What makes you difference with
between visualization (the generation stage of
transforming appearance) & meditation (completion
stage)?
What is liberation?
How long takes to Liberate?
What is the Enlightenment?
What is inner Peace?
what is the
Happiness?
What
is the "mind"?
What
and where is "I"?
Easy guide for new Buddhism
How to perform prayer
and offerings
How
is red
offering
ritual (gory or killing animal sacrifice)
is a worse ritual and big foolish.
Important
knowledge:
Whole world confusing & criticizing about the sexual
gesture of deities and Buddhas,
but no one gave any satisfied
answered yet. Tulku Rinpoche explained very
Excellent at Taiwan,
during 3 days Nying-Thig Ngon-Dro Teachings on July 7th,
2009
All that we are is the result of what we have thought; it is
founded on our thoughts, it is made up of our thoughts
,If a man speaks or acts with an evil thought, pain
follows him, as the wheel follows the foot of the ox
that draws the carriage.
All that we are is the result of what we have thought: it is
founded in our thoughts; it is made up of our thoughts.
If a man speaks or acts with a pure thought, happiness
follows him like a shadow that never leaves him.
‘He abused me, beat me, he defeated me, robbed me,’-in those
who harbour such thoughts hatred will never cease.
‘He abused me, he beat me, he defeated me, he robbed me,’-in
those who do not harbour such thoughts will cease.
For hatred does not cease by hatred at any time: hatred cease
by love, this is an old rule.
The world does not know that we must all come to an end
here;-but those who know it, their quarrels cease at
once.
He who lives looking for the pleasures only, his senses
uncontrolled, immoderate I his food, idle, and weak,
Mara (the tempter) will certainly overthrow him, as the
wind throws down a weak tree.
He who lives without looking for pleasures, his senses well
controlled, immoderate in his food, faithful and strong,
him Mara will certainly not overthrow, and any more than
the wind throws down a rocky mountain.
·He who wishes to put on the yellow dress without having
cleansed himself from sin, who disregards also
temperance and the truth, is unworthy of the yellow
dress.
·But he who has cleansed himself from sin, is well grounded in
all virtues, and endowed also with temperance and truth,
is indeed worthy of the yellow dress.
·They who imagine truth in untruth and see untruth in truth,
ever arrive at truth, but follow vain desires.
·They who know truth in truth, and untruth in untruth arrive at
truth, and follow true desires.
·As rain breaks through an ill-thatched house, passion will
break through an unreflecting mind.
·As rain does not break through a well –thatched house, passion
will not break through an unreflecting mind.
·The evil-door mourns in this world, and he mourns in the next;
he mourns in both .He mourns and suffers when he sees
the evil (result) of his work.
·The virtuous man delights in this world, and he delights in
both. He delights and rejoices, when he sees the purity
of his own work.
·The evil-doer suffers in this world, and he suffers in the
next; he delights in both. He suffers when he thinks of
the evil he has done; he suffers more when going on the
evil path.
·The virtuous man is happy in this world, and he is happy in
the next; he is happy in both. He is happy when he
thinks of the good he has done; he is still more happy
when going on the good path.
·The thoughtless man, even if he can recite a large portion (of
the law), but is not a doer of it, has no share in the
priesthood, but is like a cowherd counting the cows of
others.
·The followers of the law, even if he can recite only a small
portion(of the law),but having forsaken passion and
hatred and foolishness, possesses true knowledge and
serenity of mind, he, caring for nothing in this world
or that to come, has indeed a share in the priesthood.
Earnestness is the path of immortality (Nirvana),
thoughtlessness the path of death. Those who are earnest
do not die; those who are thoughtless are as if dead
already.
Having understood this clearly, those who are advanced in
earnestness delight in earnestness, and rejoice in the
knowledge of the Ariyas (the elect).
These wise people, meditative, steady, always possessed of
strong powers, attain to Nirvana, the highest happiness.
·These wise people, meditative, steady, always possessed of
strong powers, attain to Nirvana, the highest happiness.
·If an earnest person has roused himself, if he is not
forgetful, if his deeds are pure, if he acts with
consideration, if he restrains himself, and lives
according to law, then his glory will increase.
·By rousing himself, by earnestness, by restraint and control,
the wise man may make for him self an island which no
flood can overwhelm.
·Fools follow after vanity, men of evil wisdom .The wise man
keeps earnestness as his best jewel.
·Follow not after vanity, not after the enjoyment of love and
lust! He who is earnest and meditative, obtain ample
joy.
·When the learned man drives away vanity by earnestness, he,
the wise, climbing the terraced heights of wisdom, looks
upon the fools, free from sorrow he looks upon the
sorrowing crowd, as one that stands on a mountain looks
down upon them that stand upon the plain.
·Earnest among the thoughtless, awake among the sleepers, the
wise man advances like a racer, leaving behind the hack.
·By earnestness did Maghavan (Indra) rise to the lordship of
the gods, People praise earnestness; thoughtlessness is
always blamed.
·A Bhikshu (mendicant) who delight in earnestness, who looks
with fear on the thoughtlessness ,moves about like fire,
burning all his fetters, small or large.
·A Bhikshu (mendicant) who delights in reflection, who looks
fear on thoughtlessness, cannot fall away (from his
perfect state)\-he is close to Nirvana.
*As a Fletcher makes straight his arrow, a wise man makes
straight his trembling and unsteady thought, which is
difficult to guard ,difficult to hold back,
·As a fish taken from his watery home and thrown on the dry
ground, our thought trembles all over in order to escape
the dominion of Mara (the tempter).
·It is good to tame the mind, which is difficult to hold in and
flighty, rushing wherever it listeth; a tamed mind
brings happiness.
·Let the wise man guards his thoughts, for they are difficult
to perceive, very thoughts well guarded brings
happiness.
·Those who bridle their mind which travels far, moves about
alone, is without a body, and hides in the chamber(of
the heart).will be free from the bonds of Mara(the
tempter).
·If a man’s faith is unsteady, if he does not know the true
law, if his peace of mind is troubled, his knowledge
will never be perfect.
·If a man’s thoughts are not dissipated, if his mind is not
perplexed, if he has ceased to think of good or evil,
then there is no fear for him while he is watchful.
·Knowing that his body is (fragile) like a jar, and making his
thought firm like a fortress, one should attack Mara (
the tempter) with the weapon of knowledge, one should
watch him when conquered, and should never rest.
·Before long, alas! His body will lie on the earth, despised,
without understanding, like a useless log.
·Whatever a hater may do to a hater, or an enemy to an enemy, a
wrongly-directed mind will do him greater mischief.
·Not a mother, not a father will do so much, or any other
relatives; a well –directed mind will do us greater
service.
*Who shall overcome this earth, and the world of yama (the lord
of the departed), and the world of the gods? Who shall
find out the plainly shown path of virtues, as a clever
man finds the (right) flower?
