GEMSTONES OF THE GOOD DHAMMA (Saddhamma-maniratana) An Anthology of Verses from the Pali S

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GEMSTONES OF THE GOOD DHAMMA (Saddhamma-maniratana) An Anthology of Verses from the Pali Scriptures Compiled and translated by Ven. S. Dhammika ISBN 955-24-0001-5 The Wheel Publication No. 342/344 Copyright 1987 by Buddhist Publication Society BUDDHIST PUBLICATION SOCIETY KANDY SRI LANKA * * * DharmaNet Edition 1995 Transcription: Joe Crea Proofreading & Formatting: John Bullitt This electronic edition is offered for free distribution via DharmaNet by arrangement with the publisher. DharmaNet International P.O. Box 4951, Berkeley CA 94704-4951 * * * * * * * * Preface The discourses of the Buddha and his direct disciples have been collected together into a huge body of literature known as the Sutta Pitaka. Made up of both prose and verse, much of this literature is little known to the average Buddhist because of its great size and also because in both style and content it is highly philosophical. One selection of this literature is, however, very well known. It is the Dhammapada, a collection of four hundred and twenty-three verses on various aspects of the Buddha's teachings. The Dhammapada's convenient size, pithy wisdom and, at times, great beauty has made it by far the most popular book in the Sutta Pitaka. However, many other verses of equal relevance and appeal are to be found scattered throughout the Sutta Pitaka which remains virtually unknown. I thought it useful, therefore, to collect some of these verses, arrange them according to subject, and present them in such a way that they may enrich the faith and deepen the understanding of those who read them. Most of the verses are the words of the Buddha himself; a lesser number is attributed to his enlightened disciples. But even these reflect the spirit of the Buddha's Dhamma, for it is said: "That which is well spoken is the word of the Buddha." (A. IV, 164). This small work is dedicated to my good friend, Miss Constance Sandham. May these "Gemstones of the Good Dhamma" illuminate the path so that all beings may attain Nibbana! * * * About the Author Venerable S. Dhammika was born in Australia and developed an interest in Buddhism in his early teens. At the age of twenty-two he went to India and was ordained as a Buddhist monk under the Ven. M. Sangharatana Mahathera. He later moved to Sri Lanka where he taught meditation for several years in the Kandy district. He now lives and teaches in Singapore. * * * CONTENTS {1} Ayacana (Request) {2} Dhammavagga (Dhamma) {3} Kilesavagga (The Defilements) {4} Danavagga (Giving) {5} Silavagga (Virtue) {6} Vacavagga (Speech) {7} Bhogavagga (Wealth) {8} Mittatavagga (Friendship) {9} Sutavagga (Learning) {10} Savakavagga (The Disciple) {11} Cittavagga (Mind) {12} Sikkhavagga (The Training) {13} Vayamavagga (Effort) {14} Sativagga (Mindfulness) {15} Attaparavagga (Oneself and Others) {16} Mettavagga I (Love I) {17} Mettavagga II (Love II) {18} Sukhavagga (Happiness) {19} Tunhivagga (Silence) {20} Vipassanavagga (Insight) {21} Buddhavagga (The Buddha) {22} Kittisadda (Praise) * * * {1} Ayacana (Request) 1. Namo te purisajanna namo te purisuttama sadevakasmim lokasmim natthi te patipuggalo. Homage to you so nobly bred. Homage to you amongst men supreme. Peerless are you in all the world. May all worship be given to you. 2. Namo te buddha vir'atthu vippamutto'si sabbadhi sambadhapatippanno'smi tassa me saranam bhava. Homage to you, Enlightened Hero, you who are completely free. I have fallen into great distress, be my refuge and my shelter. 3. Passam'aham devamanussaloke akincanam brahmanam iriyamanam tam tam namassami samantacakkhu pamunca mam Sakka kathamkathahi. In the world of gods and men, I see this brahmin true, this simple man. You I worship, All-seeing One, so free me Sakka, [*] from my doubts. [*] Sakka (Sakya): the Buddha's clan name. 4. Anusasa brahme karunayamano vivekadhammam yam aham vijannam yathaham akaso'va avyapajjamano idh'eva santo asito careyyam. O Brahma, [*] out of compassion teach me the lofty Dhamma so I may understand, and relying on nothing else, may live unclouded like the sky. [*] Brahma: he addresses the Buddha by the name of a deity. 5. Ye ca samkhatadhammase ye ca sekha puthu idha tesam me nipako iriyam puttho pabruhi marisa. Those who have understood the Dhamma and those who train themselves in it: O wise and truly gracious one, tell me how they live their lives. * * * {2} Dhammavagga (Dhamma) 6. Kittayissami te dhammam ditthe dhamme anitiham yam viditva sato caram tare loke visattikam. I will teach you a Dhamma, not hearsay but to be directly seen. Whoever discovers it and knows it, and lives by it with mindfulness, will transcend craving for the world. 7. Suvijano bhavam hoti suvijano parabhavo Dhammakamo bhavam hoti dhammadessi parabhavo. Prosperity in life is plain, decline in life is also plain: one who loves the Dhamma prospers, one who hates the Dhamma declines. 8. Yo ca dhammam abhinnaya dhammam annaya pandito rahado va nivato ca anejo vupasammati. Thoroughly understanding the Dhamma and freed from longing through insight, the wise one rid of all desire is calm as a pool unstirred by wind. 9. Yesam dhamma asammuttha paravadesu na niyare te sambuddha sammadanna caranti visame samam. Those to whom the Dhamma is clear are not led into other doctrines; perfectly enlightened with perfect knowledge, they walk evenly over the uneven. 10. Na udakena suci hoti bahv ettha nhayati jano yamhi saccan ca dhammo ca so suci so ca brahmano. Not by water is one made pure though many people may here bathe, [*] but one in whom there is truth and Dhamma, he is pure, he is a brahmin. [*] The Buddha's contemporaries believed that people could be purified by bathing in sacred rivers. 11. Ujuko nama so maggo abhaya nama sa disa ratho akujano nama dhammacakkehi samyuto. The path is called "straight," without fear" is the destination; the carriage is called "silent" and its wheels are right effort. 12. Hiri tassa apalambo saty-assa parivaranam dhammaham sarathim brumi sammaditthipure javam. Conscience is the rails and mindfulness the upholstery, Dhamma is the driver and right view runs ahead of it. 13. Yassa etadisam yanam itthiya purisassa va sa ve etena yanena nibbanassa'eva santike. And whether it be a woman, or whether it be a man, whoever travels by this carriage shall draw close to Nibbana. 14. Ye keci osadha loke vijjanti vividha bahu dhammosadhasamam na'tthi etam pivatha bhikkhavo. Of all the medicines in the world, manifold and various, there is none like the medicine of Dhamma: therefore, O monks, drink of this. 15. Dhammosadham pivitvana ajaramarana siyum bhavayitva ca passitva nibbuta upadhikkhaye. Having drunk this Dhamma medicine, you will be ageless and beyond death; having developed and seen the truth, you will be quenched, free from craving. * * * {3} Kilesavagga (The Defilements) 16. Kamayogena samyutta bhavayogena cubhayam ditthiyogena samyutta avijjaya purakkhata satta gacchanti samsaram jatimaranagamino. Bound by desire, tied to becoming, fettered tightly by false opinions, yoked to ignorance, whirled around: thus beings wander through samsara, dying only to be born again. 