whom those who discriminate praise continually day | 229, 230. But he whom those who discriminate praise continually day | ||
− | after day, as without blemish, wise, rich in knowledge and virtue, who | + | after day, as without blemish, [[wise]], rich in [[knowledge]] and [[virtue]], who |
− | would dare to blame him, like a coin made of gold from the Gambu | + | would dare to blame him, like a coin made of {{Wiki|gold}} from the Gambu |
− | river? Even the gods praise him, he is praised even by Brahman. | + | [[river]]? Even the [[gods]] praise him, he is praised even by [[Brahman]]. |
− | {{verse|chapter=XVII|verse=231}} Beware of bodily anger, and control thy body! Leave the sins of | + | {{verse|chapter=XVII|verse=231}} Beware of [[bodily]] [[anger]], and control thy [[body]]! Leave the [[sins]] of |
− | the body, and with thy body practise virtue! | + | the [[body]], and with thy [[body]] practise [[virtue]]! |
− | {{verse|chapter=XVII|verse=232}} Beware of the anger of the tongue, and control thy tongue! Leave | + | {{verse|chapter=XVII|verse=232}} Beware of the [[anger]] of the {{Wiki|tongue}}, and control thy {{Wiki|tongue}}! Leave |
− | the sins of the tongue, and practise virtue with thy tongue! | + | the [[sins]] of the {{Wiki|tongue}}, and practise [[virtue]] with thy {{Wiki|tongue}}! |
− | {{verse|chapter=XVII|verse=233}} Beware of the anger of the mind, and control thy mind! Leave the | + | {{verse|chapter=XVII|verse=233}} Beware of the [[anger]] of the [[mind]], and control thy [[mind]]! Leave the |
− | sins of the mind, and practise virtue with thy mind! | + | [[sins]] of the [[mind]], and practise [[virtue]] with thy [[mind]]! |
− | {{verse|chapter=XVII|verse=234}} The wise who control their body, who control their tongue, the | + | {{verse|chapter=XVII|verse=234}} The [[wise]] who control their [[body]], who control their {{Wiki|tongue}}, the |
− | wise who control their mind, are indeed well controlled. | + | [[wise]] who control their [[mind]], are indeed well controlled. |
− | ==Chapter XVIII: Impurity== | + | ==[[Chapter]] XVIII: [[Impurity]]== |
− | {{verse|chapter=XVIII|verse=235}} Thou art now like a sear leaf, the messengers of death (Yama) | + | {{verse|chapter=XVIII|verse=235}} Thou [[art]] now like a sear leaf, the messengers of [[death]] ([[Yama]]) |
have come near to thee; thou standest at the door of thy departure, | have come near to thee; thou standest at the door of thy departure, | ||
and thou hast no provision for thy journey. | and thou hast no provision for thy journey. | ||
[[File:Bjtk090a.jpg|thumb|250px|]] | [[File:Bjtk090a.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XVIII|verse=236}} Make thyself an island, work hard, be wise! When thy impurities | + | {{verse|chapter=XVIII|verse=236}} Make thyself an [[island]], work hard, be [[wise]]! When thy [[impurities]] |
− | are blown away, and thou art free from guilt, thou wilt enter into the | + | are blown away, and thou [[art]] free from [[guilt]], thou wilt enter into the |
− | heavenly world of the elect (Ariya). | + | [[heavenly]] [[world]] of the elect ([[Ariya]]). |
− | {{verse|chapter=XVIII|verse=237}} Thy life has come to an end, thou art come near to death (Yama), | + | {{verse|chapter=XVIII|verse=237}} Thy [[life]] has come to an end, thou [[art]] come near to [[death]] ([[Yama]]), |
there is no resting-place for thee on the road, and thou hast no | there is no resting-place for thee on the road, and thou hast no | ||
provision for thy journey. | provision for thy journey. | ||
− | {{verse|chapter=XVIII|verse=238}} Make thyself an island, work hard, be wise! When thy impurities | + | {{verse|chapter=XVIII|verse=238}} Make thyself an [[island]], work hard, be [[wise]]! When thy [[impurities]] |
− | are blown away, and thou art free from guilt, thou wilt not enter | + | are blown away, and thou [[art]] free from [[guilt]], thou wilt not enter |
− | again into birth and decay. | + | again into [[birth]] and [[decay]]. |
− | {{verse|chapter=XVIII|verse=239}} Let a wise man blow off the impurities of his self, as a smith | + | {{verse|chapter=XVIII|verse=239}} Let a [[wise]] man blow off the [[impurities]] of his [[self]], as a smith |
− | blows off the impurities of silver one by one, little by little, and | + | blows off the [[impurities]] of {{Wiki|silver}} one by one, little by little, and |
− | from time to time. | + | from [[time]] to [[time]]. |
− | {{verse|chapter=XVIII|verse=240}} As the impurity which springs from the iron, when it springs from | + | {{verse|chapter=XVIII|verse=240}} As the [[impurity]] which springs from the {{Wiki|iron}}, when it springs from |
− | it, destroys it; thus do a transgressor's own works lead him to the | + | it, destroys it; thus do a transgressor's [[own]] works lead him to the |
− | evil path. | + | [[evil]] [[path]]. |
− | {{verse|chapter=XVIII|verse=241}} The taint of prayers is non-repetition; the taint of houses, non- | + | {{verse|chapter=XVIII|verse=241}} The taint of [[prayers]] is non-repetition; the taint of houses, non- |
− | repair; the taint of the body is sloth; the taint of a watchman, | + | repair; the taint of the [[body]] is [[sloth]]; the taint of a watchman, |
thoughtlessness. | thoughtlessness. | ||
{{verse|chapter=XVIII|verse=242}} Bad conduct is the taint of woman, greediness the taint of a | {{verse|chapter=XVIII|verse=242}} Bad conduct is the taint of woman, greediness the taint of a | ||
− | benefactor; tainted are all evil ways in this world and in the next. | + | benefactor; [[tainted]] are all [[evil]] ways in this [[world]] and in the next. |
{{verse|chapter=XVIII|verse=243}} But there is a taint worse than all taints,--ignorance is the | {{verse|chapter=XVIII|verse=243}} But there is a taint worse than all taints,--ignorance is the | ||
− | greatest taint. O mendicants! throw off that taint, and become | + | greatest taint. O {{Wiki|mendicants}}! throw off that taint, and become |
taintless! | taintless! | ||
− | {{verse|chapter=XVIII|verse=244}} Life is easy to live for a man who is without shame, a crow hero, | + | {{verse|chapter=XVIII|verse=244}} [[Life]] is easy to live for a man who is without [[shame]], a [[crow]] [[hero]], |
a mischief-maker, an insulting, bold, and wretched fellow. | a mischief-maker, an insulting, bold, and wretched fellow. | ||
− | {{verse|chapter=XVIII|verse=245}} But life is hard to live for a modest man, who always looks for | + | {{verse|chapter=XVIII|verse=245}} But [[life]] is hard to live for a modest man, who always looks for |
− | what is pure, who is disinterested, quiet, spotless, and intelligent. | + | what is [[pure]], who is disinterested, quiet, spotless, and {{Wiki|intelligent}}. |
− | {{verse|chapter=XVIII|verse=246}} He who destroys life, who speaks untruth, who in this world takes | + | {{verse|chapter=XVIII|verse=246}} He who destroys [[life]], who speaks untruth, who in this [[world]] takes |
what is not given him, who goes to another man's wife; | what is not given him, who goes to another man's wife; | ||
− | {{verse|chapter=XVIII|verse=247}} And the man who gives himself to drinking intoxicating liquors, | + | {{verse|chapter=XVIII|verse=247}} And the man who gives himself to drinking [[intoxicating]] {{Wiki|liquors}}, |
− | he, even in this world, digs up his own root. | + | he, even in this [[world]], digs up his [[own]] [[root]]. |
− | {{verse|chapter=XVIII|verse=248}} O man, know this, that the unrestrained are in a bad state; take | + | {{verse|chapter=XVIII|verse=248}} O man, know this, that the unrestrained are in a bad [[state]]; take |
− | care that greediness and vice do not bring thee to grief for a long | + | care that greediness and vice do not bring thee to [[grief]] for a long |
− | time! | + | [[time]]! |
− | {{verse|chapter=XVIII|verse=249}} The world gives according to their faith or according to their | + | {{verse|chapter=XVIII|verse=249}} The [[world]] gives according to their [[faith]] or according to their |
− | pleasure: if a man frets about the food and the drink given to others, | + | [[pleasure]]: if a man frets about the [[food]] and the drink given to others, |
he will find no rest either by day or by night. | he will find no rest either by day or by night. | ||
− | {{verse|chapter=XVIII|verse=250}} He in whom that feeling is destroyed, and taken out with the very | + | {{verse|chapter=XVIII|verse=250}} He in whom that [[feeling]] is destroyed, and taken out with the very |
− | root, finds rest by day and by night. | + | [[root]], finds rest by day and by night. |
− | {{verse|chapter=XVIII|verse=251}} There is no fire like passion, there is no shark like hatred, | + | {{verse|chapter=XVIII|verse=251}} There is no [[fire]] like [[passion]], there is no {{Wiki|shark}} like [[hatred]], |
− | there is no snare like folly, there is no torrent like greed. | + | there is no snare like folly, there is no torrent like [[greed]]. |
[[File:Bodhgya-atue.jpg|thumb|250px|]] | [[File:Bodhgya-atue.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XVIII|verse=252}} The fault of others is easily perceived, but that of oneself is | + | {{verse|chapter=XVIII|verse=252}} The fault of others is easily [[perceived]], but that of oneself is |
− | difficult to perceive; a man winnows his neighbour's faults like | + | difficult to {{Wiki|perceive}}; a man winnows his neighbour's faults like |
− | chaff, but his own fault he hides, as a cheat hides the bad die from | + | chaff, but his [[own]] fault he hides, as a cheat hides the bad [[die]] from |
− | the gambler. | + | the {{Wiki|gambler}}. |
{{verse|chapter=XVIII|verse=253}} If a man looks after the faults of others, and is always inclined | {{verse|chapter=XVIII|verse=253}} If a man looks after the faults of others, and is always inclined | ||
− | to be offended, his own passions will grow, and he is far from the | + | to be offended, his [[own]] [[passions]] will grow, and he is far from the |
− | destruction of passions. | + | destruction of [[passions]]. |
− | {{verse|chapter=XVIII|verse=254}} There is no path through the air, a man is not a Samana by | + | {{verse|chapter=XVIII|verse=254}} There is no [[path]] through the [[air]], a man is not a [[Samana]] by |
− | outward acts. The world delights in vanity, the Tathagatas (the | + | outward acts. The [[world]] delights in vanity, the [[Tathagatas]] (the |
− | Buddhas) are free from vanity. | + | [[Buddhas]]) are free from vanity. |
− | {{verse|chapter=XVIII|verse=255}} There is no path through the air, a man is not a Samana by | + | {{verse|chapter=XVIII|verse=255}} There is no [[path]] through the [[air]], a man is not a [[Samana]] by |
− | outward acts. No creatures are eternal; but the awakened (Buddha) are | + | outward acts. No creatures are [[eternal]]; but the [[awakened]] ([[Buddha]]) are |
never shaken. | never shaken. | ||
− | ==Chapter XIX: The Just== | + | ==[[Chapter]] XIX: The Just== |
− | 256, 257. A man is not just if he carries a matter by violence; no, he | + | 256, 257. A man is not just if he carries a {{Wiki|matter}} by {{Wiki|violence}}; no, he |
who distinguishes both right and wrong, who is learned and leads | who distinguishes both right and wrong, who is learned and leads | ||
− | others, not by violence, but by law and equity, and who is guarded by | + | others, not by {{Wiki|violence}}, but by law and equity, and who is guarded by |
− | the law and intelligent, he is called just. | + | the law and {{Wiki|intelligent}}, he is called just. |
− | {{verse|chapter=XIX|verse=258}} A man is not learned because he talks much; he who is patient, | + | {{verse|chapter=XIX|verse=258}} A man is not learned because he talks much; he who is {{Wiki|patient}}, |
− | free from hatred and fear, he is called learned. | + | free from [[hatred]] and {{Wiki|fear}}, he is called learned. |
{{verse|chapter=XIX|verse=259}} A man is not a supporter of the law because he talks much; even | {{verse|chapter=XIX|verse=259}} A man is not a supporter of the law because he talks much; even | ||
− | if a man has learnt little, but sees the law bodily, he is a supporter | + | if a man has learnt little, but sees the law [[bodily]], he is a supporter |
of the law, a man who never neglects the law. | of the law, a man who never neglects the law. | ||
Line 941: | Line 940: | ||
ripe, but he is called `Old-in-vain.' | ripe, but he is called `Old-in-vain.' | ||
− | {{verse|chapter=XIX|verse=261}} He in whom there is truth, virtue, love, restraint, moderation, | + | {{verse|chapter=XIX|verse=261}} He in whom there is [[truth]], [[virtue]], [[love]], {{Wiki|restraint}}, moderation, |
− | he who is free from impurity and is wise, he is called an elder. | + | he who is free from [[impurity]] and is [[wise]], he is called an elder. |
− | {{verse|chapter=XIX|verse=262}} An envious greedy, dishonest man does not become respectable by | + | {{verse|chapter=XIX|verse=262}} An envious [[greedy]], dishonest man does not become respectable by |
− | means of much talking only, or by the beauty of his complexion. | + | means of much talking only, or by the [[beauty]] of his complexion. |
{{verse|chapter=XIX|verse=263}} He in whom all this is destroyed, and taken out with the very | {{verse|chapter=XIX|verse=263}} He in whom all this is destroyed, and taken out with the very | ||
− | root, he, when freed from hatred and wise, is called respectable. | + | [[root]], he, when freed from [[hatred]] and [[wise]], is called respectable. |
