Dhammapada verses: translation 2023
The Dhammapada's advice is this:
1) Hell exists: avoid evil.
2) Heaven exists: be virtuous.
3) Nirvana exists: practise meditation.
4) Life is short: be diligent.
5) The mind is wild: train it.
6) Meditation is difficult: be patient.
7) Buddhas are rare: don’t waste the opportunity.
This document contains verses from Buddhist scriptures discussing the path to enlightenment. It describes how a monk can shed attachments to individual existence by allaying anger, extirpating attachment, eradicating craving, crushing self-centeredness, and finding no substantial reality in states of individual existence. It also contains a discussion between the Buddha and Dhaniya, where the Buddha explains how he has transcended worldly attachments of family, wealth, and possessions. Finally, it explains how a monk can live a solitary life free from attachments and companions, like a rhinoceros horn, in order to achieve liberation from suffering.
This document contains verses from Buddhist scriptures discussing the path to enlightenment. It describes how a monk who allays anger, extirpates attachment, eradicates craving, and overcomes self-centeredness is able to shed ties to rebirth, like a snake shedding its old skin. It states that one who lives free from anger, craving, and deluded perceptions can reach the "Far Shore" beyond suffering. Finally, it recommends living a solitary life like a rhinoceros horn to avoid the dangers of attachment and sensual pleasures, and to fully dedicate oneself to the spiritual path.
The document shares insights on realizing one's true self and overcoming suffering through self-knowledge. It emphasizes finding refuge in a self-realized saint whose glance can help one see past identities and behold the inner divine. All worldly worries cease to exist for those who love their true self above all else. True liberation is attained by experiencing the non-existence of the world even while awake.
All accidents, anxieties, troubles and wicked exertions proceed from ego and self-confidence. Hence I deem ego to be like a disease.
This world resembles a long continuous night in which our ego, like a hunter, spreads the snare of affections.
All that I have eaten, done or offered in sacrifice under the influence of ego have gone for nothing. The absence of ego is the real good. Everything belongs to God and we must learn to rid ourselves from the false concept of ‘me’ and ‘mine’.
I am free from anxiety, O sage, ever since I have come to know the impermanence of all enjoyments, gave up my sense of egoism, and attained tranquillity of my mind.
The document contains teachings from the Dhammapada on the power of the mind and the importance of mindfulness and virtue. It states that the mind gives rise to mental states and happiness or suffering follows depending on whether the mind is pure or impure. It emphasizes cultivating heedfulness, guarding the mind from distraction and sensual pleasures, and developing wisdom to overcome Mara and find freedom. It uses numerous metaphors comparing the cultivated mind of a sage to qualities like a well-built fortress or a sweet-smelling flower.
1) This document contains a summary and translation of verses from the Therīgāthā, which are poems attributed to elder bhikkhunis.
2) The verses often include a brief statement by the Buddha in response to the bhikkhuni, praising her for overcoming attachment or gaining insight.
3) Accompanying commentary provides background on the women and context for interpreting the poetic language.
This document provides a summary and commentary for 7 verses from the Therīgāthā, which are poems attributed to female disciples of the Buddha.
The verses praise various female disciples for qualities like having overcome attachment, being full of spiritual qualities, training diligently, and attaining nibbana. The Buddha confirms their accomplishments in brief verses.
The commentary provides background context on the figures mentioned, definitions of key Pali terms, and notes on doctrines and monastic rules related to the ordination of women during the Buddha's time.
This document contains summaries of 8 verses from the Theragāthā (Poems of the Bhikkhu Elders) translated with Pāli and notes. Each verse is a declaration of arahantship by a different elder, describing how they have overcome craving, fear, doubt and become inwardly at peace through rigorous spiritual practice and realization of Nibbāna. The summaries provide background on the elder and analyze key Pali terms in their declarations.
This document contains verses from Buddhist scriptures discussing the path to enlightenment. It describes how a monk can shed attachments to individual existence by allaying anger, extirpating attachment, eradicating craving, crushing self-centeredness, and finding no substantial reality in states of individual existence. It also contains a discussion between the Buddha and Dhaniya, where the Buddha explains how he has transcended worldly attachments of family, wealth, and possessions. Finally, it explains how a monk can live a solitary life free from attachments and companions, like a rhinoceros horn, in order to achieve liberation from suffering.
This document contains verses from Buddhist scriptures discussing the path to enlightenment. It describes how a monk who allays anger, extirpates attachment, eradicates craving, and overcomes self-centeredness is able to shed ties to rebirth, like a snake shedding its old skin. It states that one who lives free from anger, craving, and deluded perceptions can reach the "Far Shore" beyond suffering. Finally, it recommends living a solitary life like a rhinoceros horn to avoid the dangers of attachment and sensual pleasures, and to fully dedicate oneself to the spiritual path.
The document shares insights on realizing one's true self and overcoming suffering through self-knowledge. It emphasizes finding refuge in a self-realized saint whose glance can help one see past identities and behold the inner divine. All worldly worries cease to exist for those who love their true self above all else. True liberation is attained by experiencing the non-existence of the world even while awake.
All accidents, anxieties, troubles and wicked exertions proceed from ego and self-confidence. Hence I deem ego to be like a disease.
This world resembles a long continuous night in which our ego, like a hunter, spreads the snare of affections.
All that I have eaten, done or offered in sacrifice under the influence of ego have gone for nothing. The absence of ego is the real good. Everything belongs to God and we must learn to rid ourselves from the false concept of ‘me’ and ‘mine’.
I am free from anxiety, O sage, ever since I have come to know the impermanence of all enjoyments, gave up my sense of egoism, and attained tranquillity of my mind.
The document contains teachings from the Dhammapada on the power of the mind and the importance of mindfulness and virtue. It states that the mind gives rise to mental states and happiness or suffering follows depending on whether the mind is pure or impure. It emphasizes cultivating heedfulness, guarding the mind from distraction and sensual pleasures, and developing wisdom to overcome Mara and find freedom. It uses numerous metaphors comparing the cultivated mind of a sage to qualities like a well-built fortress or a sweet-smelling flower.
1) This document contains a summary and translation of verses from the Therīgāthā, which are poems attributed to elder bhikkhunis.
2) The verses often include a brief statement by the Buddha in response to the bhikkhuni, praising her for overcoming attachment or gaining insight.
3) Accompanying commentary provides background on the women and context for interpreting the poetic language.
This document provides a summary and commentary for 7 verses from the Therīgāthā, which are poems attributed to female disciples of the Buddha.
The verses praise various female disciples for qualities like having overcome attachment, being full of spiritual qualities, training diligently, and attaining nibbana. The Buddha confirms their accomplishments in brief verses.
The commentary provides background context on the figures mentioned, definitions of key Pali terms, and notes on doctrines and monastic rules related to the ordination of women during the Buddha's time.
This document contains summaries of 8 verses from the Theragāthā (Poems of the Bhikkhu Elders) translated with Pāli and notes. Each verse is a declaration of arahantship by a different elder, describing how they have overcome craving, fear, doubt and become inwardly at peace through rigorous spiritual practice and realization of Nibbāna. The summaries provide background on the elder and analyze key Pali terms in their declarations.
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
Save your marriage from divorce & make your relationship stronger using anti divorce spells to make him or her fall back in love with you. End your marriage if you are no longer in love with your husband or wife. Permanently end your marriage using divorce spells that work fast. Protect your marriage from divorce using love spells to boost commitment, love & bind your hearts together for a stronger marriage that will last. Get your ex lover who has remarried using divorce spells to break up a couple & make your ex lost lover come back to you permanently.
Visit https://www.profbalaj.com/love-spells-loves-spells-that-work/
Call/WhatsApp +27836633417 for more info.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
Sanatan Vastu | Experience Great Living | Vastu ExpertSanatan Vastu
Santan Vastu Provides Vedic astrology courses & Vastu remedies, If you are searching Vastu for home, Vastu for kitchen, Vastu for house, Vastu for Office & Factory. Best Vastu in Bahadurgarh. Best Vastu in Delhi NCR
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
2024 State of Marketing Report – by HubspotMarius Sescu
https://www.hubspot.com/state-of-marketing
· Scaling relationships and proving ROI
· Social media is the place for search, sales, and service
· Authentic influencer partnerships fuel brand growth
· The strongest connections happen via call, click, chat, and camera.
· Time saved with AI leads to more creative work
· Seeking: A single source of truth
· TLDR; Get on social, try AI, and align your systems.
· More human marketing, powered by robots
ChatGPT is a revolutionary addition to the world since its introduction in 2022. A big shift in the sector of information gathering and processing happened because of this chatbot. What is the story of ChatGPT? How is the bot responding to prompts and generating contents? Swipe through these slides prepared by Expeed Software, a web development company regarding the development and technical intricacies of ChatGPT!
Product Design Trends in 2024 | Teenage EngineeringsPixeldarts
The realm of product design is a constantly changing environment where technology and style intersect. Every year introduces fresh challenges and exciting trends that mold the future of this captivating art form. In this piece, we delve into the significant trends set to influence the look and functionality of product design in the year 2024.
How Race, Age and Gender Shape Attitudes Towards Mental HealthThinkNow
Mental health has been in the news quite a bit lately. Dozens of U.S. states are currently suing Meta for contributing to the youth mental health crisis by inserting addictive features into their products, while the U.S. Surgeon General is touring the nation to bring awareness to the growing epidemic of loneliness and isolation. The country has endured periods of low national morale, such as in the 1970s when high inflation and the energy crisis worsened public sentiment following the Vietnam War. The current mood, however, feels different. Gallup recently reported that national mental health is at an all-time low, with few bright spots to lift spirits.
To better understand how Americans are feeling and their attitudes towards mental health in general, ThinkNow conducted a nationally representative quantitative survey of 1,500 respondents and found some interesting differences among ethnic, age and gender groups.
Technology
For example, 52% agree that technology and social media have a negative impact on mental health, but when broken out by race, 61% of Whites felt technology had a negative effect, and only 48% of Hispanics thought it did.
While technology has helped us keep in touch with friends and family in faraway places, it appears to have degraded our ability to connect in person. Staying connected online is a double-edged sword since the same news feed that brings us pictures of the grandkids and fluffy kittens also feeds us news about the wars in Israel and Ukraine, the dysfunction in Washington, the latest mass shooting and the climate crisis.
Hispanics may have a built-in defense against the isolation technology breeds, owing to their large, multigenerational households, strong social support systems, and tendency to use social media to stay connected with relatives abroad.
Age and Gender
When asked how individuals rate their mental health, men rate it higher than women by 11 percentage points, and Baby Boomers rank it highest at 83%, saying it’s good or excellent vs. 57% of Gen Z saying the same.
Gen Z spends the most amount of time on social media, so the notion that social media negatively affects mental health appears to be correlated. Unfortunately, Gen Z is also the generation that’s least comfortable discussing mental health concerns with healthcare professionals. Only 40% of them state they’re comfortable discussing their issues with a professional compared to 60% of Millennials and 65% of Boomers.
Race Affects Attitudes
As seen in previous research conducted by ThinkNow, Asian Americans lag other groups when it comes to awareness of mental health issues. Twenty-four percent of Asian Americans believe that having a mental health issue is a sign of weakness compared to the 16% average for all groups. Asians are also considerably less likely to be aware of mental health services in their communities (42% vs. 55%) and most likely to seek out information on social media (51% vs. 35%).
AI Trends in Creative Operations 2024 by Artwork Flow.pdfmarketingartwork
Creative operations teams expect increased AI use in 2024. Currently, over half of tasks are not AI-enabled, but this is expected to decrease in the coming year. ChatGPT is the most popular AI tool currently. Business leaders are more actively exploring AI benefits than individual contributors. Most respondents do not believe AI will impact workforce size in 2024. However, some inhibitions still exist around AI accuracy and lack of understanding. Creatives primarily want to use AI to save time on mundane tasks and boost productivity.