17. Na hirannasuvannena parikkhiyanti asava amitta vadhaka kama sapatta sallabandhana. Neither gold nor minted coins can make the defilements disappear. Sense desires are enemies and killers, hostile darts, rigid bonds. 18. Ummadana ullapana kama cittapamathino sattanam samkilesaya khippam marena odditam. Desire is agitating and deceiving, a source of mental pain, a net cast out by Mara [*] to entangle and defile beings. [*] Mara: the Tempter, the Evil One. 19. Pabbatassa suvannassa jatarupassa kevalo dvitta va nalam ekassa iti vidva saman care. Were there a mountain all made of gold, doubled that would not be enough to satisfy a single man: know this and live accordingly. 20. Kodhano dubbanno hoti atho dukkham pi seti so atho attham gahetvana anattham adhipajjati tato kayena vacaya vadham katvana kodhano. How ugly is the angry man! His sleep is without comfort; despite his wealth he is always poor. Filled with anger as he is, he wounds by acts of body and speech. 21. Hanta labhati hataram jetaram labhati jayam akkosako ca akkosam rosetaran ca rosako atha kamma vivattena so vilutto vilumpati. One who kills gets a killer, one who conquers gets a conquerer, one who reviles gets reviled. Thus as a result of his own actions the spoiler will in turn be spoiled. 22. Natth'anno ekadhammo pi yeneva nivuta paja samsaranti ahorattam yatha mohena avuta. There is no other single thing by which the human race is hindered, by which it wanders day and night, so much as by this: delusion. 23. Imesu kira sajjanti eke samanabrahmana viggayha nam vivadanti jana ekangadassino. How they cling and how they wrangle, yet claim to be recluses and brahmins. Quarrelling and clinging to their opinions, they see only one side of things. 24. Ye ca rattim diva yutta sammasambuddhasasane te nibbapenti ragaggim niccam asubhasannino. Those who apply themselves, day and night to the teachings of the Buddha will quench the burning fire of lust by the perception of the impure. 25. Dosaggim pana mettaya nibbapenti naruttama mohaggim pana pannaya yayam nibbedhagamini. By love they will quench the fire of hate, by wisdom the fire of delusion. Those supreme men extinguish delusion with wisdom that breaks through to truth. * * * {4} Danavagga (Giving) 26. Na samane na brahmane na kapaniddhike na vanibbake labbhana samvibhajeti annam pananca bhojanam tam ve avutthikasamo'ti ahu nam purisadhamam. Not with recluses or brahmins, neither with the poor and needy does the base man share his food or give any drink or sustenance. People say that selfish man is like a drought, a rainless sky. 27. Ekaccanam na dadati Ekaccanam pavecchati tam ve padesavassiti ahu medhavino jana. One who shares his wealth with some, but does not gladly give to others, is only like a local shower: in such a way the wise describe him. 28. Subhikkhavaco puriso sabbabhutanuhampako amodamano pakireti detha detha ti bhasati. But one who rains down bountiful gifts, gladly giving here and there out of compassion for all beings, and who always says "Give, give, --" 29. Yathapi megho thanayitva gajjayitva pavassati thalam ninnanca pureti abhisandanto varina evam eva idh'ekacco puggalo hoti tadiso. This type of person is like a giant cloud filled with rain, thundering and pouring down refreshing water everywhere, drenching the highlands and lowlands too, generous without distinctions. 30. Dhammena samharitvana utthanadhigatam dhanam tappeti annapanena samma satte vanibakke. With his wealth collected justly, won through his own efforts, he shares both food and drink with beings who are in need. 31. Yathapi kumbho sampunno yassa kassaci adhokato vamate udakam nissesam na tattha parirakkhati. Just as a pot filled with water if overturned by anyone, pours out all its water and does not hold any back. 32. Tath'eva yacke disva hinamukkatthamajjhime dadahi danam nissesam kumbho viya adhokato. Even so, when you see those in need, whether low, middle or high, then give like the overturned pot, holding nothing back. 33. Danan ca peyyavajjan ca atthacariya ca ya idha samanattata dhammesu tattha tattha yatharaham ete kho sangaha loke rathass'ani va yayato. Generosity, kind words, doing a good turn for others, and treating all people alike: these bonds of sympathy are to the world what the lynch-pin is to the chariot wheel. 34. Annado balado hoti vatthado hoti vannado yanado sukhado hoti dipado hoti cakkhudo. Giving food one gives strength, giving clothes one gives beauty, giving lamps one gives sight, giving transport one gives delight. 35. So ca sabbadado hoti yo dadati upassayam amatam dado ca so hoti yo dhammam anusasati. Giving shelter one gives all; but one who instructs in the Dhamma, the excellent teaching of the Buddha, such a person gives ambrosia. * * * {5} Silavagga (Virtue) 36. Silam ev'idha sikkhetha asmim loke susikkhitam silam hi sabbasampattim upanameti sevitam. Here in the world one should train carefully to purify virtue; for virtue when well cultivated brings all success to hand. 37. Yo panam natipateti musavadam na bhasati loke adinnam nadiyati paradaram na gacchati. Not harming living beings, not speaking lies, taking nothing in all the world unasked, nor going to the wives of other men. 38. Suramerayapanam ca yo naro nanuyunjati pahaya panca verani silava iti vuccati. And never drinking intoxicants: One who gives up these five harmful acts and does not engage in them is truly called a virtuous man. 39. Adi silam patittha ca kalyananan ca matukam pamukham sabbadhammanam tasma silam visodhaye. Virtue is the foundation, the forerunner and origin of all that is good and beautiful; therefore one should purify virtue. 40. Silam balam appatimam silam avudham uttamam silam abharanam settham silam kavacam abbhutam. Virtue is a mighty power, Virtue is a mighty weapon, Virtue is the supreme adornment, Virtue is a wonderful armour. 41. Na jacca vasalo hoti na jacca hoti brahmano kammana vasalo hoti kammana hoti brahmano. One is not low because of birth nor does birth make one holy. Deeds alone make one low, deeds alone make one holy. 42. Ananganassa posassa niccam sucigavesino valaggamattam papassa abbhamattam va khayati. To one who is without evil, always striving for purity, a wrong the size of a hair tip seems as big as a rain cloud. 43. Punnam eva so sikkheyya ayataggam sukhundrayam dananca samacariyanca mettacittanca bhavaye. Train yourself in doing good that lasts and brings happiness. Cultivate generosity, the life of peace, and a mind of boundless love. 44. Silam ajarasa sadhu saddha sadhu adhitthita panna naranam ratanam punnam corehyahariyam. The good luck of virtue never fades, faith also brings great good. Wisdom is man's most precious gem, merit no thief can ever steal. 45. Sabbada silasampanno pannva susamahito ajjhattacinti satima ogham tarati duttaram. In every virtue all-accomplished, with wisdom full and mind composed, looking within and ever mindful - thus one crosses the raging flood. * * * {6} Vacavagga (Speech) 46. Purisassa hi jatassa kuthari jayate mukhe yaya chindati attanam balo dubbhasitam bhanam. Every fool who is born has an axe within his mouth with which he cuts himself when he uses wrong speech. 