Chapter XV

Happiness (Sukhavagga)

Indeed we live very happily, not hating anyone among those who hate; among men who hate we live without hating anyone.

Indeed we live very happily, in good health among the ailing; among men who are ailing we live in good health.

Indeed we live very happily, not striving (for sensual pleasures) among those who strive (for them); among those who strive (for them) we live without striving.

Indeed we live very happily, without any anxiety (i.e., without greed, ill will and ignorance); like the Abhassara brahmas we shall live on delightful satisfaction (piti) as our food.

Conquest begets enmity; the conquered live in misery; the peaceful live happily having renounced conquest and defeat.

There is no fire like passion; there is no evil like hatred; there is no ill like (the burden of ) khandhas; there is no bliss that surpasses the Perfect Peace (i.e., Nibbana).

Hunger is the greatest ailment, Khandhas* are the greatest ill. The wise, knowing them as they really are, realize Nibbana, the greatest bliss.

Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.

It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.

He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.

Therefore, one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.

Chapter XVI

Affection (Piyavagga)

He who does what should not be done and fails to do what should be done, who forsakes the noble aim of life (i.e., Morality, Concentration and Insight) and grasps at sensual pleasure, covets the benefits gained by those who exert themselves (in meditation).

Do not associate with those who are dear, and never with those who are not dear to you; not seeing the dear ones is painful, and seeing those who are not dear to you is also painful.

Therefore, one should hold nothing dear; separation from the loved ones is painful; there are no fetters for those who do not love or hate.

Affection begets sorrow, affection begets fear. For him who is free from affection there is no sorrow; how can there be fear for him?

Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?

Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?

Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?

Craving begets sorrow, craving begets fear. For him who is free from craving there is no sorrow; how can there be fear for him?

He who is endowed with Virtue and Insight, who is established in the Dhamma, who has realized the Truth and performs his own duties, is loved by all men.

He who has developed a desire for the Ineffable (i.e., Nibbana), whose mind reaches the same and is no longer attached to the sensual world (kamaloka), is called one who is bound upstream (uddhamsoto).

A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return.

In the same way, his good deeds will receive him who has done good when he goes from this world to the other, as relatives receive a dear one on his return.

Chapter XVII

Anger (Kodhavagga)

Give up anger, abandon conceit, overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilements.

He who restrains his rising anger as a skilful charioteer checks a speeding chariot, - him I call a true charioteer; other charioteers only hold the reins.

Conquer the angry one by not getting angry (i.e., by loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.

One should speak the truth, one should not yield to anger, one should give when asked even if it is only a little. By means of these three, one may go to the world of the devas.

The arahats, who do not harm others and are always restrained in their actions, go to the deathless Nibbana, where there is no sorrow.

In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sila, samadhi and panna), and who have their mind directed towards Nibbana, moral intoxicants become extinct.

It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, and they blame one who speaks little. There is no one in this world who is not blamed.

There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.

If the wise praise him day after day , knowing him to be truly faultless, wise and endowed with knowledge and virtue, who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahma.

Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.

Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.

Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.

The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.

Chapter XVIII

Impurities (Malavagga)

You are now like a withered leaf; the messengers of death are near you; you are about to set out on a long journey; (yet) you have no provisions (for the journey).

Make a firm support for yourself; hasten to strive hard; and be wise. Having removed impurities and being free from moral defilements, you shall enter the abodes of the ariyas (i.e., Suddhavasa brahma realm).

Now you are of advanced age, you are going to the presence of the King of Death and you cannot stop on the way; (yet) you have no provisions (for the journey).

Make a firm support for yourself; hasten to strive hard; and be wise. Having removed impurities and being free from moral defilements, you will no longer be subject to rebirth and decay.

By degrees, little by little, from moment to moment, a wise man removes his own impurities (moral defilements), as a smith removes the dross of silver or gold.

Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence (duggati).

Non-recitation is the taint of learning; non-maintenance is the taint of houses; indolence is the taint of beauty; unmindfulness is the taint of one who keeps watch.