{{verse|chapter=XIX|verse=264}} Not by tonsure does an undisciplined man who speaks falsehood | {{verse|chapter=XIX|verse=264}} Not by tonsure does an undisciplined man who speaks falsehood | ||
− | become a Samana; can a man be a Samana who is still held captive by | + | become a [[Samana]]; can a man be a [[Samana]] who is still held captive by |
− | desire and greediness? | + | [[desire]] and greediness? |
− | {{verse|chapter=XIX|verse=265}} He who always quiets the evil, whether small or large, he is | + | {{verse|chapter=XIX|verse=265}} He who always quiets the [[evil]], whether small or large, he is |
− | called a Samana (a quiet man), because he has quieted all evil. | + | called a [[Samana]] (a quiet man), because he has quieted all [[evil]]. |
− | {{verse|chapter=XIX|verse=266}} A man is not a mendicant (Bhikshu) simply because he asks others | + | {{verse|chapter=XIX|verse=266}} A man is not a {{Wiki|mendicant}} ([[Bhikshu]]) simply because he asks others |
− | for alms; he who adopts the whole law is a Bhikshu, not he who only | + | for [[alms]]; he who adopts the whole law is a [[Bhikshu]], not he who only |
begs. | begs. | ||
[[File:Boo30tbb.jpg|thumb|250px|]] | [[File:Boo30tbb.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XIX|verse=267}} He who is above good and evil, who is chaste, who with knowledge | + | {{verse|chapter=XIX|verse=267}} He who is above [[good and evil]], who is chaste, who with [[knowledge]] |
− | passes through the world, he indeed is called a Bhikshu. | + | passes through the [[world]], he indeed is called a [[Bhikshu]]. |
− | 268, 269. A man is not a Muni because he observes silence (mona, i.e. | + | 268, 269. A man is not a Muni because he observes [[silence]] ([[mona]], i.e. |
− | mauna), if he is foolish and ignorant; but the wise who, taking the | + | mauna), if he is [[foolish]] and [[ignorant]]; but the [[wise]] who, taking the |
− | balance, chooses the good and avoids evil, he is a Muni, and is a Muni | + | [[balance]], chooses the good and avoids [[evil]], he is a Muni, and is a Muni |
− | thereby; he who in this world weighs both sides is called a Muni. | + | thereby; he who in this [[world]] weighs both sides is called a Muni. |
− | {{verse|chapter=XIX|verse=270}} A man is not an elect (Ariya) because he injures living | + | {{verse|chapter=XIX|verse=270}} A man is not an elect ([[Ariya]]) because he injures living |
− | creatures; because he has pity on all living creatures, therefore is a | + | creatures; because he has [[pity]] on all living creatures, therefore is a |
− | man called Ariya. | + | man called [[Ariya]]. |
− | 271, 272. Not only by discipline and vows, not only by much learning, | + | 271, 272. Not only by [[discipline]] and [[vows]], not only by much {{Wiki|learning}}, |
− | not by entering into a trance, not by sleeping alone, do I earn the | + | not by entering into a [[trance]], not by [[sleeping]] alone, do I earn the |
− | happiness of release which no worldling can know. Bhikshu, be not | + | [[happiness]] of [[release]] which no [[worldling]] can know. [[Bhikshu]], be not |
− | confident as long as thou hast not attained the extinction of desires. | + | confident as long as thou hast not [[attained]] the [[extinction]] of [[desires]]. |
− | ==Chapter XX: The Way== | + | ==[[Chapter]] XX: The Way== |
− | {{verse|chapter=XX|verse=273}} The best of ways is the eightfold; the best of truths the four | + | {{verse|chapter=XX|verse=273}} The best of ways is the eightfold; the best of [[truths]] the four |
− | words; the best of virtues passionlessness; the best of men he who has | + | words; the best of [[virtues]] passionlessness; the best of men he who has |
− | eyes to see. | + | [[eyes]] to see. |
{{verse|chapter=XX|verse=274}} This is the way, there is no other that leads to the purifying of | {{verse|chapter=XX|verse=274}} This is the way, there is no other that leads to the purifying of | ||
− | intelligence. Go on this way! Everything else is the deceit of Mara | + | [[intelligence]]. Go on this way! Everything else is the [[deceit]] of [[Mara]] |
(the tempter). | (the tempter). | ||
− | {{verse|chapter=XX|verse=275}} If you go on this way, you will make an end of pain! The way was | + | {{verse|chapter=XX|verse=275}} If you go on this way, you will make an end of [[pain]]! The way was |
− | preached by me, when I had understood the removal of the thorns (in | + | {{Wiki|preached}} by me, when I had understood the removal of the thorns (in |
the flesh). | the flesh). | ||
− | {{verse|chapter=XX|verse=276}} You yourself must make an effort. The Tathagatas (Buddhas) are | + | {{verse|chapter=XX|verse=276}} You yourself must make an [[effort]]. The [[Tathagatas]] ([[Buddhas]]) are |
only preachers. The thoughtful who enter the way are freed from the | only preachers. The thoughtful who enter the way are freed from the | ||
− | bondage of Mara. | + | bondage of [[Mara]]. |
− | {{verse|chapter=XX|verse=277}} `All created things perish,' he who knows and sees this becomes | + | {{verse|chapter=XX|verse=277}} `All created things perish,' he who [[knows]] and sees this becomes |
− | passive in pain; this is the way to purity. | + | passive in [[pain]]; this is the way to [[purity]]. |
− | {{verse|chapter=XX|verse=278}} `All created things are grief and pain,' he who knows and sees | + | {{verse|chapter=XX|verse=278}} `All created things are [[grief]] and [[pain]],' he who [[knows]] and sees |
− | this becomes passive in pain; this is the way that leads to purity. | + | this becomes passive in [[pain]]; this is the way that leads to [[purity]]. |
− | {{verse|chapter=XX|verse=279}} `All forms are unreal,' he who knows and sees this becomes | + | {{verse|chapter=XX|verse=279}} `All [[forms]] are unreal,' he who [[knows]] and sees this becomes |
− | passive in pain; this is the way that leads to purity. | + | passive in [[pain]]; this is the way that leads to [[purity]]. |
− | {{verse|chapter=XX|verse=280}} He who does not rouse himself when it is time to rise, who, | + | {{verse|chapter=XX|verse=280}} He who does not rouse himself when it is [[time]] to rise, who, |
− | though young and strong, is full of sloth, whose will and thought are | + | though young and strong, is full of [[sloth]], whose will and [[thought]] are |
− | weak, that lazy and idle man will never find the way to knowledge. | + | weak, that lazy and idle man will never find the way to [[knowledge]]. |
− | {{verse|chapter=XX|verse=281}} Watching his speech, well restrained in mind, let a man never | + | {{verse|chapter=XX|verse=281}} Watching his [[speech]], well restrained in [[mind]], let a man never |
− | commit any wrong with his body! Let a man but keep these three roads | + | commit any wrong with his [[body]]! Let a man but keep these three roads |
− | of action clear, and he will achieve the way which is taught by the | + | of [[action]] clear, and he will achieve the way which is [[taught]] by the |
− | wise. | + | [[wise]]. |
[[File:Budd2moon.jpg|thumb|250px|]] | [[File:Budd2moon.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XX|verse=282}} Through zeal knowledge is gotten, through lack of zeal knowledge | + | {{verse|chapter=XX|verse=282}} Through [[zeal]] [[knowledge]] is gotten, through lack of [[zeal]] [[knowledge]] |
− | is lost; let a man who knows this double path of gain and loss thus | + | is lost; let a man who [[knows]] this double [[path]] of gain and loss thus |
− | place himself that knowledge may grow. | + | place himself that [[knowledge]] may grow. |
− | {{verse|chapter=XX|verse=283}} Cut down the whole forest (of lust), not a tree only! Danger | + | {{verse|chapter=XX|verse=283}} Cut down the whole {{Wiki|forest}} (of [[lust]]), not a [[tree]] only! [[Danger]] |
− | comes out of the forest (of lust). When you have cut down both the | + | comes out of the {{Wiki|forest}} (of [[lust]]). When you have cut down both the |
− | forest (of lust) and its undergrowth, then, Bhikshus, you will be rid | + | {{Wiki|forest}} (of [[lust]]) and its undergrowth, then, [[Bhikshus]], you will be rid |
− | of the forest and free! | + | of the {{Wiki|forest}} and free! |
− | {{verse|chapter=XX|verse=284}} So long as the love of man towards women, even the smallest, is | + | {{verse|chapter=XX|verse=284}} So long as the [[love]] of man towards women, even the smallest, is |
− | not destroyed, so long is his mind in bondage, as the calf that drinks | + | not destroyed, so long is his [[mind]] in bondage, as the calf that drinks |
milk is to its mother. | milk is to its mother. | ||
− | {{verse|chapter=XX|verse=285}} Cut out the love of self, like an autumn lotus, with thy hand! | + | {{verse|chapter=XX|verse=285}} Cut out the [[love]] of [[self]], like an autumn [[lotus]], with thy hand! |
− | Cherish the road of peace. Nirvana has been shown by Sugata (Buddha). | + | Cherish the road of [[peace]]. [[Nirvana]] has been shown by [[Sugata]] ([[Buddha]]). |
− | {{verse|chapter=XX|verse=286}} `Here I shall dwell in the rain, here in winter and summer,' thus | + | {{verse|chapter=XX|verse=286}} `Here I shall dwell in the [[rain]], here in winter and summer,' thus |
− | the fool meditates, and does not think of his death. | + | the fool [[meditates]], and does not think of his [[death]]. |
− | {{verse|chapter=XX|verse=287}} Death comes and carries off that man, praised for his children | + | {{verse|chapter=XX|verse=287}} [[Death]] comes and carries off that man, praised for his children |
− | and flocks, his mind distracted, as a flood carries off a sleeping | + | and flocks, his [[mind]] distracted, as a flood carries off a [[sleeping]] |
village. | village. | ||
{{verse|chapter=XX|verse=288}} Sons are no help, nor a father, nor relations; there is no help | {{verse|chapter=XX|verse=288}} Sons are no help, nor a father, nor relations; there is no help | ||
− | from kinsfolk for one whom death has seized. | + | from kinsfolk for one whom [[death]] has seized. |
− | {{verse|chapter=XX|verse=289}} A wise and good man who knows the meaning of this, should quickly | + | {{verse|chapter=XX|verse=289}} A [[wise]] and good man who [[knows]] the meaning of this, should quickly |
− | clear the way that leads to Nirvana. | + | clear the way that leads to [[Nirvana]]. |
− | ==Chapter XXI: Miscellaneous== | + | ==[[Chapter]] XXI: Miscellaneous== |
− | {{verse|chapter=XXI|verse=290}} If by leaving a small pleasure one sees a great pleasure, let a | + | {{verse|chapter=XXI|verse=290}} If by leaving a small [[pleasure]] one sees a great [[pleasure]], let a |
− | wise man leave the small pleasure, and look to the great. | + | [[wise]] man leave the small [[pleasure]], and look to the great. |
− | {{verse|chapter=XXI|verse=291}} He who, by causing pain to others, wishes to obtain pleasure for | + | {{verse|chapter=XXI|verse=291}} He who, by causing [[pain]] to others, wishes to obtain [[pleasure]] for |
− | himself, he, entangled in the bonds of hatred, will never be free from | + | himself, he, entangled in the bonds of [[hatred]], will never be free from |
− | hatred. | + | [[hatred]]. |
{{verse|chapter=XXI|verse=292}} What ought to be done is neglected, what ought not to be done is | {{verse|chapter=XXI|verse=292}} What ought to be done is neglected, what ought not to be done is | ||
− | done; the desires of unruly, thoughtless people are always increasing. | + | done; the [[desires]] of unruly, thoughtless [[people]] are always increasing. |
{{verse|chapter=XXI|verse=293}} But they whose whole watchfulness is always directed to their | {{verse|chapter=XXI|verse=293}} But they whose whole watchfulness is always directed to their | ||
− | body, who do not follow what ought not to be done, and who steadfastly | + | [[body]], who do not follow what ought not to be done, and who steadfastly |
− | do what ought to be done, the desires of such watchful and wise people | + | do what ought to be done, the [[desires]] of such watchful and [[wise]] [[people]] |
will come to an end. | will come to an end. | ||
− | {{verse|chapter=XXI|verse=294}} A true Brahmana goes scatheless, though he have killed father and | + | {{verse|chapter=XXI|verse=294}} A true [[Brahmana]] goes scatheless, though he have killed father and |
− | mother, and two valiant kings, though he has destroyed a kingdom with | + | mother, and two valiant [[kings]], though he has destroyed a {{Wiki|kingdom}} with |
− | all its subjects. | + | all its [[subjects]]. |
− | {{verse|chapter=XXI|verse=295}} A true Brahmana goes scatheless, though he have killed father and | + | {{verse|chapter=XXI|verse=295}} A true [[Brahmana]] goes scatheless, though he have killed father and |
− | mother, and two holy kings, and an eminent man besides. | + | mother, and two {{Wiki|holy}} [[kings]], and an {{Wiki|eminent}} man besides. |
− | {{verse|chapter=XXI|verse=296}} The disciples of Gotama (Buddha) are always well awake, and their | + | {{verse|chapter=XXI|verse=296}} The [[disciples]] of [[Gotama]] ([[Buddha]]) are always well awake, and their |
− | thoughts day and night are always set on Buddha. | + | [[thoughts]] day and night are always set on [[Buddha]]. |
− | {{verse|chapter=XXI|verse=297}} The disciples of Gotama are always well awake, and their thoughts | + | {{verse|chapter=XXI|verse=297}} The [[disciples]] of [[Gotama]] are always well awake, and their [[thoughts]] |
day and night are always set on the law. | day and night are always set on the law. | ||
