DHAMMAPADA ဓမၼပဒ ပါဠိ ျမန္မာ အဂၤလိပ္.

DHA MMA DA PA
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MMA DA PA DHA
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Monday, A 28, 2008 2:02 A pril M
Chapter 01
Chapter 01
A A U
A A U
1. Mental perception is the lead in mind that causes everything to happen. It is founded on our thoughts. Our life is the creation of our mind which is supreme. If one speaks or acts or plans with wicked mind, suffering and pain will follow as the wheel of a cart that follows the hoof of the ox.
A ( ) ( A ) A A ( ) A U A A U
2. Mental perception is the lead in mind that causes everything to happen. It is founded on our thoughts. Our life is the creation of our mind which is supreme. If one speaks or acts or plans with pure mind, joy and peace will follow like a shadow that never leaves the body. A U A A A A A A A
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3. "He abused me, he injured me, and he robbed me"- those who have such thoughts in mind will not be free from hatred. 4. "He abused me, he injured me, and he robbed me"- those who do not have such thoughts in mind will be free from hatred.
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5. A a universal truth, hatred will never end by hatred: hatred will cease by loving kindness. s
6. The silly do not know that they must one day come to an end; but those who know this do not fight each other and their quarrels cease. I A
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7. The person who lives as though the things of the world were pleasurable, with senses uncontrolled and food immoderate, lazy and weak will be overpowered by Mara (craving), like the wind throws down a weak tree. 8. The person who lives as though the things of the world were not pleasurable, with senses well controlled and food moderate, faithful and strong , will not be overpowered by Mara (craving), like a mountain unshaken by the wind. A A
U (I ) A ( ) A ( )
9. One, who puts yellow robe with a soul which is impure, lacks in self-control (composure) and disregardful of truth is unworthy of the yellow robe. 10. One who is pure from sin and whose soul is strong in virtue, who has self-control and regards truth is indeed worthy of the yellow robe. A
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11.Those who consider truth in untruth, and see untruth in truth, do not reach the truth, lost in the path of wrong views. 12. Those who consider truth in truth and untruth in untruth arrive at truth and follow true desires as they hold right views. A E A A E A A A A ( ( ) ) A A
13. A rain penetrates the poorly thatched house that is poorly roofed, passion (raga) penetrates the unguarded mind. s 14. A rain does not penetrate the well-guarded house, so passion (raga) does not penetrate the well-guarded mind. s I U
15. The evil-doer suffers in this world and he suffers in the next, the man who does evil suffers in both worlds. He suffers and mourns when he sees the wrong he has done. I U
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16. The virtuous person is happy in this world and after death, happy in both. Seeing the purity of his own action, he feels glad when he sees the good he has done. I U
A 17. The evil-doer suffers in this world and, he suffers in the next, he suffers in both. He suffers when he thinks of the evil he has done: he suffers even more when he has gone in the evil path to hell. I U
A A 18. The virtuous man rejoices in this world, and he rejoices in the next world: the man who does well rejoices in both worlds. "I have done good deed", thus he rejoices and even happier when he has gone on the good path to heaven.
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19. Ia man speaks many religious words of the Buddha (Tipita-ka) but does not put it into practice, this thoughtless man cannot enjoy the life of religion, like a cowherd f counting others' cows, without knowing the taste of the milk. 20. Ia man speaks a few religious words and yet he lives the life of those words (Dhamma), free from passion, hatred and illusion with right vision and a free mind, f craving for nothing both now and hereafter the life of this man is a life of faithfulness in religion.
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Friday, A ugust 01, 2008 6:18 A M
Chapter 02
Chapter 02 A A E A A A A
A A A
21. A wareness is the path to the deathless (Nibbana), unawareness, the path of death. Those who are aware do not die; those who are unaware are as if dead already. 22. Those who, with a clean mind have seen this truth, those who are wise and ever-watchful, they feel the joy of watchfulness, the joy of the path of the Noble Ones (A riyas).
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23. A the wise who devote themselves to meditation and in deep contemplation with ever-living power advance on the path, they in the end reach Nibbana, nd incomparable release from bonds. U A (I ) A A A A A A
24. Energetic, alert, ever mindful, pure in deed, careful in action, self-controlled, living in accordance with truth (right livelihood), that person will arise in glory. U
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25. By earnestness, by mindfulness, by restraint and self-control (with regard to moral precepts), the wise man could make an island (in the sea of mental defilements) that a flood of passion cannot sweep away. U A U U A A A ) ( ) A A U A A (
26. Foolish and unintelligent people engage in unawareness. But the wise one guards awareness like the greatest treasure. 27. Do not indulge in negligence, do not be intimate with attachment to lust and desires. The vigilant one who is established in mindfulness and aware can gain Nibbana, the joy supreme. A A A A ( U) A
28. The wise expels unawareness by awareness, negligence by vigilance, climbing the tower of wisdom, sorrow less, the wise one (the A rahant) looks down upon the sorrowing crowd as one standing on the mountain looks down those standing on the ground below. A A A A ( A )
29. Watchful among the unwatchful, vigilant among the heedless, the wise man like a swift horse runs his race, outrunning those leaving behind who are slow. A A ( ) A ) A A A ( ) (
30. Magha young man rose to the lordship of the gods by mindfulness (in doing meritorious deeds). The wise praise earnestness; negligence in doing virtuous deeds is always blamed. A A A UA ( )
31. The monk who delights in awareness and fears negligence goes to Nibbana destroying all fetters like a fire burning all obstacles both great and small. A
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32. The monk who delights in awareness and fears in negligence cannot fall away (from his perfect state) he is very close upon Nibbana.
Chapter 03
Chapter 03
U U
(A A
A 33. The mind is restless, unsteady, hard to guard, hard to control. The wise man makes it straight, like a Fletcher straightens his arrows. 34. Like a fish quivers when taken out from his watery home and thrown on land, our mind struggles to get free from the power of Mara's sway (kilesas, moral defilements).
35. Iis good to tame the mind, which is difficult to restrain. Iflies after fancies wherever it likes. Adisciplined mind brings happiness. t t
36. I nvisible and subtle is the mind, and it flies after fancies wherever it likes, but let the wise man guard well his mind, for a mind well-guarded is a source of great joy. E A (E )
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37. Those who control their mind which travels far, moves about alone, hides in the chamber of the heart, are free from the bonds of Mara ( the tempter). A A
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38. He whose mind is unsteady, who knows not the path of truth (Dhamma), whose faith in peace is wavering, he shall never reach fullness of wisdom. 39. For the wakeful one whose mind is free from passion, whose thoughts are undisturbed, who has given up both good and evil, there is no fear.
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40. Knowing this body to be like an earthen jar, making the mind like a fortified city, one should fight Mara (all temptations) with the weapon of knowledge and continue to guard the mind on what has been gained without attachment to it. A A U A A A A
41. For before long, this body will lifeless lie on the ground, without consciousness, abandoned like a useless log.
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42. What an enemy may do to an enemy, or a hater to a hater, but a man's own mind, if wrongly directed, can do him a far greater harm. A
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43. Not mother, neither father, nor any other relatives will do well to a man, but his own right directed mind can do it to him for his well-being.
Chapter 04
Chapter 04 I UI
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44. Who will conquer this world, and the world of the gods, and the world of Y ama (hell, the four apayas)? Who will find the clear path of perfection, even as an expert florist who picks flowers finds the most beautiful flower? 45. The disciple (the ariya) can examine the earth, the world of Y ama and the world of the gods. The disciple can find out the well-taught path of virtue, even as an expert picks out the right flower.
