If it were impossible to cultivate the Good, I would not tell you to do so
Learning is a good thing; but it avails not. True wisdom can be acquired by practice only.
Surely if living creatures saw the results of all their evil deeds, they would turn away from them in disgust. But selfhood blinds them, and they cling to their obnoxious desires.
They crave pleasure for themselves and they cause pain to others; when death destroys their individuality, they find no peace; their thirst for existence abides, and their selfhood reappears in new births.
Thus they continue to move in the coil and can find no escape from the hell of their own making. And how empty are their pleasures, how vain are their endeavors!—hollow like the plantain-tree, and without contents like the bubble.
The world is full of evil and sorrow, because it is full of lust. Men go astray because they think that delusion is better than truth. Rather than truth they follow error, which is pleasant to look at in the beginning but in the end causes anxiety, tribulation, and misery.
The first noble truth is the existence of sorrow. Birth is sorrowful, growth is sorrowful, illness is sorrowful, and death is sorrowful. ‘Tis sad to be joined with what we do not like, ‘tis sadder to be sepreated form what we love, and ‘tis painful to crave what we cannot obtain.
The second noble truth is the cause of suffering. The cause of suffering is lust. The surrounding world affects sensation and begets a craving thirst, which clamors for immediate satisfaction. The illusion of self originates and manifests itself in a cleaving to things. The desire to live for the enjoyment of self entangles us in the net of sorrow. Pleasures are the bait and the result is pain.
The third noble truth is the cessation of sorrow. He who conquers self will be free from lust. He no longer craves, and the flame of desire finds no material to feed upon. Thus it will be extinguished.
The fourth noble truth is the eightfold path that leads to the cessation of sorrow. There is salvation for him whose self disappears before Truth, whose will is bent upon what he ought to do, whose sole desire is the performance of his duty. He who is wise will enter this path and make an end of sorrow.
The eightfold path is right (1) right comprehension, (2) right resolutions, (3) right speech, (4) right acts, (5) right livelihood, (6) right efforts, (7) right thoughts, and (8) the right state of a peaceful mind.
All mortification is vain so long as self remains, so long as self continues to lust after worldly or heavenly pleasures.
But he in whom self has become extinct is free from lust—he will desire neither worldly nor heavenly pleasures, and the satisfaction of his natural wants will not defile him. Let him eat and drink according to the needs of the body.
Water surrounds the lotuses, but does not wet its petal. On the other hand, sensuality of all kinds is enervating. The sensual man is a slave of his passions, and pleasure-seeking is degrading.
But to satisfy the necessities of life is not evil. To keep the body in good healthy is a duty, for otherwise we shall not be able to trim the lamp of wisdom, and keep our mind strong and clear.
This is the Middle Path, O bhikshus, that keeps aloof from both extremes.
Errors lead astray; illusions beget miseries. They intoxicate like strong drinks; but they fade away soon and leave you sick and disgusted.
Self is a fever; self is a transient vision, a dream; but truth is wholesome, truth is sublime, truth is everlasting. There is no immortality except in truth. For truth alone abides forever.
A man that dwells in lonely woods and yet covets worldly vanities is a worldling, while the man in worldly garments may let his heart soar high to heavenly thoughts.
The restless, busy nature of the world, this, I declare, is at the root of pain.
Attain that composure of mind which is resting in the peace of immortality. Self is but a heap of composite qualities, and its world is empty like a fantasy.
Who is it that shapes our lives? Is it Isvara, a personal creator? If Isvara be the maker, all living things should have silently to submit to their maker’s power. They would be like vessels formed by the potter’s hand; and if it were so, how would it be possible to practice virtue? If the world had been made by Isvara, there should be no such thing as sorrow, or calamity, or evil; for both pure and impure deeds must come from him. If not, there would be another cause beside him, and he would not be self-existent.
Thus, you see, the thought of Isvara is overthrown.