47. Tam eva vacam bhaseyya yay'attanam na tapaye pare ca na vihimseyya sa ve vaca subhasita. One should utter only words which do no harm to oneself and cause no harm for others: that is truly beautiful speech. 48. Piyavacam eva bhaseyya ya vaca patinandita yam anadaya papani paresam bhasate piyam. Speak kind words, words rejoiced at and welcomed, words that bear ill-will to none; always speak kindly to others. 49. Tass'eva tena papiyo yo kuddham patikujjhati kuddham appatikujjhanto sangamam jeti dujjayam. The worse of the two is he who, when abused, retaliates. One who does not retaliate wins a battle hard to win. 50. Jayam ve mannati balo vacaya pharusam bhanam jayanc'ev'assa tam hoti ya titikkha vijanato. The fool thinks he has won a battle when he bullies with harsh speech, but knowing how to be forbearing alone makes one victorious. 51. Yam samano bahu bhasati upetam atthasamhi tam janam so dhammam deseti janam so bahu bhasati. When the recluse speaks much it is only to speak about the goal. Knowingly he teaches the Dhamma, knowingly he speaks much. 52. Yo ve na byadhati patva parisam uggahavadinam na ca hapeti vacanam na ca chadeti sasanam. If one addresses those who wish to learn, without wavering, imparting understanding, opening up and not obscuring the teaching. 53. Asanditthan ca bhanati pucchito na ca kuppati sa ve tadisako bhikkhu duteyyam gantum arahati. Speaking without hesitation nor getting angry when asked a question, a monk like this is worthy to proclaim the teachings. 54. Nabhasamanam jananti missam balehi panditam bhasamanan ca jananti desentam amatam padam bhasaye jotaye dhammam pagganhe isinam dhajam. If he does not speak up, others know him not; he is just a wise man mixed up with fools. But if he speaks about and teaches the Deathless, others will know him. So let him light up the Dhamma, let him lift the sage's banner high. 55. Yam buddho bhasati vacam khemam nibbanapattiya dukkhass 'antakiriyaya sa ve vacanam uttama. The Buddha speaks words that lead to the winning of security, the ending of sorrow and the attaining of Nibbana. Truly, this is the speech supreme. * * * {7} Bhogavagga (Wealth) 56. Jivatevapi sappanno api vittaparikkhaya pannaya ca alabhena vittavapi na jivati. The wise man continues to live even if he should lose his wealth. But the rich man without wisdom is not alive even now. 57. Appakena pi medhavi pabhatena vicakkhano samutthapeti attanam anum aggiva santhamam. Starting off with little wealth, the wise man skilfully increases it, just as a sudden draft of wind can make a spark of fire grow. 58. Susamvihitakammantam kalutthayam atanditam sabbe bhogabhivaddhanti gavo sausabha-m-iva. If he plans his project well, rises early and works untiringly, all his wealth will increase like cows penned in with a bull. 59. Pandito silasampanno jalam aggiva bhasati bhoge samharamanassa bhamarass'eva iriyato. One who is virtuous and wise shines forth like a blazing fire; like a bee collecting nectar he acquires wealth by harming none. 60. Catudha vibhaje bhoge sa ve mittani ganthati ekena bhoge bhunjeyya dvihi kammam payojaye catutthan ca nidhapeyya apadasu bhavissati. He divides his wealth in four and thus he wins friendship. One portion he uses for his needs, two portions for his business, the fourth portion he saves for times of emergency. 61. Susamvihitakammanta sangahitaparijjana bhattu manapam carati sambhatam anurakkhati. Deft and capable at her work, in harmony with other people, a wife is pleasing to her husband and carefully looks after his wealth. 62. Saddhasilena sampanna vadannu vitamacchara niccam maggam visodheti sotthanam samparayikam. Endowed with faith and virtue, speaking gently, free from selfishness: such a woman purifies the pathway leading to a future happiness. 63. Saddhadhanam siladhanam hiri ottappiyam dhanam sutadhanan ca cago ca panna ve sattamam dhanam. The wealth of faith and virtue's wealth, the wealth of conscience and fear of blame, the wealth of learning and giving too, and as the seventh, wisdom's wealth. 64. Yassa ete dhana atthi itthiya purisassa va adaliddo'ti tam ahu amogham tassa jivitam. Those who have these treasures true, be they women or be they men, are not poor or destitute, nor have their lives been lived in vain. 65. Patirupakari dhurava utthata vindate dhanam saccena kittim pappoti dadam mittani ganthati. Whoever acts, strives and toils shall acquire wealth; by truthfulness one gains good repute, and by giving one binds friends. * * * {8} Mittatavagga (Friendship) 66. Asant'assa piya honti sante na kurute piyam asantam dhammam roceti tam parabhavato mukham. To be in communion with the bad, and choose the ways of the bad, to have no friends among the good, this is a source of suffering. 67. Sabbhir eva samasetha sabbhi kubbetha santhavam satam saddhammam annaya panna labbhati nannato. Consort only with the good, come together with the good. To learn the teaching of the good gives wisdom like nothing else can. 68. Putimaccham kusaggena yo naro upanayhati kusa pi puti vayanti evam balupasevana. If one strings a piece of putrid fish on a blade of kusa grass, the grass will soon smell putrid too: the same with one who follows a fool. 69. Tagaranca palasena yo naro upanayhati patta pi surabhi vayanti evam dhirupasevana. If one wraps frankincense, in any ordinary kind of leaf, the leaf will soon smell sweet too: the same with one who follows the wise. 70. Tasma palasaputass'eva natva sampatam attano asante nupaseveyya sante seveyya pandito. Remembering the example of the leaf, and understanding the results, one should seek companionship with the wise, never with the bad. 71. Sattho pathavato mittam mata mittam sake ghare sahayo atthajatassa hoti mittam punappunam sayam katani punnani tam mittam samparayikam. A companion is a traveller's friend, a mother is a friend at home, one who helps in time of need is a good and steady friend. And the good deeds done by oneself are one's true friends in time to come. 72. Upakaro ca yo mitto yo ca mitto sukhe dukkhe atth'akkhayi ca yo mitto yo ca mittanukampako. A friend who always lends a hand, a friend in both sorrow and joy, a friend who offers good counsel, a friend who sympathises too. 73. Ete pi mitte cattaro iti vinnaya pandito sakkaccam payirupaseyya mata puttam va orasam. These are the four kinds of true friends: one who is wise, having understood, will always cherish and serve such friends just as a mother tends her only child. 74. Kalyanamitto yo bhikkhu sappatisso sagaravo karam mittanam vacanam sampajano patissato papune anupubbena sabbasamyojanakkhayam. The monk who has a lovely friend, who pays respect and deference to him, and acts as his friend advises, with mindfulness and comprehension clear, will in time be freed from bonds; all his fetters will be destroyed. 75. Abbhatitasahayassa atitagatasatthuno n'atthi etadisam mittam yatha kayagata sati. For one whose friend has passed away, for one whose teacher no more lives, there is no other friend in this world like mindfulness of the body. * * * {9} Sutavagga (Learning) 76. Sussusa sutavaddhani sutam pannaya vaddhanam pannaya attham janati nato attho sukhavaho. Desire to learn increases learning; learning makes wisdom increase. By wisdom is the goal known; knowing the goal brings happiness. 