Dhammapada by-acharya-buddharakkhita943

Mind precedes all mental states.Mind precedes all mental states.
Mind is their chief; they are all mind-Mind is their chief; they are all mind-
wrought. If with an impure mind awrought. If with an impure mind a
person speaks or acts sufferingperson speaks or acts suffering
follows him like the wheel thatfollows him like the wheel that
follows the foot of the ox.follows the foot of the ox.
Dhammapada: 1Dhammapada: 1

Mind precedes all mental states.Mind precedes all mental states.
Mind is their chief; they are all mind-Mind is their chief; they are all mind-
wrought. If with a pure mind awrought. If with a pure mind a
person speaks or acts happinessperson speaks or acts happiness
follows him like his never-departingfollows him like his never-departing
shadow.shadow.

"He abused me, he struck me, he"He abused me, he struck me, he
overpowered me, he robbed me."overpowered me, he robbed me."
Those who harbor such thoughts doThose who harbor such thoughts do
not still their hatred.not still their hatred.

"He abused me, he struck me, he"He abused me, he struck me, he
overpowered me, he robbed me."overpowered me, he robbed me."
Those who do not harbor suchThose who do not harbor such
thoughts still their hatred.thoughts still their hatred.

Hatred is never appeased by hatredHatred is never appeased by hatred
in this world. By non-hatred alone isin this world. By non-hatred alone is
hatred appeased. This is a lawhatred appeased. This is a law
eternal.eternal.

There are those who do not realizeThere are those who do not realize
that one day we all must die. Butthat one day we all must die. But
those who do realize this settle theirthose who do realize this settle their
quarrels.quarrels.

Just as a storm throws down a weakJust as a storm throws down a weak
tree, so does Mara overpower thetree, so does Mara overpower the
man who lives for the pursuit ofman who lives for the pursuit of
pleasures, who is uncontrolled in hispleasures, who is uncontrolled in his
senses, immoderate in eating,senses, immoderate in eating,
indolent, and dissipated.indolent, and dissipated.

Just as a storm cannot prevail againstJust as a storm cannot prevail against
a rocky mountain, so Mara can nevera rocky mountain, so Mara can never
overpower the man who livesoverpower the man who lives
meditating on the impurities, who ismeditating on the impurities, who is
controlled in his senses, moderate incontrolled in his senses, moderate in
eating, and filled with faith andeating, and filled with faith and
earnest effort.earnest effort.

Whoever being depraved, devoid ofWhoever being depraved, devoid of
self-control and truthfulness, shouldself-control and truthfulness, should
don the monk's yellow robe, he surelydon the monk's yellow robe, he surely
is not worthy of the robe.is not worthy of the robe.

But whoever is purged of depravity,But whoever is purged of depravity,
well-established in virtues and filledwell-established in virtues and filled
with self-control and truthfulness, hewith self-control and truthfulness, he
indeed is worthy of the yellow robe.indeed is worthy of the yellow robe.

Those who mistake the unessential toThose who mistake the unessential to
be essential and the essential to bebe essential and the essential to be
unessential, dwelling in wrongunessential, dwelling in wrong
thoughts, never arrive at the essential.thoughts, never arrive at the essential.

Those who know the essential to beThose who know the essential to be
essential and the unessential to beessential and the unessential to be
unessential, dwelling in rightunessential, dwelling in right
thoughts, do arrive at the essential.thoughts, do arrive at the essential.

Just as rain breaks through an ill-Just as rain breaks through an ill-
thatched house, so passion penetratesthatched house, so passion penetrates
an undeveloped mind.an undeveloped mind.

Just as rain does not break through aJust as rain does not break through a
well-thatched house, so passion neverwell-thatched house, so passion never
penetrates a well-developed mind.penetrates a well-developed mind.

The evil-doer grieves here andThe evil-doer grieves here and
hereafter; he grieves in both thehereafter; he grieves in both the
worlds. He laments and is afflicted,worlds. He laments and is afflicted,
recollecting his own impure deeds.recollecting his own impure deeds.

The doer of good rejoices here andThe doer of good rejoices here and
hereafter; he rejoices in both thehereafter; he rejoices in both the
worlds. He rejoices and exults,worlds. He rejoices and exults,
recollecting his own pure deeds.recollecting his own pure deeds.

The evil-doer suffers here andThe evil-doer suffers here and
hereafter; he suffers in both thehereafter; he suffers in both the
worlds. The thought, "Evil have Iworlds. The thought, "Evil have I
done," torments him, and he suffersdone," torments him, and he suffers
even more when gone to realms ofeven more when gone to realms of
woe.woe.

The doer of good delights here andThe doer of good delights here and
hereafter; he delights in both thehereafter; he delights in both the
worlds. The thought, "Good have Iworlds. The thought, "Good have I
done," delights him, and he delightsdone," delights him, and he delights
even more when gone to realms ofeven more when gone to realms of
bliss.bliss.

Much though he recites the sacredMuch though he recites the sacred
texts, but acts not accordingly, thattexts, but acts not accordingly, that
heedless man is like a cowherd whoheedless man is like a cowherd who
only counts the cows of others — heonly counts the cows of others — he
does not partake of the blessings ofdoes not partake of the blessings of
the holy life.the holy life.

Little though he recites the sacredLittle though he recites the sacred
texts, but puts the Teaching intotexts, but puts the Teaching into
practice, forsaking lust, hatred, andpractice, forsaking lust, hatred, and
delusion, with true wisdom anddelusion, with true wisdom and
emancipated mind, clinging toemancipated mind, clinging to
nothing of this or any other world —nothing of this or any other world —
he indeed partakes of the blessingshe indeed partakes of the blessings
of a holy life.of a holy life.

Heedfulness is the path to theHeedfulness is the path to the
Deathless. Heedlessness is the pathDeathless. Heedlessness is the path
to death. The heedful die not. Theto death. The heedful die not. The
heedless are as if dead already.heedless are as if dead already.

Clearly understanding this excellenceClearly understanding this excellence
of heedfulness, the wise exult thereinof heedfulness, the wise exult therein
and enjoy the resort of the Nobleand enjoy the resort of the Noble
Ones.Ones.

The wise ones, ever meditative andThe wise ones, ever meditative and
steadfastly persevering, alonesteadfastly persevering, alone
experience Nibbana, theexperience Nibbana, the
incomparable freedom from bondage.incomparable freedom from bondage.

Ever grows the glory of him who isEver grows the glory of him who is
energetic, mindful and pure inenergetic, mindful and pure in
conduct, discerning and self-conduct, discerning and self-
controlled, righteous and heedful.controlled, righteous and heedful.

By effort and heedfulness, disciplineBy effort and heedfulness, discipline
and self-mastery, let the wise oneand self-mastery, let the wise one
make for himself an island which nomake for himself an island which no
flood can overwhelm.flood can overwhelm.

The foolish and ignorant indulge inThe foolish and ignorant indulge in
heedlessness, but the wise one keepsheedlessness, but the wise one keeps
his heedfulness as his best treasure.his heedfulness as his best treasure.

Do not give way to heedlessness. DoDo not give way to heedlessness. Do
not indulge in sensual pleasures.not indulge in sensual pleasures.
Only the heedful and meditativeOnly the heedful and meditative
attain great happiness.attain great happiness.

Just as one upon the summit of aJust as one upon the summit of a
mountain beholds the groundlings,mountain beholds the groundlings,
even so when the wise man castseven so when the wise man casts
away heedlessness by heedfulnessaway heedlessness by heedfulness
and ascends the high tower ofand ascends the high tower of
wisdom, this sorrowless sage beholdswisdom, this sorrowless sage beholds
the sorrowing and foolish multitude.the sorrowing and foolish multitude.

Heedful among the heedless, wide-Heedful among the heedless, wide-
awake among the sleepy, the wiseawake among the sleepy, the wise
man advances like a swift horseman advances like a swift horse
leaving behind a weak jade.leaving behind a weak jade.

By Heedfulness did Indra becomeBy Heedfulness did Indra become
the overlord of the gods. Heedfulnessthe overlord of the gods. Heedfulness
is ever praised, and heedlessness everis ever praised, and heedlessness ever
despised.despised.

The monk who delights inThe monk who delights in
heedfulness and looks with fear atheedfulness and looks with fear at
heedlessness advances like fire,heedlessness advances like fire,
burning all fetters, small and large.burning all fetters, small and large.

The monk who delights inThe monk who delights in
heedfulness and looks with fear atheedfulness and looks with fear at
heedlessness will not fall. He is closeheedlessness will not fall. He is close
to Nibbana.to Nibbana.

Just as a fletcher straightens an arrowJust as a fletcher straightens an arrow
shaft, even so the discerning manshaft, even so the discerning man
straightens his mind — so fickle andstraightens his mind — so fickle and
unsteady, so difficult to guard.unsteady, so difficult to guard.

As a fish when pulled out of waterAs a fish when pulled out of water
and cast on land throbs and quivers,and cast on land throbs and quivers,
even so is this mind agitated. Henceeven so is this mind agitated. Hence
should one abandon the realm ofshould one abandon the realm of
Mara.Mara.

Wonderful, indeed, it is to subdue theWonderful, indeed, it is to subdue the
mind, so difficult to subdue, evermind, so difficult to subdue, ever
swift, and seizing whatever it desires.swift, and seizing whatever it desires.
A tamed mind brings happiness.A tamed mind brings happiness.

Let the discerning man guard theLet the discerning man guard the
mind, so difficult to detect andmind, so difficult to detect and
extremely subtle, seizing whatever itextremely subtle, seizing whatever it
desires. A guarded mind bringsdesires. A guarded mind brings
happiness.happiness.

Dwelling in the cave (of the heart),Dwelling in the cave (of the heart),
the mind, without form, wanders farthe mind, without form, wanders far
and alone. Those who subdue thisand alone. Those who subdue this
mind are liberated from the bonds ofmind are liberated from the bonds of
Mara.Mara.

Wisdom never becomes perfect inWisdom never becomes perfect in
one whose mind is not steadfast, whoone whose mind is not steadfast, who
knows not the Good Teaching andknows not the Good Teaching and
whose faith wavers.whose faith wavers.

There is no fear for an awakened one,There is no fear for an awakened one,
whose mind is not sodden (by lust)whose mind is not sodden (by lust)
nor afflicted (by hate), and who hasnor afflicted (by hate), and who has
gone beyond both merit and demerit.gone beyond both merit and demerit.

Realizing that this body is as fragileRealizing that this body is as fragile
as a clay pot, and fortifying this mindas a clay pot, and fortifying this mind
like a well-fortified city, fight outlike a well-fortified city, fight out
Mara with the sword of wisdom.Mara with the sword of wisdom.
Then, guarding the conquest, remainThen, guarding the conquest, remain
unattached.unattached.

Ere long, alas! this body will lie uponEre long, alas! this body will lie upon
the earth, unheeded and lifeless, likethe earth, unheeded and lifeless, like
a useless log.a useless log.

Whatever harm an enemy may do toWhatever harm an enemy may do to
an enemy, or a hater to a hater, an ill-an enemy, or a hater to a hater, an ill-
directed mind inflicts on oneself adirected mind inflicts on oneself a
greater harm.greater harm.

Neither mother, father, nor any otherNeither mother, father, nor any other
relative can do one greater good thanrelative can do one greater good than
one's own well-directed mind.one's own well-directed mind.

Who shall overcome this earth, thisWho shall overcome this earth, this
realm of Yama and this sphere ofrealm of Yama and this sphere of
men and gods? Who shall bring tomen and gods? Who shall bring to
perfection the well-taught path ofperfection the well-taught path of
wisdom as an expert garland-makerwisdom as an expert garland-maker
would his floral design?would his floral design?

A striver-on-the path shall overcomeA striver-on-the path shall overcome
this earth, this realm of Yama andthis earth, this realm of Yama and
this sphere of men and gods. Thethis sphere of men and gods. The
striver-on-the-path shall bring tostriver-on-the-path shall bring to
perfection the well-taught path ofperfection the well-taught path of
wisdom, as an expert garland-makerwisdom, as an expert garland-maker
would his floral design.would his floral design.

Realizing that this body is like froth,Realizing that this body is like froth,
penetrating its mirage-like nature,penetrating its mirage-like nature,
and plucking out Mara's flower-and plucking out Mara's flower-
tipped arrows of sensuality, gotipped arrows of sensuality, go
beyond sight of the King of Death!beyond sight of the King of Death!

As a mighty flood sweeps away theAs a mighty flood sweeps away the
sleeping village, so death carriessleeping village, so death carries
away the person of distracted mindaway the person of distracted mind
who only plucks the flowers (ofwho only plucks the flowers (of
pleasure).pleasure).

The Destroyer brings under his swayThe Destroyer brings under his sway
the person of distracted mind who,the person of distracted mind who,
insatiate in sense desires, only plucksinsatiate in sense desires, only plucks
the flowers (of pleasure).the flowers (of pleasure).

As a bee gathers honey from theAs a bee gathers honey from the
flower without injuring its color orflower without injuring its color or
fragrance, even so the sage goes onfragrance, even so the sage goes on
his alms-round in the village.his alms-round in the village.

Let none find fault with others; letLet none find fault with others; let
none see the omissions andnone see the omissions and
commissions of others. But let onecommissions of others. But let one
see one's own acts, done and undone.see one's own acts, done and undone.