Again, it is said that the Absolute has created us. But that which is absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; but how can the Absolute be the cause of all things alike? If it pervades them, then, certainly, it does not make them.
Again, it is said that Self is the maker. But if self is the maker, why did it not make things pleasing? The causes of sorrow and joy are real and objective. How can they have been made by self?
Again, if we adopt the argument that there is no maker, our fate is such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end?
Therefore, we argue that all things that exist are not without cause. However, neither Isvara, nor the absolute, nor the self, nor causeless chance, is the maker, but our deeds produce results both good and evil according to the law of causation.
Let us, then, abandon the heresy of worshipping Isvara and of praying to him; let us no longer lose ourselves in vain speculations of profitless subtleties; let us surrender self and all selfishness, and as all things are fixed by causation, let us practice good so that good may result from our actions.
The wise man will use the light he has to receive more light. He will constantly advance in the knowledge of truth.
…Let your happiness depend, not upon external things, but upon your own mind.
All creatures are what they are through the karma of their deeds done in former and in present existences.
The rational nature of man is a spark of the true light; it is the first step on the upward road. But new births are required to insure an ascent to the summit of existence, the enlightenment of mind and heart, where the immeasurable light of moral comprehension is gained which is the source of all righteousness.
Having attained this higher birth, I have found the truth and have taught you the noble path that leads to the city of peace. I have shown you the way to the lake of Ambrosia, which washes away all evil desire. I have given you the refreshing drink called the perception of truth, and he who drinks of it becomes free from excitement, passion, and wrong-doing.
The very gods envy the bliss of him who has escaped from the floods of passion and has climbed the shores of Nirvana. His heart is cleansed from all defilement and free from all illusion.
He is like unto the lotus which grows in the water, yet not a drop of water adheres to its petals.
The man who walks in the noble path lives in the world, and yet his heart is not defiled by worldly desires.
And what, O brethren, is the path that leads to the annihilation of suffering? It is the holy eightfold path that leads to the annihilation of suffering, which consists of right views, right decision, right speech, right action, right living, right struggling, right thoughts, and right meditation.
Now suppose that a man should come hither to the bank of the river, and, having some business on the other side, should want to cross. Do you suppose that if he were to invoke the other bank of the river to come over to him on this side, the bank would come on account of his praying? …
Yet this is the way of the Brahmans. They omit the practice of those qualities which really make a man a Brahman, and say, “Indra, we call upon thee; Soma, we call upon thee; Varuna, we call upon thee; Brahma, we call upon thee.”
Verily, it is not possible that these Brahmans, on account of their invocations, prayers, and praises, should after death be united with Brahma.
The Tathagata reveals the higher life in its purity and perfection. He can show you the way to that which is contrary to the five great hindrances.
This is the sign that a man follows the right path: Uprightness is his delight, and he sees danger in the least of those things that he should avoid. He trains himself in the commands of morality, he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded is the door of his senses; mindful and self-possessed, he is altogether happy.
He whose mind is free from the illusion of self, will stand and not fall in that battle of life.
Let a man’s pleasure be the Dharma, let him delight in the Dharma, let him stand fast in the Dharma, let him know how to inquire into the Dharma, let him not raise any dispute that pollutes the Dharma, and let him spend his time in pondering on the well-spoken truths of the Dharma.
… 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. …. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
[Our hope for liberation lies in the regeneration of our nature. By building up our character and morally strengthening and cultivating ourselves, we can attain happiness and serenity. We can and must make our life as perfect as possible, but man’s best friend and worst enemy our his own self—it is all dependent on his heart being right.]
He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak—Mara [the tempter] will certainly overthrow him, as the wind throws down a weak tree.
[Mara: the temper, the spirit that deceives and misleads man, making his path difficult and sorrowful]
He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong—Mara will certainly not overthrow him, any more than the wind throws down a rocky mountain.
They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires/imaginings.
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 a well-reflecting mind.
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.