[[File:Budd Flickr.jpg|thumb|250px|]] | [[File:Budd Flickr.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XXI|verse=298}} The disciples of Gotama are always well awake, and their thoughts | + | {{verse|chapter=XXI|verse=298}} The [[disciples]] of [[Gotama]] are always well awake, and their [[thoughts]] |
− | day and night are always set on the church. | + | day and night are always set on the {{Wiki|church}}. |
− | {{verse|chapter=XXI|verse=299}} The disciples of Gotama are always well awake, and their thoughts | + | {{verse|chapter=XXI|verse=299}} The [[disciples]] of [[Gotama]] are always well awake, and their [[thoughts]] |
− | day and night are always set on their body. | + | day and night are always set on their [[body]]. |
− | {{verse|chapter=XXI|verse=300}} The disciples of Gotama are always well awake, and their mind day | + | {{verse|chapter=XXI|verse=300}} The [[disciples]] of [[Gotama]] are always well awake, and their [[mind]] day |
− | and night always delights in compassion. | + | and night always delights in [[compassion]]. |
− | {{verse|chapter=XXI|verse=301}} The disciples of Gotama are always well awake, and their mind day | + | {{verse|chapter=XXI|verse=301}} The [[disciples]] of [[Gotama]] are always well awake, and their [[mind]] day |
− | and night always delights in meditation. | + | and night always delights in [[meditation]]. |
− | {{verse|chapter=XXI|verse=302}} It is hard to leave the world (to become a friar), it is hard to | + | {{verse|chapter=XXI|verse=302}} It is hard to leave the [[world]] (to become a friar), it is hard to |
− | enjoy the world; hard is the monastery, painful are the houses; | + | enjoy the [[world]]; hard is the [[monastery]], [[painful]] are the houses; |
− | painful it is to dwell with equals (to share everything in common) and | + | [[painful]] it is to dwell with equals (to share everything in common) and |
− | the itinerant mendicant is beset with pain. Therefore let no man be | + | the itinerant {{Wiki|mendicant}} is beset with [[pain]]. Therefore let no man be |
− | an itinerant mendicant and he will not be beset with pain. | + | an itinerant {{Wiki|mendicant}} and he will not be beset with [[pain]]. |
− | {{verse|chapter=XXI|verse=303}} Whatever place a faithful, virtuous, celebrated, and wealthy man | + | {{verse|chapter=XXI|verse=303}} Whatever place a faithful, [[virtuous]], celebrated, and wealthy man |
chooses, there he is respected. | chooses, there he is respected. | ||
− | {{verse|chapter=XXI|verse=304}} Good people shine from afar, like the snowy mountains; bad people | + | {{verse|chapter=XXI|verse=304}} Good [[people]] shine from afar, like the snowy [[mountains]]; bad [[people]] |
are not seen, like arrows shot by night. | are not seen, like arrows shot by night. | ||
− | {{verse|chapter=XXI|verse=305}} He alone who, without ceasing, practises the duty of sitting | + | {{verse|chapter=XXI|verse=305}} He alone who, without ceasing, practises the [[duty]] of sitting |
− | alone and sleeping alone, he, subduing himself, will rejoice in the | + | alone and [[sleeping]] alone, he, subduing himself, will rejoice in the |
− | destruction of all desires alone, as if living in a forest. | + | destruction of all [[desires]] alone, as if living in a {{Wiki|forest}}. |
− | ==Chapter XXII: The Downward Course== | + | ==[[Chapter]] XXII: The Downward Course== |
− | {{verse|chapter=XXII|verse=306}} He who says what is not, goes to hell; he also who, having done a | + | {{verse|chapter=XXII|verse=306}} He who says what is not, goes to [[hell]]; he also who, having done a |
− | thing, says I have not done it. After death both are equal, they are | + | thing, says I have not done it. After [[death]] both are {{Wiki|equal}}, they are |
− | men with evil deeds in the next world. | + | men with [[evil]] [[deeds]] in the next [[world]]. |
{{verse|chapter=XXII|verse=307}} Many men whose shoulders are covered with the yellow gown are | {{verse|chapter=XXII|verse=307}} Many men whose shoulders are covered with the yellow gown are | ||
− | ill-conditioned and unrestrained; such evil-doers by their evil deeds | + | ill-conditioned and unrestrained; such evil-doers by their [[evil]] [[deeds]] |
− | go to hell. | + | go to [[hell]]. |
− | {{verse|chapter=XXII|verse=308}} Better it would be to swallow a heated iron ball, like flaring | + | {{verse|chapter=XXII|verse=308}} Better it would be to swallow a heated {{Wiki|iron}} ball, like flaring |
− | fire, than that a bad unrestrained fellow should live on the charity | + | [[fire]], than that a bad unrestrained fellow should live on the [[charity]] |
of the land. | of the land. | ||
{{verse|chapter=XXII|verse=309}} Four things does a wreckless man gain who covets his neighbour's | {{verse|chapter=XXII|verse=309}} Four things does a wreckless man gain who covets his neighbour's | ||
− | wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, | + | wife,--a bad reputation, an uncomfortable bed, thirdly, {{Wiki|punishment}}, |
− | and lastly, hell. | + | and lastly, [[hell]]. |
− | {{verse|chapter=XXII|verse=310}} There is bad reputation, and the evil way (to hell), there is the | + | {{verse|chapter=XXII|verse=310}} There is bad reputation, and the [[evil]] way (to [[hell]]), there is the |
− | short pleasure of the frightened in the arms of the frightened, and | + | short [[pleasure]] of the frightened in the arms of the frightened, and |
− | the king imposes heavy punishment; therefore let no man think of his | + | the [[king]] imposes heavy {{Wiki|punishment}}; therefore let no man think of his |
neighbour's wife. | neighbour's wife. | ||
{{verse|chapter=XXII|verse=311}} As a grass-blade, if badly grasped, cuts the arm, badly-practised | {{verse|chapter=XXII|verse=311}} As a grass-blade, if badly grasped, cuts the arm, badly-practised | ||
− | asceticism leads to hell. | + | [[asceticism]] leads to [[hell]]. |
− | {{verse|chapter=XXII|verse=312}} An act carelessly performed, a broken vow, and hesitating | + | {{verse|chapter=XXII|verse=312}} An act carelessly performed, a broken [[vow]], and hesitating |
− | obedience to discipline, all this brings no great reward. | + | {{Wiki|obedience}} to [[discipline]], all this brings no great reward. |
[[File:Buddh-Sun2.jpg|thumb|250px|]] | [[File:Buddh-Sun2.jpg|thumb|250px|]] | ||
{{verse|chapter=XXII|verse=313}} If anything is to be done, let a man do it, let him attack it | {{verse|chapter=XXII|verse=313}} If anything is to be done, let a man do it, let him attack it | ||
− | vigorously! A careless pilgrim only scatters the dust of his passions | + | vigorously! A careless [[pilgrim]] only scatters the dust of his [[passions]] |
more widely. | more widely. | ||
− | {{verse|chapter=XXII|verse=314}} An evil deed is better left undone, for a man repents of it | + | {{verse|chapter=XXII|verse=314}} An [[evil]] [[deed]] is better left undone, for a man repents of it |
− | afterwards; a good deed is better done, for having done it, one does | + | afterwards; a good [[deed]] is better done, for having done it, one does |
− | not repent. | + | not [[repent]]. |
{{verse|chapter=XXII|verse=315}} Like a well-guarded frontier fort, with defences within and | {{verse|chapter=XXII|verse=315}} Like a well-guarded frontier fort, with defences within and | ||
− | without, so let a man guard himself. Not a moment should escape, for | + | without, so let a man guard himself. Not a [[moment]] should escape, for |
− | they who allow the right moment to pass, suffer pain when they are in | + | they who allow the right [[moment]] to pass, [[suffer]] [[pain]] when they are in |
− | hell. | + | [[hell]]. |
{{verse|chapter=XXII|verse=316}} They who are ashamed of what they ought not to be ashamed of, and | {{verse|chapter=XXII|verse=316}} They who are ashamed of what they ought not to be ashamed of, and | ||
are not ashamed of what they ought to be ashamed of, such men, | are not ashamed of what they ought to be ashamed of, such men, | ||
− | embracing false doctrines enter the evil path. | + | embracing false [[doctrines]] enter the [[evil]] [[path]]. |
− | {{verse|chapter=XXII|verse=317}} They who fear when they ought not to fear, and fear not when they | + | {{verse|chapter=XXII|verse=317}} They who {{Wiki|fear}} when they ought not to {{Wiki|fear}}, and {{Wiki|fear}} not when they |
− | ought to fear, such men, embracing false doctrines, enter the evil | + | ought to {{Wiki|fear}}, such men, embracing false [[doctrines]], enter the [[evil]] |
− | path. | + | [[path]]. |
− | {{verse|chapter=XXII|verse=318}} They who forbid when there is nothing to be forbidden, and forbid | + | {{verse|chapter=XXII|verse=318}} They who forbid when there is [[nothing]] to be forbidden, and forbid |
not when there is something to be forbidden, such men, embracing false | not when there is something to be forbidden, such men, embracing false | ||
− | doctrines, enter the evil path. | + | [[doctrines]], enter the [[evil]] [[path]]. |
{{verse|chapter=XXII|verse=319}} They who know what is forbidden as forbidden, and what is not | {{verse|chapter=XXII|verse=319}} They who know what is forbidden as forbidden, and what is not | ||
− | forbidden as not forbidden, such men, embracing the true doctrine, | + | forbidden as not forbidden, such men, embracing the true [[doctrine]], |
− | enter the good path. | + | enter the good [[path]]. |
− | ==Chapter XXIII: The Elephant== | + | ==[[Chapter]] XXIII: The [[Elephant]]== |
− | {{verse|chapter=XXIII|verse=320}} Silently shall I endure abuse as the elephant in battle endures | + | {{verse|chapter=XXIII|verse=320}} Silently shall I endure abuse as the [[elephant]] in {{Wiki|battle}} endures |
− | the arrow sent from the bow: for the world is ill-natured. | + | the arrow sent from the [[bow]]: for the [[world]] is ill-natured. |
− | {{verse|chapter=XXIII|verse=321}} They lead a tamed elephant to battle, the king mounts a tamed | + | {{verse|chapter=XXIII|verse=321}} They lead a tamed [[elephant]] to {{Wiki|battle}}, the [[king]] mounts a tamed |
− | elephant; the tamed is the best among men, he who silently endures | + | [[elephant]]; the tamed is the best among men, he who silently endures |
abuse. | abuse. | ||
− | {{verse|chapter=XXIII|verse=322}} Mules are good, if tamed, and noble Sindhu horses, and elephants | + | {{verse|chapter=XXIII|verse=322}} Mules are good, if tamed, and [[noble]] [[Sindhu]] [[horses]], and [[elephants]] |
with large tusks; but he who tames himself is better still. | with large tusks; but he who tames himself is better still. | ||
− | {{verse|chapter=XXIII|verse=323}} For with these animals does no man reach the untrodden country | + | {{verse|chapter=XXIII|verse=323}} For with these [[animals]] does no man reach the untrodden country |
− | (Nirvana), where a tamed man goes on a tamed animal, viz. on his own | + | ([[Nirvana]]), where a tamed man goes on a tamed [[animal]], viz. on his [[own]] |
− | well-tamed self. | + | well-tamed [[self]]. |
− | {{verse|chapter=XXIII|verse=324}} The elephant called Dhanapalaka, his temples running with sap, | + | {{verse|chapter=XXIII|verse=324}} The [[elephant]] called Dhanapalaka, his [[temples]] running with sap, |
− | and difficult to hold, does not eat a morsel when bound; the elephant | + | and difficult to hold, does not eat a morsel when [[bound]]; the [[elephant]] |
− | longs for the elephant grove. | + | longs for the [[elephant grove]]. |
{{verse|chapter=XXIII|verse=325}} If a man becomes fat and a great eater, if he is sleepy and rolls | {{verse|chapter=XXIII|verse=325}} If a man becomes fat and a great eater, if he is sleepy and rolls | ||
Line 1,179: | Line 1,178: | ||
again. | again. | ||
− | {{verse|chapter=XXIII|verse=326}} This mind of mine went formerly wandering about as it liked, as | + | {{verse|chapter=XXIII|verse=326}} This [[mind]] of mine went formerly wandering about as it liked, as |
− | it listed, as it pleased; but I shall now hold it in thoroughly, as | + | it listed, as it [[pleased]]; but I shall now hold it in thoroughly, as |
− | the rider who holds the hook holds in the furious elephant. | + | the rider who holds the hook holds in the [[furious]] [[elephant]]. |
− | {{verse|chapter=XXIII|verse=327}} Be not thoughtless, watch your thoughts! Draw yourself out of | + | {{verse|chapter=XXIII|verse=327}} Be not thoughtless, watch your [[thoughts]]! Draw yourself out of |
− | the evil way, like an elephant sunk in mud. | + | the [[evil]] way, like an [[elephant]] sunk in mud. |
[[File:Buddha11.jpg|thumb|250px|]] | [[File:Buddha11.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XXIII|verse=328}} If a man find a prudent companion who walks with him, is wise, | + | {{verse|chapter=XXIII|verse=328}} If a man find a prudent companion who walks with him, is [[wise]], |
− | and lives soberly, he may walk with him, overcoming all dangers, | + | and [[lives]] soberly, he may walk with him, [[overcoming]] all dangers, |
− | happy, but considerate. | + | [[happy]], but considerate. |
− | {{verse|chapter=XXIII|verse=329}} If a man find no prudent companion who walks with him, is wise, | + | {{verse|chapter=XXIII|verse=329}} If a man find no prudent companion who walks with him, is [[wise]], |
− | and lives soberly, let him walk alone, like a king who has left his | + | and [[lives]] soberly, let him walk alone, like a [[king]] who has left his |
− | conquered country behind,--like an elephant in the forest. | + | conquered country behind,--like an [[elephant]] in the {{Wiki|forest}}. |
