All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
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All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
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"He abused me, he beat me, he defeated me, he robbed me,"--in those who harbour such thoughts hatred will never cease.
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"He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease.
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For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.
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The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once.
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He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.
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He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.
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He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.
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But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.
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They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.
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They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.
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As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
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As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.
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The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.
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The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.
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The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.
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The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.
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The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.
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The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
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Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.
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Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).
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These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.
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If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase.
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By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
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Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.
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Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.
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When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.
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Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
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By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.
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A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.
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A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana.
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As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.
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As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).
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It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.
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Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.
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Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).
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If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.
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If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
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Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.
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Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
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Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
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Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
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Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?
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The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.
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He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.
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Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
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Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.
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As the bee collects nectar and departs without injuring the flower, or its color or scent, so let a sage dwell in his village.
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Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
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Like a beautiful flower, full of color, but without scent, are the fine but fruitless words of him who does not act accordingly.
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But, like a beautiful flower, full of color and full of scent, are the fine and fruitful words of him who acts accordingly.
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As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.
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The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people travels even against the wind; a good man pervades every place.
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Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed.
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Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest.
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Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.
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As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
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Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.
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If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.
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"These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
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The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
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If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
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If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.
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Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.
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That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.
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No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.
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As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.
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Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.
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An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.
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And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.
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Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!
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"May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.
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"One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
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If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.
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Let him admonish, let him teach, let him forbid what is improper!--he will be beloved of the good, by the bad he will be hated.
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Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.
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He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).
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Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
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As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
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Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
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Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.
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If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
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Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
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But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.
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A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
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Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.
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There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
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They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.
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Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.
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He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.
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The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.
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Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.
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His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
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The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
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In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.
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Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
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Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.
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Even though a Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet.
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Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.
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If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.
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One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
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If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
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If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
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Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.
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He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.
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But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.
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And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
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And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.
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And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.
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And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.
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And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.
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If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.
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If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.
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If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.
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Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil.
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Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days.
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Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
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Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
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Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.
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He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.
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If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.
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Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.
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Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).
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All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.
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All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
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He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death.
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He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death.
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Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
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If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee.
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As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.
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A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.
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He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states: He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind, Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures, Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.
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Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.
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He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).
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Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?
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Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behavior, and never forgetful.
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Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.
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How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness?
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Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!
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This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.
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Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?
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After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.
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The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,--thus do the good say to the good.
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A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.
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Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
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Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
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Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
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If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.
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Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.
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If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.
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Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.
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The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.
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He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.
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Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do.
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The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.
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By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.
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Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.
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Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.
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Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.
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Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.
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Look upon the world as a bubble, look upon it as a mirage: the king of death does not see him who thus looks down upon the world.
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Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.
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He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds.
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He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
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This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.
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The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.
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If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.
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The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.
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Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.
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He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?
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He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?
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Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).
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Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).
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Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
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The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.
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Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened.
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There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise.
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Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.
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Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.
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But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.
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He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:-- Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;-- That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.
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A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers.
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Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.
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He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
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Let us live happily then, not hating those who hate us! Among men who hate us let us dwell free from hatred!
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Let us live happily then, free from ailments among the ailing! Among men who are ailing let us dwell free from ailments!
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Let us live happily then, free from greed among the greedy! Among men who are greedy let us dwell free from greed!
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Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!
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Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
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There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.
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Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.
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Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.
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He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.
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The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.
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He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
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Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
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He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.
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Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.
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Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.
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From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
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From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.
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From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.
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From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.
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From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.
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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.
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He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
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Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.
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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.
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Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.
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He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.
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Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!
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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.
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The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.
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Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.
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This is an old saying, O Atula, this is not only of to-day: `They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'
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There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
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But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.
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Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!
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Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
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Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!
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The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
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Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.
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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).
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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.
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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.
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Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.
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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.
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The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.
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Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways in this world and in the next.
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But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!
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Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.
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But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
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He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;
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And the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.
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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!
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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.
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He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.
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There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
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The fault of others is easily perceived, but that of oneself 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 gambler.
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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.
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There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.
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There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.
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A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
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A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
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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.
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A man is not an elder because his head is grey; his age may be ripe, but he is called 'Old-in-vain.'
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He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
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An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.
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He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
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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?
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He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
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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.
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He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
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A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
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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.
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Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
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The 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.
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This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter).
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If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh).
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You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.
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`All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity.
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`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.
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`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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He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge.
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Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
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Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
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Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!
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So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
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Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
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'Here I shall dwell in the rain, here in winter and summer,' thus the fool meditates, and does not think of his death.
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Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.
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Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized.
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A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.
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If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.
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He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.
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What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.
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But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.
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A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.
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A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.
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The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.
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The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.
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The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.
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The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.
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The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.
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The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.
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It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.
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Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.
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Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.
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He alone who, without ceasing, practices the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.
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He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.
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Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.
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Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land.
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Four things does a wreckless man gain who covets his neighbor's wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.
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There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbor's wife.
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As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.
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An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.
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If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely.
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An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.
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Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.
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They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.
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They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.
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They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.
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They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.
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Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.
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They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.
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Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.
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For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.
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The elephant called Dhanapalaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.
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If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.
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This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.
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Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
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If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
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If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest.
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It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
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If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
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Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.
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Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
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The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.
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Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birana grass.
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He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.
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This salutary word I tell you, `Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'
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As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.
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He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.
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The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.
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A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.
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Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.
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Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.
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He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.
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Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
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That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
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Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.
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Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.
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If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.
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If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.
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He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.
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He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.
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`I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'
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The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.
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Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
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The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.
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The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.
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The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.
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The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.
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Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.
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In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.
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He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
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The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
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He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
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Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
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A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
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He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
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The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
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O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.
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Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, `saved from the flood.'
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Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, `This is pain.'
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Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
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A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.
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As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).
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And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.
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Let him live in charity, let him be perfect in his duties; then in the fullness of delight he will make an end of suffering.
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As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!
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The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.
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Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!
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For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
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The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
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He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.
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Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made.
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If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.
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He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana.
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He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana.
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The sun is bright by day, the moon shines by night, the warrior is bright in his armor, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.
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Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).
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No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor!
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It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.
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Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points.
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After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire.
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A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.
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What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.
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The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana.
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I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.
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Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled.
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Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.
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Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.
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Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.
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Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.
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Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.
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Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end.
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Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.
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Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.
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Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
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Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle.
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Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
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Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.
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Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.
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Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.
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Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.
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Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.
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Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.
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Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.
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Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.
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Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.
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Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.
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Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).
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Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).
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Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.
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Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.
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Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.
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From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form. From name-and-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering.
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From the cessation of ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-and-form. From the cessation of name-and-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of stress and suffering.
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Maintaining no others, unknown, trained, established in what is essential, effluents ended, anger disgorged: He's what I call a brahman.
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Where water, earth, fire, & wind have no footing: There the stars do not shine, the sun is not visible, the moon does not appear, darkness is not found. And when a sage, a brahman through sagacity, has known [this] for himself, then from form & formless, from bliss & pain, he is freed.
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Blissful is solitude for one who's content, who has heard the Dhamma, who sees. Blissful is non-affliction with regard for the world, restraint for living beings. Blissful is dispassion with regard for the world, the overcoming of sensuality. But the subduing of the conceit "I am" — That is truly the ultimate bliss.
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Any sensual bliss in the world, any heavenly bliss, isn't worth one sixteenth-sixteenth of the bliss of the ending of craving.
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Whoever takes a stick to beings desiring ease, when he himself is looking for ease, will meet with no ease after death. Whoever doesn't take a stick to beings desiring ease, when he himself is looking for ease, will meet with ease after death.
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How blissful it is, for one who has nothing who has mastered the Dhamma, is learned. See how they suffer, those who have something, people bound in body with people.
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How blissful it is, for one who has nothing. Those who are expert are people with nothing. See how they suffer, those who have something, people bound in mind with people.
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Tied down by what's dear & alluring, heavenly beings, most people, worn out with misery, fall under the sway of the King of Death. But those who, day & night, heedfully abandon what's dear, dig up misery by the root — Death's bait so hard to overcome.
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All subjection to others is painful. All independence is bliss. What is held in common brings suffering, for duties are hard to overcome.
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In whom there exists no provocation, & for whom becoming & non-becoming are overcome, he is one — beyond fear, blissful, without grief, whom the devas can't see.
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For the monk who has left all kamma behind, shaking off the dust of the past, steady, without longing,Such: there's no point in telling anyone else.
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One who has crossed over the mire, crushed the thorn of sensuality, reached the ending of delusion, is a monk undisturbed by bliss & pain.
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In whom they're defeated — the thorn of sensuality, insult, assault, & imprisonment: like a mountain, he stands unperturbed, undisturbed by pleasures or pains: a monk
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Just as a mountain of rock, is unwavering, well-settled, so the monk whose delusion is ended, like a mountain, is undisturbed.
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With mindfulness immersed in the body well established, restrained with regard to the six media of contact — always centered, the monk can know Unbinding for himself.
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The monk going for alms, supporting himself and no other: The devas adore one who is Such, calmed & ever mindful.
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The monk going for alms, supporting himself and no other: The devas adore one such as this — if he's not relying on fame & praise.
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This world is burning. Afflicted by contact, it calls disease a "self," for by whatever means it construes [anything], that becomes otherwise from that. Becoming otherwise, the world is held by becoming afflicted by becoming and yet delights in that very becoming. Where there's delight, there is fear. What one fears is stressful. This holy life is lived for the abandoning of becoming.
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Little thoughts, subtle thoughts, when followed, stir up the heart. Not comprehending the thoughts of the heart, one runs here & there, the mind out of control. But comprehending the thoughts of the heart, one who is ardent, mindful, restrains them. When, followed, they stir up the heart, one who is awakened lets them go without trace.
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Whatever an enemy might do to an enemy, or a foe to a foe, the ill-directed mind can do to you even worse.
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Whose mind is like rock, steady, unmoved, dispassionate for things that spark passion, unangered by things that spark anger: When one's mind is developed like this, from where can there come suffering & stress?
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This unites mind with mind, The perfected one and the bull elephant With tusks as long as chariot-poles: That each delights in being alone in the forest.
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Not reviling, not injuring, restraint in line with the Patimokkha, moderation in food, dwelling in seclusion, devotion to the heightened mind: this is the teaching of the Awakened Ones.
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Exalted in mind & heedful, the sage trained in sagacity's ways: He has no sorrows, one who is Such, calmed & ever mindful.
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He feels no regret at what life has been, he feels no sorrow at death, if — a wise one — he has seen that state. He feels no sorrow in the midst of sorrow. For one who has destroyed craving for becoming — the monk of peaceful mind — birth & the wandering on are totally ended. There is no further becoming.
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For the monk whose mind is peaceful, at peace, whose cord to becoming is cut, birth & the wandering on are totally ended. Freed is he from Mara's bonds.
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Searching all directions with one's awareness, one finds no one dearer than oneself. In the same way, others are fiercely dear to themselves. So one should not hurt others if one loves oneself.
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Those who have come to be, those who will come: all will go, leaving the body behind. The skillful person, realizing the loss of all, should live the holy life ardently.
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A person with good eyes, encountering a treacherous, uneven place, would try hard to avoid it. A wise person, in the world of life, should avoid evil deeds.
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If you fear pain, if you dislike pain, don't do an evil deed in open or secret. If you're doing or will do an evil deed, you won't escape pain: it will catch you even as you run away.
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The rain soddens what's covered, & doesn't sodden what's exposed. So open up what's covered up, so that it won't get soddened by the rain.
