TIBETAN BUDDHIST CANON:
BKAH-HGYUR
In Search of Peace
Compiled by Dr Gautam Chatterjee
A silver smith does with the silver, so does the intelligent man, gradually and little by little, cleanse himself of all his impurities.
Desires are never satiated; wisdom affords contentment; he who has the contentment of wisdom cannot fall into the power of lust.
They who have fondness for pleasure, and who delight only in what is wrong, would not perceive the danger they run, even if their life was drawing to a close.
If he is subdued by wealth and seeks not the world of bliss, his mind is subverted by desires; he brings destruction on himself and on others.
Mankind is subdued by its indecision; he who considers even passions as pure, increases and multiplies his passions and adds to his miseries.
Desires envelop one as it were in darkness; one is torn to pieces by delighting in lust; the heedless are held fast by their bonds, as are fish to their watery homes.
As he who has himself made a weapon is killed by it, so likewise the being in whose heart lust has arisen will be killed by it.
The wise man through earnestness, virtue, and purity makes himself an island which no flood can submerge.
He who is not given up to carelessness, who finds no delight in pleasures, whose mind is always attentive, will put an end to sorrow.
The foolish people, who consider what is not good as good, what is not agreeable as agreeable, what is misery as happiness, will surely come to destruction.
He who, doing evil, would be made happy by it, finds no contentment, let him not do evil.
He who, doing what is right, would be made happy by it, finds contentment, let him not do evil.
As the frontier town is protected by strong entrenchments, so let him who would be happy protect himself by strong defense.
Look where you will, there is nothing dearer to man than himself; therefore, as it is the same thing that is dear to you and to others, hurt not others with what pains yourself.
To all men this life is dear; all men fear punishment; you, who are like unto them, strike not, put not to death.
He who observes the law, who is perfectly virtuous, modest, speaking the truth, doing what he ought to do, delights the rest of mankind.
He, who, doing what he ought to do, and who, extolling the true law, gives to others pleasure, shall find joy in the world.
Morality brings happiness; the body is free from pain, at night one’s rest is peaceful, and on awakening one is still happy.
The wise, who are charitable, and who observe the moral precepts, acquire by the merit of charity endless happiness in this world and in the other.
It is well for him who observes, even unto old age, morality and virtue, and who is a believer; wisdom is the greatest treasure of men; it would be hard indeed for a robber to steal away the merit of one’s good works.
He who is careful to observe the moral laws and meditation will acquire supernatural sight and discriminate according to knowledge.
He who devotes himself to these things, morality, meditation, and knowledge, arrives finally at perfect purity, and puts an end to pain and also to existence.
The rainfalls from a sky covered by clouds, it falls not from a clear sky; remove then that which obscures the mind and the rain will not fall.
The odour of the flower travels not against the wind, nor does that of aloe-wood, of incense, or of chandana. The adour of the holy travels even against the wind; all regions are pervaded by the fragrance of the perfect man.
Incense, chandana, utpala, and mallika, among these sweet perfumes the sweet adour of morality and virtue is surpassed.
They who live in thoughtfulness, who are perfectly purified by their moral conduct, and who are emancipated by the perfectness of their knowledge, will not meet with the road of unhappiness and destruction.
He who has cast away wickedness in the body, who has cast away wickedness in speech, who has cast away wickedness in thoughts, has cast away likewise all other stains.
He who is virtuous in body, speech, and mind, obtains unceasing happiness here and in the other world.
He who praises a man who ought to be blamed and who blames a man worthy of praise, brings sin upon himself with his mouth; he who is sinful will not find happiness.
One must only speak what is right, and must not speak evilly, from wicked words comes evil, one ought consequently to use proper language.
He, who speaks words which bring him no grief and which will do no harm to his neighbour, speaks well.
To speak the truth is like amrita, truth cannot be surpassed. The truth is holding fast to what is good and to what is right.
He who smiter will be smitten; he who shows rancour will find rancour; so likewise from reviling comes reviling, and to him who is angered comes anger.
He who is ashamed of what is not shameful, and not ashamed of what is shameful, who fears what is not fearful, and who fears not what is fearful, that man has wrong views and will be lost.
He who formerly was heedless and who afterwards has become careful, like the moon free from clouds, he brightens up the whole world.
He who covers up his evil deeds by good deeds brightens up the whole of this world like the moon free from clouds.
One whose heart is always pure, pure by always confessing his sins, in every act observing the way of purity, will reach perfection.
Think not “Evil is of little importance it will not follow after me.” For as a large vase is filled by the falling of drops of water, so will the fool become full of evil, even if he gathers it little by little.
Remarking not the sins of others, and what they have done or left undone, one should remark what he himself does right or wrong.
As out of a heap of flowers many garlands are made, so when a man has been born he can do many virtuous deeds.
He who minds modesty and knowledge as a good horse does the whip, and who is well composed by wisdom, cleanses himself of sin.
The tamed horse is made to go to the place of assembly; the king rids the tamed horse; the best among tamed men is he who patiently endures abuse.
Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.
He who would be tamed like a good horse must tame himself; with the self well-tamed one reaches the end of affliction.
Self is the lord of self; self is the refuge of self; therefore break the self as you would a good horse.
He who conquers a thousand times a thousand men in battle, a greater conqueror than he is he who conquers himself.
Self is the lord of self; what other lord could there be. He who has become master of himself will find no pain the midst of sorrow.
He who lives a hundred years violating all his vows, a life of one single day is better if one observes all his vows.