{{verse|chapter=XXIII|verse=330}} It is better to live alone, there is no companionship with a | {{verse|chapter=XXIII|verse=330}} It is better to live alone, there is no companionship with a | ||
− | fool; let a man walk alone, let him commit no sin, with few wishes, | + | fool; let a man walk alone, let him commit no [[sin]], with few wishes, |
− | like an elephant in the forest. | + | like an [[elephant]] in the {{Wiki|forest}}. |
− | {{verse|chapter=XXIII|verse=331}} If an occasion arises, friends are pleasant; enjoyment is | + | {{verse|chapter=XXIII|verse=331}} If an [[occasion]] arises, friends are [[pleasant]]; [[enjoyment]] is |
− | pleasant, whatever be the cause; a good work is pleasant in the hour | + | [[pleasant]], whatever be the [[cause]]; a good work is [[pleasant]] in the hour |
− | of death; the giving up of all grief is pleasant. | + | of [[death]]; the giving up of all [[grief]] is [[pleasant]]. |
− | {{verse|chapter=XXIII|verse=332}} Pleasant in the world is the state of a mother, pleasant the | + | {{verse|chapter=XXIII|verse=332}} [[Pleasant]] in the [[world]] is the [[state]] of a mother, [[pleasant]] the |
− | state of a father, pleasant the state of a Samana, pleasant the state | + | [[state]] of a father, [[pleasant]] the [[state]] of a [[Samana]], [[pleasant]] the [[state]] |
− | of a Brahmana. | + | of a [[Brahmana]]. |
− | {{verse|chapter=XXIII|verse=333}} Pleasant is virtue lasting to old age, pleasant is a faith firmly | + | {{verse|chapter=XXIII|verse=333}} [[Pleasant]] is [[virtue]] lasting to [[old age]], [[pleasant]] is a [[faith]] firmly |
− | rooted; pleasant is attainment of intelligence, pleasant is avoiding | + | rooted; [[pleasant]] is [[attainment]] of [[intelligence]], [[pleasant]] is avoiding |
− | of sins. | + | of [[sins]]. |
− | ==Chapter XXIV: Thirst== | + | ==[[Chapter]] XXIV: [[Thirst]]== |
− | {{verse|chapter=XXIV|verse=334}} The thirst of a thoughtless man grows like a creeper; he runs | + | {{verse|chapter=XXIV|verse=334}} The [[thirst]] of a thoughtless man grows like a creeper; he runs |
− | from life to life, like a monkey seeking fruit in the forest. | + | from [[life]] to [[life]], like a {{Wiki|monkey}} seeking fruit in the {{Wiki|forest}}. |
− | {{verse|chapter=XXIV|verse=335}} Whomsoever this fierce thirst overcomes, full of poison, in this | + | {{verse|chapter=XXIV|verse=335}} Whomsoever this fierce [[thirst]] overcomes, full of [[poison]], in this |
− | world, his sufferings increase like the abounding Birana grass. | + | [[world]], his [[sufferings]] increase like the abounding Birana grass. |
− | {{verse|chapter=XXIV|verse=336}} He who overcomes this fierce thirst, difficult to be conquered in | + | {{verse|chapter=XXIV|verse=336}} He who overcomes this fierce [[thirst]], difficult to be conquered in |
− | this world, sufferings fall off from him, like water-drops from a | + | this [[world]], [[sufferings]] fall off from him, like water-drops from a |
− | lotus leaf. | + | [[lotus]] leaf. |
− | {{verse|chapter=XXIV|verse=337}} This salutary word I tell you, `Do ye, as many as are here | + | {{verse|chapter=XXIV|verse=337}} This salutary [[word]] I tell you, `Do ye, as many as are here |
− | assembled, dig up the root of thirst, as he who wants the sweet- | + | assembled, dig up the [[root]] of [[thirst]], as he who wants the [[sweet]]- |
− | scented Usira root must dig up the Birana grass, that Mara (the | + | scented Usira [[root]] must dig up the Birana grass, that [[Mara]] (the |
− | tempter) may not crush you again and again, as the stream crushes the | + | tempter) may not crush you again and again, as the {{Wiki|stream}} crushes the |
reeds.' | reeds.' | ||
− | {{verse|chapter=XXIV|verse=338}} As a tree, even though it has been cut down, is firm so long as | + | {{verse|chapter=XXIV|verse=338}} As a [[tree]], even though it has been cut down, is firm so long as |
− | its root is safe, and grows again, thus, unless the feeders of thirst | + | its [[root]] is safe, and grows again, thus, unless the feeders of [[thirst]] |
− | are destroyed, the pain (of life) will return again and again. | + | are destroyed, the [[pain]] (of [[life]]) will return again and again. |
− | {{verse|chapter=XXIV|verse=339}} He whose thirst running towards pleasure is exceeding strong in | + | {{verse|chapter=XXIV|verse=339}} He whose [[thirst]] running towards [[pleasure]] is exceeding strong in |
the thirty-six channels, the waves will carry away that misguided man, | the thirty-six channels, the waves will carry away that misguided man, | ||
− | viz. his desires which are set on passion. | + | viz. his [[desires]] which are set on [[passion]]. |
− | {{verse|chapter=XXIV|verse=340}} The channels run everywhere, the creeper (of passion) stands | + | {{verse|chapter=XXIV|verse=340}} The channels run everywhere, the creeper (of [[passion]]) stands |
− | sprouting; if you see the creeper springing up, cut its root by means | + | sprouting; if you see the creeper springing up, cut its [[root]] by means |
− | of knowledge. | + | of [[knowledge]]. |
− | {{verse|chapter=XXIV|verse=341}} A creature's pleasures are extravagant and luxurious; sunk in | + | {{verse|chapter=XXIV|verse=341}} A creature's [[pleasures]] are extravagant and luxurious; sunk in |
− | lust and looking for pleasure, men undergo (again and again) birth and | + | [[lust]] and looking for [[pleasure]], men undergo (again and again) [[birth]] and |
− | decay. | + | [[decay]]. |
− | {{verse|chapter=XXIV|verse=342}} Men, driven on by thirst, run about like a snared hare; held in | + | {{verse|chapter=XXIV|verse=342}} Men, driven on by [[thirst]], run about like a snared {{Wiki|hare}}; held in |
− | fetters and bonds, they undergo pain for a long time, again and again. | + | [[fetters]] and bonds, they undergo [[pain]] for a long [[time]], again and again. |
[[File:Buddha256.jpg|thumb|250px|]] | [[File:Buddha256.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XXIV|verse=343}} Men, driven on by thirst, run about like a snared hare; let | + | {{verse|chapter=XXIV|verse=343}} Men, driven on by [[thirst]], run about like a snared {{Wiki|hare}}; let |
− | therefore the mendicant drive out thirst, by striving after | + | therefore the {{Wiki|mendicant}} drive out [[thirst]], by striving after |
passionlessness for himself. | passionlessness for himself. | ||
− | {{verse|chapter=XXIV|verse=344}} He who having got rid of the forest (of lust) (i.e. after having | + | {{verse|chapter=XXIV|verse=344}} He who having got rid of the {{Wiki|forest}} (of [[lust]]) (i.e. after having |
− | reached Nirvana) gives himself over to forest-life (i.e. to lust), and | + | reached [[Nirvana]]) gives himself over to forest-life (i.e. to [[lust]]), and |
− | who, when removed from the forest (i.e. from lust), runs to the forest | + | who, when removed from the {{Wiki|forest}} (i.e. from [[lust]]), runs to the {{Wiki|forest}} |
− | (i.e. to lust), look at that man! though free, he runs into bondage. | + | (i.e. to [[lust]]), look at that man! though free, he runs into bondage. |
− | {{verse|chapter=XXIV|verse=345}} Wise people do not call that a strong fetter which is made of | + | {{verse|chapter=XXIV|verse=345}} [[Wise]] [[people]] do not call that a strong [[fetter]] which is made of |
− | iron, wood, or hemp; far stronger is the care for precious stones and | + | {{Wiki|iron}}, [[wood]], or hemp; far stronger is the care for [[precious]] stones and |
rings, for sons and a wife. | rings, for sons and a wife. | ||
− | {{verse|chapter=XXIV|verse=346}} That fetter wise people call strong which drags down, yields, but | + | {{verse|chapter=XXIV|verse=346}} That [[fetter]] [[wise]] [[people]] call strong which drags down, yields, but |
− | is difficult to undo; after having cut this at last, people leave the | + | is difficult to undo; after having cut this at last, [[people]] leave the |
− | world, free from cares, and leaving desires and pleasures behind. | + | [[world]], free from cares, and leaving [[desires]] and [[pleasures]] behind. |
− | {{verse|chapter=XXIV|verse=347}} Those who are slaves to passions, run down with the stream (of | + | {{verse|chapter=XXIV|verse=347}} Those who are slaves to [[passions]], run down with the {{Wiki|stream}} (of |
− | desires), as a spider runs down the web which he has made himself; | + | [[desires]]), as a spider runs down the web which he has made himself; |
− | when they have cut this, at last, wise people leave the world free | + | when they have cut this, at last, [[wise]] [[people]] leave the [[world]] free |
− | from cares, leaving all affection behind. | + | from cares, leaving all {{Wiki|affection}} behind. |
{{verse|chapter=XXIV|verse=348}} Give up what is before, give up what is behind, give up what is | {{verse|chapter=XXIV|verse=348}} Give up what is before, give up what is behind, give up what is | ||
− | in the middle, when thou goest to the other shore of existence; if thy | + | in the middle, when thou goest to the other shore of [[existence]]; if thy |
− | mind is altogether free, thou wilt not again enter into birth and | + | [[mind]] is altogether free, thou wilt not again enter into [[birth]] and |
− | decay. | + | [[decay]]. |
− | {{verse|chapter=XXIV|verse=349}} If a man is tossed about by doubts, full of strong passions, and | + | {{verse|chapter=XXIV|verse=349}} If a man is tossed about by [[doubts]], full of strong [[passions]], and |
− | yearning only for what is delightful, his thirst will grow more and | + | yearning only for what is delightful, his [[thirst]] will grow more and |
− | more, and he will indeed make his fetters strong. | + | more, and he will indeed make his [[fetters]] strong. |
− | {{verse|chapter=XXIV|verse=350}} If a man delights in quieting doubts, and, always reflecting, | + | {{verse|chapter=XXIV|verse=350}} If a man delights in quieting [[doubts]], and, always {{Wiki|reflecting}}, |
− | dwells on what is not delightful (the impurity of the body, &c.), he | + | dwells on what is not delightful (the [[impurity]] of the [[body]], &c.), he |
− | certainly will remove, nay, he will cut the fetter of Mara. | + | certainly will remove, nay, he will cut the [[fetter]] of [[Mara]]. |
{{verse|chapter=XXIV|verse=351}} He who has reached the consummation, who does not tremble, who is | {{verse|chapter=XXIV|verse=351}} He who has reached the consummation, who does not tremble, who is | ||
− | without thirst and without sin, he has broken all the thorns of life: | + | without [[thirst]] and without [[sin]], he has broken all the thorns of [[life]]: |
− | this will be his last body. | + | this will be his last [[body]]. |
− | {{verse|chapter=XXIV|verse=352}} He who is without thirst and without affection, who understands | + | {{verse|chapter=XXIV|verse=352}} He who is without [[thirst]] and without {{Wiki|affection}}, who [[understands]] |
− | the words and their interpretation, who knows the order of letters | + | the words and their [[interpretation]], who [[knows]] the order of letters |
(those which are before and which are after), he has received his last | (those which are before and which are after), he has received his last | ||
− | body, he is called the great sage, the great man. | + | [[body]], he is called the great [[Wikipedia:Sage (sophos|sage]], the great man. |
− | {{verse|chapter=XXIV|verse=353}} `I have conquered all, I know all, in all conditions of life I am | + | {{verse|chapter=XXIV|verse=353}} `I have conquered all, I know all, in all [[conditions]] of [[life]] I am |
free from taint; I have left all, and through the destruction of | free from taint; I have left all, and through the destruction of | ||
− | thirst I am free; having learnt myself, whom shall I teach?' | + | [[thirst]] I am free; having learnt myself, whom shall I teach?' |
− | {{verse|chapter=XXIV|verse=354}} The gift of the law exceeds all gifts; the sweetness of the law | + | {{verse|chapter=XXIV|verse=354}} The [[gift]] of the law exceeds all gifts; the sweetness of the law |
− | exceeds all sweetness; the delight in the law exceeds all delights; | + | exceeds all sweetness; the [[delight]] in the law exceeds all delights; |
− | the extinction of thirst overcomes all pain. | + | the [[extinction]] of [[thirst]] overcomes all [[pain]]. |
[[File:Buddha26.jpg|thumb|250px|]] | [[File:Buddha26.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XXIV|verse=355}} Pleasures destroy the foolish, if they look not for the other | + | {{verse|chapter=XXIV|verse=355}} [[Pleasures]] destroy the [[foolish]], if they look not for the other |
− | shore; the foolish by his thirst for pleasures destroys himself, as if | + | shore; the [[foolish]] by his [[thirst]] for [[pleasures]] destroys himself, as if |
− | he were his own enemy. | + | he were his [[own]] enemy. |
− | {{verse|chapter=XXIV|verse=356}} The fields are damaged by weeds, mankind is damaged by passion: | + | {{verse|chapter=XXIV|verse=356}} The fields are damaged by weeds, mankind is damaged by [[passion]]: |
− | therefore a gift bestowed on the passionless brings great reward. | + | therefore a [[gift]] bestowed on the {{Wiki|passionless}} brings great reward. |
− | {{verse|chapter=XXIV|verse=357}} The fields are damaged by weeds, mankind is damaged by hatred: | + | {{verse|chapter=XXIV|verse=357}} The fields are damaged by weeds, mankind is damaged by [[hatred]]: |
− | therefore a gift bestowed on those who do not hate brings great | + | therefore a [[gift]] bestowed on those who do not [[hate]] brings great |