Sexual misconduct is the taint of a woman; stinginess is the taint of a giver; evil ways are indeed taints in this world as well as in the next.

A taint worse than these is ignorance (of the Truth), which is the greatest of taints. O Bhikkhus, abandon this taint and be taintless.

Life is easy for one who is shameless and bold as a crow, who slanders others and is pretentious, aggressive and corrupt.

Life is hard for one with a sense of shame, who always seeks purity, who is free from attachment, who is modest and who sees clearly what is proper livelihood.

He who destroys life, tells lies, takes what is not given him, commits adultery and takes intoxicating drinks, digs up his own roots even in this very life.

Know this, O man! Not restraining oneself is evil; do not let greed and ill will subject you to prolonged misery.

People give according to their faith and their devotion; one who is displeased with others receiving food and drink cannot attain concentration (samadhi) by day or by night.

He who has this feeling of displeasure cut off, sprouted and removed, will surely attain concentration (samadhi) by day or by night.

There is no fire like passion, there is no grip like ill will, there is no net like ignorance, there is no river like craving.

It is easy for one to see the faults of others, but difficult to see one's own. That man broadcasts the faults of others like winnowing chaff in the wind, but hides his own faults as a crafty fowler covers himself.

In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).

In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). All beings take delight in fetters (i.e., craving, pride and wrong view) that prolong samsara; all the Buddhas are free from these fetters.

In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). There is no conditioned thing that is permanent; all the Buddhas are unperturbed (by craving, pride and wrong view).

He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.

The wise man who decides not arbitrarily, but in accordance with the law is one who safeguards the law; he is called 'one who abides by the law' (dhammattho).

He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is called 'a wise man '.

He is not "one versed in the Dhamma" (Dhammadhara) just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, indeed' "one versed in the Dhamma".

He is not a thera just because his head is grey; he who is ripe only in years is called "one grown old in vain."

Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilements is indeed called a thera.

Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.

A wise man who has cut off , uprooted and removed these and has rid himself of moral defilements is, indeed, called a good-hearted man.

Not by a shaven head does a man become a samana, if he lacks morality and austere practices, and tells lies. How could he who is full of covetousness and greed be a samana?

He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.

He does not become a bhikkhu merely because he stands at the door for alms. He cannot become a bhikkhu because he acts according to a faith which is not in conformity with the Dhamma.

In this world, he who lays aside both good and evil, who leads the life of purity, and lives meditating on the khandha aggregated is, indeed, called a bhikkhu.

Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise takes what is good and rejects what is evil. For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni.

He who harms living beings is, for that reason, not an ariya (a Noble One) ; he who does not harm any living being is called an ariya.

Chapter XX

The Path (Maggavagga)

Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (ie., Nibbana) is the noblest; of the two-legged beings, the All-seeing Buddha is the noblest.

This is the only Path, and there is none other for the purity of vision. Follow this path; it will bewilder Mara.

Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.

You yourselves should make the effort; the Tathagatas (Buddhas) can only show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.

"All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.

"All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.

"All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This is the Path to Purity.

The idler who does not strive when he should be striving, who though young and strong is given to idleness, whose thoughts are weak and wandering, will not attain Magga Insight which can only be perceived by wisdom.

One should be careful in speech, be well-restrained in mind, and physically, too, one should do no evil. One should purify these three courses of action and accomplish the practice of the Path of Eight Constituents made known by the Buddhas.

Indeed, wisdom is born of mediation; without mediation wisdom is lost. Knowing this two fold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

O Bhikkhus, cut down the forest of craving, not the real tree; the forest of craving breeds danger (of rebirth). Cut down the forest of craving as well as its undergrowth and be free from craving.

So long as craving of man for woman is not cut down and the slightest trace of it remains, so long is his mind in bondage as the calf is bound to its mother.

Cut of your craving as one plucks an autumn lily with the hand. Nibbana has been expounded on by the Buddha; cultivate that Path which leads to it.

"Here will I live in the rainy season; here will I live in the cold season and the hot season," so imagines the fool, not realizing the danger (of approaching death).