·The disciple will overcome this earth, and the world of yama
(the lord of the departed), and the world of the gods?
Who shall find out the plainly shown path of virtue, as
a clever man finds the (right)flower.
·He who knows that this body is like froth, and has learnt that
it is as unsubstantial as a mirage, will break the
flower-pointed arrow of Mara, and never see the king of
death.
·Death carries off a man who is gathering, flowers, and whose
mind is distracted, as a flood carries off a sleeping
village.
·Death subdues a man who is gathering flowers and whose mind is
distracted, before he is satiated in his pleasures.
·As the bee collects nectar and departs without injuring the
flowers, or its colour or scent, so let a sage dwell in
his village. Not the perversities of others, not their
sins of commission or omission, but his own misdeeds and
negligence should a sage take notice of.
·Like a beautiful flower, full of colour, but without scent,
are the fine and fruitful words of him who acts
accordingly.
·As many kinds of wreaths can be made from a heap of flowers,
so many good things may be achieved by a mortal when
once he is born.
·The scent of flowers doe snot travel against the wind, not
(that of) sandal - wood, or (of) Tagara and Mallika
flower; but the odour of good people travels even
against the wind; a good man pervades every place.
·Sandal – wood or Tagara, a lotus-flower, or a Vassiki, among
these sorts of perfume of virtue is unsurpassed.
·Mean is the scent that comes from Tagara and sandal-wood;-the
perfume of those who possess virtue rises up to the gods
as the highest.
·Of the people who possess these virtues, who live without
thoughtlessness, and who are emancipated through true
knowledge, Mara, the temper, never finds the way.
·As on a heap of rubbish cast upon the highway the lily will
grow full of sweet perfume and delight, thus among those
who are a mere rubbish the disciple of the truly
enlightened Buddha shines forth by his knowledge above
the blinded world ling.
*Long is the night to him who is awake; long is a mile to him
who is tired ;long is to the foolish who do not know the
true law.
·If a traveller does not meet with one who is his better, or
his equal, let him firmly keep to his solitary journey;
there is no companionship with a fool.
·‘These sons belong to me, and this wealth belongs to me,’ with
such thoughts a fool is tormented. He himself does not
belong to himself; how much less sons and wealth.
·The fool, who knows his foolishness, is wise at least so far.
But a fool who thinks himself wise, he is called a fool
indeed. If a fool be associated with a wise man even all
his life, he will perceive the truth as little as a
spoon perceives the taste of soup.
·If an intelligent man be associated for one minute only with a
wise man, he will soon perceive the truth, as the tongue
perceives the taste of soup.
·Fools of poor understanding have themselves for their greatest
enemies, for they do evil deeds which bear bitter
fruits.
·That deed is not well done of which a man must repent, and the
reward of which he receives crying and with a tearful
face.
·No, that deed is well done of which a man does not repent, and
the reward of which he receives gladly and cheerfully.
·As long as the evil deed done does not bear fruit, the fool
thinks it is like honey; but when it ripens then the
fool suffers grief.
·Let a fool month after month eat his food (like an ascetic)
with the tip of a blade of kusa grass, yet is he not
worth the sixteen particles of those who have well
weighed the law.
·An evil deed, like newly –drawn milk, does not turn
(suddenly); smouldering, like fire covered by ashes, it
follows the fool. And when the evil deed, after it has
become known, turns to sorrow for the fool, then it
destroys his bright lot, nay it cleaves his head.
·Let the fool wish for a false reputation, for precedence among
the Bhikshus, for lordship in the convents, for worship
among, other people!
·‘May both the layman and he who has left the world think that
this is done by me; may they be subject to me in
everything which is to be done or is not to be done;
thus is the mind of the fool, and his desires and pride
increase.
·‘One is the road that leads to Nirvana;’ if the Bhikshu, the
disciple of Buddha, has learnt this, he will not yearn
for honour; he will strive after separation from the
world.
·If you see a man who shows you what is to be avoided, who
administers reproofs, and is intelligent, follow that
wise man as you would one who tells of hidden treasures;
it will be better, not worse, for him who follows him.
·Let him admonish, let him teach, let him forbid what is
improper!-he will be beloved of the good; by the bad he
will be hated.
·Do not have evil-doers for friends, do not have low people for
friends, have for friends the best men.
·He who drinks in the law lives happily with a serene mind: the
sage rejoices always in the law, as preached by the
elect (Ariyas).
·Well-makers lead the water (wherever they like); fletchers
bend the arrow; carpenters bend a log wood; wise people
fashion themselves.
·As a solid rock is not shaken by the wind, wise people falter
not amidst blame and praise.
·Wise people, after they have listened to the laws, become
serene, like a deep, smooth, and still lake.
·Good men indeed walk (warily) under all circumstances; good
men speak not out of a desire for sensual gratification;
whether touched by happiness or sorrow wise people never
appear elated or depressed.
·If, whether for his own sake, or for the sake of other, a man
wishes neither for a son, nor for wealth, nor for
lordship, and if he does not wish for his own success by
unfair means, then he is good, wise, and virtuous.
·Few are there among men who arrive at the other shore (become
Arhats); the other people here run up and down the
shore.
·But those who, when the law has been well preached to them,
follow the law, will pass over the dominion of death,
however difficult to cross.
·A wise man should leave the dark state (of ordinary life), and
follow the bright state (of the Bhikshu).After going
from his home to a homeless state, he should in his
retirement look for enjoyment where enjoyment seemed
difficult. Leaving all pleasures behind, and calling
nothing his own, the wise man should purge himself from
all the troubles of the mind.
Those whose mind is well grounded in the (seven) elements of
knowledge, who without clinging to anything, rejoice in
freedom from attachment, whose appetites have been
conquered, and who are full of light, they are free
(even) in this world.
There is no
suffering for him who has finished his journey, and
abandoned grief, which has freed him on all sides, and
thrown off all fetters.
They exert
themselves with their thoughts well-collected, they do
not tarry in their abode; like swans that have left
their lake, they leave their house and home.
Men who have
no riches, who live on recognised food, who have
perceived void and unconditioned freedom(Nirvana), their
path is difficult to understand, like that of birds in
the air.
He whose
appetites are stilled, who is not absorbed in enjoyment,
who has perceived void and unconditioned freedom(Nirvana),
his path is difficult to understand, like that of birds
in air.
The gods
even envy him whose senses, like horses well broken in
by the driver, have been subdued, who is free from
pride, and free from appetites.
Such a one
who does his duty is tolerant like the earth, or like a
threshold; he is like a lake without mud; no new births
are in store for him.
His thought
is quite, quite are his word and deed, when he has
obtained freedom by true knowledge, when he has thus
become a quite man.
The man who
is free from credulity, but knows the uncreated, who has
cut all ties, removed all temptations, renounced all
desires, he is the greatest of men.
In a hamlet
or in a forest, on sea or on dry land, wherever
venerable persons (Arahanta) dwell, that place is
delightful.