Like a beautiful flower full of colorLike a beautiful flower full of color
but without fragrance, even so,but without fragrance, even so,
fruitless are the fair words of one whofruitless are the fair words of one who
does not practice them.does not practice them.

Like a beautiful flower full of colorLike a beautiful flower full of color
and also fragrant, even so, fruitful areand also fragrant, even so, fruitful are
the fair words of one who practicesthe fair words of one who practices
them.them.

As from a great heap of flowers manyAs from a great heap of flowers many
garlands can be made, even so shouldgarlands can be made, even so should
many good deeds be done by onemany good deeds be done by one
born a mortal.born a mortal.

Not the sweet smell of flowers, notNot the sweet smell of flowers, not
even the fragrance of sandal,even the fragrance of sandal, tagara,tagara,
or jasmine blows against the wind.or jasmine blows against the wind.
But the fragrance of the virtuousBut the fragrance of the virtuous
blows against the wind. Truly theblows against the wind. Truly the
virtuous man pervades all directionsvirtuous man pervades all directions
with the fragrance of his virtue.with the fragrance of his virtue.

Of all the fragrances — sandal,Of all the fragrances — sandal,
tagara,tagara, blue lotus and jasmine — theblue lotus and jasmine — the
fragrance of virtue is the sweetest.fragrance of virtue is the sweetest.

Faint is the fragrance ofFaint is the fragrance of tagaratagara andand
sandal, but excellent is the fragrancesandal, but excellent is the fragrance
of the virtuous, wafting evenof the virtuous, wafting even
amongst the gods.amongst the gods.

Mara never finds the path of the trulyMara never finds the path of the truly
virtuous, who abide in heedfulnessvirtuous, who abide in heedfulness
and are freed by perfect knowledge.and are freed by perfect knowledge.

Upon a heap of rubbish in the road-Upon a heap of rubbish in the road-
side ditch blooms a lotus, fragrantside ditch blooms a lotus, fragrant
and pleasing.and pleasing.

Even so, on the rubbish heap ofEven so, on the rubbish heap of
blinded mortals the disciple of theblinded mortals the disciple of the
Supremely Enlightened One shinesSupremely Enlightened One shines
resplendent in wisdom.resplendent in wisdom.

Long is the night to the sleepless;Long is the night to the sleepless;
long is the league to the weary. Longlong is the league to the weary. Long
is worldly existence to fools whois worldly existence to fools who
know not the Sublime Truth.know not the Sublime Truth.

Should a seeker not find a companionShould a seeker not find a companion
who is better or equal, let himwho is better or equal, let him
resolutely pursue a solitary course;resolutely pursue a solitary course;
there is no fellowship with the fool.there is no fellowship with the fool.

The fool worries, thinking, "I haveThe fool worries, thinking, "I have
sons, I have wealth." Indeed, whensons, I have wealth." Indeed, when
he himself is not his own, whence arehe himself is not his own, whence are
sons, whence is wealth?sons, whence is wealth?

A fool who knows his foolishness isA fool who knows his foolishness is
wise at least to that extent, but a foolwise at least to that extent, but a fool
who thinks himself wise is a foolwho thinks himself wise is a fool
indeed.indeed.

Though all his life a fool associatesThough all his life a fool associates
with a wise man, he no morewith a wise man, he no more
comprehends the Truth than a spooncomprehends the Truth than a spoon
tastes the flavor of the soup.tastes the flavor of the soup.

Though only for a moment aThough only for a moment a
discerning person associates with adiscerning person associates with a
wise man, quickly he comprehendswise man, quickly he comprehends
the Truth, just as the tongue tastesthe Truth, just as the tongue tastes
the flavor of the soup.the flavor of the soup.

Fools of little wit are enemies untoFools of little wit are enemies unto
themselves as they move about doingthemselves as they move about doing
evil deeds, the fruits of which areevil deeds, the fruits of which are
bitter.bitter.

Ill done is that action of doing whichIll done is that action of doing which
one repents later, and the fruit ofone repents later, and the fruit of
which one, weeping, reaps with tears.which one, weeping, reaps with tears.

Well done is that action of doingWell done is that action of doing
which one repents not later, and thewhich one repents not later, and the
fruit of which one, reaps with delightfruit of which one, reaps with delight
and happiness.and happiness.

So long as an evil deed has notSo long as an evil deed has not
ripened, the fool thinks it as sweet asripened, the fool thinks it as sweet as
honey. But when the evil deed ripens,honey. But when the evil deed ripens,
the fool comes to grief.the fool comes to grief.

Month after month a fool may eat hisMonth after month a fool may eat his
food with the tip of a blade of grass,food with the tip of a blade of grass,
but he still is not worth a sixteenthbut he still is not worth a sixteenth
part of the those who havepart of the those who have
comprehended the Truth.comprehended the Truth.

Truly, an evil deed committed doesTruly, an evil deed committed does
not immediately bear fruit, like milknot immediately bear fruit, like milk
that does not turn sour all at once.that does not turn sour all at once.
But smoldering, it follows the foolBut smoldering, it follows the fool
like fire covered by ashes.like fire covered by ashes.

To his own ruin the fool gainsTo his own ruin the fool gains
knowledge, for it cleaves his head andknowledge, for it cleaves his head and
destroys his innate goodness.destroys his innate goodness.

The fool seeks undeservedThe fool seeks undeserved
reputation, precedence amongreputation, precedence among
monks, authority over monasteries,monks, authority over monasteries,
and honor among householders.and honor among householders.

"Let both laymen and monks think"Let both laymen and monks think
that it was done by me. In everythat it was done by me. In every
work, great and small, let them followwork, great and small, let them follow
me" — such is the ambition of theme" — such is the ambition of the
fool; thus his desire and pridefool; thus his desire and pride
increase.increase.

One is the quest for worldly gain, andOne is the quest for worldly gain, and
quite another is the path to Nibbana.quite another is the path to Nibbana.
Clearly understanding this, let not theClearly understanding this, let not the
monk, the disciple of the Buddha, bemonk, the disciple of the Buddha, be
carried away by worldly acclaim, butcarried away by worldly acclaim, but
develop detachment instead.develop detachment instead.

Should one find a man who pointsShould one find a man who points
out faults and who reproves, let himout faults and who reproves, let him
follow such a wise and sagaciousfollow such a wise and sagacious
person as one would a guide toperson as one would a guide to
hidden treasure. It is always better,hidden treasure. It is always better,
and never worse, to cultivate such anand never worse, to cultivate such an
association.association.

Let him admonish, instruct andLet him admonish, instruct and
shield one from wrong; he, indeed, isshield one from wrong; he, indeed, is
dear to the good and detestable to thedear to the good and detestable to the
evil.evil.

Do not associate with evilDo not associate with evil
companions; do not seek thecompanions; do not seek the
fellowship of the vile. Associate withfellowship of the vile. Associate with
the good friends; seek the fellowshipthe good friends; seek the fellowship
of noble men.of noble men.

He who drinks deep the DhammaHe who drinks deep the Dhamma
lives happily with a tranquil mind.lives happily with a tranquil mind.
The wise man ever delights in theThe wise man ever delights in the
Dhamma made known by the NobleDhamma made known by the Noble
One (the Buddha).One (the Buddha).

Irrigators regulate the rivers; fletchersIrrigators regulate the rivers; fletchers
straighten the arrow shaft; carpentersstraighten the arrow shaft; carpenters
shape the wood; the wise controlshape the wood; the wise control
themselves.themselves.

On hearing the Teachings, the wiseOn hearing the Teachings, the wise
become perfectly purified, like a lakebecome perfectly purified, like a lake
deep, clear and still.deep, clear and still.

The good renounce (attachment for)The good renounce (attachment for)
everything. The virtuous do noteverything. The virtuous do not
prattle with a yearning for pleasures.prattle with a yearning for pleasures.
The wise show no elation orThe wise show no elation or
depression when touched bydepression when touched by
happiness or sorrow.happiness or sorrow.

He is indeed virtuous, wise, andHe is indeed virtuous, wise, and
righteous who neither for his ownrighteous who neither for his own
sake nor for the sake of another (doessake nor for the sake of another (does
any wrong), who does not crave forany wrong), who does not crave for
sons, wealth, or kingdom, and doessons, wealth, or kingdom, and does
not desire success by unjust means.not desire success by unjust means.

Few among men are those who crossFew among men are those who cross
to the farther shore. The rest, theto the farther shore. The rest, the
bulk of men, only run up and downbulk of men, only run up and down
the hither bank.the hither bank.

But those who act according to theBut those who act according to the
perfectly taught Dhamma will crossperfectly taught Dhamma will cross
the realm of Death, so difficult tothe realm of Death, so difficult to
cross.cross.

Abandoning the dark way, let theAbandoning the dark way, let the
wise man cultivate the bright path.wise man cultivate the bright path.
Having gone from home toHaving gone from home to
homelessness, let him yearn for thathomelessness, let him yearn for that
delight in detachment, so difficult todelight in detachment, so difficult to
enjoy. Giving up sensual pleasures,enjoy. Giving up sensual pleasures,
with no attachment, let the wise manwith no attachment, let the wise man
cleanse himself of defilements of thecleanse himself of defilements of the
mind.mind.
Dhammapada: 87/88Dhammapada: 87/88

Those whose minds have reached fullThose whose minds have reached full
excellence in the factors ofexcellence in the factors of
enlightenment, who, havingenlightenment, who, having
renounced acquisitiveness, rejoice inrenounced acquisitiveness, rejoice in
not clinging to things — rid ofnot clinging to things — rid of
cankers, glowing with wisdom, theycankers, glowing with wisdom, they
have attained Nibbana in this veryhave attained Nibbana in this very
life.life.

The fever of passion exists not forThe fever of passion exists not for
him who has completed the journey,him who has completed the journey,
who is sorrowless and wholly set free,who is sorrowless and wholly set free,
and has broken all ties.and has broken all ties.

The mindful ones exert themselves.The mindful ones exert themselves.
They are not attached to any home;They are not attached to any home;
like swans that abandon the lake, theylike swans that abandon the lake, they
leave home after home behind.leave home after home behind.

Those who do not accumulate andThose who do not accumulate and
are wise regarding food, whose objectare wise regarding food, whose object
is the Void, the Unconditionedis the Void, the Unconditioned
Freedom — their track cannot beFreedom — their track cannot be
traced, like that of birds in the air.traced, like that of birds in the air.

He whose cankers are destroyed andHe whose cankers are destroyed and
who is not attached to food, whosewho is not attached to food, whose
object is the Void, the Unconditionedobject is the Void, the Unconditioned
Freedom — his path cannot beFreedom — his path cannot be
traced, like that of birds in the air.traced, like that of birds in the air.

Even the gods hold dear the wiseEven the gods hold dear the wise
one, whose senses are subdued likeone, whose senses are subdued like
horses well trained by a charioteer,horses well trained by a charioteer,
whose pride is destroyed and who iswhose pride is destroyed and who is
free from the cankers.free from the cankers.

There is no more worldly existenceThere is no more worldly existence
for the wise one who, like the earth,for the wise one who, like the earth,
resents nothing, who is firm as a highresents nothing, who is firm as a high
pillar and as pure as a deep pool freepillar and as pure as a deep pool free
from mud.from mud.

Calm is his thought, calm his speech,Calm is his thought, calm his speech,
and calm his deed, who, trulyand calm his deed, who, truly
knowing, is wholly freed, perfectlyknowing, is wholly freed, perfectly
tranquil and wise.tranquil and wise.

The man who is without blind faith,The man who is without blind faith,
who knows the Uncreated, who haswho knows the Uncreated, who has
severed all links, destroyed all causessevered all links, destroyed all causes
(for karma, good and evil), and(for karma, good and evil), and
thrown out all desires — he, truly, isthrown out all desires — he, truly, is
the most excellent of men.the most excellent of men.

Inspiring, indeed, is that place whereInspiring, indeed, is that place where
Arahants dwell, be it a village, aArahants dwell, be it a village, a
forest, a vale, or a hill.forest, a vale, or a hill.

Inspiring are the forests in whichInspiring are the forests in which
worldlings find no pleasure. Thereworldlings find no pleasure. There
the passionless will rejoice, for theythe passionless will rejoice, for they
seek no sensual pleasures.seek no sensual pleasures.

Better than a thousand useless wordsBetter than a thousand useless words
is one useful word, hearing which oneis one useful word, hearing which one
attains peace.attains peace.

Better than a thousand useless versesBetter than a thousand useless verses
is one useful verse, hearing whichis one useful verse, hearing which
one attains peace.one attains peace.

Better than reciting a hundredBetter than reciting a hundred
meaningless verses is the reciting ofmeaningless verses is the reciting of
one verse of Dhamma, hearing whichone verse of Dhamma, hearing which
one attains peace.one attains peace.

Though one may conquer a thousandThough one may conquer a thousand
times a thousand men in battle, yettimes a thousand men in battle, yet
he indeed is the noblest victor whohe indeed is the noblest victor who
conquers himself.conquers himself.

Self-conquest is far better then theSelf-conquest is far better then the
conquest of others. Not even a god,conquest of others. Not even a god,
an angel, Mara or Brahma can turnan angel, Mara or Brahma can turn
into defeat the victory of a personinto defeat the victory of a person
who is self-subdued and everwho is self-subdued and ever
restrained in conduct.restrained in conduct.

