네이버 블로그 :: 포스트 내용 Print

Transcription

1 -,, 2013/06/09 11:49 ( ) Dhamma, ( ), pada,,. (Sutta=Sutra). ' '. ( ),., ( ) ( ), ( ) ( ).. ( ),. ( )..,, , 500, 700, ,., ,,,.... ( ).., A.D 224 A.D ' '., ' '. 1855,.. ( ) 1860 (Weber), ( ) PTS (Suriyagod Sumangala) (Radhakrishnan). 10, 2, Page 1 of 59

2 ( ). (4 ) ⅔ ( ). 39 ( ). ( ) 68. A.D ( ) ( ). (30 ). 100 A.D ( ), ( ) ( ). (4 ) ( ). ( ), ( ). 4 1, A.D ( ). 4. ( ), ( ).,,. ( ) B.C ( ) - ( ) THE TWIN-VERSES ( 1-20 ) 1. (Yamaka Vagga) -. ' ' ( ) - ( ) VIGILANCE ( ) 2. (Appamada Vagga)-. (Appamada) (ppamada) ( ) - THOUGHT ( ) 3. (Citta Vagga) ( ) - FLOWERS ( ) 4. (Puppha Vagga)-, ( ) - THE FOOL ( ) 5. (Bala Vagga)-. ' ' ( ) - ( ) THE WISE MAN ( ) 6. (Pandita Vagga) ( )- ( ) THE ARHAT (THE SAINT)( ) 7. (Arahanta Vagga)-, ( ) - ( ) THE THOUSANDS ( ) 8. (Sahassa Vagga)- (Satam), (Sahassam) ' ' ( ) - ( ) EVIL CONDUCT ( ) 9. ( )(Papa Vagga) ( ) - ( ) PUNISHMENT ( ) 10. (Danda Vagga)-. ( ) < >( ) ( ) - OLD AGE ( ) 11. (Jara Vagga) ( ) - ( ) THE SELF ( ) 12. (Atta Vagga, ) ( ) - ( ) THE WORLD ( ) 13. (Loka Vagga) ( ) - ( ) THE BUDDHA (THE AWAKENED)( ) 14. (Budda Vagga)-,. Page 2 of 59

3 - 15. ( ) - ( ) HAPPINESS ( ) 15. (Sukha Vagga)-, ( ) - ( ) PLEASURE ( ) 16. (Piga Vagga) ( ) - ( ) ANGER ( ) 17. (Kodha Vagga) ( ) - IMPURITY ( ) 18. (Mala Vagga)-. ' ( )' ( ) - ( ) THE RIGHTEOUS ( ) 19. (Dhamatta Vagga)-., ' ' ( ) - THE PATH ( ) 20. (Magga Vagga)- ( ) ( ) ( ) - MISCELLANEOUS VERSES( ) 21. (Pakinnaka Vagga)-. ' ' ( ) - ( ) -THE DOWNWARD COURSE (HELL)( ) 22. (Niraya Vagga) ( ) - - THE ELEPHANT ( ) 23. (Naga Vagga) ( ) - THIRST (OR CRAVING)( ) 24. (Tanha Vagga) ( ) - ( ) THE MENDICANT ( ) 25. (Bhikkhu Vagga)-., ( )- ( ) THE BRAHMIN ( ) 26. (Brahmana Vagga)-. ' '(Brahmana),... " "... =================================================================== 5. ( ). ( ), ( ). ( ) ( ) ( ). ( ) ( ) ( ) ( ). 6.,. '.' '.'.,,,,.,.,. Page 3 of 59

4 << >> ( ) ( ). 3 2.( 4 39 ),. "1., 2., 3. ( ), 4. ". " ". ========================= ========================= The Dhammapada by S. Radhakrishnan ( ) < > 1950, ( ) - ( ) THE TWIN-VERSES (The mental) natures* are the result of what we have thought, are chieftained by our thoughts, are made up of our thoughts. If a man speaks or acts with an evil thought, sorrow follows him (as a consequence) even as the wheel follows the foot of the drawer (i.e. the ox which draws the cart). [Note: Mental nature dharma( ) dhamma( ). dharma..] (The mental) natures are the result of what we have thought, are chieftained by our thoughts, are made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him (in consequence) like a shadow that never leaves him. 3 ' '.. 'He abused me, he struck me, he overcame me, he robbed me' -- in those who harbour such thoughts hatred will never cease. 4 ' '.. 'He abused me, he struck me, he overcame me, he robbed me' -in those who do not harbour such thoughts hatred will cease Page 4 of 59

5 Not at any time are enmities appeased here through enmity but they are appeased through non-enmity. This is the eternal law. 6 ' '.... Some (Who are not learned) do not know that we must all come to an end here*; but those who know this, their dissensions cease at once by their knowledge. [Note: We must all come to an end here We must go into the presence of Yama. (.)] 7.. As the wind throws down a tree of little strength so indeed does Mara (the tempter) overthrow him who lives looking for pleasures, uncontrolled in his senses, immoderate in eating, indolent, and of low vitality. 8 As he wind does not throw down a rocky mountain, so Mara indeed does not overthrow him who lives unmindful of pleasures, well controlled in his senses, moderate in eating, full of faith (in the Buddha, the low, and the Sa?gha or community), and of high vitality. 9 He who will wear the yellow robe without having cleansed himself from impurity, who is devoid of truth and self-control, is not deserving of the yellow robe.* [Note: Yellow robe Kasava. Kasava impurity..] 10 But he who puts away depravity, is well grounded in all virtues, and is possessed of self-restraint and truth is indeed worthy of the yellow robe. 11 They who imagine truth in untruth and see untruth in truth, never arrive at truth but follow vain imaginings (desires). 12 But they who know truth as truth and untruth as untruth arrive at truth and follow right desires. 13? Page 5 of 59