Forest is
delightful; where the world finds no delight, there the
passionless will find delight, for they look for
pleasures.
Even though
a speech be a thousand (of words), but made up of
senseless words, one word of sense is better, which if a
man hears, he becomes quite.
Even though
a Gatha (poem) be a thousand (of words), but made up of
senseless words, one word of Gatha is better, which if a
man hears, he becomes quite.
Though a man
recite a hundred Gathas made up of senseless word, one
word of the law is better, which if a man hears, he
becomes quite.
If one man
conquer in battle a thousand times thousand men, and if
another conquer himself, he is the greatest of
conquerors.
One’s own
self conquered is better than all other people; not even
a god, a Gandharva, not Mara with Brahman could change
into defeat the victory of a man who has vanquished
himself, and always lives under restraint.
If a man for
a hundred years sacrifice month by month with a
thousand, and if he but for one moment pay homage to a
man whose soul is grounded( in true knowledge), better
is that homage than a sacrifice for a hundred years.
If a man for
a hundred years worship Agni (fire) in the forest, and
if he but for one moment pay homage to a man whose soul
is grounded (in true Knowledge), better is that homage
than sacrifice for a hundred years.
Whatever a
man sacrifice in this world as an offering or as an
oblation for a whole year in order to gain merit, the
whole year in order to gain merit, the whole of it is
not worth a quarter ( a farthing): reverence shown to
the righteous is better.
He who
always greets and constantly reveres the aged, four
things will increase to him, viz. life beauty,
happiness, power.
But he who
lives a hundred years, vicious and unrestrained, a life
of one day is better if a man is virtuous and
reflecting.
And he who
lives a hundred years, ignorant and unrestrained, a life
of one day is better if a man is wise and reflecting.And he who
lives a hundred years, idle and weak, a life of one day
is better if a man has attained firm strength.
And he who
lives a hundred years, not seeing beginning and end, a
life of one day is better if a man sees beginning and
end.
And he who
lives a hundred years, not seeing the immortal place, a
life of one day is better if a man sees the immortal
place.
And he who
lives a hundred years, not seeing the highest law, a
life of one day is better if a man sees the highest law.
The men
should hasten towards the good, and should keep his
thought away from evil: if a man does what is good
slothfully, his mind delights in evil.
If a man
commits a sin, let him not do it again; let him not
delight in sin: the accumulation of evil is painful.
If a man
does what is good, let him do it again; let him delight
in it: the accumulation of good is delightful.
Even an
evil-doer sees happiness so long as his evil deed does
not ripen; but when his evil deed ripens, then does the
evil-doer see evil.
Even a good
man sees evil days so long as his good deed does not
ripen; but when his good deed does not ripen; but when
his good deed ripens, then does the good man see good
things.
Let no man
think lightly of evil, saying in his heart, it will not
come right unto me. Even by the falling of water-drops
water–pot is filled; the fool becomes full of evil, even
if he gathers it little by little.
Let a man
avoid evil deeds, as a merchant, if he has few
companions and carries much wealth, avoids a dangerous
road; as a man who loves life avoids poison.
He, who has
no wound on his hand, may touch poison with his hand;
poison does not affect one who has no wound; nor is
there evil for one who does not commit evil.
If a man
offend a harmless, pure, and innocent person, the evil
falls back upon that fool, like light dust thrown up
against the wind.
Some people
are born again; evil-doers go to hell; righteous people
go to heaven; those who are free from all worldly
desires attain Nirvana.
Not in the
sky, not in the midst of the sea, not if we enter into
the clefts of the mountains, is there known a spot in
the whole world where a man might be freed from an evil
deed.
Not in the
sky, not in the midst of the sea, not if we enter into
the cleft of the mountains, is there known a spot in the
whole world where death could not overcome (the mortal).
All men
tremble at punishment, all men fear death; remember that
you are like unto them, and do not kill, nor cause
slaughter.
All men
tremble at punishment, all men love life; remember that
thou art like unto them, and do not kill, nor cause
slaughter.
He who,
seeking his own happiness, punishes or kill beings who
also long for happiness, will not find happiness after
death.
He who
seeking his own happiness does not punish or kill beings
who also long for happiness, will find happiness after
death.
Do not speak
harshly to anybody; those who are spoken to will answer
thee in the same way. Angry speech is painful, blows
will touch thee.
If, like a
shattered metal plate (gong), thou utter nothing, then
thou hast reached Nirvana: anger is not known to thee.
As a cow
herd with his staff drives his cows into the stable, so
do Age and Death drive the life of men.
A fool does
not know when he commits his evil deeds; but the wicked
man burns by his own deeds, as if burnt by fire.
He who
inflicts pain on innocent and harmless persons, will
soon come to one of these ten states:
He will have
cruel suffering, loss, injury of the body, heavy
affliction, or loss of mind,
Or a
misfortune coming from the king, or a fearful
accusation, or loss o relation, or destruction of
treasures,
Or lightning
– fire will burn his houses; and when his body is
destroyed, the fool will go to hell.
Not
nakedness, not platted hair, not dirt, not fasting, or
lying on the earth, not rubbing with dust, not sitting
motionless, can purify a mortal who has not overcome
desires.
He who,
though dressed in fine apparel, exercise tranquillity,
is quite, subdued, restrained, chaste, and has ceased to
find fault with all other beings, he indeed is a
Brahmana, an ascetic(Sramana), a friar (Bhikshu).
Is there in
this world any man so restrained by shame that he does
not provoke reproof, as a noble horse the whip?
Like a noble
horse when touched by the whip, be ye strenuous and
eager, and by faith, by virtue, by energy, by
meditation, by discernment of the law you will overcome
this great pain, perfect in knowledge and in behaviour,
and forgetful.
Well-makers
lead the water (wherever they like); fletchers bend the
arrow; carpenters bend a log of wood; good people
fashion themselves.
How is
there laughter, how is there joy, as this world is
always burning? Do you not seek a light, yet who are
surrounded by darkness?
Look at this
dressed-up lump, covered with wounds, joined together,
sickly, full of many schemes, but which has no strength,
no hold!
This body is
wasted, full of sickness, and frail; this heap of
corruption breaks to pieces, life indeed ends in death.
After one
has looked at those grey bones, thrown away like gourds
in the autumn, what pleasure is there (left in life)!
After a
stronghold has been made of the bones, it is covered
with flesh and blood, and there dwell in it old age and
death, pride and deceit.
The
brilliant chariots of kings are destroyed, the body also
approaches destruction, but the virtue of good people
never approaches destruction,- thus do the good say to
the good.
A man, who
has learnt little, grows old like an ox; his flesh
grows, but his knowledge does not grow.
Looking for
the maker of this tabernacle, I have run through a
course of many births, not finding him; and painful is
birth again and again. But now, maker of the tabernacle,
thou hast been seen; thou shall not make up this
tabernacle again. All thy rafters are broken, thy
ridge-pole is sundered; the mind, approaching the
eternal (Visankhara, nirvana), has attained to the
extinction of all desires.