Though month after month for aThough month after month for a
hundred years one should offerhundred years one should offer
sacrifices by the thousands, yet ifsacrifices by the thousands, yet if
only for a moment one shouldonly for a moment one should
worship those of perfected mindsworship those of perfected minds
that honor is indeed better than athat honor is indeed better than a
century of sacrifice.century of sacrifice.

Though for a hundred years oneThough for a hundred years one
should tend the sacrificial fire in theshould tend the sacrificial fire in the
forest, yet if only for a moment oneforest, yet if only for a moment one
should worship those of perfectedshould worship those of perfected
minds, that worship is indeed betterminds, that worship is indeed better
than a century of sacrifice.than a century of sacrifice.

Whatever gifts and oblations oneWhatever gifts and oblations one
seeking merit might offer in thisseeking merit might offer in this
world for a whole year, all that is notworld for a whole year, all that is not
worth one fourth of the merit gainedworth one fourth of the merit gained
by revering the Upright Ones, whichby revering the Upright Ones, which
is truly excellent.is truly excellent.

To one ever eager to revere and serveTo one ever eager to revere and serve
the elders, these four blessing accrue:the elders, these four blessing accrue:
long life and beauty, happiness andlong life and beauty, happiness and
power.power.

Better it is to live one day virtuousBetter it is to live one day virtuous
and meditative than to live a hundredand meditative than to live a hundred
years immoral and uncontrolled.years immoral and uncontrolled.

Better it is to live one day wise andBetter it is to live one day wise and
meditative than to live a hundredmeditative than to live a hundred
years foolish and uncontrolled.years foolish and uncontrolled.

Better it is to live one day strenuousBetter it is to live one day strenuous
and resolute than to live a hundredand resolute than to live a hundred
years sluggish and dissipated.years sluggish and dissipated.

Better it is to live one day seeing theBetter it is to live one day seeing the
rise and fall of things than to live asrise and fall of things than to live as
hundred years without ever seeinghundred years without ever seeing
the rise and fall of things.the rise and fall of things.

Deathless than to live a hundredDeathless than to live a hundred
years without ever seeing theyears without ever seeing the
Deathless.Deathless.

Supreme Truth than to live a hundredSupreme Truth than to live a hundred
years without ever seeing theyears without ever seeing the
Supreme Truth.Supreme Truth.

Hasten to do good; restrain yourHasten to do good; restrain your
mind from evil. He who is slow inmind from evil. He who is slow in
doing good, his mind delights in evil.doing good, his mind delights in evil.

Should a person commit evil, let himShould a person commit evil, let him
not do it again and again. Let himnot do it again and again. Let him
not find pleasure therein, for painfulnot find pleasure therein, for painful
is the accumulation of evil.is the accumulation of evil.

Should a person do good, let him doShould a person do good, let him do
it again and again. Let him findit again and again. Let him find
pleasure therein, for blissful is thepleasure therein, for blissful is the
accumulation of good.accumulation of good.

It may be well with the evil-doer asIt may be well with the evil-doer as
long as the evil ripens not. But whenlong as the evil ripens not. But when
it does ripen, then the evil-doer seesit does ripen, then the evil-doer sees
(the painful results of) his evil deeds.(the painful results of) his evil deeds.

It may be ill with the doer of good asIt may be ill with the doer of good as
long as the good ripens not. Butlong as the good ripens not. But
when it does ripen, then the doer ofwhen it does ripen, then the doer of
good sees (the pleasant results of) hisgood sees (the pleasant results of) his
good deeds.good deeds.

Think not lightly of evil, saying, "ItThink not lightly of evil, saying, "It
will not come to me." Drop by dropwill not come to me." Drop by drop
is the water pot filled. Likewise, theis the water pot filled. Likewise, the
fool, gathering it little by little, fillsfool, gathering it little by little, fills
himself with evil.himself with evil.

Think not lightly of good, saying, "ItThink not lightly of good, saying, "It
will not come to me." Drop by dropwill not come to me." Drop by drop
is the water pot filled. Likewise, theis the water pot filled. Likewise, the
wise man, gathering it little by little,wise man, gathering it little by little,
fills himself with good.fills himself with good.

Just as a trader with a small escortJust as a trader with a small escort
and great wealth would avoid aand great wealth would avoid a
perilous route, or just as one desiringperilous route, or just as one desiring
to live avoids poison, even so shouldto live avoids poison, even so should
one shun evil.one shun evil.

If on the hand there is no wound, oneIf on the hand there is no wound, one
may carry even poison in it. Poisonmay carry even poison in it. Poison
does not affect one who is free fromdoes not affect one who is free from
wounds. For him who does no evil,wounds. For him who does no evil,
there is no ill.there is no ill.

Like fine dust thrown against theLike fine dust thrown against the
wind, evil falls back upon that foolwind, evil falls back upon that fool
who offends an inoffensive, pure andwho offends an inoffensive, pure and
guiltless man.guiltless man.

Some are born in the womb; theSome are born in the womb; the
wicked are born in hell; the devout gowicked are born in hell; the devout go
to heaven; the stainless pass intoto heaven; the stainless pass into
Nibbana.Nibbana.

Neither in the sky nor in mid-ocean,Neither in the sky nor in mid-ocean,
nor by entering into mountain clefts,nor by entering into mountain clefts,
nowhere in the world is there a placenowhere in the world is there a place
where one may escape from thewhere one may escape from the
results of evil deeds.results of evil deeds.

Neither in the sky nor in mid-ocean,Neither in the sky nor in mid-ocean,
nor by entering into mountain clefts,nor by entering into mountain clefts,
nowhere in the world is there a placenowhere in the world is there a place
where one will not be overcome bywhere one will not be overcome by
death.death.

All tremble at violence; all fear death.All tremble at violence; all fear death.
Putting oneself in the place ofPutting oneself in the place of
another, one should not kill nor causeanother, one should not kill nor cause
another to kill.another to kill.

All tremble at violence; life is dear toAll tremble at violence; life is dear to
all. Putting oneself in the place ofall. Putting oneself in the place of
another, one should not kill nor causeanother, one should not kill nor cause
another to kill.another to kill.

One who, while himself seekingOne who, while himself seeking
happiness, oppresses with violencehappiness, oppresses with violence
other beings who also desireother beings who also desire
happiness, will not attain happinesshappiness, will not attain happiness
hereafter.hereafter.

One who, while himself seekingOne who, while himself seeking
happiness, does not oppress withhappiness, does not oppress with
violence other beings who also desireviolence other beings who also desire
happiness, will find happinesshappiness, will find happiness
hereafter.hereafter.

Speak not harshly to anyone, forSpeak not harshly to anyone, for
those thus spoken to might retort.those thus spoken to might retort.
Indeed, angry speech hurts, andIndeed, angry speech hurts, and
retaliation may overtake you.retaliation may overtake you.

If, like a broken gong, you silenceIf, like a broken gong, you silence
yourself, you have approachedyourself, you have approached
Nibbana, for vindictiveness is noNibbana, for vindictiveness is no
longer in you.longer in you.

Just as a cowherd drives the cattle toJust as a cowherd drives the cattle to
pasture with a staff, so do old age andpasture with a staff, so do old age and
death drive the life force of beingsdeath drive the life force of beings
(from existence to existence).(from existence to existence).

When the fool commits evil deeds, heWhen the fool commits evil deeds, he
does not realize (their evil nature).does not realize (their evil nature).
The witless man is tormented by hisThe witless man is tormented by his
own deeds, like one burnt by fire.own deeds, like one burnt by fire.

He who inflicts violence on thoseHe who inflicts violence on those
who are unarmed, and offends thosewho are unarmed, and offends those
who are inoffensive, will soon comewho are inoffensive, will soon come
upon one of these ten states:upon one of these ten states:

Sharp pain, or disaster, bodily injury,Sharp pain, or disaster, bodily injury,
serious illness, or derangement ofserious illness, or derangement of
mind, trouble from the government,mind, trouble from the government,
or grave charges, loss of relatives, oror grave charges, loss of relatives, or
loss of wealth, or houses destroyedloss of wealth, or houses destroyed
by ravaging fire; upon dissolution ofby ravaging fire; upon dissolution of
the body that ignorant man is born inthe body that ignorant man is born in
hell.hell.
Dhammapada: 138-140Dhammapada: 138-140

Neither going about naked, norNeither going about naked, nor
matted locks, nor filth, nor fasting,matted locks, nor filth, nor fasting,
nor lying on the ground, nornor lying on the ground, nor
smearing oneself with ashes andsmearing oneself with ashes and
dust, nor sitting on the heels (indust, nor sitting on the heels (in
penance) can purify a mortal who haspenance) can purify a mortal who has
not overcome doubt.not overcome doubt.

Even though he be well-attired, yet ifEven though he be well-attired, yet if
he is posed, calm, controlled andhe is posed, calm, controlled and
established in the holy life, having setestablished in the holy life, having set
aside violence towards all beings —aside violence towards all beings —
he, truly, is a holy man, a renunciate,he, truly, is a holy man, a renunciate,
a monk.a monk.

Only rarely is there a man in thisOnly rarely is there a man in this
world who, restrained by modesty,world who, restrained by modesty,
avoids reproach, as a thoroughbredavoids reproach, as a thoroughbred
horse avoids the whip.horse avoids the whip.

Like a thoroughbred horse touchedLike a thoroughbred horse touched
by the whip, be strenuous, be filledby the whip, be strenuous, be filled
with spiritual yearning. By faith andwith spiritual yearning. By faith and
moral purity, by effort andmoral purity, by effort and
meditation, by investigation of themeditation, by investigation of the
truth, by being rich in knowledge andtruth, by being rich in knowledge and
virtue, and by being mindful, destroyvirtue, and by being mindful, destroy
this unlimited suffering.this unlimited suffering.

Irrigators regulate the waters,Irrigators regulate the waters,
fletchers straighten arrow shafts,fletchers straighten arrow shafts,
carpenters shape wood, and the goodcarpenters shape wood, and the good
control themselves.control themselves.

When this world is ever ablaze, whyWhen this world is ever ablaze, why
this laughter, why this jubilation?this laughter, why this jubilation?
Shrouded in darkness, will you notShrouded in darkness, will you not
see the light?see the light?

Behold this body — a painted image,Behold this body — a painted image,
a mass of heaped up sores, infirm,a mass of heaped up sores, infirm,
full of hankering — of which nothingfull of hankering — of which nothing
is lasting or stable!is lasting or stable!

Fully worn out is this body, a nest ofFully worn out is this body, a nest of
disease, and fragile. This foul massdisease, and fragile. This foul mass
breaks up, for death is the end of life.breaks up, for death is the end of life.

These dove-colored bones are likeThese dove-colored bones are like
gourds that lie scattered about ingourds that lie scattered about in
autumn. Having seen them, how canautumn. Having seen them, how can
one seek delight?one seek delight?

This city (body) is built of bones,This city (body) is built of bones,
plastered with flesh and blood; withinplastered with flesh and blood; within
are decay and death, pride andare decay and death, pride and
jealousy.jealousy.

Even gorgeous royal chariots wearEven gorgeous royal chariots wear
out, and indeed this body too wearsout, and indeed this body too wears
out. But the Dhamma of the Goodout. But the Dhamma of the Good
does not age; thus the Good make itdoes not age; thus the Good make it
known to the good.known to the good.

The man of little learning grows oldThe man of little learning grows old
like a bull. He grows only in bulk,like a bull. He grows only in bulk,
but, his wisdom does not grow.but, his wisdom does not grow.

Through many a birth in samsaraThrough many a birth in samsara
have I wandered in vain, seeking inhave I wandered in vain, seeking in
the builder of this house (of life).the builder of this house (of life).
Repeated birth is indeed suffering!Repeated birth is indeed suffering!

O house-builder, you are seen! YouO house-builder, you are seen! You
will not build this house again. Forwill not build this house again. For
your rafters are broken and youryour rafters are broken and your
ridgepole shattered. My mind hasridgepole shattered. My mind has
reached the Unconditioned; I havereached the Unconditioned; I have
attained the destruction of craving.attained the destruction of craving.

Those who in youth have not led theThose who in youth have not led the
holy life, or have failed to acquireholy life, or have failed to acquire
wealth, languish like old cranes in thewealth, languish like old cranes in the
pond without fish.pond without fish.

Those who in youth have not lead theThose who in youth have not lead the
holy life, or have failed to acquireholy life, or have failed to acquire
wealth, lie sighing over the past, likewealth, lie sighing over the past, like
worn out arrows (shot from) a bow.worn out arrows (shot from) a bow.

If one holds oneself dear, one shouldIf one holds oneself dear, one should
diligently watch oneself. Let the wisediligently watch oneself. Let the wise
man keep vigil during any of theman keep vigil during any of the
three watches of the night.three watches of the night.

One should first establish oneself inOne should first establish oneself in
what is proper; then only should onewhat is proper; then only should one
instruct others. Thus the wise maninstruct others. Thus the wise man
will not be reproached.will not be reproached.

One should do what one teachesOne should do what one teaches
others to do; if one would trainothers to do; if one would train
others, one should be well controlledothers, one should be well controlled
oneself. Difficult, indeed, is self-oneself. Difficult, indeed, is self-
control.control.

