Clean and unclean, food laws, ritual purity, sacred boundaries, and taboo.
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
"He abused me, he beat me, he defeated me, he robbed me,"--in those who harbour such thoughts hatred will never cease.
"He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease.
For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.
He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.
But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.
They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.
They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.
The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.
The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.
The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.
A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.
A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana.
If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.
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.
An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.
And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.
Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!
"May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.
"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 honour, he will strive after separation from the world.
Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.
Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
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.
There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.
Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.
He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.
The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.
Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.
His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.
Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.
If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.
If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.
Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil.
Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days.
Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.
He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.
If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.
Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.
Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.
Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).
A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.
Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.
He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).
Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.
By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.
Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.
He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?
Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.
Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.
He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!
Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.
He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.
Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.
He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.
He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.
Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.
This is an old saying, O Atula, this is not only of to-day: 'They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'
There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!
Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!
The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.
Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).
Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.
Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.
Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.
As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.
The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.
Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.
But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!
Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.
But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;
And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.
O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!
The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.
He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.
There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler.
If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.
There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.
A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!
He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.
What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.
But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.
It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.
He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.
He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.
Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.
There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife.
An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.
An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.
They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.
They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.
They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.
Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.
Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.
Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
This salutary word I tell you, 'Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'
As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.
He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.
The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.
A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.
Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.
He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.
Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.
Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.
If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.
He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.
'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'
The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.
The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.
The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.
The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.
Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.
In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.
He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.
Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, 'saved from the flood.'
Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, 'This is pain.'
Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.
As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).
And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.
Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.
As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!
The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.
Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!
For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.
Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made.
If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.
He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana.
He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana.
The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.
Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).
No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor!
It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.
Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points.
After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire.
A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.
What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.
The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana.
I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.
Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled.
Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.
Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.
Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.
Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.
Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.
Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end.
Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.
Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.
Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle.
Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.
Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.
Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.
Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.
Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.
Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.
Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.
Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.
Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.
Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.
Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).
Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).
Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.
Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.
Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.