No matter what sacrifice a man may offer in this world to acquire merit, it is not worth the quarter of doing homage to one who has a quieted and upright mind.
The wise man should have as his friends those who have faith, who speak pleasingly, who are attentive, virtuous, and wise; he should associate with the best of men.
Associate with them who have listened much, retained much, who reflect, who have faith and wisdom; if one but hearken here to the pleasing words of these men, he will attain that which surpasses everything.
If one associates with those best of men who are virtuous, dispassionate, who have the best of knowledge; one will arrive at still greater excellence.
If those who are not wicked associate with the wicket, there arises an inclination to do evil, which will grow into open acts of wickedness; by associating with those with whom one ought not to associate; one becomes sinful through their sinfulness.
The man who is always thoughtful, who knows how to be always moderate in his food, he is subject to but little suffering, and his slow digestion prolongs his life.
He whose senses are not controlled, who does not know how to be moderate in his food, who is thoughtless and idle, who lives seeking what pleases the eye, is overthrown by his passions as is a weak tree by the wind.
He whose senses are well controlled, who knows how to be moderate in his food, who remembers everything and is diligent, who seeks not after what pleases the eye, is not disturbed by passions, like a mountain unshaken by the wind.
As the elephant in battle is patient though pierced by the arrows shot from the bows, so likewise be patient under the unkind words of the crowd.
There is no swamp like desire; there is nothing as pernicious as hatred; there is no net like ignorance; there is no torrent like covetousness.
He who has done that which is wrong, suffers for it, and when hereafter he will be in the evil way he will suffer; he who had done that which is right, is made happy, and when hereafter he will be in the happy way he will be happy.
As mountains and rocks are unshaken by the wind, so likewise the wise man is unmoved by praise or blame.
Having cast off what is before, having cast off what is behind, having cast off what is in the middle, one goes to the other shore of existence; when the mind is free from everything, one will not be subject to birth and death.
The man who gives up the means of gaining (happiness in) the other world, and who speaks lies, there is no evil that he will not do.
Better it would be that a man should eat a lump of flaming iron than that one who is unrestrained and who has broken his vows should live on the charity of the land.
There exists no spot on the earth, or in the sky, or in the sea, neither is there any in the mountain-clefts, where an evil deed does not bring trouble to the doer.
When one has looked at those around him and has seen their wicked deeds, let him not do likewise; walk not in the way of sin.
He who commits crimes, who uses false measures, who hurts men, or who does any other similar deeds, will be walking in this path fall into a precipice.
Whatsoever a man has done, whether it be virtuous or sinful deeds, there are none that are of little importance; they all bear some kind of fruit.
As long as men are united, so long will they be the conquerors; but if they would be victorious by other means, they will find out that they will be conquered.
The fool who sees not this walks on in his wicked way, but he who does evil will find out his mistake in the other world.
The fool sees not his evil deeds, when they shall have matured, will still be burning. Hereafter his deeds will torment him as if burnt by fire.
The fool of little understanding treats himself as he would an enemy; he does evil deeds which will bear burning fruit.
The deed which harms, and of which the reward is received with tears and a downcast face, that deed is not well done.
The deed which harms not, and of which the reward is received with joy and happiness, that deed is well done.
When a man in the pursuit of his pleasure accomplishes an evil deed, it brings smiles to his face; but when his evil deed has ripened, it brings him sorrow.
Surely an evil deed does not turn on a sudden like milk; it is like smoldering in the ashes, which burns the fool.
An evil deed kills not instantly, as does a sword, but it follows the evil-doer (even) into the next world.
How burning is an evil deed when it has arrived at maturity, the evildoers will find out in the other world.
As iron, when the rust doth take hold of it, is eaten by it, so in like manner is the heedless man brought into the evil way by his own deed.
Avoid doing all wicked actions, practice most perfect virtue, thoroughly subdue your mind; this is the doctrine of the Buddha.
By charity one’s merit is increased, by being well controlled one makes no enemies; the virtuous man, having cast off sin, puts an end to misery and obtains nirvana.
By acts of virtue one is virtuous, by acts of wickedness one is wicked; a man will perceive himself the consequence of that which he has repeatedly done.
If by oneself evil has been done, oneself has all the suffering; if by oneself evil has been left undone, oneself is made pure; one cannot cleanse another; purity and impurity are one’s own doings.
Deeds that are hurtful to oneself and deeds that are wrong are easy to do; deeds that are beneficial and that bring happiness, they are very difficult to do.
For victory proceeds rancour; the defeated foe is in misery; if one casts off victory and defeat he will find the happiness of peace.
He who causes misery to others in seeking for his own welfare brings without distinction misery on friends and foes.
He who is seeking happiness persecutes and punishes other beings also seeking for happiness, will not find happiness in the other world.
He who seeking happiness does not persecute and punish beings seeking for happiness, will find happiness in the other world.
Perform carefully the precepts of the law; abstain from all evil deeds; he who keeps the law finds happiness in this world and in the other.
The reward of virtue is happiness; he who has made this goal will speedily find perfect rest and nirvana.
To abandon desires, to be free of the passions of the world, is happiness; to subdue the selfish thought of “I” is the greatest happiness.
To be virtuous unto old age is happiness; to live in perfect faith is happiness; to delight in words of sense is happiness; to do no evil is happiness.
Happy in this world is he who honours his father, so likewise he who honours his mother is happy; happy in this world is he who honours the holy, so likewise he who honours Brahmanas is happy.