2: / 21
Earnestness is the path of immortality [Nirvana], thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.
2: / 25
By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
2: / 29
Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
3: / 33
As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.
3: / 36
Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.
3: / 37
Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber [of the heart], will be free from the bonds of Mara [the tempter].
3: / 40
Knowing that this body is [fragile] like a jar, and making this thought firm like a fortress, one should attack Mara [the tempter] with the weapon of knowledge, one should watch him when conquered, and should never rest.
3: / 41
Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
3: / 42
Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
3: / 43
Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
4: / 47
Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
4: / 58-59
As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
5: / 61
If a traveler 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.
5: / 62
“These sons belong to me, and this wealth belongs to me,” with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
5: / 63
The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
5: / 64
If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
5: / 65
If an intelligent man is associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.
5: / 66
Fools of little understanding have themselves for their greatest enemies, for they do evil deeds that must bear bitter fruits.
5: / 69
As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.
5: / 70
Let a fool month after month eat his food with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.
5: / 71
An evil deed, like newly-drawn milk, does not turn [suddenly]; smoldering, like fire covered by ashes, it follows the fool.
5: / 72
And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot; nay, it cleaves his head.
5: / 73
Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!
5: / 74
“May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,” thus is the mind of the fool, and his desire and pride increase.
5: / 75.
“One is the road that leads to wealth, another the road that leads to Nirvana;” if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honor, he will strive after separation from the world.
6: / 76
If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.
6: / 77
Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated.
6: / 78
Do not have evildoers for friends, do not have low people for friends: have virtuous people for friends, have the best people for friends.
6: / 79
He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).
6: / 80
Well-makers lead the water [wherever they like]; fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
6: / 81
As a solid rock is not shaken by the wind, wise people do not falter amidst blame and praise.
6: / 82
Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
6: / 83
Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.
6: / 84
If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
6: / 85
Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
6: / 86
But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.
6: / 87-88.
A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
6: / 89
Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.
7: / 90
There is no suffering for the traveler who has reached the end of his journey. He is free from all sorrows: the fetters that bound him are thrown away and the burning fever of life is no more.
7: / 91
Those who are mindful do not tarry in the same place. Like swans who leave the lake and fly into the air, they leave their home for a higher home.
7: / 92
He who has no possessions, who lives on the right food of life, whose soul soars into the infinite sky of liberation—his path is difficult to trace, like the path of birds in the air.
7: / 93
He whose appetite is stilled, whose passion is peace, who is not absorbed in enjoyment, who has perceived the void and unconditioned freedom of Nirvana—his path is difficult to trace, like the path of birds in the air.
7: / 94-95
The gods envy him whose senses have been subdued, like horses broken in by the driver. Such an one who does his duty in life is enduring like the earth, firm like a pillar, clear like a lake without mud, and free forever from the wheel of birth and death.
7: / 96
In the light of his knowledge and freedom, all his words are peace, his thoughts are peace, and his deeds are peace.
7: / 97
He is free from credulous beliefs for he has seen the uncreated and eternal Nirvana; he has cut off the ties and temptations of the lower life, and has renounced all desire. He is indeed great among men.
7: / 98
Wherever holy men dwell, that is indeed a place of joy, whether it is in the village or forest, in a valley or on the hills.
7: / 99
They make it a delightful forest in the place that others could not dwell, because they are free from passion, and do not look for pleasure.
8: / 100
Better than a thousand senseless words is a single word of understanding that gives peace.
8: / 101
Better than a thousand senseless verses is a single verse of understanding that gives peace.
8: / 102
Better than a hundred senseless poems is a single poem of understanding that gives peace.
If one man conquers in battle a thousand times a thousand men, and another conquers himself, the second man would have a far greater conquest. For one’s own self conquered is better than victory over other people. Not even the gods in heaven or the demons in hell can change into defeat the victory of such a man.
If one man, month after month for a hundred years, offered a thousand sacrifices, and another man for only a moment paid reverence to a self-conquering man, the one moment of reverence would have far greater value than the hundred years of sacrifice.