One truly is the protector of oneself;One truly is the protector of oneself;
who else could the protector be? Withwho else could the protector be? With
oneself fully controlled, one gains aoneself fully controlled, one gains a
mastery that is hard to gain.mastery that is hard to gain.

The evil a witless man does byThe evil a witless man does by
himself, born of himself andhimself, born of himself and
produced by himself, grinds him as aproduced by himself, grinds him as a
diamond grinds a hard gem.diamond grinds a hard gem.

Just as a single creeper strangles theJust as a single creeper strangles the
tree on which it grows, even so, atree on which it grows, even so, a
man who is exceedingly depravedman who is exceedingly depraved
harms himself as only an enemyharms himself as only an enemy
might wish.might wish.

Easy to do are things that are badEasy to do are things that are bad
and harmful to oneself. Butand harmful to oneself. But
exceedingly difficult to do are thingsexceedingly difficult to do are things
that are good and beneficial.that are good and beneficial.

Whoever, on account of pervertedWhoever, on account of perverted
views, scorns the Teaching of theviews, scorns the Teaching of the
Perfected Ones, the Noble andPerfected Ones, the Noble and
Righteous Ones — that fool, like theRighteous Ones — that fool, like the
bamboo, produces fruits only for selfbamboo, produces fruits only for self
destruction.destruction.

By oneself is evil done; by oneself isBy oneself is evil done; by oneself is
one defiled. By oneself is evil leftone defiled. By oneself is evil left
undone; by oneself is one made pure.undone; by oneself is one made pure.
Purity and impurity depended onPurity and impurity depended on
oneself; no one can purify another.oneself; no one can purify another.

Let one not neglect one's own welfareLet one not neglect one's own welfare
for the sake of another, howeverfor the sake of another, however
great. Clearly understanding one'sgreat. Clearly understanding one's
own welfare, let one be intent uponown welfare, let one be intent upon
the good.the good.

Follow not the vulgar way; live not inFollow not the vulgar way; live not in
heedlessness; hold not false views;heedlessness; hold not false views;
linger not long in worldly existence.linger not long in worldly existence.

Arise! Do not be heedless! Lead aArise! Do not be heedless! Lead a
righteous life. The righteous liverighteous life. The righteous live
happily both in this world and thehappily both in this world and the
next.next.

Lead a righteous life; lead not a baseLead a righteous life; lead not a base
life. The righteous live happily bothlife. The righteous live happily both
in this world and the next.in this world and the next.

One who looks upon the world as aOne who looks upon the world as a
bubble and a mirage, him the Kingbubble and a mirage, him the King
of Death sees not.of Death sees not.

Come! Behold this world, which isCome! Behold this world, which is
like a decorated royal chariot. Herelike a decorated royal chariot. Here
fools flounder, but the wise have nofools flounder, but the wise have no
attachment to it.attachment to it.

He, who by good deeds covers theHe, who by good deeds covers the
evil he has done, illuminates thisevil he has done, illuminates this
world like the moon freed fromworld like the moon freed from
clouds.clouds.

Blind is the world; here only a fewBlind is the world; here only a few
possess insight. Only a few, like birdspossess insight. Only a few, like birds
escaping from the net, go to realmsescaping from the net, go to realms
of bliss.of bliss.

Swans fly on the path of the sun; menSwans fly on the path of the sun; men
pass through the air by psychicpass through the air by psychic
powers; the wise are led away frompowers; the wise are led away from
the world after vanquishing Mara andthe world after vanquishing Mara and
his host.his host.

For a liar who has violated the oneFor a liar who has violated the one
law (of truthfulness) who holds inlaw (of truthfulness) who holds in
scorn the hereafter, there is no evilscorn the hereafter, there is no evil
that he cannot do.that he cannot do.

Truly, misers fare not to heavenlyTruly, misers fare not to heavenly
realms; nor, indeed, do fools praiserealms; nor, indeed, do fools praise
generosity. But the wise man rejoicesgenerosity. But the wise man rejoices
in giving, and by that alone does hein giving, and by that alone does he
become happy hereafter.become happy hereafter.

Better than sole sovereignty over theBetter than sole sovereignty over the
earth, better than going to heaven,earth, better than going to heaven,
better even than lordship over all thebetter even than lordship over all the
worlds is the supramundane Fruitionworlds is the supramundane Fruition
of Stream Entrance.of Stream Entrance.

By what track can you trace thatBy what track can you trace that
trackless Buddha of limitless range,trackless Buddha of limitless range,
whose victory nothing can undo,whose victory nothing can undo,
whom none of the vanquishedwhom none of the vanquished
defilements can ever pursue?defilements can ever pursue?

By what track can you trace thatBy what track can you trace that
trackless Buddha of limitless range,trackless Buddha of limitless range,
in whom exists no longer, thein whom exists no longer, the
entangling and embroiling cravingentangling and embroiling craving
that perpetuates becoming?that perpetuates becoming?

Those wise ones who are devoted toThose wise ones who are devoted to
meditation and who delight in themeditation and who delight in the
calm of renunciation — such mindfulcalm of renunciation — such mindful
ones, Supreme Buddhas, even theones, Supreme Buddhas, even the
gods hold dear.gods hold dear.

Hard is it to be born a man; hard isHard is it to be born a man; hard is
the life of mortals. Hard is it to gainthe life of mortals. Hard is it to gain
the opportunity of hearing thethe opportunity of hearing the
Sublime Truth, and hard to encounterSublime Truth, and hard to encounter
is the arising of the Buddhas.is the arising of the Buddhas.

To avoid all evil, to cultivate good,To avoid all evil, to cultivate good,
and to cleanse one's mind — this isand to cleanse one's mind — this is
the teaching of the Buddhas.the teaching of the Buddhas.

Enduring patience is the highestEnduring patience is the highest
austerity. "Nibbana is supreme," sayausterity. "Nibbana is supreme," say
the Buddhas. He is not a true monkthe Buddhas. He is not a true monk
who harms another, nor a truewho harms another, nor a true
renunciate who oppresses others.renunciate who oppresses others.

Not despising, not harming, restraintNot despising, not harming, restraint
according to the code of monasticaccording to the code of monastic
discipline, moderation in food,discipline, moderation in food,
dwelling in solitude, devotion todwelling in solitude, devotion to
meditation — this is the teaching ofmeditation — this is the teaching of
the Buddhas.the Buddhas.

There is no satisfying sensual desires,There is no satisfying sensual desires,
even with the rain of gold coins. Foreven with the rain of gold coins. For
sensual pleasures give littlesensual pleasures give little
satisfaction and much pain. Havingsatisfaction and much pain. Having
understood this, the wise man findsunderstood this, the wise man finds
no delight even in heavenly pleasures.no delight even in heavenly pleasures.
The disciple of the Supreme BuddhaThe disciple of the Supreme Buddha
delights in the destruction of craving.delights in the destruction of craving.

Driven only by fear, do men go forDriven only by fear, do men go for
refuge to many places — to hills,refuge to many places — to hills,
woods, groves, trees and shrines.woods, groves, trees and shrines.

Such, indeed, is no safe refuge; suchSuch, indeed, is no safe refuge; such
is not the refuge supreme. Not byis not the refuge supreme. Not by
resorting to such a refuge is oneresorting to such a refuge is one
released from all suffering.released from all suffering.

He who has gone for refuge to theHe who has gone for refuge to the
Buddha, the Teaching and his Order,Buddha, the Teaching and his Order,
penetrates with transcendentalpenetrates with transcendental
wisdom the Four Noble Truths —wisdom the Four Noble Truths —
suffering, the cause of suffering, thesuffering, the cause of suffering, the
cessation of suffering, and the Noblecessation of suffering, and the Noble
Eightfold Path leading to theEightfold Path leading to the
cessation of suffering.cessation of suffering.

This indeed is the safe refuge, thisThis indeed is the safe refuge, this
the refuge supreme. Having gone tothe refuge supreme. Having gone to
such a refuge, one is released from allsuch a refuge, one is released from all
suffering.suffering.

Hard to find is the thoroughbred manHard to find is the thoroughbred man
(the Buddha); he is not born(the Buddha); he is not born
everywhere. Where such a wise maneverywhere. Where such a wise man
is born, that clan thrives happily.is born, that clan thrives happily.

Blessed is the birth of the Buddhas;Blessed is the birth of the Buddhas;
blessed is the enunciation of theblessed is the enunciation of the
sacred Teaching; blessed is thesacred Teaching; blessed is the
harmony in the Order, and blessed isharmony in the Order, and blessed is
the spiritual pursuit of the unitedthe spiritual pursuit of the united
truth-seeker.truth-seeker.

Happy indeed we live, friendly amidstHappy indeed we live, friendly amidst
the hostile. Amidst hostile men wethe hostile. Amidst hostile men we
dwell free from hatred.dwell free from hatred.

Happy indeed we live, friendly amidstHappy indeed we live, friendly amidst
the afflicted (by craving). Amidstthe afflicted (by craving). Amidst
afflicted men we dwell free fromafflicted men we dwell free from
affliction.affliction.

Happy indeed we live, free fromHappy indeed we live, free from
avarice amidst the avaricious. Amidstavarice amidst the avaricious. Amidst
the avaricious men we dwell free fromthe avaricious men we dwell free from
avarice.avarice.

Happy indeed we live, we whoHappy indeed we live, we who
possess nothing. Feeders on joy wepossess nothing. Feeders on joy we
shall be, like the Radiant Gods.shall be, like the Radiant Gods.

Victory begets enmity; the defeatedVictory begets enmity; the defeated
dwell in pain. Happily the peacefuldwell in pain. Happily the peaceful
live, discarding both victory andlive, discarding both victory and
defeat.defeat.

There is no fire like lust and no crimeThere is no fire like lust and no crime
like hatred. There is no ill like thelike hatred. There is no ill like the
aggregates (of existence) and noaggregates (of existence) and no
bliss higher than the peace (ofbliss higher than the peace (of
Nibbana).Nibbana).

Hunger is the worst disease,Hunger is the worst disease,
conditioned things the worstconditioned things the worst
suffering. Knowing this as it really is,suffering. Knowing this as it really is,
the wise realize Nibbana, the highestthe wise realize Nibbana, the highest
bliss.bliss.

Health is the most precious gain andHealth is the most precious gain and
contentment the greatest wealth. Acontentment the greatest wealth. A
trustworthy person is the besttrustworthy person is the best
kinsman, Nibbana the highest bliss.kinsman, Nibbana the highest bliss.

Having savored the taste of solitudeHaving savored the taste of solitude
and peace (of Nibbana), pain-freeand peace (of Nibbana), pain-free
and stainless he becomes, drinkingand stainless he becomes, drinking
deep the taste of the bliss of thedeep the taste of the bliss of the
Truth.Truth.

Good is it to see the Noble Ones; toGood is it to see the Noble Ones; to
live with them is ever blissful. Onelive with them is ever blissful. One
will always be happy by notwill always be happy by not
encountering fools.encountering fools.

Indeed, he who moves in theIndeed, he who moves in the
company of fools grieves for longing.company of fools grieves for longing.
Association with fools is ever painful,Association with fools is ever painful,
like partnership with an enemy. Butlike partnership with an enemy. But
association with the wise is happy,association with the wise is happy,
like meeting one's own kinsmen.like meeting one's own kinsmen.

Therefore, follow the Noble One,Therefore, follow the Noble One,
who is steadfast, wise, learned,who is steadfast, wise, learned,
dutiful and devout. One should followdutiful and devout. One should follow
only such a man, who is truly goodonly such a man, who is truly good
and discerning, even as the moonand discerning, even as the moon
follows the path of the stars.follows the path of the stars.

Giving himself to things to beGiving himself to things to be
shunned and not exerting whereshunned and not exerting where
exertion is needed, a seeker afterexertion is needed, a seeker after
pleasures, having given up his truepleasures, having given up his true
welfare, envies those intent uponwelfare, envies those intent upon
theirs.theirs.

Seek no intimacy with the belovedSeek no intimacy with the beloved
and also not with the unloved, for notand also not with the unloved, for not
to see the beloved and to see theto see the beloved and to see the
unloved, both are painful.unloved, both are painful.

Therefore hold nothing dear, forTherefore hold nothing dear, for
separation from the dear is painful.separation from the dear is painful.
There are no bonds for those whoThere are no bonds for those who
have nothing beloved or unloved.have nothing beloved or unloved.

From endearment springs grief, fromFrom endearment springs grief, from
endearment springs fear. From himendearment springs fear. From him
who is wholly free from endearmentwho is wholly free from endearment
there is no grief, whence then fear?there is no grief, whence then fear?

From affection springs grief, fromFrom affection springs grief, from
affection springs fear. From him whoaffection springs fear. From him who
is wholly free from affection there isis wholly free from affection there is
no grief, whence then fear?no grief, whence then fear?

From attachment springs grief, fromFrom attachment springs grief, from
attachment springs fear. From himattachment springs fear. From him
who is wholly free from attachmentwho is wholly free from attachment
there is no grief, whence then fear?there is no grief, whence then fear?

From lust springs grief, from lustFrom lust springs grief, from lust
springs fear. From him who is whollysprings fear. From him who is wholly
free from craving there is no grief;free from craving there is no grief;
whence then fear?whence then fear?