The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood.

Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.

Knowing this , the wise man restrained by morality should quickly clear (the obstacles to ) the Path leading to Nibbana.

Chapter XXI

Miscellaneous

290

If by giving up small pleasures, great happiness is to be found, the wise should give up small pleasures seeing (the prospect of) great happiness.

(292)

In those who leave undone what should indeed be done but so what should not be done, who are conceited and unmindful, moral intoxicants increase.

293

In those who always make a good effort in meditating on the body, who do not do what should not be done but always do what should be done, who are also mindful and endowed with clear comprehension, moral intoxicants come to an end.

294

Having killed mother (i.e., Craving), father (i.e., Conceit), and the two kings (i.e., Eternity-belief and Annihilation-belief), and having destroyed the kingdom (i.e., the sense bases and sense objects) together with its revenue officer (i.e., attachment), the brahmana (i.e., the arahat) goes free from dukkha.

295

Having killed mother, father, the two brahmin kings and having destroyed the hindrances of which the fifth (i.e., doubt) is like a tiger-infested journey, the brahmana (i.e., the arahat) goes free from dukkha.

296

Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Buddha.

297

Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Dhamma.

298

Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Samgha.

299

Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the component parts of the body.

301

Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in the cultivation (of good-will towards all).

302

It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveller in samsara is continually subject to dukkha; therefore, do not be a traveller in samsara; do not be the one to be subject to dukkha again and again.

303

He, who is full of faith and virtue, who also possesses fame and fortune, is held in reverence wherever he goes.

304

Like the Himalayas, the good are visible even from afar; like arrows shot in the night, the wicked are not seen even though they may be near.

305

He who sits alone, lies down alone, walks* alone in diligent practice, and alone tames himself should find delight in living in the forest.

* (All these postures are connected the cultivation of Insight Development (The Commentary)

Chapter XXII

Niraya

306

One who tells lies (about others) goes to niraya; one who has done evil and says, "I did not do it," also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.

307

Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.

308

It is better for one to eat a red-hot lump of iron burning like a flame than to eat alms-food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed.

309

Four misfortunes befall a man who is unmindful of right conduct and commits sexual misconduct with another man's wife: acquisition of demerit, disturbed sleep, reproach, and suffering in niraya.

310

Thus, there is the acquisition of demerit, and there is rebirth in the evil apaya realms. The enjoyment of a scared man with a scared woman is short-lived, and the king also metes out severe punishment. Therefore, a man should not commit sexual misconduct with another man's wife.

311

Just as kusa grass if badly held cuts that very hand, so also, the ill-led life of a bhikkhu drags that bhikkhu down to niraya.

312

An act perfunctorily performed, or a practice that is depraved, or a questionable conduct of a bhikkhu is not of much benefit.

313

If there is anything to be done, do it well; do it firmly and energetically: for the slack life of a bhikkhu scatters much dust (of moral defilements).

314

It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed as one does not have to repent for having done it.

315

As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by; for those who miss this moment come to grief when they fall into niraya.

316

Those beings who are ashamed of what should not be ashamed of, who are not ashamed of what should be ashamed of, and who hold wrong views go to a lower plane of existence (duggati).

317

Those beings who see danger in what is not dangerous, who do not see danger in what is dangerous, and who hold wrong views go to a lower plane of existence (duggati).

318

Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).

319

Beings who know what is wrong as wrong, who know what is right as right, and who hold right views go to a happy plane of existence (suggati).

Chapter XXIII

The Elephant

320

As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.

321

Only the trained (horses and elephants) are led to gatherings of people; the king mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.

322

Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.

323

Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbana); but by thoroughly taming oneself, the tamed one can get to that place (i.e., Nibbana)

324

The elephant called Dhanapala, in serve must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i.e., longing to look after his parents).

325

The stupid one, who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

326

In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.

327

Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.

328

If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.

329

If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.

330

It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.

331

It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end: it is good to be rid of all dukkha.