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
Save your marriage from divorce & make your relationship stronger using anti divorce spells to make him or her fall back in love with you. End your marriage if you are no longer in love with your husband or wife. Permanently end your marriage using divorce spells that work fast. Protect your marriage from divorce using love spells to boost commitment, love & bind your hearts together for a stronger marriage that will last. Get your ex lover who has remarried using divorce spells to break up a couple & make your ex lost lover come back to you permanently.
Visit https://www.profbalaj.com/love-spells-loves-spells-that-work/
Call/WhatsApp +27836633417 for more info.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
Sanatan Vastu | Experience Great Living | Vastu ExpertSanatan Vastu
Santan Vastu Provides Vedic astrology courses & Vastu remedies, If you are searching Vastu for home, Vastu for kitchen, Vastu for house, Vastu for Office & Factory. Best Vastu in Bahadurgarh. Best Vastu in Delhi NCR
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
2024 State of Marketing Report – by HubspotMarius Sescu
https://www.hubspot.com/state-of-marketing
· Scaling relationships and proving ROI
· Social media is the place for search, sales, and service
· Authentic influencer partnerships fuel brand growth
· The strongest connections happen via call, click, chat, and camera.
· Time saved with AI leads to more creative work
· Seeking: A single source of truth
· TLDR; Get on social, try AI, and align your systems.
· More human marketing, powered by robots
ChatGPT is a revolutionary addition to the world since its introduction in 2022. A big shift in the sector of information gathering and processing happened because of this chatbot. What is the story of ChatGPT? How is the bot responding to prompts and generating contents? Swipe through these slides prepared by Expeed Software, a web development company regarding the development and technical intricacies of ChatGPT!
Product Design Trends in 2024 | Teenage EngineeringsPixeldarts
The realm of product design is a constantly changing environment where technology and style intersect. Every year introduces fresh challenges and exciting trends that mold the future of this captivating art form. In this piece, we delve into the significant trends set to influence the look and functionality of product design in the year 2024.
How Race, Age and Gender Shape Attitudes Towards Mental HealthThinkNow
Mental health has been in the news quite a bit lately. Dozens of U.S. states are currently suing Meta for contributing to the youth mental health crisis by inserting addictive features into their products, while the U.S. Surgeon General is touring the nation to bring awareness to the growing epidemic of loneliness and isolation. The country has endured periods of low national morale, such as in the 1970s when high inflation and the energy crisis worsened public sentiment following the Vietnam War. The current mood, however, feels different. Gallup recently reported that national mental health is at an all-time low, with few bright spots to lift spirits.
To better understand how Americans are feeling and their attitudes towards mental health in general, ThinkNow conducted a nationally representative quantitative survey of 1,500 respondents and found some interesting differences among ethnic, age and gender groups.
Technology
For example, 52% agree that technology and social media have a negative impact on mental health, but when broken out by race, 61% of Whites felt technology had a negative effect, and only 48% of Hispanics thought it did.
While technology has helped us keep in touch with friends and family in faraway places, it appears to have degraded our ability to connect in person. Staying connected online is a double-edged sword since the same news feed that brings us pictures of the grandkids and fluffy kittens also feeds us news about the wars in Israel and Ukraine, the dysfunction in Washington, the latest mass shooting and the climate crisis.
Hispanics may have a built-in defense against the isolation technology breeds, owing to their large, multigenerational households, strong social support systems, and tendency to use social media to stay connected with relatives abroad.
Age and Gender
When asked how individuals rate their mental health, men rate it higher than women by 11 percentage points, and Baby Boomers rank it highest at 83%, saying it’s good or excellent vs. 57% of Gen Z saying the same.
Gen Z spends the most amount of time on social media, so the notion that social media negatively affects mental health appears to be correlated. Unfortunately, Gen Z is also the generation that’s least comfortable discussing mental health concerns with healthcare professionals. Only 40% of them state they’re comfortable discussing their issues with a professional compared to 60% of Millennials and 65% of Boomers.
Race Affects Attitudes
As seen in previous research conducted by ThinkNow, Asian Americans lag other groups when it comes to awareness of mental health issues. Twenty-four percent of Asian Americans believe that having a mental health issue is a sign of weakness compared to the 16% average for all groups. Asians are also considerably less likely to be aware of mental health services in their communities (42% vs. 55%) and most likely to seek out information on social media (51% vs. 35%).
AI Trends in Creative Operations 2024 by Artwork Flow.pdfmarketingartwork
Creative operations teams expect increased AI use in 2024. Currently, over half of tasks are not AI-enabled, but this is expected to decrease in the coming year. ChatGPT is the most popular AI tool currently. Business leaders are more actively exploring AI benefits than individual contributors. Most respondents do not believe AI will impact workforce size in 2024. However, some inhibitions still exist around AI accuracy and lack of understanding. Creatives primarily want to use AI to save time on mundane tasks and boost productivity.
Organizational culture includes values, norms, systems, symbols, language, assumptions, beliefs, and habits that influence employee behaviors and how people interpret those behaviors. It is important because culture can help or hinder a company's success. Some key aspects of Netflix's culture that help it achieve results include hiring smartly so every position has stars, focusing on attitude over just aptitude, and having a strict policy against peacocks, whiners, and jerks.
PEPSICO Presentation to CAGNY Conference Feb 2024Neil Kimberley
PepsiCo provided a safe harbor statement noting that any forward-looking statements are based on currently available information and are subject to risks and uncertainties. It also provided information on non-GAAP measures and directing readers to its website for disclosure and reconciliation. The document then discussed PepsiCo's business overview, including that it is a global beverage and convenient food company with iconic brands, $91 billion in net revenue in 2023, and nearly $14 billion in core operating profit. It operates through a divisional structure with a focus on local consumers.
Content Methodology: A Best Practices Report (Webinar)contently
This document provides an overview of content methodology best practices. It defines content methodology as establishing objectives, KPIs, and a culture of continuous learning and iteration. An effective methodology focuses on connecting with audiences, creating optimal content, and optimizing processes. It also discusses why a methodology is needed due to the competitive landscape, proliferation of channels, and opportunities for improvement. Components of an effective methodology include defining objectives and KPIs, audience analysis, identifying opportunities, and evaluating resources. The document concludes with recommendations around creating a content plan, testing and optimizing content over 90 days.
How to Prepare For a Successful Job Search for 2024Albert Qian
The document provides guidance on preparing a job search for 2024. It discusses the state of the job market, focusing on growth in AI and healthcare but also continued layoffs. It recommends figuring out what you want to do by researching interests and skills, then conducting informational interviews. The job search should involve building a personal brand on LinkedIn, actively applying to jobs, tailoring resumes and interviews, maintaining job hunting as a habit, and continuing self-improvement. Once hired, the document advises setting new goals and keeping skills and networking active in case of future opportunities.
A report by thenetworkone and Kurio.
The contributing experts and agencies are (in an alphabetical order): Sylwia Rytel, Social Media Supervisor, 180heartbeats + JUNG v MATT (PL), Sharlene Jenner, Vice President - Director of Engagement Strategy, Abelson Taylor (USA), Alex Casanovas, Digital Director, Atrevia (ES), Dora Beilin, Senior Social Strategist, Barrett Hoffher (USA), Min Seo, Campaign Director, Brand New Agency (KR), Deshé M. Gully, Associate Strategist, Day One Agency (USA), Francesca Trevisan, Strategist, Different (IT), Trevor Crossman, CX and Digital Transformation Director; Olivia Hussey, Strategic Planner; Simi Srinarula, Social Media Manager, The Hallway (AUS), James Hebbert, Managing Director, Hylink (CN / UK), Mundy Álvarez, Planning Director; Pedro Rojas, Social Media Manager; Pancho González, CCO, Inbrax (CH), Oana Oprea, Head of Digital Planning, Jam Session Agency (RO), Amy Bottrill, Social Account Director, Launch (UK), Gaby Arriaga, Founder, Leonardo1452 (MX), Shantesh S Row, Creative Director, Liwa (UAE), Rajesh Mehta, Chief Strategy Officer; Dhruv Gaur, Digital Planning Lead; Leonie Mergulhao, Account Supervisor - Social Media & PR, Medulla (IN), Aurelija Plioplytė, Head of Digital & Social, Not Perfect (LI), Daiana Khaidargaliyeva, Account Manager, Osaka Labs (UK / USA), Stefanie Söhnchen, Vice President Digital, PIABO Communications (DE), Elisabeth Winiartati, Managing Consultant, Head of Global Integrated Communications; Lydia Aprina, Account Manager, Integrated Marketing and Communications; Nita Prabowo, Account Manager, Integrated Marketing and Communications; Okhi, Web Developer, PNTR Group (ID), Kei Obusan, Insights Director; Daffi Ranandi, Insights Manager, Radarr (SG), Gautam Reghunath, Co-founder & CEO, Talented (IN), Donagh Humphreys, Head of Social and Digital Innovation, THINKHOUSE (IRE), Sarah Yim, Strategy Director, Zulu Alpha Kilo (CA).
Trends In Paid Search: Navigating The Digital Landscape In 2024Search Engine Journal
The search marketing landscape is evolving rapidly with new technologies, and professionals, like you, rely on innovative paid search strategies to meet changing demands.
It’s important that you’re ready to implement new strategies in 2024.
Check this out and learn the top trends in paid search advertising that are expected to gain traction, so you can drive higher ROI more efficiently in 2024.
You’ll learn:
- The latest trends in AI and automation, and what this means for an evolving paid search ecosystem.
- New developments in privacy and data regulation.
- Emerging ad formats that are expected to make an impact next year.
Watch Sreekant Lanka from iQuanti and Irina Klein from OneMain Financial as they dive into the future of paid search and explore the trends, strategies, and technologies that will shape the search marketing landscape.
If you’re looking to assess your paid search strategy and design an industry-aligned plan for 2024, then this webinar is for you.
5 Public speaking tips from TED - Visualized summarySpeakerHub
From their humble beginnings in 1984, TED has grown into the world’s most powerful amplifier for speakers and thought-leaders to share their ideas. They have over 2,400 filmed talks (not including the 30,000+ TEDx videos) freely available online, and have hosted over 17,500 events around the world.
With over one billion views in a year, it’s no wonder that so many speakers are looking to TED for ideas on how to share their message more effectively.
The article “5 Public-Speaking Tips TED Gives Its Speakers”, by Carmine Gallo for Forbes, gives speakers five practical ways to connect with their audience, and effectively share their ideas on stage.
Whether you are gearing up to get on a TED stage yourself, or just want to master the skills that so many of their speakers possess, these tips and quotes from Chris Anderson, the TED Talks Curator, will encourage you to make the most impactful impression on your audience.
See the full article and more summaries like this on SpeakerHub here: https://speakerhub.com/blog/5-presentation-tips-ted-gives-its-speakers
See the original article on Forbes here:
http://www.forbes.com/forbes/welcome/?toURL=http://www.forbes.com/sites/carminegallo/2016/05/06/5-public-speaking-tips-ted-gives-its-speakers/&refURL=&referrer=#5c07a8221d9b
ChatGPT and the Future of Work - Clark Boyd Clark Boyd
Everyone is in agreement that ChatGPT (and other generative AI tools) will shape the future of work. Yet there is little consensus on exactly how, when, and to what extent this technology will change our world.
Businesses that extract maximum value from ChatGPT will use it as a collaborative tool for everything from brainstorming to technical maintenance.
For individuals, now is the time to pinpoint the skills the future professional will need to thrive in the AI age.
Check out this presentation to understand what ChatGPT is, how it will shape the future of work, and how you can prepare to take advantage.
The document provides career advice for getting into the tech field, including:
- Doing projects and internships in college to build a portfolio.
- Learning about different roles and technologies through industry research.
- Contributing to open source projects to build experience and network.
- Developing a personal brand through a website and social media presence.
- Networking through events, communities, and finding a mentor.
- Practicing interviews through mock interviews and whiteboarding coding questions.