6 As rain breaks through an ill-thatched house, so passion makes its way into an unreflecting mind. 14 As rain does not break through a well-thatched house, so passion does not make its way into a reflecting mind. 15 The evil-doer grieves in this world, he grieves in the next; he grieves in both. He grieves, he is afflicted, seeing the evil of his own actions. 16 The righteous man rejoices in this world, he rejoices in the next; he rejoices in both. He rejoices and becomes delighted seeing the purity of his own actions. 17 ' ' The evil-doer suffers in this world, he suffers in the next; he suffers in both. He suffers (thinking) 'evil has been done by me'. He suffers even more when he has gone to the evil place. 18 ' ' The righteous man rejoices in this world, he rejoices in the next; he rejoices in both. He rejoices (thinking) 'good has been done by me'. He rejoices still more when he has gone to the good place. 19 Even if he recites a large number of scriptural texts but, being slothful, does not act accordingly, he is like a cowherd counting the cows of others, he has no share in religious life. 20 Even if he recites only a small number, if he is one who acts rightly in accordance with the law, he, having forsaken passion, hatred, and folly, being possessed of true knowledge and serenity of mind, being free from worldly desires both in this world and the next, has a share in the religious life.* [Note: The Buddha's teaching is a way of life, not a way of talking.] ===================================== - 2. ( ) - ( ) VIGILANCE 2. Page 6 of 59

7 21 Vigilance* is the abode of eternal life,* thoughtlessness is the abode of death. Those who are vigilant (who are given to reflection) do not die. The thoughtless are as if dead already. [Note: Vigilance appamada. It is thoughtfulness, reflective attitude which is the root of all other virtues. Eternal life amatam: skt. amrtam, deathless. This gives the negative side of nirvana which positively is the highest spiritual freedom.] 22 The wise who have clearly understood this reflectiveness delight in reflectiveness and rejoice in the knowledge of the Aryas. [Note: Aryas: the noble, the elect.] 23 There wise ones, meditative,* persevering, always putting forth strenuous effort attain to nirvana, the highest freedom and happiness. [Note: Meditative: jhanam: skt. dhyanam. intense concentration leading to serenity of mind which is an anticipation of nirvana.] 24 If a person in reflective, if he rouses himself, if he is evermindful, if his deeds are pure, if he acts with consideration, if he is selfrestrained and lives according to law, his glory will increase. 25 The wise man, by rousing himself, by vigilance, by restraint, by control, may make for himself an island which the flood cannot overwhelm. 26 Fools, men of inferior intelligence, fall into sloth; the wise man guards his vigilance as his best treasure Give not yourselves over to sloth or to the intimacy with lust and sensual pleasures. He who meditates with earnestness attains great joy When the wise man drives away sloth by strenuous effort, climbing the high tower of wisdom, he gazes sorrowless on the Page 7 of 59

8 sorrowing crowd below. The wise person gazes on the fools even as one on the mountain peak gazes upon the dwellers on the plain (below). 29 Earnest among the slothful, awake among the sleepy, the wise man advances even as a racehorse does, leaving behind the hack By vigilance did Indra* rise to the lordship of the gods. People praise vigilance; thoughtlessness is always deprecated. [Note: Indra: becomes in Buddhism and archangel.] 31 A mendicant who delights in vigilance, who looks with fear on thoughtlessness (who sees danger in it), moves about like a fire consuming every bond, small or large. 32 A mendicant who delights in vigilance, who looks with fear on thoughtlessness, cannot fall away (from his perfect state) (but) is close to nirvana. ========================================= - 3. ( ) - THOUGHT Just as a fletcher makes straight his arrow, the wise man makes straight his trembling, unsteady thought which is difficult to guard and difficult to hole back (restrain). [Note: Mind in Indian thought, Hindu and Buddhist, is said to be fickle and difficult to control, but by training it can become stable and obedient.] 34 Even as a fish taken from his watery home and thrown on the dry ground (moves about restlessly), this thought quivers all over in order to escape the dominion of Mara (the tempter or Death) The control of thought, which is difficult to restrain, fickle, which wanders at will, is good; a tamed mind is the bearer of happiness. Page 8 of 59

9 36.. Let the wise man guard his thought, which is difficult to perceive, which is extremely subtle, which wanders at will. Thought which is well guarded is the bearer of happiness They who will restrain their thought, which travels far, alone, incorporeal, seated in the cave (of the heart), will be freed from the fetters of death. 38 If a man's thought is unsteady, if it does not know the true law, if the serenity of mind is troubled, (in him) wisdom is not perfected. 39 There is no fear for him whose thought is untroubled (by faults), whose thought is unagitated, who has ceased to think of good and evil, who is awake (watchful, vigilant). 40 Knowing that this body is (fragile) like a jar, making this thought firm like a fortress, let him attack Mara (the tempter) with the weapon of wisdom, protect what he has conquered and remain attached to it. 41, Before long, alas, will this body lie on the earth, despised, bereft of consciousness, useless like a burnt faggot. 42. Whatever an enemy may do to an enemy, whatever a hater may do to a hater, a wrongly directed mind will do us greater harm. 43 Not a mother, not a father, nor any other relative will do so much; a well-directed mind will do us greater service. ============================================== - 4. ( ) - FLOWERS 4. Page 9 of 59