77. Bahussutam upaseyya sutan ca na vinasaye tam mulam brahmacariyassa tasma dhammadharo siya. One should follow the learned man, and should not neglect learning, for that is the foundation of the holy life. Therefore be well versed in Dhamma. 78. Bahussutam dhammadharam sappannam buddhasavakam nekkham jambonadass'eva ko tam ninditum arahati devapi nam pasamsanti brahmunapi pasamsito. Learned, knowing the Dhamma, truly wise, the Buddha's disciple is like the finest gold of Jambu. Who can find any blame in him? Even the gods sing his praise; Brahma himself sings his praise. [*] [*] Brahma: A high divinity in the ancient Indian pantheon. 79. Appassuto pi ce hoti silesu susamahito silato nam pasamsanti nassa sampajjate sutam. If one who has little learning is strong in virtue, others will praise his virtue only, because his learning is incomplete. 80. Bahusuto pi ce hoti silesu samahito silato nam garahanti tassa sampajjate sutam. If one who has much learning is weak in virtue, others will blame him for his conduct though his learning is complete. 81. Bahussuto pe ce hoti silesu susamahito ubhayena nam pasamsanti silato ca sutena ca. But if one has much learning and is also strong in virtue, he will be praised for both his virtue and his learning. 82. Bahussuto appasutam yo sutenatimannati andho padipadharo'va tath'eva patibhati mam. A learned man who, because of his learning, despises one with little learning, seems to me like a stone-blind man walking around with a lamp in hand. 83. Tasma hi attahamena mahantam abhikankhata saddhammo garukatabbo saram buddhana sasanam. One who loves his own true welfare, who is concerned with his own good, should pay homage to the Dhamma and always remember the Buddha's words. 84. Samma manam panidhaya samma vacam abhasiya samma kammani katvana kayena idha puggalo. Having a rightly directed mind, speaking rightly spoken speech, doing here with the body only deeds that are right and good. 85. Bahussuto punnakaro apasmim idha jivite kayassa bheda sappanno saggam so upapajjati. Learned, doing much that is worthy even in a life that is short -- a wise person such as this will be reborn in a happy place. * * * {10} Savakavagga (The Disciple) 86. Matari pitari capi yo samma patipajjati tatagate va sambuddhe athava tassa savake bahun ca so pasavati punnam etadiso naro. If one behaves rightly toward his mother and his father, towards the Buddha well-attained, and the disciples of the Buddha, such a person generates an abundant store of good. 87. Bhikkhu ca silasampanno bhikkuni ca bahussuta upasako ca yo saddho ya ca saddha upasika ete kho sangham sobhenti ete hi sanghasobhana. The monk well-possessed of virtue, the nun who is widely learned, male and female lay disciples who are fully endowed with faith -- it is they who illuminate the Sangha, "lights of the Sangha" they are called. 88. Yassa sabrahmacarisu garavo n'upalabbhati araka hoti saddhamma nabham puthaviya yatha. One who has no respect for those who live the holy life with him, is as far from this good Dhamma as the sky is from the earth. 89. Yassa sabrahmacarisu garavo upalabbhati so viruhati saddhamme khette bijam'va bhaddakam. One who has respect for those who live the holy life with him, comes to growth in this good Dhamma like a healthy seed in the field. 90. Itthibhavo kim kayira cittamhi susamahite nanamhi vattamanamhi sammadhammam vipassato. A woman's nature is unimportant when the mind is still and firm, when knowledge grows day by day, and she has insight into Dhamma. 91. Yassa nuna siya evam itthaham puriso'ti va kinci va pana asmiti tam maro vattum arahati. One who thinks such thoughts as "I am a woman" or "I am a man" or any other thought "I am --" Mara is able to address that one. 92. Dummedhehi pasamsa ca vinnuhi garaha ca ya garaha'va seyyo vinnuhi yan ce balappasamsana. The fools offer praise and the wise offer blame. Truly the blame of the wise is much better than the praise of the fool. 93. Sagara anagara ca ubho annonnanissita aradhayanti saddhammam yogakkhemam anuttaram. Home dwellers and the homeless both, by depending upon each other come to realize the good Dhamma, the utter freedom from bondage. 94. Anubandho pi ce assa mahiccho va vighatava ejanugo anejassa nibbutassa anibbuto giddho so vitagedhassa passa yavanca araka. Though physically close behind, if one is acquisitive and restless, how far is that turbulent one from one freed from turbulence, that burning one from one cooled, that hankering one from the greedless! 95. Sukha sanghassa samaggi samagganan c'anuggaho samaggarato dhammattho yogakkhema na dhamsati. A happy thing is concord in the Sangha! One who assists in making harmony, loving concord and righteousness, does not fall away from freedom. * * * {11} Cittavagga (Mind) 96. Cittena niyati loko cittena parikissati cittassa ekadhammassa sabb'eva vasam anvagu. The world is led around by mind, by mind the world is plagued. Mind is itself the single thing which brings all else beneath its sway. 97. Manopubbangama dhamma manosettha manomaya Manasa ce pasannena bhasati va karoti va tato nam sukhamanveti chaya va anapayini. Mind precedes all things; mind is their chief, mind is their maker. If one speaks or does a deed with a mind that is pure within, happiness then follows along like a never departing shadow. 98. Sududdasam sunipunam yatthakamanipatinam cittam rakkhetha medhavi cittam guttam sukhavaham. Difficult to detect and very subtle, the mind seizes whatever it wants; so let a wise man guard his mind, for a guarded mind brings happiness. 99. Dunniggahassa lahuno yatthakamanipatino cittassa damatho sadhu cittam dantam sukhavaham. Wonderful it is to train the mind so swiftly moving, seizing whatever it wants. Good is it to have a well-trained mind, for a well-trained mind brings happiness. 100. Phandanam capalam cittam durakkham dunnivarayam ujum karoti medhavi usukaro'va tejanam. As a fletcher straightens an arrow, even so one who is wise will straighten out the fickle mind, so unsteady and hard to control. 101. Na tam mata pita kayira anne vapi ca nataka sammapanihitam cittam seyyaso nam tato kare No mother nor father nor any other kin can do greater good for oneself than a mind directed well. 102. Anabhijjhalu vihareyya avyapannena cetasa sato ekaggacittassa ajjhattam susamahito. Love without covetous greed, fill your mind with benevolence. Be mindful and one-pointed, inwardly stable and concentrated. 103. Panca kamaguna loke manochattha pavedita ettha chandam virejetva evam dukkha pamuccati. There are five strands of sensual pleasure with the mind as the sixth; by overcoming desire for these one will be freed from suffering. 