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Seeing the drawbacks of the world, knowing the state without acquisitions, a noble one doesn't delight in evil, in evil a pure one doesn't delight.
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Any doubts, about here or the world beyond, about what is experienced by/because of others, by/because of oneself, are abandoned — all — by the person in jhana, ardent, living the holy life.
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False pundits, deluded, saying nothing but words, speaking as much as they like: What leads them on they don't know.
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With steady body, with steady awareness, whether standing, sitting, or lying down, a monk determined on mindfulness gains one distinction after another. Having gained one distinction after another, he goes where the King of Death can't see.
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One should not make an effort everywhere. One should not be another's hireling. One should not live dependent on another. One should not make the Dhamma a trade.
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Before, it was, then it wasn't. Before, it wasn't, then it was. It wasn't, it won't be, and now isn't to be found.
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Some of these so-called brahmans & contemplatives are attached. They quarrel & fight — people seeing one side.
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Some of these so-called brahmans & contemplatives are attached. They sink in mid-stream, falling into the plunge of darkness.
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People are intent on the idea of "made by me" and attached to the idea of "made by another." Some do not realize this, nor do they see it as a thorn. But to one who sees, having extracted this thorn, [the thought] "I am doing," doesn't occur; "Another is doing," doesn't occur. This human race is possessed by conceit bound by conceit, tied down by conceit. Speaking hurtfully because of their views they don't go beyond transmigration — the wandering on.
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Whose thoughts are vaporized, well-dealt-with within, without trace — going beyond that tie, one who perceives the formless, overcoming four yokes, does not go to rebirth.
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What's been attained, what's to be attained, are both defiled by one who trains in line with the afflicted. Those for whom precepts & practices are the essence of the training, for whom celibacy is the essence of service: this is one extreme. Those who say, "There's no harm in sensual desires": this is the second extreme. Both of these extremes cause the growth of cemeteries, and cemeteries cause views to grow. Not directly knowing these two extremes, some fall short, some run too far. But those who directly know them, don't exist there, don't conceive things through them. And for these people, there's no whirling through the cycle to be described.
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Rushing headlong, missing what's essential, bringing on one new bond after another, like insects falling into the flame, some are intent only on what's seen & heard.
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Above, below, everywhere released, he does not focus on 'I am this.' Thus released, he crosses the flood not crossed before, for the sake of no further becoming.
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He has broken the cycle, attained freedom from desire. The dried-up stream no longer flows. The cycle, broken, no longer turns. This, just this, is the end of stress.
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Clinging to sensuality, to sensual ties, seeing no blame in the fetter, never will those tied up in the fetter cross over the flood so great & wide.
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Blinded by sensuality covered by the net, veiled with the veil of craving, bound by the bond of heedlessness, like fish in the mouth of a trap, they go to aging & death, like a suckling calf to its mother.
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With faultless part, adorned in white, the one-way chariot rolls on: See it coming, undisturbed, with flow cut off, unbound.
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For someone with no root, no soil, no leaves — how creepers? Who's fit to blame him, the enlightened one freed from bonds. Even devas praise him. Even by Brahma he's praised.
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What's the need for a well if water is everywhere? Having cut craving by the root, One would go about searching for what?
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Bound round with delusion, the world only appears to be competent. Bound with acquisitions, foolish, surrounded by darkness, it seems eternal, but for one who sees, there is nothing.
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There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor staying; neither passing away nor arising: unestablished, unevolving, without support (mental object). This, just this, is the end of stress.
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It's hard to see the unaffected, for the truth isn't easily seen. Craving is pierced in one who knows; For one who sees, there is nothing.
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There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not that unborn — unbecome — unmade — unfabricated, there would not be the case that emancipation from the born — become — made — fabricated would be discerned. But precisely because there is an unborn — unbecome — unmade — unfabricated, emancipation from the born — become — made — fabricated is discerned.
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One who is dependent has wavering. One who is independent has no wavering. There being no wavering, there is calm. There being calm, there is no desire. There being no desire, there is no coming or going. There being no coming or going, there is no passing away or arising. There being no passing away or arising, there is neither a here nor a there nor a between-the-two. This, just this, is the end of stress.
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The sorrows, lamentations, the many kinds of suffering in the world, exist dependent on something dear. They don't exist when there's nothing dear. And thus blissful & sorrowless are those for whom nothing in the world is dear anywhere. So one who aspires to be stainless & sorrowless shouldn't make anything in the world dear anywhere.
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The body disintegrated, perception ceased, pain & rapture were entirely consumed, fabrications were stilled: consciousness has come to its end.
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Just as the destination of a glowing fire struck with a [blacksmith's] iron hammer, gradually growing calm, is not known: Even so, there's no destination to describe for those who are rightly released — having crossed over the flood of sensuality's bond — for those who have attained unwavering bliss.
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The greed with which beings go to a bad destination, coveting: from rightly discerning that greed, those who see clearly let go. Letting go, they never come to this world again.
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The aversion with which beings go to a bad destination, upset: from rightly discerning that aversion, those who see clearly let go. Letting go, they never come to this world again.
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The delusion with which beings go to a bad destination, confused: from rightly discerning that delusion, those who see clearly let go. Letting go, they never come to this world again.
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The anger with which beings go to a bad destination, enraged: from rightly discerning that anger, those who see clearly let go. Letting go, they never come to this world again.
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The contempt with which beings go to a bad destination, disdainful: from rightly discerning that contempt, those who see clearly let go. Letting go, they never come to this world again.
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The conceit with which beings go to a bad destination, proud: from rightly discerning that conceit, those who see clearly let go. Letting go, they never come to this world again.
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Knowing the All from all around, not stirred by passion for anything at all: he, having comprehended the All, has gone beyond all stress.
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People are possessed by conceit tied up with conceit delighted with becoming. Not comprehending conceit, they come to becoming again. But those who, letting go of conceit, are, in its destruction, released, conquering the bond of conceit, go beyond all bonds.
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The greed with which beings go to a bad destination, coveting: from rightly discerning that greed, those who see clearly let go. Letting go, they never come to this world again.
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Monks, one who has not fully known & fully understood aversion... delusion... anger... contempt, who has not detached his mind from it and let go of it, is incapable of putting an end to stress. But one who has fully known & fully understood aversion... delusion... anger... contempt, who has detached his mind from it and let go of it, is capable of putting an end to stress.
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No one other thing so obstructs people that they wander on, day & night, as when they're ensnared with delusion. But those who, letting go of delusion, shatter the mass of darkness, wander no further. Their cause isn't found.
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With craving his companion, a man wanders on a long, long time. Neither in this state here nor anywhere else does he go beyond the wandering - on. Knowing this drawback — that craving brings stress into play — free from craving, devoid of clinging, mindful, the monk lives the mendicant life.
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Appropriate attention as a quality of a monk in training: nothing else does so much for attaining the superlative goal. A monk, striving appropriately, attains the ending of stress.
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A monk with admirable people as friends — who's reverential, respectful, doing what his friends advise — mindful, alert, attains step by step the ending of all fetters.
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Doomed for an aeon to deprivation, to hell: one who has split the Sangha. Delighting in factions, unjudicious — he's barred from safety from bondage. Having split a Sangha in concord, he cooks for an aeon in hell.
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Blissful is concord in the Sangha. One who assists in concord — delighting in concord, judicious — isn't barred from safety from bondage. Having brought concord to the Sangha, he rejoices for an aeon in heaven.
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Knowing the case of a corrupt-minded person, the One Awakened explained its meaning in the presence of the monks. If that person were to die at this instant, he'd reappear in hell because his mind is corrupt — as if he were carried off and placed there. It's because of corrupt-mindedness that beings go to a bad destination.
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Knowing the case of a clear-minded person, the One Awakened explained its meaning in the presence of the monks. If that person were to die at this instant, he'd reappear in heaven because his mind is clear — as if he were carried off and placed there. It's because of clear-mindedness that beings go to a good destination.
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Train in acts of merit that bring long-lasting bliss — develop giving, a life in tune, a mind of good-will. Developing these three things that bring about bliss, the wise reappear in a world of bliss unalloyed.
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They praise heedfulness, the wise, in doing acts of merit. When heedful, wise, you achieve both kinds of benefit: benefits in this life, & benefits in lives to come. By breaking through to your benefit, you're called enlightened, wise.
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The accumulation of a single person's bones for an aeon would be a heap on a par with the mountain, so said the Great Seer. But when that person sees with right discernment the four Noble Truths — stress, the cause of stress, the transcending of stress, & the Noble Eightfold Path, the way to the stilling of stress — having wandered on seven times at most, then, with the ending of all fetters, he puts a stop to stress.
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The person who lies, who transgress in this one thing, transcending concern for the world beyond: there's no evil he might not do.
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If beings knew what the Great Seer said, how the result of sharing has such great fruit, then, subduing the stain of selfishness with brightened awareness, they'd give in season to the noble ones, where a gift bears great fruit. Having given food as an offering to those worthy of offerings, many donors, when they pass away from here, the human state, go to heaven. They, having gone there to heaven, rejoice, enjoying sensual pleasures. Unselfish, they partake of the result of sharing.
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When one develops — mindful — good will without limit, fetters are worn through, on seeing the ending of acquisitions. If with uncorrupted mind you feel good will for even one being, you become skilled from that. But a Noble One produces a mind of sympathy for all beings, an abundance of merit. Kingly seers, who conquered the earth swarming with beings, went about making sacrifices: the horse sacrifice, human sacrifice, water rites, soma rites, & the "Unobstructed," but these don't equal one sixteenth of a well-developed mind of good will — all the constellations don't, one sixteenth of the radiance of the moon. One who neither kills nor gets others to kill, neither conquers, nor gets others to conquer, with good will for all beings, has no hostility with anyone at all.
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Eye & ear & nose, tongue & body & mind: when a monk leaves these doors unguarded — knowing no moderation in food, not restraining his senses — he experiences stress: stress in body, stress in mind. Burning in body burning in mind, whether by day or by night, he lives in suffering & stress.
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Eye & ear & nose, tongue & body & mind: when a monk has these doors well guarded — knowing moderation in food, restraining his senses — he experiences ease: ease in body, ease in mind. Not burning in body, not burning in mind, whether by day or by night, he lives in ease.
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Having engaged in bodily misconduct, verbal misconduct, misconduct of mind, or whatever else is flawed, not having done what is skillful, having done much that is not, at the break-up of the body, the undiscerning one reappears in hell.
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Having abandoned bodily misconduct, verbal misconduct, misconduct of mind, & whatever else is flawed, not having done what's not skillful, having done much that is, at the break-up of the body, the discerning one reappears in heaven.
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Evil habits & evil views: a person, undiscerning, endowed with these two things, at the break-up of the body reappears in hell.
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Auspicious habits & auspicious views: a person, discerning, endowed with these two things, at the break-up of the body reappears in heaven.
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With no ardor, no concern, lazy, with low persistence, full of sloth & drowsiness, shameless, without respect: he's incapable, a monk like this, of touching superlative self-awakening. But whoever is mindful, masterful, absorbed in jhana, ardent, concerned, & heedful, cutting the fetter of birth & aging, touches right here a self-awakening unsurpassed.
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For the sake of restraint, for the sake of abandoning, he, the Blessed One, taught a holy life not handed down, coming to shore in Unbinding. This path is pursued by those great in purpose, great seers. Those who follow it, as taught by the One Awakened, heeding the Teacher's message, will put an end to suffering & stress.