Then the Brahman Vassakdra hearkened to the words of the king, saying, ‘ Be it as you say.’ And ordering a number of magnificent carriages to be made ready, he mounted one of them, left Rd^agaha with his train, and went to the Vulture’s Peak, riding as far as the ground was passable for carriages, and then alighting and proceeding on foot to the place where the Blessed One was. On arriving there he exchanged with the Blessed One the greetings and compliments of friendship and civility, sat down respectfully by his side [and then delivered to him the message even as the king had commanded x ].
Now soon after he had gone the Blessed One addressed the venerable Ananda, and said: ‘ Go now, Ananda, and assemble in the Service Hall such of the Brethren 1 as live in the neighbourhood of Rafagaha.’ in colloquial English. The Sum. Vil. (fol. /i) says akarawiya, akatabbi agahetabba: yadidan, nipata-mattan: yuddhassati, kararaatthe sami-va^anan, abhimukhena yuddhena gahetuh na sakkd ti attho. UpalapanS, which I have only met with here, must mean ‘ humbug, cajolery, diplomacy; ’ see the use of the verb upa-lapeti, at Mah&Vagga V, 2, 21; (rat. II, 2 66, 267; Pat. in the 70th PaA Sum.Vil. explains it, at some length, as making an alliance, by gifts, with hostile intent, which comes to much the same thing. The root I think is li. And he did so; and returned to the Blessed One, and informed him, saying: ‘ The company of the Brethren, Lord, is assem¬ bled, let the Blessed One do as seemeth to him fit.’ And the Blessed One arose, and went to the Service Hall; and when he was seated, he addressed the Brethren, and said: ‘ I will teach you, O mendicants, seven conditions of the welfare of a community. Listen well and attend, and I will speak.’ ‘Even so, Lord,’ said the Brethren, in assent, to the Blessed One; and he spake as follows: ‘ So long, O mendicants, as the brethren meet together in full and frequent assemblies—so long as they meet together in concord, and rise in con¬ cord, and carry out in concord the duties of the order — so long as the brethren shall establish nothing that has not been already prescribed, and abrogate nothing that has been already established, and act in accordance with the rules of the order as now laid down—so long as the brethren honour and esteem and revere and support the elders of expe¬ rience and long standing, the fathers and leaders of the order, and hold it a point of duty to hearken to their words—so long as the brethren fall not under the influence of that craving which, springing up within them, would give rise to renewed exist¬ ence 1 —so long as the brethren delight in a life of solitude—so long as the brethren so train their minds 2 that good and holy men shall come to them, and those who have come shall dwell at ease —so long may the brethren be expected, not to decline, but to prosper. So long as these seven con¬ ditions shall continue to exist among the brethren, so long as they are well-instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall not engage in, or be fond of, or be connected with b usiness —so long as the brethren shall not be in the habit of, or be fond of, or be partakers in idle., talkr—so long as the brethren shall not be addicted to, or be fond of, or indulge in slothfulness^—so long as the brethren shall not frequent, or be fond of, or indulge in society—so long as the brethren shall neither have, nor fall under the influence of, sinful desires—so long as the brethren shall not become the friends, companions, or intimates of sinners—so long as the brethren shall not come to a stop on their way [to N irva^aT ] because they I press toward the mark,’ &c. See also below, Chap. V, § 68. CH. have attained to any lesser thing— so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall be full of faith, modest in heart, afraid of sin 1, full of learning, strong in energy, active in mind, and full of wisdom, so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘Hirimani,’ ti pfipa-gigu/^^ana-lakkharcdya hiriyt yutta^ittS. ‘Otttpf’ ti papato bhaya-lakkharcena ottappena samannagatS: that is, loathing sin as.contrasted with fear of sin. But this is rather a gloss than an exact and exclusive definition. Ahirika is shamelessness, anotappaw frowardness. At Git. I, ‘ So long as the brethren shall exercise themselves in the sevenfold higher wisdom, that is to say, in (mental activity, search after truth, energy, joy, peace, earnest contemplation, and equanimity of mind,) so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak/ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall exercise themselves in the sevenfold perception due to earnest thought, that is to say, the perception of impermanency, of non-individuality 1, of corruption, of the danger of sin, of sanctification, of purity of heart, of Nirvana, so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘ Six conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall persevere in kind¬ ness of action, speech, and thought amongst the saints, both in public and in private—so long as they shall divide without partiality, and share in common with the upright and the holy, all such things as they receive in accordance with the just provisions of the order, down even to the mere contents of a begging bowl—so long as the brethren shall live among the saints in the practice, both in public and in private, of those virtues which (un¬ broken, intact, unspotted, unblemished) are produc¬ tive of freedom ’, and praised by the wise; which are untarnished by the desire of future life, or by the belief in the efficacy of outward acts 1 2; and which are conducive to high and holy thoughts—so long as the brethren shall live among the saints, cherishing, both in public and in private, that noble and saving faith which leads to the complete destruction of the sorrow of him who acts according to it—so long may the brethren be expected not to decline, but to prosper. ‘So long as these six conditions shall continue to exist among the brethren, so long as they are in¬ structed in these six conditions, so long may the brethren be expected not to decline, but to prosper.’
And whilst the Blessed One stayed there at Ra^agaha on the Vulture’s Peak he held that com¬ prehensive religious talk with the brethren on the nature of upright conduct, and of earnest contem¬ plation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance 1.’ The expression ‘set round with’ is in Pali paribh&vita, which Dr. Morris holds to be etymologically exactly parallel to our phrase ‘perfected by,’ on the ground that facio is a causal of the Latin representative of the Sanskrit root bhu. In the Wetokhila by a brooding hen. Buddhaghosa says simply slla-paribhSvito ti Sdesu yamhi sile th atvfl magga-samtdhiw nibbattenti so tena silena paribh&vito. ‘The samtdhi belonging to the (Noble Eightfold) Path is said to be paribhtivito by that virtue, in which they (that is, the converted) are steadfast whilst they practice the samadhi.’ Tf-JE BOOK OF THE GREAT DECEASE. CH.
Now when the Blessed One had sojourned at Ra^agaha as long as he pleased, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go to Ambala///£ik&.’ ‘ So be it, Lord! ’ said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambala^/dka.
There the Blessed One stayed in the king’s house and held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’
Now when the Blessed One had stayed as long as was convenient at Ambala^/zika, he ad¬ dressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Nalandi.’ ‘So be it, Lord!’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Nilanda; and there, at Nilandi, the Blessed One stayed in the P&varika mango grove.
1 Now the venerable Sariputta came to the place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: ‘ Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, whether Samara or Brahman, who is greater and wiser than the Blessed One, that is to say, as regards the higher wisdom.’ ‘ Grand and bold are the words of thy mouth, Sariputta: verily, thou hast burst forth into a song of ecstasy! of course then thou hast known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life, and what salvation they attained to?’ ‘ N ot so, O Lord! ’ ‘ Of course then thou hast perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending [in the same manner their whole minds with yours]?’ ‘ Not so, O Lord!’ ‘ But at least then, O Sariputta, thou knowest me as the Arahat Buddha now alive, and hast pene¬ trated my mind [in the manner I have mentioned]! ’ ‘Not even that, O Lord!’ ‘You see then, Sariputta, that you know not the hearts of the Arahat Buddhas of the past and of the future. Why therefore are your words so grand and bold? Why do you burst forth into such a song of ecstasy?’
‘ O Lord! I have not the knowledge of the hearts of the Arahat Buddhas that have been, and are to come, and now are. I only know the lineage of the faith. Just, Lord, as a king might have a border city, strong in its foundations, strong in its ramparts and tora^as, and with one gate alone; and the king might have a watchman there, clever, ex¬ pert, and wise, to stop all strangers and admit only friends. And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the Arahat Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt; knowing all those mental faults which make men weak; training their minds in the four kinds of mental activity; thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the Arahat Buddhas of the times to come will [do the same]. And I know that the Blessed One, the Arahat Buddha of to-day, has [done so] now V ] 8. There in the Pavarika mango grove the Blessed One held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’
Now when the Blessed One had stayed as long as was convenient at Nalanda, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Paialigama.’ ‘ So be it, Lord! ’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to PSialigama.