104. Mama selupamam cittam thitam nanupakampati virattam rajaniyesu kuppaniye na kuppati mam'evam bhavitam cittam kuto mam dukkham essati. My mind is firm like a rock, unattached to sensual things, no shaking in the midst of a world where all is shaking. My mind has thus been well-developed, so how can suffering come to me? 105. Yo caram va yo tittham va nisinno udava sayam vitakkam samayitvana vitakkopasame rato bhabbo so tadiso bhikkhu phutthum sambodhim uttamam. Whether he walks or stands or sits or lies, a monk should take delight in controlling all thoughts. Such a monk is qualified to reach supreme enlightenment. * * * {12} Sikkhavagga (The Training) 106. Atisitam atiunham atisayam idam ahu iti vissatthakammante attha accenti manave. "It's too cold, it's too hot, it's too late," with such excuses one who gives up the practice lets his opportunities slip. 107. Yo ca sitan ca unhan ca tina bhiyyo na mannati karam purisakiccani so sukha na vihayati. But one who looks on cold and heat as no more obstructive than straw and continues with the practice does not fall short of happiness. 108. Alinacitto ca siya na capi bahu cintaye niramagandho asito brahmacariyaparayano. So rid the mind of sloth and dullness, give up thinking of many things. Be healthy and unattached to pleasure, be devoted to the holy life. 109. Unudaro mitaharo appich'assa alolupo sa ve icchaya nicchato aniccho hoti nibbuto. Lean in body, frugal in food, content with little and undisturbed, vain wishes gone and craving stilled, thus the wantless attain Nibbana. 110. Sa jhanapasuto dhiro vanante ramito siya jhayetha rukkhamulasmim attanam abhitosayam. One who is stable in meditation will delight at the woodland's edge, meditating at the foot of a tree until joy and contentment are won. 111. Kamacchando ca vyapado thinamiddhan ca bhikkhuno uddhaccam vicikiccha ca sabbaso va na vijjati. Sense desire, ill will, sloth, laziness, agitation, and doubt are not found in a true and worthy monk. 112. Na sabbato mano nivaraye na mano sayatattam agatam yato yato ca papakam tato tato mano nivaraye. Do not hold back the mind from all, for it is not yet put to sleep. But whenever evil things arise, then should the mind be held in check. 113. Viriyasataccasampanno yuttayogo sada siya na ca appatva dukkhantam vissasam eyya pandito. Possessed of energy and perserverance, be always earnest in applying yourself. The wise one should not be confident until the end of suffering is reached. 114. Samadhiratanamalassa kuvitakka na jayare na ca vikkipate cittam etam tumhe pilandhatha. With the jewelled necklace of concentration, wrong thoughts cannot arise nor can the mind be distracted. So let this be your adornment. 115. Anapanasati yassa paripunna subhavita anupubbam paricita yatha buddhena desita so'mam lokam pabhaseti abbha muto va candima. One who has gradually practised, developed and brought to perfection mindfulness of the in-and-out breath as taught by the Enlightened One, illuminates the entire world like the moon when freed from clouds. * * * {13} Vayamavagga (Effort) 116. Pamado rajo pamada pamadanupatito rajo appamadena vijjaya abbulhe sallam attano. Indolence is dust; dust comes in the wake of indolence. With knowledge and vigilance draw out the arrow from yourself. 117. Niddasili sabhasili anutthata ca yo naro alaso kodhapannano tam parabhavato mukham. When one loves company and sleep, when one is lax and slack, when one is often given to anger -- this is a source of suffering. 118. Samvaro ca pahanam ca bhavana anurakkhana ete padhana cattaro desitadiccabandhuno. The effort to restrain, to abandon, to develop and to maintain: these are the four exertions taught by the Kinsman of the Sun. 119. Utthahatha nisidatha no attho supitena vo? aturanam hi ka nidda sallaviddhana ruppatam? Arise! Sit up! Of what use are your dreams? How can you continue to sleep when you are sick, pierced with the arrow of grief? 120. Amogham divasam kayira appena bahukena va yam yam vijahate rattim tadunan tassa jivitam. Make your day productive whether by little or by much. Every day and night that passes, your life is that much less. 121. Yo dandhakale dandheti taraniye ca taraye yoniso samvidhanena sukham pappoti pandito. The wise one who hurries when hurrying is needed and who slows down when slowness is needed, is happy because his priorities are right. 122. Araddhaviriye pahitatte niccam dalhaparakkame samagge savake passa esa budhana vandana. See the disciples in perfect harmony, resolute and making effort, always firm in their progress -- this is the best worship of the Buddha. 123. Niddam tandim vijambhikam aratim bhattasammadam viriyena nam panametva ariyamaggo visujjhati. Sloth, torpor and drowsiness, boredom and heaviness after meals -- by expelling these with energy the noble path is purified. 124. Saddhaya tarati ogham appamadena annavam viriyena dukkham acceti pannaya parisujjhati. The flood is crossed by faith, by vigilance the sea is crossed, pain is overcome with vigor by wisdom one is purified. 125. Ujumaggamhi akkhate gacchatha ma nivattatha attana coday'attanam nibbanam abhiharaye. The straight path has been clearly shown: walk forward and don't turn back. Urge yourself onwards by yourself; in that way attain Nibbana. * * * {14} Sativagga (Mindfulness) 126. Sambadhe vapi vindanti dhammam nibbanapattiya ye satim saccalatthamsu samma te susamahita. Even when obstacles crowd in, the path to Nibbana can be won by those who establish mindfulness and bring to perfection equipoise. 127. Sace dhavati te cittam kamesu ca bhavesu ca khippam nigganha satiya kitthadam viya duppasum. If your mind runs wild among sensual pleasures and things that arise, quickly restrain it with mindfulness as one pulls the cow from the corn. 128. Ubhinnam attham carati attano ca parassa ca param sankupitam natva yo sato upasammati. Knowing that the other person is angry, one who remains mindful and calm acts for his own best interest and for the other's interest, too. 129. Ubhinnam tikicchantanam attano ca parassa ca jana mannanti balo'ti ye dhammassa akovida. He is a healer of both himself and the other person; only those think him a fool who do not understand the Dhamma. 130. Yatam care yatam titthe yatam acche yatam saye yatam samminjaye bhikkhu yathamenam pasaraye. Whether he walks, stands, sits or lies, stretches out his limbs or draws them in again, let a monk do so with composure. 131. Uddham tiriyam apacinam yavata jagato gati samavekkhita va dhammanam khandhanam udayabbayam. Above, across or back again, wherever he goes in the world let him carefully scrutinise the rise and fall of compounded things. 132. Evam viharim atapim santavuttim anuddhatam cetosamathasamicim sikkhamanam sada satam satatam pahitatto'ti ahu bhikkhum tathavidham. Living thus ardently, at peace within, not restless or mentally agitated, training himself, always mindful: people call such a monk "one constantly resolute." 133. Na so rajjati dhammesu dhammam natva patissato virattacitto vedeti tan ca n'ajjhosaya titthati. Not excited by mental phenomena, one knows them through mindfulness; thus with a mind well detached one understands and does not cling. 134. Satipatthanakusala bojjhangabhavanarata vipassaka dhammadhara dhammanagare vasantite. Those skilled in the foundations of mindfulness, delighting in the enlightenment factors, with knowledge of Dhamma and keen insight, live in the city of Dhamma. 