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For the sake of direct knowledge & full comprehension, he, the Blessed One, taught a holy life not handed down, coming to shore in Unbinding. Unbinding. This path is pursued by those great in purpose, great seers. Those who follow it, as taught by the One Awakened, heeding the Teacher's message, will put an end to suffering & stress.
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Feeling urgency, awe, toward what should inspire it, the wise, masterful, ardent monk should investigate with discernment. One who lives thus ardently, not restlessly, at peace, committed to awareness-tranquillity would attain the ending of suffering & stress.
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To the Tathagata, awakened, who endured what is hard to endure, two thoughts occur: safety the first thought mentioned; seclusion the second declared. The dispeller of darkness, free of fermentation, the great seer who has gone beyond, reached attainment, gained mastery, crossed over the poisons; who's released in the ending of craving: that sage bears his last body, has shaken off Mara, I tell you, has gone beyond aging. As one standing on a rocky crag would see the people all around below, so the wise, with the all-around eye, having scaled the tower made of Dhamma, having crossed over sorrow, gaze on those overwhelmed with sorrow, conquered by aging & death.
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See the two statements, declared in sequence, by the Tathagata, awakened, sympathetic to all beings. The first: Be dispassionate there toward evil. Then, with a mind dispassionate, you will put an end to suffering & stress.
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Any bad destinations in this world, in the next, are rooted in ignorance — all — accumulations of desire & greed. And when a person of evil desires lacks conscience & respect, evil comes from that, and by that he goes to deprivation. So cleansing away ignorance, desire, & greed, a monk giving rise to clear knowing would abandon all bad destinations.
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Look at the world — including its heavenly beings: deprived of discernment, making an abode in name-&-form, it conceives that 'This is the truth.' The best discernment in the world is what leads to penetration, for it rightly discerns the total ending of birth & becoming. Human & heavenly beings hold them dear: those who are self-awakened, mindful, bearing their last bodies with joyful discernment.
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Those in whom concern & conscience are not always found have strayed from the bright root, are headed to birth & death. But those in whom concern & conscience are rightly established always, who are mature in the holy life: they are calm, their further becoming ended.
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The born, become, produced, made, fabricated, impermanent, composed of aging & death, a nest of illnesses, perishing, come from nourishment and the guide [that is craving] — is unfit for delight. The escape from that is calm, permanent, beyond inference, unborn, unproduced, the sorrowless, stainless state, the cessation of stressful qualities, the stilling of fabrications, bliss.
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These two proclaimed by the one with vision, Unbinding properties the one independent, the one who is Such: one property, here in this life with fuel remaining from the destruction of the guide to becoming, and that with no fuel remaining, after this life, in which all becoming totally ceases. Those who know this state uncompounded, their minds released through the destruction of the guide to becoming, they, attaining the Teaching's core, pleased with ending, have abandoned all becoming: they, the Such.
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Those with calm minds — masterful, mindful, absorbed in jhana — clearly see things rightly, not intent on sensual pleasures. Delighting in heedfulness, calm, seeing danger in heedlessness, they — incapable of falling away — are right on the verge of Unbinding.
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Complete in the training, not subject to falling away, one with discernment uppermost, seeing the stopping, the ending of birth: that sage bears his last body, has shaken off Mara, I tell you, has gone beyond aging. So, always delighting in jhana, centered, ardent, seeing the stopping, the ending of birth, conquering Mara, along with his host, monks, be gone-beyond aging & death.
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Those who are wakeful, listen! Those who are sleeping, wake up! Wakefulness is better than sleep. For those who are wakeful, there's no danger, no fear. Whoever is wakeful, mindful, alert, centered, sensitive, calm, & clear, rightly exploring the Dhamma at appropriate times, will — at oneness — shatter the darkness. So be devoted to wakefulness. The ardent monk — masterful, acquiring jhana, cutting the fetter of birth & aging — touches right here a self-awakening unsurpassed.
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He goes to hell, the one who asserts what didn't take place, as does the one who, having done, says, 'I didn't.' Both — low-acting people — there become equal: after death, in the world beyond. An ochre robe tied 'round their necks, many with evil qualities — unrestrained, evil — rearise, because of their evil acts, in hell. Better to eat an iron ball — glowing, aflame — than that, unprincipled & unrestrained, you should eat the alms of the country.
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Those, having seen what's come to be as what's come to be, and what's gone beyond what's come to be, are released in line with what's come to be, through the exhaustion of craving for becoming. If they've comprehended what's come to be, and are free from the craving for becoming & non-,with the non-becoming of what's come to be, monks come to no further becoming.
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Greed, aversion, delusion destroy the self-same person of evil mind from whom they are born, like the fruiting of the bamboo.
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Comprehending the property of form, not taking a stance in the formless, those released in cessation are people who've left death behind. Having touched with his body the deathless property free from acquisitions, having realized the relinquishing of acquisitions, fermentation-free, the Rightly Self-awakened One teaches the state with no sorrow, no dust.
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Centered, mindful, alert, the Awakened One's disciple discerns feelings, how feelings come into play, where they cease, & the path to their ending. With the ending of feelings, a monk free of want is totally unbound.
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Whoever sees pleasure as stress, sees pain as an arrow, sees peaceful neither-pleasure-nor-pain as inconstant: he is a monk who's seen rightly. From that he is there set free. A master of direct knowing, at peace, he is a sage gone beyond bonds.
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Centered, mindful, alert, the Awakened One's disciple discerns searches, how searches come into play, where they cease, & the path to their ending. With the ending of searches, a monk free of want is totally unbound.
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Sensual search, becoming-search, together with the holy-life search — i.e., grasping at truth based on an accumulation of viewpoints: through the relinquishing of searches & the abolishing of viewpoints of one dispassionate to all passion, and released in the ending of craving,through the ending of searches, the monk is devoid of perplexity & desire.
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Centered, mindful, alert, the Awakened One's disciple discerns fermentations, how fermentations come into play, where they cease, & the path to their ending. With the ending of fermentations, a monk free of want is totally unbound.
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His fermentation of sensuality ended, his ignorance washed away, his fermentation of becoming exhausted: one totally released, acquisition-free, bears his last body, having conquered Mara along with his mount.
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Bound with the bondage of craving, their minds smitten with becoming & non-, they are bound with the bondage of Mara — people with no safety from bondage, beings going through the wandering-on, headed for birth & death. While those who've abandoned craving, free from the craving for becoming & non-, reaching the ending of fermentations, though in the world, have gone beyond.
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Virtue, concentration, discernment: one in whom these are well-developed, passing beyond Mara's domain, shines, shines like the sun.
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Train in acts of merit that bring long-lasting bliss — develop giving, a life in tune, a mind of good-will. Developing these three things that bring about bliss, the wise reappear in a world of bliss unalloyed.
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The eye of flesh, the eye divine, the eye of discernment unsurpassed: these three eyes were taught by the Superlative Person. The arising of the eye of flesh is the path to the eye divine. When knowledge arises, the eye of discernment unsurpassed: whoever gains this eye is — from all suffering & stress — set free.
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For a learner in training along the straight path: first, the knowledge of ending; then, immediately, gnosis; then, from the ending of the fetter — becoming — there's the knowledge, the gnosis of one released who is Such: One consummate in these faculties, peaceful, enjoying the peaceful state, bears his last body, having conquered Mara along with his mount.
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Perceiving in terms of signs, beings take a stand on signs. Not fully comprehending signs, they come into the bonds of death. But fully comprehending signs, one doesn't construe a signifier. Touching liberation with the heart, the state of peace unsurpassed, consummate in terms of signs, peaceful, enjoying the peaceful state, judicious, an attainer-of wisdom makes use of classifications but can't be classified.
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Having engaged in bodily misconduct, verbal misconduct, misconduct of mind, or whatever else is flawed, not having done what is skillful, having done much that is not, at the break-up of the body, the undiscerning one reappears in hell.
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Having abandoned bodily misconduct, verbal misconduct, misconduct of mind, & whatever else is flawed, not having done what's not skillful, having done much that is, at the break-up of the body, the discerning one reappears in heaven.
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Clean in body, clean in speech, clean in awareness — fermentation-free — one who is clean, consummate in cleanliness, is said to have abandoned the All.
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A sage in body, a sage in speech, a sage in mind, fermentation-free: a sage consummate in sagacity is said to be bathed of evil.
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One whose passion, aversion, & ignorance are washed away, is said to be composed in mind, Brahma-become, awakened, Tathagata, one for whom fear & hostility are past, one who's abandoned the All.
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One whose passion, aversion, & ignorance are washed away, has crossed over this ocean with its sharks, demons, dangerous waves, so hard to cross. Free from acquisitions — bonds surmounted, death abandoned — he has abandoned stress with no further becoming. Having gone to the goal he is undefined, has outwitted, I tell you, the King of Death.
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With mind wrongly directed, speaking wrong speech, doing wrong deeds with the body: a person here of little learning, a doer of evil here in this life so short, at the break-up of the body, undiscerning, reappears in hell.
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With mind rightly directed, speaking right speech, doing right deeds with the body: a person here of much learning, a doer of merit here in this life so short, at the break-up of the body, discerning, reappears in heaven.
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Knowing the escape from sensuality, & the overcoming of forms — ardent always — touching the stilling of all fabrications: he is a monk who's seen rightly. From that he is there set free. A master of direct knowing, at peace, he is a sage gone beyond bonds.
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Those beings headed to forms, and those standing in the formless, with no knowledge of cessation, return to further becoming. But, comprehending form, not taking a stance in formless things, those released in cessation are people who've left death behind. Having touched with his body the deathless property free from acquisitions, having realized relinquishing of acquisitions, fermentation-free, the Rightly Self-awakened One teaches the state with no sorrow, no dust.
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The wise hope for a child of heightened or similar birth, not for one of lowered birth, a disgrace to the family. These children in the world, lay followers, consummate in virtue, conviction; generous, free from stinginess, shine forth in any gathering like the moon when freed from a cloud.
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Not to contemplatives, to brahmans, to the miserable, nor to the homeless does he share what he's gained: food, drinks, nourishment. He, that lowest of people, is called a cloud with no rain. To some he gives, to others he doesn't: the intelligent call him one who rains locally. A person responsive to requests, sympathetic to all beings, delighting in distributing alms: "Give to them! Give!" he says. As a cloud — resounding, thundering — rains, filling with water, drenching the plateaus & gullies: a person like this is like that. Having rightly amassed wealth attained through initiative, he satisfies fully with food & drink those fallen into the homeless state.
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Intelligent, you should guard your virtue, aspiring to three forms of bliss: praise; the obtaining of wealth; and, after death, rejoicing in heaven. Even if you do no evil but seek out one who does, you're suspected of evil. Your bad reputation grows. The sort of person you make a friend, the sort you seek out, that's the sort you yourself become — for your living together is of that sort. The one associated with, the one who associates, the one who's touched, the one who touches another — like an arrow smeared with poison — contaminates the quiver. So, fearing contamination, the enlightened should not be comrades with evil people. A man who wraps rotting fish in a blade of kusa grass makes the grass smelly: so it is if you seek out fools. But a man who wraps powdered incense in the leaf of a tree makes the leaf fragrant: so it is if you seek out the enlightened. So, knowing your own outcome as like the leaf-wrapper's, you shouldn't seek out those who aren't good. The wise would associate with those who are. Those who aren't good lead you to hell. The good help you reach a good destination.