From craving springs grief, fromFrom craving springs grief, from
craving springs fear. From him who iscraving springs fear. From him who is
wholly free from craving there is nowholly free from craving there is no
grief; whence then fear?grief; whence then fear?

People hold dear him who embodiesPeople hold dear him who embodies
virtue and insight, who is principled,virtue and insight, who is principled,
has realized the truth, and whohas realized the truth, and who
himself does what he ought to behimself does what he ought to be
doing.doing.

One who is intent upon the IneffableOne who is intent upon the Ineffable
(Nibbana), dwells with mind inspired(Nibbana), dwells with mind inspired
(by supramundane wisdom), and is(by supramundane wisdom), and is
no more bound by sense pleasures —no more bound by sense pleasures —
such a man is called "One Boundsuch a man is called "One Bound
Upstream."Upstream."

When, after a long absence, a manWhen, after a long absence, a man
safely returns from afar, his relatives,safely returns from afar, his relatives,
friends and well-wishers welcomefriends and well-wishers welcome
him home on arrival.him home on arrival.

As kinsmen welcome a dear one onAs kinsmen welcome a dear one on
arrival, even so his own good deedsarrival, even so his own good deeds
will welcome the doer of good whowill welcome the doer of good who
has gone from this world to the next.has gone from this world to the next.

One should give up anger, renounceOne should give up anger, renounce
pride, and overcome all fetters.pride, and overcome all fetters.
Suffering never befalls him whoSuffering never befalls him who
clings not to mind and body and isclings not to mind and body and is
detached.detached.

He who checks rising anger as aHe who checks rising anger as a
charioteer checks a rolling chariot,charioteer checks a rolling chariot,
him I call a true charioteer. Othershim I call a true charioteer. Others
only hold the reins.only hold the reins.

Overcome the angry by non-anger;Overcome the angry by non-anger;
overcome the wicked by goodness;overcome the wicked by goodness;
overcome the miser by generosity;overcome the miser by generosity;
overcome the liar by truth.overcome the liar by truth.

Speak the truth; yield not to anger;Speak the truth; yield not to anger;
when asked, give even if you onlywhen asked, give even if you only
have a little. By these three meanshave a little. By these three means
can one reach the presence of thecan one reach the presence of the
gods.gods.

Those sages who are inoffensive andThose sages who are inoffensive and
ever restrained in body, go to theever restrained in body, go to the
Deathless State, where, having gone,Deathless State, where, having gone,
they grieve no more.they grieve no more.

Those who are ever vigilant, whoThose who are ever vigilant, who
discipline themselves day and night,discipline themselves day and night,
and are ever intent upon Nibbana —and are ever intent upon Nibbana —
their defilements fade away.their defilements fade away.

O Atula! Indeed, this is an ancientO Atula! Indeed, this is an ancient
practice, not one only of today: theypractice, not one only of today: they
blame those who remain silent, theyblame those who remain silent, they
blame those who speak much, theyblame those who speak much, they
blame those who speak inblame those who speak in
moderation. There is none in themoderation. There is none in the
world who is not blamed.world who is not blamed.

There never was, there never will be,There never was, there never will be,
nor is there now, a person who isnor is there now, a person who is
wholly blamed or wholly praised.wholly blamed or wholly praised.

But the man whom the wise praise,But the man whom the wise praise,
after observing him day after day, isafter observing him day after day, is
one of flawless character, wise, andone of flawless character, wise, and
endowed with knowledge and virtue.endowed with knowledge and virtue.

Who can blame such a one, as worthyWho can blame such a one, as worthy
as a coin of refined gold? Even theas a coin of refined gold? Even the
gods praise him; by Brahma, too, isgods praise him; by Brahma, too, is
he praised.he praised.

Let a man guard himself againstLet a man guard himself against
irritability in bodily action; let him beirritability in bodily action; let him be
controlled in deed. Abandoningcontrolled in deed. Abandoning
bodily misconduct, let him practicebodily misconduct, let him practice
good conduct in deed.good conduct in deed.

irritability in speech; let him beirritability in speech; let him be
controlled in speech. Abandoningcontrolled in speech. Abandoning
verbal misconduct, let him practiceverbal misconduct, let him practice
good conduct in speech.good conduct in speech.

irritability in thought; let him beirritability in thought; let him be
controlled in mind. Abandoningcontrolled in mind. Abandoning
mental misconduct, let him practicemental misconduct, let him practice
good conduct in thought.good conduct in thought.

The wise are controlled in bodilyThe wise are controlled in bodily
action, controlled in speech andaction, controlled in speech and
controlled in thought. They are trulycontrolled in thought. They are truly
well-controlled.well-controlled.

Like a withered leaf are you now;Like a withered leaf are you now;
death's messengers await you. Youdeath's messengers await you. You
stand on the eve of your departure,stand on the eve of your departure,
yet you have made no provision foryet you have made no provision for
your journey!your journey!

Make an island for yourself! StriveMake an island for yourself! Strive
hard and become wise! Rid ofhard and become wise! Rid of
impurities and cleansed of stain, youimpurities and cleansed of stain, you
shall enter the celestial abode of theshall enter the celestial abode of the
Noble Ones.Noble Ones.

Your life has come to an end now;Your life has come to an end now;
You are setting forth into theYou are setting forth into the
presence of Yama, the king of death.presence of Yama, the king of death.
No resting place is there for you onNo resting place is there for you on
the way, yet you have made nothe way, yet you have made no
provision for the journey!provision for the journey!

Make an island unto yourself! StriveMake an island unto yourself! Strive
hard and become wise! Rid ofhard and become wise! Rid of
impurities and cleansed of stain, youimpurities and cleansed of stain, you
shall not come again to birth andshall not come again to birth and
decay.decay.

One by one, little by little, momentOne by one, little by little, moment
by moment, a wise man shouldby moment, a wise man should
remove his own impurities, as a smithremove his own impurities, as a smith
removes his dross from silver.removes his dross from silver.

Non-repetition is the bane ofNon-repetition is the bane of
scriptures; neglect is the bane of ascriptures; neglect is the bane of a
home; slovenliness is the bane ofhome; slovenliness is the bane of
personal appearance, andpersonal appearance, and
heedlessness is the bane of a guard.heedlessness is the bane of a guard.

Unchastity is the taint in a woman;Unchastity is the taint in a woman;
niggardliness is the taint in a giver.niggardliness is the taint in a giver.
Taints, indeed, are all evil things,Taints, indeed, are all evil things,
both in this world and the next.both in this world and the next.

A worse taint than these is ignorance,A worse taint than these is ignorance,
the worst of all taints. Destroy thisthe worst of all taints. Destroy this
one taint and become taintless, Oone taint and become taintless, O
monks!monks!

Easy is life for the shameless one whoEasy is life for the shameless one who
is impudent as a crow, is backbitingis impudent as a crow, is backbiting
and forward, arrogant and corrupt.and forward, arrogant and corrupt.

Difficult is life for the modest oneDifficult is life for the modest one
who always seeks purity, is detachedwho always seeks purity, is detached
and unassuming, clean in life, andand unassuming, clean in life, and
discerning.discerning.

One who destroys life, utters lies,One who destroys life, utters lies,
takes what is not given, goes totakes what is not given, goes to
another man's wife, and is addictedanother man's wife, and is addicted
to intoxicating drinks — such a manto intoxicating drinks — such a man
digs up his own root even in thisdigs up his own root even in this
world.world.

Know this, O good man: evil thingsKnow this, O good man: evil things
are difficult to control. Let not greedare difficult to control. Let not greed
and wickedness drag you toand wickedness drag you to
protracted misery.protracted misery.

People give according to their faith orPeople give according to their faith or
regard. If one becomes discontentedregard. If one becomes discontented
with the food and drink given bywith the food and drink given by
others, one does not attain meditativeothers, one does not attain meditative
absorption, either by day or by night.absorption, either by day or by night.

But he in who this (discontent) isBut he in who this (discontent) is
fully destroyed, uprooted and extinct,fully destroyed, uprooted and extinct,
he attains absorption, both by dayhe attains absorption, both by day
and by night.and by night.

There is no fire like lust; there is noThere is no fire like lust; there is no
grip like hatred; there is no net likegrip like hatred; there is no net like
delusion; there is no river like craving.delusion; there is no river like craving.

Easily seen is the fault of others, butEasily seen is the fault of others, but
one's own fault is difficult to see.one's own fault is difficult to see.
Like chaff one winnows another'sLike chaff one winnows another's
faults, but hides one's own, even as afaults, but hides one's own, even as a
crafty fowler hides behind shamcrafty fowler hides behind sham
branches.branches.

He who seeks another's faults, who isHe who seeks another's faults, who is
ever censorious — his cankers grow.ever censorious — his cankers grow.
He is far from destruction of theHe is far from destruction of the
cankers.cankers.

There is no track in the sky, and noThere is no track in the sky, and no
recluse outside (the Buddha'srecluse outside (the Buddha's
dispensation). Mankind delights indispensation). Mankind delights in
worldliness, but the Buddhas are freeworldliness, but the Buddhas are free
from worldliness.from worldliness.

There is not track in the sky, and noThere is not track in the sky, and no
recluse outside (the Buddha'srecluse outside (the Buddha's
dispensation). There are nodispensation). There are no
conditioned things that are eternal,conditioned things that are eternal,
and no instability in the Buddhas.and no instability in the Buddhas.

Not by passing arbitrary judgmentsNot by passing arbitrary judgments
does a man become just; a wise mandoes a man become just; a wise man
is he who investigates both right andis he who investigates both right and
wrong.wrong.

He who does not judge othersHe who does not judge others
arbitrarily, but passes judgmentarbitrarily, but passes judgment
impartially according to the truth,impartially according to the truth,
that sagacious man is a guardian ofthat sagacious man is a guardian of
law and is called just.law and is called just.

One is not wise because one speaksOne is not wise because one speaks
much. He who is peaceable, friendlymuch. He who is peaceable, friendly
and fearless is called wise.and fearless is called wise.

A man is not versed in DhammaA man is not versed in Dhamma
because he speaks much. He who,because he speaks much. He who,
after hearing a little Dhamma,after hearing a little Dhamma,
realizes its truth directly and is notrealizes its truth directly and is not
heedless of it, is truly versed in theheedless of it, is truly versed in the
Dhamma.Dhamma.

A monk is not Elder because his headA monk is not Elder because his head
is gray. He is but ripe in age, and heis gray. He is but ripe in age, and he
is called one grown old in vain.is called one grown old in vain.

One in whom there is truthfulness,One in whom there is truthfulness,
virtue, inoffensiveness, restraint andvirtue, inoffensiveness, restraint and
self-mastery, who is free fromself-mastery, who is free from
defilements and is wise — he is trulydefilements and is wise — he is truly
called an Elder.called an Elder.

Not by mere eloquence nor by beautyNot by mere eloquence nor by beauty
of form does a man becomeof form does a man become
accomplished, if he is jealous, selfishaccomplished, if he is jealous, selfish
and deceitful.and deceitful.

But he in whom these are whollyBut he in whom these are wholly
destroyed, uprooted and extinct, anddestroyed, uprooted and extinct, and
who has cast out hatred — that wisewho has cast out hatred — that wise
man is truly accomplished.man is truly accomplished.

Not by shaven head does a man whoNot by shaven head does a man who
is indisciplined and untruthfulis indisciplined and untruthful
become a monk. How can he who isbecome a monk. How can he who is
full of desire and greed be a monk?full of desire and greed be a monk?

He who wholly subdues evil bothHe who wholly subdues evil both
small and great is called a monk,small and great is called a monk,
because he has overcome all evil.because he has overcome all evil.

He is not a monk just because heHe is not a monk just because he
lives on others' alms. Not bylives on others' alms. Not by
adopting outward form does oneadopting outward form does one
become a true monk.become a true monk.

Whoever here (in the Dispensation)Whoever here (in the Dispensation)
lives a holy life, transcending bothlives a holy life, transcending both
merit and demerit, and walks withmerit and demerit, and walks with
understanding in this world — he isunderstanding in this world — he is
truly called a monk.truly called a monk.

Not by observing silence does oneNot by observing silence does one
become a sage, if he be foolish andbecome a sage, if he be foolish and
ignorant. But that man is wise who,ignorant. But that man is wise who,
as if holding a balance-scale acceptsas if holding a balance-scale accepts
only the good.only the good.

The sage (thus) rejecting the evil, isThe sage (thus) rejecting the evil, is
truly a sage. Since he comprehendstruly a sage. Since he comprehends
both (present and future) worlds, heboth (present and future) worlds, he
is called a sage.is called a sage.

He is not noble who injures livingHe is not noble who injures living
beings. He is called noble because hebeings. He is called noble because he
is harmless towards all living beings.is harmless towards all living beings.

Not by rules and observances, notNot by rules and observances, not
even by much learning, nor by gaineven by much learning, nor by gain
of absorption, nor by a life ofof absorption, nor by a life of
seclusion, nor by thinking, "I enjoyseclusion, nor by thinking, "I enjoy
the bliss of renunciation, which is notthe bliss of renunciation, which is not
experienced by the worldling" shouldexperienced by the worldling" should
you, O monks, rest content, until theyou, O monks, rest content, until the
utter destruction of cankersutter destruction of cankers
(Arahantship) is reached.(Arahantship) is reached.