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Dhammapada in English 2023 (pdf)
1. Namo tassa bhagavato arahato sammāsambuddhassa
DHAMMAPADA
Words of the Buddha’s Teachings in Verse
1: Yamakavaggo: Paired Verses
Verse 001
The mind foreruns all evil states.
The mind’s their chief, their formative condition.
In speaking or acting with a mind that’s defiled,
Then suffering, like a cartwheel, follows surely behind.
Verse 002
The mind foreruns all blessed states.
The mind’s their chief, their formative condition.
If one speaks or acts with an undefiled mind,
Then happiness, like a shadow, follows surely behind.
Verse 003
‘He insulted me.’ ‘Assaulted me.’ ‘Vanquished me.’ ‘Robbed me.’
For anyone nursing such thoughts,
Their vengefulness doesn’t cease.
Verse 004
‘He insulted me.’ ‘Assaulted me.’ ‘Vanquished me.’ ‘Robbed me.’
For anyone not nursing such thoughts,
Their vengefulness ceases.
2. Verse 005
Unfriendly deeds don’t cease through vengeance.
They cease through non-vengeance.
This is a timeless truth.
Verse 006
Most people don’t understand that we here face the ever-present possibility of death.
For those who understand it, their quarrels cease.
Verse 007
One who abides contemplating the loveliness of the female form,
Whose sense faculties are unrestrained from grasping,
Who is immoderate in the use of food,
And is lazy and not energetic in the practice:
Māra crushes him
As wind crushes a weak tree.
Verse 008
One who abides contemplating the unloveliness of the body,
Whose sense faculties are well-restrained from grasping through the practice of
mindfulness,
Who is moderate in the use of food,
Who has faith in the perfection of the Perfect One’s enlightenment,
Who is energetically applied to the practice:
Māra doesn’t crush him,
As wind doesn’t crush a mountain of rock.
Verse 009
A monk who’s full of defilements
Who wears the ochre robe,
Who lacks restraint and integrity,
Is unworthy of the robe.
3. Verse 010
A monk who’s free of defilements,
Who’s established in good conduct
Who’s blessed with restraint and integrity,
Is worthy of the ochre robe.
Verse 011
Those who cultivate wrong thoughts,
And apply themselves to unskilful objects of meditation,
Regard the essence of the religious life as peripheral,
And consider as peripheral its very essence:
They will never realize its essence.
COMMENT
Unshakeable liberation from spiritual defilement
Is the goal of the religious life,
Its essence, and conclusion. (M.1.197).
Verse 012
Those who cultivate right thoughts,
And apply themselves to skilful objects of meditation,
Regard the essence of the religious life as its essence,
And consider as peripheral what is peripheral:
They will realize its essence.
Verse 013
As rain seeps into a poorly roofed house:
So, attachment seeps into an undeveloped mind.
Verse 014
As rain doesn’t seep into a well-roofed house,
So, attachment doesn’t seep into a well-developed mind.
4. Verse 015
In this life they grieve.
And next life they grieve.
Evil doers grieve in both.
They grieve and are troubled,
Recalling their own immoral conduct.
Verse 016
In this life they’re pleased.
And next life they’re pleased.
The meritorious are pleased in both.
They’re delighted, extremely delighted,
Recalling the purity of their own conduct.
Verse 017
Here he’s tormented; hereafter tormented;
The doer of evil’s in both ways tormented.
Recalling his wickedness, thus he’s tormented.
He’s further tormented on arising in hell.
Verse 018
Here he rejoices; hereafter rejoices;
The maker of merit in both ways rejoices.
“I have made merit,” he greatly rejoices
He further rejoices in heaven as well.
Verse 019
If a monk much recites the scriptures, but does not act accordingly,
He is negligent in the practice.
He’s like a cowherd counting other’s cattle.
He has no share in the life of asceticism.
Verse 020
Though a monk little recites the scriptures;
If he practises in accordance with the teaching;
5. If he abandons attachment, hatred, and deluded perception;
If he possesses right knowledge of things according to reality;
If his mind is liberated from spiritual defilement;
Not grasping anything in either this world or the world beyond:
He is fully involved in the life of asceticism.
2: Appamādavaggo: Verses on
Diligence
Verse 021
Diligence is the path to the Deathless.
Negligence is the pathway to death.
Those diligent in the practice go beyond death.
Whilst the negligent are as if already dead.
Verse 022
The wise, seeing this special quality of diligence, rejoice in it,
Taking delight in the Noble One’s sphere of practice.
Verse 023
The wise, those who meditate perseveringly,
Who are constantly and resolutely applied to the practice,
They reach Nibbāna,
Unsurpassed safety from the danger of bondage to individual existence.
Verse 024
One who is energetically applied to the practice,
Who is mindful,
Pure in conduct,
Practising the teachings as a matter of vital concern,
Who is restrained in conduct,
Living righteously,
Diligent in the practice:
His glory grows.
6. Verse 025
Through exertion,
Dligence in the practice,
Restraint in conduct,
And inward taming:
A sage should make an Island for himself
Which the flood of suffering does not overwhelm.
Verse 026
Fools are negligent in the practice.
The wise foster diligence as their greatest wealth.
Verse 027
Don’t be negligent in the practice.
Don’t get involved with sensuous delight.
The diligent, meditative person attains happiness supreme.
Verse 028
The sage expels negligence in the practice through diligence,
Then having mounted the palace of wisdom,
Free of grief he ponders the grieving world.
The sage ponders fools like one standing on a mountain ponders those standing on the
land below.
Verse 029
Diligent in the practice amongst the negligent;
The one of great wisdom,
Spiritually awake amongst sleepers,
Forges ahead,
Leaving the others behind,
Like a thoroughbred paired against jades.
Verse 030
7. Through diligence in the practice Sakka attained supremacy amongst the devas.
Thus, Buddhas ever praise diligence.
And negligence they ever criticise.
Verse 031
A bhikkhu who in diligence takes delight
And who in negligence sees danger,
Advances like a fire,
Burning up ties to individual existence, weak and strong.
Verse 032
A bhikkhu who takes delight in diligence
Who in negligence sees danger,
Is incapable of falling away from skilful factors.
He is close to Nibbāna.
3: Cittavaggo: Verses on the Mind
Verse 033
Like a fletcher straightens an arrow,
The sage straightens up his unsteady, fluttery mind,
Which is hard to supervise, hard to restrain.
Verse 034
Like a fish removed from its watery abode and thrown onto dry land,
The mind fights and struggles, trying to escape Māra’s dominion.
Verse 035
Good is the taming of the mind,
Which is unruly, flighty, darting where it wishes.
A mind that is tamed brings happiness.
8. Verse 036
The mind is
Very hard to discern,
Very subtle,
Darting where it wishes.
The sage should guard it with mindfulness.
A mind guarded with mindfulness brings happiness.
Verse 037
The mind:
Travelling far,
Wandering alone,
Incorporeal,
Hides in the inner recesses of the heart.
Those who restrain it will be delivered from Māra’s bond:
The thinking in personal terms that binds one to renewed states of individual existence.
Verse 038
For one whose mind is unestablished in mindfulness,
Who doesn’t understand the teachings,
Whose faith in the perfection of the Perfect One’s enlightenment is unsteady:
His wisdom is not perfected.
Verse 039
For one who is free of lust and hatred,
Who has abandoned both merit and evil,
Who is devoted to wakefulness:
There’s no danger of spiritual defilement.
Verse 040
Knowing this human body is fragile like a clay pot,
Make the mind powerful like a city,
And battle Māra with the weapon of penetrative insight.
Then guarding the victory, remain free of attachment.
9. Verse 041
Not long, indeed, till it will rest, this body here, beneath the clod,
Discarded, void of consciousness, like a useless block of wood.
Verse 042
Whatever the harm an ill-wisher might do,
If your mind’s ill-directed much worse can it do.
Verse 043
Even one’s parents or kinsmen can’t do
What a mind well-directed could accomplish for you.
4: Pupphavaggo: Verses on
Flowers
Verse 044
Who will investigate this world of beings with its devas,
This wretched world of death?
Who will gather up the well-taught words of the teachings
Like an expert choosing flowers?
Verse 045
The disciple in training will investigate this world of beings with its devas,
This wretched world of death.
The disciple in training will gather up the well-taught words of the teachings
Like an expert choosing flowers.
Verse 046
Knowing that this wretched human body is without substantial reality like a lump of froth,
10. Realising its mirage-like nature,
Having destroyed Māra’s sensuous flower-tipped arrows,
You’ll leave the sight of the King of Death.
Verse 047
As a great flood carries off a village asleep,
So death carries off with it spiritually asleep
The man busy gathering the flowers of pleasure,
Whose mind is attached to sensuous pleasure.
Verse 048
Those busy gathering the flowers of pleasure,
With minds attached to sensuous pleasure,
Truly insatiable in sensuous pleasure,
The Destroyer brings under his control.
Verse 049
As a bee takes honey without harming the colour or fragrance of a flower,
Likewise, a sage walks on almsround without harming the villagers’ faith or well-being.
Verse 050
Don’t scrutinise others’ wrongdoings.
Don’t scrutinise others’ deeds and omissions.
Just scrutinise your own deeds and omissions.
Verse 051
As a beautiful flower might be colourful but odourless,
Likewise uninspiring are the well-spoken words
Of one who doesn’t put them into practice.
11. Verse 052
As a beautiful flower might be colourful and fragrant,
Likewise inspiring are the well-spoken words
Of one who puts them into practice.
Verse 053
Just as one can make many a garland from a heap of flowers,
Lkewise much good should be done by one born a mortal.
Verse 054
The scent of sandalwood, tagara, and jasmine go only downwind.
But the fragrance of virtue goes also upwind.
All quarters are filled with the fragrance of virtue.
Verse 055
Of the perfumes of sandalwood, lotus, and jasmine:
The perfume of virtue is supreme.
Verse 056
Insignificant is the fragrance of tagara or sandalwood.
The fragrance of virtue is better,
Reaching even the devas.
Verse 057
Māra finds not the path at death,
Of those who are perfect in virtue,
Those diligent in the practice,
Who, through knowledge of things according to reality,
Are liberated from spiritual defilement.
Verse 058-059
As upon a rubbish heap beside the road
Might grow a fragrant and charming lotus.
12. Likewise, a disciple of the Awakened One
Living amongst blind, common men,
Shines forth due to his wisdom.
5: Bālavaggo: Verses on Fools
Verse 060
Long is the night for the sleepless.
Long is a league for the weary.
Long is the round of birth and death
For the fool ignorant of the teachings.
Verse 061
If, living the religious life, one does not find one’s better or equal,
One should resolutely live the religious life by oneself.
There is no companionship with fools.
Verse 062
‘I have sons. I have savings:
Thus the fool is racked by craving.
Even he is not his own,
How much less his sons and savings.
Verse 063
If a fool admits his folly,
He’s a sage on that account.
But fools who think they’re truly wise.
Then fools is what they’re rightly called.
Verse 064
Even if a fool lives with a sage his whole life
He’ll never know the nature of reality,
Like a spoon never knows the taste of soup.
13. Verse 065
If a wise man associates with a sage for even a moment,
He’ll quickly know the nature of reality,
Like the tongue knows the taste of soup.
Verse 066
Fools live with themselves as their own worst enemy
Doing evil deeds which have a bitter fruit.
Verse 067
That deed’s not good if one later regrets it,
Experiencing its fruit with tears on one’s face.
Verse 068
That deed’s well done if one doesn’t regret it,
If, pleased and happy, one receives its fruit.
Verse 069
A fool thinks evil’s sweet as honey
Whilst it bears no fruit.
But when it bears its fruit,
Then the fool encounters suffering.
Verse 070
Though month after month a fool, mortifying himself, lifts his food with a blade of grass,
He’s worth not a sixteenth part of the person who has mastered the practice.
Verse 071
Evil deeds don’t bear results the same day, like the curdling of milk.
They follow the fool, gradually burning him like fire covered in ashes.
14. Verse 072
Knowledge given a fool will only harm him,
Destroying his bright moral nature,
And splitting his head.