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Knowing the body as falling apart, & consciousness as dissolving away, seeing the danger in acquisitions, you've gone beyond birth & death. Having reached the foremost peace, you bide your time, composed.
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The underbrush born of association is cut away by non-association. Just as one riding a small wooden plank would sink in the great sea, so does even one of right living sink, associating with the lazy. So avoid the lazy, those with low persistence. Live with the noble ones — secluded, resolute, absorbed in jhana, their persistence constantly aroused : the wise.
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Enjoying activity, delighting in chatter, enjoying sleep, & restless: he's incapable — a monk like this — of touching superlative self-awakening. So he should be a man of few duties, of little sloth, not restless. He's capable — a monk like this — of touching superlative self-awakening.
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Fettered to not wanting to be despised; to gains, offerings, respect; to delight in companions: you're far from the ending of fetters. But whoever here, having abandoned sons, cattle, marriage, intimates: he's capable — a monk like this — of touching superlative self-awakening.
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Both when receiving offerings & not: his concentration won't waver, he remains heedful: he — continually absorbed in jhana, subtle in view & clear-seeing, enjoying the ending of clinging — is called a man of integrity.
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Seeing he's won the battle — the disciple of the Rightly Self-awakened One — even the devas pay homage to this great one, thoroughly mature. "Homage to you, O thoroughbred man — you who have won the hard victory, defeating the army of Death, unhindered in emancipation." Thus they pay homage, the devas, to one who has reached the heart's goal, for they see in him no means that would bring him under Death's sway.
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When a deva passes away from the company of devas through his life-span's ending, three sounds sound forth — the devas' encouragement. 'Go from here, honorable sir, to a good destination, to companionship with human beings. On becoming a human being, acquire a conviction unsurpassed in True Dhamma. That conviction of yours in True Dhamma, well-taught, should be settled, rooted, established, — undestroyed as long as you live. Having abandoned bodily misconduct, verbal misconduct, mental misconduct, and whatever else is flawed; having done with the body what's skillful, and much that is skillful with speech, having done what's skillful with a heart without limit, with no acquisitions, then — having made much of that basis of merit through giving — establish other mortals in True Dhamma & the holy life.'With this sympathy, the devas — when they know a deva is passing away — encourage him: 'Come back, deva, again & again.'
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The Teacher, Great Seer, is first in the world; following him, the disciple composed; and then the learner, erudite, following the way, endowed with good virtue, practices. These three, chief among beings divine & human, giving light, proclaiming the Dhamma, throw open the door to the Deathless, release many from bondage. Those who follow the path, well-taught by the Caravan Leader unsurpassed, will put an end to stress right here — those heeding the message of the One Well-gone.
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Focusing on foulness in the body, mindful of in & out breathing, seeing the stilling of all fabrications — ardent always: he is a monk who's seen rightly. From that he is there set free. A master of direct knowing, at peace, he is a sage gone beyond bonds.
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Dhamma his dwelling, Dhamma his delight, a monk pondering Dhamma, calling Dhamma to mind, doesn't fall away from true Dhamma. Whether walking, standing, sitting, or lying down — his mind inwardly restrained — he arrives right at peace.
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Three skillful thoughts should be thought, three unskillful thoughts rejected. Whoever stills sustained thoughts — as rain would, a cloud of dust — through an awareness with thinking stilled, attains right here the state of peace.
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Greed causes harm. Greed provokes the mind. People don't realize it as a danger born from within. A person, when greedy, doesn't know his own welfare; when greedy, doesn't see Dhamma. Overcome with greed, he's in the dark, blind. But when one, abandoning greed, feels no greed for what would merit greed, greed gets shed from him — like a drop of water off a lotus leaf. Aversion causes harm. Aversion provokes the mind. People don't realize it as a danger born from within. A person, when aversive, doesn't know his own welfare; when aversive, doesn't see Dhamma. Overcome with aversion he's in the dark, blind. But when one, abandoning aversion, feels no aversion for what would merit aversion, aversion drops away from him — like a palm leaf from its stem. Delusion causes harm. Delusion provokes the mind. People don't realize it as a danger born from within. A person, when deluded, doesn't know his own welfare; when deluded, doesn't see Dhamma. Overcome with delusion he's in the dark, blind. But when one, abandoning delusion, feels no delusion for what would merit delusion, he disperses all delusion — as the rising of the sun, the dark.
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May no one in the world ever be reborn with evil desire. Know that, through that evil desire, his destination's that of all who have evil desires. I've heard how Devadatta, — regarded as wise, composed, incandescent with honor — in the thrall of heedlessness assaulted the Tathagata and fell to the four-gated, fearful place: Avici, unmitigated hell. Whoever plots against one free of corruption who's done no evil deed: that evil touches him himself, corrupted in mind, disrespectful. Whoever might think of polluting the ocean with a pot of poison, couldn't succeed, for the mass of water is great. So it is when anyone attacks with abuse the Tathagata — rightly-gone, of peaceful mind — for abuse doesn't grow on him. A wise person should make friends, should associate, with a person like him — whose path a monk can pursue and reach the ending of suffering & stress.
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With confidence, realizing the supreme Dhamma to be supreme, confidence in the supreme Buddha, unsurpassed in deserving offerings; confidence in the supreme Dhamma, the stilling of dispassion, bliss; confidence in the supreme Sangha, unsurpassed as a field of merit; having given gifts to the supreme, one develops supreme merit, supreme long life & beauty, status, honor, bliss, & strength. Having given to the supreme, the wise person, centered in supreme Dhamma, whether becoming a divine or human being, rejoices, having attained the supreme.
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He's missed out on the householder's enjoyment & the purpose of the contemplative life — unfortunate man! Ruining it, he throws it away, perishes like a firebrand used at a funeral. Better to eat an iron ball — glowing, aflame — than that, unprincipled & unrestrained, he should eat the alms of the country.
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Though following right behind, full of desire, vexation: see how far he is! — the perturbed from the unperturbed, the bound from the Unbound, the greedy one from the one with no greed. But the wise person who, through direct knowledge of Dhamma, gnosis of Dhamma, grows still & unperturbed like a lake unruffled by wind: see how close he is! — the unperturbed to the unperturbed, the Unbound to the Unbound, the greedless one to the one with no greed.
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The fire of passion burns in a mortal excited, smitten with sensual desires; the fire of aversion, in a malevolent person taking life; the fire of delusion, in a bewildered person ignorant of the noble teaching. Not understanding these fires, people — fond of self-identity — unreleased from Mara's shackles, swell the ranks of hell, the wombs of common animals, demons, the realm of the hungry shades. While those who, day & night, are devoted to the teachings of the rightly self-awakened, put out the fire of passion, constantly perceiving the foul. They, superlative people, put out the fire of aversion with good will, and the fire of delusion with the discernment leading to penetration. They, the masterful, untiring by day & night, having put out [the fires], having, without remainder, comprehended stress, are, without remainder, totally unbound. They, the wise, with an attainer-of-wisdom's noble vision, right gnosis, directly knowing the ending of birth, come to no further becoming.
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For a monk who has abandoned seven attachments and cut the guide: the wandering-on in birth is finished, there is no further becoming.
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Devas whose pleasures are already provided, those with control, those who delight in creation, and any others enjoying sensual pleasures in this state here or anywhere else, don't go beyond the wandering-on. Knowing this drawback in sensual pleasures, the wise should abandon all sensual desires, whether human or divine. Having cut the flow of greed for lovely, alluring forms so hard to transcend, having, without remainder, comprehended stress, they are, without remainder, totally unbound. They, the wise, with an attainer-of-wisdom's noble vision, right gnosis, directly knowing the ending of birth, come to no further becoming.
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Tied by both the yoke of sensuality & the yoke of becoming, beings go to the wandering-on leading to birth & death. Those who've abandoned the sensual without reaching the ending of fermentations, are tied by the yoke of becoming, are said to be non-returners. While those who've cut off doubt have no more conceit or further becoming. They who have reached the ending of fermentations, while in the world have gone beyond.
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Devoid of wrong-doing in thought, word, or deed, he's called a person of admirable virtue: the monk conscientious. Well-developed in the qualities that go to the attainment of self-awakening, he's called a person of admirable qualities: the monk unassuming. Discerning right here for himself, in himself, the ending of stress he's called a person of admirable discernment: the monk with no fermentation. Consummate in these things, untroubled, with doubt cut away, unattached in all the world, he's said to have abandoned the All.
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The gift he describes as foremost & unsurpassed, the sharing the Blessed One has extolled: who — confident in the supreme field of merit, wise, discerning — wouldn't give it at appropriate times? Both for those who proclaim it and those who listen, confident in the message of the One Well-gone: it purifies their foremost benefit — those heeding the message of the One Well-gone.
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He knows his former lives. He sees heavens & states of woe, has attained the ending of birth, is a sage who has mastered full-knowing. By means of these three knowledges he becomes a three-knowledge brahman. He's what I call a three-knowledge man — not another, citing, reciting.
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He who, unstinting, made the mass-donation of Dhamma, the Tathagata, sympathetic to all beings: to one of that sort — the best of beings, human & divine — living beings pay homage — to one gone to the beyond of becoming.
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Content with what's blameless, next-to-nothing, easy to gain, his mind not vexed over lodging, clothing, food, or drink: the four directions offer him no obstruction. These things are declared congenial for the contemplative life, possessed by the monk heedful, content.
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For a learner in training along the straight path, there arises: first, the knowledge of ending; then, the gnosis unsurpassed; then, the gnosis of one released — release-knowledge, superlative, the knowledge of ending: 'The fetters are ended.' Certainly not by the lazy fool uncomprehending, is there attained Unbinding, the loosing of all ties.
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Those who don't discern stress, its cause, & where it totally stops, without trace, who don't know the path, the way to the stilling of stress: lowly in their awareness-release & discernment-release, incapable of making an end, they're headed to birth & aging. But those who discern stress, its cause, & where it totally stops, without trace, who discern the path, the way to the stilling of stress: consummate in their awareness-release & discernment-release, capable of making an end, they are not headed to birth & aging.
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This is a condition creating joy for those who know: living the Dhamma of the noble ones, composed, who brighten the true Dhamma, illumine it, shining brilliantly, who are makers of light, enlightened, abandoners of harm, who have eyes that see. Having heard their message with right gnosis, the wise directly knowing the ending of birth, come to no further becoming.
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With craving his companion, a man wanders on a long, long time. Neither in this state here nor anywhere else does he go beyond the wandering- on. Knowing this drawback — that craving brings stress into play — free from craving, devoid of clinging, mindful, the monk lives the mendicant life.
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Mother & father, compassionate to their family, are called Brahma, first teachers, those worthy of gifts from their children. So the wise should pay them homage, honor with food & drink clothing & bedding anointing & bathing & washing their feet. Performing these services to their parents, the wise are praised right here and after death rejoice in heaven.
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Householders & the homeless in mutual dependence both reach the true Dhamma: the unsurpassed safety from bondage. From householders, the homeless receive requisites: robes, lodgings, protection from inclemencies. While in dependence on those well-gone, home-loving householders have conviction in arahants of noble discernment, absorbed in jhana. Having practiced the Dhamma here — the path leading to good destinations — delighting in the deva world, they rejoice, enjoying sensual pleasures.