Of all the paths the Eightfold Path isOf all the paths the Eightfold Path is
the best; of all the truths the Fourthe best; of all the truths the Four
Noble Truths are the best; of allNoble Truths are the best; of all
things passionlessness is the best: ofthings passionlessness is the best: of
men the Seeing One (the Buddha) ismen the Seeing One (the Buddha) is
the best.the best.

This is the only path; there is noneThis is the only path; there is none
other for the purification of insight.other for the purification of insight.
Tread this path, and you will bewilderTread this path, and you will bewilder
Mara.Mara.

Walking upon this path you will makeWalking upon this path you will make
an end of suffering. Havingan end of suffering. Having
discovered how to pull out the thorndiscovered how to pull out the thorn
of lust, I make known the path.of lust, I make known the path.

You yourselves must strive; theYou yourselves must strive; the
Buddhas only point the way. ThoseBuddhas only point the way. Those
meditative ones who tread the pathmeditative ones who tread the path
are released from the bonds of Mara.are released from the bonds of Mara.

"All conditioned things are"All conditioned things are
impermanent" — when one sees thisimpermanent" — when one sees this
with wisdom, one turns away fromwith wisdom, one turns away from
suffering. This is the path tosuffering. This is the path to
purification.purification.

"All conditioned things are"All conditioned things are
unsatisfactory" — when one sees thisunsatisfactory" — when one sees this
with wisdom, one turns away fromwith wisdom, one turns away from
suffering. This is the path tosuffering. This is the path to
purification.purification.

"All things are not-self" — when one"All things are not-self" — when one
sees this with wisdom, one turnssees this with wisdom, one turns
away from suffering. This is the pathaway from suffering. This is the path
to purification.to purification.

The idler who does not exert himselfThe idler who does not exert himself
when he should, who though youngwhen he should, who though young
and strong is full of sloth, with aand strong is full of sloth, with a
mind full of vain thoughts — such anmind full of vain thoughts — such an
indolent man does not find the pathindolent man does not find the path
to wisdom.to wisdom.

Let a man be watchful of speech, wellLet a man be watchful of speech, well
controlled in mind, and not commitcontrolled in mind, and not commit
evil in bodily action. Let him purifyevil in bodily action. Let him purify
these three courses of action, andthese three courses of action, and
win the path made known by thewin the path made known by the
Great Sage.Great Sage.

Wisdom springs from meditation;Wisdom springs from meditation;
without meditation wisdom wanes.without meditation wisdom wanes.
Having known these two paths ofHaving known these two paths of
progress and decline, let a man soprogress and decline, let a man so
conduct himself that his wisdom mayconduct himself that his wisdom may
increase.increase.

Cut down the forest (lust), but not theCut down the forest (lust), but not the
tree; from the forest springs fear.tree; from the forest springs fear.
Having cut down the forest and theHaving cut down the forest and the
underbrush (desire), be passionless,underbrush (desire), be passionless,
O monks!O monks!

For so long as the underbrush ofFor so long as the underbrush of
desire, even the most subtle, of adesire, even the most subtle, of a
man towards a woman is not cutman towards a woman is not cut
down, his mind is in bondage, likedown, his mind is in bondage, like
the sucking calf to its mother.the sucking calf to its mother.

Cut off your affection in the mannerCut off your affection in the manner
of a man plucks with his hand anof a man plucks with his hand an
autumn lotus. Cultivate only the pathautumn lotus. Cultivate only the path
to peace, Nibbana, as made knownto peace, Nibbana, as made known
by the Exalted One.by the Exalted One.

"Here shall I live during the rains,"Here shall I live during the rains,
here in winter and summer" — thushere in winter and summer" — thus
thinks the fool. He does not realizethinks the fool. He does not realize
the danger (that death mightthe danger (that death might
intervene).intervene).

As a great flood carries away aAs a great flood carries away a
sleeping village, so death seizes andsleeping village, so death seizes and
carries away the man with a clingingcarries away the man with a clinging
mind, doting on his children andmind, doting on his children and
cattle.cattle.

For him who is assailed by deathFor him who is assailed by death
there is no protection by kinsmen.there is no protection by kinsmen.
None there are to save him — noNone there are to save him — no
sons, nor father, nor relatives.sons, nor father, nor relatives.

Realizing this fact, let the wise man,Realizing this fact, let the wise man,
restrained by morality, hasten to clearrestrained by morality, hasten to clear
the path leading to Nibbana.the path leading to Nibbana.

If by renouncing a lesser happinessIf by renouncing a lesser happiness
one may realize a greater happiness,one may realize a greater happiness,
let the wise man renounce the lesser,let the wise man renounce the lesser,
having regard for the greater.having regard for the greater.

Entangled by the bonds of hate, heEntangled by the bonds of hate, he
who seeks his own happiness bywho seeks his own happiness by
inflicting pain on others, is neverinflicting pain on others, is never
delivered from hatred.delivered from hatred.

The cankers only increase for thoseThe cankers only increase for those
who are arrogant and heedless, whowho are arrogant and heedless, who
leave undone what should be doneleave undone what should be done
and do what should not be done.and do what should not be done.

The cankers cease for those mindfulThe cankers cease for those mindful
and clearly comprehending ones whoand clearly comprehending ones who
always earnestly practice mindfulnessalways earnestly practice mindfulness
of the body, who do not resort toof the body, who do not resort to
what should not be done, andwhat should not be done, and
steadfastly pursue what should besteadfastly pursue what should be
done.done.

Having slain mother (craving), fatherHaving slain mother (craving), father
(self-conceit), two warrior-kings(self-conceit), two warrior-kings
(eternalism and nihilism), and(eternalism and nihilism), and
destroyed a country (sense organsdestroyed a country (sense organs
and sense objects) together with itsand sense objects) together with its
treasurer (attachment and lust),treasurer (attachment and lust),
ungrieving goes the holy man.ungrieving goes the holy man.

Having slain mother, father, twoHaving slain mother, father, two
brahman kings (two extreme views),brahman kings (two extreme views),
and a tiger as the fifth (the fiveand a tiger as the fifth (the five
mental hindrances), ungrieving goesmental hindrances), ungrieving goes
the holy man.the holy man.

Those disciples of Gotama everThose disciples of Gotama ever
awaken happily who day and nightawaken happily who day and night
constantly practice the Recollectionconstantly practice the Recollection
of the Qualities of the Buddha.of the Qualities of the Buddha.

of the Qualities of the Dhamma.of the Qualities of the Dhamma.

of the Qualities of the Sangha.of the Qualities of the Sangha.

constantly practice Mindfulness ofconstantly practice Mindfulness of
the Body.the Body.

awaken happily whose minds by dayawaken happily whose minds by day
and night delight in the practice ofand night delight in the practice of
non-violence.non-violence.

awaken happily whose minds by dayawaken happily whose minds by day
and night delight in the practice ofand night delight in the practice of
meditation.meditation.

Difficult is life as a monk; difficult isDifficult is life as a monk; difficult is
it to delight therein. Also difficult andit to delight therein. Also difficult and
sorrowful is the household life.sorrowful is the household life.
Suffering comes from associationSuffering comes from association
with unequals; suffering comes fromwith unequals; suffering comes from
wandering in samsara. Therefore, bewandering in samsara. Therefore, be
not an aimless wanderer, be not anot an aimless wanderer, be not a
pursuer of suffering.pursuer of suffering.

He who is full of faith and virtue, andHe who is full of faith and virtue, and
possesses good repute and wealth —possesses good repute and wealth —
he is respected everywhere, inhe is respected everywhere, in
whatever land he travels.whatever land he travels.

The good shine from afar, like theThe good shine from afar, like the
Himalaya mountains. But the wickedHimalaya mountains. But the wicked
are unseen, like arrows shot in theare unseen, like arrows shot in the
night.night.

He who sits alone, sleeps alone, andHe who sits alone, sleeps alone, and
walks alone, who is strenuous andwalks alone, who is strenuous and
subdues himself alone, will findsubdues himself alone, will find
delight in the solitude of the forest.delight in the solitude of the forest.

The liar goes to the state of woe; alsoThe liar goes to the state of woe; also
he who, having done (wrong), says,he who, having done (wrong), says,
"I did not do it." Men of base"I did not do it." Men of base
actions both, on departing they shareactions both, on departing they share
the same destiny in the other world.the same destiny in the other world.

There are many evil characters andThere are many evil characters and
uncontrolled men wearing the saffronuncontrolled men wearing the saffron
robe. These wicked men will be bornrobe. These wicked men will be born
in states of woe because of their evilin states of woe because of their evil
deeds.deeds.

It would be better to swallow a red-It would be better to swallow a red-
hot iron ball, blazing like fire, than ashot iron ball, blazing like fire, than as
an immoral and uncontrolled monkan immoral and uncontrolled monk
to eat the alms of the people.to eat the alms of the people.

Four misfortunes befall the recklessFour misfortunes befall the reckless
man who consorts with another'sman who consorts with another's
wife: acquisition of demerit,wife: acquisition of demerit,
disturbed sleep, ill-repute, anddisturbed sleep, ill-repute, and
(rebirth in) states of woe.(rebirth in) states of woe.

Such a man acquires demerit and anSuch a man acquires demerit and an
unhappy birth in the future. Brief isunhappy birth in the future. Brief is
the pleasure of the frightened manthe pleasure of the frightened man
and woman, and the king imposesand woman, and the king imposes
heavy punishment. Hence, let noheavy punishment. Hence, let no
man consort with another's wife.man consort with another's wife.

Just asJust as kusakusa grass wrongly handledgrass wrongly handled
cuts the hand, even so, a recluse's lifecuts the hand, even so, a recluse's life
wrongly lived drags one to states ofwrongly lived drags one to states of
woe.woe.

Any loose act, any corruptAny loose act, any corrupt
observance, any life of questionableobservance, any life of questionable
celibacy — none of these bear muchcelibacy — none of these bear much
fruit.fruit.

If anything is to be done, let one do itIf anything is to be done, let one do it
with sustained vigor. A lax monasticwith sustained vigor. A lax monastic
life stirs up the dust of passions alllife stirs up the dust of passions all
the more.the more.

An evil deed is better left undone, forAn evil deed is better left undone, for
such a deed torments one afterwards.such a deed torments one afterwards.
But a good deed is better done, doingBut a good deed is better done, doing
which one repents not later.which one repents not later.

Just as a border city is closelyJust as a border city is closely
guarded both within and without,guarded both within and without,
even so, guard yourself. Do not leteven so, guard yourself. Do not let
slip this opportunity (for spiritualslip this opportunity (for spiritual
growth). For those who let slip thisgrowth). For those who let slip this
opportunity grieve indeed whenopportunity grieve indeed when
consigned to hell.consigned to hell.

Those who are ashamed of what theyThose who are ashamed of what they
should not be ashamed of, and areshould not be ashamed of, and are
not ashamed of what they should benot ashamed of what they should be
ashamed of — upholding false views,ashamed of — upholding false views,
they go to states of woe.they go to states of woe.

Those who see something to fearThose who see something to fear
where there is nothing to fear, andwhere there is nothing to fear, and
see nothing to fear where there issee nothing to fear where there is
something to fear — upholding falsesomething to fear — upholding false
views, they go to states of woe.views, they go to states of woe.

Those who imagine evil where thereThose who imagine evil where there
is none, and do not see evil where it isis none, and do not see evil where it is
— upholding false views, they go to— upholding false views, they go to
states of woe.states of woe.

Those who discern the wrong asThose who discern the wrong as
wrong and the right as right —wrong and the right as right —
upholding right views, they go toupholding right views, they go to
realms of bliss.realms of bliss.

As an elephant in the battlefieldAs an elephant in the battlefield
withstands arrows shot from bows allwithstands arrows shot from bows all
around, even so shall I endure abuse.around, even so shall I endure abuse.
There are many, indeed, who lackThere are many, indeed, who lack
virtue.virtue.

A tamed elephant is led into a crowd,A tamed elephant is led into a crowd,
and the king mounts a tamedand the king mounts a tamed
elephant. Best among men is theelephant. Best among men is the
subdued one who endures abuse.subdued one who endures abuse.

Excellent are well-trained mules,Excellent are well-trained mules,
thoroughbred Sindhu horses andthoroughbred Sindhu horses and
noble tusker elephants. But betternoble tusker elephants. But better
still is the man who has subduedstill is the man who has subdued
himself.himself.

Not by these mounts, however, wouldNot by these mounts, however, would
one go to the Untrodden Landone go to the Untrodden Land
(Nibbana), as one who is self-tamed(Nibbana), as one who is self-tamed
goes by his own tamed and well-goes by his own tamed and well-
controlled mind.controlled mind.

Musty during rut, the tusker namedMusty during rut, the tusker named
Dhanapalaka is uncontrollable. HeldDhanapalaka is uncontrollable. Held
in captivity, the tusker does not touchin captivity, the tusker does not touch
a morsel, but only longingly calls toa morsel, but only longingly calls to
mind the elephant forest.mind the elephant forest.

When a man is sluggish andWhen a man is sluggish and
gluttonous, sleeping and rollinggluttonous, sleeping and rolling
around in bed like a fat domestic pig,around in bed like a fat domestic pig,
that sluggard undergoes rebirth againthat sluggard undergoes rebirth again
and again.and again.