reward. | reward. | ||
{{verse|chapter=XXIV|verse=358}} The fields are damaged by weeds, mankind is damaged by vanity: | {{verse|chapter=XXIV|verse=358}} The fields are damaged by weeds, mankind is damaged by vanity: | ||
− | therefore a gift bestowed on those who are free from vanity brings | + | therefore a [[gift]] bestowed on those who are free from vanity brings |
great reward. | great reward. | ||
− | {{verse|chapter=XXIV|verse=359}} The fields are damaged by weeds, mankind is damaged by lust: | + | {{verse|chapter=XXIV|verse=359}} The fields are damaged by weeds, mankind is damaged by [[lust]]: |
− | therefore a gift bestowed on those who are free from lust brings great | + | therefore a [[gift]] bestowed on those who are free from [[lust]] brings great |
reward. | reward. | ||
− | ==Chapter XXV: The Bhikshu (Mendicant)== | + | ==[[Chapter]] XXV: The [[Bhikshu]] ({{Wiki|Mendicant}})== |
− | {{verse|chapter=XXV|verse=360}} Restraint in the eye is good, good is restraint in the ear, in | + | {{verse|chapter=XXV|verse=360}} Restraint in the [[eye]] is good, good is {{Wiki|restraint}} in the {{Wiki|ear}}, in |
− | the nose restraint is good, good is restraint in the tongue. | + | the {{Wiki|nose}} {{Wiki|restraint}} is good, good is {{Wiki|restraint}} in the {{Wiki|tongue}}. |
− | {{verse|chapter=XXV|verse=361}} In the body restraint is good, good is restraint in speech, in | + | {{verse|chapter=XXV|verse=361}} In the [[body]] {{Wiki|restraint}} is good, good is {{Wiki|restraint}} in [[speech]], in |
− | thought restraint is good, good is restraint in all things. A | + | [[thought]] {{Wiki|restraint}} is good, good is {{Wiki|restraint}} in all things. A |
− | Bhikshu, restrained in all things, is freed from all pain. | + | [[Bhikshu]], restrained in all things, is freed from all [[pain]]. |
{{verse|chapter=XXV|verse=362}} He who controls his hand, he who controls his feet, he who | {{verse|chapter=XXV|verse=362}} He who controls his hand, he who controls his feet, he who | ||
− | controls his speech, he who is well controlled, he who delights | + | controls his [[speech]], he who is well controlled, he who delights |
− | inwardly, who is collected, who is solitary and content, him they call | + | inwardly, who is collected, who is {{Wiki|solitary}} and content, him they call |
− | Bhikshu. | + | [[Bhikshu]]. |
− | {{verse|chapter=XXV|verse=363}} The Bhikshu who controls his mouth, who speaks wisely and calmly, | + | {{verse|chapter=XXV|verse=363}} The [[Bhikshu]] who controls his {{Wiki|mouth}}, who speaks wisely and [[calmly]], |
− | who teaches the meaning and the law, his word is sweet. | + | who teaches the meaning and the law, his [[word]] is [[sweet]]. |
− | {{verse|chapter=XXV|verse=364}} He who dwells in the law, delights in the law, meditates on the | + | {{verse|chapter=XXV|verse=364}} He who dwells in the law, delights in the law, [[meditates]] on the |
− | law, follows the law, that Bhikshu will never fall away from the true | + | law, follows the law, that [[Bhikshu]] will never fall away from the [[true law]]. |
− | law. | ||
− | {{verse|chapter=XXV|verse=365}} Let him not despise what he has received, nor ever envy others: a | + | {{verse|chapter=XXV|verse=365}} Let him not despise what he has received, nor ever [[envy]] others: a |
− | mendicant who envies others does not obtain peace of mind. | + | {{Wiki|mendicant}} who envies others does not obtain [[peace]] of [[mind]]. |
− | {{verse|chapter=XXV|verse=366}} A Bhikshu who, though he receives little, does not despise what | + | {{verse|chapter=XXV|verse=366}} A [[Bhikshu]] who, though he receives little, does not despise what |
− | he has received, even the gods will praise him, if his life is pure, | + | he has received, even the [[gods]] will praise him, if his [[life]] is [[pure]], |
and if he is not slothful. | and if he is not slothful. | ||
− | {{verse|chapter=XXV|verse=367}} He who never identifies himself with name and form, and does not | + | {{verse|chapter=XXV|verse=367}} He who never identifies himself with [[name]] and [[form]], and does not |
− | grieve over what is no more, he indeed is called a Bhikshu. | + | grieve over what is no more, he indeed is called a [[Bhikshu]]. |
− | {{verse|chapter=XXV|verse=368}} The Bhikshu who acts with kindness, who is calm in the doctrine | + | {{verse|chapter=XXV|verse=368}} The [[Bhikshu]] who acts with [[kindness]], who is [[calm]] in the [[doctrine]] |
− | of Buddha, will reach the quiet place (Nirvana), cessation of natural | + | of [[Buddha]], will reach the quiet place ([[Nirvana]]), [[cessation]] of natural |
− | desires, and happiness. | + | [[desires]], and [[happiness]]. |
− | {{verse|chapter=XXV|verse=369}} O Bhikshu, empty this boat! if emptied, it will go quickly; | + | {{verse|chapter=XXV|verse=369}} O [[Bhikshu]], [[empty]] this boat! if emptied, it will go quickly; |
− | having cut off passion and hatred thou wilt go to Nirvana. | + | having cut off [[passion]] and [[hatred]] thou wilt go to [[Nirvana]]. |
− | {{verse|chapter=XXV|verse=370}} Cut off the five (senses), leave the five, rise above the five. | + | {{verse|chapter=XXV|verse=370}} Cut off the five ([[senses]]), leave the five, rise above the five. |
− | A Bhikshu, who has escaped from the five fetters, he is called | + | A [[Bhikshu]], who has escaped from the five [[fetters]], he is called |
Oghatinna, `saved from the flood.' | Oghatinna, `saved from the flood.' | ||
[[File:BuddhaFa.jpg|thumb|250px|]] | [[File:BuddhaFa.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XXV|verse=371}} Meditate, O Bhikshu, and be not heedless! Do not direct thy | + | {{verse|chapter=XXV|verse=371}} [[Meditate]], O [[Bhikshu]], and be not heedless! Do not direct thy |
− | thought to what gives pleasure that thou mayest not for thy | + | [[thought]] to what gives [[pleasure]] that thou mayest not for thy |
− | heedlessness have to swallow the iron ball (in hell), and that thou | + | heedlessness have to swallow the {{Wiki|iron}} ball (in [[hell]]), and that thou |
− | mayest not cry out when burning, `This is pain.' | + | mayest not cry out when burning, `This is [[pain]].' |
− | {{verse|chapter=XXV|verse=372}} Without knowledge there is no meditation, without meditation | + | {{verse|chapter=XXV|verse=372}} Without [[knowledge]] there is no [[meditation]], without [[meditation]] |
− | there is no knowledge: he who has knowledge and meditation is near | + | there is no [[knowledge]]: he who has [[knowledge]] and [[meditation]] is near |
− | unto Nirvana. | + | unto [[Nirvana]]. |
− | {{verse|chapter=XXV|verse=373}} A Bhikshu who has entered his empty house, and whose mind is | + | {{verse|chapter=XXV|verse=373}} A [[Bhikshu]] who has entered his [[empty]] house, and whose [[mind]] is |
− | tranquil, feels a more than human delight when he sees the law | + | [[tranquil]], [[feels]] a more than [[human]] [[delight]] when he sees the law |
clearly. | clearly. | ||
{{verse|chapter=XXV|verse=374}} As soon as he has considered the origin and destruction of the | {{verse|chapter=XXV|verse=374}} As soon as he has considered the origin and destruction of the | ||
− | elements (khandha) of the body, he finds happiness and joy which | + | [[elements]] ([[khandha]]) of the [[body]], he finds [[happiness]] and [[joy]] which |
− | belong to those who know the immortal (Nirvana). | + | belong to those who know the [[immortal]] ([[Nirvana]]). |
− | {{verse|chapter=XXV|verse=375}} And this is the beginning here for a wise Bhikshu: watchfulness | + | {{verse|chapter=XXV|verse=375}} And this is the beginning here for a [[wise]] [[Bhikshu]]: watchfulness |
− | over the senses, contentedness, restraint under the law; keep noble | + | over the [[senses]], contentedness, {{Wiki|restraint}} under the law; keep [[noble]] |
− | friends whose life is pure, and who are not slothful. | + | friends whose [[life]] is [[pure]], and who are not slothful. |
− | {{verse|chapter=XXV|verse=376}} Let him live in charity, let him be perfect in his duties; then | + | {{verse|chapter=XXV|verse=376}} Let him live in [[charity]], let him be {{Wiki|perfect}} in his duties; then |
− | in the fulness of delight he will make an end of suffering. | + | in the fulness of [[delight]] he will make an end of [[suffering]]. |
− | {{verse|chapter=XXV|verse=377}} As the Vassika plant sheds its withered flowers, men should shed | + | {{verse|chapter=XXV|verse=377}} As the Vassika plant sheds its withered [[flowers]], men should shed |
− | passion and hatred, O ye Bhikshus! | + | [[passion]] and [[hatred]], O ye [[Bhikshus]]! |
− | {{verse|chapter=XXV|verse=378}} The Bhikshu whose body and tongue and mind are quieted, who is | + | {{verse|chapter=XXV|verse=378}} The [[Bhikshu]] whose [[body]] and {{Wiki|tongue}} and [[mind]] are quieted, who is |
− | collected, and has rejected the baits of the world, he is called | + | collected, and has rejected the baits of the [[world]], he is called |
quiet. | quiet. | ||
− | {{verse|chapter=XXV|verse=379}} Rouse thyself by thyself, examine thyself by thyself, thus self- | + | {{verse|chapter=XXV|verse=379}} Rouse thyself by thyself, examine thyself by thyself, thus [[self]]- |
− | protected and attentive wilt thou live happily, O Bhikshu! | + | protected and attentive wilt thou live happily, O [[Bhikshu]]! |
− | {{verse|chapter=XXV|verse=380}} For self is the lord of self, self is the refuge of self; | + | {{verse|chapter=XXV|verse=380}} For [[self]] is the [[lord]] of [[self]], [[self]] is the [[refuge]] of [[self]]; |
− | therefore curb thyself as the merchant curbs a good horse. | + | therefore curb thyself as the {{Wiki|merchant}} curbs a good [[horse]]. |
− | {{verse|chapter=XXV|verse=381}} The Bhikshu, full of delight, who is calm in the doctrine of | + | {{verse|chapter=XXV|verse=381}} The [[Bhikshu]], full of [[delight]], who is [[calm]] in the [[doctrine]] of |
− | Buddha will reach the quiet place (Nirvana), cessation of natural | + | [[Buddha]] will reach the quiet place ([[Nirvana]]), [[cessation]] of natural |
− | desires, and happiness. | + | [[desires]], and [[happiness]]. |
− | {{verse|chapter=XXV|verse=382}} He who, even as a young Bhikshu, applies himself to the doctrine | + | {{verse|chapter=XXV|verse=382}} He who, even as a young [[Bhikshu]], applies himself to the [[doctrine]] |
− | of Buddha, brightens up this world, like the moon when free from | + | of [[Buddha]], brightens up this [[world]], like the [[moon]] when free from |
clouds. | clouds. | ||
− | ==Chapter XXVI - The Brahmana (Arhat)== | + | ==[[Chapter]] XXVI - The [[Brahmana]] ([[Arhat]])== |
− | {{verse|chapter=XXV|verse=383}} Stop the stream valiantly, drive away the desires, O Brahmana! | + | {{verse|chapter=XXV|verse=383}} Stop the {{Wiki|stream}} valiantly, drive away the [[desires]], O [[Brahmana]]! |
When you have understood the destruction of all that was made, you | When you have understood the destruction of all that was made, you | ||
will understand that which was not made. | will understand that which was not made. | ||
− | {{verse|chapter=XXV|verse=384}} If the Brahmana has reached the other shore in both laws (in | + | {{verse|chapter=XXV|verse=384}} If the [[Brahmana]] has reached the other shore in both laws (in |
− | restraint and contemplation), all bonds vanish from him who has | + | {{Wiki|restraint}} and contemplation), all bonds vanish from him who has |
− | obtained knowledge. | + | obtained [[knowledge]]. |
{{verse|chapter=XXV|verse=385}} He for whom there is neither this nor that shore, nor both, him, | {{verse|chapter=XXV|verse=385}} He for whom there is neither this nor that shore, nor both, him, | ||
− | the fearless and unshackled, I call indeed a Brahmana. | + | the [[fearless]] and unshackled, I call indeed a [[Brahmana]]. |
[[File:Buddhateaching00.jpg|thumb|250px|]] | [[File:Buddhateaching00.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XXV|verse=386}} He who is thoughtful, blameless, settled, dutiful, without | + | {{verse|chapter=XXV|verse=386}} He who is thoughtful, [[blameless]], settled, dutiful, without |
− | passions, and who has attained the highest end, him I call indeed a | + | [[passions]], and who has [[attained]] the [[highest]] end, him I call indeed a |
− | Brahmana. | + | [[Brahmana]]. |
− | {{verse|chapter=XXV|verse=387}} The sun is bright by day, the moon shines by night, the warrior | + | {{verse|chapter=XXV|verse=387}} The {{Wiki|sun}} is bright by day, the [[moon]] shines by night, the [[warrior]] |
− | is bright in his armour, the Brahmana is bright in his meditation; but | + | is bright in his armour, the [[Brahmana]] is bright in his [[meditation]]; but |
− | Buddha, the Awakened, is bright with splendour day and night. | + | [[Buddha]], the [[Awakened]], is bright with [[splendour]] day and night. |
− | {{verse|chapter=XXV|verse=388}} Because a man is rid of evil, therefore he is called Brahmana; | + | {{verse|chapter=XXV|verse=388}} Because a man is rid of [[evil]], therefore he is called [[Brahmana]]; |
− | because he walks quietly, therefore he is called Samana; because he | + | because he walks quietly, therefore he is called [[Samana]]; because he |
− | has sent away his own impurities, therefore he is called Pravragita | + | has sent away his [[own]] [[impurities]], therefore he is called Pravragita |
− | (Pabbagita, a pilgrim). | + | (Pabbagita, a [[pilgrim]]). |