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Deceitful, stubborn, talkers, frauds, arrogant, uncentered: they don't grow in the Dhamma taught by the Rightly Self-awakened One. Not deceitful, not talkers, enlightened, pliant, well-centered: they grow in the Dhamma taught by the One Rightly Self-awakened.
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Even if it's with pain, you should abandon sensual desires if you aspire to future safety from bondage. Alert, with a mind well-released, touch release now here, now there. An attainer-of-wisdom, having fulfilled the holy life, is said to have gone to the end of the world, gone beyond.
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Whether walking, standing, sitting, or lying down, whoever thinks evil thoughts, related to the household life, is following no path at all, smitten with delusory things. He's incapable, a monk like this, of touching superlative self-awakening. But whoever — walking, standing, sitting, or lying down — overcomes thought, delighting in the stilling of thought: he's capable, a monk like this, of touching superlative self-awakening.
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Controlled in walking, controlled in standing, controlled in sitting, controlled in lying down, controlled in flexing & extending his limbs — above, around, & below, as far as the worlds extend — observing the arising & passing away of phenomena, of aggregates: a monk who dwells thus ardently, not restlessly, at peace — always mindful, training in the mastery of awareness-tranquillity — is said to be continually resolute.
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Directly knowing all the world, all the world as is really is, from all the world disjoined, in all the world unmatched: Conquering all in all ways, enlightened, released from all bonds, he touches the foremost peace — Unbinding, free from fear. He is free of fermentation, of trouble, awakened, his doubts cut through; has attained the ending of action, is released in the destruction of acquisitions. He is blessed, awakened, a lion, unsurpassed. In the world with its devas he set the Brahma-wheel going. Thus divine & human beings who have gone to the Buddha for refuge, gathering, pay homage to the great one, thoroughly mature: 'Tamed, he's the best of those who can be tamed; calm, the seer of those who can be calmed; released, supreme among those who can be released; crossed, the foremost of those who can cross.' Thus they pay homage to the great one, thoroughly mature: 'In this world with its devas, there's no one to compare with you.'
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I don't envision a single thing that, when undeveloped, is as unpliant as the mind. The mind, when undeveloped, is unpliant.
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I don't envision a single thing that, when developed, is as pliant as the mind. The mind, when developed, is pliant.
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I don't envision a single thing that, when undeveloped, leads to such great harm as the mind. The mind, when undeveloped leads to great harm.
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I don't envision a single thing that, when developed, leads to such great benefit as the mind. The mind, when developed leads to great benefit.
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I don't envision a single thing that, when undeveloped & unapparent, leads to such great harm as the mind. The mind, when undeveloped & unapparent leads to great harm.
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I don't envision a single thing that, when developed & apparent, leads to such great benefit as the mind. The mind, when developed & apparent, leads to great benefit.
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I don't envision a single thing that, when undeveloped & uncultivated, leads to such great harm as the mind. The mind, when undeveloped & uncultivated leads to great harm.
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I don't envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit.
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I don't envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress.
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I don't envision a single thing that, when developed & cultivated, brings about such happiness as the mind. The mind, when developed & cultivated, brings about happiness.
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I don't envision a single thing that, when untamed, leads to such great harm as the mind. The mind, when untamed leads to great harm.
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I don't envision a single thing that, when tamed, leads to such great benefit as the mind. The mind, when tamed leads to great benefit.
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I don't envision a single thing that, when unguarded, leads to such great harm as the mind. The mind, when unguarded leads to great harm.
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I don't envision a single thing that, when guarded, leads to such great benefit as the mind. The mind, when guarded leads to great benefit.
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I don't envision a single thing that, when unprotected, leads to such great harm as the mind. The mind, when unprotected leads to great harm.
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I don't envision a single thing that, when protected, leads to such great benefit as the mind. The mind, when protected leads to great benefit.
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I don't envision a single thing that, when unrestrained, leads to such great harm as the mind. The mind, when unrestrained leads to great harm.
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I don't envision a single thing that, when restrained, leads to such great benefit as the mind. The mind, when restrained leads to great benefit.
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I don't envision a single thing that — when untamed, unguarded, unprotected, unrestrained — leads to such great harm as the mind. The mind — when untamed, unguarded, unprotected, unrestrained — leads to great harm.
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I don't envision a single thing that — when tamed, guarded, protected, restrained — leads to such great benefit as the mind. The mind — when tamed, guarded, protected, restrained — leads to great benefit.
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Monks, I know not of any other single thing so intractable as the untamed mind. The untamed mind is indeed a thing untractable.
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Monks, I know not of any other thing so tractable as the tamed mind. The tamed mind is indeed a thing tractable.
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Monks, I know not of any other single thing so conducive to great loss as the untamed mind. The untamed mind indeed conduces to great loss.
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Monks, I know not of any other single thing so conducive to great profit as the tamed mind. The tamed mind indeed conduces to great profit.
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Monks, I know not of any other single thing that brings such woe as the mind that is untamed, uncontrolled, unguarded and unrestrained. Such a mind indeed brings great woe.
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Monks, I know not of any other single thing that brings such bliss as the mind that is tamed, controlled, guarded and restrained. Such a mind indeed brings great bliss.
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Suppose there were a pool of water — sullied, turbid, and muddy. A man with good eyesight standing there on the bank would not see shells, gravel, and pebbles, or shoals of fish swimming about and resting. Why is that? Because of the sullied nature of the water. In the same way, that a monk with a sullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is impossible. Why is that? Because of the sullied nature of his mind.
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Suppose there were a pool of water — clear, limpid, and unsullied. A man with good eyesight standing there on the bank would see shells, gravel, & pebbles, and also shoals of fish swimming about and resting. Why is that? Because of the unsullied nature of the water. In the same way, that a monk with an unsullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is possible. Why is that? Because of the unsullied nature of his mind.
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Just as, of all trees, the balsam is foremost in terms of softness and pliancy, in the same way I don't envision a single thing that, when developed & cultivated, is as soft & pliant as the mind. The mind, when developed & cultivated, is soft & pliant.
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I don't envision a single thing that is as quick to reverse itself as the mind — so much so that there is no feasible simile for how quick to reverse itself it is.
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Luminous, monks, is the mind. And it is defiled by incoming defilements.
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Luminous, monks, is the mind. And it is freed from incoming defilements.
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Luminous, monks, is the mind. And it is defiled by incoming defilements. The uninstructed run-of-the-mill person doesn't discern that as it actually is present, which is why I tell you that — for the uninstructed run-of-the-mill person — there is no development of the mind.
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Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind.
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Monks, I have known two qualities through experience: discontent with regard to skillful qualities and unrelenting exertion. Relentlessly I exerted myself, [thinking,] 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.' From this heedfulness of mine was attained Awakening. From this heedfulness of mine was attained the unexcelled freedom from bondage.
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You, too, monks, should relentlessly exert yourselves, [thinking,] 'Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing our persistence.' You, too, in no long time will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.
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Thus you should train yourselves: 'We will relentlessly exert ourselves, [thinking,] "Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing our persistence."' That's how you should train yourselves.
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Monks, these two bright qualities guard the world. Which two? Conscience & concern. If these two bright qualities did not guard the world, there would be no recognition of 'mother' here, no recognition of 'mother's sister,' 'uncle's wife,' 'teacher's wife,' or 'wife of those who deserve respect.' The world would be immersed in promiscuity, like rams with goats, roosters with pigs, or dogs with jackals. But because these two bright qualities guard the world, there is recognition of 'mother,' 'mother's sister,' 'uncle's wife,' 'teacher's wife,' & 'wife of those who deserve respect.'
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Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, 'Abandon what is unskillful.' But because it is possible to abandon what is unskillful, I say to you, 'Abandon what is unskillful.' If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, 'Abandon what is unskillful.' But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, 'Abandon what is unskillful.'
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Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'
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Monks, these two are fools. Which two? The one who doesn't see his transgression as a transgression, and the one who doesn't rightfully pardon another who has confessed his transgression. These two are fools.
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These two are wise people. Which two? The one who sees his transgression as a transgression, and the one who rightfully pardons another who has confessed his transgression. These two are wise people.
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Monks, these two slander the Tathagata. Which two? He who explains what was not said or spoken by the Tathagata as said or spoken by the Tathagata. And he who explains what was said or spoken by the Tathagata as not said or spoken by the Tathagata. These are two who slander the Tathagata.
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Monks, these two slander the Tathagata. Which two? He who explains a discourse whose meaning needs to be inferred as one whose meaning has already been fully drawn out. And he who explains a discourse whose meaning has already been fully drawn out as one whose meaning needs to be inferred. These are two who slander the Tathagata.
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These two qualities have a share in clear knowing. Which two? Tranquillity (samatha) & insight (vipassana). When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned. When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned. Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release.
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Now what is the level of a person of no integrity? A person of no integrity is ungrateful & unthankful. This ingratitude, this lack of thankfulness, is advocated by rude people. It is entirely on the level of people of no integrity. A person of integrity is grateful & thankful. This gratitude, this thankfulness, is advocated by civil people. It is entirely on the level of people of integrity.
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I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, & rubbing their limbs, and they were to defecate & urinate right there [on your shoulders], you would not in that way pay or repay your parents. If you were to establish your mother & father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Why is that? Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world. But anyone who rouses his unbelieving mother & father, settles & establishes them in conviction; rouses his unvirtuous mother & father, settles & establishes them in virtue; rouses his stingy mother & father, settles & establishes them in generosity; rouses his foolish mother & father, settles & establishes them in discernment: To this extent one pays & repays one's mother & father.
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Monks, these two are fools. Which two? The one who takes up a burden that hasn't fallen to him, and the one who doesn't take up a burden that has. These two are fools.
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Monks, these two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful for a kindness done and feels obligated to repay it. These two people are hard to find in the world.
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Monks, there are these two conditions for the arising of wrong view. Which two? The voice of another and inappropriate attention. These are the two conditions for the arising of wrong view.
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Monks, there are these two conditions for the arising of right view. Which two? The voice of another and appropriate attention. These are the two conditions for the arising of right view.
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Monks, a fool is characterized by his/her actions. A wise person is characterized by his/her actions. It is through the activities of one's life that one's discernment shines.
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A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool.
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A person endowed with three things is to be recognized as a wise person. Which three? Good bodily conduct, good verbal conduct, good mental conduct. A person endowed with these three things is to be recognized as a wise person.
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Thus, monks, you should train yourselves: 'We will avoid the three things that, endowed with which, one is to be recognized as a fool. We will undertake & maintain the three things that, endowed with which, one is to be recognized as a wise person.' That's how you should train yourselves.
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Monks, these three are causes for the origination of actions. Which three? Greed is a cause for the origination of actions. Aversion is a cause for the origination of actions. Delusion is a cause for the origination of actions.
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Any action performed with greed — born of greed, caused by greed, originating from greed: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
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Any action performed with aversion — born of aversion, caused by aversion, originating from aversion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
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Any action performed with delusion — born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
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Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and the rain-god would offer good streams of rain. Those seeds would thus come to growth, increase, & abundance. In the same way, any action performed with greed... performed with aversion... performed with delusion — born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
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Subject to birth, subject to aging, subject to death, run-of-the-mill people are repelled by those who suffer from that to which they are subject. And if I were to be repelled by beings subject to these things, it would not be fitting for me, living as they do. As I maintained this attitude — knowing the Dhamma without acquisitions — I overcame all intoxication with health, youth, & life as one who sees renunciation as rest. For me, energy arose, Unbinding was clearly seen. There's now no way I could partake of sensual pleasures. Having followed the holy life, I will not return.