It is good to control the mind, which is difficult to hold, unstable, and which goes where it pleases; with a controlled mind one acquires happiness.
Formerly this mind (of mine) ran about as it wanted, as suited its fancy; now it is orderly, and I hold it in as does the man with a hook a maddened elephant.
He whose mind is evilly inclined will bring suffering on himself, as will not a hater by hatred, as will not any enemy to an enemy.
He whose mind is virtuously inclined will bring happiness on himself, as cannot bring father, mother, and the other relatives.
As into the badly covered house pours the rain, so likewise in the un-meditative mind overwhelmed by lust.
As into the well-covered house drops not the rain, so the meditative mind keeps out the rising passions.
As into the badly covered house pours the rain, so is the un-meditative mind overwhelmed by ignorance.
As into the well-covered house drops not the rain, so the meditative mind keeps out rising ignorance.
As into the well-covered house drops not the rain, so the meditative mind keeps out rising selfishness.
The mind is the leader of its faculties (dharma); the mind is swift; the mind is the rules; if one has either spoken or acted with evil intent, he will experience suffering, as he whose head was cut off by a wheel.
The mind is the leader of its faculties; the mind is swift; the mind is the ruler; if one has either spoken or acted with pure intent, he will find happiness (as surely) as one’s shadow follows one’s track.
They who are angered or quarrelsome, or whose minds are without faith, cannot understand the blessed law (dharma) taught by the perfect Buddha.
He who remains seated when it is time to rise, who, though strong and young, sits slothfully at home, who is always careless in his thoughts, will not find the road to wisdom.
He whose mind knows no harm, who is kind to all creatures (bhuta), who is merciful to creatures, there never arises any ill-feeling in him.
He whose mind, like a rock, remains without being moved, who in the midst of passions is without passions, in the midst of anger is without anger, with a mind such as this, it is not possible to experience suffering.
Buddhist Conception of Dharma
Faith, modesty, morality, charity, these virtues are lauded by holy men; by them one goes to the world of the gods; this road, I declare, leads to the land of the Gods.
The avaricious go not to the world of the devas for the fool commends not charity; they who are steadfast rejoice greatly in charity, also they enjoy happiness in the other world.
Faith is the greatest treasure of man in this world, for he who in this world observes this law finds happiness; truth has the sweetest of all flavours, and to live according to knowledge is, I declare, the best of lives.
If the wise man has faith in the doctrine of the dharma that leads to nirvana, and if he listens respectfully, he will acquire that knowledge.
By earnestness one is saved from the ocean, and by faith from out of the river; by earnestness misery is removed; by wisdom one is purified.
The bhikshu whose associate is faith and who is full of wisdom will cut off all his bonds for the sake of attaining nirvana.
The wise man who has real faith, morality, wisdom, and who does keep them present in his mind, casts off all sins; he, I declare, is in the good way.
He who has perfect faith and morality, who casts off all avarice, and is liberal, wherever he goes, he will be honoured.
The wise man in this world holds fast to faith and wisdom; these are his greatest treasures; he casts aside all other riches.
He who likes to look on holy men, who delights to hear the Law, who has cast away the stains of avarice, he must be called “faithful”.
One must lay up provisions of faith, for it is not possible to deprive one of his lot of merit, and one need have no fear of the robbing of thieves. Happy are the sadhus who have acquired it, and happy is the wise man when he meets with such a sadhu.
Men give according to their inclination or according to their faith. He whose mind is made unhappy by what another eats and drinks finds no composure by day or night.
He who has put an end to this feeling, as he would cut off the top of a tala-tree, finds composure by day and by night.
One must not associate with him who is without faith, for he is like a dried-up well, which, if it be dug out, only gives muddy, dirty water.
Let the wise associate with the faithful, who are like a great and limpid river, like a cool and untroubled lake.
The muni is affected by those who have kind feelings, or by those who have them not; have then nothing to do with the unfaithful and associate with the faithful.
An irresolute act, badly performed penance, an unrighteous life, bring no great profit.
He whose conduct is bad and who speaks lies, though his head be shaven, is not a muni. They who live in ignorance and lust, how can they be munis.
He whose conduct is bad and who speaks lies, though his head be shaven, is not a sadhu; he who has quieted sin, him the wise know to be a sadhu.
As the dust is raised by the wind and is laid by the falling rain, in like manner he who has the eye of wisdom, his whole mind is at rest.
Among truths the four truths are the best, the eight fold way is the best of ways; the best of bipeds is he who sees; the greatest of virtues (dharma), passionlessness.
“All created things are impermanent”; when one has seen this through knowledge, he is no longer afflicted by pain; this is the way to perfect purity.
“All created things are grief”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.
“All created things are empty”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.
“All created things are unreal”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.
Having discovered the ending of birth and death, through kindness and compassion I will teach the way, the only road. After having crossed the stream of sin, I will teach others to cross as I have crossed.
As the waters of the Ganges flow swiftly on and empty into the ocean, so likewise he who walks in the even way of perfect knowledge shall arrive at the cessation of death.
He who through compassion towards all creatures, does turn the wheel of the law, heretofore unheard, the Protector, the teacher of gods and men, he who has arrived at the end of corporeal existence, him do (I) worship.
He who has wisdom for a weapon, diligence as his might, who is reflective, well composed, and who delights in meditation (samadhi), having comprehended the origin and destruction of worldly existence, will obtain perfect emancipation; he who has comprehended the ending of worldly (existence), he, I declare, is called “one who has put an end to worldly existence and has arrived at the other shore”.