8: / 107
If one man for a hundred years worshipped the sacred fire of the gods in the forest, and another man for only a moment paid reverence to a self-conquering man, the one moment of reverence would have far greater value than the hundred years of worship.
8: / 108
Whatever a man for a whole year may offer in worship or in gifts to earn merit, it is not worth a fraction of the reverence shown to a righteous man.
He who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is virtuous and reflecting.
8: / 111
He who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
8: / 112
He who lives a hundred years, idle and weak, a life of one day is better if a man has courage and earnest striving.
8: / 113
He who lives a hundred years without realizing how all things that arise must also pass away, a life of one day is better if a man has realized how all things arise and pass away.
8: / 114
He who lives a hundred years not realizing his immortality, a life of one day is better if a man has realized his immortality.
8: / 115
He who lives a hundred years not realizing the highest path of the Dhamma, a life of one day is better if a man has realized the highest path of the Dhamma.
9: / 116
A man should hasten to do good and keep his mind from evil. If a man is slow in doing good, his mind will turn to evil.
9: / 117
If a man does an evil deed, let him not do it again, let him not delight in his sin, for the accumulations of evil is painful.
9: / 118
If a man does a good deed, let him do it again, let him rejoice in his good work, for the accumulation of goodness is delightful.
9: / 119
Even an evil-doer seems to find happiness in his evil as long as it has not borne fruit: but when its fruit comes, the man sees evil indeed.
Even a good man seems to find grief in his good work as long as it has not borne fruit: but when its fruit comes, the man sees good things.
9: / 121
Let no man think lightly of evil, saying in his heart: "It will not come to me." As water drop by drop fills a jar, the foolish man soon becomes full of evil, even as he gathers it little by little.
9: / 122
Let no man think lightly of good work, saying in his heart: "It will not come to me." As water drop by drop fills a jar, the wise man soon becomes full of goodness, even as he gathers it little by little.
9: / 123
Let a man avoids evil deeds like a merchant who carries much wealth but with a small escort, avoids a dangerous road, or like a man who loves his life avoids poison.
9: / 124
He who has no wound on his hand may touch poison because it does not affect him; the man who has no evil, cannot be affected by evil.
9: / 126
Some people are reborn on earth, evil-doers are reborn in hell, the righteous are reborn in heaven; but the pure who are free from all desires and attachment, attain Nirvana.
9: / 127
Neither at the ends of the sky, nor in the depths of the ocean, nor in the secret recess of caves, is there a single place where a man might be free from his evil deed.
9: / 128
Neither at the ends of the sky, nor in the depths of the ocean, nor in the secret recess of caves, is there a single place where a man might be free from the power of death.
10: / 129
All creatures tremble before danger and fear death. Remember you are one of them, so do not kill or cause to kill.
10: / 130
All creatures tremble before punishment and love life dearly. Remember you are one of them, so do not kill or cause to kill.
10: / 133
Do not use harsh words, for once they are spoken, they will return blow for blow. Angry speech is painful.
10: / 136
When a fool commits an evil deed he forgets he is lighting his own fire in hell where he must burn one day.
10: / 141
Neither nakedness nor matted hair nor uncleanliness nor fasting nor lying on the earth nor rubbing the body with ashes nor sitting motionlessly, can purify a man who is not free from desires and doubts.
10: / 142
A man may yet wear fine clothes, if he lives peacefully, is self-possessed, restrained and pure, and does not hurt any living creature. He is indeed a holy Brahmin, a hermit and a monk.
10: / 143
Can there be anyone in this world so noble that he avoids all blame, as a noble horse the whip?
10: / 144
Like a well-trained horse touched by the whip, be eager and earnest; and by faith, by virtue, by strenuous striving, by deep contemplation and spiritual discernment of the Law, you will become perfect in knowledge and overcome the sorrow of life.