135. Sammappadhanasampanno satipatthanagocaro vimuttikusumasanchanno parinibbaty anasavo. Possessed of persevering energy, practising the foundations of mindfulness, bedecked with the blossoms of freedom, you will be cooled and undefiled. * * * {15} Attaparavagga (Oneself and Others) 136. Sabbe tasanti dandassa sabbesam jivitam piyam attanam upamam katva na haneyya na ghataye. All tremble at punishment. Life is dear to all. Put yourself in the place of others; kill none nor have another killed. 137. Attana'va katam papam attana sankilissati attana akatam papam attana'va visujjhati suddhi asuddhi paccattam nanno annam visodhaye. By doing evil, one defiles oneself; by avoiding evil, one purifies oneself. Purity and impurity depend on oneself: no one can purify another. 138. Attadattham paratthena bahuna 'pi na hapaye attadattham abhinnaya sadatthapasuto siya. Let no one neglect his own welfare for the welfare of others however much. Clearly understanding one's own welfare strive always for one's own true good. 139. Attanameva pathamam patirupe nivesaye ath'annam anusaseyya na kilisseyya pandito. One should first establish onself in what is proper and only then try to instruct others. Doing this, the wise one will not be criticized. 140. Attana ce tatha kayira yath'annam anusasati sudanto vata dammetha atta hi kira duddamo. If only you would do what you teach others then being yourself controlled you could control others well. Truly self-control is difficult. 141. Yo c'attanam samukkamse paran ca-m-avajanati nihino sena manena tam janna vasalo'iti. One who exalts himself and disparages others because of smugness and conceit; know him as an outcaste man. 142. Na paresam vilomani na paresam katakatam attano va avekkheyya katani akatani ca. Look not to the faults of others, nor to their omissions and commissions. But rather look to your own acts, to what you have done and left undone. 143. Paravajjanupassissa niccam ujjhanasannino asava tassa vaddhanti ara so asavakkhaya. When one looks down at others' faults and is always full of envy, one's defilements continually grow; far is one from their destruction. 144. Sudassam vajjam annesam attano pana duddasam paresam hi so vajjani opunati yathabhusam attano pana chadeti kalim'va kitava satho. Easily seen are the faults of others, one's own are difficult to see. By winnowing the chaff of others' faults, one's own are obscured, like a crafty fowler hidden behind the branches. 145. Attana coday' attanam patimase attam attana so attagutto satima sukham bhikkhu vihahisi. You yourself must watch yourself, you yourself must examine yourself, and so self-guarded and mindful, O monk, you will live in happiness. * * * {16} Mettavagga I (Love I) 146. Anatthajanano doso doso cittappakopano bhayam antarato jatam tam jano navabujjhati. Hate brings great misfortune, hate churns up and harms the mind; this fearful danger deep within most people do not understand. 147. Duttho attham na janati. duttho dhammam na passati andham tamam tada hoti yam doso sahate naram. Thus spoilt one cannot know the good, cannot see things as they are. Only blindness and gloom prevail when one is overwhelmed by hate. 148. Yo na hanti na ghateti na jinati na japaye mettam so sabbabhutesu veram tassa na kenaci. He who does not strike nor makes others strike, who robs not nor makes others rob, sharing love with all that live, finds enmity with none. 149. Satimato sada bhaddam satima sukham edhati satimato su ve seyyo vera na parimuccati. For the mindful one there is always good; for the mindful one happiness increases; for the mindful one things go better yet he is not freed from enemies. 150. Yassa sabbam ahorattam ahimsaya rato mano mettam so sabbabhutesu veram tassa na kenaci. But he who both day and night takes delight in harmlessness sharing love with all that live, finds enmity with none. 151. Yo ve mettena cittena sabbalok'anukampati uddham adho ca tiriyan ca appamanena sabbaso. When one with a mind of love feels compassion for all the world -- above, below and across, unlimited everywhere. 152. Appamanam hitam cittam paripunnam subhavitam yam pamanakatam kammam na tam tatravasissati. Filled with infinite kindness, complete and well-developed -- any limited actions one may have done do not remain lingering in one's mind. 153. Mettacitta karunika hotha silesu samvuta araddhaviriya pahitatta niccam dalhaparakkama. Develop a mind full of love; be compassionate and restrained in virtue; arouse your energy, be resolute, always firm in making progress. 154. Yathapi ekaputtasmim piyasmim kusali siya evam sabbesu panesu sabbattha kusalo siya. Just as a loving mother would guard her only dearly beloved child, so towards creatures everywhere one should always wish for their good. 155. Cittam ca susamahitam vippasannam anavilam akhilam sabbabhutesu so maggo brahmapattiya. A mind composed, well-concentrated, purified and undefiled, full of kindness towards all beings -- this is the way that leads to Brahma. * * * {17} Mettavagga II (Love II) 156. Yathapi udakam nama kalyane papake jane samam pharati sitena pavaheti rajomalam. Just as water cools both good and bad and washes away all impurity and dust. 157. Tath'eva tvam pi ahitahite samam mettaya bhavaya mettaparamitam gantva sambodhim papunissasi. In the same way you should develop thoughts of love to friend and foe alike, and having reached perfection in love, you will attain enlightenment. 158. "Yatha aham tatha ete yatha ete tatha aham" attanam upamam katva na haneyya na ghataye. "As I am, so are others; as others are, so am I." Having thus identified self and others, harm no one nor have them harmed. 159. Apadakehi me mettam mettam dipadakehi me catuppadehi me mettam mettam bahuppadehi me. I have love for the footless, for the bipeds too I have love; I have love for those with four feet, for the many-footed I have love. 160. Ma mam apadako himsi ma mam himsi dipadako ma mam catuppado himsi ma mam himsi bahuppado. May the footless harm me not, may the bipeds harm me not, may those with four feet harm me not, may those with many feet harm me not. 161. Sabbe satta sabbe pana sabbe bhuta ca kevala sabbe bhadrani passantu ma kanci papamagama. May all creatures, all living things, all beings one and all, experience good fortune only. May they not fall into harm. 162. Sabbamitto sabbasakho sabbabhutanukampako mettam cittan ca bhavemi abyapajjharato sada. I am a friend and helper to all, I am sympathetic to all living beings. I develop a mind full of love and always delight in harmlessness. 163. Asamhiram asamkuppam cittam amodayam'aham brahmaviharam bhavemi akapurisasevitam. I gladden my mind, fill it with joy, make it immovable and unshakable. I develop the divine states of mind not cultivated by evil men. 164. Tasma sakam paresam pi katabba mettabhavana mettacittena pharitabbam etam buddhana sasanam. Therefore the meditation on love should be done for oneself and others. All should be suffused with love: this is the teaching of the Buddha. 165. Yo ca mettam bhavayati appamanam patissato tanu samyojana honti passato upadhikkhayam. Whoever makes love grow boundless, and sets his mind for seeing the end of birth: his fetters are worn thin. * * * {18} Sukhavagga (Happiness) 166. Yo pubbe karaniyani paccha so katum icchati sukha so dhamsate thana paccha ca m-anutappati. One who later wishes to do the things he should have done before falls away from happiness and long afterwards repents. 