Verse 073
Fools want respect for non-existent good qualities,
Wanting precedence amongst the bhikkhus,
Authority in the monasteries,
And to be the sole recipient of honour and gifts,
Even when visiting other monks’ families.
Verse 074
‘Let householders and those gone forth into the ascetic life understand that whatever
was achieved was achieved by me alone.’
‘In respect of their various duties, let the monks be under my sole control.’
Such are the thoughts of a fool.
His desires and conceit grow.
Verse 075
One is the path to worldly gain.
Another the path to Nibbāna.
The Buddha’s disciple who understands this, should not delight in worldly honour,
But should cultivate seclusion from sensuous pleasures and unskilful factors instead.
6: Paṇḍitavaggo: Verses on the
Wise
Verse 076-077
If one finds a seer of faults, a sage who speaks rebukingly,
One should associate with a sage like this, as if he were a revealer of hidden treasure.
For in associating with such a person one becomes better not worse.
15. Let him advise and instruct, preventing what’s improper.
He’s beloved to the good, and unbeloved to the bad.
Verse 078
Don’t associate with evil friends and spiritually inferior men.
Associate with virtuous friends and with the best of men.
Verse 079
One who imbibes the teachings
Sleeps soundly with a serene mind.
A sage ever delights
In the teachings explained by the Noble Ones.
Verse 080
Irrigators channel water.
Fletchers straighten arrows.
Carpenters shape wood.
The wise tame themselves.
Verse 081
The wise are as unruffled by praise and blame
As a rock is unruffled by wind.
Verse 082
Hearing the teachings of the Blessed One,
The sage becomes serene like a deep, limpid lake.
Verse 083
Spiritually accomplished people
Abandon attachment to everything.
Good people
Don’t speak out of desire for sensuous pleasure.
16. Touched by pleasure or pain
The wise show neither elation nor dejection.
Verse 084
Not for yourself or the sake of another
Should you yearn for a son, or for wealth, or an empire.
Nor should you yearn for unrighteous success.
Just strive to be virtuous, wise, and righteous.
Verse 085
Few men go to the Far Shore.
Most run up and down the Near Shore.
Verse 086
When the teachings are explained rightly,
Those who practise accordingly,
Cross over the realm of death, so difficult to cross.
Verse 087
A sage gone forth into the ascetic life,
Having abandoned dark factors,
Should develop bright factors,
Practising in seclusion, which is so hard to enjoy.
Verse 088
The sage,
Free of luxurious possessions and of sensuous pleasure,
In physical seclusion should seek delight.
And should cleanse himself of spiritual defilements.
Verse 089
They who have developed the factors of enlightenment,
Free of grasping, who delight in abandoning attachment:
17. Those glorious ones, with spiritual defilements destroyed,
They in the world have realised Nibbāna.
7: Arahantavaggo: Verses on
Arahants
Verse 090
In one who is done with the round of rebirth,
Who is free of grief,
Free from individual existence,
Who has abandoned spiritual shackles,
No anguish is to be found.
Verse 091
The mindful exert themselves.
They take no delight in permanent abodes.
They abandon one home after another
Like geese leaving a lake.
Verse 092
Those for whom there is no accumulating of merit or evil,
Who have profoundly understood the nature of food,
Whose sphere of practice is the state of refined awareness
That is void of the perception of personal qualities
And that is focused upon the unabiding phenomena,
Perceiving the passing away of originated phenomena:
Their destination is as mysterious as that of the birds in the sky.
Verse 093
Those people whose spiritual defilements are destroyed,
Who are not attached to the basic conditions for existence,
Whose sphere of practice is the state of refined awareness
That is void of the perception of personal qualities
18. And that is focused upon the unabiding phenomena,
Perceiving the passing away of originated phenomena.
Their destination is as mysterious as that of the birds in the sky.
Verse 094
One whose spiritual faculties are calmed like well-tamed horses,
Who has abandoned self-centredness
And is free of spiritual defilement:
Even the devas envy one of such good qualities.
Verse 095
Those possessed of noble practices
Are as untroubled as earth
And as unmoved as a locking-post
In respect of worldly conditions.
Being as free of defilement as a crystal-clear lake,
Their cycling through samsara is no more.
Verse 096
For one of good qualities
Who is liberated from spiritual defilement through complete knowledge of things
according to reality,
And who is inwardly at peace:
His acts of mind, speech, and body are peaceful.
Verse 097
Meaning:
One who is not credulous,
Who knows the Uncreated,
Who has severed the links to the round of rebirth,
Who has destroyed the opportunity for rebirth,
Who’s rid of expectations regarding both this world and the next,
He's the highest human, indeed.
Double meaning:
19. One who has no faith in the perfection of the Perfect One’s enlightenment,
Who is ungrateful,
A housebreaker,
Who has destroyed the opportunity to have his doubts answered,
An eater of vomit,
He is of extreme audacity, indeed.
Verse 098
Whether in village or forest,
On high or low ground,
Wherever an arahant dwells,
That place is delightful.
Verse 099
Forests are delightful where people don’t throng.
Those rid of attachment such places adore,
For they are not seeking for sensuous pleasure.
8: Sahassavaggo: Verses on the
Thousands
Verse 100
Better than a thousand sayings unconducive to spiritual well-being,
Is one meaningful saying which leads to inward peace.
Verse 101
Better than a thousand verses unconducive to spiritual well-being,
Is a single word of a verse, which leads to inward peace.
Verse 102
Though one recites a hundred verses unconducive to spiritual well-being,
Better is one word of the teachings, which leads to inward peace.
20. Verse 103
Though in battle one might conquer a million men,
He who conquers just one person, himself,
Is victorious in the greatest of battles.
Verse 104-105
The conquest of oneself is better than the conquest of others.
For a man who has tamed himself and is restrained in conduct,
No deva, gandhabba, māra, or brahmā can turn into defeat such a victory.
Verse 106
If someone offered sacrifices, a thousand a month for a century,
Then paid homage for a moment to one who had spiritually developed himself,
That homage would be better than those sacrifices for a century.
Verse 107
If a person worshipped fire in the forest for a century,
Then paid homage for a moment to one who had spiritually developed himself,
That homage would be better than that worship for a century.
Verse 108
Whatever the many gifts or offerings that might be offered over the course of a year by
one looking for merit
They are worth a fraction of what is much better, namely: paying homage to those who
are spiritually purified.
Verse 109
For those who pay respect to and constantly honour those who are spiritually
accomplished, four things increase:
Their lifespan, good looks, happiness, and strength.
21. Verse 110
Better than the life of a hundred years lived evilly and inwardly uncollected,
Is the life of a single day lived virtuously and meditatively.
Verse 111
Better than the life of a hundred years lived without inward collectedness and
penetrative insight,
Is the life of a single day blessed with penetrative insight, in one who is meditative.
Verse 112
Better than the life of one who lives a hundred years lazy and sluggish in the practice,
Is the life of a single day lived resolute and energetic in the practice.
Verse 113
Better than the life of a hundred years lived not contemplating rise and fall,
Is the life of a single day lived contemplating rise and fall.
Verse 114
Better than the life of a hundred years not realising the Deathless,
Is the life of a single day and realising the Deathless.
Verse 115
Better than the life of a hundred years lived not understanding the supreme teachings,
Is the life of a single day and understanding the supreme teachings.
9: Pāpavaggo: Verses on Evil
Verse 116
Hurry to do good. Restrain your mind from evil.
For one slow to do good, his mind delights in evil.
22. Verse 117
If you do what’s evil, don’t repeat it.
Don’t develop a taste for it.
Accumulating evil is painful.
Verse 118
If you do what’s good, repeat it.
Develop a taste for it.
Accumulating merit is pleasant.
Verse 119
Even bad men have good fortune whilst their evil’s borne no fruit.
When the evil bears its fruit, then the bad will meet with bad.
Verse 120
Even good men have misfortune whilst their merit’s borne no fruit.
When their merit bears its fruit, then the good will meet with good.
Verse 121
Don’t trivialize evil conduct,
Or think, ‘Its fruits won’t reach me.’
A waterpot is filled drop by drop.
A fool, little by little, is filled with evil.
Verse 122
Don’t trivialize good conduct
Or think, ‘Its fruits won’t reach me.’
A waterpot is filled drop by drop.
A sage, little by little, is filled with merit.
23. Verse 123
A wealthy merchant with a small convoy avoids a risky route.
A man wanting to live avoids poison.
Likewise, for safety’s sake, avoid evil.
Verse 124
If a hand is unwounded, it can carry poison.
Poison doesn’t affect the unwounded.
Likewise, there’s no evil for one free of evil intentions.
Verse 125
If a fool wrongs a man who is free of hatred,
A pure person unblemished by spiritual defilement,
The evil rebounds on that very fool,
Like fine dust thrown against the wind.
Verse 126
Some are reborn in a womb.
Evildoers are reborn in hell.
The righteous go to heaven.
Those free of spiritual defilement pass away to Nibbāna-without-residue.
Verse 127
Not in the heights of the sky,
Or the depths of the ocean,
Or concealed in a mountain cleft,
Is there anywhere on earth one can escape the fruits of evil.
Verse 128
Not in the heights of the sky,
Or the depths of the ocean,
Or concealed in a mountain cleft,
Is there anywhere on earth one is not overcome by death.
24. 10: Daṇḍavaggo: Verses on
Violence
Verse 129
All tremble at punishment.
All fear death.
Comparing oneself with others,
Neither kill nor cause to be killed.
Verse 130
All tremble at punishment.
Life is dear to all.
Comparing oneself with others,
Neither kill nor cause to be killed.
Verse 131
Whoever seeking pleasure,
Canes those also seeking pleasure,
Finds no pleasure in the hereafter.
Verse 132
Whoever seeking pleasure,
Doesn’t cane those seeking pleasure,
Finds pleasure in the hereafter.
Verse 133
Speak harshly to no one.
Spoken to, they might speak back.
Painful, your aggressive words.
Words may strike you, tit for tat.
25. Verse 134
If spoken to aggressively,
You tremble not in mind,
Your mind is like a broken gong.
Nibbāna have you realised.
Your violent nature’s gone.
Verse 135
Like herdsmen with sticks drive cows to pasture,
Ageing and death torment the lives of living beings.
Verse 136
In working evil, the fool does not realise there will be consequences.
The fool will be roasted by his deeds, as if by fire.
Verse 137-140
A person who attacks those free of violence and hatred, comes to one of ten states:
Intense physical pain,
Loss of property,
Amputation of hands and feet,
Physical illness,
Mental derangement,
Trouble from the king,
Serious accusation,
Loss of relatives,
Loss of possessions,
Or blazing fire burns down his home.
And with his demise, the fool is reborn in hell.
Verse 141
Neither wandering naked,
Nor matted hair,
Nor covering oneself with mud,
Nor fasting,
Nor lying on the bare ground,
Nor the practice of uncleanliness,
26. Nor practising in a squatting position:
Will purify a mortal who has not overcome his unsureness about the excellence of the
teachings.
Verse 142
Though dressed in fine feather:
If he fares in tranquillity,
If he is peaceful, inwardly tamed, and assured of deliverance,
Living the religious life having renounced violence towards all creatures:
He is a Brahman. He is an ascetic. He is a bhikkhu.
Verse 143
Is there anyone in the world who, restrained by shame, avoids criticism, like a good
horse avoids the whip?
Verse 144
Like a good horse touched by the whip,
Be vigorously and earnestly applied to the practice.
Then, through:
Faith in the perfection of the Perfect One’s enlightenment,
Virtue,
Energy,
Inward collectedness,
And by:
Examining the nature of reality,
Being perfect in insightfulness into reality,
Being perfect in conduct,
Being mindful,
You will abandon this not inconsiderable suffering.
Verse 145
Irrigators channel water.
Fletchers straighten arrows.
Carpenters shape wood.
Those with noble practices tame themselves.
27. 11: Jarāvaggo: Verses on Old Age
Verse 146
When the world is forever burning,
Why the mirth? why the delight?