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46. Knowing this body to be like foam, realizing its mirage-nature, cutting out Mara's flowers of sensuous passions, one may go beyond the sight of the King of Death.
A A A U
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47. Death carries away the person who gathers the flowers of sensuous passions, when as a torrent of rushing waters carries away a sleeping village.
48. Death, the end of all, makes an end of the person with an attached mind, who ever thirsty for desires, gathers the flowers of sensuous passions.
E A A A U A
49. Just as the bee takes the nectar and leaves without damaging the color or scent of the flowers, so should a sage (the monk) wander through a village (without affecting faith and generosity of the villagers).
A A A A
50. Do not look at the faults of others, or what others have done or not done. One should rather think what by oneself has done or not done. A E A A
E A (A A ) A A A A A A A A A A A ( ) ( ) A A A A
51. Just as a beautiful flower, that is colorful but scentless, so is a well-preached words of the Buddha fruitless for the person who does not put them into practice. 52. Just as a beautiful flower that is colorful and fragrant, so is a well-preached words of the Buddha fruitful for the person who puts them into practice.
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53. Even as one may make many kinds of wreaths from a heap of flowers, so by a mortal in this life there is much good work to be done ( with wealth, faith and generosity). U U E A A A A 54. The scent of flowers does not go against the wind, not sandalwood, tagara, nor jasmine; but the reputation of virtuous persons spread against the wind even to all directions. 55. Sandalwood, Tagara, a lotus-flower or a vassiki, even among such fragrant things, the fragrance of virtuous conduct is best of all. A A U A A A A A A A A A A A A A A
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56. Not very far goes the fragrance of flowers, even that of rose-bay or of sandalwood; but the fragrance of virtuous people is supreme, reaching even to the abodes of the devas (gods). A
57. Mara cannot find the path of those who have perfected virtuous conduct, who are living with awareness and liberated by true knowledge. U
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58. Even as on a heap of rubbish thrown away by the side 59. of the road a lotus flower may grow and blossom with its pure fragrance giving joy to the soul, in the same way among the people like rubbish shines the light of wisdom of the disciple who follows the Buddha, the one who is truly enlightened.
Chapter 05
Chapter 05
A A A U A A
60. Long is the night for one awake, long is a league to one tired, and long is Samsara of rebirths and deaths to the foolish who do not know the true Dhamma. U E A A
61. Iwhile moving through life, one was not to meet someone better or equal to him, then one should move firmly by oneself, there can be no companionship with a f fool. I A A A A A U A U A A A A
62. "Sons are mine, and wealth is mine", with such thoughts a fool is tormented. He is not even the owner of himself, how can sons, how can wealth be his?
A 63. Ia fool can see his own folly, he is this at least is wise; but the fool who thinks he is wise, he indeed is the real fool. f
64. Even if a fool associates with someone wise throughout his life, he never knows the path of wisdom (Dhamma) as the spoon never knows the taste of the soup.
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65. Even though, for a brief moment, an intelligent one attends on a wise person, he soon knows the path of wisdom (Dhamma), as the tongue knows the taste of the soup. A A
66. Fools lacking in intelligence go about with a self that is truly an enemy; performing evil deeds which in the end bears bitter fruit. A A A A A
67. That deed is not well done an evil deed of which a man must regret, and the reward of which he receives crying and with a tearful face. U
68. But the deed is indeed well done a good deed of which a man does not regret and the reward of which he receives gladly and cheerfully.
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69. The fool thinks it is sweet like honey, while the evil he has done is not yet matured. But when the bad he has done is matured, then the fool suffers misery. U A U A A (A A A A ) U A
70. Let a fool, month after month, eat his food with a sharp point of a blade of kusa grass, yet is his conduct not worth the sixteenth part of those who have understood Dhamma.
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71. The effect of an evil deed, like newly drawn milk does not turn at once, it follows the foolish one like smoldering fire covered with ashes. A
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72. The knowledge that a fool acquires tends to be harmful, it destroys the fool's virtue causing his head of knowledge to fall. A A I U A I I A A A U
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73. The foolish bhikkhu may wish for undeserved reputation, for precedence among the monks, for authority in the monasteries and for honor among other people unrelated to him. 74. "This I have done", let the laymen and hermits, both think it was I who did that work, and let them ever ask me what they should do or not do. These are the thoughts of the fool; thus his desire and pride increase. A E A A
75. One is the road that leads to wealth, another the way leading to Nibbana; if the monk, the disciple of Buddha, has learnt this he will not delight in the praise of men, he should devote himself to solitude and practice detachment.
Chapter 06
Chapter 06
A A
76. Whoever sees one who detects faults as a revealer of hidden treasures should follow such a wise one who is blameworthy. Follow this person; good, not evil, happens to one who associates with such a person. A A A A A A
77. Let one admonish and educate and lead away from what is wrong. He will be loved by those who are good and hated by those who are not.
78. Let one not associate with low persons, bad friends. But let one associate with good companions, associate with noble men.
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79. One who drinks of the waters of Dhamma rests in joy with serene mind. The wise find their delight in the Dhamma, in the truth as taught by noble ones (A riyas). U A (A ( U A ) ) ( A ) U
80. I rrigators guide the water wherever they like, fletchers bend the arrow shaft, carpenters carve their timber, and the wise themselves tame their minds. E
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81. A a solid rock is not shaken by the wind, so are the wise not shaken in the face of blame and praise. s A E A A A
82. Even as Deep Ocean clear and clean, the wise become calm and clear after hearing the words of Dhamma.
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83. The virtuous persons are unattached wherever they are; those at peace do not speak out of desire for pleasure. Whether they encounter comfort or pain, happiness or sorrow, the wise show neither elation nor depression. A I A A A 84. I whether for his own sake or for the sake of others, a man wishes neither for sons nor for wealth nor for power, and if he does not wish for his own success by f, unfair means, then he is virtuous, wise and righteous. A A I A ( ) U A
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85. Only few are there among people who arrive at the other shore of Nibbana (I mmortality); but the others end up here running up and down on this shore (samsara) with the false view of individuality. 86. When truth is correctly explained, those who practice according to Dhamma will go beyond the domain of death (samsara), which is so hard to cross over.
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87. Awise man would leave the way full of darkness (evil deeds) and follow the way of light (good deeds) clear from excessive cravings envisaging Nibbana with virtuous deeds, 88. The wise would wish for delight, having discarded sensual desires, and would want to purge him from the defilements of the mind. 89. Those whose mind is fully well cultivated in the seven factors of Enlightenment, without clinging to existence, who have no attachments and enjoy being free from grasping and who have stopped all compulsion, attain perfect Nibbana in this world.
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Chapter 07
Chapter 07
90. For the one who has completed the journey of rebirths, left sorrow behind, is free in all circumstances, and liberated from all bondage, has no more worries of life. U U ( ) ( ) A
91. The mindful persons gird up themselves. They do not relish attachment. Like swans that leave their lake, they abandon one attachment after another.