− | {{verse|chapter=XXV|verse=389}} No one should attack a Brahmana, but no Brahmana (if attacked) | + | {{verse|chapter=XXV|verse=389}} No one should attack a [[Brahmana]], but no [[Brahmana]] (if attacked) |
should let himself fly at his aggressor! Woe to him who strikes a | should let himself fly at his aggressor! Woe to him who strikes a | ||
− | Brahmana, more woe to him who flies at his aggressor! | + | [[Brahmana]], more woe to him who flies at his aggressor! |
− | {{verse|chapter=XXV|verse=390}} It advantages a Brahmana not a little if he holds his mind back | + | {{verse|chapter=XXV|verse=390}} It advantages a [[Brahmana]] not a little if he holds his [[mind]] back |
− | from the pleasures of life; when all wish to injure has vanished, pain | + | from the [[pleasures]] of [[life]]; when all wish to injure has vanished, [[pain]] |
will cease. | will cease. | ||
− | {{verse|chapter=XXV|verse=391}} Him I call indeed a Brahmana who does not offend by body, word, | + | {{verse|chapter=XXV|verse=391}} Him I call indeed a [[Brahmana]] who does not offend by [[body]], [[word]], |
− | or thought, and is controlled on these three points. | + | or [[thought]], and is controlled on these three points. |
− | {{verse|chapter=XXV|verse=392}} After a man has once understood the law as taught by the Well- | + | {{verse|chapter=XXV|verse=392}} After a man has once understood the law as [[taught]] by the Well- |
− | awakened (Buddha), let him worship it carefully, as the Brahmana | + | [[awakened]] ([[Buddha]]), let him {{Wiki|worship}} it carefully, as the [[Brahmana]] |
− | worships the sacrificial fire. | + | worships the sacrificial [[fire]]. |
− | {{verse|chapter=XXV|verse=393}} A man does not become a Brahmana by his platted hair, by his | + | {{verse|chapter=XXV|verse=393}} A man does not become a [[Brahmana]] by his platted [[hair]], by his |
− | family, or by birth; in whom there is truth and righteousness, he is | + | family, or by [[birth]]; in whom there is [[truth]] and [[righteousness]], he is |
− | blessed, he is a Brahmana. | + | blessed, he is a [[Brahmana]]. |
− | {{verse|chapter=XXV|verse=394}} What is the use of platted hair, O fool! what of the raiment of | + | {{verse|chapter=XXV|verse=394}} What is the use of platted [[hair]], O fool! what of the raiment of |
goat-skins? Within thee there is ravening, but the outside thou | goat-skins? Within thee there is ravening, but the outside thou | ||
makest clean. | makest clean. | ||
{{verse|chapter=XXV|verse=395}} The man who wears dirty raiments, who is emaciated and covered | {{verse|chapter=XXV|verse=395}} The man who wears dirty raiments, who is emaciated and covered | ||
− | with veins, who lives alone in the forest, and meditates, him I call | + | with veins, who [[lives]] alone in the {{Wiki|forest}}, and [[meditates]], him I call |
− | indeed a Brahmana. | + | indeed a [[Brahmana]]. |
− | {{verse|chapter=XXV|verse=396}} I do not call a man a Brahmana because of his origin or of his | + | {{verse|chapter=XXV|verse=396}} I do not call a man a [[Brahmana]] because of his origin or of his |
− | mother. He is indeed arrogant, and he is wealthy: but the poor, who | + | mother. He is indeed [[arrogant]], and he is wealthy: but the poor, who |
− | is free from all attachments, him I call indeed a Brahmana. | + | is free from all [[attachments]], him I call indeed a [[Brahmana]]. |
− | {{verse|chapter=XXV|verse=397}} Him I call indeed a Brahmana who has cut all fetters, who never | + | {{verse|chapter=XXV|verse=397}} Him I call indeed a [[Brahmana]] who has cut all [[fetters]], who never |
− | trembles, is independent and unshackled. | + | trembles, is {{Wiki|independent}} and unshackled. |
− | {{verse|chapter=XXV|verse=398}} Him I call indeed a Brahmana who has cut the strap and the thong, | + | {{verse|chapter=XXV|verse=398}} Him I call indeed a [[Brahmana]] who has cut the strap and the [[thong]], |
the chain with all that pertains to it, who has burst the bar, and is | the chain with all that pertains to it, who has burst the bar, and is | ||
− | awakened. | + | [[awakened]]. |
− | {{verse|chapter=XXV|verse=399}} Him I call indeed a Brahmana who, though he has committed no | + | {{verse|chapter=XXV|verse=399}} Him I call indeed a [[Brahmana]] who, though he has committed no |
− | offence, endures reproach, bonds, and stripes, who has endurance for | + | offence, endures reproach, bonds, and stripes, who has [[endurance]] for |
− | his force, and strength for his army. | + | his force, and strength for his {{Wiki|army}}. |
− | {{verse|chapter=XXV|verse=400}} Him I call indeed a Brahmana who is free from anger, dutiful, | + | {{verse|chapter=XXV|verse=400}} Him I call indeed a [[Brahmana]] who is free from [[anger]], dutiful, |
− | virtuous, without appetite, who is subdued, and has received his last | + | [[virtuous]], without appetite, who is subdued, and has received his last |
− | body. | + | [[body]]. |
[[File:Es 3.jpg|thumb|250px|]] | [[File:Es 3.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XXV|verse=401}} Him I call indeed a Brahmana who does not cling to pleasures, | + | {{verse|chapter=XXV|verse=401}} Him I call indeed a [[Brahmana]] who does not [[cling]] to [[pleasures]], |
− | like water on a lotus leaf, like a mustard seed on the point of a | + | like [[water]] on a [[lotus]] leaf, like a [[mustard seed]] on the point of a |
needle. | needle. | ||
− | {{verse|chapter=XXV|verse=402}} Him I call indeed a Brahmana who, even here, knows the end of his | + | {{verse|chapter=XXV|verse=402}} Him I call indeed a [[Brahmana]] who, even here, [[knows]] the end of his |
− | suffering, has put down his burden, and is unshackled. | + | [[suffering]], has put down his [[burden]], and is unshackled. |
− | {{verse|chapter=XXV|verse=403}} Him I call indeed a Brahmana whose knowledge is deep, who | + | {{verse|chapter=XXV|verse=403}} Him I call indeed a [[Brahmana]] whose [[knowledge]] is deep, who |
− | possesses wisdom, who knows the right way and the wrong, and has | + | possesses [[wisdom]], who [[knows]] the right way and the wrong, and has |
− | attained the highest end. | + | [[attained]] the [[highest]] end. |
− | {{verse|chapter=XXV|verse=404}} Him I call indeed a Brahmana who keeps aloof both from laymen and | + | {{verse|chapter=XXV|verse=404}} Him I call indeed a [[Brahmana]] who keeps aloof both from [[laymen]] and |
− | from mendicants, who frequents no houses, and has but few desires. | + | from {{Wiki|mendicants}}, who frequents no houses, and has but few [[desires]]. |
− | {{verse|chapter=XXV|verse=405}} Him I call indeed a Brahmana who finds no fault with other | + | {{verse|chapter=XXV|verse=405}} Him I call indeed a [[Brahmana]] who finds no fault with other |
− | beings, whether feeble or strong, and does not kill nor cause | + | [[beings]], whether feeble or strong, and does not kill nor [[cause]] |
slaughter. | slaughter. | ||
− | {{verse|chapter=XXV|verse=406}} Him I call indeed a Brahmana who is tolerant with the intolerant, | + | {{verse|chapter=XXV|verse=406}} Him I call indeed a [[Brahmana]] who is tolerant with the intolerant, |
− | mild with fault-finders, and free from passion among the passionate. | + | mild with fault-finders, and free from [[passion]] among the [[passionate]]. |
− | {{verse|chapter=XXV|verse=407}} Him I call indeed a Brahmana from whom anger and hatred, pride | + | {{verse|chapter=XXV|verse=407}} Him I call indeed a [[Brahmana]] from whom [[anger]] and [[hatred]], [[pride]] |
− | and envy have dropt like a mustard seed from the point of a needle. | + | and [[envy]] have dropt like a [[mustard seed]] from the point of a needle. |
− | {{verse|chapter=XXV|verse=408}} Him I call indeed a Brahmana who utters true speech, instructive | + | {{verse|chapter=XXV|verse=408}} Him I call indeed a [[Brahmana]] who utters true [[speech]], instructive |
and free from harshness, so that he offend no one. | and free from harshness, so that he offend no one. | ||
− | {{verse|chapter=XXV|verse=409}} Him I call indeed a Brahmana who takes nothing in the world that | + | {{verse|chapter=XXV|verse=409}} Him I call indeed a [[Brahmana]] who takes [[nothing]] in the [[world]] that |
is not given him, be it long or short, small or large, good or bad. | is not given him, be it long or short, small or large, good or bad. | ||
− | {{verse|chapter=XXV|verse=410}} Him I call indeed a Brahmana who fosters no desires for this | + | {{verse|chapter=XXV|verse=410}} Him I call indeed a [[Brahmana]] who fosters no [[desires]] for this |
− | world or for the next, has no inclinations, and is unshackled. | + | [[world]] or for the next, has no inclinations, and is unshackled. |
− | {{verse|chapter=XXV|verse=411}} Him I call indeed a Brahmana who has no interests, and when he | + | {{verse|chapter=XXV|verse=411}} Him I call indeed a [[Brahmana]] who has no interests, and when he |
− | has understood (the truth), does not say How, how? and who has reached | + | has understood (the [[truth]]), does not say How, how? and who has reached |
− | the depth of the Immortal. | + | the depth of the [[Immortal]]. |
− | {{verse|chapter=XXV|verse=412}} Him I call indeed a Brahmana who in this world is above good and | + | {{verse|chapter=XXV|verse=412}} Him I call indeed a [[Brahmana]] who in this [[world]] is above [[good and evil]], above the bondage of both, free from [[grief]] from [[sin]], and from |
− | evil, above the bondage of both, free from grief from sin, and from | + | [[impurity]]. |
− | impurity. | ||
− | {{verse|chapter=XXV|verse=413}} Him I call indeed a Brahmana who is bright like the moon, pure, | + | {{verse|chapter=XXV|verse=413}} Him I call indeed a [[Brahmana]] who is bright like the [[moon]], [[pure]], |
− | serene, undisturbed, and in whom all gaiety is extinct. | + | [[serene]], undisturbed, and in whom all gaiety is [[extinct]]. |
− | {{verse|chapter=XXV|verse=414}} Him I call indeed a Brahmana who has traversed this miry road, | + | {{verse|chapter=XXV|verse=414}} Him I call indeed a [[Brahmana]] who has traversed this miry road, |
− | the impassable world and its vanity, who has gone through, and reached | + | the impassable [[world]] and its vanity, who has gone through, and reached |
− | the other shore, is thoughtful, guileless, free from doubts, free from | + | the other shore, is thoughtful, guileless, free from [[doubts]], free from |
− | attachment, and content. | + | [[attachment]], and content. |
− | {{verse|chapter=XXV|verse=415}} Him I call indeed a Brahmana who in this world, leaving all | + | {{verse|chapter=XXV|verse=415}} Him I call indeed a [[Brahmana]] who in this [[world]], leaving all |
− | desires, travels about without a home, and in whom all concupiscence | + | [[desires]], travels about without a [[home]], and in whom all concupiscence |
− | is extinct. | + | is [[extinct]]. |
− | {{verse|chapter=XXV|verse=416}} Him I call indeed a Brahmana who, leaving all longings, travels | + | {{verse|chapter=XXV|verse=416}} Him I call indeed a [[Brahmana]] who, leaving all longings, travels |
− | about without a home, and in whom all covetousness is extinct. | + | about without a [[home]], and in whom all covetousness is [[extinct]]. |
[[File:G95-400x300.jpg|thumb|250px|]] | [[File:G95-400x300.jpg|thumb|250px|]] | ||
− | {{verse|chapter=XXV|verse=417}} Him I call indeed a Brahmana who, after leaving all bondage to | + | {{verse|chapter=XXV|verse=417}} Him I call indeed a [[Brahmana]] who, after leaving all bondage to |
− | men, has risen above all bondage to the gods, and is free from all and | + | men, has risen above all bondage to the [[gods]], and is free from all and |
every bondage. | every bondage. | ||
− | {{verse|chapter=XXV|verse=418}} Him I call indeed a Brahmana who has left what gives pleasure and | + | {{verse|chapter=XXV|verse=418}} Him I call indeed a [[Brahmana]] who has left what gives [[pleasure]] and |
− | what gives pain, who is cold, and free from all germs (of renewed | + | what gives [[pain]], who is cold, and free from all germs (of renewed |
− | life), the hero who has conquered all the worlds. | + | [[life]]), the [[hero]] who has conquered all the [[worlds]]. |
− | {{verse|chapter=XXV|verse=419}} Him I call indeed a Brahmana who knows the destruction and the | + | {{verse|chapter=XXV|verse=419}} Him I call indeed a [[Brahmana]] who [[knows]] the destruction and the |
− | return of beings everywhere, who is free from bondage, welfaring | + | return of [[beings]] everywhere, who is free from bondage, welfaring |
− | (Sugata), and awakened (Buddha). | + | ([[Sugata]]), and [[awakened]] ([[Buddha]]). |
− | {{verse|chapter=XXV|verse=420}} Him I call indeed a Brahmana whose path the gods do not know, nor | + | {{verse|chapter=XXV|verse=420}} Him I call indeed a [[Brahmana]] whose [[path]] the [[gods]] do not know, nor |
− | spirits (Gandharvas), nor men, whose passions are extinct, and who is | + | [[spirits]] ([[Gandharvas]]), nor men, whose [[passions]] are [[extinct]], and who is |
− | an Arhat (venerable). | + | an [[Arhat]] ([[venerable]]). |
− | {{verse|chapter=XXV|verse=421}} Him I call indeed a Brahmana who calls nothing his own, whether | + | {{verse|chapter=XXV|verse=421}} Him I call indeed a [[Brahmana]] who calls [[nothing]] his [[own]], whether |
− | it be before, behind, or between, who is poor, and free from the love | + | it be before, behind, or between, who is poor, and free from the [[love]] |
− | of the world. | + | of the [[world]]. |