10 44 Who shall conquer this world and this world of Yama (the lord of the departed) with its gods? Who shall find out the well-taught path of virtue even as a skilled person finds out the (right) flower? 45 The disciple will conquer this world and this world of Yama with its gods. The disciple will find out the well-taught path of virtue even as a skilled person finds out the (right) flower. 46 Knowing that this body is like froth, knowing that it is of the nature of a mirage, breaking the flowery shafts of Mara, he will go where the king of death will not see him. 47 Death carries off a man who is gathering (life's) flowers, whose mind is distracted, even as a flood carries off a sleeping village. 48 Death overpowers a man even while he is gathering (life's) flowers and whose mind is distracted even before he is satiated in his pleasures. 49 Even as bee gathers honey from a flower and departs without injuring the flower or its colour or scent, so let a sage dwell in his village. 50 Not the unworthy actions of others, not their (sinful) deeds of commission or omission, but one's own deeds of commission and omission should one regard. 51 Like a beautiful flower, full of colour but without scent, are the well-spoken but fruitless words of him who does not act (as he professes to). Page 10 of 59

11 52 But like a beautiful flower full of colour and full of scent are the well-spoken and fruitful words of him who acts (as professes to). 53? As many kinds of garlands can be made from a heap of flowers, so many good works should be achieved by a mortal when once he is born. 54? The scent of flowers does not travel against the wind, nor that of sandalwood, nor of tagara* and mallika flowers, but the fragrance of good people travels even against the wind. A good man pervades every quarter. [Note: tagara: a plant from which scented powder is made. mallika: jasmine.] 55? Sandalwood or tagara, a lotus flower or a vassiki* among these kinds of perfumes the perfume of virtue is unsurpassed. [Note: Vassiki: a variety of jasmine flower.] 56 Little is the scent that comes from tagara or sandalwood, the perfume of those who possess virtue rises up to the gods as the highest. 57 Of those who possess these virtues, who live without thoughtlessness, who are freed by perfect knowledge, Mara the tempter never finds their way. 58 Just as on a heap of rubbish thrown upon the highway grows the lotus* sweetly fragrant and delighting the heart. [Note: lotus: pali, padumam. The lotus symbolizes the divine possibilities of human nature.] 59 Even so among those blinded mortals who are like rubbish the disciple of the truly enlightened Buddha shines with exceeding glory by his wisdom. Page 11 of 59

12 ================================================= - 5. ( ) - THE FOOL Long is the night to him who is awake, long is the yojana (a space of nine or twelve miles) to him who is weary; long is the chain of existence* to the foolish who do not know the true law. [Note: the chain of existence: samsara, chain of births and deaths which, goes on until we are freed from it by the knowledge of true law which leads to nirvana.] 61 If on a journey (a traveller ) does not meet his better or equal let him firmly pursue his journey by himself; there is no companionship with a fool. 62 ' ' ' ' The fool is tormented thinking 'these sons belong to me', 'this wealth belong to me', He himself does not belong to himself. How then can sons be his? How can wealth be his? The fool who knows his foolishness is wise at least to that extent; but a fool who thinks himself wise is called a fool indeed If a fool be associated with a wise man even all his life, he does not perceive the truth even as a spoon (does not perceive) the taste of soup. 65 But if a thoughtful man be associated with a wise man even for a minute, he will soon perceive the truth even as the tongue (perceives) the taste of soup Fools of little understanding being, enemies to themselves, wander about doing evil deeds which bear bitter fruits. Page 12 of 59

13 67 That deed is not well done, which, having been done, brings remorse, whose reward one receives weeping and with a tearful countenance. 68 But that deed is well done, which, having been done, does not bring remorse, whose reward one receives delighted and happy. 69 So long as an evil deed does not bear fruit, the fool thinks that it is like honey; but when it bears fruit, then the fool suffers grief Let a fool month after month eat his food with the tip (of a blade) of kusa grass; nevertheless he is not worth the sixteenth part of those who have well understood the law. 71 An evil deed, like newly drawn milk, does not turn (at once); smouldering, like fire covered by ashes, it follows the fool. 72 The knowledge that a fool acquires, far from being to his advantage, destroys his bright share of merit and cleaves his head. 73 Let the fool wish for false reputation, for precedence among the mendicants, for lordship in convents, and worship among other groups. 74 Page 13 of 59

14 .... 'Let both the householders and the monks think that this is done by me. Let them follow my pleasure in what should be done and what should not be done.' Such is the wish of the fool and so his desire and pride increase. 75 One is the road that leads to gain; another is the road that leads to nirvana. Let the mendicant, the disciple of the Buddha, having learnt this, not seek the respect of men but strive after wisdom. ========================================== - 6. ( ) - ( ) THE WISE MAN 6, 76. If a person sees a wise man who reproaches him (for his faults), who shows what is to be avoided, he should follow such a wise man as he would a revealer of hidden treasures. It fares well and not ill with one who follows such a man. 77. Let him admonish, let him instruct, let him restrain from the impure. He becomes beloved of the good and hated by the evil. 78. One should not associate with friends who are evil-doers nor with persons who are despicable; associate with friends who are virtuous, associate with the best of men. 79 He who drinks in the law lives happily with a serene mind. The wise man ever rejoices in the law made known by the elect (or the Aryas). 80. Engineers (who build canals and aqueducts) lead the water (wherever they like), fletchers make the arrow straight, carpenters Page 14 of 59