Men who have
not observed proper discipline, and have not gained
wealth in their youth; perish like old herons in a lake
without fish.
Men who have
not observed proper discipline, and have not gained
wealth in their youth, lie, like broken bows, sighing
after the past.
If a man
hold himself dear, let him watch himself carefully;
during one at least out of the three watches a wise man
should be watchful.
Let each man
directs himself first to what is proper, then let him
teach others; thus a wise man will not suffer.
If a man
make himself as he teaches others to be, then being
himself well subdued, he may subdued (others); for one’s
own self is difficult to subdue.
Self is the
lord of self, who else could be the lord? With self
subdued, a man finds a lord such as few can find.
The evil
done by oneself, self –begotten, self bred, crushes the
foolish, as a diamond breaks even a precious stone.
He whose
wickedness is very great brings himself down to that
state where his enemy wishes him to be, as a creeper
does with the tree which it surrounds.
Bad deeds
and deeds hurtful to us are easy to do; what is
beneficial and good, that is very difficult to do.
The foolish
man who scorns the rule of the venerable (Arhats), of
the elect (Ariya), of the virtuous, and follows a false
doctrine, he bears fruit to his own destruction, like
the fruits of the kathaka reed.
By oneself
the evil is done, by oneself one suffers; by oneself
evil is left undone, by oneself one is purified. The
pure and the impure (stand and fall) by themselves, no
one can purify another.
Let no one
forget his own duty for the sake of another’s, however
great; let a man, after he has discerned his own duty,
be always attentive to his duty.
Do not
follow the evil law! Do not live on in thoughtlessness!
Do not follow false doctrine! Be not a friend of the
world.
Rouse
thyself! Do not be idle! Follow the law of virtue! The
virtuous rests in bliss in this world and in the next.
Follow the
law of virtue; do not follow that of sin. The virtuous
rests in bliss in this world and in the next.
Look upon
the world as you would on a bubble, look upon it as you
would on a mirage; the king of death does not see him
who thus looks down upon the world.
Come, look
at this world, glittering like a royal chariot; the
foolish are immersed in it, but the wise do not touch
it.
He who
formerly was reckless and afterwards became sober,
brightens up this world, like the moon when freed from
clouds.
He whose
evil deeds are covered by good deeds, brightens up this
world, like the moon when freed from clouds,
This world
is dark, few only can see here; a few only go to heaven,
like birds escaped from the net.
The swans go
on the path of the sun, they go miraculously through the
ether; the wise are led out of this world, when they
have conquered Mara and his train.
If a man has
transgressed the one law, and speaks lies, and scoffs at
another world, there is no evil he will not do.
The
uncharitable do not go to the world of the gods; fools
only do not praise liberality; a wise man rejoices in
liberality, and through it becomes blessed in the other
world.
Better than
sovereignty over the earth, better than going to heaven,
better than lordship over all worlds, is the reward of
sotapatti, the first step in holiness.
He whose
conquest cannot be conquered again, into whose conquest
no one in this world enters, by what track can you lead
him, the awakened, the omniscient, the trackless?
He whom no
desire with its snares and poisons can lead astray, by
what track can you lead him, the awakened, the
trackless?
Even the
gods envy those who are awakened and not forgetful, who
are given to meditation, who are wise, and who delight
in the repose of retirement (from the world).
Difficult
(to obtain) is the conception of men, difficult is the
life of morals, difficult is the hearing of the True
Law, difficult is the birth of the Awakened(the
attainment of Buddha hood ).
Not to
commit any sin, to do well, and to purify one’s mind,
that is the teaching of (all) the Awakened.
The Awakened
call patience the highest penance, long –suffering the
highest Nirvana; for he is not an anchorite (Pravragita)
who strikes others, he is not an ascetic (Sramana) who
insults others.
Not to
blame, not to strike, to live restrained under the law,
to be moderate in eating, to sleep and sit alone, and to
dwell on the highest thoughts,- this is the teaching of
the Awakened.
There is no
satisfying lust, even by a shower of gold pieces; he who
knows that lusts has a short taste and cause pain, he is
wise.
Even in
heavenly pleasures he finds no satisfaction, the
disciple who is fully awakened delights only in the
destruction of all desires.
Men, driven
by fear, go to many a refuge, to mountains and forests,
to groves and sacred tress.
But that is
not a safe refuge that is not the best refuge; a man is
not delivered from all pains after having gone to that
refuge.
He who takes
refuge with Buddha, the law, and the church; he who,
with clear understanding, sees the four holy truths:-
Viz. pain,
the origin of pain, the destruction of pain, and the
eightfold holy way that leads to the quieting of pain;-
That is the
safe refuge that is the best refuge; having gone to that
refuge; a man is delivered from all pain.
A
supernatural person (a Buddha) is not easily found, he
is not born everywhere. Where ever such a sage is born,
that race prospers.
Happy is the
arising of the awakened, happy is the teaching of the
True Law, happy is peace in the church, happy is the
devotion of those who are at peace.
He who pays
homage to those who deserve homage, whether the awakened
(Buddha) or their dispels, those who have overcome the
hast (of evils), and crossed the flood of sorrow, he who
pays homage to such as have found deliverance and know
no fear, his merit can never be measured by anybody.
We live
happily indeed, not hating those who hate us! Among men
who hate us we dwell free from hatred!
We live
happily indeed, free from ailments among the ailing!
Among men who are ailing let us dwell free from
ailments!
We live
happily indeed, free from greed among the greedy! Among
men who are greedy let us dwell free from greed!
We live
happily indeed, though we call nothing our own! We shall
be like the bright gods, feeding on happiness!
Victory
breeds hatred, for the conquered is unhappy. He who has
given up both victory and defeat, he, the contented, is
happy.
There is no
fire like passion; there is no losing throw like hatred;
there is no pain like this body; there is no happiness
higher than rest.
Hunger is
the worst of diseases, the elements of the body the
greatest evil; if one knows this truly, that is Nirvana,
the highest happiness.
Health is
the greatest of gifts, contentedness the best riches;
trust is the best of relationships, Nirvana, the highest
happiness.
He, who has
tasted the sweetness of solitude and tranquillity, is
free from fear and free from sin, while he tastes the
sweetness of drinking in the law.
The sight of
elect (Aryas) is good, to live with them is always
happiness; if a man does not see fools, he will be truly
happy.
He who walks
in the company of fools suffers a long way; company with
fools, as with an enemy, is always painful; company with
the wise is pleasure, like meeting with kinsfolk.
Therefore,
one ought to follow the wise, the intelligent, the
learned, the much enduring, the dutiful, the elect; one
ought to follow such a good and wise man, as the moon
follows the path of the stars.