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92. The venerable A rahants who have laid up no storage, who live on recognized food, with perfect knowledge, whose sphere is emptiness and liberation, are hard to track, like birds in the sky where there is no track. A A A A A 93. The venerable A rahants whose compulsions are gone, who have no passions on food, whose sphere is emptiness, signlessness, and liberation, are hard to track, like birds whose tracks are unknown in the sky. A A A A A I ( ) A A A A ( ) A A
94. The venerable A rahant who wisely controls his senses as horses well trained by a good driver, and who is free from lower passions and pride, is admired even by devas (gods). I A A A A ( ) A
95. The venerable A rahant is tolerant like the earth, he is steady like a firm pillar, and he is like a lake free from mud. For such an arahant there will be no more Samsara, the cycle of rebirths.
U A A A 96. The venerable A rahant who is liberated and gone to serenity by perfect knowledge (the Truth) is calm and also the speech and the action are calm. A A U A A A
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97. He who is free from credulous beliefs since he has seen the eternal Nibbana, who has thrown off the bondage of the lower life and, far beyond temptations, has surrendered all his desires, he is indeed great among men.
A A 98. I a village or in a forest, or in a valley or on the hills, wherever venerable A n rahants dwell, that place is delightful. A
99. Forests are delightful; where the ordinary people find no delight, there the passionless will find delight, for they do not seek sensual pleasures. = A
Chapter 08
Chapter 08 A E A A U A A A
100. Though a statement composed of a thousand words without sense, one word of sense is better, which one becomes pacified. A E A 101. Better than a thousand useless verses is one single verse that gives peace. A E U U A
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102. Better than one who recites a hundred verses of meaningless lines is one verse on hearing which one becomes calm. 103. Ia man conquers in battle a thousand times a thousand men, but if one conquers(his passions) himself alone, he is the greatest of all conquerors. f A A I
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104.105. Better, indeed, oneself conquered over others, and has won himself, who is constantly living in self-control. Neither a Deva, nor a Gandhabba, nor Mara together with Brahma, could turn the victory into defeat of a person who controls himself.
U U A ( A A ) A A A A
106. Imonth by month, with a thousand devotional money offerings for a hundred years one should sacrifice; and another only for a moment paid reverence to a Noble f One who is virtuous and practicing vipassana meditation, this moment would have greater value than a hundred years of offerings. A E U U A A A A A A
107. Ia man for a hundred years should worship the sacred fire in the forest, and if another only for a moment paid reverence to a Noble One who is virtuous and f practicing vipassana meditation, this moment would have greater value than a hundred years of making sacrifices. U A U A A A
108. Whatever sacrifice or offering in the world up for a year in order to gain merit, all of that does not reach a quarter as good as paying respect to Noble persons (A riyas). A A A A A A A A A A A A
109. Ia person has the habit of reverence and respects to the A f ged who have virtue and faith in Dhamma, four benefits will gain to him: long life, beauty, happiness and strength. A E A A A
110. Better than a hundred years lived in vice, without contemplation, is one single day of life lived in virtue and a meditation. A E A A A
111. Better than a hundred years lived in ignorance, without contemplation, is one single day of life lived in wisdom and a deep contemplation.
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112. Iis better to live one day making strenuous effort than to live a hundred years lazily and listlessly. t A E A A U A A A A A U
113. Iis better to live one day seeing "the arising and dissolving (of mind and body)" than to live a hundred years not seeing the arising and dissolving. t
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114. Iis better to live one day seeing the immortal place, Nibbana, than to live a hundred years not seeing the immortal place. t A E A A A
115. Iis better to live one day seeing the Noble Dhamma, the ultimate truth, than to live a hundred years not seeing the Noble Dhamma. t
Chapter 09
Chapter 09 A
A 116. Quicken to do good, keep the mind away from evil. The mind of one who is slow in doing well finds pleasure in evil. U U A A
117. Ia person does something wrong, let him not do it again and again. Let him not find the pleasure in his sin. Asuffering is the accumulation of wrongdoings. f U U A 118. Ia person does something good, let him do it again and again. Let him rejoice therein; prosperity is the accumulation of good deeds. f A
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119. Even an evil-doer sees delight as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil. 120. Aman may find pain in doing good as long as his good deed has not given fruit; but when the fruit of good comes then that man finds good indeed. A U U A A A A A A A A
121. Though it is a sin of little worth, do not think it will not affect you. Dripping water will in time fill a water pot drop by drop; a foolish man is filled with evil, even if one accumulates it little by little. A
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122. Though it is a deed of little worth, do not think it will not affect you. Dripping water will in time fill a water pot drop by drop; the one who is wise is filled with good, even if one accumulates it little by little. A
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123. Just as a wealthy merchant with many goods but with few companions avoids a dangerous road, and just as someone who loves his life avoids poison, a wise man should avoid all evils.
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124. Ione who has no wound in his hand may touch poison by hand, his hand cannot be hurt by the poison, since poison hurts where there is no wound, the man who f has no evil cannot be hurt by evil. A A
125. Iany foolish person who offends an innocent A f riya, the ill of that evil returns to this fool, like the dust thrown against the wind. U A A A 126. Some are born in a womb on earth, people who do evil are reborn in hell; those of good course go to heaven, people who are pure attain Nibbana. A A
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127. There is no spot in the world for an evil doer; not in the sky, or in the ocean depths, or in a mountain-cave, where one can escape from evil deeds. A
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128. There is no place in the world for an evil doer; not in the sky, or in the ocean depths, or in a mountain-cave, where one can be free from the power of death.
Chapter 10
Chapter 10
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129. A beings are afraid of punishment, so also all beings are afraid of death. Considering others as yourself, one should neither kill nor ill treat others. ll
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130. A beings are afraid of punishment, all beings love life; considering others as yourself, one should neither kill nor ill treat others. ll
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131. One who, for the sake of happiness, hurts or kills other beings who also long for happiness, will not find happiness after death. 132. One who, for the sake of happiness, does not hurt or kill other beings, who also long for happiness, will find happiness after death. U
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133. Never speak harsh words; for once spoken they will be said back to you. A ngry words are painful, retaliation will get you. 134. Iyou can be silent like a broken gong that is silent, you can reach the peace of Nibbana; there is no agitation in you. f
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135. A a cowherd with his staff drives his cows to pasture, so do Old A and Death drive the life of all beings. s ge A A A A
136. The foolish one does not know when he commits his evil deeds; later the stupid man has to suffer and is consumed by his own deeds, as if burnt by fire. A A
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137. A person who inflicts pain on those A ny riyas who are pure and innocent will soon fall into one of these ten evils (chastisements): 138-139. fearful pains or sufferings; destitution, fracturing of the body (loss of limbs), grave illness (as leprosy), insanity, oppression by the ruler, severe accusations, destruction of kin (relatives): 140. destruction of possessions or lightening fire will burn his houses, and upon the dissolution of his body, the stupid man will fall to hell.
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141. Not nakedness, not matted hair, not dust, not fasting, or sleeping on the bare earth, not rubbing with dust, not squatting motionless can cleanse a mortal who has not overcome his doubts. A
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142. Though a man may wear fine clothing, if he lives peacefully after destroying mental defilements, is quiet, subdued and restrained and he does not hurt any living being, he is indeed a Brahmana (who has cast off evils), a samana (who has ceased defilements), and a Bhikkhu (who has destroyed passions).
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143. A a good horse avoids the touch of the whip, a noble man who, being wakeful from his sleep, restrained by modesty, seems to be rare in the world, avoids all s fetters by shame. 144. Like a good horse struck by a whip, be ardent and deeply moved. By faith, by virtue and energy, by deep contemplation and vision, expert knowledge and by right action, you shall leave behind this mass of misery and seemingly endless grief (samsara). U A A A U A A U
145. Those who make channels for water guide the water where they want, fletchers bend the arrow straight, carpenters straighten wood, and the men with virtue tame themselves.