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Monks, these three are fabricated characteristics of what is fabricated. Which three? Arising is discernible, passing away is discernible, alteration (literally, otherness) while staying is discernible. These are three fabricated characteristics of what is fabricated. Now these three are unfabricated characteristics of what is unfabricated. Which three? No arising is discernible, no passing away is discernible, no alteration while staying is discernible. These are three unfabricated characteristics of what is unfabricated.
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Like a mountain of rock in the wilderness, in a mighty grove, dependent on which there prosper lords of the forest, great trees — in the same way, those who here live dependent on a clansman of conviction — consummate in virtue — prosper: wife & children, friends, dependents, & kin. Seeing the virtue of that virtuous one, his liberality & good conduct, those who are perceptive follow suit. Having, here in this world, followed the Dhamma, the path to a good destination, they delight in the world of the devas, enjoying the pleasures they desire.
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It's swept along: life, its next-to-nothing span. For one swept on by aging no shelters exist. Keeping sight of this danger in death, do meritorious deeds that bring bliss. Whoever here is restrained in body, speech, & awareness, who makes merit while he's alive: that will be for his bliss after death.
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When a house is on fire, the vessel salvaged is the one that will be of use, not the one left there to burn. So when the world is on fire with aging & death, one should salvage [one's wealth] by giving: what's given is well salvaged. Whoever here is restrained in body, speech, & awareness; who makes merit while he's alive: that will be for his bliss after death.
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In a herd of cattle, whether black, white, ruddy, brown, dappled, uniform, or pigeon gray: if a bull is born — tame, enduring, consummate in strength, & swift — people yoke him to burdens, regardless of his color. In the same way, wherever one is born among human beings — noble warriors, brahmans, merchants, workers, outcastes, or scavengers — if one is tame, with good practices, righteous, consummate in virtue, a speaker of truth, with conscience at heart, one who's abandoned birth & death, completed the holy life put down the burden, done the task fermentation-free, gone beyond all dhammas, through lack of clinging unbound: offerings to this spotless field bear an abundance of fruit. But fools, unknowing, dull, uninformed, give gifts outside and don't come near the good. While those who do come near the good — regarded as enlightened, wise — whose trust in the One Well-gone has taken root, is established & firm: they go to the world of the devas or are reborn here in good family. Step by step they reach Unbinding: they who are wise.
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These are the three trainings. Heightened virtue, heightened mind, heightened discernment: persistent, firm, steadfast, absorbed in jhana, mindful, with guarded faculties you should practice them — as in front, so behind; as behind, so in front; as below, so above; as above, so below; as by day, so by night; as by night, so by day; conquering all the directions with limitless concentration. This is called the practice of training, as well as the pure way of life. [Following it,] you're called self-awakened in the world, enlightened, one who's taken the path to its end. With the cessation of sensory consciousness of one released in the stopping of craving, the liberation of awareness of one released in the stopping of craving, is like the unbinding of a flame.
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A sage in body, a sage in speech, A sage in mind, without fermentation: a sage consummate in sagacity is said to have abandoned everything. — the All.
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It's through direct knowledge that I teach the Dhamma, not without direct knowledge. It's with a cause that I teach the Dhamma, not without a cause. It's with marvels that I teach the Dhamma, not without marvels. Because I teach the Dhamma through direct knowledge and not without direct knowledge, because I teach the Dhamma with a cause and not without a cause, because I teach the Dhamma with marvels and not without marvels, there is good reason for my instruction, good reason for my admonition. And that is enough for you to be content, enough for you to be gratified, enough for you to take joy that the Blessed One is rightly self-awakened, the Dhamma is well-taught by the Blessed One, and the community has practiced rightly.
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Greed, monk, is putrefaction. Ill will is the stench of carrion. Evil, unskillful thoughts are flies. On one who lets himself putrefy & stink with the stench of carrion, there's no way that flies won't swarm & attack.
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Unexcelled virtue, concentration, discernment, & release: have been understood by Gotama of glorious stature. Having known them directly, he taught the Dhamma to the monks — the Awakened One the Teacher who has put an end to suffering & stress, the One with vision totally unbound.
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These are the four types of individuals to be found existing in the world. People unrestrained in sensual passions, not devoid of passion, indulging in sensuality: they return to birth & aging, again & again — seized by craving, going with the flow. Thus the enlightened one, with mindfulness here established, not indulging in sensuality & evil, though it may be with pain, would abandon sensuality. They call him one who goes against the flow. Whoever, having abandoned the five defilements, is perfect in training, not destined to fall back, skilled in awareness, with faculties composed: he's called one who stands fast. In one who, having known, qualities high & low have been destroyed, have gone to their end, do not exist: He's called a master of knowledge, one who has fulfilled the holy life, gone to the world's end, gone beyond.
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These are the four unyokings. Joined with the yoke of sensuality & the yoke of becoming, joined with the yoke of views, surrounded by ignorance, beings go to the wandering-on, heading to birth & death. But those who comprehend sensuality & the yoke of becoming — entirely — who have thrown off the yoke of views and are dispassionate toward ignorance, disjoined from all yokes: they — their yokes overcome — are sages indeed.
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There are these four ways of going off course. Which four? One goes off course through desire. One goes off course through aversion. One goes off course through delusion. One goes off course through fear. These are the four ways of going off course.
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There are these four ways of not going off course. Which four? One does not go off course through desire. One does not go off course through aversion. One does not go off course through delusion. One does not go off course through fear. These are the four ways of not going off course.
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Whatever is seen or heard or sensed and fastened onto as true by others, One who is Such — among the self-fettered — wouldn't further claim to be true or even false. Having seen well in advance that arrow where generations are fastened & hung — 'I know, I see, that's just how it is!' — there's nothing of the Tathagata fastened.
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Displeasure does not conquer the enlightened one. Displeasure does not suppress him. He conquers displeasure because he endures it. Having cast away all deeds: who could obstruct him? Like an ornament of finest gold: Who is fit to find fault with him? Even the Devas praise him, even by Brahma is he praised.
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There are these four wheels, endowed with which human beings & devas develop a four-wheeled prosperity; endowed with which human beings & devas in no long time achieve greatness & abundance in terms of wealth. Which four? Living in a civilized land, associating with people of integrity, directing oneself rightly, and having done merit in the past. These are the four wheels, endowed with which human beings & devas develop a four-wheeled prosperity; endowed with which human beings & devas in no long time achieve greatness & abundance in terms of wealth.
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There are these four grounds for the bonds of fellowship. Which four? Generosity, kind words, beneficial help, consistency. These are the four grounds for the bonds of fellowship.
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He who, knowing, declared release for all beings from the snare of death, welfare for beings human & divine, the methodical Dhamma — seeing & hearing which, many people grow clear & calm; who is skilled in what is & is not the path, his task done, fermentation-free: is called one of great discernment, bearing his last body, awake.
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The monk established in virtue, restrained with regard to the sense faculties, knowing moderation in food, & devoted to wakefulness: dwelling thus ardently, day & night, untiring, he develops skillful qualities for the attainment of rest from the yoke. The monk delighting in heedfulness and seeing danger in heedlessness is incapable of falling away, is right in the presence of Unbinding.
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He who has fathomed the far & near in the world, for whom there is nothing perturbing in the world — his vices evaporated, undesiring, untroubled, at peace — he, I tell you, has crossed over birth aging.
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There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions.
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It's not to be reached by traveling, the end of the cosmos — regardless. And it's not without reaching the end of the cosmos that there is release from suffering & stress. So, truly, the wise one, an expert with regard to the cosmos, a knower of the end of the cosmos, having fulfilled the holy life, calmed, knowing the cosmos' end, doesn't long for this cosmos or for any other.
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Monks, there are these four perversions of perception, perversions of mind, perversions of view. Which four? 'Constant' with regard to the inconstant is a perversion of perception, a perversion of mind, a perversion of view. 'Pleasant' with regard to the stressful... 'Self' with regard to not-self... 'Attractive' with regard to the unattractive is a perversion of perception, a perversion of mind, a perversion of view. These are the four perversions of perception, perversions of mind, perversions of view.
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There are these four non-perversions of perception, non-perversions of mind, non-perversions of view. Which four? 'Inconstant' with regard to the inconstant is a non-perversion of perception, a non-perversion of mind, a non-perversion of view. 'Stressful' with regard to the stressful... 'Not-self' with regard to not-self... 'Unattractive' with regard to the unattractive is a non-perversion of perception, a non-perversion of mind, a non-perversion of view. These are the four non-perversions of perception, non-perversions of mind, non-perversions of view.
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Obscured by passion & aversion — some brahmans & contemplatives — people entrenched in ignorance, delighting in endearing forms, drink alcohol & fermented liquor, engage in sexual intercourse, unwise, consent to gold & silver, live by means of wrong livelihood — some brahmans & contemplatives. These are said to be obscurations by the Awakened One, kinsman of the Sun. Because of these obscurations some brahmans & contemplatives don't glow, don't shine, are impure, dusty, dead. Covered with darkness, slaves to craving, led on, they swell the terrible charnel ground, they grab at further becoming.
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Husband & wife, both of them having conviction, being responsive, being restrained, living by the Dhamma, addressing each other with loving words: they benefit in manifold ways. To them comes bliss. Their enemies are dejected when both are in tune in virtue. Having followed the Dhamma here in this world, both in tune in precepts & practices, they delight in the world of the devas, enjoying the pleasures they desire.
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These are the four kinds of bliss that can be attained in the proper season, on the proper occasions, by a householder partaking of sensuality. Knowing the bliss of debtlessness, & recollecting the bliss of having, enjoying the bliss of wealth, the mortal then sees clearly with discernment. Seeing clearly — the wise one — he knows both sides: that these are not worth one sixteenth-sixteenth of the bliss of blamelessness.
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Then it's certain, monks, that that monk didn't suffuse the four royal snake lineages with a mind of good will. For if he had suffused the four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. Which four? The Virupakkha royal snake lineage, the Erapatha royal snake lineage, the Chabyaputta royal snake lineage, the Dark Gotamaka royal snake lineage. It's certain that that monk didn't suffuse these four royal snake lineages with a mind of good will. For if he had suffused these four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. I allow you, monks, to suffuse these four royal snake lineages with a mind of good will for the sake of self-protection, self-guarding, self-preservation.
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There are these four types of brightness. Which four? The brightness of the sun, the brightness of the moon, the brightness of fire, and the brightness of discernment. These are the four types of brightness. And of these four types of brightness, the foremost is the brightness of discernment.
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Monks, these four are ignoble searches. Which four? There is the case where a person, being subject himself to aging, seeks [happiness in] what is subject to aging. Being subject himself to illness, he seeks [happiness in] what is subject to illness. Being subject himself to death, he seeks [happiness in] what is subject to death. Being subject himself to defilement, he seeks [happiness in] what is subject to defilement. These are four ignoble searches.