Cloaked in inner darkness,
Will you not seek for light?
Verse 147
Look at the dolled-up form,
A heap of orifices,
A conglomerated mass,
Full of ailments,
An object of many greedy thoughts,
In which there is neither endurance nor stability.
Verse 148
Thoroughly worn out is this bodily form,
A hotbed of illnesses.
Easily damaged.
A putrid mass.
It soon breaks up.
Truly, life ends in death.
Verse 149
These wretched grey bones discarded like autumn gourd-shells:
What is the pleasure in seeing them?
Verse 150
This body is a city of bones,
Plastered with flesh and blood,
Old age and death hide within.
And self-glory and denigration.
28. Verse 151
Even the gaily coloured chariots of kings decay;
And the body, too, reaches old age.
But the teachings of the Good do not age.
The Good make this known to the good.
Verse 152
This man of little learning ages like an ox:
His stoutness develops, his wisdom does not.
Verse 153
I roamed countless rounds of birth and death without respite,
Looking for the housebuilder.
Repeated birth is suffering.
Verse 154
Meaning:
But now you’re discovered, housebuilder.
You’ll build no house, again.
The rafters are broken.
The roof is destroyed.
My mind is free of originated phenomena.
I’ve attained the destruction of craving.
Implied meaning:
But now you’re discovered, craving.
You’ll build no body, again.
My spiritual defilements are destroyed.
Ignorance is destroyed.
My mind is free of originated phenomena.
I’ve attained the destruction of craving.
Verse 155
Having neither lived the holy life nor, in their youth, made savings,
They mope in their declining years like aged herons by a fished-out lake.
29. Verse 156
Having neither lived the holy life nor, in their youth, made savings,
They spend old age like discharged arrows, thinking on past pleasures.
12: Attavaggo: Verses on Caring
for Oneself
Verse 157
If you knew how beloved you are to yourself,
You’d watch over yourself with great care.
A sage should practise being wakeful
In at least one of the three periods of the night.
Verse 158
Once you’re trained in what’s fitting, train others thereafter.
A sage should be free of defilements.
Verse 159
Act in the way you tell others to train.
With yourself being well-tamed they are easily trained.
But taming oneself is not easy.
Verse 160
You are your own Saviour. Who else could be your Saviour?
With yourself well tamed you’ll find a Saviour hard to find.
Verse 161
Evil done by the fool himself, born from himself, arisen from himself,
Crushes him like a diamond crushes a hard gem.
30. Verse 162
One whose conduct is extremely immoral behaves like a creeper strangling a tree:
He does to himself what his enemy would like to do to him.
Verse 163
To do what is bad and harmful to oneself, is easy.
To do what is beneficial to oneself and good, is very difficult.
Verse 164
The fool with evil dogmatic view,
Who reviles the teachings of the arahants, the Noble Ones, those living righteously,
Bears the fruit of his gains, honour, and renown to his own destruction.
They are to him like the fruits of the bamboo, which destroy it.
Verse 165
Evil is done by one’s very self.
One is spiritually defiled by one’s very self.
Evil is avoided by one’s very self.
One is spiritually purified by one’s very self.
Purity and impurity are matters of personal responsibility.
Nobody can purify another.
Verse 166
One shouldn’t neglect one’s own spiritual well-being for the sake of others, however
many of them.
Fully understanding the importance of one’s own spiritual well-being, one should be
intent upon it.
31. 13: Lokavaggo: Verses on the
World
Verse 167
Don’t pursue sensuous pleasure.
Don’t be negligent in the practice.
Don’t embrace a wrong view of reality.
Don’t prolong your time in samsara.
COMMENT
And what is right view of reality?
There is merit in giving; a result of deeds; a world hereafter; duties to parents;
spontaneously arisen beings; ascetics who proclaim the world hereafter having realised
it through transcendent insight.
Verse 168
Rouse yourself.
Don’t be negligent in the practice.
Practise the teachings well.
One practising the teachings well sleeps soundly in this world and the next.
Verse 169
Practise the teachings well.
Don’t practise them badly.
One practicing the teachings well sleeps soundly in this world and the next.
Verse 170
See the world as a water bubble: see it as a mirage.
Looking at the world like this, the King of Death won’t find you.
Verse 171
Come! Behold this world, like an ornate royal chariot. Here fools founder.
But for those who understand the nature of reality,
There’s no bondage to individual existence.
32. Verse 172
He who was earlier negligent in the practice,
And later was diligent,
Illuminates the world like the moon freed from clouds.
Verse 173
He whose evil is covered by what’s good
Illuminates the world like the moon freed from clouds.
Verse 174
Blind is this world:
Few see the nature of reality.
Few birds escape a net:
Few beings go to heaven.
Verse 175
Swans traverse the sky.
Those who practise the paths to psychic power go through the air.
The wise leave the world having conquered Māra and his elephant.
Verse 176
A person who transgresses one principle, truthfulness, and speaks falsehood,
Has thereby abandoned rebirth amongst humans and devas.
There is nothing evil he could not do.
Verse 177
The stingy don’t go the deva world.
Fools don’t praise generosity.
But the wise applaud generosity,
And are happy in the hereafter.
33. Verse 178
Better than sovereignty on earth, or going to heaven,
Or lordship over the world, is the attainment of stream-entry.
14: Buddhavaggo: Verses on the
Buddha
Verse 179
He whose victory over the forces of evil cannot be undone,
Whose conquered spiritual defilements do not persist anywhere in the world,
That Buddha whose sphere of practice is unlimited,
And whose stream of consciousness is untraceable,
Along what path will you lead him?
Verse 180
He for whom entangling and sticky craving no more exists to lead him anywhere,
That Buddha whose sphere of practice is unlimited,
And whose stream of consciousness is untraceable,
Along what path will you lead him?
Verse 181
Even the devas envy those who are enlightened and mindful,
Who are intent on meditation,
Who are wise,
And who take delight in inward peace and the practice of temperance.
Verse 182
Human existence is rarely attained.
The life of mortals is difficult.
The opportunity to hear the true teachings is rarely come by.
The arising of Buddhas is rare.
34. Verse 183
Refrain from all evil;
Do what’s skilful;
And purify the mind:
This is the training system of the Buddhas.
Verse 184
Patience and endurance are the supreme austerity.
Nibbāna is the supreme happiness, say the Buddhas.
One who injures others has not really gone forth into the ascetic life.
He is not really an ascetic who harms others.
Verse 185
Don’t insult living beings.
Don’t physically injure them.
Be restrained within the constraints of the rules of discipline.
Be moderate in the use of food.
Associate with distant abodes which are secluded and free of noise.
And apply yourself to the higher mental states.
This is the training system of the Buddhas.
Verse 186-187
Satisfaction is not found in sensuous pleasures, even in a rainfall of money.
Knowing that sensuous pleasure offers little enjoyment and much suffering and vexation,
The wise find no delight even in the prospect of divine sensuous pleasure.
Disciples of the Perfectly Enlightened One take delight in the destruction of craving.
Verse 188-189
Men threatened with danger resort to many a refuge,
To sacred mountains, forests, monasteries, trees, and shrines.
But these are not safe refuges. They are not the supreme refuge.
Having reached these refuges, one is not released from suffering.
35. Verse 190-192
If anyone goes for refuge to the Buddha, the Dhamma, and the Sangha,
He sees the four noble truths according to reality with perfect penetrative insight,
namely:
Suffering,
Origin of suffering,
Transcendence of suffering,
Noble eightfold path leading to the subsiding of suffering.
This is a safe refuge.
It is a supreme refuge.
Having reached this refuge, one is released from all suffering.
Verse 193
A man of noble qualities is hard to find.
He’s not born just anywhere.
The family in which that sage is born prospers in happiness.
Verse 194
Blessed is the arising of Buddhas.
Blessed is the expounding of the true teachings.
Blessed is concord in the Sangha.
Of those in concord, blessed are their austerities.
Verse 195-196
One who venerates those worthy of veneration,
The Buddhas or their disciples
Who have transcended entrenched “I am” perceptions,
And overcome grief and lamentation:
One venerating those of such good qualities,
Who have realised Nibbāna,
And who are free of fear from any quarter:
The merit of such people is beyond estimation.
36. 15: Sukhavaggo: Verses on True
Happiness
Verse 197
How happily we dwell, friendly amongst the unfriendly.
Amongst unfriendly folk, we abide so friendly.
Verse 198
How happily we dwell, unailing amongst the ailing.
Amongst ailing folk, we abide unailing.
Verse 199
How happily we dwell, unavid amongst the avid.
Amidst avid folk, we abide unavid.
Verse 200
How happily we dwell, we, for whom there is nowhere anything at all.
We will feed on rapture like the Ābhassarā devas.
Verse 201
Victory yields unfriendliness.
The defeated dwell in misery.
The Peaceful live on happily
Having quit defeat and victory.
Verse 202
There’s no fire like lust.
No misfortune like hatred.
No suffering like the aggregates.
No happiness like Peace.
37. Verse 203
Hunger is the greatest illness.
Conditions, the worst suffering.
Knowing the truth of this,
Nibbāna is the greatest happiness.
Verse 204
Spiritual health’s the greatest gain.
Contentment, the greatest wealth.
Someone trustworthy, the best of kin.
Nibbāna is happiness supreme.
Verse 205
Having tasted the flavour of physical seclusion
And the flavour of inward peace
Having tasted the rapture of righteousness
Then of evil and suffering, one is free.
Verse 206-207
Good is the sight of the Noble disciples.
Living with them is forever delightful.
Not seeing fools is always a pleasure.
Those mixing with fools will regret it forever.
Living with fools is always unpleasant, like living with an enemy.
But living with the wise is always a pleasure, like living with beloved relatives.
Verse 208
Therefore:
With those who are wise, discerning, learned, enduring,
Who are perfect in noble observances and practices:
One should associate with spiritually accomplished people like this,
Like the moon associates with the stars of the zodiac.
38. 16: Piyavaggo: Verses on what is
Beloved
Verse 209
One who does what should be avoided,
And avoids what should be done,
Who abandons what is conducive to spiritual welfare,
And grasps what is sensually agreeable,
He envies those who are properly applied to their own spiritual welfare.
Verse 210
Don’t associate with either the beloved or the unbeloved.
Seeing the unbeloved, and not seeing the beloved: both are painful.
Verse 211
Therefore, hold nothing beloved.
Separation from the beloved is wretched.
There are no spiritual shackles
For those with nothing beloved or unbeloved.
Verse 212
From the beloved comes grief; from the beloved comes fear.
For those free of attachment there’s neither grief nor fear.
Verse 213
From the loved comes grief; from the loved comes fear.
For those free of attachment there’s neither grief nor fear.
Verse 214
From sensuous delight comes grief; from sensuous delight comes fear.
For those free of sensuous delight there’s neither grief nor fear.
39. Verse 215
From sensuous yearning comes grief; from sensuous yearning comes fear.
For those free of sensuous yearning there’s neither grief nor fear.
Verse 216
From craving comes grief; from craving comes fear.
For those free of craving there’s neither grief nor fear.
Verse 217
One perfect in virtue,
With perfect vision of things according to reality,
Who is established in righteousness,
And who has understood the four noble truths
And fulfills the three trainings:
The lay folk love him.
Verse 218
One eager to realise the Indescribable,
Who suffuses the body with a pure and clean mind,
Who is emotionally free of sensuous pleasures,
Is ‘a person going upstream to Nibbāna.’
Verse 219-220
A man who has long been living abroad, who safely returns from afar,
His friends and relatives applaud his return.
Likewise, his merit receives a man when he goes to the world beyond,
Like relatives receive a long-separated kinsman on his return.
40. 17: Kodhavaggo: Verses on Anger
Verse 221
Give up anger.
Abandon conceit.
Transcend the ties to individual existence.
Miseries do not afflict one who is liberated from the perception of existence (with the
reflection: ‘It does not exist’),
And who does not adhere to mind-and-body.