15 carve the wood; wise people fashion (discipline) themselves. 81. As a solid rock is not shaken by the wind, so wise men are not moved amidst blame and praise. 82. Even as a deep lake is clear and calm so also wise men become tranquil after they have listened to the laws. 83. Good people walk on whatever happens to them. Good people do not prattle, yearning for pleasures. The wise do not show variation (elation or depression), whether touched by happiness or else by sorrow. 84. He who, for his own sake or for the sake of another, does not wish for a son or wealth or a kingdom, if he does not wish for his own prosperity by unfair means he certainly is virtuous, wise, and religious. 85. Few amongst men are those who reach the farther shore*: the other people here run along (this) shore. [Note: The other shore (farther shore) stands for life eternal, nirvana; this shore for earthly life, samsara.] 86. But those who, when the law has been well preached to them, follow the law, will pass to the other shore, [beyond] the dominion of death which is difficult to overcome. 87. Let the wise man leave the way of darkness and follow the way of light. After going from his home to a homeless state, that retirement so hard to love. 88. Page 15 of 59

16 Let him there look for enjoyment. Putting away all pleasures, calling nothing his own, let the wise man cleanse himself from all the impurities of the heart. 89. Those whose minds are well grounded in the (seven) elements of enlightenment, who without clinging to anything rejoice in freedom from attachment, whose appetites have been conquered, who are full of light, attain nirvana in this world. ====================================== - 7. ( ) - ( ) THE ARHAT (THE SAINT) 7, 90.. There is no suffering for him who has completed his journey, who is from sorrow, who has freed himself on all sides, who has shaken off all fetters.* [Note: Arhat is the perfected who has reached the highest degree of the four orders of the aryas, from which nirvana is perceived.] 91. The thoughtful exert themselves; they do not delight in an abode; like swans who have left their lake their house and home. 92. Those who have no accumulation (of property), who eat according to knowledge, who have perceived (the nature of) release and unconditioned freedom, their path is difficult to understand like that (the flight) of birds through the sky. 93. He whose passions are destroyed, who is indifferent to food, who has perceived (the nature of) release and unconditioned freedom, his path is difficult to understand like that of birds through the sky. 94. Page 16 of 59

17 Even the gods envy him whose senses are subdued like horses well tamed by the charioteer, who is free from pride and free from taints. 95. Such a man who is tolerant like the earth, like a threshold; who does his duty, who is like a lake free from mud: to a man like that there is no cycle of births and deaths. 96. His thought is calm, calm is his word as well as his deed when he has obtained freedom through true knowledge and has become tranquil. 97. The man who is free from credulity, who knows the uncreated, who has severed all ties, who has put an end to all occasions (for the performance of good or bad actions), who has renounced all desires, he, indeed, is exalted among men. 98. That place is delightful where saints dwell, whether in the village or in the forest, in deep water or on dry land. 99 Forests are delightful (to saints); where (ordinary) people find no delight there the passionless will find delight, for they do not seek for the pleasures of sense. ===================================== - 8. ( ) - ( ) THE THOUSANDS 8, 100 Better than a thousand utterances composed of meaningless words is one sensible word on hearing which one becomes peaceful. 101 Page 17 of 59

18 . Better than a thousand verses composed of meaningless words is one word of a verse on hearing which one becomes peaceful Better than reciting a hundred verses composed of meaningless words is one text on hearing which one becomes peaceful If a man were to conquer in battle a thousand times a thousand men, and another conquer one, himself, he indeed is the greatest of conquerors Conquest of self is indeed better than the conquest of other persons; of one who has disciplined himself, who always practises self-control Not even a god nor a gandharva* nor Mara along with Brahma* could turn into defeat the victory of such a one (who has conquered himself). [Note: gandharvas are fairies. Brahma is the creator god according to Hindu tradition.] 106. If a man month after month for a hundred years should sacrifice with a thousand (sacrifices), and if he but for one moment pay homage to a man whose self is grounded in knowledge, better is that homage than what is sacrificed for a hundred years If a man for a hundred years tend the (sacrificial) fire in the forest, and if he but for one moment pay homage to a man, whose self is grounded in knowledge, better is that homage than what is sacrificed for a hundred years Whatever a man sacrifice in this world as an offering or oblation for a year in order to gain merit -- the whole of it is not worth a Page 18 of 59

19 quarter (of the better offering). Homage paid to the righteous is better To him who constantly practises reverence and respects the aged, four things will increase, life (length of days), beauty, happiness, strength But he who lives a hundred years, wicked and unrestrained, a life of one day is better if a man is virtuous and reflecting And he who lives a hundred years, ignorant and unrestrained, a life of one day is better for one who is wise and reflecting And he who lives a hundred years, idle and weak, a life of one day is better if a man strenuously makes an effort And he who lives a hundred years, not perceiving beginning and end (birth and death), a life of one day is better if a man perceives beginning and end And he who lives a hundred years not perceiving the deathless state, a life of one day is better if a man perceives the deathless state And he who lives a hundred years not perceiving the highest law, a life of one day is better if a man perceives the highest law. =================================== - 9. ( ) - ( ) EVIL CONDUCT 9. Page 19 of 59