He whose mind is concentrated on the holy eightfold way, the straight way, has found the immortal; by following it he finds the much-longed-for happiness, and by finding what is so praiseworthy he increases his fame.
One is the way to wealth, another is the road to nirvana; if the bhikshu, the disciple of the Buddha, has learnt this, he finds no pleasure in honours, but seeks after perfect seclusion from the world.
This is what the wise revere and honour; the removal of every atom of the grief of misery, which is a difficult task, and men honour him who is patient and painstaking; lean, therefore, how to recognize the swamp and to keep away from it.
He who shows hatred to those who hate will never be at peace; he who is patient with those who hate will find peace; this is the spirit of religion.
He who bears ill-will to those bear ill-will can never become pure; but he who feels no ill-will, pacifies them who hate; as hatred brings misery to mankind, the sage knows no hatred.
If a man finds a wise companion, who is both steadfast and pure, let him, having overcome all corruption, associate with him, thoughtful and glad.
If a man finds not a wise companion, who is both steadfast and pure, like a king abandoning his broad kingdom, let him live alone and commit no sin.
If a man finds not a good friend who leads a life like unto his own, let him resolutely keep a solitary life, and not associate with a fool.
It is better to live a lonely life than to have companionship with the fool; casting off all taxation of mind, one lives alone, like the elephant of the Mitanga forests.
It is the teaching of the Buddha, that whoever commences by reflecting on the operation of breathing, and who goes on through the different stages of meditation, his mind well composed, will reach perfection, as the sun and moon, when free from clouds, illuminate the whole world.
He who, standing, sitting, and sleeping, keeps both body and mind under control, such a thoughtful and well-controlled bhikshu will find the abovementioned and other blessings; and if he has obtained the above-mentioned and the other blessings, he will not go to where is the lord of death.
He who continually reflects on what appertains to the body, and has well under control the six senses and who is always well composed knows the extinction of sorrow.
He who continually reflects on what appertains to the body in all its different shapes, on being without self, without attachment for the “mine”, will not care for self; he will have no attachment for the “mine”; in this manner will the bhikshu swiftly cross over the regions of desire.
He who is thoughtful, wise, well composed, happy, and pure, and who attends carefully at all times to this law, will, I declare, cross over from birth and old age.
They who day and night are reflecting on the Buddha, and who go to the Buddha for a refuge, these men have the profits of mankind.
The disciple of Gautama is always well awake, day and night reflecting on the Buddha.
The disciple of Gautama is always will awake, day and night reflecting on renunciation.
The disciple of Gautama is always well awake, day and night reflecting on the way, free from desire and passion.
The disciple of Gautama is always well awake, day and night reflecting on what appertains to the body.
The disciple of Gautama is always well awake, day and night keeping in mind the four kinds of meditation (samadhi).
The disciple of Gautama is always well awake, day and night delighting in the cessation of death.
The disciple of Gautama is always well awake, day and night delighting in kindness of heart.
The disciple of Gautama is always well awake, day and night delighting in meditation.
The disciple of Gautama is always well awake, day and night delighting in the unconditioned (emptiness).
The disciple of Gautama is always well awake, day and night delighting in the uncharacteristic.
The disciple of Gautama is always well awake, day and night delighting in solitude.
The disciple of Gautama is always well awake, day and night delighting in what leads to salvation.
The disciple of Gautama is always well awake, day and night delighting in nothing (worldly)
The disciple of Gautama is always well awake, day and night rejoicing in nirvana.
Casting away rising anger, casting away the passions as soon as they show themselves, the steadfast man casting away all ignorance, will find happiness in the perception of the truth.
“There is nothing better then to master one’s anger.” This is a great saying, for pain comes after anger, as it does when one has been burnt with fire.
The fool, who is angered and who thinks to triumph by using abusive language, is always vanquished by him whose words are patient.
He who, having been angered, gives way to anger again, is sinful; but he who, having been angered, gives way to it no more, has won a mighty victory.
Overcome anger by not being angered; overcome evil by good; overcome avarice by liberality; overcome falsehoods by truth.
He who is controlled and who leads a righteous life, by what could he be angered. The wise, who have perfect wisdom and who are emancipated, are without anger.
Both gods and men delight in him who is steadfast, who is given to meditation, delighting in the peace of salvation, who has reached the end of corporeal existence, who is perfectly enlightened, glorious, and who is in the enjoyment of wisdom.
They who are on the summit of a mountain can see all men; in like manner they who are intelligent and free from sorrow are enable to ascend above the paradise of the gods; and when they are there have seen the subjection of man to birth and death and the sorrows by which he is afflicted, they open the doors of the immortal. Let those who will listen free themselves of all distrustfulness.
If a person enters into a house wrapped in darkness, though he has eyes he cannot see objects that are in it; so likewise though a man is well born and has intelligence, if he hears not the law of vice and of virtue he cannot have wisdom.
Patience is the greatest penance; patience, the Buddha says, is the greatest nirvana.
Use no harsh words, for as one has been spoken to so will he answer; quarrelsome words bring sorrow they receive their punishment.
Absence of disease is the best of possessions, contentedness the best of riches, a true friend the best of friends, nirvana the greatest happiness.
He who delights not in what is tangible, who is at peace, who casts off every passion; he who is lie unto this puts an end to suffering.
He who is a muni and a Brahmana, and who is consequently wise, is delivered from the material and the immaterial and from all kinds of suffering.
The disciple of Gautama is always well awake, day and night reflecting on the Dharma and Sangha.