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Now, these four are noble searches. Which four? There is the case where a person, being subject himself to aging, realizing the drawbacks of what is subject to aging, seeks the unaging, unsurpassed rest from the yoke: Unbinding. Being subject himself to illness, realizing the drawbacks of what is subject to illness, he seeks the unailing, unsurpassed rest from the yoke: Unbinding. Being subject himself to death, realizing the drawbacks of what is subject to death, he seeks the undying, unsurpassed rest from the yoke: Unbinding. Being subject himself to defilement, realizing the drawbacks of what is subject to defilement, he seeks the undefiled, unsurpassed rest from the yoke: Unbinding.
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In every case where a family cannot hold onto its great wealth for long, it is for one or another of these four reasons. Which four? They don't look for things that are lost. They don't repair things that have gotten old. They are immoderate in consuming food and drink. They place a woman or man of no virtue or principles in the position of authority. In every case where a family cannot hold onto its great wealth for long, it is for one or another of these four reasons.
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In every case where a family can hold onto its great wealth for long, it is for one or another of these four reasons. Which four? They look for things that are lost. They repair things that have gotten old. They are moderate in consuming food and drink. They place a virtuous, principled woman or man in the position of authority. In every case where a family can hold onto its great wealth for long, it is for one or another of these four reasons.
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He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He in whose breast there are no feelings of anger, who has thus overcome reiterated existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He whose doubts are scattered, cut off entirely inwardly, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who did not go too fast forward, nor was left behind, who overcame all this (world of) delusion, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who did not go too fast forward, nor was left behind, being free from hatred, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves his and the further shore, as a snake (quits its) old worn out skin.
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He to whom there are no affections whatsoever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He to whom there are no (sins) whatsoever originating in desire, which are the causes of binding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
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He who, having left the five obstacles, is free from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore. as a snake (quits its) old worn out skin.
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Having laid aside the rod against all beings, and not hurting any of them, let no one wish for a son, much less for a companion, let him wander alone like a rhinoceros.
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In him who has intercourse (with others) affections arise, (and then) the pain which follows affection; considering the misery that originates in affection let one wander alone like a rhinoceros.
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He who has compassion on his friends and confidential (companions) loses (his own) advantage, having a fettered mind; seeing this danger in friendship let one wander alone like a rhinoceros.
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Just as a large bamboo tree (with its branches) entangled (in each other, such is) the care one has with children and wife; (but) like the shoot of a bamboo not clinging (to anything) let one wander alone like a rhinoceros.
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As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering (only his) own will, wander alone like a rhinoceros.
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There is (a constant) calling in the midst of company, both when sitting, standing, walking, and going away; (but) let one, looking (only) for freedom from desire and for following his own will, wander alone like a rhinoceros.
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There is sport and amusement in the midst of company, and for children there is great affection; (although) disliking separation from his dear friends, let one wander alone like a rhinoceros.
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He who is at home in (all) the four regions and is not hostile (to any one), being content with this or that, overcoming (all) dangers fearlessly, let him wander alone like a rhinoceros.
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Removing the marks of a gihin (a householder) like a Kovilara tree whose leaves are fallen, let one, after cutting off heroically the ties of a gihin, wander alone like a rhinoceros.
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If one acquires a clever companion, an associate righteous and wise, let him, overcoming all dangers, wander about with him glad and, thoughtful.
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If one does not acquire a clever companion, an associate righteous and wise, then as a king abandoning (his) conquered kingdom, let him wander alone like a rhinoceros.
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Surely we ought to praise the good luck of having companions, the best (and such as are our) equals ought to be sought for; not having acquired such friends let one, enjoying (only) allowable things, wander alone like a rhinoceros.
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Seeing bright golden (bracelets), well-wrought by the goldsmith, striking (against each other when there are) two on one arm, let one wander alone like a rhinoceros.
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Thus (if I join myself) with another I shall swear or scold; considering this danger in future, let one wander alone like a rhinoceros.
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The sensual pleasures indeed, which are various, sweet, and charming, under their different shapes agitate the mind; seeing the misery (originating) in sensual pleasures, let one wander alone like a rhinoceros.
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These (pleasures are) to me calamities, boils, misfortunes, diseases, sharp pains, and dangers; seeing this danger (originating) in sensual pleasures, let one wander alone like a rhinoceros.
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Both cold and heat, hunger and thirst, wind and a burning sun, and gad-flies and snakes--having overcome all these things, let one wander alone like a rhinoceros.
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As the elephant, the strong, the spotted, the large, after leaving the herd walks at pleasure in the forest, even so let one wander alone like a rhinoceros.
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For him who delights in intercourse (with others, even) that is inconvenient which tends to temporary deliverance; reflecting on the words of (Buddha) the kinsman of the Adikka family, let one wander alone like a rhinoceros.
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The harshness of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge, and not to be led by others; so speaking, let one wander alone like a rhinoceros.
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Without covetousness, without deceit, without craving, without detraction, having got rid of passions and folly, being free from desire in all the world, let one wander alone like a rhinoceros.
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Let one avoid a wicked companion who teaches what is useless and has gone into what is wrong, let him not cultivate (the society of) one who is devoted (to and) lost in sensual pleasures, let one wander alone like a rhinoceros.
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Let one cultivate (the society of) a friend who is learned and keeps the Dhamma, who is magnanimous and wise; knowing the meaning (of things and) subduing his doubts, let one wander alone like a rhinoceros.
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Not adorning himself, not looking out for sport, amusement, and the delight of pleasure in the world, (on the contrary) being loath of a life of dressing, speaking the truth, let one wander alone like a rhinoceros.
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Having left son and wife, father and mother, wealth, and corn, and relatives, the different objects of desire, let one wander alone like a rhinoceros.
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This is a tie, in this there is little happiness, little enjoyment, but more of pain, this is a fish-hook,' so having understood, let a thoughtful man wander alone like a rhinoceros.
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Having torn the ties, having broken the net as a fish in the water, being like a fire not returning to the burnt place, let one wander alone like a rhinoceros.
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With downcast eyes, and not prying, with his senses guarded, with his mind protected free from passion, not burning (with lust), let one wander alone like a rhinoceros.
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Removing the characteristics of a gihin (householder), like a Parikhatta tree whose leaves are cut off, clothed in a yellow robe after wandering away (from his house), let one wander alone like a rhinoceros.
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Not being greedy of sweet things, not being unsteady, not supporting others, going begging from house to house, having a mind which is not fettered to any household, let one wander alone like a rhinoceros.
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Having left the five obstacles of the mind, having dispelled all sin, being independent, having cut off the sin of desire, let one wander alone like a rhinoceros.
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Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy and distress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros.
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Strenuous for obtaining the supreme good (i.e. Nibbana), with a mind free from attachment, not living in idleness, being firm, endowed with bodily and mental strength, let one wander alone like a rhinoceros.
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Not abandoning seclusion and meditation, always wandering in (accordance with) the Dhammas, seeing misery in the existences, let one wander alone like a rhinoceros.
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Wishing for the destruction of desire (i.e. Nibbana), being careful, no fool, learned, strenuous, considerate, restrained, energetic, let one wander alone like a rhinoceros.
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Like a lion not trembling at noises, like the wind not caught in a net, like a lotus not stained by water, let one wander alone like a rhinoceros.
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As a lion strong by his teeth, after overcoming (all animals), wanders victorious as the king of the animals, and haunts distant dwelling-places, (even so) let one wander alone like a rhinoceros.
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Cultivating in (due) time kindness, equanimity, compassion, deliverance, and rejoicing (with others), unobstructed by the whole world, let one wander alone like a rhinoceros.
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Having abandoned both passion and hatred and folly, having rent the ties, not trembling in the loss of life, let one wander alone like a rhinoceros.
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They cultivate (the society of others) and serve them for the sake of advantage; friends without a motive are now difficult to get, men know their own profit and are impure; (therefore) let one wander alone like a rhinoceros.
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The winner is easily known, easily known (is also) the loser: he who loves Dhamma is the winner, he who hates Dhamma is the loser.
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Wicked men are dear to him, he does not do anything that is dear to the good, he approves of the Dhamma of the wicked,--that is the cause (of loss) to the losing (man).
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The man who is drowsy, fond of society and without energy, lazy, given to anger,--that is the cause (of loss) to the losing (man).
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He who being rich does not support mother or father who are old or past their youth,--that is the cause (of loss) to the losing (man).
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The man who is possessed of much property, who has gold and food, (and still) enjoys alone his sweet things,--that is the cause (of loss) to the losing (man).
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The man who proud of his birth, of his wealth, and of his family, despises his relatives,--that is the cause (of loss) to the losing (man).
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The man who given to women, to strong drink, and to dice, wastes whatever he has gained,--that is the cause (of loss) to the losing (man).
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He who, not satisfied with his own wife, is seen with harlots and the wives of others,--that is the cause (of loss) to the losing (man).
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The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep,--that is the cause (of loss) to the losing (man).
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He who places in supremacy a woman given to drink and squandering, or a man of the same kind,--that is the cause (of loss) to the losing (man).
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He who has little property, (but) great desire, is born in a Khattiya family and wishes for the kingdom in this world,--that is the cause (of loss) to the losing (man).
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The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast.
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Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast.
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Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast.
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Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast.
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Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, "There is no debt (that I owe) thee," let one know him as an outcast.
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Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast.
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The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast.
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Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast.
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Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast.
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Whosoever strikes or by words annoys mother or father, brother, sister, or mother-in-law, let one know him as an outcast.
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Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast.
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Whosoever, having committed a bad deed, hopes (saying), "Let no one know me" (as having done it, who is) a dissembler, let one know him as an outcast.
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Whosoever, having gone to another's house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast.
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Whosoever by falsehood deceives either a Brahmana or a Samana or any other mendicant, let one know him as an outcast.
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Whosoever by words annoys either a Brahmana or a Samana when meal-time has come and does not give (him anything), let one know him as an outcast.
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Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast.
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Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast.
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Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast.
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Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbaga) or a householder (gahattha), let one know him as an outcast.
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Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts.
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Not by birth does one become an outcast, not by birth does one become a Brahmana; by deeds one becomes an outcast, by deeds one becomes a Brahmana.
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Whatever is to be done by one who is skilful in seeking (what is) good, having attained that tranquil state (of Nibbana):--Let him be able and upright and conscientious and of soft speech, gentle, not proud, and contented and easily supported and having few cares, unburdened and with his senses calmed and wise, not arrogant, without (showing) greediness (when going his round) in families. And let him not do anything mean for which others who are wise might reprove (him); may all beings be happy and secure, may they be happy-minded.
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Whatever living beings there are, either feeble or strong, all either long or great, middle-sized, short, small or large, either seen or which are not seen, and which live far (or) near, either born or seeking birth, may all creatures be happy-minded.
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Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another.
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As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings.
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And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below and across, unobstructed, without hatred, without enmity.
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Standing, walking or sitting or lying, as long as he be awake, let him devote himself to this mind; this (way of) living they say is the best in this world.
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He who, not having embraced (philosophical) views, is virtuous, endowed with (perfect) vision, after subduing greediness for sensual pleasures, will never again go to a mother's womb.
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Faith is in this world the best property for a man; Dhamma, well observed, conveys happiness; truth indeed is the sweetest of things; and that life they call the best which is lived with understanding.