Formerly this mind wandered aboutFormerly this mind wandered about
as it liked, where it wished andas it liked, where it wished and
according to its pleasure, but now Iaccording to its pleasure, but now I
shall thoroughly master it withshall thoroughly master it with
wisdom as a mahout controls with hiswisdom as a mahout controls with his
ankus an elephant in rut.ankus an elephant in rut.

Delight in heedfulness! Guard wellDelight in heedfulness! Guard well
your thoughts! Draw yourself out ofyour thoughts! Draw yourself out of
this bog of evil, even as an elephantthis bog of evil, even as an elephant
draws himself out of the mud.draws himself out of the mud.

If for company you find a wise andIf for company you find a wise and
prudent friend who leads a good life,prudent friend who leads a good life,
you should, overcoming allyou should, overcoming all
impediments, keep his companyimpediments, keep his company
joyously and mindfully.joyously and mindfully.

If for company you cannot find aIf for company you cannot find a
wise and prudent friend who leads awise and prudent friend who leads a
good life, then, like a king who leavesgood life, then, like a king who leaves
behind a conquered kingdom, or likebehind a conquered kingdom, or like
a lone elephant in the elephant forest,a lone elephant in the elephant forest,
you should go your way alone.you should go your way alone.

Better it is to live alone; there is noBetter it is to live alone; there is no
fellowship with a fool. Live alone andfellowship with a fool. Live alone and
do no evil; be carefree like ando no evil; be carefree like an
elephant in the elephant forest.elephant in the elephant forest.

Good are friends when need arises;Good are friends when need arises;
good is contentment with just whatgood is contentment with just what
one has; good is merit when life is atone has; good is merit when life is at
an end, and good is the abandoningan end, and good is the abandoning
of all suffering (throughof all suffering (through
Arahantship).Arahantship).

In this world, good it is to serve one'sIn this world, good it is to serve one's
mother, good it is to serve one'smother, good it is to serve one's
father, good it is to serve the monks,father, good it is to serve the monks,
and good it is to serve the holy men.and good it is to serve the holy men.

Good is virtue until life's end, good isGood is virtue until life's end, good is
faith that is steadfast, good is thefaith that is steadfast, good is the
acquisition of wisdom, and good isacquisition of wisdom, and good is
the avoidance of evil.the avoidance of evil.

The craving of one given to heedlessThe craving of one given to heedless
living grows like a creeper. Like theliving grows like a creeper. Like the
monkey seeking fruits in the forest,monkey seeking fruits in the forest,
he leaps from life to life (tasting thehe leaps from life to life (tasting the
fruit of his kamma).fruit of his kamma).

Whoever is overcome by thisWhoever is overcome by this
wretched and sticky craving, hiswretched and sticky craving, his
sorrows grow like grass after thesorrows grow like grass after the
rains.rains.

But whoever overcomes this wretchedBut whoever overcomes this wretched
craving, so difficult to overcome,craving, so difficult to overcome,
from him sorrows fall away like waterfrom him sorrows fall away like water
from a lotus leaf.from a lotus leaf.

This I say to you: Good luck to allThis I say to you: Good luck to all
assembled here! Dig up the root ofassembled here! Dig up the root of
craving, like one in search of thecraving, like one in search of the
fragrant root of thefragrant root of the biranabirana grass. Letgrass. Let
not Mara crush you again and again,not Mara crush you again and again,
as a flood crushes a reed.as a flood crushes a reed.

Just as a tree, though cut down,Just as a tree, though cut down,
sprouts up again if its roots remainsprouts up again if its roots remain
uncut and firm, even so, until theuncut and firm, even so, until the
craving that lies dormant is rootedcraving that lies dormant is rooted
out, suffering springs up again andout, suffering springs up again and
again.again.

The misguided man in whom theThe misguided man in whom the
thirty-six currents of craving stronglythirty-six currents of craving strongly
rush toward pleasurable objects, isrush toward pleasurable objects, is
swept away by the flood of hisswept away by the flood of his
passionate thoughts.passionate thoughts.

Everywhere these currents flow, andEverywhere these currents flow, and
the creeper (of craving) sprouts andthe creeper (of craving) sprouts and
grows. Seeing that the creeper hasgrows. Seeing that the creeper has
sprung up, cut off its root withsprung up, cut off its root with
wisdom.wisdom.

Flowing in (from all objects) andFlowing in (from all objects) and
watered by craving, feelings ofwatered by craving, feelings of
pleasure arise in beings. Bent onpleasure arise in beings. Bent on
pleasures and seeking enjoyment,pleasures and seeking enjoyment,
these men fall prey to birth andthese men fall prey to birth and
decay.decay.

Beset by craving, people run aboutBeset by craving, people run about
like an entrapped hare. Held fast bylike an entrapped hare. Held fast by
mental fetters, they come to sufferingmental fetters, they come to suffering
again and again for a long time.again and again for a long time.

Beset by craving, people run aboutBeset by craving, people run about
like an entrapped hare. Therefore,like an entrapped hare. Therefore,
one who yearns to be passion-freeone who yearns to be passion-free
should destroy his own craving.should destroy his own craving.

There is one who, turning away fromThere is one who, turning away from
desire (for household life) takes to thedesire (for household life) takes to the
life of the forest (i.e., of a monk). Butlife of the forest (i.e., of a monk). But
after being freed from the household,after being freed from the household,
he runs back to it. Behold that man!he runs back to it. Behold that man!
Though freed, he runs back to thatThough freed, he runs back to that
very bondage!very bondage!

That is not a strong fetter, the wise say,That is not a strong fetter, the wise say,
which is made of iron, wood or hemp.which is made of iron, wood or hemp.
But the infatuation and longing for jewelsBut the infatuation and longing for jewels
and ornaments, children and wives —and ornaments, children and wives —
that, they say, is a far stronger fetter,that, they say, is a far stronger fetter,
which pulls one downward and, thoughwhich pulls one downward and, though
seemingly loose, is hard to remove. This,seemingly loose, is hard to remove. This,
too, the wise cut off. Giving up sensualtoo, the wise cut off. Giving up sensual
pleasure, and without any longing, theypleasure, and without any longing, they
renounce the world.renounce the world.

Those who are lust-infatuated fallThose who are lust-infatuated fall
back into the swirling current (ofback into the swirling current (of
samsara) like a spider on its self-spunsamsara) like a spider on its self-spun
web. This, too, the wise cut off.web. This, too, the wise cut off.
Without any longing, they abandonWithout any longing, they abandon
all suffering and renounce the world.all suffering and renounce the world.

Let go of the past, let go of theLet go of the past, let go of the
future, let go of the present, andfuture, let go of the present, and
cross over to the farther shore ofcross over to the farther shore of
existence. With mind whollyexistence. With mind wholly
liberated, you shall come no more toliberated, you shall come no more to
birth and death.birth and death.

For a person tormented by evilFor a person tormented by evil
thoughts, who is passion-dominatedthoughts, who is passion-dominated
and given to the pursuit of pleasure,and given to the pursuit of pleasure,
his craving steadily grows. He makeshis craving steadily grows. He makes
the fetter strong, indeed.the fetter strong, indeed.

He who delights in subduing evilHe who delights in subduing evil
thoughts, who meditates on thethoughts, who meditates on the
impurities and is ever mindful — it isimpurities and is ever mindful — it is
he who will make an end of cravinghe who will make an end of craving
and rend asunder Mara's fetter.and rend asunder Mara's fetter.

He who has reached the goal, isHe who has reached the goal, is
fearless, free from craving,fearless, free from craving,
passionless, and has plucked out thepassionless, and has plucked out the
thorns of existence — for him this isthorns of existence — for him this is
the last body.the last body.

He who is free from craving andHe who is free from craving and
attachment, is perfect in uncoveringattachment, is perfect in uncovering
the true meaning of the Teaching,the true meaning of the Teaching,
and knows the arrangement of theand knows the arrangement of the
sacred texts in correct sequence —sacred texts in correct sequence —
he, indeed, is the bearer of his finalhe, indeed, is the bearer of his final
body. He is truly called thebody. He is truly called the
profoundly wise one, the great man.profoundly wise one, the great man.

A victor am I over all, all have IA victor am I over all, all have I
known. Yet unattached am I to allknown. Yet unattached am I to all
that is conquered and known.that is conquered and known.
Abandoning all, I am freed throughAbandoning all, I am freed through
the destruction of craving. Havingthe destruction of craving. Having
thus directly comprehended all bythus directly comprehended all by
myself, whom shall I call my teacher?myself, whom shall I call my teacher?

The gift of Dhamma excels all gifts;The gift of Dhamma excels all gifts;
the taste of the Dhamma excels allthe taste of the Dhamma excels all
tastes; the delight in Dhamma excelstastes; the delight in Dhamma excels
all delights. The Craving-Freedall delights. The Craving-Freed
vanquishes all suffering.vanquishes all suffering.

Riches ruin only the foolish, notRiches ruin only the foolish, not
those in quest of the Beyond. Bythose in quest of the Beyond. By
craving for riches the witless mancraving for riches the witless man
ruins himself as well as others.ruins himself as well as others.

Weeds are the bane of fields, lust isWeeds are the bane of fields, lust is
the bane of mankind. Therefore,the bane of mankind. Therefore,
what is offered to those free of lustwhat is offered to those free of lust
yields abundant fruit.yields abundant fruit.

Weeds are the bane of fields, hatredWeeds are the bane of fields, hatred
is the bane of mankind. Therefore,is the bane of mankind. Therefore,
what is offered to those free of hatredwhat is offered to those free of hatred

Weeds are the bane of fields,Weeds are the bane of fields,
delusion is the bane of mankind.delusion is the bane of mankind.
Therefore, what is offered to thoseTherefore, what is offered to those
free of delusion yields abundant fruit.free of delusion yields abundant fruit.

Weeds are the bane of fields, desire isWeeds are the bane of fields, desire is
the bane of mankind. Therefore,the bane of mankind. Therefore,
what is offered to those free of desirewhat is offered to those free of desire

Good is restraint over the eye; good isGood is restraint over the eye; good is
restraint over the ear; good isrestraint over the ear; good is
restraint over the nose; good isrestraint over the nose; good is
restraint over the tongue.restraint over the tongue.

Good is restraint in the body; good isGood is restraint in the body; good is
restraint in speech; good is restraintrestraint in speech; good is restraint
in thought. Restraint everywhere isin thought. Restraint everywhere is
good. The monk restrained in everygood. The monk restrained in every
way is freed from all suffering.way is freed from all suffering.

He who has control over his hands,He who has control over his hands,
feet and tongue; who is fullyfeet and tongue; who is fully
controlled, delights in inwardcontrolled, delights in inward
development, is absorbed indevelopment, is absorbed in
meditation, keeps to himself and ismeditation, keeps to himself and is
contented — him do people call acontented — him do people call a
monk.monk.

That monk who has control over hisThat monk who has control over his
tongue, is moderate in speech,tongue, is moderate in speech,
unassuming and who explains theunassuming and who explains the
Teaching in both letter and spirit —Teaching in both letter and spirit —
whatever he says is pleasing.whatever he says is pleasing.

The monk who abides in theThe monk who abides in the
Dhamma, delights in the Dhamma,Dhamma, delights in the Dhamma,
meditates on the Dhamma, and bearsmeditates on the Dhamma, and bears
the Dhamma well in mind — he doesthe Dhamma well in mind — he does
not fall away from the sublimenot fall away from the sublime
Dhamma.Dhamma.

One should not despise what one hasOne should not despise what one has
received, nor envy the gains ofreceived, nor envy the gains of
others. The monk who envies theothers. The monk who envies the
gains of others does not attain togains of others does not attain to
meditative absorption.meditative absorption.

A monk who does not despise whatA monk who does not despise what
he has received, even though it behe has received, even though it be
little, who is pure in livelihood andlittle, who is pure in livelihood and
unremitting in effort — him even theunremitting in effort — him even the
gods praise.gods praise.

He who has no attachmentHe who has no attachment
whatsoever for the mind and body,whatsoever for the mind and body,
who does not grieve for what he haswho does not grieve for what he has
not — he is truly called a monk.not — he is truly called a monk.

The monk who abides in universalThe monk who abides in universal
love and is deeply devoted to thelove and is deeply devoted to the
Teaching of the Buddha attains theTeaching of the Buddha attains the
peace of Nibbana, the bliss of thepeace of Nibbana, the bliss of the
cessation of all conditioned things.cessation of all conditioned things.

Empty this boat, O monk! Emptied,Empty this boat, O monk! Emptied,
it will sail lightly. Rid of lust andit will sail lightly. Rid of lust and
hatred, you shall reach Nibbana.hatred, you shall reach Nibbana.

Cut off the five, abandon the five, andCut off the five, abandon the five, and
cultivate the five. The monk who hascultivate the five. The monk who has
overcome the five bonds is called oneovercome the five bonds is called one
who has crossed the flood.who has crossed the flood.

Meditate, O monk! Do not beMeditate, O monk! Do not be
heedless. Let not your mind whirl onheedless. Let not your mind whirl on
sensual pleasures. Heedless, do notsensual pleasures. Heedless, do not
swallow a red-hot iron ball, lest youswallow a red-hot iron ball, lest you
cry when burning, "O this iscry when burning, "O this is
painful!"painful!"