20 116. A man should hasten towards the good; he should restrain his thoughts from evil. If a man is slack in doing what is good, his mind (comes to) rejoice in evil If a man commits sin, let him not do it again and again. Let him not set his heart on it. Sorrowful is the accumulation of evil conduct If a man does what is good, let him do it again and again. Let him set his heart on it. Happiness is the outcome of good conduct Even an evil-doer sees happiness so long as his evil deed does not ripen; but when the evil deed has ripened, then does the evil-doer see evil Even a good man sees evil as long as his good deed does not ripen; but when his good deed ripens, then the good man sees the good (in store for him). 121 ` '. Think not lightly of evil (saying) that 'it will not come near me.' Even a water-pot is filled by the falling of drops of water. A fool becomes full of evil even if he gathers it little by little. 122 ` '. Think not lightly of good (saying) that 'it will not come near me'. Even a water-pot is filled by the falling of drops of water. A wise man becomes full of goodness even if he gathers it little by little Page 20 of 59

21 As a merchant ill-attended and having much wealth shuns a dangerous road, as a man who loves his life avoids poison, so should (a wise man) avoid evil actions If there be no wound on a person's hand he might touch poison with his hand. Poison does not harm one who has no wound. No evil (befalls) him does no evil Whoever does wrong to an innocent person or to one who is pure and sinless, evil recoils on that fool even as fine dust thrown against the wind (recoils on the person throwing it) Some enter the womb*; evil-doers go to hell; the good go to heaven; those free from worldly desires attain nirvana. [Note: Enter the womb: are reborn on earth.] 127. Neither in the sky nor in the midst of the sea nor by entering into the clefts of mountains is there known a place on earth where stationing himself, a man can escape from (the consequences of) his evil deed Neither in the sky nor in the midst of the sea nor by entering into the clefts of mountains is there known a place on earth where stationing himself, death cannot overcome (him). ======================================= ( ) - ( ) PUNISHMENT All men tremble at punishment, all men fear death. Likening others to oneself, one should neither slay nor cause to slay. 130 Page 21 of 59

22 . All men tremble at punishment: all men love life. Likening others to oneself one should neither slay nor cause to slay He who seeking his own happiness inflicts pain (strikes with a stick) on beings who (like himself) are desirous of happiness does not obtain happiness after death He who seeking his own happiness does not inflict pain (strike with a stick) on beings who (like himself) are desirous of happiness obtains happiness after death Do not speak anything harsh. Those who are spoken to will answer you (in the same way). Since angry talk is painful, retaliation will touch you If you make yourself as still as a broken gong you have attained nirvana, for agitation is not known to you Just as a cowherd with his staff drives the cows into the pasture-ground, so old age and death drive the life of sentient beings (into a new existence) But a fool committing evil deeds does not know (what is in store for him). The stupid man burns indeed through his own deeds, like one burnt by fire Page 22 of 59

23 He who inflicts punishment on those who do not deserve punishment and offends against those who are without offence soon comes to one of these ten states He may have cruel suffering, infirmity, injury of the body, heavy afflictions (dread diseases), or loss of mind or a misfortune proceeding from the king or a fearful accusation, loss of relations, or destruction of treasures or lightning fire burns his house and when his body is dissolved the fool goes to hell Not nakedness, not matted hair, not dirt (literally mud), not fasting, not lying on the ground,* not rubbing with ashes (literally dust), not sitting motionless purify a mortal who is not free from doubt. [Note: Not lying on the ground: not sleeping on the bare earth. The Buddha rejects these outward signs of asceticism as they do not calm the passions.] 142. He who though adorned (dressed in fine clothes) fosters the serene mind, is calm, controlled, is established (in the Buddhist way of life), is chaste, and has ceased to injure all other beings, he indeed is a Brahmin, an ascetic (samana), a friar (a bhikkhu) Is there in the world any man so restrained by modesty that he avoids censure as a well-trained horse avoids the whip? 144. Like a well-trained horse when touched by a whip, be strenuous and swift and you will, by faith, by virtue, by energy, meditation, Page 23 of 59

24 by discernment of the law, put aside this great sorrow (of earthly existence), endowed with knowledge and (good) behaviour and mindfulness Engineers (who build canals and aqueducts) lead the water (where they like); fletchers make the arrow the straight; carpenters carve the wood; good people fashion (discipline) themselves. =============================================== ( ) - OLD AGE Why is there laughter, why is there joy while this world is always burning? Why do you not seek a light, you who are shrouded in darkness (ignorance)? [Note: Fire is used by the Buddhists to represent the empirical process which is full of suffering.] 147, Behold this painted image, a body full of wounds, put together, diseased, and full of many thoughts in which there is neither permanence nor stability This body is worn out, a nest of diseases and very frail. This heap of corruption breaks to pieces, life indeed ends in death. 149 What delight is there for him who sees these white bones like gourds cast away in the autumn? 150. Of the bones a citadel is made, plastered over with flesh and blood, and in it dwell old age and death, pride and deceit. 151 Page 24 of 59

25 The splendid chariots of kings wear away; the body also comes to old age but the virtue of the good never ages, thus the good teach to each other A man who has learnt but little grows old like an ox; his flesh increases but his knowledge does not grow I have run through a course of many births looking for the maker of this dwelling and finding him not; painful is birth again and again. 154 Now are you seen, O builder of the house,* you will not build the house again. All your rafters are broken, your ridge-pole is destroyed, the mind, set on the attainment of nirvana, has attained the extinction of desires. [Note: The builder of the house is craving. It is the cause of rebirth. If we shake off craving there is nothing to bind us to the wheel of existence.] 155. Men who have not practised celibacy (proper discipline), who have not acquired wealth in youth, pine away like old cranes in a lake without fish Men who have not practised celibacy, who have not acquired wealth* in youth, lie like worn out bows, sighing after the past. [Note: wealth: spiritual wealth, not worldly wealth.] ========================================= ( ) - ( ) THE SELF If a man holds himself dear, let him diligently watch himself. The wise man should be watchful during one of the three watches.* [Note: One of the three watches: may also mean one of the three periods of life.] Page 25 of 59