− | {{verse|chapter=XXV|verse=422}} Him I call indeed a Brahmana, the manly, the noble, the hero, the | + | {{verse|chapter=XXV|verse=422}} Him I call indeed a [[Brahmana]], the manly, the [[noble]], the [[hero]], the |
− | great sage, the conqueror, the impassible, the accomplished, the | + | great [[Wikipedia:Sage (sophos|sage]], the conqueror, the impassible, the accomplished, the |
− | awakened. | + | [[awakened]]. |
− | {{verse|chapter=XXV|verse=423}} Him I call indeed a Brahmana who knows his former abodes, who | + | {{verse|chapter=XXV|verse=423}} Him I call indeed a [[Brahmana]] who [[knows]] his former [[abodes]], who |
− | sees heaven and hell, has reached the end of births, is perfect in | + | sees [[heaven]] and [[hell]], has reached the end of [[births]], is {{Wiki|perfect}} in |
− | knowledge, a sage, and whose perfections are all perfect. | + | [[knowledge]], a [[Wikipedia:Sage (sophos|sage]], and whose [[perfections]] are all {{Wiki|perfect}}. |
{{R}} | {{R}} |
Latest revision as of 06:52, 9 March 2015
Chapter I: The Twin-Verses
1 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
2 All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
3 "He abused me, he beat me, he defeated me, he robbed me,"--in those who harbour such thoughts hatred will never cease.
4 "He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease.
5 For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.
6 The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once.
7 He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.
8 He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.
9 He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.
10 But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.
11 They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.
12 They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.
13 As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
14 As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.
15 The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.
16 The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.
17 The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.
18 The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.
19 The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.
20 The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
Chapter II: On Earnestness
21 Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.
22 Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).
23 These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.
24 If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase.
25 By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
26 Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.
27 Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.
28 When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.
29 Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
30 By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.
31 A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.
32 A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana.
Chapter III: Thought
33 As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.
34 As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).
35 It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.
36 Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.
37 Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).
38 If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.
39 If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
40 Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.
41 Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
42 Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
43 Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
Chapter IV: Flowers
44 Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?
45 The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.
46 He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.
47 Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
48 Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.
49 As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.
50 Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
51 Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.
52 But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly.
53 As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.
54 The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place.
55 Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.
56 Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest.
57 Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.
58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
Chapter V: The Fool
60 Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.
61 If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.
62 "These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
63 The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
64 If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
65 If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.
66 Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.
67 That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.
68 No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.
69 As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.
70 Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.
71 An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.
72 And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.
73 Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!
74 "May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.
75 "One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
Chapter VI: The Wise Man (Pandita)
76 If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.
77 Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated.
78 Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.
79 He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).
80 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
81 As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
82 Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
83 Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.
84 If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
85 Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
86 But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.
87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
89 Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.
Chapter VII: The Venerable (Arhat)
90 There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
91 They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.
92 Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.
93 He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.
94 The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.
95 Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.
96 His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
97 The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
98 In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.
99 Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
Chapter VIII: The Thousands
100 Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.
101 Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet.
102 Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.
103 If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
104, 105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
106 If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
107 If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
108 Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.
109 He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.
110 But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.
111 And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
112 And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.
113 And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.
114 And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.
115 And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.
Chapter IX: Evil
116 If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.
117 If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.
118 If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.
119 Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil.
120 Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days.
121 Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
122 Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
123 Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.
124 He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.
125 If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.
126 Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.
127 Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).
Chapter X: Punishment
129 All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.
130 All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
131 He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death.
132 He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death.
133 Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
134 If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee.
135 As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.
136 A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.
137 He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:
138 He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,
139 Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures,
140 Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.
141 Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.
142 He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).
143 Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?
144 Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.
145 Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.
Chapter XI: Old Age
146 How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness?
147 Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!
148 This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.
149 Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?
150 After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.
151 The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,--thus do the good say to the good.
152 A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.
153, 154 Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
155 Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
156 Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
Chapter XII: Self
157 If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.
158 Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.
159 If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.
160 Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.
161 The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.
162 He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.
163 Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do.
164 The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.
165 By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
166 Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.
Chapter XIII: The World
167 Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.
168 Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.
169 Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.
170 Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world.
171 Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.
172 He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.
173 He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
174 This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.
175 The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.
176 If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
177 The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.
178 Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.
Chapter XIV: The Buddha (The Awakened)
179 He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?
180 He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?
181 Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).
182 Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).
183 Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
184 The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.
185 Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened.
186 There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;
187 Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.
188 Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.
189 But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.
190 He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:--
191 Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;--
192 That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.
193 A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers.
194 Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.
195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
Chapter XV: Happiness
197 Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!
198 Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!
199 Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!
200 Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!
201 Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
202 There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.
203 Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.
204 Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
205 He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.
206 The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.