He who
gives himself to vanity, and does not give himself to
meditation, forgetting the real aim (of life) and
grasping at pleasure, will in time envy him who has
exerted himself in meditation.
Let no man
ever cling to what is pleasure, or to what is
unpleasant. Not to see what is pleasant is pain, and it
is pain to see what is unpleasant.
Let,
therefore, no man loves anything; loss of the beloved is
evil. Those who love nothing, and hate nothing, have no
fetters.
From
pleasure comes grief, from pleasure comes fear; he who
is free from pleasure knows neither grief nor fear.
From
affection comes grief, from affection comes fear; he who
is free from affection knows neither grief nor fear.
From lust
comes grief, from lust comes fear; he who is free from
lust knows neither grief nor fear.
From love
comes grief, from love comes fear; he who is free from
love knows neither grief nor fear.
From greed
comes grief, from greed comes fear; he who is free from
greed knows neither grief nor fear.
He who
possesses virtue and intelligence, who is just, speaks
the truth, and does what is his own business, him the
world will hold dear.
He in whom a
desire for the ineffable (Nirvana) has sprung up, who in
his mind is satisfied, and whose thoughts are not
bewildered by love, he is called Urdhvamsrotas (carried
upwards by the steam).
Kinsmen,
friends, and lovers salute a man who has been long away,
and returns safe from afar.
In like
manner his good works receive him who has done good, and
has gone from this world to the other; - as kinsmen
receive a friend on his return.
Let a man
leave anger, let him forsake pride, let him overcome all
bondage! No sufferings befall the man who is not
attached to name and form, and who calls nothing his
own.
He who holds
back rising anger like a rolling chariot, him I call a
real driver; other people are but holding the reins.
Let a man
overcome anger by lover, let him overcome evil by good;
let him overcome the greedy by liberality, the liar by
truth.
Speak the
truth, do not yield to anger; give, if thou art asked
for little; by these three steps thou wilt go near the
gods.
The sage who
injure nobody, and who always control their body, they
will go the unchangeable (Nirvana), where, if they have
gone, they will suffer no more.
Those who
are ever watchful, who study day and night, and who
strive after Nirvana, their passions will come to an
end.
This is an
old saying, O Atula, this is not as if of to-day: ‘They
blame him who sits silent, they blame him who speaks
much, they also blame him who says little; there is no
one on earth who is not blamed.
There never
was, there never will be, nor is there now, a man who is
always blamed, or a man who is always praised.
But he whom
those who discriminate praise continually day after day,
as without blemish, wise, rich in knowledge and virtue,
who would dare to blame him, like a coin made of gold
from the Gambu River? Even the gods praise him; he is
praised even by Brahman.
Beware of
bodily anger, and control thy body! Leave the sins of
the body, and with thy body practise virtue!
Beware of
the anger of the tongue, and control thy tongue! Leave
the sins of the tongue, and practise virtue with thy
tongue!
Beware of
the anger of the mind, and control the mind! Leave the
sins of the mind, and practise virtue with thy mind!
The wise who
control their body, who control their tongue, the wise
who control their mind, are indeed well controlled.
Thou art now
like a sear leaf, the messengers of death (Yama) have
come near to thee; thou standest at the door of thy
departure, and thou hast no provision for thy journey.
Make thyself
an island, work hard, be wise! When thy impurities are
blown away, and thou art free from guilt, thou wilt
enter into the heavenly world of the elect (Ariya).
Thy life has
come to an end, thou art come near to death (Yama),
there is no resting – place for thee on the road, and
thou hast no provision for thy journey.
Make thyself
an island, work hard, be wise! When thy impurities are
blown away, and thou art free from guilt, thou wilt not
enter again into birth and decay.
Let a wise
man blow off the impurities of himself, as a smith blows
off the impurities of silver , one by one, little, and
from time to time.
As the
impurity which springs from the iron, when it springs
from it destroys it; thus do a transgressor’s own works
lead to the evil path?
The taint of
prayers is non – repetition; the taint of houses,
non-repair; the taint complexion is sloth; the taint of
a watchman, thoughtlessness.
Bad conduct
is the taint women, niggardliness the taint of a
benefactor; tainted are all evil ways, in this world and
in the next.
But there is
a taint worse than all taints, - ignorance is the
greatest taint.
O
mendicants! Throw off that taint, and become taintless!
Life is easy
to live for a man who is without shame, a crow hero, a
mischief-maker, an insulting, bold, and wretched fellow.
But life is
hard to live for a modest man, who always looks for what
is pure, who is disinterested, quiet, spotless and
intelligent.
He who
destroys life, who speaks untruth, who in the world
takes what is not given him, who goes to another man’s
wife;
And the man
who gives himself to drinking intoxicating liquors, he,
even in this world, digs up his own root.
O man, know
this, that the unrestrained are in a bad state; take
care that greediness and vice do not bring thee to grief
for a long time!
The world
gives according to their faith or according to their
pleasures; if a man frets about the food and drink given
to others, he will find no rest either by day or by
night.
He in whom
that feeling is destroyed, and taken out with the very
root, finds rest by day and by night.
There is no
fire like passion, there is no shark like hatred, there
is no snare like folly, and there is no torrent like
greed.
The fault of
others is easily perceived, but that of oneself is
difficult to perceive; a man winnows his neighbour’s
fault like chaff, but his own fault he hides, as a cheat
hides the bad die from the player.
If a man
looks after the faults of others, and is always inclined
to be offended, his own passions will grow, and he is
far from the destruction of passions.
There is no
path through the air, a man is not a Sramana outwardly
.The world delights in vanity, and the Tathagatas (the
Buddhas) are free from vanity.
There is no
path through the air; a man is not a Sramana outwardly.
No creatures are eternal; but the awakened (Buddha) are
never shaken.
A man is
not just if he carries a matter by violence; no, he who
distinguishes both right and wrong, who is learned and
guides others, not by violence, but by the same law,
being a guardian of the law and intelligent, he is
called just.
A man is not
learned because he talks much; he who is patient, free
from hatred and fear, he is called learned.
A man is not
a supporter of the law because he talks much; even if a
man has learnt little, but sees the law bodily, he is a
supporter of the law, a man who never neglects the law.
A man is not
an elder because his head is grey; his age may be ripe,
but he is called ‘old-in-vain.’
He in whom
there is truth, virtue, pity, restraint, moderation, he
who is free from impurity and is wise, he is called an
elder.
An envious,
stingy, dishonest man does not become respectable by
means of much talking only, or by the beauty of his
complexion.
He in whom
all this is destroyed, and taken out with the very root,
He, when
freed from hatred and wise, is called respectable.
Not by
tonsure does an undisciplined man who speaks falsehood
become a samana; can a man be samana who is still held
captive by desire and greediness?
He who
always quiets the evil, whether small or large, he is
called a Sama (a quiet man), because he has quite all
evil.
A man is not
a mendicant (Bhikshu) simply because he asks others for
alms; he who adopts the whole law is a Bhikshu, not he
who only begs.