26 158. Let each man first establish himself in what is proper, then let him teach others. (If he do this) the wise man will not suffer If a man so shapes his life as he directs others, then, subduing himself well, he might indeed subdue (others), since the self is indeed difficult to subdue The self is the lord of self; who else could be the lord? With self well subdued a man finds a lord who is difficult to obtain The evil done by oneself, born of oneself, produced by oneself, crushes the fool even as a diamond breaks a precious stone As a creeper overpowers the entwined sal tree, he whose impiety is great reduces himself to the state which his enemy wishes for him Evil deeds, deeds which are harmful to oneself, are easy to do. What is beneficial and good, that is very difficult to do The foolish man who scorns the teaching of the saintly, the noble, and the virtuous and follows false doctrine, bears fruit to his own destruction even like the Khattaka reed.* [Note: The reed either dies after it has borne fruit or is cut down for the sake of its fruit.] 165. By oneself, indeed, is evil done; by oneself is one injured. By oneself is evil left undone; by oneself is one purified. Purity and impurity belong to oneself. No one purifies another. Page 26 of 59

27 166. Let no one neglect his own task for the sake of another's, however great; let him, after he has discerned his own task, devote himself to his task. ================================================= ( ) - ( ) THE WORLD Do not follow evil law. Do not live in thoughtlessness. Do not follow false doctrine. Do not be a friend of the world Get up (rouse yourself), do not be thoughtless. Follow the law of virtue. He who practises virtue lives happily in this world as well as in the world beyond Follow the law of virtue, do not follow the law of sin. He who practises virtue lives happily in this world as well as in the world beyond Look upon the world as a bubble: look upon it as a mirage. Him who looks thus upon the world the king of death does not see. 171,. Come, look at this world resembling a painted royal chariot. The foolish are sunk in it; for the wise there is no attachment for it He who formerly was thoughtless and afterwards became reflective (sober) lights up this word like the moon when freed from a cloud. Page 27 of 59

28 173. He whose evil conduct is covered by good conduct lights up this world like the moon when freed from a cloud This world is blinded, few only can see here. Like birds escaped from the net a few go to heaven The swans go on the path of the sun, they go through the sky by means of their miraculous power. The wise are led out of this world, having conquered Mara (the tempter) and his hosts He who violates the one law (the Buddha's doctrine), who speaks falsely, scoffs at another world, there is no evil he will not do Verily, the niggardly do not go to the world of the gods. Fools, indeed, do not praise giving. But the wise man, rejoicing in charity, becomes on that (account) happy in the other world Better than absolute sovereignty on earth, better than going to heaven, better than lordship over all the worlds is the reward of reaching the stream (the attainment of the first step in sanctification). ==================================================== ( ) - ( ) THE BUDDHA (THE AWAKENED) He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the awakened, of infinite perception, the trackless? [Note: The awakened: (Pali) buddham, anyone who has arrived at complete Page 28 of 59

29 knowledge, and confined to Gautama, the Buddha. There are many Buddhas, some lived in the dim past; others may rise in the distant future. trackless: (pali) apadam. He has no mark or track by which we can describe him. He defies all description.] 180 He whom no desire net-like or poisonous can lead astray, by what track can you lead him, the awakened, of infinite perception, the trackless? 181 Even the gods emulate those wise men who are given to meditation, who delight in the peace of emancipation (from desire) the enlightened, the thoughtful. 182 Difficult is it to obtain birth as a human being; difficult is the life of mortals; difficult is the hearing of the true law, difficult is the rise of buddhahood (or enlightenment). 183 The eschewing of all evil, the perfecting of good deeds, the purifying of one's mind, this is the teaching of the Buddhas (the awakened). 184 Patience which is long suffering is the highest austerity. The awakened declare nirvana to be the highest (of things). He verily is not an anchorite who oppresses (others); he is not an ascetic who causes grief to another. 185 Not reviling, not injuring, (practising) restraint according to the law, moderation in eating, dwelling in solitude, diligence in higher thought, this is the teaching of the awakened. 186 There is no satisfaction of one's passions even by a shower of gold pieces. He who knows that 'passions are of small enjoyment and productive of pain' is a wise man. 187 Page 29 of 59

30 Even in celestial pleasures he finds no delights. The disciple who is fully awakened delights only in the destruction of all desires. 188 Men driven by fear go to many a refuge, to mountains, and to forests, to sacred trees, and shrines. 189 That, verily, is not a safe refuge, that is not best refuge. After having got to that refuge a man is not delivered from all pains. 190 But he who takes refuge in the Buddha, the Law, and the Order, he perceives, in his clear wisdom, the four noble truths. [Note: The Buddha, the Law, and the Order are the three refuges, trisarana, of the Buddhists.] 191 Suffering, the origin of suffering, the cessation of suffering, and the noble eightfold path which leads to the cessation of suffering. 192 That, verily, is a safe refuge, that is the best refuge; after having got to that refuge a man is delivered from all pains. 193 A well-bred person (a Buddha) is difficult to be found. He is not born everywhere. Wherever such a wise one is born that household prospers. 194 Blessed is the birth of the awakened; blessed is the teaching of the true law; blessed is concord in the Order; blessed is the austerity of those who live in concord. 195 He who pays homage to those who are worthy of homage, whether the awakened or their disciples, those who have overcome the host (of evils) and crossed beyond the stream of sorrow. 196 Page 30 of 59