There is no meditative concentrationThere is no meditative concentration
for him who lacks insight, and nofor him who lacks insight, and no
insight for him who lacks meditativeinsight for him who lacks meditative
concentration. He in whom are foundconcentration. He in whom are found
both meditative concentration andboth meditative concentration and
insight, indeed, is close to Nibbana.insight, indeed, is close to Nibbana.

The monk who has retired to aThe monk who has retired to a
solitary abode and calmed his mind,solitary abode and calmed his mind,
who comprehends the Dhamma withwho comprehends the Dhamma with
insight, in him there arises a delightinsight, in him there arises a delight
that transcends all human delights.that transcends all human delights.

Whenever he sees with insight theWhenever he sees with insight the
rise and fall of the aggregates, he isrise and fall of the aggregates, he is
full of joy and happiness. To thefull of joy and happiness. To the
discerning one this reflects thediscerning one this reflects the
Deathless.Deathless.

Control of the senses, contentment,Control of the senses, contentment,
restraint according to the code ofrestraint according to the code of
monastic discipline — these form themonastic discipline — these form the
basis of holy life here for the wisebasis of holy life here for the wise
monk.monk.

Let him associate with friends whoLet him associate with friends who
are noble, energetic, and pure in life,are noble, energetic, and pure in life,
let him be cordial and refined inlet him be cordial and refined in
conduct. Thus, full of joy, he willconduct. Thus, full of joy, he will
make an end of suffering.make an end of suffering.

Just as the jasmine creeper sheds itsJust as the jasmine creeper sheds its
withered flowers, even so, O monks,withered flowers, even so, O monks,
should you totally shed lust andshould you totally shed lust and
hatred!hatred!

The monk who is calm in body, calmThe monk who is calm in body, calm
in speech, calm in thought, well-in speech, calm in thought, well-
composed and who has spewn outcomposed and who has spewn out
worldliness — he, truly, is calledworldliness — he, truly, is called
serene.serene.

By oneself one must censure oneselfBy oneself one must censure oneself
and scrutinize oneself . The self-and scrutinize oneself . The self-
guarded and mindful monk willguarded and mindful monk will
always live in happiness.always live in happiness.

One is one's own protector, one isOne is one's own protector, one is
one's own refuge. Therefore, oneone's own refuge. Therefore, one
should control oneself, even as ashould control oneself, even as a
trader controls a noble steed.trader controls a noble steed.

Full of joy, full of faith in theFull of joy, full of faith in the
Teaching of the Buddha, the monkTeaching of the Buddha, the monk
attains the Peaceful State, the bliss ofattains the Peaceful State, the bliss of
cessation of conditioned things.cessation of conditioned things.

That monk who while young devotesThat monk who while young devotes
himself to the Teaching of thehimself to the Teaching of the
Buddha illumines this world like theBuddha illumines this world like the
moon freed from clouds.moon freed from clouds.

Exert yourself, O holy man! Cut offExert yourself, O holy man! Cut off
the stream (of craving), and discardthe stream (of craving), and discard
sense desires. Knowing thesense desires. Knowing the
destruction of all the conditioneddestruction of all the conditioned
things, become, O holy man, thethings, become, O holy man, the
knower of the Uncreated (Nibbana)!knower of the Uncreated (Nibbana)!

When a holy man has reached theWhen a holy man has reached the
summit of two paths (meditativesummit of two paths (meditative
concentration and insight), he knowsconcentration and insight), he knows
the truth and all his fetters fall away.the truth and all his fetters fall away.

He for whom there is neither thisHe for whom there is neither this
shore nor the other shore, nor yetshore nor the other shore, nor yet
both, he who is free of cares and isboth, he who is free of cares and is
unfettered — him do I call a holyunfettered — him do I call a holy
man.man.

He who is meditative, stainless andHe who is meditative, stainless and
settled, whose work is done and whosettled, whose work is done and who
is free from cankers, having reachedis free from cankers, having reached
the highest goal — him do I call athe highest goal — him do I call a
holy man.holy man.

The sun shines by day, the moonThe sun shines by day, the moon
shines by night. The warrior shines inshines by night. The warrior shines in
armor, the holy man shines inarmor, the holy man shines in
meditation. But the Buddha shinesmeditation. But the Buddha shines
resplendent all day and all night.resplendent all day and all night.

Because he has discarded evil, he isBecause he has discarded evil, he is
called a holy man. Because he iscalled a holy man. Because he is
serene in conduct, he is called aserene in conduct, he is called a
recluse. And because he hasrecluse. And because he has
renounced his impurities, he is calledrenounced his impurities, he is called
a renunciate.a renunciate.

One should not strike a holy man, norOne should not strike a holy man, nor
should a holy man, when struck, giveshould a holy man, when struck, give
way to anger. Shame on him whoway to anger. Shame on him who
strikes a holy man, and more shamestrikes a holy man, and more shame
on him who gives way to anger.on him who gives way to anger.

Nothing is better for a holy man thanNothing is better for a holy man than
when he holds his mind back fromwhen he holds his mind back from
what is endearing. To the extent thewhat is endearing. To the extent the
intent to harm wears away, to thatintent to harm wears away, to that
extent does suffering subside.extent does suffering subside.

He who does no evil in deed, wordHe who does no evil in deed, word
and thought, who is restrained inand thought, who is restrained in
these three ways — him do I call athese three ways — him do I call a
holy man.holy man.

Just as a brahman priest reveres hisJust as a brahman priest reveres his
sacrificial fire, even so should onesacrificial fire, even so should one
devoutly revere the person fromdevoutly revere the person from
whom one has learned the Dhammawhom one has learned the Dhamma
taught by the Buddha.taught by the Buddha.

Not by matted hair, nor by lineage,Not by matted hair, nor by lineage,
nor by birth does one become a holynor by birth does one become a holy
man. But he in whom truth andman. But he in whom truth and
righteousness exist — he is pure, herighteousness exist — he is pure, he
is a holy man.is a holy man.

What is the use of your matted hair,What is the use of your matted hair,
O witless man? What of yourO witless man? What of your
garment of antelope's hide? Withingarment of antelope's hide? Within
you is the tangle (of passion); onlyyou is the tangle (of passion); only
outwardly do you cleanse yourself.outwardly do you cleanse yourself.

The person who wears a robe madeThe person who wears a robe made
of rags, who is lean, with veinsof rags, who is lean, with veins
showing all over the body, and whoshowing all over the body, and who
meditates alone in the forest — himmeditates alone in the forest — him
do I call a holy man.do I call a holy man.

I do not call him a holy man becauseI do not call him a holy man because
of his lineage or high-born mother.of his lineage or high-born mother.
If he is full of impeding attachments,If he is full of impeding attachments,
he is just a supercilious man. Buthe is just a supercilious man. But
who is free from impediments andwho is free from impediments and
clinging — him do I call a holy man.clinging — him do I call a holy man.

He who, having cut off all fetters,He who, having cut off all fetters,
trembles no more, who has overcometrembles no more, who has overcome
all attachments and is emancipatedall attachments and is emancipated
— him do I call a holy man.— him do I call a holy man.

He who has cut off the thong (ofHe who has cut off the thong (of
hatred), the band (of craving), andhatred), the band (of craving), and
the rope (of false views), togetherthe rope (of false views), together
with the appurtenances (latent evilwith the appurtenances (latent evil
tendencies), he who has removed thetendencies), he who has removed the
crossbar (of ignorance) and iscrossbar (of ignorance) and is
enlightened — him do I call a holyenlightened — him do I call a holy
man.man.

He who without resentment enduresHe who without resentment endures
abuse, beating and punishment;abuse, beating and punishment;
whose power, real might, is patiencewhose power, real might, is patience

He who is free from anger, is devout,He who is free from anger, is devout,
virtuous, without craving, self-virtuous, without craving, self-
subdued and bears his final body —subdued and bears his final body —
him do I call a holy man.him do I call a holy man.

Like water on a lotus leaf, or aLike water on a lotus leaf, or a
mustard seed on the point of amustard seed on the point of a
needle, he who does not cling toneedle, he who does not cling to
sensual pleasures — him do I call asensual pleasures — him do I call a
holy man.holy man.

He who in this very life realizes forHe who in this very life realizes for
himself the end of suffering, who hashimself the end of suffering, who has
laid aside the burden and becomelaid aside the burden and become
emancipated — him do I call a holyemancipated — him do I call a holy
man.man.

He who has profound knowledge,He who has profound knowledge,
who is wise, skilled in discerning thewho is wise, skilled in discerning the
right or wrong path, and has reachedright or wrong path, and has reached
the highest goal — him do I call athe highest goal — him do I call a
holy man.holy man.

He who holds aloof fromHe who holds aloof from
householders and ascetics alike, andhouseholders and ascetics alike, and
wanders about with no fixed abodewanders about with no fixed abode
and but few wants — him do I call aand but few wants — him do I call a
holy man.holy man.

He who has renounced violenceHe who has renounced violence
towards all living beings, weak ortowards all living beings, weak or
strong, who neither kills nor causesstrong, who neither kills nor causes
others to kill — him do I call a holyothers to kill — him do I call a holy
man.man.

He who is friendly amidst the hostile,He who is friendly amidst the hostile,
peaceful amidst the violent, andpeaceful amidst the violent, and
unattached amidst the attached —unattached amidst the attached —

He whose lust and hatred, pride andHe whose lust and hatred, pride and
hypocrisy have fallen off like ahypocrisy have fallen off like a
mustard seed from the point of amustard seed from the point of a
needle — him do I call a holy man.needle — him do I call a holy man.

He who utters gentle, instructive andHe who utters gentle, instructive and
truthful words, who imprecates nonetruthful words, who imprecates none

He who in this world takes nothingHe who in this world takes nothing
that is not given to him, be it long orthat is not given to him, be it long or
short, small or big, good or bad —short, small or big, good or bad —

He who wants nothing of either thisHe who wants nothing of either this
world or the next, who is desire-freeworld or the next, who is desire-free
and emancipated — him do I call aand emancipated — him do I call a
holy man.holy man.

He who has no attachment, whoHe who has no attachment, who
through perfect knowledge is freethrough perfect knowledge is free
from doubts and has plunged into thefrom doubts and has plunged into the
Deathless — him do I call a holyDeathless — him do I call a holy
man.man.

He who in this world hasHe who in this world has
transcended the ties of both merittranscended the ties of both merit
and demerit, who is sorrowless,and demerit, who is sorrowless,
stainless and pure — him do I call astainless and pure — him do I call a
holy man.holy man.

He, who, like the moon, is spotlessHe, who, like the moon, is spotless
and pure, serene and clear, who hasand pure, serene and clear, who has
destroyed the delight in existence —destroyed the delight in existence —

He who, having traversed this miry,He who, having traversed this miry,
perilous and delusive round ofperilous and delusive round of
existence, has crossed over andexistence, has crossed over and
reached the other shore; who isreached the other shore; who is
meditative, calm, free from doubt,meditative, calm, free from doubt,
and, clinging to nothing, has attainedand, clinging to nothing, has attained
to Nibbana — him do I call a holyto Nibbana — him do I call a holy
man.man.

He who, having abandoned sensualHe who, having abandoned sensual
pleasures, has renounced thepleasures, has renounced the
household life and become ahousehold life and become a
homeless one; has destroyed bothhomeless one; has destroyed both
sensual desire and continuedsensual desire and continued
existence — him do I call a holy man.existence — him do I call a holy man.

He who, having abandoned craving,He who, having abandoned craving,
has renounced the household life andhas renounced the household life and
become a homeless one, hasbecome a homeless one, has
destroyed both craving and continueddestroyed both craving and continued
existence — him do I call a holy man.existence — him do I call a holy man.

He who, casting off human bondsHe who, casting off human bonds
and transcending heavenly ties, isand transcending heavenly ties, is
wholly delivered of all bondages —wholly delivered of all bondages —

He who, having cast off likes andHe who, having cast off likes and
dislikes, has become tranquil, is riddislikes, has become tranquil, is rid
of the substrata of existence and likeof the substrata of existence and like
a hero has conquered all the worldsa hero has conquered all the worlds

He who in every way knows the deathHe who in every way knows the death
and rebirth of all beings, and isand rebirth of all beings, and is
totally detached, blessed andtotally detached, blessed and
enlightened — him do I call a holyenlightened — him do I call a holy
man.man.

He whose track no gods, no angels,He whose track no gods, no angels,
no humans trace, the arahant whono humans trace, the arahant who
has destroyed all cankers — him do Ihas destroyed all cankers — him do I
call a holy man.call a holy man.

He who clings to nothing of the past,He who clings to nothing of the past,
present and future, who has nopresent and future, who has no
attachment and holds on to nothingattachment and holds on to nothing

He, the Noble, the Excellent, theHe, the Noble, the Excellent, the
Heroic, the Great Sage, theHeroic, the Great Sage, the
Conqueror, the Passionless, the Pure,Conqueror, the Passionless, the Pure,
the Enlightened one — him do I callthe Enlightened one — him do I call
a holy man.a holy man.

He who knows his former births, whoHe who knows his former births, who
sees heaven and hell, who hassees heaven and hell, who has
reached the end of births andreached the end of births and
attained to the perfection of insight,attained to the perfection of insight,
the sage who has reached the summitthe sage who has reached the summit
of spiritual excellence — him do Iof spiritual excellence — him do I
call a holy man.call a holy man.

Dhammapada by-acharya-buddharakkhita943

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