332

In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world also it is good to minister unto samanas*; also, it is good to minister unto brahmanas**.

* Samanas: recluses; ** Brahmanas: here means Buddhas, paccekabuddhas or arahats (The Commentary)

333

It is good to have virtue till old age, it is good to have unshakeable faith, it is good to gain wisdom, it is good to do no evil.

Chapter XXIV

Craving

334

In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.

335

In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as (well-watered) birana grass grows luxuriantly.

336

In this world, sorrow falls away from one who overcome this vile craving that is difficult to get rid of, just as water-drops fall away from a lotus leaf.

337

Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.

338

Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.

339

That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.

340

The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing, cut off its roots with Magga Insight.

341

In beings, there flows happiness that is smeared with craving; those beings attached to pleasure an seeking pleasure are, indeed, subject to birth and ageing.

342

People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.

343

People beset with craving are terrified like a hare caught in a snare. Therefore, one who wishes to free himself from craving should eradicate craving.

344

Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.

345-346

The wise do not say that bods made of iron, of wood and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewellery, children and wives are strong bonds. These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world.

347

Beings who are infatuated with lust fall back into the Stream of Craving they have generated, just as a spider dies in the web it has spun. The wise, cutting off the bond of craving, walk on resolutely, leaving all ills (dukkha) behind.

348

Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

349

In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

350

A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

351

He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence* (for him).

(* lit., body)

352

He who is free from craving, and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man".

353

I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated Craving (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

354

The gift of the Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).*

(* The eradication of Craving leads to cessation of khandhas aggregates, which means the end of rebirths)

355

Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.

356

Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

357

Weeds damage fields; ill will spoil all beings. Therefore, giving to those free from ill will yield great benefit.

358

Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

359

Weeds damage fields; convetousness spoils all beings. Therefore, giving to those free from convetousness yields great benefit.

Chapter XXV

The Bhikkhu

360

Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.

361

362

He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; - him they call a bhikkhu.

363

The bhikkhu who controls his mouth (speech), who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma; - sweet are the words of that bhikkhu.

364

The bhikkhu, who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.

365

One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain concentration (samadhi).

366

Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.

367

He who does not take the mind-and-body aggregate (nama-rupa) as "I and mine", and who does not grieve over the dissolution (of mind-and-body) is, indeed, called a bhikkhu.

368

The bhikkhu, who lives exercising loving-kindness and is devoted to the Teaching of the Buddha, will reakize Nibbana - the Tranquil, the Unconditioned, the Blissful.

369

O Bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize Nibbana.

370

Cut off the five ( the lower five fetters); give up the five (the upper five fetters); and develop the five ( controlling faclities). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood (of samsara)".

371

O Bhikkhu, meditate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be unmindful and swallow the (hot) lump of iron; as you burn (in niraya), do not cry, "This, indeed, is suffering".

372

There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbana.

373

The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.

374

Every time he clearly comprehends the arising and the perishing of the khandhas, he finds joy and rapture. That, to the wise, is the way to Nibbana (the Deathless).

375

For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbana): control of the senses, contentment, and restraint according to the Fundamental Precepts.

376

Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then, (frequently) feeling much joy he will make an end of dukkha (of the round of rebirths).

377

O Bhikkhus! As the jasmin (vassika) plant sheds its withered flowers, so also, should you shed passion and ill will.

378

The bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

379

O Bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

380

One indeed is one's own refuge,* (how could anyone else be one's refuge?) One indeed is one's own haven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

(* Not found in some foreign versions)

381

The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana - the Tranquil, the Unconditioned, the Blissful.

382

A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

Chapter XXVI

Brahmana or Arahat

O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana perceiving the cessation of the Conditioned, be an arahat who realize Nibbana, the Unconditioned.

When the brahmana is well-established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed.

Him I call a brahmana, who has for him neither this shore (i.e., the sense bases) nor the other shore (i.e., the sense objects), and who is undistressed and free from moral defilements. *

Him I call a brahmana who dwells in seclusion practising Tranquillity and Insight Meditation and is free from taints (of moral defilements), who has performed his duties and is free from moral intoxicants (asavas) and has reached the highest goal (arahatship).