10: / 145
Well-makers control the flow of water, carpenters bend their wood, arrow-makers straighten their arrows, and good people fashion themselves.
11: / 152
A man who learns only a little, grows old like a dumb ox; for his body grows old but his knowledge and wisdom do not grow.
11: / 153
I have gone round the cycles of many lives, looking for the maker of this house in vain, and painful is birth again and again.
11: / 154
But now I have seen you, maker of this house; never more will you build again. All the rafters are broken and the ridge-pole destroyed. The fever of life is gone and all desires are past, for my mind has reached the eternal Nirvana.
11: / 155
Those who in their youth did not live in self-discipline or gain the true treasures of life, they will perish like old herons in a lake without fish.
11: / 156
Those who in their youth did not live in self-discipline or gain the true treasures of life, they will be like broken bows ever sighing after the past.
12: / 157
If a person values his life, let him guard himself well. Of the three watches of his time, let him be watchful at least over one.
12: / 158
Let each person direct himself to what is right and proper, and then teach others. By doing so, he can avoid pain and suffering.
12: / 159
If a person makes himself as good as he tells others to be, then being himself well-subdued, he may subdue others, for it is difficult indeed to control one's own self.
12: / 160
Only the person himself can master himself: who else can be master? By conquering and subduing his own self, a person becomes his own master, and there come true help and self-possession.
12: / 161
Any wrong or evil that a man does is born in himself and caused by himself, and this destroys the foolish man as a diamond crushes other precious stones.
12: / 162
The evil that grows in a man is like the creeper plant which entangles the tree, bringing the man down to the condition in which his enemy would wish him to be.
12: / 164
The fool who scorns the teachings of the holy and the virtuous, gathers fruit for his own destruction, like the khattaka reed whose fruit means its death.
12: / 165
By one’s self evil is done, by one’s self one is injured; by one’s self evil is undone, and by one’s self one is purified. The pure and the impure stand and fall by themselves: no man can purify another.
12: / 166
Let no one forget his own duty and endanger his own soul for the sake of another. When he knows and discerns his own duty, let him follow it attentively.
13: / 168
Rouse yourself and watch! Follow the path of virtue and the law. He who follows the right path rests in joy in this world and the next.
13: / 170
Look on this world as a bubble of froth, as a mirage of an illusion; for the king of death has no power over him who looks thus upon the world.
13: / 171
Come, look at this world painted as a glittering royal chariot where the foolish immerse themselves, but the wise do not touch it.
13: / 172
He who in earlier days was reckless and unwise but later found wisdom, he sheds a light over the world, like the moon when free from clouds.
13: / 173
He who overcomes his evil deeds with the good that he afterwards does, he sheds a light over the world, like the moon when free from clouds.
13: / 174
The world is indeed in darkness. Few there are who can see the light, few there are who go to heaven like birds escaped from the net.
13: / 175
Like the swan follows the path of the sun, flying miraculously through the air, so too does the wise man conquer Mara and his train, and rise far above the world.
13: / 177
The uncharitable do not go to the realms of the gods as foods do not praise liberality; but the wise find joy in being generous and magnanimous, and they are blessed in the higher world.
13: / 178
Better than being king over the earth, better than going to heaven, and better than dominion over all worlds, is the joy of a man who enters the first step on the path to Nirvana.
14: / 179
By what earthly path can you entice the Buddha, the Awakened One, who wanders through the pathless ways of eternity, whose conquests cannot be turned into defeat?
14: / 180
By what earthly path can you entice the Buddha, the Awakened One, who wanders through the pathless ways of eternity, who cannot be snared by the net of poisonous desires?
14: / 181
Even the gods envy those who are awakened and watchful, who are given to meditation, who are calm and steady, who rejoice in the peace of renunciation.
14: / 182
It is not often that one is born into human life. It is not often one hears the doctrine of Truth, and it is difficult and rare indeed the arising of a Buddha.