Wednesday, A 30, 2008 4:01 A pril M
Chapter 11
Chapter 11
A A A A A A A A
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146. How is there laughter, how is there joy, while the fire of passion and desire is burning on all people? When you are in deep darkness of craving and ignorance, will you not ask for a lamp of wisdom? A A A A A A 147. Look at this body! Abeautified image with jointed limbs, always suffering and covered with nine orifices; it is not stable, ever changing and never permanent. A A A A A
148. This body is decayed, a nest of diseases and perishable. With destruction and dissolution, all living beings come to an end in death. A A A A A A A A A
149. Those grey bleaching human bones, like gourds discarded in autumn, what pleasure is there in looking at them? A
150. With bones the city is made, plastered with flesh and blood, where lie pride, ingratitude, old age and death. A U U A A A A A U
151. Even well-decorated royal chariots of Kings eventually wear away. A so also the human body falls into decay. But the Dhamma of the virtuous people never grows nd old and decay as the righteous share it each other. A
152. Aperson who has learnt little becomes heavier day by day like an ox, his flesh increases and gains weight, but not his wisdom. A A
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153. I through Samsara, the cycles of many lives with deaths and rebirths, searching in vain the builder of my body due to the lack of wisdom. ran 154. Now I have seen the builder of the house, you will not rebuild the house again. The rafters of sins are broken; the ridge-pole of ignorance is destroyed. The fever of craving is past; for my mortal mind is gone free to the joy of the immortal Nibbana. A U A
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155. Those who have not practiced religious life and have not gained the treasures of life in their youth, are later like long-legged aged herons with loosing feathers standing sad by a lake where there is no fish. 156. Those who have not practiced religious life and have not gained the treasures of life in their youth, are later like worn-out arrows with loosing velocity discharged from a bow, ever moaning over the past (old days happiness).
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Chapter 12
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157. One who knows self is dear will guard oneself, with diligence. The wise one would look after himself during one of three watches of his life time (youth, middle age and old age). A A U A
158. One should first establish oneself in what is proper practice; then one would advise others, thus the wise one would not suffer. A U A A U 159. One would make oneself as one teaches others to be, one should master self-control, difficult indeed is self-control. A A A A U A A U U A
160. One self is master of oneself. Who else would be the master of self? With oneself well controlled, one can attain enlightenment (A rahantship). A A A 161. The evil done by one, is born of oneself, is produced in oneself, and that crushes the foolish as a diamond does a gemstone where it is embedded. A I A A A A A A
162. A a creeper over-spreads and entangles a Maluva creeper, a man's wickedness that grows in him, when it is very great, brings him to that state where his enemy s wishes him to be.
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163. Iis easy to do what is bad and harmful to oneself; what is good and beneficial is very difficult to do. t A A A A A A A A A A A A A
164. Who is not wise because of his detrimental view, obstructs the instruction of the A rahants who are virtuous and noble, and produces his own destruction, like the fruits of a bamboo which lead to the plant's death. A A A A A A A A A A A A
165. By oneself the evil is done and one becomes defiled. By oneself the evil is not done and one becomes pure. Purity and impurity are individual matters. One cannot purify another. A A A A 166. One should not neglect one's own welfare because of the need for another's, no matter how great; having well understood one's own duty, one should follow it with earnestness. A A A A A A
Chapter 13
Chapter 13
167. One should not live in lowly quality life (sensualities), one should not live on heedlessness, one should not act on wrong views, and one should not sink into the world. U A
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168. One should be attentive in standing for alms, follow Dhamma, which is good conduct. One, who lives with Dhamma, has joy in this world and in the next. 169. One should follow Dhamma which is good conduct, not which is poor conduct. One who lives with Dhamma has joy in this world and in the next.
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170. One who looks the world as a bubble, as a mirage, so also sees the body, the assemblage of five aggregates as an illusion of an appearance; the King of Death has no power over that person. E
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171. Come and look at this world (five aggregates), like a decorated royal chariot, wherein fools sink in it. The wise have no attachment to it.
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172. One who was unwise and negligent in early days but later found wisdom, brightens up this world like that of the moon when free from clouds.
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173. One who uses good deeds to cover misdeeds he has done before, brightens up this world like that of the moon when free from clouds. A A A A A 174. Most of the people in the world are blind and only few here can see insightfully. Just as only few birds can escape from a net, only a few can go to heaven (Deva planes) (the Nibbana). A I A A A A A
175. Swans go along the path of the sun. Persons with miraculous power travel through space. The wise are led out of the world, having conquered bedevilments of Mara and his armies. E A A A U A A A
176. One who usually breaks his own precepts, who speaks falsehood, who has turned the back on the world beyond, will not refrain from any misdeeds.
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177. The misers do not go to heaven (Deva plane). The foolish do not applaud giving charity, but the noble find joy in giving; hence indeed, it becomes blessed in higher worlds. E
178. I is better to be the Fruit of the Stream A t ttainment (Sotapatti-magga), the initial stage of Buddhist realization that leads to Nibbana, than sole sovereignty over the earth, or the journey to heaven, than the lordship supreme over the worlds.
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Chapter 14
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179. Buddha, the enlightened one, who already eradicated all mental defilements, has done what has to be done, whose victory cannot be turned into defeat, and whom no one can conquer? 180. Buddha, the enlightened one, who has no more net-like craving and clinging that cannot lead him whosesoever, whose range is limitless and pathless, by what path will you lead?
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181. The wise ones who are intent on meditating delight (samata-meditation) in the calm of going out from all mental defilements. They, who are perfectly awakened, deeply inspired in mindfulness and who know well the Four Noble Truth, are delighted even by gods.
182. Iis difficult to get to be born as a man; it is also difficult to be the life of mortals, difficult is the hearing of the Dhamma, the rare event is the arising of a Buddha. t A E U
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183. To refrain from doing what is evil, to cultivate all virtuous actions, to purify one's own heart, these are the teachings of the enlightened Buddhas. 184. Forbearing patience is the highest sacrifice. The awakened Buddhas say Nibbana is supreme. Ione hurts another, he is not a hermit; the one who offends another f is not an ascetic. 185. Not to find faults, not to hurt, to restrain under the precepts of Patimokkha (Fundamental Moral Precepts), to be moderate in food, the solitude of one's place and one's bed, and to practice the highest consciousness; these are the teachings of A wakened Buddhas.
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186-187. No contentment is found among sensual pleasures even with a shower of money. Craving, desires and pleasures will come to an end in pain. Knowing this, the wise one has no delight even in heavenly sensual pleasures. The disciple of Buddha finds delight in the ending of all craving.
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188. Persons who are threatened by fear go to mountains and to forests, sacred trees and shrines for refuge. 189. But that is not a safe refuge, that is not the ultimate refuge. Having come to this refuge, one is not free of all miseries and troubles. 190-191. But one who takes refuge in Buddha, in his teaching (Dhamma) and his community of monks (Sangha), sees the four Noble Truths with accurate insight: Suffering, the Cause of Suffering, and the overcoming of Suffering, and the Noble Eightfold Path that leads to Cessation of Suffering. 192. Taking refuge in three jewels: Buddha, Dhamma (his teaching) and Sangha (his follower community) is a harmless refuge that is the best and having come to that refuge, one is free from all sufferings.