Verse 222
One who controls his rising anger, as if it were a chariot going astray, I call a charioteer.
The others are merely rein holders.
Verse 223
Conquer anger with good-temperedness.
Conquer evil with virtue.
Conquer stinginess with giving.
Conquer falsehood with truth.
Verse 224
Speak truthfully.
Don’t get angry.
Give if asked, even if there’s little to give.
By these three practices you’ll reach the devas.
Verse 225
Sages do no harm:
They are ever restrained in bodily conduct.
They go to the Unshakeable State
Where, having gone, they do not grieve.
41. Verse 226
Those devoting themselves to wakefulness,
Training themselves night and day,
Applying themselves to Nibbāna,
Their defilements wither away.
Verse 227
It’s an ancient truth, sir, not just of today:
They blame those sitting silently
And those with much to say;
And even blame the moderate speakers.
No one here is left unblamed.
Verse 228
There’s never been, nor will there be, nor does there even now exist
A person who is never praised, or one who’s never criticised.
Verse 229-230
He whom the wise praise, having examined him day after day,
As being faultless in conduct, wise, well-established in penetrative insight and virtue:
He’s like a golden ornament.
Who would dare criticise him?
Even the devas praise him.
He is praised even by Brahmā.
Verse 231
Avoid bodily misconduct.
Restrain yourself in body.
Having abandoned bad deeds, practise good deeds.
Verse 232
Avoid verbal misconduct.
Restrain yourself in speech.
Having abandoned bad speech, practise good speech.
42. Verse 233
Avoid mental misconduct.
Restrain yourself in mind.
Having abandoned bad thoughts, practise good thoughts.
Verse 234
The wise are restrained in conduct of body, speech, and mind.
Being thus restrained, they are well restrained, indeed.
18: Malavaggo: Verses on
Spiritual Stains
Verse 235
You’re now like a withered leaf.
And Yama’s men are standing near.
You’re on the point of departure,
Without provisions for the journey.
Verse 236
Make an Island for yourself.
Strive quickly.
Be wise.
With spiritual stains removed,
Being spiritually unblemished,
You’ll go to the heavenly land of the Noble Ones.
Verse 237
The three periods of your life are at an end.
You’ve come into the presence of death.
There’s no resting place for you on the way,
And you’ve no provisions for the journey.
43. Verse 238
Make an Island for yourself.
Strive quickly.
Be wise.
With spiritual stains removed,
Being spiritually unblemished,
You’ll come no more to birth and old age.
Verse 239
The wise remove their spiritual stains gradually,
Bit by bit, whenever there is an opportunity,
Like a smith removes dross from silver.
Verse 240
Like rust eats the iron from which it has arisen,
Likewise, their own deeds
Lead those using the four requisites without proper reflectiveness to the plane of misery.
Verse 241
Non-rehearsal is the problem of sacred texts.
Non-maintainance is the problem of houses.
Slovenliness is the problem of bodily beauty.
Negligence is the problem of guards.
Verse 242
Adultery is a stain in a woman.
Stinginess is a stain in a benefactor.
Evil factors are stains in this world and the world beyond.
Verse 243
Greater than those stains, ignorance is the greatest stain.
Having abandoned this stain, bhikkhus, be free of spiritual stains.
44. Verse 244
For one who is unashamed of wrongdoing,
Who is as bold as a crow,
Brash, impudent, audacious, full of defilements,
His life is easy.
Verse 245
Life is difficult for one ashamed of wrongdoing,
Who constantly seeks spiritual purity,
Who is prudent,
Unassuming,
Of pure means of livelihood,
And who sees the nature of reality.
Verse 246-248
Whoever in the world
Destroys living beings,
Tells lies,
Takes what is not given,
Commits adultery,
And applies himself to the drinking of fermented liquor and spirits,
He digs himself up by the roots.
Thus, dear man, understand this:
You are not restraining your evil habits.
May greed and unrighteousness not lead you to long-lasting suffering.
Verse 249-250
People give poor or excellent offerings according to their faith and inspiration.
One who is troubled in this respect, about the food and drink offered to others,
Neither day or night attains inward collectedness.
For one in whom this envy is eradicated, destroyed, removed, root and all,
He attains inward collectedness, day and night.
Verse 251
There’s no fire like lust.
No grip like hatred.
45. No entanglement like deluded perception.
No river like the stream of “I am” thoughts imbued with craving.
Verse 252
Others’ faults are easily seen, but not one’s own.
One winnows others’ faults like chaff,
But hides one’s own like a crafty cheat hiding an unlucky throw at dice.
Verse 253
One who is constantly observant of others’ faults,
And constantly indignant,
His spiritual defilements increase.
He is far from the destruction of spiritual defilement.
Verse 254
There’s no path through the sky.
And no true ascetics outside the Noble Eightfold Path.
Ordinary folk delight in “I am” perceptions.
Perfect Ones are free of them.
Verse 255
There is no path through the sky;
No true ascetics outside the Noble Eightfold Path;
No originated phenomena that are eternal;
And in Buddhas, no “I am” thoughts.
19: Dhammaṭṭhavaggo: Verses on
Righteousness
Verse 256-257
One is not righteous if one judges a matter hastily.
One who is wise, having ascertained both the truth and falsehood of a matter,
46. Judging others unhurriedly, righteously, and impartially,
Is someone guarded by righteousness.
He is wise. He is righteous.
Verse 258
One is not wise by virtue of long speeches.
One who has reached safety from the danger of bondage to individual existence,
And who is unhating and fearless, is wise.
Verse 259
One is not an expert in the teachings by virtue of long speeches.
He who, after hearing just a little, realises the nature of reality with his very being,
And is not negligent in the practice, is an expert in the teachings.
Verse 260
One is not a senior bhikkhu because one’s hair is grey.
If one’s just matured in age one’s called ‘matured in vain.’
Verse 261
One of truthfulness, righteousness, harmlessness, and inward taming,
Is free of spiritual stains.
He is wise.
He is truly a senior bhikkhu.
Verse 262-263
Not on account of eloquence
Or lotus-like complexion
Is someone truly excellent if they’re envious, stingy, and fraudulent.
In one in whom these flaws are quelled,
Destroyed, root and all,
Then being free of spiritual flaws,
They’re reckoned truly excellent.
47. Verse 264
One is not an ascetic
On account of a shaven head.
One with ignoble practices,
Who tells lies,
And is full of desire and greed,
How could he be an ascetic?
Verse 265
One who completely quells the evil in himself, great and small,
Because he’s quelled evil, he’s called an ascetic.
Verse 266
One is only a bhikkhu through upholding the whole training,
Not merely on account of going on almsround.
Verse 267
He who lives the religious life having spurned both merit and evil,
Who fares in the world with reflectiveness, is truly called a bhikkhu.
Verse 268-269
He’s not a sage by virtue of silence
If he is undiscerning of reality and ignorant.
The sage who accepts what is morally better as if weighing it with scales, and avoids
evil,
He is a sage.
He is a sage on account of that.
He who knows both what to accept and what to reject in the world,
Is called a sage on that account.
Verse 270
Beings are not noble
If they kill living beings.
48. But in not harming beings
They’re reckoned truly noble.
Verse 271-272
Bhikkhu, don’t rest content on account of your:
Observances and practices,
Great learning,
Attainment of inward collectedness,
Secluded abode,
Or in thought, 'I enjoy the bliss not experienced by the common man,’
Until you have attained the destruction of spiritual defilements.
20: Maggavaggo: Verses on the
Eightfold Path
Verse 273
Best of paths: the eighfold path.
Best of truths: the four noble truths.
Best of phenomena: non-attachment.
Best of men: the Seer.
Verse 274
The eightfold path’s the only way
To purify one’s vision.
There is no other way.
Apply yourself to it.
It’s the bewilderment of Māra.
Verse 275
Applying yourself to the eightfold path
You’ll put an end to suffering.
I taught this eightfold path to you
Once I’d destroyed the arrow of craving.
49. Verse 276
The effort to practise must be made by you yourselves.
Perfect Ones are merely path-proclaimers.
Meditators who apply themselves to the eightfold path
Will be delivered from Māra’s bond:
The thinking in personal terms that binds one to renewed states of individual existence.
Verse 277
Originated phenomena are unlasting.
When one sees this according to reality with perfect penetrative insight,
Then one is disillusioned with suffering.
This is the path to purity.
Verse 278
Originated phenomena are intrinsically unmanageable.
When one sees this according to reality with perfect penetrative insight,
Then one is disillusioned with suffering.
This is the path to purity.
Verse 279
All things are void of personal qualities.
When one sees this according to reality with perfect penetrative insight,
Then one is disillusioned with suffering.
This is the path to purity.
Verse 280
The idler at the time of exertion,
Though young and able-bodied,
Is slothful, sluggish, lazy, and indolent in the practice.
Void of penetrative insight, he won’t find the path to spiritual purity.
50. Verse 281
Guarding speech, restraining thoughts, avoiding unskillful conduct:
Purifying deeds in these ways,
One attains the Path proclaimed by the Seer.
Verse 282
Penetrative insight arises from proper contemplation.
Without proper contemplation penetrative insight is destroyed.
Recognising these divergent paths to the rise and fall of penetrative insight,
Let a man so conduct himself that his penetrative insight increases.
COMMENT
A bhikkhu should properly contemplate things as being aniccaṃ dukkhaṃ anattā
(S.3.167).
Verse 283
Cut down craving, bhikkhus, not trees.
From craving comes fear.
Having cut down all forms of craving,
Be free of craving.
Verse 284
So long as the slightest craving of a man for a woman is not obliterated,
So long is he emotionally bound to her, like a suckling calf to its mother.
Verse 285
Destroy your love for yourself
Like crushing an autumn lily with your hand.
Develop the Path to Peace,
As explained by the Sublime One, leading to Nibbāna.
Verse 286
‘I’ll dwell here for the rainy season.
And there in winter and summer.’
51. Thus thinks the fool.
He doesn’t realise the mortal danger he is in.
Verse 287
As a flood carries off a whole village asleep,
Likewise, death carries off with it spiritually asleep
A man who’s besotted with children and cattle,
And whose mind is attached to luxurious possessions.
Verse 288-289
One’s children are not shelters against death,
Nor is one’s father or other relatives.
One facing death even amongst relatives, finds no such shelter there.
The sage abiding within the constraints of the code of conduct,
Knowing this quality of death,
Should quickly purify the path leading to Nibbāna.
21: Pakiṇṇakavaggo:
Miscellaneous Verses
Verse 290
If by abandoning a slight happiness one finds abundant happiness,
The wise would abandon the one for the sake of the other.
Verse 291
One who finds pleasure in hurting others,
In embroiling himself in unfriendliness,
From unfriendliness will not be released.
Verse 292
What should be done, he shuns.
What should have been shunned, is done.
52. Being frivolous, and negligent in the practice,
His spiritual defilements increase.
Verse 293
Those who are mindful regarding the body,
Who shun what should be shunned,
Who do what should be done,
Mindful and fully aware,
Their defilements are overcome.
Verse 294
Meaning:
Having slain his mother,
His father,
And two warrior kings,
Having razed a kingdom,
Together with its agents:
The Brahman fares on, rid of spiritual defilement.
Implied meaning:
Having destroyed craving,
Self-centredness,
Eternalist and annihilationist views,
Having abandoned the twelve bases of sensation,
Together with delight and attachment:
The Brahman fares on, rid of spiritual defilement.
Verse 295
Superficial meaning:
Having slain
His mother,
His father,
Two learned kings,
As well as a tiger:
The Brahman fares on, rid of spiritual defilement.
Real meaning:
53. Having destroyed
Craving,
Self-centredness,
Eternalist and annihilationist views,
As well as the five hindrances:
The Brahman fares on, rid of spiritual defilement.
Verse 296
Gotama’s disciples are always truly awake,
Who day and night are constantly mindful of the sublime qualities of the Buddha.
Verse 297
Gotama’s disciples are always truly awake,
Who day and night are constantly mindful of the sublime qualities of the teachings.