31 He who pays homage to such as have found deliverance and are free from fear, this his merit cannot be measured by anyone. =============================================== ( ) - ( ) HAPPINESS Let us live happily then, hating none in the midst of men who hate. Let us dwell free from hate among men who hate Let us live happily then, free from disease in the midst of those who are afflicted with disease. Let us dwell free from disease among men who are afflicted with disease Let us live happily then, free from care in the midst of those who are careworn; let us dwell free from care among men who are careworn Let us live happily then, we who possess nothing. Let us dwell feeding on happiness like the shining gods Victory breeds hatred; the conquered dwells in sorrow. He who has given up (thoughts of both) victory and defeat, he is calm and lives happily There is no fire like passion, no ill like hatred, there is no sorrow like this physical existence (individuality), there is no happiness higher than tranquillity Greediness is the worst of diseases; propensities are the greatest of sorrows. To him who has known this truly, nirvana is the highest bliss. Page 31 of 59

32 204. Health is the greatest of gifts, contentment is the greatest wealth; trust is the best of relationships. Nirvana is the highest happiness Having tasted the sweetness of solitude and the sweetness of tranquillity he becomes free from fear and free from sin while he drinks the sweetness of the joy of the law The sight of the noble is good; to live with them (in their company) is always happiness. He will be always happy who does not see fools He who consorts with a fool suffers a long time. Association with fools as with an enemy is always (productive of) pain. Association with the wise, as meeting with one's kinsfolk, is (productive of) happiness Therefore, even as the moon follows the path of the constellations one should follow the wise, the intelligent, the learned, the much enduring, the dutiful, the noble: such a good and wise man (one should follow). ========================================= ( ) - ( ) PLEASURE He who gives himself to the distractions (of the world) and does not give himself to meditation, giving up his own welfare and grasping at pleasure, will envy him who exerts himself in meditation Let no man cling to what is pleasant of unpleasant. Not to see what is pleasant is pain as also (it is pain) to see what is unpleasant. Page 32 of 59

33 211. Therefore, do not take a liking to anything; loss of the loved object is evil. There are no bonds for him who has neither likes nor dislikes From the liked arises grief; from the liked arises fear. To one who is free from liking there is no grief. How (then can there be) fear? 213. From affection arises grief; from affection arises fear. To one who is free from affection there is no grief. How (then can there be) fear? 214. From enjoyment arises grief, from enjoyment arises fear. To one who is free from enjoyment there is no grief. How (then can there be) fear From desire arises grief, from desire arises fear. To one who is free from desire there is no grief. How (then can there be) fear? 216. From craving arises grief, from craving arises fear. To one who is free from craving there is no grief. How (then can there be) fear? 217. Him who is endowed with virtue and insight, who is established in the law, who is truthful, who minds his own affairs, him the world holds dear. 218 ` `. He in whom a desire for the Ineffable has arisen, who is replete with mind, whose thought is freed from desires, he is called one who ascends the stream Page 33 of 59

34 When a man who has been long away returns safe from afar, kinsmen, friends, and well-wishers receive him gladly Even so his good deeds receive the good man who has gone from this world to the next, as kinsmen receive a friend on his return. ============================================ ( ) - ( ) ANGER Let a man put away anger, let him renounce pride. Let him get beyond all worldly attachments; no suflerings befall him who is not attached to name and form (phenomenal existence), who calls nothing his own He who curbs his rising anger like a chariot gone astray (over the plain), him I call a real charioteer, others but hold the reins (and do not deserve to be called charioteers) Let a man overcome anger by non-anger (gentleness), let him overcome evil by good, let him overcome the miser by liberality, let him overcome the liar by truth One should speak the truth, not yield to anger, even if asked for a little. By these three means one will certainly come into the presence of the gods The sages who injure none, who always control their body, go to the unchangeable place, where, having gone, they do not grieve Page 34 of 59

35 Those who are ever vigilant (wakeful), who study by day and by night, who strive after nirvana, their taints come to an end This is an old saying, O Atula, this is not (a saying) only of today. 'They blame him who remains silent, they blame him who talks much, they blame also him who speaks in moderation.' There is not anyone in the world who is not blamed. [Note: Atula is the name of the pupil whom Gautama addresses in this verse.] 228. There never was, nor will be, nor is there now to be found anyone who is (wholly) blamed, anyone who is (wholly) praised. 229 ` ` But he whom the discriminating praise observing day after day, as without blemish, wise, endowed with meditative wisdom and virtue, 230. who is worthy to blame him who is like a gold coin from the Jambu river? Even the gods praise him; he is praised even by Brahma Let one be watchful of bodily irritation. Let him practise restraint of the body. Having abandoned the sins of the body let him practise virtue with his body Let one be watchful of speech-irritation. Let him practise restraint of speech. Having abandoned the sins of speech let him practise virtue with his speech Let one be watchful of mind-irritation. Let him practise restraint of mind. Having abandoned the sins of mind let him practise virtue with his mind The wise who control their body, who likewise control their speech, the wise who control their mind are indeed well controlled. Page 35 of 59