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193. Aman of nobility is not easy to find, a Buddha, who is awake is not born in everywhere. That family prospers in happiness where that wise person is born.
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194. Joyful is the birth of Buddha, joyful is the teaching of the Noble Doctrine, Dhamma, joyful is the unity of his followers (Sangha), joyful is the life of those who live in harmony.
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195-196. Of one worshipping those worthy of worship, a Buddha or his disciples who have left behind all craving and mental defilements and have crossed over sorrow, who, free from all fears; no one can measure the extent of the merit and the virtue of one worshipping them.
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201. Winning brings hatred, defeated lives in miserable condition. The one who has given up both victory and defeat stays in comfort. A
A 202. There is no fire like passion, there is no crime like anger, there is no suffering like the aggregate (of mind and body), and there is no peace higher than Nibbana.
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203. Hunger is the most severe illness; five aggregates of the Sankharas are the greatest miseries. Ione knows this truly, Nibbana is the greatest joy. f A
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204. Health is the greatest blessing. Contentment is the highest wealth. The trustworthy friend is the best kinsman. Nibbana is the greatest bliss. U
205. Having tasted the flavor of Dhamma in seclusion and the flavor of peace in tranquility, one is without distress, free from the bad, drinking the flavor of the joys of Nibbana.
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206. Iis good to see the noble and association with them will make one happy. One who never sees silly persons will be at ease forever. t 207. One accompanying with silly persons has a long journey of troubled state of mind, because being with a fool is as painful as to be with an enemy; but the joy of being with the wise is like the joy staying together with relatives. 208. Therefore one should follow the wise that is constant, intelligent, awake to the inner light, the learned, the much enduring, the dutiful, the noble; with such a one as this, one would associate like the moon follows the path of stars.
Chapter 16
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209. One who does what should not be done and fails to make efforts on virtuous deeds, who forgets the true aim of life and sinks into sensual desires will one day envy the person who makes efforts in high contemplation. 210. Do not be in together with loved ones, also not get acquainted with unpleasant; not to see loved ones is pain, so also it is pain to see unpleasant. 211. Therefore do not make endearment, for separation from the dear is painful. Those who hold nothing dear and hate nothing has no fetters.
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212. From pleasure comes sorrow, from pleasure comes fear; one who is free from endearment, there is no fear and sorrow.
213. From affection comes sorrow, from affection comes fear; one who is free from affection, there is no fear and sorrow.
214. From enjoyment comes sorrow, from enjoyment comes fear; one who is free from enjoyment, there is no fear and sorrow.
215. From sensual desire comes sorrow, from sensual desire comes fear; one who is free from sensual desire, there is no fear and sorrow.
216. From craving comes sorrow, from craving comes fear; one is free from craving, there is no fear and sorrow.
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217. The one who has virtue and vision, who follows Dhamma, who realizes truth, and fulfills the work to be done the world loves that person. A A A U A A A UA A
218. One who is eagerly longing for the infinite Nibbana, and who is free from sensuous attachments, is the kind of person who goes upstream, for against the current of passions and worldly life he is bound for the joy of infinite.
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219. Like a person who has long been far away is welcomed by relatives and friends happily on his arrival. 220. I the same way the good deeds he has done in this life will receive him in his next life as relatives receive a dear one on his return. n
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221. Put away anger, abandon pride and overcome bondage. Whoever clings not to the constituents of existence (Nama-rupa, mind and matter) and to nothing whatsoever, sufferings never befall him. U I A A
222. One who controls rising anger as a chariot controls his carriage at full speed not going off the track, that one I a true charioteer, others merely rein-holders. call A A
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223. One would conquer anger by loving-kindness, one would conquer evil by good, one would conquer the mean by generosity, and one would conquer the man who speaks lies by truth. A E A A A
224. Let one tell the truth, let one not be angry, when asked, let one give, even be it a little. By these three factors, one would attain the world of gods (Deva). A A U A A
225. The A rahants who do no harm to others, who are always in control of the body, go to the immortal Nibbana, where once gone they sorrow no more. A A A A A U A A
226. Those who are ever alert and watchful, who practice three discourses day and night with the intent upon Nibbana, their evil passions will come to an end. A A A
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227. Iis an old saying, O A t tula not a new one, people find fault who stays silently, they find fault with one speaking much, and even with one who speaks moderately do they find fault. There is no one in this world who can escape not faulted.
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228. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised. 229-230. But who would dare to blame the man whom the wise praise day after day, whose life is pure and full of light, in whom there is virtue and wisdom, who is pure as a pure coin of gold? Even the gods praise the man, even Brahma praises him.
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231. Guard against misdeeds caused by body, one should be restrained in body. Give up evil conduct of the body, but one should be of good bodily conduct. 232. Guard against misdeeds caused by words, one should be restrained in speech. Give up evil conduct in speech, but one should be of good conduct in speech. 233. Guard against misdeeds caused by mind, one should be restrained in thoughts. Give up evil conduct of mind, but one should be of good conduct in mind. 234. Those that are wise, whose body, words and mind are in self-control. They are indeed well-controlled.
Wednesday, A 30, 2008 7:34 PM pril
Chapter 18
Chapter 18 U U
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235. I is like a withered yellow leaf that you look like now; the messengers of Death have come near to you. You stand at the door of departure for far away journey, t but you have no provisions to carry along with you for that journey (in next life). 236. Do virtuous deeds to make an island or refuge for yourself, act quickly to become a wise one. With all impurities blown off and free from mental defilements, you will reach the heavenly land of nobles.
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237. A you are now well advanced in age. Y ou are going to meet the death soon. There is no resting place on the way, and you have done no good deeds for that nd journey (in next life). 238. Do virtuous deeds to make an island for yourself, act quickly to become a wise one. With all impurities blown off and free from mental defilements, you will not again enter into the circle of birth and old age anymore. A
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239. Let the wise one blow away passions and impurities of the self, little by little by chance, again and again, moment to moment, like a goldsmith removes impurities from gold. A E A A 240. Like rust eats away the iron from which it is sprung, so do one's misdeeds lead that person to the evil path. A A
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241. No recitation leads to the rust of Literary work of scriptures, no maintenance leads to destruction of a house, laziness leads the taint of beauty, forgetfulness leads to impurity of the guardian.
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242. Misconduct is the impurity of a woman; stinginess is the impurity of a donor. Evil things are indeed impurities in this world and the beyond. 243. But the greatest of all impurities is ignorance (A waitzar), O Bhikkhus! Throw this away and become pure from sin. A
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244. Life is easy for those who shamelessly are bold as a crow, for the impudent, for the mischief-maker, for the arrogant and insulting, for the impure. 245. Life is hard to live for the modest always seeking purity, free from clinging, and not impudent, is detached (not stingy), pure in the mode of life. U A U I E A A A U U A U A A
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246-247. Whoever in this world destroys life, speaks untruth, takes what is not given, and goes to another's wife, and gets drunk with intoxicants, digs up his own root right here in this world (leads to his own destruction). 248. O man! Know this; that the lack of self-control means wrongdoing. Do not let greed and wrongdoing oppress you into prolonged suffering.