167. Kodham chetva sukham seti kodham chetva na socati kodhassa visamulassa madhuraggassa brahmana vadham ariya pasamsanti tam hi chetva na socati. Slay anger and you will be happy, slay anger and you will not sorrow. For the slaying of anger in all its forms with its poisoned root and sweet sting -- that is the slaying the nobles praise; with anger slain one weeps no more. 168. Yam pare sukhato ahu tad ariya ahu dukkhato yam pare dukkhato ahu tad ariya sukhato vidu passa dhammam durajanam sammulh'ettha aviddasu. What others call happiness, the noble call pain; what others call pain, the noble call happiness. Behold this Dhamma hard to comprehend by which the dull are utterly baffled. 169. Sabbada va sukham seti brahmano parinibbuto yo na limpati kamesu sitibhuto nirupadhi. Always happy is the holyman who is wholly free within, who is not stained by sense desires -- cooled is he and free from clinging. 170. Yam ca kamasukham loke yam c'idam diviyam sukham tanhakkhayasukhassa te kalam n'agghanti solasim. The happiness of sensual lust and the happiness of heavenly bliss are not equal to a sixteenth part of the happiness of craving's end. 171. Sabba asattiyo chetva vineyya hadaye daram upasanto sukham seti santim pappuyya cetasa. With all his attachments cut, with the heart's pinings subdued, calm and serene and happy is he, for he has attained peace of mind. 172. Pamujjabahulo bhikkhu dhamme buddhappavedite adhigacche padam santam sankharupasamam sukham. A monk who has abundant joy in the Dhamma taught by the Buddha, will attain peace and happiness, with the calming of the constructs. 173. Sukho viveko tutthassa sutadhammassa passato avyapajjham sukham loke panabhutesu samyamo. Solitude is happiness for one who is content, who has heard the Dhamma and clearly sees. Non-affliction is happiness in the world -- harmlessness towards all living beings. 174. Sukha viragata loke kamanam samatikkamo asmimanassa yo vinayo etam ve paramam sukham. Freedom from lust is happiness in the world, the going beyond all sensual desires. But the crushing out of the conceit "I am" -- this is the highest happiness. 175. Susukham vata nibbanam sammasambuddhadesitam asokam virajam khemam yattha dukkham nirujjhati. The fully perfected Buddha has taught Nibbana as the highest happiness -- without grief, immaculate, secure, the state where all suffering ceases. * * * {19} Tunhivagga (Silence) 176. Samanabhavam kubbetha game akutthavanditam manopadosam rakkheyya santo anunnato care. Develop the quiet even state of mind, when praised by some, condemned by others, free the mind from hate and pride and gently go your way in peace. 177. Tan nadihi vijanatha sobbhesu padaresu ca sananta yanti kussubbha tunhi yati mahodadhi. Learn this from the waters: in mountain clefts and chasms, loud gush the streamlets, but great rivers flow silently. 178. Yad unakam tam sanati yam puram santam eva tam addhakumbhupamo balo rahado puro'va pandito. Things that are empty make a noise, the full is always quiet. The fool is like a half-filled pot, the wise man like a deep still pool. 179. Kayamunim vacamunim manomunim anasavam muni moneyyasampannam ahu nihatapapakam. Silent in body, silent in speech, silent in mind, without defilement, blessed with silence is the sage. He is truly washed of evil. 180. Upasanto uparato mantabhani anuddhato dhunati papake dhamme dumapattam va maluto. Peaceful, quiet and restrained, speaking little, without conceit -- such a one shakes off all evil as wind shakes leaves off a tree. 181. Cakkhumassa yatha andho, sotava badhiro yatha pannav'assa yatha mugo balava dubbalor iva. Let one with sight be as though blind, and one who hears be as though deaf, let one with tongue be as though dumb, let one who is strong be as though weak. 182. Avitakkam samapanno sammasambuddhasavako ariyena tunhibhavena upeto hoti tavade. Having attained the meditative state where all thoughts come to a stop, the disciple of the perfected Buddha thereby possesses the noble silence. 183. Yatha jalo ca mugo ca attanam dassaye tatha nativelam pabhaseyya sanghamajjhamhi pandito. The wise one in the midst of an assembly should not speak excessively long. He should let himself appear like a simpleton or a dullard. 184. Etam nagassa nagena isadantassa hatthino sameti cittam cittena yam eko ramati vane. In this both mighty beings agree, the enlightened sage and the elephant with tusks resembling the poles of ploughs: both love the solitude of the forest. 185. Vihavihabhinadite sippikabhirutehi ca na me tam phandati cittam ekattaniratam hi me Amidst the chirping and twittering of the birds in the woods this mind of mine does not waver for I am devoted to solitude. * * * {20} Vipassanavagga (Insight) 186. Pancangikena turiyena na rati hoti tadisi yatha ekaggacittassa samma dhammam vipassato. Music from a five-piece ensemble cannot produce as much delight as that of a one-pointed mind with perfect insight into things. 187. Ye ca santacitta nipaka satimanto ca jhayino samma dhammam vipassanti kamesu anapekkhino. Those peaceful in mind, discerning, mindful and meditative, having perfect insight into things, unconcerned with sense desires, 188. Appamadarata santa pamade bhayadassino abhabba parihanaya nibbanass'eva santike. calm, delighting in diligence, seeing fear in negligence, can never fall away or fail, for they are close to Nibbana. 189. Atitam nanusocanti nappajappanti nagatam paccuppannena yapenti tena vanno pasidati. They do not lament over the past, they yearn not for what is to come, they maintain themselves in the present, thus their complexion is serene. 190. Atitam nanvagameyya nappatikankhe anagatam yad atitam pahinan tam appattan ca anagatam. The past should not be followed after and the future not desired; what is past is dead and gone and the future is yet to come. 191. Paccuppannan ca yo dhammam tattha tattha vipassati asamhiram asamkuppam tam vidva m-anubruhaye. But whoever gains insight into things presently arisen in the here and now, knowing them, unmoved, unshaking, let him cultivate that insight. 192. Cittam upatthapetvana ekaggam susamahitam paccavekkhatha sankhare parato no ca attato. Establish the mind, set it up in one-pointed stability; look upon all formations as alien and as not self. 193. Phenapindupamam rupam vedana bubbulupama maricikupama sanna sankhara kadalupama mayupamanca vinnanam. The body is like a ball of foam, feelings are like bubbles, perception is like a mirage, mental constituents like a pithy tree, and consciousness like a magic trick. 194. Sabbalokam abhinnaya sabbaloke yathatatham sabbalokavisamyutto sabbaloke anupayo. Knowing the world in full directly, the whole world just as it is, from the whole world he is freed; he clings to naught in all the world. 195. Sabbe sabbabhibhu dhiro sabbaganthappamocano phutthassa parama santi nibbanam akutobhayam. This sage all-victorious with all bonds loosened, has reached perfect peace: Nibbana that is void of fear. * * * {21} Buddhavagga (The Buddha) 196. Yathapi udake jatam pundarikam pavaddhati nopalippati toyena sucigandham manoramam. As the lotus is born in the water and grows up beneath the water, yet remains undefiled by the water, fragrant and beautiful. 