BKAH-HGYUR
In Search of Peace
Compiled by Dr Gautam Chatterjee
A silver smith does with the silver, so does the intelligent man, gradually and little by little, cleanse himself of all his impurities.
Desires are never satiated; wisdom affords contentment; he who has the contentment of wisdom cannot fall into the power of lust.
They who have fondness for pleasure, and who delight only in what is wrong, would not perceive the danger they run, even if their life was drawing to a close.
If he is subdued by wealth and seeks not the world of bliss, his mind is subverted by desires; he brings destruction on himself and on others.
Mankind is subdued by its indecision; he who considers even passions as pure, increases and multiplies his passions and adds to his miseries.
Desires envelop one as it were in darkness; one is torn to pieces by delighting in lust; the heedless are held fast by their bonds, as are fish to their watery homes.
As he who has himself made a weapon is killed by it, so likewise the being in whose heart lust has arisen will be killed by it.
The wise man through earnestness, virtue, and purity makes himself an island which no flood can submerge.
He who is not given up to carelessness, who finds no delight in pleasures, whose mind is always attentive, will put an end to sorrow.
The foolish people, who consider what is not good as good, what is not agreeable as agreeable, what is misery as happiness, will surely come to destruction.
He who, doing evil, would be made happy by it, finds no contentment, let him not do evil.
He who, doing what is right, would be made happy by it, finds contentment, let him not do evil.
As the frontier town is protected by strong entrenchments, so let him who would be happy protect himself by strong defense.
Look where you will, there is nothing dearer to man than himself; therefore, as it is the same thing that is dear to you and to others, hurt not others with what pains yourself.
To all men this life is dear; all men fear punishment; you, who are like unto them, strike not, put not to death.
He who observes the law, who is perfectly virtuous, modest, speaking the truth, doing what he ought to do, delights the rest of mankind.
He, who, doing what he ought to do, and who, extolling the true law, gives to others pleasure, shall find joy in the world.
Morality brings happiness; the body is free from pain, at night one’s rest is peaceful, and on awakening one is still happy.
The wise, who are charitable, and who observe the moral precepts, acquire by the merit of charity endless happiness in this world and in the other.
It is well for him who observes, even unto old age, morality and virtue, and who is a believer; wisdom is the greatest treasure of men; it would be hard indeed for a robber to steal away the merit of one’s good works.
He who is careful to observe the moral laws and meditation will acquire supernatural sight and discriminate according to knowledge.
He who devotes himself to these things, morality, meditation, and knowledge, arrives finally at perfect purity, and puts an end to pain and also to existence.
The rainfalls from a sky covered by clouds, it falls not from a clear sky; remove then that which obscures the mind and the rain will not fall.
The odour of the flower travels not against the wind, nor does that of aloe-wood, of incense, or of chandana. The adour of the holy travels even against the wind; all regions are pervaded by the fragrance of the perfect man.
Incense, chandana, utpala, and mallika, among these sweet perfumes the sweet adour of morality and virtue is surpassed.
They who live in thoughtfulness, who are perfectly purified by their moral conduct, and who are emancipated by the perfectness of their knowledge, will not meet with the road of unhappiness and destruction.
He who has cast away wickedness in the body, who has cast away wickedness in speech, who has cast away wickedness in thoughts, has cast away likewise all other stains.
He who is virtuous in body, speech, and mind, obtains unceasing happiness here and in the other world.
He who praises a man who ought to be blamed and who blames a man worthy of praise, brings sin upon himself with his mouth; he who is sinful will not find happiness.
One must only speak what is right, and must not speak evilly, from wicked words comes evil, one ought consequently to use proper language.
He, who speaks words which bring him no grief and which will do no harm to his neighbour, speaks well.
To speak the truth is like amrita, truth cannot be surpassed. The truth is holding fast to what is good and to what is right.
He who smiter will be smitten; he who shows rancour will find rancour; so likewise from reviling comes reviling, and to him who is angered comes anger.
He who is ashamed of what is not shameful, and not ashamed of what is shameful, who fears what is not fearful, and who fears not what is fearful, that man has wrong views and will be lost.
He who formerly was heedless and who afterwards has become careful, like the moon free from clouds, he brightens up the whole world.
He who covers up his evil deeds by good deeds brightens up the whole of this world like the moon free from clouds.
One whose heart is always pure, pure by always confessing his sins, in every act observing the way of purity, will reach perfection.
Think not “Evil is of little importance it will not follow after me.” For as a large vase is filled by the falling of drops of water, so will the fool become full of evil, even if he gathers it little by little.
Remarking not the sins of others, and what they have done or left undone, one should remark what he himself does right or wrong.
As out of a heap of flowers many garlands are made, so when a man has been born he can do many virtuous deeds.
He who minds modesty and knowledge as a good horse does the whip, and who is well composed by wisdom, cleanses himself of sin.
The tamed horse is made to go to the place of assembly; the king rids the tamed horse; the best among tamed men is he who patiently endures abuse.
Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.
He who would be tamed like a good horse must tame himself; with the self well-tamed one reaches the end of affliction.
Self is the lord of self; self is the refuge of self; therefore break the self as you would a good horse.
He who conquers a thousand times a thousand men in battle, a greater conqueror than he is he who conquers himself.
Self is the lord of self; what other lord could there be. He who has become master of himself will find no pain the midst of sorrow.
He who lives a hundred years violating all his vows, a life of one single day is better if one observes all his vows.
No matter what sacrifice a man may offer in this world to acquire merit, it is not worth the quarter of doing homage to one who has a quieted and upright mind.