He who is
above good and evil, who is chaste, who with care passes
through the world, he indeed is called a Bhikshu.
A man is not
a Muni because he observes silence (mona, i.e mauna), if
he is foolish and ignorant; but the wise who, as with
the balance, choose the good and avoids evil, he is a
Muni, and is a Muni thereby; he who in this world weighs
both sides is called a Muni.
A man is not
elect (Ariya) because he injuries living creatures;
because he has pity on all living creatures, therefore
is a man called Ariya.
Not only by
discipline and vows, not only by much learning, not by
entering into a trance, not by sleeping alone, do I earn
the happiness of release which no world ling can know. O
Bhikshu, he who has obtained the extinction of desires,
has obtained confidence.
The best of
ways is the eightfold; the best of truths the four
words; the best of virtues passionless ness; the best of
men he who has eyes to see.
This is the
way; there is no other that leads to the purifying of
intelligence. Go on this path! This is the confusion of
Mara (the tempter).
If you go on
this way, you will make an end of pain! The way was
preached by me, when I had understood the removal of the
thorns (in the flesh).
You yourself
must make an effort. The Tathagatas (Buddha) are only
preachers. The thoughtful that enter the way are freed
from the bondage of Mara.
All created
things perish,’ he who knows and sees this becomes
passive in pain; this is the way to purity.
All created
things are grief and pain,’ he who knows and sees this
becomes passive in pain; this is the way that leads to
purity
All forms
are unreal,’ he who knows and sees this becomes passive
in pain; this is the way that leads to purity.
He who does
not rouse himself when it is time to rise, who, though
young and strong, is full of sloth, whose will and
thought are weak, that lazy and idle man never finds the
way to knowledge.
Watching his
speech, well restrained in mind, let a man never commit
any wrong with his body! Let a man but keep these three
roads of action clear, and he will achieve the way which
is taught by the wise.
Through zeal
knowledge is gotten, through lack of zeal knowledge is
lost; let a man who knows this double path of gain and
loss thus place himself that knowledge may grow.
Cut down the
whole forest (of desires), not a tree only! Danger comes
out of the forest (of desires). When you have cut down
both the forests (of desires) and its undergrowth, then,
Bhikshus, you will be rid of the forests and of desires!
So long a
the desires of man towards women, even the smallest, is
not destroyed, so long is his mind in bondage, as the
calf that drinks milk is to its mother.
Cut out the
love of self, like an autumn lotus, with thy hand!
Cherish the road of peace. Nirvana has been shown by
Suguta ( Buddha).
Here I shall
dwell in the rain, here in winter and summer,’ thus the
fool meditates, and does not think of death.
Death comes
and carries off that man, honoured for his children and
flocks, his mind distracted, as a fold carries off a
sleep village.
Sons are no
help, nor a father, nor relations; there is no help from
kinsfolk for one whom death has seized.
A wise and
well-behaved man, who knows the meaning of this, should
quickly clear the way that leads to Nirvana.
If by
leaving a small pleasure one sees a great pleasure, let
a wise man leave the small pleasure, and look to the
great.
He, who, by
causing pain to others, wishes to obtain pleasure for
himself, he, entangled in the bonds of hatred, will
never be free from hatred.
What ought
to be done is neglected, what ought not to be done is
done; the desires of unruly, thoughtless people are
always increasing.
But they
whose whole watchfulness is always directed to their
body, who do not follow what, ought not to be done, and
who steadfastly do what ought to be done, the desires of
such watchful and wise people will come to an end.
A true
Brahmana goes scathe less, though he has killed father
and mother, and two valiant kings, though he has
destroyed a kingdom with all its subjects.
A true
Brahmana goes scathe less, though he has killed father
and mother, and two holy kings, and an eminent man
besides.
The
disciples of Gotama (Buddha) are always well awake, and
their thoughts day and night are always set on Buddha.
The
disciples of Gotama are always well awake, and their
thoughts day and night are always set on the law.
The
disciples of Gotama are always well awake, and their
thoughts day and night are always set on the church.
The
disciples of Gotama are always well awake, and their
thoughts day and night are always set on their body.
The
disciples of Gotama are always well awake, and their
mind day and night always delights in compassion.
The
disciples of Gotama are always well awake, and their
mind day and night always delights in meditation.
It is hard
to leave the world (to become a friar), it is hard to
enjoy the world; hard is the monastery, painful are the
houses; painful it is to dwell with equals (to share
everything in common), and the itinerant mendicant is
beset with pain. Therefore let no man be an itinerant
mendicant, and he will not be beset with pain.
A man full
of faith, if endowed with virtue and glory, is
respected, whatever place he may choose.
Good people
shine from afar, like the snowy mountains; bad people
are not seen, like arrows shot by night.
Sitting
alone, lying down alone, walking alone without ceasing,
and alone subduing himself, let a man be happy near the
edge of a forest.
He who says
what is not, goes to hell; he also who, having done a
thing, say I have not done it. After deaths both are
equal, they are men with evil deeds in the next world.
Many men
whose shoulders are covered with the yellow gown are
ill-conditioned and unrestrained; such evil-doers by
their evil deeds go to hell.
Better it
would be to swallow a heated iron ball, like flaring
fire, than that a bad unrestrained fellow should live on
the charity of the land.
Four things
do a reckless man gain who covets his neighbour’s wife,
- demerit, an uncomfortable bed, thirdly punishment, and
lastly, hell
There is
demerit, and the evil way (to hell), there is the short
pleasure of the frightened in the arms of the
frightened, and the king imposes heavy punishment;
therefore let no man think of his neighbour’s wife.
As a
grass-blade, if badly grasped, cut the arm,
badly-practised asceticism leads to hell.
An act
carelessly performed, a broken vow, and hesitating
obedience to discipline (Brahmakariyam), all this brings
no great reward.
If anything
is to be done, let a man do it, let him attack it
vigorously! A careless pilgrim only scatters the dust of
his passions more widely.
An evil deed
is better left undone, for a man repents of it
afterwards; a good deed is better done, for having done
it, one does not repent.
Like a
well-guarded frontier fort, with defences within and
without, so let a man guard himself. Not a moment should
escape, for they who allow the right moment to pass,
suffer pain when they are in hell.
They who are
ashamed of what they ought not to be ashamed of, and are
not ashamed of what they ought to be ashamed of, such
men, embracing false doctrines, enter the evil path.
They who
fear when they ought not to fear, and fear not when they
ought to fear, such men, embracing false doctrines,
enter the evil path.
They who see
sin where there is sin, and no sin where there is no
sin, such men, embracing the true doctrine, enter the
good path.
Silently I
endure abuse as the elephant in battle endures the arrow
sent from the bow: for the world is ill – natured.
They lead a
tamed elephant to battle, the king mounts a tamed
elephant; the tamed is the best among men, he who
silently endures abuse.