197. Tath'eva ca loke jato buddho loke viharati nopalippati lokena toyena padumam yatha. Just so the Buddha is born in the world, grows up and dwells in the world, but like the lotus unstained by water he is not defiled by the world. 198. Mahasamuddo pathavi pabbato anilo pi ca upamaya na yujjanti satthu varavimuttiya. The mighty ocean, the earth so broad, the mountain peak or the wind are not adequate similes to describe the awesome freedom of the Teacher. 199. Appameyyam paminanto ko'dha vidva vikappaye appameyyam pamayinam nivutam manne akissavam. Who can measure the immeasurable one? Who can fathom and determine him? To try to measure the immeasurable one betrays a mind devoid of wisdom. 200. Aranne rukkhamule va sunnagare va bhikkhavo anussaretha sambuddham bhayam tumhakam no siya. When in the forest, amongst the roots of trees, or when retired to an empty place, just call to mind the Buddha and no fear or trembling will arise. 201. Hitanukampi sambuddho yad annam anusasati anurodhavirodhehi vippamutto tathagato. When the Buddha teaches others he does so out of compassion, because the Tathagata is wholly freed from both favour and aversion. 202. Yatha rattikkhaye patte suriyass'uggamanam dhuvam tath'eva buddhasetthanam vacanam dhuvasassatam. It is certain that the sun will rise when the darkness of night fades away; so too the words of the supreme Buddha are always certain and reliable. 203. Satthugaru dhammagaru sanghe ca tibbagaravo appamadagaru bhikkhu patisantharagaravo abhabbo parihanaya nibbanass'eva santike. Deeply reverent towards the Teacher, reverent towards the Dhamma and Sangha, reverent towards vigilance, having kindness and good will: a monk like this cannot fail, for he is close to Nibbana. 204. Tena h'atappam karohi idh'eva nipako sato ito sutvana nigghosam sikkhe nibbanam attano. So stir up your energy now, be skilful and be ever mindful. When you have heard my voice train yourself to attain Nibbana. 205. Ye pavutte satthipade anusikkhanti jhayino kale te appamajjanta na macuvasaga siyum. Those who do their best and train in all the teachings that I have taught, alert and meditative, shall in time go beyond the power of death. * * * {22} Kittisadda (Praise) 206. Esa sutva pasidami vaco te isisattama amogham kira me phuttham na mam vancesi brahmano. Hearing your voice, O sage supreme, my heart is filled with joy. My questions truly were not in vain, the brahmin did not deceive me. 207. Anusasi mam ariyavata anukampi anuggahi amogho tuyham ovado antevasi'mhi sikkhito. You have taught me the noble practice, you were compassionate and helpful to me. Your exhortation was not in vain for I am now your trained disciple. 208. Upemi buddham saranam dhammam sanghan ca tadinam samadiyami silani tam me atthaya hehiti. I go for refuge to the Buddha, to the Dhamma and to the Sangha. I undertake the rules of conduct which will be for my true welfare. 209. Asokam virajam khemam ariyatthangikam ujum tam maggam anugacchami yena tinna mahesino. I shall follow that eightfold path, griefless, immaculate, secure, the straight way by following which the great sages have crossed the flood. 210. So aham vicarissami gama gamam pura puram namassamano sambuddham dhammassa ca sudhammatam. I will now go from town to town, I will go from city to city, praising the Buddha and the Dhamma so excellently taught by him. * * * Abbreviations A. Anguttara Nikaya Miln. Milindapanha D. Digha Nikaya S. Samyutta Nikaya Dhp. Dhammapada Sn. Sutta Nipata It. Itivuttaka Thag. Theragatha J. Jataka Thig. Therigatha JN. Jataka Nidanakatha Ud. Udana M. Majjhima Nikaya References to Dhammapada, Jataka, Sutta Nipata, Theragatha and Therigatha are to verse number; references to other works are to the volume and page number of the Pali Text Society editions. REFERENCES (An asterisk indicates the Buddha's own words) 1. Sn. 544 2. S. I, 50 3. Sn. 1063 4. Sn. 1065 5. Sn. 1038 *6. Sn. 1053 *7. Sn. 92 *8. It. 91 *9. S. I, 4 *10. Ud. 6 *11. S. I, 33 *12. S. I, 33 *13. S. I, 33 14. Miln. 335 15. Miln. 335 *16. A. II, 10 17. Thig. 347 18. Thig. 357 *19. S. I, 117 *20. A. IV, 96 *21. S. I, 85 *22. It. 8 *23. Ud. 69 *24. It. 93 *25. It. 93 *26. It. 66 *27. It. 66 *28. It. 66 *29. It. 66 *30. It. 66 31. JN. 128 32. JN. 129 *33. A. II, 32 *34. S. I, 32 *35. S. I, 32 36. Thag. 608 *37. A. III, 205 *38. A. III, 206 39. Thag. 612 40. Thag. 614 *41. Sn. 136 42. Thag. 1001 *43. It. 16 *44. S. I, 37 *45. Sn. 174 *46. Sn. 657 47. Sn. 451 48. Sn. 452 *49. S. I, 162 *50. S. I, 163 *51. Sn. 722 *52. A. IV, 196 *53. A. IV, 196 *54. A. II, 51 55. Sn. 454 56. Thag. 499 *57. J. 4 *58. J. 341 *59. D. III, 188 *60. D. III, 188 *61. A. IV, 271 *62. A. IV, 271 *63. A. IV, 6 *64. A. IV, 6 *65. Sn. 187 *66. Sn. 94 *67. S. I, 17 *68. It. 68 *69. It. 68 *70. It. 68 *71. S. I, 37 *72. D. III, 188 *73. D. III, 188 *74. It. 10 75. Thag. 1035 76. Thag. 141 77. Thag. 1027 *78. A. II, 8 *79. A. II, 8 *80. A. II, 8 *81. A. II, 8 82. Thag. 1026 83. A. II, 21 *84. It. 60 *85. It. 60 *86. A. II, 4 *87. A. II, 8 88. Thag. 278 89. Thag. 391 90. S. I, 129 91. S. I, 129 92. Thag. 668 *93. It. 111 *94. It. 91 *95. It. 12 *96. S. I, 39 *97. Dhp. 1 *98. Dhp. 36 *99. Dhp. 35 *100. Dhp. 33 *101. Dhp. 43 *102. A. II, 29 *103. Sn. 171 104. Thag. 194 *105. It. 117 *106. D. III, 185 *107. D. III, 185 *108. Sn. 717 *109. Sn. 707 *110. Sn. 709 *111. A. V, 16 *112. S. I, 14 113. Thag. 585 114. Miln. 337 115. Thag. 548 *116. Sn. 334 *117. Sn. 96 *118. A. II, 17 *119. Sn. 331 120. Thag. 451 121. Thag. 293 122. Thig. 161 *123. S. I, 7 *124. Sn. 184 125. Thag. 637 *126. S. I, 48 127. Thag. 446 *128. S. I, 162 *129. S. I, 162 *130. It. 120 *131. It. 120 *132. It. 121 133. Thag. 816 134. Miln. 342 135. Thag. 100 *136. Dhp. 130 *137. Dhp. 165 *138. Dhp. 166 *139. Dhp. 158 *140. Dhp. 159 *141. Sn. 132 *142. Dhp. 50 *143. Dhp. 253 *144. Dhp. 252 *145. Dhp. 379 *146. It. 84 *147. It. 84 *148. It. 22 *149. S. I, 208 *150. S. I, 208 151. J. 37 152. J. 38 153. Thag. 979 154. Thag. 33 155. S. IV, 118 156. JN. 168 157. JN. 169 *158. Sn. 705 *159. A. II, 72 *160. A. II, 72 *161. A. II, 72 162. Thag. 648 163. Thag. 649 164. Miln. 394 *165. It. 21 166. Thag. 225 *167. S. I, 161 *168. S. IV, 127 *169. S. I, 212 *170. Ud. 11 *171. S. I, 212 172. Thag. 11 *173. Ud. 10 *174. Ud. 10 175. Thag. 227 *176. Sn. 702 *177. Sn. 720 *178. Sn. 721 *179. It. 56 180. Thag. 2 181. Thag. 501 182. Thag. 650 183. Thag. 582 *184. Ud. 42 185. Thag. 49 186. Thag. 398 *187. It. 40 *188. It. 40 *189. S. I, 5 *190. M. III, 131 *191. M. III, 131 192. Thig. 177 *193. S. III, 142 *194. It. 122 *195. It. 122 196. Thag. 700 197. Thag. 701 198. Thag. 1013 199. S. I, 149 *200. S. I, 220 *201. S. I, 111 202. JN. 122 *203. A. III, 331 *204. Sn. 1062 *205. S. I, 52 206. Thag. 1276 207. Thag. 334 208. Thig. 250 209. Thig. 361 210. Sn. 192 * * * * * * * * THE BUDDHIST PUBLICATION SOCIETY The BPS is an approved charity dedicated to making known the Teaching of the Buddha, which has a vital message for people of all creeds. Founded in 1958, the BPS has published a wide variety of books and booklets covering a great range of topics. 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