14: / 183
Not to commit any evil, but to do good and purify one's mind is the teaching of all the Buddhas.
14: / 185
Not to hurt by deed or word, to live restrained as taught by the Law, to be moderate in eating, to sleep and rest alone, and to dwell on the highest thoughts—this is the teaching of the Buddhas.
14: / 186 187
Since a shower of gold coins cannot satisfy desires and all pleasures end in pain, how could a wise man find satisfaction even in the joys of paradise? Thus the follower of Buddha delights only in the destruction of all desires.
14: / 188 189
Men, driven by fear, go for refuge in the mountains and forests, the grooves and sacred shrines. But these places are not safe refuge for they do not free a man from suffering.
14: / 190-192
He who goes for refuge to the Buddha, the Dhamma and the Sangha, goes to a safe refuge, and with clear understanding, sees the Four Holy Truths: (1) sorrow, (2) the cause of sorrow, (3) the end of sorrow, and (4) the noble Eightfold Path that leads to the end of sorrow. This is a safe refuge, this is the best refuge. If a man goes to this refuge, he is free from all sorrow.
15: / 204
Health is the greatest gift, contentment the best riches, trust the best of relations and Nirvana the greatest joy.
15: / 205
When a man knows the sweetness of solitude and feels the joy of quietness he is free from fear and evil, and he tastes the joy of the Dhamma.
15: / 207
He who walks with fools has a long journey of sorrow, because company with fools is as painful as being with an enemy. The joy of being with the wise is like the joy of meeting a beloved kinsman.
15: / 208
If you find a man who is intelligent, constant, dutiful, patient, awakened to the inner light, virtuous and devoted, follow this good and wise man as the moon follows the path of the stars.
16: / 220
As a traveller who has long been absent and coming home safe and sound is greeted with joy by his relatives, friends and comrades, so when a man passes from this world to the next after a life of merit, his good deeds welcome him as dear kinsmen on his return.
17: / 221
Let a man forsake anger and pride, let him overcome all bondage. No sorrow or suffering can befall a man who is free from attachment to existence and calls nothing his own.
17: / 225
The wise who injure no living being, who keep themselves under self-control, they go to the unchangeable realm of Nirvana where sorrow and suffering are no more.
17: / 227
There is an old saying, Atula, which is not a saying of today: They blame him who is silent, they blame him who speaks much, they also blame him who says little; no one can escape blame in this world.
17: / 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.
18: / 235
Yellowed leaves hang on your tree of life; the messengers of death are waiting. You stand at the door of departure and you have made no provision for the journey.
18: / 236
Make an island for yourself. Strive and hasten, be wise. When the dust of your impurities are blown away and you are free from sinful passions, you will come unto the glorious world of the Elect.
18: / 237
You are at the end of your life, you are going to meet death. There is no resting place for you on the road and you have no provision for the journey.
18: / 238
Make an island for yourself. Strive and hasten, be wise. When the dust of your impurities are blown away and you are free from sinful passions, you will not enter into birth and decay.
18: / 239
Let a wise man remove impurities from himself as a silversmith removes impurities from the silver: one after another, little by little, again and again.
18: / 240
Even as rust on the iron eventually destroys the iron, a man’s own impure and evil deeds lead that man into the evil path.
18: / 252
It is easy to see the faults of others but difficult to see one’s own. A man winnows his neighbour’s faults like chaff, but conceals his own as a cunning gambler conceal his die.
18: / 254
There is no path in the sky. A true monk must find the inner path. The world delights in vanity and pleasures that are obstacles on the path; but the Tathagatas are free from all vanity and pleasures.
18: / 255
There is no path in the sky. A true monk must find the inner path. All things pass away, but the Buddha abides forever.
19: / 271 272
Not only by disciplined conduct and vows, not only by much learning or meditation, nor by a bed of solitude do I reach the joy of freedom that no earthly man can attain. O Bhikkhu, do not rest content so long as you have not reached the extinction of all impurities and desires.