Mules are
good, if tamed, and noble Sindhu horses, and elephants
with large tusks; but he who tames himself is better
still.
For with
these animals does no man reach the untrodden country
(Nirvana), where a tamed man goes on a tamed animal and
viz. on his won well-tamed self?
The elephant
called Dhanapalaka, his temples running with pungent
sap, and who is difficult to hold, does not eat a morsel
when bound; the elephant longs for the elephant grove.
If a man
becomes fat and a great eater, if he is sleepy and rolls
himself about, that fool, like a hog fed on grains, is
born again and again.
This mind of
mine went formerly wandering about as it liked, as it
listed, as it pleased; but I shall now hold it in
thoroughly, as the rider who holds the hook holds in the
furious elephant.
Be not
thoughtless, watch your thoughts! Draw yourself out of
the evil way, like an elephant sunk in mud.
If a man
find a prudent companion who walks with him, is wise,
and lives soberly, he may walk with him, overcoming all
dangers, happy, but considerate.
If a man
find no prudent companion who walks with him, is wise,
and lives soberly, let him walk alone, like a king who
has left his conquered country behind, - like an
elephant in the forest.
It is better
to live alone, there is no companion ship with a fool;
let a man walk alone; let him commit no sin, with few
wishes, like an elephant in the forest.
If the
occasion arises, friends are pleasant; enjoyment is
pleasant, whatever be the cause; a good work is pleasant
in the hour of death; the giving up of all grief is
pleasant.
Pleasant in
the world is the state of a mother, pleasant the state
of a father, pleasant the state of samara, pleasant the
state of a Brahman.
Pleasant is
virtue lasting to old age, pleasant is a faith firmly
rooted; pleasant is attainment of intelligence, pleasant
is avoiding of sins.
The thirst
of a thoughtless man grows like a creeper; he runs from
life to life like a monkey seeking fruit in the forest.
Whomsoever
this fierce poisonous thirst overcomes, in this world,
his sufferings increase like the abounding Birana grass.
But from him
who overcomes this fierce thirst, difficult to be
conquered in this world, sufferings fall off, like
water-drops from a lotus leaf.
This
salutary word I tell you. ‘Do ye, as many as are here
assembled, dig up the root of thirst, as he who wants
the sweet-scented Usira root must dig up the Brianna
grass, that Mara ( the tempter) may not crush you again
and again, as the stream crushes the reeds.
As a tree,
even though it has been cut down, is firm so long as its
root is safe, and grows again, thus unless the feeders
of thirst are destroyed, this pain(of life) will return
again and again.
He whose
thirty-six streams are strongly flowing in the channels
of pleasure, the waves will carry away that misguide
man, viz. his desires which are set on passion.
The channels
run everywhere, the creeper (of passion) stands
sprouting; if you see the creeper springing up, cut its
root by means of knowledge
A creature’s
pleasures are extravagant and luxurious; given up to
pleasure and deriving happiness; men undergo (again and
again) birth and decay.
Beset with
lust, men run about like a snared hare; held in fetters
and bonds, they undergo pain for a long time, again and
again.
Beset with
lust, men run about like a snared hare; let therefore
the mendicant drive out thirst, by striving after
passionless ness for him self.
He who
having got rid of the forest (of lust) (i.e. after
having reached Nirvana) gives himself over to
forest-life (i.e. to lust), runs to the forest (i.e. to
lust), look at that man! Though free, he runs into
bondage.
Wise people
do not call a strong fetter which is made of iron, wood,
or hemp; passionately strong is the care for precious
stones and rings, for sons and wife.
That fetter
wise people call strong which drags down, yields, but is
difficult to undo; after having cut this at last, people
leave the world, free from cares, and leaving the
pleasures of love behind.
Give up what
is before, give up what is behind, give up what is
between, when thou goes to the other shore of existence;
if thy mind is altogether free, thou wilt not again
enter into birth and decay.
If a man is
tossed about by doubts, full of strong passions, and
yearning only for what is delightful, his thirst will
grow more and more and he will indeed make his fetters
strong.
If a man
delights in quieting doubts, and, always reflecting,
dwells on what is not delightful (the impurity of the
body, &c.), he certainly will remove, nay, he will cut
the fetter of Mara.
He who has
reached the consummation, who does not tremble, who is
without thirst and without sin, he has broken all the
thorns of life: this will be his last body.
He who is
without thirst and without affection, who understands
the words and their interpretation, who knows the order
of letters (those which are before and which are after),
he has received his last body; he is called the great
sage, the great man.
I have
conquered all, I know all, in all conditions of life I
am free from taint; I have left all, and through the
destruction of thirst I am free; having learnt my self,
whom should I indicate (as my teacher)?
The gift of
the law exceeds all gifts; the sweetness of the law
exceeds all sweetness; the delight in the law exceeds
all delights; the extinction of thirst overcomes all
pain.
Richs
destroy the foolish, if they look not for the other
shore; the foolish by his thirst for riches destroys
himself, as if he were (destroying) others.
The fields
are damaged by weeds, mankind is damaged by passion:
therefore a gift bestowed on those who do not hate
brings great reward.
The fields
are damaged by weeds, mankind is damaged by vanity:
therefore a gift bestowed on those who are free from
vanity brings great reward.
The fields
are damaged by weeds, mankind is damaged by lust:
therefore a gift bestowed on those who are free from
lust brings great reward.
Restraint
in the eye is good, good is restraint in the ear, in the
nose restraint is good, and good is restraint in the
tongue.
In the body
restraint is good, good is restraint in speech, in all
thought restraint is good, and good is restraint in all
things. A Bhikhu, restrained in all things, is freed
from all pain.
He who
controls his hand, he who controls his feet, he who
controls his speech, he who is well controlled, he who
delights inwardly, who is collected, who is solitary and
content, him they call Bhikshu.
The Bhikshu
who controls his mouth, who speaks wisely and calmly,
who teaches the meaning and the law, his word is sweet.
He who
dwells in the law, delights in the law, recollects the
law, meditates on the law, recollects the law, that
bhikshu will never fall away from the true law.
Let him not
despise what he has received, nor ever envy others: a
mendicant who envies others does not obtain peace of
mind.
A Bhikshu
who, though he received little, does not despise what he
has received, even the gods will praise him, if his life
is pure, and if he is not slothful.
He who never
identifies himself with name and form, and does not
grieve over what is no more, he indeed is called a
Bhikshu.
The bhikshu
who behaves with kindness, who is happy in the doctrine
of Buddha, will reach the quite place (Nirvana),
happiness arising from the cessation of natural
inclinations.
O bhikshu
empty this boat! If emptied, it will go quickly; having
cut off passion and hatred, thou wilt go to Nirvana.
Cut off the
five (fetters), leave the five, rise above the five, A
bhikshu, who has escaped from the five letters, he is
call Oghatinna, ‘saved from the flood.’