Verse 298
Gotama’s disciples are always truly awake,
Who day and night are constantly mindful of the sublime qualities of the community of
noble disciples.
Verse 299
Gotama’s disciples are always truly awake,
Who day and night are constantly mindful of the body.
Verse 300
Gotama’s disciples are always truly awake,
Who day and night constantly take delight in harmlessness.
Verse 301
Gotama’s disciples are always truly awake,
Who day and night, constantly take delight in spiritual development.
54. Verse 302
Going forth into the ascetic life is difficult. It is hard to enjoy.
The household life is likewise difficult and unpleasant.
Living with people who are unmatched is unpleasant.
Suffering befalls the one who travels the round of rebirth.
Suffering does not befall one if one does not travel the round of rebirth.
Verse 303
One with faith in the perfection of the Perfect One’s enlightenment,
Who is perfect in virtue and is prestigous and wealthy,
To whatever region he resorts, he is honoured everywhere.
Verse 304
Good people shine forth from afar,
Like the Himalaya mountains.
Bad people are inconspicuous,
Like arrows shot at night.
Verse 305
Sitting alone,
Sleeping alone,
Living alone,
Tirelessly applied to the practice,
Taming one’s mind in solitude,
One is delighted in the woods.
22: Nirayavaggo: Verses on Hell
Verse 306
One who speaks untruthfully ends up in hell,
And also, he who having done something, denies he did it.
Having passed on,
Both these men of base conduct become equal in the hereafter.
55. Verse 307
There are many with ochre robes around their necks
Who are of an evil nature and are unrestrained in conduct.
Being evil on account of evil deeds, they are reborn in hell.
Verse 308
It is better that an evil man, unrestrained in conduct,
Eats a red-hot iron ball aflame
Than eats the country’s almsfood.
Verse 309-310
The man negligent in the practice
Who pursues another’s wife incurs four states:
The accumulation of demerit;
Insomnia;
Criticism;
Hell.
There is also:
The accumulation of demerit;
An evil rebirth;
And for the frightened man and woman a delight that is insignificant;
And the king inflicts a serious penalty.
Therefore, a man should not pursue another’s wife.
Verse 311
Kusa grass wrongly grasped cuts the hand.
The ascetic life wrongly handled drags one to hell.
Verse 312
Whatever skilful practice is slackly undertaken;
And whatever noble practice is defiled;
And whatever religious life is lived odiously:
None are of any great fruit.
56. Verse 313
If there is something to be done one should do it.
One should resolutely apply oneself to the practice.
The ascetic who is slackly applied to skilful factors
All the more covers himself in spiritual defilement.
Verse 314
A bad deed is best left undone:
One later regrets it.
A good deed is better done:
One does not later regret it.
Verse 315
Just as a border city is safeguarded within and without,
Likewise, keep watch over yourself.
May the rare opportunity to live the religious life not pass you by,
Because those who miss the opportunity grieve when consigned to hell.
Verse 316
Those ashamed of what’s morally good,
Unashamed of what’s morally bad,
Holding wrong views of reality,
Are reborn in the planes of misery.
Verse 317
Those afraid of what’s morally good,
Unafraid of what’s morally bad,
Holding wrong views of reality,
Are reborn in the planes of misery.
Verse 318
Those condemning what’s morally good,
Not condemning what’s morally bad,
57. Holding wrong views of reality,
Are reborn in the planes of misery.
Verse 319
Those knowing what’s morally bad as bad,
And knowing what’s morally good,
Holding right views of reality,
Are reborn in the realms of the deities.
23: Nāgavaggo: Verses on
Elephants
Verse 320
As elephants in battle must endure being struck with arrows,
So must I endure abuse, because so many are depraved.
Verse 321
They lead tamed elephants into assemblies.
Kings mount elephants that are tamed.
Likewise, people who are tamed,
Who endure abuse, are the best of people.
Verse 322
Mules are excellent when tamed;
And so are thoroughbred horses from the Sindh country;
So are Kuñjara elephants and the great Nāga elephants.
But more excellent than these is the person who has spiritually tamed himself.
Verse 323
Not by vehicles does one reach the Untravelled Land,
That is reached by those who are spiritually well-tamed.
58. Those who are well-tamed go there,
Those who are tamed by the Tamed.
Verse 324
Dhanapālaka, the rutting elephant, is difficult to control.
Being held captive he eats not a morsel.
He is remembering his poor blind mother
Having to fend for herself in the elephant forest.
Verse 325
One who is sluggish, a big eater,
A drowsy person rolling about in his sleep
Like a fat hog nourished on fodder,
He again and again ends up in a womb, the fool.
Verse 326
Formerly this mind roamed
Where it wanted.
Where it liked.
As it pleased.
Now I shall control it properly,
As a mahout controls an elephant in rut.
Verse 327
Take delight in diligence in the practice.
Supervise your mind with mindfulness.
Rescue yourself from the difficult road of spiritual defilement,
Like an elephant would, if sinking in mud.
Verse 328
If one finds a mindful companion,
Who’s virtuous and wise,
Then, overcoming all adversities, mindful and full of joy,
One should live the religious life with him.
59. Verse 329
If one doesn’t find a mindful companion who is virtuous and wise,
Then, like a king abandoning his conquered kingdom,
One should live the religious life as solitarily as a Mātaṅga elephant in the forest.
Verse 330
Living the religious life solitarily is better:
There’s no companionship with fools.
One should live the religious life solitarily, doing no evil deeds.
One should abide at ease, like a Mātaṅga elephant in the forest.
Verse 331
Excellent are genuine friends in time of need.
Excellent is contentment with what is paltry and easily gotten.
Excellent is merit at the time of death.
Excellent is the riddance of all suffering.
Verse 332
Excellent in the world is reverence for one’s mother.
Excellent is reverence for one’s father.
Excellent in the world is reverence for ascetics.
Excellent is reverence for Brahmans.
Verse 333
Excellent is virtue maintained until old age.
Excellent is unshakeable faith in the perfection of the Perfect One’s enlightenment.
Excellent is the attainment of penetrative insight.
Excellent is the non-doing of evil deeds.
60. 24: Taṇhāvaggo: Verses on
Craving
Verse 334
The craving of a man who is negligent in the practice
Grows like a māluvā creeper stretched through the woods.
Such a man chases about here and there
Like a forest monkey looking for fruit.
Verse 335
Whoever this wretched and sticky craving overcomes,
His griefs flourish like grass well rained upon.
Verse 336
Whoever overcomes this wretched craving, so difficult to overcome,
His griefs fall away like waterdrops off a lotus.
Verse 337
This I tell you, sirs, as many as are gathered here:
Dig up the root of craving like one needing its sweet roots digs up bīraṇa grass.
Let not Māra keep knocking you over like a swift stream knocking over a reed.
Verse 338
Just as a tree that is felled grows back
If its roots are left intact, undestroyed:
Likewise, suffering arises again and again
If the proclivity to craving is not eradicated.
Verse 339
The man with wrong view of reality
In whom “I am” thoughts bound up with attachment are strong,
These “I am” thoughts will carry him away.
61. Verse 340
Flowing everywhere are the streams of “I am” thoughts bound up with attachment.
The burgeoning creeper of craving stands firm.
Seeing the wretched creeper growing,
Cut its root with penetrative insight.
Verse 341
People experience fleeting and lustful joys.
Whoever are attached to what is agreeable,
Searching for what is pleasant,
Those wretched men undergo birth and old age.
Verse 342
People led on by craving scurry about like hunted hares.
Attached by ties and bonds to individual existence,
They end up with suffering again and again for a long time
Verse 343
People led on by craving scurry about like hunted hares.
Therefore, a bhikkhu wanting to develop non-attachment should dispel craving.
Verse 344
Come, look at the man who, wanting to be free of craving, was intent upon life in the
forest.
Wanting to be free of craving he ran to the forest.
But then freed in the forest from the bonds of lay life,
He ran back to that same bondage.
Verse 345-346
That bond is weak, say the wise, that is made of iron, wood, or rope.
Passionate attachment to jewellery and earrings,
And affection for children and wives,
These are the strong bonds, say the wise.
62. They drag one down to the plane of sub-human existence.
It is difficult for those who are slackly applied to the practice to shake them off.
Having destroyed them, those who are indifferent to sensuous pleasures,
Having abandoned sensuous pleasure, fulfil the ideals of religious asceticism.
Verse 347
Those who are passionately attached to sensuous pleasure and individual existence fall
into “I am” thoughts,
The streams of thought bound up with attachment that they have concocted themselves,
Like a spider falls into a web of its own making.
Having closed off the streams of “I am” thoughts with mindfulness and penetrative
insight
The wise fare on indifferent to sensuous pleasures,
Having abandoned all suffering.
Verse 348
Abandon the past. Abandon the future. Abandon the present.
Having gone beyond individual existence,
With a mind completely liberated from spiritual defilement,
You wil come no more to birth and old age.
Verse 349
For a person of distracted thoughts,
Who is full of attachment
Contemplating the loveliness of the female form,
His cravings develop.
Such a person reinforces his bondage to individual existence.
Verse 350
He who takes delight in the calming of thought
And develops the meditation on the unloveliness of the body,
Ever mindful, will put an end to craving for states of individual existence.
He will destroy Māra’s bond:
The thinking in personal terms that binds one to renewed states of individual existence.
63. COMMENT:
• Māra’s bond means thinking in personal terms:
• By thinking in personal terms one is held captive by Māra.
☸ maññamāno kho bhikkhave baddho Mārassa (S.4.202).
Verse 351
One who reaches perfection in this training system:
Is free of fear,
Free of craving,
And unblemished by spiritual defilement.
He has destroyed the suffering of individual existence.
This is his last body.
Verse 352
One who is free of craving,
Free of grasping,
Proficient in the use of conventional expressions and vocabulary:
He knows the correct assemblage and orderly sequence of words.
He bears his final body.
He is one of great wisdom.
He is called a Great Man.
Verse 353
I have transcended everything.
I have understood everything.
I have abandoned everything.
I cleave to nothing.
I am liberated from spiritual defilement through the destruction of craving.
Having fully understood everything by myself,
Who could I designate as my teacher?
Verse 354
The gift of the teachings excels all gifts.
The flavour of the teachings excels all flavours.
64. Delight in the teachings excels all delights.
The destruction of craving overcomes all suffering.
Verse 355
Wealth destroys fools but not those seeking the Far Shore.
In craving wealth, fools destroy themselves and others too.
Verse 356
Weeds are the blemish of fields: attachment is the blemish of this people.
Thus, whatever is given to those free of attachment is karmically very fruitful.
Verse 357
Weeds are the blemish of fields: hatred’s the blemish of this people.
Thus, whatever is given to those free of hatred is karmically very fruitful.
Verse 358
Weeds are the blemish of fields: deluded perception’s the blemish of this people.
Thus, whatever is given to those free of deluded perception is karmically very fruitful.
Verse 359
Weeds are the blemish of fields: desire is the blemish of this people.
Thus, whatever is given to those free of desire is karmically very fruitful.
25: Bhikkhuvaggo: Verses on
Bhikkhus
Verse 360
Restraint of the eye from grasping through the practice of mindfulness is good;
Restraint of the ear from grasping through the practice of mindfulness is good;
Restraint of the nose from grasping through the practice of mindfulness is good;
Restraint of the tongue from grasping through the practice of mindfulness is good.
65. Verse 361
Restraint of body, speech, and mind is good.
Restraint in all respects is good.
A bhikkhu who is restrained in all respects is released from all suffering.
Verse 362
One restrained in body, speech, and mind,
Who finds inward delight,
Who is inwardly collected,
Unaccompanied by craving,
And who is inwardly at peace,
Is rightly called a bhikkhu.
Verse 363
Whatever bhikkhu’s restrained in speech,
Whose speech is pithy,
Who is not vain about himself,
Who explains the meaning and significance of the teachings,
His speech is ambrosial.
