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From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.

He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.

He in whom a desire for the Ineffable (Nirvâna) has sprung up, who in his mind is satisfied, and whose thoughts are not bewildered by love, he is called ûrdhvamsrotas (carried upwards by the stream).

Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.

In like manner his good works receive him who has done good, and has gone from this world to the other;-as kinsmen receive a friend on his return.

L

CHAPTER XVII

ANGER

ET a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.

He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins. Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!

Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.

The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvâna), where, if they have gone, they will suffer no more.

Those who are ever watchful, who study day and night, and who strive after Nirvâna, their passions will come to an end.

This is an old saying, O Atula, this is not as if of to-day: "They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed."

There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.

But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambû river? Even the gods praise him, he is praised even by Brâhman.

Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!

Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!

Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind! The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.

TH

CHAPTER XVIII

IMPURITY

HOU art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.

Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).

Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.

Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.

Let a wise man blow off the impurities of himself, as a smith

blows off the impurities of silver, one by one, little by little, and from time to time.

As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.

The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of complexion is sloth; the taint of a watchman, thoughtlessness.

Bad conduct is the taint of woman, niggardliness the taint of a benefactor; tainted are all evil ways, in this world and in the next.

But there is a taint worse than all taints-ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!

Life is easy to live for a man who is without shame: a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.

But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.

He who destroys life, who speaks untruth, who in the world takes what is not given him, who goes to another man's wife; and the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.

O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!

The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.

There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.

The fault of others is easily perceived, but that of one's self is difficult to perceive; a man winnows his neighbor's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the player.

If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.

There is no path through the air, a man is not a Samana outwardly. The world delights in vanity, the Tathâgatas (the Buddhas) are free from vanity.

There is no path through the air, a man is not a Samana outwardly. No creatures are eternal; but the awakened (Buddha) are never shaken.

A

CHAPTER XIX

THE JUST

MAN is not just if he carries a matter by violence; no,

he who distinguishes both right and wrong, who is learned and guides others, not by violence, but by the same law, being a guardian of the law and intelligent, he is called just.

A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.

A man is not an elder because his head is gray; his age may be ripe, but he is called "Old-in-vain."

He in whom there is truth, virtue, pity, restraint, moderation, he who is free from impurity and is wise, he is called an elder.

An envious, stingy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.

He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred, is called respectable.

Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?

He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.

A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.

He who is above good and evil, who is chaste, who with care passes through the world, he indeed is called a Bhikshu.

A man is not a Muni because he observes silence if he is foolish and ignorant; but the wise who, as with the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.

A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.

Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. O Bhikshu, he who has obtained the extinction of desires, has obtained confidence.

T

CHAPTER XX

THE WAY

HE best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.

This is the way, there is no other that leads to the purifying of intelligence. Go on this path! This is the confusion of Mâra, the tempter.

If you go on this way, you will make an end of pain! The way preached by me, when I had understood the removal of the thorns in the flesh.

You yourself must make an effort. The Tathâgatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mâra.

"All created things perish," he who knows and sees this becomes passive in pain; this is the way to purity.

"All created things are grief and pain," he who knows and sees this becomes passive in pain; this is the way that leads to purity.

"All forms are unreal," he who knows and sees this becomes passive in pain; this is the way that leads to purity.

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