Mediate, O
Bhikshu, and be not heedless! Do not direct thy thought
to what gives pleasure, that thou mayest not for thy
heedlessness have to swallow the iron ball (in hell),
and that thou mayest not cry out when burning, “this is
pain.’
Without
knowledge there is no meditation, without meditation
there is no knowledge: he who has knowledge and
meditation is near unto Nirvana.
A Bhikshu
who has entered his empty house, and whose mind is
tranquil, feels a more than human delight when he sees
the law clear.
As soon as
he has considered the origin and destruction of the
elements (Khandha) of the body, he finds happiness and
joy which belong to those who know the immortal
(Nirvana).
And this is
the beginning here for a wise Bhikshu: watchfulness over
the senses contentedness, restraint under the law; keep
noble friends whose life is pure, and who are not
slothful.
Let him live
in charity, let h be perfect in his duties, then in the
fullness of delight he will make an end of suffering.
As the
Vassika plant sheds its withered flowers, men should
shed passion and hatred, O ye Bhikshus!
The Bhikshu
whose body and tongue and minds are quieted, who is
collected, and has rejected the baits of the world, he
is called quiet.
Rouse
thyself by thyself, examine thyself by thyself, thus
self-protected and attentive wilt thou live happily, O
Bhikshu!
For self is
the lord of self, self is the refuge of self; therefore
curb thyself as the merchant curs a noble horse.
The bhikshu,
full of delight, who is happy in the doctrine of Buddha
will reach the quiet place (Nirvana), happiness
consisting in the cessation of natural inclinations.
He, who,
even as young Bhikshu, applies himself to the doctrine
of Buddha, brightens up this world, like the moon when
from clouds.
Stop the
stream valiantly; drive away the desires, O Brahmana!
When you have understood the destruction of all that was
made, you will understand that which was not made.
If the
Brahmana has reached the other shore in both laws (in
restraint and contemplation), all bonds vanish from him
who has obtained knowledge.
He for whom
there is neither the hither nor the further shore, nor
both, him the fearless and unshackled, I call indeed a
Brahmana.
He who is
thoughtful, blameless, settled, dutiful, without
passions, and who has attained the highest end, him I
call indeed a Brahmana.
The sun is
bright by day, the moon shines by night, the warrior is
bright in his armour, the Brahmana is bright in his
meditation; but Buddha, the awakened, is right with
splendour day and night.
Because a
man is rid of evil, therefore he is called Brahmana;
because he walks quietly, therefore he is called Samana;
because he has sent away his own impurities therefore he
is called Pravagita (Pabbagita, a pilgrim).
No on should
attack a Brahmana, but no Brahmana (if attacked) should
let himself fly at his aggressor! Woe to hi who strikes
a Brahmana, more woe to him who flies at his aggressor!
It
advantages a Brahmana ot a little if he holds his mind
back from the pleasures of life; the more all wish to
injure has vanished, the more all pain will cease.
Him I call
indeed a Brahmana who does not offend by body, word, or
thought, and is controlled on these three points.
He from whom
he may learns the law, as taught by the well-awakened
(Buddha), him let him worship assiduously, as the
Brahmana worships the sacrificial fire.
A man does
not become a Brahmana by his platted hair, by his
family, or by birth; in whom there is truth and
righteousness, he is blessed, he is a Brahmana.
What is the
use of platted hair, O fool! What of the raiment of
goal-skins? Within thee there is ravening, but the
outside thou makest clean.
The man who
wears dirty raiments, who is emaciated and covered with
veins, who meditates alone in the forest, him I call
indeed a Brahmana.
I do not
call a man a Brahmana whoafter cutting all fetters never
trembles, is free from bonds and unshackled.
Him I call
indeed a Brahmana who after cutting all fetters never
trembles, is free from bonds and unshackled.
Him I call
indeed a Brahmana who after cutting the sap and the
thong, the rope with all that pertains to it, has
destroyed all obstacles, and is awakened.
Him I call
indeed a Brahmana who, though he has committed no
offence, endures reproach, stripes, and bonds, who has
endurance for his force, and strength for his army.
Him I call
indeed a Brahmana who is free from anger, dutiful,
virtuous, without appetites, who is subdued, and has
received his last body.
Him I call
indeed a Brahmana who, even here, knows the end of his
own suffering, has put down his burden, and is
unshackled.
Him I called
indeed a Brahmana whose knowledge is deep, who knows the
right way and the wrong, and has attained the highest
end.
Him I called
indeed a Brahmanawho keeps aloof both from laymen and
from mendicants, who frequents no houses, and has but
few desires.
Hi I call
indeed a Brahmana who without hurting any creatures,
whether feeble or strong, does not kill nor cause
slaughter.
Him I call
indeed a Brahmana who is tolerant with the intolerant,
mild with the violent, and free from greed among the
greedy.
Him I call
indeed a brahmana from who anger and hatred, pride and
hypocrisy have dropt like a mustard seed from the point
of a needle.
Him I called
indeed brahmana who utters true speech, instructive and
free from harshness, so that he offend no one.
Him I call
indeed a Bahmana who fosters no desires for this world
or for the next, has no inclinations, and is unshackled.
Him I called
a Brahmana who has no interests, and when he has
understand (the truth), does not say How, how? And who
has reached the depth of the Immortal.
Him I call
indeed a Brahmana whoin this world has risen above both
ties, good and evil, who is free from grief, from sin,
and from impurity.
Him I called
indeed a Brahmana who has traversed this miry road, the
impassable world, difficult to pass, and its vanit, who
has gone through, and reached the other,shore, is
thoughtful.steadfast, free from doubts, free from
attachement,a nd content.
Him I call
indeed a brahmana who in this world, having abandoned al
desires, travels about without a home, and in whom all
concupiscence is extinct.
Him I call
indeed a Brahmana who, having abandoned all longings,
travel about without a home, and in whom all
covetousness is extinct.
Him I call
indeed a Brahmana who after leaving al bondage to men,
has risen above all bondage to gods, and is free from
all and every bondage.
Him I call
indeed a Brahmana who has left what gives pleasure and
what gives pain, who is cold, and free from all germs (
of renewed life), the hero who has conquered all the
worlds.
Him I call
indeed a Brahmana who knows the destruction and the
return of beings everywhere, who s free from bondage,
welfaring (sugata), and awakened (Buddha).
Him I call
indeed a Brahmana whose pa th the gods do not know, nor
spirits (Gandhrvaas), nor men, whose passions are
extinct, and who is an Arhat (Venerable).
Him I call
indeed a Brahmana who calls nothing his own, whether it
be before, behind, or between, who is poor, and free
from the love of the world.
Him I call
indeed a Brahmana, the manly, the noble, the hero, the
great sage, the conqueror, the indifferent, the
accomplished, the awakened.
Him I call
indeed a Brahmana who knows his former abodes, who sees
heaven and hell, has reached the end of births, is
perfect in knowledge, a sage, and whose perfections are
all perfect.