The wise man should have as his friends those who have faith, who speak pleasingly, who are attentive, virtuous, and wise; he should associate with the best of men.
Associate with them who have listened much, retained much, who reflect, who have faith and wisdom; if one but hearken here to the pleasing words of these men, he will attain that which surpasses everything.
If one associates with those best of men who are virtuous, dispassionate, who have the best of knowledge; one will arrive at still greater excellence.
If those who are not wicked associate with the wicket, there arises an inclination to do evil, which will grow into open acts of wickedness; by associating with those with whom one ought not to associate; one becomes sinful through their sinfulness.
The man who is always thoughtful, who knows how to be always moderate in his food, he is subject to but little suffering, and his slow digestion prolongs his life.
He whose senses are not controlled, who does not know how to be moderate in his food, who is thoughtless and idle, who lives seeking what pleases the eye, is overthrown by his passions as is a weak tree by the wind.
He whose senses are well controlled, who knows how to be moderate in his food, who remembers everything and is diligent, who seeks not after what pleases the eye, is not disturbed by passions, like a mountain unshaken by the wind.
As the elephant in battle is patient though pierced by the arrows shot from the bows, so likewise be patient under the unkind words of the crowd.
There is no swamp like desire; there is nothing as pernicious as hatred; there is no net like ignorance; there is no torrent like covetousness.
He who has done that which is wrong, suffers for it, and when hereafter he will be in the evil way he will suffer; he who had done that which is right, is made happy, and when hereafter he will be in the happy way he will be happy.
As mountains and rocks are unshaken by the wind, so likewise the wise man is unmoved by praise or blame.
Having cast off what is before, having cast off what is behind, having cast off what is in the middle, one goes to the other shore of existence; when the mind is free from everything, one will not be subject to birth and death.
The man who gives up the means of gaining (happiness in) the other world, and who speaks lies, there is no evil that he will not do.
Better it would be that a man should eat a lump of flaming iron than that one who is unrestrained and who has broken his vows should live on the charity of the land.
There exists no spot on the earth, or in the sky, or in the sea, neither is there any in the mountain-clefts, where an evil deed does not bring trouble to the doer.
When one has looked at those around him and has seen their wicked deeds, let him not do likewise; walk not in the way of sin.
He who commits crimes, who uses false measures, who hurts men, or who does any other similar deeds, will be walking in this path fall into a precipice.
Whatsoever a man has done, whether it be virtuous or sinful deeds, there are none that are of little importance; they all bear some kind of fruit.
As long as men are united, so long will they be the conquerors; but if they would be victorious by other means, they will find out that they will be conquered.
The fool who sees not this walks on in his wicked way, but he who does evil will find out his mistake in the other world.
The fool sees not his evil deeds, when they shall have matured, will still be burning. Hereafter his deeds will torment him as if burnt by fire.
The fool of little understanding treats himself as he would an enemy; he does evil deeds which will bear burning fruit.
The deed which harms, and of which the reward is received with tears and a downcast face, that deed is not well done.
The deed which harms not, and of which the reward is received with joy and happiness, that deed is well done.
When a man in the pursuit of his pleasure accomplishes an evil deed, it brings smiles to his face; but when his evil deed has ripened, it brings him sorrow.
Surely an evil deed does not turn on a sudden like milk; it is like smoldering in the ashes, which burns the fool.
An evil deed kills not instantly, as does a sword, but it follows the evil-doer (even) into the next world.
How burning is an evil deed when it has arrived at maturity, the evildoers will find out in the other world.
As iron, when the rust doth take hold of it, is eaten by it, so in like manner is the heedless man brought into the evil way by his own deed.
Avoid doing all wicked actions, practice most perfect virtue, thoroughly subdue your mind; this is the doctrine of the Buddha.
By charity one’s merit is increased, by being well controlled one makes no enemies; the virtuous man, having cast off sin, puts an end to misery and obtains nirvana.
By acts of virtue one is virtuous, by acts of wickedness one is wicked; a man will perceive himself the consequence of that which he has repeatedly done.
If by oneself evil has been done, oneself has all the suffering; if by oneself evil has been left undone, oneself is made pure; one cannot cleanse another; purity and impurity are one’s own doings.
Deeds that are hurtful to oneself and deeds that are wrong are easy to do; deeds that are beneficial and that bring happiness, they are very difficult to do.
For victory proceeds rancour; the defeated foe is in misery; if one casts off victory and defeat he will find the happiness of peace.
He who causes misery to others in seeking for his own welfare brings without distinction misery on friends and foes.
He who is seeking happiness persecutes and punishes other beings also seeking for happiness, will not find happiness in the other world.
He who seeking happiness does not persecute and punish beings seeking for happiness, will find happiness in the other world.
Perform carefully the precepts of the law; abstain from all evil deeds; he who keeps the law finds happiness in this world and in the other.
The reward of virtue is happiness; he who has made this goal will speedily find perfect rest and nirvana.
To abandon desires, to be free of the passions of the world, is happiness; to subdue the selfish thought of “I” is the greatest happiness.
To be virtuous unto old age is happiness; to live in perfect faith is happiness; to delight in words of sense is happiness; to do no evil is happiness.
Happy in this world is he who honours his father, so likewise he who honours his mother is happy; happy in this world is he who honours the holy, so likewise he who honours Brahmanas is happy.
It is good to control the mind, which is difficult to hold, unstable, and which goes where it pleases; with a controlled mind one acquires happiness.
