Doctrinal Adviser

Sayadaw U Kumara, BA, Dhammcariya (Siromani, Vatamsaka).

Chairman

U Shwe Mra, BA., I.C.S. Retd.,

Former Special Adviser, Public Administration Division, E.S.A., United Nations Secretariat.

Members

U Chan Htoon, LL.B., Barrister-at-law;

Former President, World Fellowship of Buddhists.

U Nyun, B.A., I.C.S. Retd.,

Former Executive Secretary, United Nations Economic Commission for Asia and the Far East;

Vice-President, World Fellowship of Buddhists.

U Myint Too, B,Sc., B.L., Barrister-at-law,

Vice-President, All Burma Buddhist Association.

Daw Mya Tin, M.A.,

Former Head of Geography Department, Institute of Education, Rangoon.

Doctrinal Consultant

U Kyaw Htut, Dharnmacariya;

Former Editor-in-chief of the Board for Burmese Translation of the Sixth Synod Pali Texts.

Editors

U Myo Min, M.A.,B.L.,

Former Professor of English, Rangoon University.

U Thein Maung, B.A., B.L

U Hla Maung, B.A., B.L.

U Tin Nwe, B.Sc.

* Dukkha: In this context, dukkha means suffering, or physical or mental pain, misfortune, unsatisfactoriness, evil consequences, etc., and rebirth in the lower planes of existence or in the lower strata of human society if born in the human world.

** Sukha: in this context, happiness, satisfactoriness, fortune, etc., and rebirth in the three upper planes of happy existence.

*** Mara: in this context kilesamara, the defilements hindering the realization of Nibbana.

* According to the Commentary, the mind, wrongly set on the ten-fold evil path, will cause ruin and destruction not only in this life, but also, even in a hundred thousand future existences in Apaya

* Mallika: Arabian jasmin

** Vassika: Spanish jasmin

*** Arahats having eradicated moral defilements are no longer subject to rebirths; so Mara, for all his power, cannot find out where such arahats go after death. (The Commentary)

* Yojana=a measure of length, about twelve miles

Better than the recitation of a hundred verses that are senseless and unconnected with the realization of Nibbana, is the recitation of a single word of the teaching (Dhamma), if on hearing it one is calmed.

It is better indeed, to conquer oneself than to conquer others. Neither a deva, nor a gandhabba, nor Mara together with Brahma can turn into defeat the victory of the man who controls himself.

Month after month for a hundred years, one may make offerings (to ordinary people) to the value of a thousand kahapanas; yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making offerings (to ordinary people).

For a hundred years, a man may tend the sacred fire in the forest; yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development, this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).

In this world, one may make sacrificial offerings, great and small, all the year round, in order to gain merit; all these offerings are not worth a quarter of the merit gained by worshipping the Noble Ones (ariyas) who walk the right path.

For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.

Better than a hundred years in the life of an immoral person who has no control over his senses, is a day in the life of a virtuous person who cultivates Tranquillity and Insight Development Practice.

Better than a hundred years in the life of an ignorant person who has no control over his senses, is a day in the life of a wise man who cultivates Tranquillity and Insight Development Practice.

Better than a hundred years in the life of a person who is idle and inactive, is a day in the life of one who makes a zealous and strenuous effort (in Tranquillity and Insight Development Practice).

Better than a hundred years in the life of a person who does not perceive the arising and the dissolving of the five aggregates (khandhas), is a day in the life of one who perceives the arising and the dissolving of the five aggregates.

Better than a hundred years in the life of a person who does not perceive the Deathless (Nibbana), is a day in the life of one who perceives the Deathless (Nibbana).

Better than a hundred years in the life of a person who does not comprehend the Noble Dhamma (Dhammamuttamam), is a day in the life of one who comprehends the Noble Dhamma.

One should make haste in doing good deeds; one should restrain one's mind from evil; for the mind of one who is slow in doing good tends to take delight in doing evil.

If a man does evil, he should not do it again and again; he should not take delight in it; the accumulation of evil leads to dukkha.

If a man does what is good, he should do it again and again; he should take delight in it; the accumulation of merit leads to happiness.

Even an evil person may still find happiness so long as his evil deed does not bear fruit; but when his evil deed does bear fruit he will meet with evil consequences.

Even an good person may still meet with suffering so long as his good deed does not bear fruit; but when it does bear fruit he will enjoy the benefits of his good deed.