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249. People make donations according to their faith: if one's thoughts are disturbed by what has given out to others, that person may not attain concentration by day and by night. 250. But when this is cut off and uprooted, then that person can attain concentration by day and by night. A
251. There is no fire like passion, no captor like anger, there is no net like illusion and there is no river like craving. A A A A 252. I is easy to see the fault of others, but one's own is hard to see. One shows the faults of others like chaff winnowed in the wind, but one conceals one's own t faults as a cunning bird hunter who hides under the leaves. U A A A A U A A A A A A A U
253. One who sees the faults of others is always ready to blame. This makes him increase of compulsions (A rthawal taya). Such one is far from extinction of compulsion. A U A U U
A 254. There is no footstep in the sky; no true monk is found outside the Buddhist Order (in Buddha's Theravada Thar tha nar), the world delights in pleasures, Buddhas have overcome from such pleasures. 255. There is no footstep in the sky; no true monk is found outside the Buddhist Order (in Buddha's Theravada Thar tha nar), no Sankhara is eternal; Buddhas have no agitation.
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Chapter 19
Chapter 19
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256. One who forcefully decides and settles matters in his own way is not righteous; a wise person considers what is right and what is wrong. 257. One who judges others justly and righteously with Dhamma, is called "One firm in Dhamma".
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258. One is not a wise one merely because one speaks much. The one who is peaceful, loving and fearless is called a "wise one".
259. One is not a Dhamma-bearer merely because one speaks much. He who hears a little of Dhamma, sees Dhamma about the Four Noble Truths by oneself mentally, and does not neglect them, is indeed, a Dhamma-bearer.
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260. Amonk can't be a venerable elder Bhikkhu because his hair has gone grey; though ripe with old age, he is indeed "old in vain". 261. But a monk can be a venerable Elder Bhikkhu if he is in truth and Dhamma, nonviolence, restraint, self-control, who has already ejected mental defilements and is wise.
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262. Ajealous, greedy and deceitful person cannot be a man of good-natured - merely by fine words and beauty of appearance. 263. But this person in whom these three sins are uprooted and who already ejected mental defilements, he is in truth a man of good-natured. A I A A
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264. Not by a shaven head (a skinhead), does a man become a Samana, a monk. How can a man be a Samana if he forgets his religious vows, if he speaks what is not true, if he still has desire and greed? 265. But one who puts away all evils, whether great or small, he is in truth a Samana because of having put away all evils.
A A A 266. One may not simply be a samana because he asks for alms from others; and one may not thereby a samana just for having taken up wrong practices. 267. One who, in this circle of Buddha's Order ( in Buddha's Theravada Thar tha nar), has meritorious deeds sets aside both the wholesome and unwholesome (merit and demerit) with insight and sees the world as five aggregates with his knowledge. He, indeed, is called "Bhikkhu". A A
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268-269. One does not become a "Mu ni", a sage by silence alone if one be dull and ignorant. But a wise one who, holding a pair of scales, takes to what is the best and rejects what is bad. For that reason he is a ''Mu ni". He who understands inner and outer worlds of the body is therefore called a Sage (Mu ni). A A A A U U A U A A
270. Because a man injures other living creatures, he is not a Noble one (A riya). By harmlessness ( with loving kindness) towards all living beings, he is called a Noble one.
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271-272. Not by precepts and moral rites, nor by much learning, nor by attainment of concentration, nor by a bed of solitude, do not think by yourself as you reach the joy of freedom (enjoyed the bliss of Renunciation A nagami-phala) which is unknown to ordinary people. O Bhikkhu, be not contented on the way, if not having attained extinction of desires (A rthawal tayas).
Friday, May 02, 2008 8:02 PM
Chapter 20
Chapter 20
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273. Of all the paths, the Eightfold Path is the best. Of truths, the Four Noble truths are the best. Detachment (Passionless ness) is the best of principles; and of two-footed persons, Buddha, the Man of Vision who has eyes to see insight. 274. This is the Path; there is no other that leads to Purity of Vision. Go along this path; this is what Mara can't see. 275. Iyou go on this way you will make an end of suffering. I f showed this way when I had understood the removal of darts and thorn (of lust, passions) as cravings. 276. You yourself must make an effort. Buddhas (The A wakened Ones) only show the path. For those meditative ones who enter this path are free from the bondage of Mara. A A A A A 277. Through Vipassana wisdom (pyin nyar) one sees by insight that all Conditioned things, sankharas are transient. Then one becomes bored and disgusted with sankharas which are impermanent. This boredom is the cause of pursuing Nibbana. E A A A
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278. Through Vipassana wisdom (pyin nyar) one sees by insight that all Conditioned things, sankharas are suffering. Then one becomes bored and disgusted with sankharas which are impermanent. This boredom is the cause of pursuing Nibbana. A A A A A 279. Through Vipassana wisdom (pyin nyar) one sees by insight that all things, Dhamma are anatta which means 'no self'. Then one becomes bored and disgusted with sankharas which are impermanent. This boredom is the cause of pursuing Nibbana. U A A A A A A A A U E A A A
280. One does not arise and strive when it is time to rise and strive though young and strong but fills with laziness and lack of determination, that person does not reach enlightenment which can find only with right-mindedness (rational thinking).
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281. A lways careful in speech (wa zi) and well restrain in mind (ma nor), and one should not do any harm with the body (kar ya). Make sure to purify all these three actions and fulfill the Path (to wisdom) made known by Buddha. A E
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282. Wisdom arises through meditative effort; wisdom disappears through lack of effort; knowing this two-fold path of growth and decline, one should arrange oneself so that wisdom increases.
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283. O Bhikkhus, cut down the forest of desires, not a mere tree only! For the danger is in the forest. Because of desires and craving, round of rebirths happen. So cut down the forest and its undergrowth, make yourself free from desires. 284. A long as a man's desire for women, however little it may be, is not cut through, so long is his mind attached and death and rebirth of sankhara is prolonged as he s is like a sucking calf tied to a mother cow. U
A A 285. Cut out the desire of love (ta hnar, ra ga) like you would an autumn lily by hand. Buddha showed the path of peace, Nibbana. Foster the Dhamma taught by Buddha to get to Nibbana. I I A A A A A A A A A A A A I
286. Here I live during the rainy season, here in winter and summer (plans for the future) so the foolish one thinks but he does not realize the danger of when and will where he sees the death.
A U A 287. The person whose mind is in delight with possessions of the abundance of children, cattles and belongings; is carried away by death like a great flood carries off a sleeping village. A U
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288. Children can give no protection, nor parents, nor yet spouses, there is no refuge in relatives, for the person whom death has seized. 289. The wise person with virtue who realizes this fact, would make the Path quickly that leads to Nibbana.
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Friday, May 02, 2008 8:09 PM
Chapter 21
Chapter 21
A A 290. Iby sacrificing a lesser pleasure when one may see a greater pleasure, the wise person leaves aside lesser pleasure looking to the greater. f A
291. The person who causes pain to others to obtain happiness for him, having entangled in the bonds of hatred, will never be free from hatred. A U U A A A A A A A U A A A A A A A A A A A
292. By not doing what should be done and what is not to be done is done; sinful desires will increase in the person who is arrogant and proud. 293. Those who have well undertaken, constantly mindful with regard to the nature of the body, who do not attend to what is not to be done, persevering in what is to be done. Of those mindful and attentive; mental desires come to an end.
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294. Killing mother (as craving) and father (as pride), and two warrior kings (as grasping and rejecting), killing a kingdom with all its subjects (sense-avenues and senseobjects), the A rahant goes without any grief. 295. Killing mother (as craving) and father (as pride), and two learned kings (as eternalism and nihilism), killing five eminent men (as sensuality, ill-will, stupefaction, excitation followed by regret and doubt), the A rahant goes untroubled.