Verse 364
One who takes pleasure and delight in the teachings,
Who contemplates and recollects the teachings,
Does not fall away from the true teachings.
Verse 365
One should not despise one’s own gains or envy the gains of others.
A bhikkhu who envies others’ gains does not attain inward collectedness.
Verse 366
If, though he receives but little, a bhikkhu does not despise his gains,
Even the devas praise him, one of pure livelihood, one who is tirelessly applied to the
practice.
66. Verse 367
One for whom there is nothing in any way cherished in mind-and-body,
And who does not grieve over:
What no longer exists, or
What cannot exist, or
What does not exist:
He is truly called a bhikkhu.
Verse 368
The bhikkhu who abides in a state of unlimited metta,
And has faith in the Buddha’s training system,
Would attain to the state of Peace,
The stilling of originated phenomena,
Happiness supreme.
Verse 369
Bail out wrong thoughts from this boat, bhikkhu.
When bailed it will go more quickly for you.
Having destroyed attachment and hatred,
You will go to Nibbāna.
Verse 370
Destroy the ties to the low plane of existence.
Abandon the ties to the middle and high planes of existence.
Develop the spiritual faculties.
Having overcome the bonds to individual existence,
The bhikkhu crosses the flood of suffering.
Verse 371
Meditate, bhikkhu.
Don’t be negligent in the practice.
Don’t let your mind think about sensuous pleasure.
67. Don’t, being negligent in the practice, swallow a red-hot iron ball.
While you are burning don’t wail, ‘This is painful!’
Verse 372
There’s no jhāna for one without penetrative insight.
There’s no penetrative insight for one who does not meditate.
Whoever has jhāna together with penetrative insight,
Is in the very presence of Nibbāna.
Verse 373
The bhikkhu of peaceful mind who retires to solitude
And insightfully sees the nature of reality:
He experiences superhuman delight.
Verse 374
When one meditates upon the rise and fall of the five aggregates
One becomes rapturous and glad.
For those who understand the nature of reality,
This leads to the Deathless.
Verse 375
This is the basis of the training for a wise bhikkhu:
Having sense portals guarded by mindfulness;
Being content with what is paltry and easily gotten;
And being restrained within the constraints of the rules of discipline.
Verse 376
Associate with virtuous friends of pure livelihood who are tirelessly applied to the
practice.
Conduct yourself amicably.
Be well behaved.
Then, filled with gladness,
You’ll put an end to suffering.
68. Verse 377
Like jasmine sheds its withered flowers,
So hatred and attachment, shed them, bhikkhus.
Verse 378
The bhikkhu who is calm in body and speech,
And tranquil and well-collected,
Who has rejected the objects of worldly enjoyment,
Is a bhikkhu who’s truly at peace.
Verse 379
Urge yourself on.
Restrain yourself.
Guard yourself.
And be mindful, bhikkhu.
Then you’ll live happily.
Verse 380
You are your own Saviour.
You are the maker of your very destiny.
Restrain yourself from unskill,
As a horse merchant controls a noble thoroughbred.
Verse 381
The bhikkhu filled with gladness,
Who has faith in the Buddha’s training system,
Will attain the state of Peace,
The stilling of originated phenomena,
Happiness supreme.
Verse 382
The bhikkhu applied to the Buddha’s training system
Illuminates this world like the moon freed from clouds.
69. 26: Brāhmaṇavaggo: Verses on
Brahmans
Verse 383
Cut off your “I am” thoughts,
The streams of thought bound up with attachment, Brahman.
Resolutely apply yourself to the practice.
Thrust aside sensuous pleasures.
Knowing the destruction of originated phenomena according to reality,
You’ll know the Uncreated.
Verse 384
The Brahman,
Gone beyond both birth and death,
Has understood the nature of reality.
His ties to individual existence are vanished.
Verse 385
One for whom
The Far Shore,
The Near Shore,
The Far plus Near Shore
Are not experienced,
Who is free of suffering,
Emancipated from individual existence:
Is a Brahman, I say.
COMMENT
The Near Shore, personal identity, is not part of an arahant’s experience.
The Far Shore, Nibbana, is not an experience at all.
70. Verse 386
One who is meditative,
Who sits alone in the woods,
Who is spiritually undefiled,
Who has done what needed to be done,
Who is free of spiritual defilement,
Who has attained the supreme goal:
Is a Brahman, I say.
Verse 387
The sun shines by day.
The moon glows at night.
The khattiya shines when clad in armour.
Brahmans shine when rapt in jhana.
But constantly, all day and night,
The Buddha shines in glory.
Verse 388
By banishing evil, he’s called a Brahman.
By living virtuously, he’s called an ascetic.
By driving spiritual stains from himself he’s called one gone forth into the ascetic life.
COMMENT
Bāhitapāpo ti brāhmaṇo
Samacariyā samaṇo ti vuccati
Pabbājayamattano malaṃ tasmā pabbajito ti vuccati
Verse 389
Never should one strike a Brahman.
Brahmans struck, should not lash out.
Shame on those who strike a Brahman!
Shame on those who then lash out!
71. Verse 390
There’s nothing better for a Brahman than for him to restrain his mind from things that
are dear to him.
The more he abandons what is dear, the more his sufferings subside.
Verse 391
The one in whom there’s no wrongdoing by body, speech, or mind,
The one restrained in these respects is what I call a Brahman.
Verse 392
The person from whom you learned the teachings of the Perfectly Awakened One,
Respectfully venerate him, like brahmans venerate sacred fire.
Verse 393
Neither matted hair, nor clan,
Nor birth make one a Brahman.
In one in whom there’s truth and righteousness,
He is pure, he’s a Brahman.
Verse 394
Your matted hair, fool, what’s the use?
Or garment made of antelope hide?
Inside you lies a thicket of defilements.
You’re merely polishing the surface.
Verse 395
A lean man strewn with bulging veins,
In rag-robes dressed,
Meditating in the woods,
Free of craving:
Is a Brahman, I say.
72. Verse 396
I don’t call someone a Brahman due to his being born from a particular womb,
Or from having arisen from a particular mother.
One who is attached to the perception of existence
But still calls himself a Brahman, is simply a snob.
But one who is liberated from the perception of existence (with the reflection: ‘It does
not exist’),
And is free of grasping:
Is a Brahman, I say.
Verse 397
One who has severed the ties to individual existence
Who is free of agitation,
Having overcome the bonds to individual existence,
And who is emancipated from individual existence:
Is a Brahman, I say.
Verse 398
Meaning:
Whoever has cut
The strap,
The thong,
The cord,
The bridle;
And has lifted the barrier
And is enlightened:
Is a Brahman, I say.
Implied meaning:
Whoever has cut off
Anger,
Craving,
Attachment to dogmatic views,
The seven dangerous proclivities
73. And has removed ignorance,
And is enlightened:
Is a Brahman, I say.
Verse 399
He who, without hatred,
Endures abuse, punishment, and imprisonment;
Whose patience is his strength and powerful army:
Is a Brahman, I say.
Verse 400
One who is not ill-tempered,
Who is perfect in noble observances and practices,
Who is free of conceit,
Inwardly tamed,
And bears his final body:
Is a Brahman, I say.
Verse 401
Water doesn’t stick to a lotus leaf,
Mustard seeds don’t stick to an arrow’s tip,
One who, likewise, is not attached to sensuous pleasure:
Is a Brahman, I say.
Verse 402
He who discerns in himself the destruction of suffering,
Whose burden of the five grasped aggregates is laid down,
Who is emancipated from individual existence:
Is a Brahman, I say.
Verse 403
One of profound wisdom,
Who is intelligent,
74. Who knows what is the Path, and what is not,
And who has attained the supreme goal:
Is a Brahman, I say.
Verse 404
One who remains aloof from householders and ascetics alike,
Who, being free of attachment to the five aggregates, is ‘homeless’,
And is of few needs:
Is a Brahman, I say.
Verse 405
Whoever has renounced violence towards creatures, whether timid or mettlesome,
And who neither kills nor causes to kill:
Is a Brahman, I say.
Verse 406
One who is friendly amongst the hostile,
Peaceable amongst the violent,
Free of grasping amongst the grasping:
Is a Brahman, I say.
Verse 407
One whose
Attachment,
Hatred,
Conceit,
And denigration
Have fallen away like mustard seeds from the tip of an arrow:
Is a Brahman, I say.
Verse 408
Whoever utters speech that is
Gentle,
75. Illluminating,
True,
Offensive to none:
Is a Brahman, I say.
Verse 409
Whoever doesn’t take anything not given,
Whether it’s long or short; little or big; fair or foul:
Is a Brahman, I say.
Verse 410
One without expectations for anything in either this world or the next,
Who is free of expectations
And emancipated from individual existence:
Is a Brahman, I say.
Verse 411
He in whom no states of clinging are found,
Who is free of uncertainty about the excellence of the teachings
On account of his knowledge of things according to reality,
And who has attained and realised the Deathless:
Is a Brahman, I say.
Verse 412
He who has transcended both merit and evil,
And bondage to individual existence,
Who is free of grief and spiritual defilement,
And is spiritually pure:
Is a Brahman, I say.
76. Verse 413
One whose mind is as stainless as the moon,
And is purified, serene, free of impurity;
Whose delight in individual existence is destroyed:
Is a Brahman, I say.
Verse 414
One who has overcome greed,
This obstacle to the development of good spiritual qualities,
Who has negotiated the difficult road of spiritual defilement,
Ended the round of birth and death,
Destroyed deluded perception,
Crossed to the Far Shore,
Reached the Far Shore,
Who is meditative,
Imperturbable,
Not uncertain about the excellence of the teachings,
And has realised Nibbāna through being without grasping:
Is a Brahman, I say.
Verse 415
The homeless one who has abandoned sensuous pleasure,
Having fulfilled the ideals of religious asceticism,
For whom individual existence in the sensuous plane of existence is destroyed:
Is a Brahman, I say.
Verse 416
The homeless one who has abandoned sensuous pleasure,
Having fulfilled the ideals of religious asceticism,
For whom craving and individual existence are destroyed:
Is a Brahman, I say.
77. Verse 417
One who has abandoned and transcended bondage to renewed states of human
existence,
And is emancipated from individual existence:
Is a Brahman, I say.
Verse 418
One who has abandoned sensuous delight
And disgruntlement with the celibate life,
Who is freed from inward distress,
And free of attachment,
Who has transcended the whole world of phenomena:
Is a Brahman, I say.
Verse 419
One who knows the death and rebirth of beings,
Who is liberated from individual existence,
Who is a Sublime One,
A Buddha:
Is a Brahman, I say.
Verse 420
He whose destiny at death neither devas, gandhabbas, nor humans know,
Being an arahant with spiritual defilements destroyed:
Is a Brahman, I say.
Verse 421
A person for whom there is nowhere anything at all,
In either the past, the future, or the present,
Who is liberated from the perception of existence (with the reflection: ‘It does not exist’),
And is free of grasping:
Is a Brahman, I say.
78. Verse 422
One who is a Great Being,
A most excellent and victorious Hero,
A great Seer,
A Conqueror,
Imperturbable,
Spiritually cleansed of evil, unskilful factors
And is enlightened:
Is a Brahman, I say.
Verse 423
One who knows his past lives,
Who sees heaven and the plane of sub-human existence,
Who has attained the destruction of birth,
Who is a sage with supernormal attainments
And with complete perfection of transcendent insight:
Is a Brahman, I say.
Introductory Notes
Dhammapada in a Nutshell
The Dhammapada’s advice is this:
1) Hell exists: avoid evil.
2) Heaven exists: be virtuous
3) Nibbāna exists: practise meditation.
4) Life is short: be diligent.
5) The mind is wild: train it.
6) Meditation is difficult: be patient.
7) Buddhas are rare: don’t waste the opportunity
.
8) Avoid evil friends: have noble friends
9) Mara is watching: free yourself of defilements.
10) Abandon self-centredness: contemplate the nature of reality
.
May the merit of publishing this work be shared with all beings.
May all beings be free of all evil.