One should not think lightly of doing evil, imagining "A little will not affect me"; just as a water-jar is filled up by falling drops of rain, so also, the fool is filled up with evil, by accumulating it little by little.

One should not think lightly of doing good, imagining "A little will not affect me"; just as a water-jar is filled up by falling drops of rain, so also the wise one is filled up with merit, by accumulating it little by little.

Just as a wealthy merchant with few attendants avoids a dangerous road, just as one who desires to go on living avoids poison, so also, one should avoid evil.

If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention.

If one wrongs a person who should not be wronged, one who is pure and is free from moral defilements viz., an arahat, the evil falls back upon that fool, like fine dust thrown against the wind.

Some are reborn as human beings, the wicked are reborn in a place of continuous torment (niraya), the righteous go to the deva world, and those who are free from moral intoxicants (viz., the arahats) realize Nibbana.

Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.

Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one cannot be oppressed by Death.

All are afraid of the stick, all fear death. Putting oneself in another's place, one should not beat or kill others.

All are afraid of the stick, all hold their lives dear. Putting oneself in another's place, one should not beat or kill others.

He who seeks his own happiness by oppressing others who also desire to have happiness will not find happiness in his next existence.

He who seeks his own happiness by not oppressing others who also desire to have happiness will find happiness in his next existence.

Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you.

If you can keep yourself calm and quiet like a broken gong which is no longer resonant, you are sure to realize Nibbana; there will be no harshness in you.

As with a stick the cowherd drives his cattle to the pasture, so also, Aging and Death drive the life of beings.

A fool while doing evil; deeds dies not know them as being evil; but that fool suffers for his evil deeds like one who is burnt by fire.

He who does harm with weapons to those who are harmless and should not be harmed will soon come to any of these ten evil consequences .

He will be subject to severe pain, or impoverishment, or injury to the body (e.g., Loss of limbs), or serious illness (e.g., leprosy), or lunacy, or misfortunes following the wrath of the king, or wrongful and serious accusations, or loss of relatives, or destruction of wealth or the burning down of his houses by fire or by lightning. After the dissolution of his body, the fool will be reborn in the plane of continuous suffering (Naraya).

Not going naked, nor having matted hair, nor smearing oneself with mud, nor fasting, nor sleeping on bare ground, nor covering oneself with dust, nor striving by squatting can purify a being, who has not yet overcome doubt.

Though he is gaily decked, if he is calm, free from moral defilements, and has his senses controlled, if he is established in Magga Insight, if he is pure and has laid aside enmity ( lit., weapons ) towards all beings, he indeed is a brahmana, a samana, and a bhikkhu.

Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped.

Farmers (lit., makers of irrigation canals) channel the water; fletchers straighten the arrows; carpenters work the timer; the wise tame themselves.

Why is there laughter? Why is there joy although (the world) is always burning? Shrouded in darkness why not seek the light?

Look at this dressed up body, a mass of sores, supported ( by bones), sickly, a subject of many thoughts ( of sensual desire). Indeed, that body is neither permanent nor enduring.

This body is worn out with age, it is the seat of sickness, it is subject to decay. This putrid body disintegrates; life, indeed, ends in death.

Like gourds thrown away in autumn are these dove-grey bones; what pleasure is there in seeing them?

This body (lit., the city) is built up with bones which are covered with flesh and blood; within this dwell (lit., are deposited decay and death, pride and detraction (of others' virtues and reputation).

The much ornamented royal carriages do wear out, the body also grows old, but the Dhamma of the Virtuous does not decay. Thus, indeed, say the Virtuous among themselves.

This man of little learning grows old like an ox; only his flesh grows but not his wisdom.

I, who have been seeking the builder of this house(body), failing to attain Enlightenment (Bodhi nana or Sabbannuta nana) which would enable me to find him, have wandered through innumerable births in samsara, To be born again and again is, indeed, dukkha!

Oh housebuilder! You are seen, you shall build no house (for me) again. All your rafters are broken, your roof-tree is destroyed, My mind has reached the Unconditioned (i.e., Nibbana); the end of craving (Arahatta Phala) has been attained.

They, who in youth have neither led the Life of Purity, nor have acquired wealth, waste away in dejection like decrepit herons on a drying pond deplete of fish.

They, who in youth have neither led the Life of Purity, nor have acquired wealth, lie helplessly like arrows that have lost momentum, moaning and sighing after the past.