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296. The disciples of Gotama are always wide awake and watchful, and their thoughts day and night are set on Buddha's virtues. 297. The disciples of Gotama are always wide awake and watchful, and their thoughts day and night are set on the virtues of his Teaching, Dhamma. 298. The disciples of Gotama are always wide awake and watchful, and their thoughts day and night are set on the virtues of his Community, Sangha. 299. The disciples of Gotama are always wide awake and watchful, and their thoughts day and night are set on fleeting nature of the body. 300. The disciples of Gotama are always wide awake and watchful, and their mind day and night delights in compassion. 301. The disciples of Gotama are always wide awake and watchful, and their mind day and night delights in the practice of loving kindness meditation.
302. Iis hard to leave the wealth and become a novice (to be a monk) hard to enjoy therein. The householder's life is also difficult and burdensome. Iis also hard to t t live with incompatible ones. A samsara travelers are trapped in suffering. So be not a traveler. A be not trapped in suffering. nd nd
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303. The generous one who is perfect with virtue, possessed of companions and wealth, will be held in honors wherever that person may go.
A A A 304. The virtuous persons are visible from far away, like the Himalaya Mountains; but the sinful though very near are in darkness, invisible like arrows shot in the night. E E A 305. Without sloth, the person stays alone, sleeps alone, and walks alone, controls by oneself, would be delighted in the solitude of the forest / mountain. E E A UA
Friday, May 02, 2008 8:15 PM
Chapter 22
Chapter 22 A U U
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306. The person who speaks lies goes to hell, and the one who has done things said, "I haven't done this" also goes to hell. Both of them, after having passed away, will have to suffer as they sinned against truth. A U
307. Those who have bad qualities wear the yellow robes on their necks and not have good nature and self-control; such persons are led to hell by their bad deeds. A U U A A
308. I would be better to swallow a red hot iron ball which is glowing like fire, for bad and unrestrained fellows than that one should eat the alms provided by devoted t people. A A A
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A A 309. The person who is thoughtless takes another man's wife would go through four misfortunes: got sinned, lack of sleep peacefully, disgraced by other people and lastly hell. 310. Getting the sin, and the downward path to hell for the brief pleasure of a frightened man with frightened woman, the imposition by the King with heavy punishment; therefore let no man think of another man's wife.
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311. Just as a blade of grass, if badly grasped, cuts the hand, the life of a monk, if imperfectly followed, will only lead him to hell. 312. For an act carelessly performed, when sacred vows are broken, a monk's life with suspicion and hesitation these may have no great results. 313. Ia thing is to be done, let one do it firmly. Athoughtless, careless Bhikkhu only raises the dust (messing things up) the dust of desires. f A U A 314. Amisdeed is better left undone, as it torments afterwards; a good deed is better done, for having done it, one needs not have worry.
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315. Like a city on the border is guarded both inside and out, so let a man guard himself. Do not let a good moment with Buddha's Thar tha na (Sasana) slip by, for those who carelessly allow the good opportunity pass by, in the end they have to suffer when born in hell. A
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316. Those who are ashamed of what is not shameful and not ashamed of what is shameful; those people who have very wrong views go the hellish abode in the end. 317. Those who fear what they should not fear, and who do not fear what they should fear; those people who have very wrong views go to hellish abode. A
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318. Those who see sin where there is no sin, and who do not see sin where there is sin; those people who have very wrong views go to hellish abode. 319. Those who see clearly the good thing is good and the bad thing is bad; have the right views and they go to the happy state.
Friday, May 02, 2008 8:24 PM
Chapter 23
Chapter 23 A A
A U A ( A U U A U 320. Like an elephant in the battle endures the arrows shot from the bow, Ias the Buddha, will endure the abusive words as the majority of people are of poor virtue , (immoral). 321. They take a tamed elephant or horse to the crowd (assembly); the King also mounts a tamed elephant or horse. A mong people a tamed one is the best who can endure the abusive words. A A U U U A ) A
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322. Noble horses and mules are good if tamed, so also great elephants; but the person who tames himself is even better. E A
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323. I is not by these horses and elephants that one may not go to Nibbana. Only when practicing vipassana meditation or while in magga Samadhi one who already t tamed by himself can reach Nibbana where untravelled before. U U A U U A A A A A
324. The bull elephant named Danapala, in time of rut, being taken captive, is hard to control. I does not eat any food when bound; the elephant only remembers his t elephant grove.
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325. When a person is lazy and becomes a great eater who sleeps and rolls like a big hog can't concentrate in mindfulness, gets the rebirth again and again. I A A A A A A A A
326. My mind was used to be wandering about where it wished, where it wanted, where it pleased; now I control it by practicing mindfulness, like the holder of the will hook controls an elephant in rut. A U A U
327. Practice in mindfulness and take the pleasure. Guard well your mind. Lift yourself up out of the mental defilements as would an elephant draws himself out of a muddy swamp.
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328. Iyou find a wise man in your life who is intelligent, upright and steadfast, you may walk through your life with that person joyfully and mindfully overcoming all f dangers. 329. I it is hard to find a wise man in your life who is upright and steadfast to walk with, travel alone like a King abandoning a conquered land or like the Matanga f elephant roaming in the forest. 330. Iis better in life to go alone rather than to have a bad person as a companion. Let go alone without attachments, commit no sins like the Matanga elephant alone t in the forest.
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331. Iis delightful having friends when an occasion arises; it is delightful having contentment with whatever being earned, it is delightful having virtue and a wholesome t deed in the hour of death, and it is delightful having relinquished all misery (dukkhas) behind. 332. I is good in the world taking care of mother, also good taking care of father, a blessing too, is taking care of monks and bhikkhus, and moreover it is good taking t care of Buddha and A rahants who already abandoned sins. 333. I is pleasant having virtue that lasts to old age, it is also pleasant having faith and generosity well-founded, also pleasant having attainment of wisdom, and is t pleasant having refrained from doing all sins.
Friday, May 02, 2008 8:31 PM
Chapter 24
Chapter 24
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334. For a heedless person the craving grows like a Maluva creeper. That person has to go from existence to existence (rebirths and deaths) like a monkey jumping from one tree to another wishing for fruit. 335. Whoever in the world is overwhelmed by craving, his sorrow grows more and more, like the entangling creeper, birana grass, well grown by rained upon. 336. But whoever in the world overcomes that craving which is hard to abandon, sorrow falls away from that person like drops of water from a lotus leaf. 337. Therefore I tell good luck to all of you who have gathered here; uproot craving entirely to get to Nibbana, as the person who seeks the fragrant root digs the will grass above, so the killer desires may not destroy you again and again, as a running river destroys reeds. A E A
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338. Atree will grow again though it is cut down as long as its root has not been destroyed and is firm, in the same way if the root of craving is not wholly uprooted, suffering (rebirths) will come again and again. 339. For the person there are thirty-six mighty streams (six senses and their corresponding objects) of craving running towards pleasure; with wrong view his thoughts fixed with passion (associated with ta hnar, ra ga), will sweep him away in the flow. 340. The streams of craving flow everywhere; the creeper of craving has sprung up from six sensual orifices of the body and established six mental states. Having seen the creeper sprung up, cut out its root with insight wisdom. 341. A beings are experienced and moved by such mental states as remembering, loving and happiness. A ll ttached with mental defilements, seeking comfort and pleasure, such beings are certainly led to rebirths and old age. 342. Having attached by craving, people run around like a frightened hare trapped in hunter's noose, being held by fetters and bonds. They, who are stuck with bondage of Karma (ra ga) get sufferings like rebirths again and again. 343. Having attached by craving, people run around like a frightened hare trapped in hunter's noose. Therefore the person who wished to get rid of lust (ra ga) must first need to conquer desires ( ta hnar).