Formerly this mind (of mine) ran about as it wanted, as suited its fancy; now it is orderly, and I hold it in as does the man with a hook a maddened elephant.
He whose mind is evilly inclined will bring suffering on himself, as will not a hater by hatred, as will not any enemy to an enemy.
He whose mind is virtuously inclined will bring happiness on himself, as cannot bring father, mother, and the other relatives.
As into the badly covered house pours the rain, so likewise in the un-meditative mind overwhelmed by lust.
As into the well-covered house drops not the rain, so the meditative mind keeps out the rising passions.
As into the badly covered house pours the rain, so is the un-meditative mind overwhelmed by ignorance.
As into the well-covered house drops not the rain, so the meditative mind keeps out rising ignorance.
As into the well-covered house drops not the rain, so the meditative mind keeps out rising selfishness.
The mind is the leader of its faculties (dharma); the mind is swift; the mind is the rules; if one has either spoken or acted with evil intent, he will experience suffering, as he whose head was cut off by a wheel.
The mind is the leader of its faculties; the mind is swift; the mind is the ruler; if one has either spoken or acted with pure intent, he will find happiness (as surely) as one’s shadow follows one’s track.
They who are angered or quarrelsome, or whose minds are without faith, cannot understand the blessed law (dharma) taught by the perfect Buddha.
He who remains seated when it is time to rise, who, though strong and young, sits slothfully at home, who is always careless in his thoughts, will not find the road to wisdom.
He whose mind knows no harm, who is kind to all creatures (bhuta), who is merciful to creatures, there never arises any ill-feeling in him.
He whose mind, like a rock, remains without being moved, who in the midst of passions is without passions, in the midst of anger is without anger, with a mind such as this, it is not possible to experience suffering.
Buddhist Conception of Dharma
Faith, modesty, morality, charity, these virtues are lauded by holy men; by them one goes to the world of the gods; this road, I declare, leads to the land of the Gods.
The avaricious go not to the world of the devas for the fool commends not charity; they who are steadfast rejoice greatly in charity, also they enjoy happiness in the other world.
Faith is the greatest treasure of man in this world, for he who in this world observes this law finds happiness; truth has the sweetest of all flavours, and to live according to knowledge is, I declare, the best of lives.
If the wise man has faith in the doctrine of the dharma that leads to nirvana, and if he listens respectfully, he will acquire that knowledge.
By earnestness one is saved from the ocean, and by faith from out of the river; by earnestness misery is removed; by wisdom one is purified.
The bhikshu whose associate is faith and who is full of wisdom will cut off all his bonds for the sake of attaining nirvana.
The wise man who has real faith, morality, wisdom, and who does keep them present in his mind, casts off all sins; he, I declare, is in the good way.
He who has perfect faith and morality, who casts off all avarice, and is liberal, wherever he goes, he will be honoured.
The wise man in this world holds fast to faith and wisdom; these are his greatest treasures; he casts aside all other riches.
He who likes to look on holy men, who delights to hear the Law, who has cast away the stains of avarice, he must be called “faithful”.
One must lay up provisions of faith, for it is not possible to deprive one of his lot of merit, and one need have no fear of the robbing of thieves. Happy are the sadhus who have acquired it, and happy is the wise man when he meets with such a sadhu.
Men give according to their inclination or according to their faith. He whose mind is made unhappy by what another eats and drinks finds no composure by day or night.
He who has put an end to this feeling, as he would cut off the top of a tala-tree, finds composure by day and by night.
One must not associate with him who is without faith, for he is like a dried-up well, which, if it be dug out, only gives muddy, dirty water.
Let the wise associate with the faithful, who are like a great and limpid river, like a cool and untroubled lake.
The muni is affected by those who have kind feelings, or by those who have them not; have then nothing to do with the unfaithful and associate with the faithful.
An irresolute act, badly performed penance, an unrighteous life, bring no great profit.
He whose conduct is bad and who speaks lies, though his head be shaven, is not a muni. They who live in ignorance and lust, how can they be munis.
He whose conduct is bad and who speaks lies, though his head be shaven, is not a sadhu; he who has quieted sin, him the wise know to be a sadhu.
As the dust is raised by the wind and is laid by the falling rain, in like manner he who has the eye of wisdom, his whole mind is at rest.
Among truths the four truths are the best, the eight fold way is the best of ways; the best of bipeds is he who sees; the greatest of virtues (dharma), passionlessness.
“All created things are impermanent”; when one has seen this through knowledge, he is no longer afflicted by pain; this is the way to perfect purity.
“All created things are grief”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.
“All created things are empty”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.
“All created things are unreal”; when one has seen this through knowledge, he is no more afflicted by pain; this is the way to perfect purity.
Having discovered the ending of birth and death, through kindness and compassion I will teach the way, the only road. After having crossed the stream of sin, I will teach others to cross as I have crossed.
As the waters of the Ganges flow swiftly on and empty into the ocean, so likewise he who walks in the even way of perfect knowledge shall arrive at the cessation of death.
He who through compassion towards all creatures, does turn the wheel of the law, heretofore unheard, the Protector, the teacher of gods and men, he who has arrived at the end of corporeal existence, him do (I) worship.
He who has wisdom for a weapon, diligence as his might, who is reflective, well composed, and who delights in meditation (samadhi), having comprehended the origin and destruction of worldly existence, will obtain perfect emancipation; he who has comprehended the ending of worldly (existence), he, I declare, is called “one who has put an end to worldly existence and has arrived at the other shore”.