36 ======================================================= ( ) - IMPURITY You ar now like a withered leaf; even messengers of death have come near you. You stand at the threshold of departure (at the gate of death) and you have made no provision (for your journey). 236 Make for yourself an island (refuge), strive quickly, be wise. When your impurities are purged and you are free from sin you will reach heaven, the land of the elect. [Note: island: (pali) d?pa. D?pa is the name for a lamp. The Buddha is called d?pankara. The first part of the verse may also be rendered 'make of the self a lamp.'] 237 Your life has come near to an end, you are arrived in the presence of Yama (the king of death). There is no resting-place for you on the way and you have made no provision (for your journey). 238 Make for yourself and island, strive quickly, be wise. When your impurities are purged and you are free from sin, you will not again enter into birth and old age. 239 As a smith removes the impurities of silver, even so let a wise man remove the impurities of himself one by one, little by little, and from time to time. 240 Impurity arising from iron eats into it though born from itself, likewise the evil deeds of the transgressor lead him to the evil state. 241 Non-recitation is the impurity of the seeker, non-exertion is the impurity of house; indolence is the impurity of (personal) appearance, and thoughtlessness is the impurity of the watchful. 242 Bad conduct is the impurity of a woman; niggardliness is the impurity of the giver; evil deeds are impurities in this world and in the next. Page 36 of 59

37 243, But there is an impurity greater than all impurities. Ignorance is the greatest impurity. O mendicants, having cast away that impurity, be free from all impurities. 244 Life is easy to live for one who is shameless, who is of (the boldness of) a crow hero, for the mischief-maker for the slanderer, for the impudent, and for the impure. 245 But life is hard to live for one who has a sense of modesty, who always seeks for what is pure, who is disinterested, not impudent, who lives in purity; the man of insight. 246 He who destroys life, who speaks untruth, who in this world takes what is not given to him, who goes to another man's wife, 247 and he who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root. 248, Know this, O man, that evil things befall the unrestrained. Let not greed and wrong-doing bring you to grief for a long time. 249 Men give (alms) according to their faith or according to their friendliness. Therefore, he who frets about the drink and food given to others does not, either by day or by night, enjoy peace of mind He in whom this spirit (of envy) is destroyed, removed, by the very root, he, indeed, by day and by night, enjoys peace of mind. 251? There is no fire like passion, no capturer like hatred, there is no net (snare) like delusion, no torrent like craving. Page 37 of 59

38 252 The fault of others is easily seen; our own is difficult to see. A man winnows others' faults like chaff, but his own faults he hides even as a cheat hides an unlucky throw. 253 To him who is observant of the faults of others, who is ever censorious, his own passions increase and he is far from the destruction of passions. 254 There is no path in the sky, there is no recluse (adopting the Buddhist path) outside (of us), mankind delights in worldliness; the Buddhas are free from worldliness There is no path in the sky, there is no recluse outside (of us). Nothing in the phenomenal world is eternal, there is no instability to the awakened. =================================== ( ) - ( ) THE RIGHTEOUS 19, 256. He who carries out his purpose by violence is not therein righteous (established in the law). He is wise who decides both advantage and disadvantage He who guides others by a procedure that is non-violent and equitable, he is said to be a guardian of the law, wise and righteous A man is not learned simply because he talks much. He who is tranquil, free from hatred, free from fear, he is said to be learned. Page 38 of 59

39 259 A man is not a supporter of the law simply because he talks much, but he who, little learned, discerns it by his body, he who does not neglect the law, he, indeed, is the supporter of the law. 260? A man is not an elder simply because his head (hair) is grey. His age is ripe, but he is called grown old in vain He in whom dwell truth, virtue, non-violence, restraint, control, he who is free from impurity and is wise, he is called an elder. 262.? Not by mere talk, not by the beauty of the complexion, does a man who is envious, greedy, and wicked become of good disposition He in whom these (envy, greed, and wickedness) are destroyed, removed by the very root, he who is free from guilt and is wise, is said to be handsome. 264 Not by tonsure does one who is undisciplined and who speaks untruth become a religious man. How can one who is full of desire and greed be a religious man? [Note: religious man: Pali samana is derived from sam to quiet. He who quiets the senses is a samana.] 265 But he who always quiets the evil tendencies, small or large, he is called a religious man because he has quieted all, evil He is not a mendicant simply because he begs others (for alms). He who adopts the whole law is a mendicant, not he who adopts only a part. 267 Page 39 of 59

40 But he who is above good and evil and is chaste, who comports himself in the world with knowledge, he, indeed, is called a mendicant By (observing) silence a man does not become a sage if he be foolish and ignorant; but that wise man, who, holding (as it were) the scale, takes what is good, 269 and avoids the evil, he is the sage, is a sage for that (very) reason. He who in this world weighs both sides, is called a sage on that (very) account A man is not noble (or elect) because he injures living creatures. He is called noble because he does not injure living beings. 271 Not only by disciplined conduct and vows, not only by much learning, nor moreover by the attainment of meditative calm nor by sleeping solitary, 272. do I reach the happiness of release which no worldling can attain. O mendicant, do not be confident (rest not content) so long as you have not reached the extinction of impurities. ======================================================== ( ) - THE PATH Of paths the eightfold is the best; of truths the (best are) four sayings (truths); of virtues freedom from attachment is the best; of men (literally two-footed beings) he who is possessed of sight.* [Note: he who is possessed of sight : (pali) cakkhuma. He who has the eye for truth.] 274. Page 40 of 59