20: / 274
This is the Path, there is no other that leads to discernment. Go on this path and you will confuse Mara.
20: / 276
You yourself must make the effort. The Tathagata only shows the way. The thoughtful who enter the path become free from the bondage of Mara.
20: / 277
“All things pass away.” He who sees this is above sorrow and pain. This is the path of clarity.
20: / 278
“All things are suffering and grief.” He who sees this is above sorrow and pain. This is the path of clarity.
20: / 279
"All forms are unreal." He who sees this is above sorrow and pain. This is the path of clarity.
A man who does not rouse himself when it is time to rise, who when young and strong sinks into sloth and irresolution, that lazy and idle man will never find the path to knowledge.
21: / 290
If by forsaking a small pleasure one finds a greater pleasure, he who is wise will leave the small and look for the great.
21: / 292
By neglecting what ought to be done, and by doing what ought not to be done, the evil and taint of unrestrained and thoughtless men are always increasing.
21: / 296
The disciples of Gotama are ever awake and vigilant, and their thoughts day and night are always set on the Buddha their teacher.
21: / 297
The disciples of Gotama are ever awake and vigilant, and their thoughts day and night are always set on the Dhamma, their law.
21: / 298
The disciples of Gotama are ever awake and vigilant, and their thoughts day and night are always set on the Sangha, the Holy Order.
22: / 315
Like a border town well guarded with defenses within and without, so let a man guard himself and let not a moment pass in carelessness. Those who thoughtlessly let their life pass by in carelessness will only suffer in hell.
22: / 316
Those who are ashamed of what they should not, and who are not ashamed when they should be, they are men of very wrong views and they go the downward path of evil.
22: / 317
Those who are afraid of what they should not fear, and who are not afraid when they should be, they are men of very wrong views and they go the downward path of evil.
23: / 326
In days past, this mind of mine used to stray wherever selfish desires and evil pleasures would lead it. Now I hold it strongly as the driver who holds the hook controls the furious elephant.
23: / 327
Do not be thoughtless, but guard your mind well. Lift yourself out of evil ways, as an elephant draws himself out of a muddy swamp.
23: / 328
If a man finds a prudent companion who walks with him, who is wise and restrained, he may go with that friend and together in joy, overcome the dangers of life.
23: / 329
If a man does not find a prudent companion who walks with him, who is wise and restrained, let him travel alone, like a king who goes forth, leaving his conquered country behind, or like a great elephant by itself in the forest.
24: / 337
Therefore these salutary words I say to you: Dig up the roots of thirst and craving as one digs up the birana grass to find the usira roots; thus would Mara not crush you again and again as the stream crashes the reeds.
24: / 338
As a tree, though cut down can grow again if its roots are not injured, even so if the roots of thirst and craving are not destroyed, this pain of life will return again and again.
24: / 339
When the thirty-six streams of desire that run towards pleasure are strong, their waves of passion carry away the misguided man.
24: / 348
Leave the past behind, leave the future behind, leave the present behind; when you go to the other shore and never return to this life of birth and decay.
24: / 353
I have conquered all, I know all, in all conditions of life I am free from taint. I have renounced all and with the destruction of craving I am free. Having learnt it myself, to whom shall I point as teacher?
25: / 370
Cut off the five fetters: self-love, ignorance, misguided asceticism, lust and hatred. Throw off the five fetters: desire to be born with a body, desire to be born without a body, self-will, vanity and thoughtlessness. Master the five virtues: faith, manliness, mindfulness, meditation and wisdom. A Bhikkhu who has destroyed all five fetters is called Oghatinna, one who has crossed the flood.
25: / 380
For self is the lord of self, self is the refuge of self. Therefore train yourself well, as a merchant trains a noble horse.
26: / 383
Go beyond the stream, O Brahmin, and leave all desires behind. When you have known the end of all created things you will know the uncreated, O Brahmin.