If one knows that one is dear to oneself, one should protect oneself well. During any of the three watches (of life) the wise man should be on guard (against evil )

One should first establish oneself in what is proper; then only one should teach others. A wise man should not incur reproach.

The evil done by oneself, arising in oneself, and caused by oneself, destroys the foolish one, just as a diamond grinds the rock from which it is formed.

As the creeper (maluva) strangles the sal tree, so also, a really immoral person (overwhelmed by Craving ) does to himself just what his enemy wishes him to do.

It is easy to do things that are bad and unbeneficial to oneself, but it is, indeed, most difficult to do things that are beneficial and good.

The foolish man who, on account of his wrong views, scorns the teaching of the homage-worthy Noble Ones (Ariyas) who live according to the Dhamma, is like the bamboo which bears fruit for its own destruction.

By oneself indeed is evil done and by oneself is one defiled; by oneself is evil not done and by oneself is one purified, Purity and impurity depend entirely on oneself; no one can purify another.

For the sake of another's benefit, however great it may be do not neglect one's own (moral) benefit. Clearly perceiving one's own benefit one should make every effort to attain it.

Do not follow ignoble ways, do not live in negligence, do not embrace wrong views, do not be the one to prolong samsara (lit., the world* ).

Do not neglect the duty of going on alms-round; observe improper practice. One who observes proper practice lives happily both in this world and in the next.

Observe proper practice (in going on alms-round); do not observe improper practice. One who observes proper practice lives happily both in this world and in the next.

If a man looks at the world (i.e., the five khandhas), in the same way as one looks at a bubble or a mirage, step the King of Death will not find him.

Come, look at this world (i.e., the five kandhas), which is like an ornamented royal carriage. Fools flounder in this world of the khandhas, but the wise are not attached to it.

He who has been formerly unmindful, but is mindful later on, lights up the world (with the light of Magga Insight) as does the moon freed from clouds.

He who overwhelms with good the evil that he has done lights up this world (with the light of Magga insight), as does the moon freed from clouds.

Blind are the people of this world; only a few in this world see clearly (with Insight). Just as only a few birds escape from the net, so also, only a few get to the world of the devas, (and Nibbana).

Swans travel in the sky; those with supernormal powers travel through space; the wise, having conquered Mara together with his army, go out of this world (i.e., realize Nibbana).

For one who transgresses the Truth, and is given to lying, and who is unconcerned with the life hereafter, there is no evil that he dare not do.

Indeed, misers do not go to the abode of the devas; fools do not praise charity; but the wise rejoice in charity and so gain happiness in the life hereafter.

Far better than sovereignty over the earth, or far better than going to the abodes of the devas, or far better than ruling supreme over the entire universe, is (the attainment of ) Sotapatti Fruition.

The Buddha, whose conquest (of moral defilements) is complete, in whom there cannot arise any further defilements in this world, - that Buddha of infinite range of wisdom, who is trackless, by what track will you lead him?

The Buddha, in whom there is no craving, which like a net would bring him back to any existence (in samsara), that Buddha of infinite range of wisdom, who is trackless, by what track will you lead him?

The wise who practise jhana concentration and Insight Meditation take delight in the peace of liberation from sensual pleasures and moral defilements. Such wise and mindful ones, who truly comprehend the Four Noble Truths (i.e., arahats and Buddhas), are held dear also by the devas.

Hard to gain is birth as man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma(Teaching of the Buddhas); hard it is for a Buddha to appear.

Not to do evil, to cultivate merit, to purify one's mind - this is the Teaching of the Buddhas.

The best moral practices is patience and forbearance; "Nibbana is Supreme", said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.

Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration - this is the Teaching of the Buddhas.

Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (dukkha). Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (Nibbans).

When threatened with danger, men go to many a refuge, - to mountains and forests, to parks and gardens, and to sacred trees.

But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge.

One who takes refuge in the Buddha, he Dhamma and the Samgha, sees with Magga Insight the Four Noble Truths, viz. Dukkha, the Cause of Dukkha, the Cessation of Dukkha, and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.

This* indeed, is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all dukkha.

It is hard to find the noblest of men ; he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers.

Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.

He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development ) and have rid themselves of sorrow and lamentation.

( The merit gained by such a person who pays homage to those who have been freed from moral defilements and have nothing to fear, cannot be measured by anyone, as this much or that much.