He whose mind is concentrated on the holy eightfold way, the straight way, has found the immortal; by following it he finds the much-longed-for happiness, and by finding what is so praiseworthy he increases his fame.
One is the way to wealth, another is the road to nirvana; if the bhikshu, the disciple of the Buddha, has learnt this, he finds no pleasure in honours, but seeks after perfect seclusion from the world.
This is what the wise revere and honour; the removal of every atom of the grief of misery, which is a difficult task, and men honour him who is patient and painstaking; lean, therefore, how to recognize the swamp and to keep away from it.
He who shows hatred to those who hate will never be at peace; he who is patient with those who hate will find peace; this is the spirit of religion.
He who bears ill-will to those bear ill-will can never become pure; but he who feels no ill-will, pacifies them who hate; as hatred brings misery to mankind, the sage knows no hatred.
If a man finds a wise companion, who is both steadfast and pure, let him, having overcome all corruption, associate with him, thoughtful and glad.
If a man finds not a wise companion, who is both steadfast and pure, like a king abandoning his broad kingdom, let him live alone and commit no sin.
If a man finds not a good friend who leads a life like unto his own, let him resolutely keep a solitary life, and not associate with a fool.
It is better to live a lonely life than to have companionship with the fool; casting off all taxation of mind, one lives alone, like the elephant of the Mitanga forests.
It is the teaching of the Buddha, that whoever commences by reflecting on the operation of breathing, and who goes on through the different stages of meditation, his mind well composed, will reach perfection, as the sun and moon, when free from clouds, illuminate the whole world.
He who, standing, sitting, and sleeping, keeps both body and mind under control, such a thoughtful and well-controlled bhikshu will find the abovementioned and other blessings; and if he has obtained the above-mentioned and the other blessings, he will not go to where is the lord of death.
He who continually reflects on what appertains to the body, and has well under control the six senses and who is always well composed knows the extinction of sorrow.
He who continually reflects on what appertains to the body in all its different shapes, on being without self, without attachment for the “mine”, will not care for self; he will have no attachment for the “mine”; in this manner will the bhikshu swiftly cross over the regions of desire.
He who is thoughtful, wise, well composed, happy, and pure, and who attends carefully at all times to this law, will, I declare, cross over from birth and old age.
They who day and night are reflecting on the Buddha, and who go to the Buddha for a refuge, these men have the profits of mankind.
The disciple of Gautama is always well awake, day and night reflecting on the Buddha.
The disciple of Gautama is always will awake, day and night reflecting on renunciation.
The disciple of Gautama is always well awake, day and night reflecting on the way, free from desire and passion.
The disciple of Gautama is always well awake, day and night reflecting on what appertains to the body.
The disciple of Gautama is always well awake, day and night keeping in mind the four kinds of meditation (samadhi).
The disciple of Gautama is always well awake, day and night delighting in the cessation of death.
The disciple of Gautama is always well awake, day and night delighting in kindness of heart.
The disciple of Gautama is always well awake, day and night delighting in meditation.
The disciple of Gautama is always well awake, day and night delighting in the unconditioned (emptiness).
The disciple of Gautama is always well awake, day and night delighting in the uncharacteristic.
The disciple of Gautama is always well awake, day and night delighting in solitude.
The disciple of Gautama is always well awake, day and night delighting in what leads to salvation.
The disciple of Gautama is always well awake, day and night delighting in nothing (worldly)
The disciple of Gautama is always well awake, day and night rejoicing in nirvana.
Casting away rising anger, casting away the passions as soon as they show themselves, the steadfast man casting away all ignorance, will find happiness in the perception of the truth.
“There is nothing better then to master one’s anger.” This is a great saying, for pain comes after anger, as it does when one has been burnt with fire.
The fool, who is angered and who thinks to triumph by using abusive language, is always vanquished by him whose words are patient.
He who, having been angered, gives way to anger again, is sinful; but he who, having been angered, gives way to it no more, has won a mighty victory.
Overcome anger by not being angered; overcome evil by good; overcome avarice by liberality; overcome falsehoods by truth.
He who is controlled and who leads a righteous life, by what could he be angered. The wise, who have perfect wisdom and who are emancipated, are without anger.
Both gods and men delight in him who is steadfast, who is given to meditation, delighting in the peace of salvation, who has reached the end of corporeal existence, who is perfectly enlightened, glorious, and who is in the enjoyment of wisdom.
They who are on the summit of a mountain can see all men; in like manner they who are intelligent and free from sorrow are enable to ascend above the paradise of the gods; and when they are there have seen the subjection of man to birth and death and the sorrows by which he is afflicted, they open the doors of the immortal. Let those who will listen free themselves of all distrustfulness.
If a person enters into a house wrapped in darkness, though he has eyes he cannot see objects that are in it; so likewise though a man is well born and has intelligence, if he hears not the law of vice and of virtue he cannot have wisdom.
Patience is the greatest penance; patience, the Buddha says, is the greatest nirvana.
Use no harsh words, for as one has been spoken to so will he answer; quarrelsome words bring sorrow they receive their punishment.
Absence of disease is the best of possessions, contentedness the best of riches, a true friend the best of friends, nirvana the greatest happiness.
He who delights not in what is tangible, who is at peace, who casts off every passion; he who is lie unto this puts an end to suffering.
He who is a muni and a Brahmana, and who is consequently wise, is delivered from the material and the immaterial and from all kinds of suffering.
The disciple of Gautama is always well awake, day and night reflecting on the Dharma and Sangha.
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