By day shines the sun; by night shines the moon; in regalia the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike, a brahmana; it is more shameful to get angry with one's assailant.

For a brahmana there is no benefit at all, if he does not restrain from anger to which his mind is prone. In as much as the intention to harm is desisted, to that extent dukkha ceases.

Him I call a brahmana who does not evil indeed or word or thought, who is restrained in these three respects.

If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire.

Not by wearing matted hair, nor by lineage, nor by caste, does one become a brahmana; only he who realize the truth and the Dhamma is pure; he is a brahmana.

O foolish one! What is the use if your wearing matted hair? What is the use of your wearing garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.

Him I call a brahmana, who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.

I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin** if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and attachment.

Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.

Him I call a brahmana, who has cut the strap (of ill will) the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.

Him I call a brahmana, who, without anger, endures abuse, beating and being bound, to whom the strength of patience is like the strength of any army.

Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.

Him I call a brahmana who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

Him I call a brahmana who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas), and who is free from moral defilements.

Him I call a brahmana who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

Him I call a brahmana who associates not with the householder or with the homeless one, or with both, who is free from sensual desire, and has few wants.

Him I call a brahmana who has laid aside the use of force towards all beings, the perturbed as well as the unperturbed (i.e., the arahats), and who does not kill or cause others to kill.

Him I call a brahmana who is not hostile to those who are hostile, who is peaceful (i.e., has laid aside the use of force) to those with weapons, and who is without attachment to objects of attachment.

Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off, like a mustard seed from the tip of an awl.

Him I call a brahmana who speaks gentle, instructive and true words, and who does not offend anyone by speech.

Him I call a brahmana who, in this world, takes nothing that is not given him, be it long or short, big or small, good or bad.

Him I call a brahmana who has no desire either for this world or for the next, who is free from craving and from moral defilements.

Him I call a brahmana who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless.

Him I call a brahmana who, in this world, has transcended both ties good and evil; who is sorrowless and, being free from the taints of moral defilements, is pure.

Him I call a brahmana who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

Him I call a brahmana who, having traversed this dangerous swamp (of passion), this difficult road (of moral defilements), the ocean of life (samsara), and the darkness of ignorance (moha), and having crossed the fourfold Flood has reached the other shore (Nibbana), who practises Tranquillity and Insight Meditation is free from craving and from doubt, who clings to nothing and remains in perfect peace.

Him I call a brahmana who, in this world, has given up sensual pleasures, and leaving the homelife has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.

Him I call a brahmana who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.

Him I call a brahmana who has given up attachment to (sensual pleasures of), human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.

Him I call a brahmana who has given up taking delight ( in sensual pleasures ) and not taking delight(in solitude); who has attained perfect peace and is free from moral defilements; eho has overcome all the five khandhas (lit., the world) and is diligent.

Him I call a brahmana, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths.

Him I call a brahmana, whose destination the devas or gandhabbas or men do not know, who has eradicated moral intoxicants and is an arahat.

Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.

Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror ( of three Maras) who is free from craving, who has been cleansed of moral defilemnts and knows the Four Noble Truths.

Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become as arahat and has accomplished all that is to be accomplished for the eradication of moral defilements.

* "This shore" and 'the other shore' are used in the sense of the internal and the external ayatanas. The internal ayatanas are the sense bases, viz., the eye, the ear, the nose, the tongue, the body and the mind; the external ayatanas are the sense objects, viz., visible object, sound, odour, taste, touch and mind-object.

For a true brahmana (i. e., arahat) there is neither 'this shore' nor 'the other shore'; which means that the senses of the arahat are calmed, and his passions extinguished,

** Bhovadi 'Bho' is a familiar term of address used to inferiors and equals. The epithet 'bhovadi', therefore, implies arrogance. Brahmins usually addressed the Buddha as 'Bho Gotama!' The term 'bhovadi' is applied reproachfully by the Buddhists to the brahmins.

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