207 He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
208 Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
Chapter XVI: Pleasure
209 He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.
210 Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.
211 Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.
212 From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
213 From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.
214 From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.
215 From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.
216 From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.
217 He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
218 He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
219 Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.
220 In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.
Chapter XVII: Anger
221 Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.
222 He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
223 Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
224 Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
225 The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.
226 Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.
227 This is an old saying, O Atula, this is not only of to-day: `They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'
228 There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
231 Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!
232 Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
233 Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!
234 The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
Chapter XVIII: Impurity
235 Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.
236 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).
237 Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.
238 Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.
239 Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.
240 As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.
241 The taint of prayers is non-repetition; the taint of houses, non- repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.
242 Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.
243 But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!
244 Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.
245 But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
246 He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;
247 And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.
248 O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!
249 The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.
250 He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.
251 There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
252 The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
253 If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
254 There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.
255 There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.
Chapter XIX: The Just
256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
258 A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
259 A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.
260 A man is not an elder because his head is grey; his age may be ripe, but he is called `Old-in-vain.'
261 He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
262 An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.
263 He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
264 Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
265 He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
266 A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
267 He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
270 A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
Chapter XX: The Way
273 The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.
274 This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter).
275 If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh).
276 You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.
277 `All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity.
278 `All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.
279 `All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.
280 He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge.
281 Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
282 Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
283 Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!
284 So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
285 Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
286 `Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death.
287 Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.
288 Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized.
289 A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.
Chapter XXI: Miscellaneous
290 If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.
291 He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.
292 What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.
293 But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.
294 A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.
295 A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.
296 The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.
297 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.
298 The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.
299 The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.
300 The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.
301 The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.
302 It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.
303 Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.
304 Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.
305 He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.
Chapter XXII: The Downward Course
306 He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.
307 Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.
308 Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land.
309 Four things does a wreckless man gain who covets his neighbour's wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.
310 There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife.
311 As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.
312 An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.
313 If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely.
314 An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.
315 Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.
316 They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.
317 They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.
318 They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.
319 They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.
Chapter XXIII: The Elephant
320 Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.
321 They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.
322 Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.
323 For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.
324 The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.
325 If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.
326 This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.
327 Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
328 If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
329 If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest.
330 It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
331 If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
332 Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.
333 Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
Chapter XXIV: Thirst
334 The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.
335 Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
336 He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
337 This salutary word I tell you, `Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet- scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'
338 As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.
339 He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.
340 The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.
341 A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.
342 Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
343 Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.
344 He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.
345 Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
346 That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
347 Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.
348 Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.
349 If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
350 If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
351 He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.
352 He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.
353 `I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'
354 The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
355 Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
356 The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.
357 The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.
358 The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.
359 The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.
Chapter XXV: The Bhikshu (Mendicant)
360 Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.
361 In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.
362 He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
363 The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
364 He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
365 Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
366 A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
367 He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
368 The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
369 O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.
370 Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, `saved from the flood.'
371 Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, `This is pain.'
372 Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
373 A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.
374 As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).
375 And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.
376 Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.
377 As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!
378 The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.
379 Rouse thyself by thyself, examine thyself by thyself, thus self- protected and attentive wilt thou live happily, O Bhikshu!
380 For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
381 The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
382 He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.
Chapter XXVI - The Brahmana (Arhat)
383 Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made.
384 If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.
385 He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana.
386 He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana.
387 The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.
388 Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).
389 No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor!
390 It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.
391 Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points.
392 After a man has once understood the law as taught by the Well- awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire.
393 A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.
394 What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.
395 The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana.
396 I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.
397 Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled.
398 Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.
399 Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.
400 Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.
401 Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.
402 Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.
403 Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end.
404 Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.
405 Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.
406 Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
407 Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle.
408 Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
409 Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.
410 Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.
411 Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.
412 Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.
413 Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.
414 Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.
415 Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.
416 Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.
417 Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.
418 Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.
419 Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).
420 Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).
421 Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.
422 Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.
423 Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.