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344. The person who has desires makes himself free from desires as he has left his home to enter another, but when he is free he then returns his life of old desires come see this person, he became free and he ran back to his old home. U A E E A A A U A A A A A A A A A U
345-346. The wise do not say a strong fetter which is made of iron (iron legs), of wood (stocks), or of jute, but far stronger is the passionate affection on precious
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stones, jeweled ornaments, children and wives.
The wise say this is a strong fetter that drags the person down to the four woeful planes, is seemingly loose but hard to remove. By cutting through that bond, leaving behind all worldly pleasures and desires, wise people walk the path of wisdom.
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347. People who are firmly filled with desires and passions immerse into the stream of craving just as the spider falls and sleeps in the web it made. The wise cut through this and walk away leaving behind all passions that are the origination of sufferings. U U U U A A A A A A
348. Let go the past body with craving behind, let go the future body with craving behind, also let go the present body with craving behind, be liberated your mind free from craving in the past, present and future, so that you no longer need to enter again into old age and decay.
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349. The person who is held by clinging, and also has strong passions, thinking that this is delightful, grows more craving passions and he actually makes his bondage stronger. 350. The person who has already abandoned miserable thoughts delights in peace, ever mindful and meditates on viewing unpleasantness of the body. That person certainly will cut the attachment and end the bondage with Mara. A A A A A A A
A A A 351. The Bhikkhu who has reached to the perfection (of A rahant), has no fear, no craving and is dispassionate. He has already broken the throngs of life-giving sensual pleasures (such as ra ga). This will be his last body. 352. He who has no craving, no attachment, well understood in language and expressions (fourfold A nalytical Knowledge of Patisambhida) the arrangement of words in due order, one with the great wisdom and the final body is called the Great person. A U A A A A A A A A A A A
353. I have conquered all, I understand the all nature of all Dhammas, I have no attachments with regard to all Dhammas, I have no craving and already left everything behind, I free having understood with great wisdom and to whom should I am point as my teacher?
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354. The gift of Dhamma is no match with any other gifts, the taste of Dhamma is no match with any other taste, living with Dhamma in enjoyment is no match with any other living, and the victory over craving conquers all sufferings.
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355. Wealth destroys the person who has little wisdom, but not those who seek the other shore, Nibbana. A ffection in wealth destroys the unwise person and others. A
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356. Weeds are the cause of destruction of fields; sensual desire is the cause of destruction of humankind. Therefore donating a gift to the person who has no sensual desire has great benefit. 357. Weeds are the cause of destruction of fields; hatred is the cause of destruction of humankind. Therefore donating a gift to the person who is free from hatred has great benefit. 358. Weeds are the cause of destruction of fields; delusion is the cause of destruction of humankind. Therefore donating a gift to the person who is free from delusion has great benefit. 359. Weeds are the cause of destruction of fields, desire (craving) is the cause of destruction of humankind. Therefore donating a gift to the person who is free from desire has great benefit.
Friday, May 02, 2008 8:45 PM
Chapter 25
Chapter 25
A A 360. Iis good to control the eye, the ear, the nose and the mouth to prevent from sin. t 361. I is good to control the body (kar ya), it is good to control the speech (wa zi) and it is good to control the mind (ma nor). I is good to control all senses. The t t Bhikkhu who can control all senses will be free from all sufferings.
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362. The one who has control on his hands, control on his feet, control on his words, and who is well-controlled, who is upright, steadfast and joyful in meditation, stays in solitary and is contented that one they call a Bhikkhu. A A U A A A
363. The Bhikkhu who is restrained in speech, speaks with wisdom, who has Samadhi, strong concentration, who has good command on sacred verses and in-depth meaning of them, his speech is pleasant. A A A A
364. The Bhikkhu who only has Dhamma to live peacefully with, who is delightful in Dhamma, ponders in Dhamma and remembers Dhamma he will not fall away from the Sublime Teaching, Dhamma.
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365. Do not let offerings received to be viewed as contempt by oneself, also not long for the offerings received by others. A monk who envies others cannot attain deep concentration. 366. Though a monk has received only a little offering, if it is not viewed as contempt by him, the gods praise the monk whose life is pure and free of laziness.
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367. For the person who has no selfish possessiveness on all mind and matter aggregates, and who does not worry on when they are shattered, he is indeed called a Bhikkhu.
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A I A AU A A A A 368. The bhikkhu who practices loving kindness all the time, who has excellent faith in Teachings of the Bhddha, he would attain the state in peace where sankharas (compounded existences) has ceased. 369. Bhikkhu empty the boat (of aggregate). Iit is empty, it will sail quickly. Having cut off passion and hatred, you will thereby reach Nibbana. f 370. Cut off the lower five attachments. Throw off the upper five attachments. Cultivate these five. The bhikkhu who has abandoned beyond the five attachments is called "the person who has crossed over the flood of Samsara". * lower five selfishness, doubt, wrong austerities and rites, lust, hatred * upper five desire to be born with a body, or without a body, self-will, restlessness, ignorance * cultivate five faith, mindfulness, energy, contemplation, vision * five attachments lust, hatred, delusion, pride, wrong views 371. Bhikkhu be mindful, do not be negligent, let your mind not to be on sensual desires, do not swallow a red hot iron ball by negligence, if burned, do not cry "This is painful". 372. The person who has no insight will not have contemplation; the person who has no contemplation will not have insight. For the person who has contemplation and insight, he is indeed close to Nibbana. 373. The Bhikkhu with calm mind has entered his empty house, deep in meditation, has gained the insight knowledge with which he lives in delight unlike ordinary beings. 374. Whenever one concentrates on impermanence of rising and disappearing on five aggregates, one gains joy and delight, with that one with insight knowledge can attain Nibbana. 375. Here in this Buddhist Era (Buddha's Thar tha nar), these are the first things for the Bhikkhu with insight; guarding the senses, contentment, restraint in Patimokkha precepts which can lead to attaining Nibbana. 376. Let one be good association with friends who have right livelihood and are not slothful. Let one be also clever with sound moral principles and be attentive with precepts. Being that, one will have a full joy and will make an end of sufferings. U E U U U A 377. O Bhikkhu, just as Spanish jasmine lets its faded flowers fall, you should shed passion and hatred. A A A
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378. I can be said that a monk is in peace when he is calm with his body, mind and speech, when he is the master of himself and has already left behind all worldly t wealth. A A A A A A ( A ) A
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379. You need to restrain by yourself, you need to control by yourself, by thus being well-guarded and examined by yourself, and you who has mindfulness will stay in joy. 380. You are the master of yourself and nobody but yourself is your own master. Y ou are the sole guide of yourself, so you control yourself just as a horse merchant does his good horse.
381. For the monk who is firm and has deep affection in Buddha's teachings, with full of joy, will attain Nibbana where the end of sankharas, cessation of volitional formations. U A A A
382. Though young in age, a monk who has a relentless striving in Buddha's teachings brightens up the world like the moon free from clouds.
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