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By faith one crosses the stream, by zeal the sea, by exertion one conquers pain, by understanding one is purified.
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He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth, by truth he will obtain fame, and being charitable he will bind friends (to himself).
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He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firmness, and liberality,--such a one indeed does not grieve when passing away.
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The purity which the best of Buddhas praised, the meditation which they call uninterrupted, there is no meditation like this. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation.
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As a post in the front of a city gate is firm in the earth and cannot be shaken by the four winds, like that I declare the righteous man to be who, having penetrated the noble truths, sees (them clearly). This excellent jewel (is found) in the Assembly, by this truth may there be salvation.
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On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him): conceit and doubt and whatever he has got of virtue and (holy) works. He is released also from the four hells, and he is incapable of committing the six deadly sins. This excellent jewel (is found) in the Assembly, by this truth may there be salvation.
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Those persons who in this world are unrestrained in (enjoying) sensual pleasures, greedy of sweet things, associated with what is impure, sceptics, unjust, difficult to follow;--this is Amagandha, but not the eating of flesh.
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Those who are rough, harsh, backbiting, treacherous, merciless, arrogant, and (who being) illiberal do not give anything to any one;--this is Amagandha, but not the eating of flesh.
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Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust;--this is Amagandha, but not the eating of flesh.
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Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin;--this is Amagandha, but not the eating of flesh.
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Those persons who in this world are unrestrained (in their behavior) towards living creatures, who are bent upon injuring after taking others' (goods), wicked, cruel, harsh, disrespectful;--this is Amagandha, but not the eating of flesh.
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Those creatures who are greedy of these (living beings, who are) hostile, offending; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell;--this is Amagandha, but not the eating of flesh.
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Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world, nor hymns, nor oblations, nor sacrifice, nor observance of the seasons, purify a mortal who has not conquered his doubt.
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The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.
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He who transgresses and despises modesty, who says, 'I am a friend,' but does not undertake any work that can be done, know (about) him: 'he is not my (friend).
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Whosoever uses pleasing words to friends without effect, him the wise know as one that (only) talks, but does not do anything.
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Having tasted the sweetness of seclusion and tranquillity one becomes free from fear and free from sin, drinking in the sweetness of the Dhamma.
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Not cultivating (the society of) fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing.
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To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one's self, this is the highest blessing.
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Great learning and skill, well-learnt discipline, and well-spoken words, this is the highest blessing.
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Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing.
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Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing.
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Ceasing and abstaining from sin, refraining from intoxicating drink, perseverance in the Dhammas, this is the highest blessing.
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Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing.
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He whose mind is not shaken (when he is) touched by the things of the world, (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing.
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Passion and hatred have their origin from this (body), disgust, delight, and horror arise from this body; arising from this (body) doubts vex the mind, as boys vex a crow.
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A just life, a religious life, this they call the best gem, if any one has gone forth from house-life to a houseless life.
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But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life of such a one is very wicked, and he increases his own pollution.
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Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is the way leading to hell.
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As when there is a pit of excrement (that has become) full during a number of years,--he who should be such a one full of sin is difficult to purify.
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Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you will put an end to pain.
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Therefore indeed one should cultivate (the society of) a good man, who is intelligent and learned; he who leads a regular life, having understood what is good and penetrated the Dhamma, will obtain happiness.
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Let him honour old people, not be envious, let him know the (right) time for seeing his teachers, let him know the (right) moment for listening to their religious discourses, let him assiduously hearken to their well-spoken (words).
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Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greediness and haughtiness, clamour and harshness, depravity and foolishness, let him live free from infatuation, with a steady mind.
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The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of meditation; but the understanding and learning of the man who is hasty and careless, does not increase.
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Those who delight in the Dhamma, proclaimed by the venerable ones, are unsurpassed in speech, mind and work, they are established in peace, tenderness and meditation, and have gone to the essence of learning and understanding.
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Rise, sit up, what is the use of your sleeping; to those who are sick, pierced by the arrow (of pain), and suffering, what sleep is there?
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Rise, sit up, learn steadfastly for the sake of peace, let not the king of death, knowing you to be indolent, befool you and lead you into his power.
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Conquer this desire which gods and men stand wishing for and are dependent upon, let not the (right) moment pass by you; for those who have let the (right) moment pass, will grieve when they have been consigned to hell.
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Indolence is defilement, continued indolence is defilement; by earnestness and knowledge let one pull out his arrow.
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If a man does not for ever dispel the sin as the wind (dispels) a mass of clouds, all the world will be enveloped in darkness, not even illustrious men will shine.
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He to whom there are no affections whatsoever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world.
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He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy, and of a firm mind, such a one will wander rightly in the world.
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But without clinging to these things, to food, to bed and chair, to water for taking away the dirt of his clothes, let a Bhikkhu be like a waterdrop on a lotus.
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Let him not kill, nor cause to be killed any living being, nor let him approve of others killing, after having refrained from hurting all creatures, both those that are strong and those that tremble in the world.
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Then let the Savaka abstain from (taking) anything in any place that has not been given (to him), knowing (it to belong to another), let him not cause any one to take, nor approve of those that take, let him avoid all (sort of) theft.
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Let the wise man avoid an unchaste life as a burning heap of coals; not being able to live a life of chastity, let him not transgress with another man's wife.
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Let no one speak falsely to another in the hall of justice or in the hall of the assembly, let him not cause (any one) to speak (falsely), nor approve of those that speak (falsely), let him avoid all (sort of) untruth.
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For through intoxication the stupid commit sins and make other people intoxicated; let him avoid this seat of sin, this madness, this folly, delightful to the stupid.
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Well-spoken language the just call the principal (thing); let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth.
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Do not ask about descent, but ask about conduct; from wood, it is true, fire is born; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility.
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He who is subdued by truth, endowed with temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations; let the Brahmana who has good works in view, offer.
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Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brahmana who has good works in view, offer.
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Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain.
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For there is not any means by which those that have been born can avoid dying; after reaching old age there is death, of such a nature are living beings.
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As ripe fruits are early in danger of falling, so mortals when born are always in danger of death.
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As all earthen vessels made by the potter end in being broken, so is the life of mortals.
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Both young and grown-up men, both those who are fools and those who are wise men, all fall into the power of death, all are subject to death.
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So the world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world.
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If he who grieves gains anything, (although he is only) a fool hurting himself, let the wise man do the same.
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Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer.
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He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail.
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As a house on fire is extinguished by water, so also the wise, sensible, learned, clever man rapidly drives away sorrow that has arisen, as the wind a tuft of cotton.
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He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed.
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To (every) man that is born, an ax is born in his mouth, by which the fool cuts himself, when speaking bad language.
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He who praises him who is to be blamed or blames him who as to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy.
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He who speaks falsely goes to hell, or he who having done something says, "I have not done it;" both these after death become equal, in another world (they are both) men guilty of a mean deed.
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He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind.
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For one's deeds are not lost, they will surely come (back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world.
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As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.
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If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain).
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He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful, will conquer this desire.
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He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, servants, women, relations, sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship.
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Therefore let one always be thoughtful, and avoid pleasures; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore.
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A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), and sunk into delusion, such a one is far from seclusion, for the sensual pleasures in the world are not easy to abandon.
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Those whose wishes are their motives, those who are linked to the pleasures of the world, they are difficult to liberate, for they cannot be liberated by others, looking for what is after or what is before, coveting these and former sensual pleasures.
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I see in the world this trembling race given to desire for existences; they are wretched men who lament in the mouth of death, not being free from the desire for reiterated existences.
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Look upon those men trembling in selfishness, like fish in a stream nearly dried up, with little water; seeing this, let one wander about unselfish, without forming any attachment to existences.
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Having subdued his wish for both ends, having fully understood touch without being greedy, not doing what he has himself blamed, the wise (man) does not cling to what is seen and heard.
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How can he who is led by his wishes and possessed by his inclinations overcome his own (false) view? Doing his own doings let him talk according to his understanding.
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But the Bhikkhu who is calm and of a happy mind, thus not praising himself for his virtues, him the good call noble, one for whom there are no desires anywhere in the world.
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For the dogmas of philosophy are not easy to overcome, amongst the Dhammas (now this and now that) is adopted after consideration; therefore a man rejects and adopts (now this and now that) Dhamma amongst the dogmas.
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For him who has shaken off (sin) there is nowhere in the world any prejudiced view of the different existences; he who has shaken off (sin), after leaving deceit and arrogance behind, which (way) should he go, he (is) independent.
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I see a pure, most excellent, sound man, by his views a man's purification takes place, holding this opinion, and having seen this view to be the highest he goes back to knowledge, thinking to see what is pure.
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Having left (their) former (teacher) they go to another, following their desires they do not break asunder their ties; they grasp, they let go like a monkey letting go the branch (just) after having caught (hold of it).
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They do not form (any view), they do not prefer (anything), they do not say, 'I am infinitely pure;' having cut the tied knot of attachment, they do not long for (anything) anywhere in the world.
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What one person, abiding by the (philosophical) views, saying, 'This is the most excellent,' considers the highest in the world, everything different from that he says is wretched, therefore he has not overcome dispute.
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Because he sees in himself a good result, with regard to what has been seen (or) heard, virtue and (holy) works, or what has been thought, therefore, having embraced that, he looks upon everything else as bad.
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Let him not form any (philosophical) view in this world, either by knowledge or by virtue and (holy) works, let him not represent himself equal (to others), nor think himself either low or distinguished.
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Having left what has been grasped, not seizing upon anything he does not depend even on knowledge. He does not associate with those that are taken up by different things, he does not return to any (philosophical) view.
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Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age.
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People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment; seeing this, let one not live in a house.
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That even of which a man thinks 'this is mine' is left behind by death: knowing this, let not the wise (man) turn himself to worldliness (while being my) follower.
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As a man awakened does not see what he has met with in his sleep, so also he does not see the beloved person that has passed away and is dead.
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As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni does not cling to anything, namely, to what is seen or heard or thought.
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Those wishing for dispute, having plunged into the assembly, brand each other as fools mutually, they go to others and pick a quarrel, wishing for praise and calling themselves (the only) expert.
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An accomplished man does not by (a philosophical) view, or by thinking become arrogant, for he is not of that sort; not by (holy) works, nor by tradition is he to be led, he is not led into any of the resting-places (of the mind).
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From dear (objects) spring up contentions and disputes, lamentation and sorrow together with envy; arrogance and conceit together with slander; contentions and disputes are joined with envy, and there is slander in the disputes arisen.
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He who does not acknowledge an opponent's doctrine (dhamma), he is a fool, a beast, one of poor understanding, all are fools with a very poor understanding; all these abide by their (own) views.
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They are surely purified by their own view, they are of a pure understanding, expert, thoughtful, amongst them there is no one of poor understanding, their view is quite perfect!
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I do not say, 'This is the reality,' which fools say mutually to each other; they made their own views the truth, therefore they hold others to be fools.
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For the truth is one, there is not a second, about which one intelligent man might dispute with another intelligent man; (but) they themselves praise different truths, therefore the Samanas do not say one and the same thing).
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Why do the disputants that assert themselves (to be the only) expert, proclaim different truths? Have many different truths been heard of, or do they (only) follow (their own) reasoning?
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There are not many different truths in the world, no eternal ones except consciousness; but having reasoned on the (philosophical) views they proclaim a double Dhamma, truth and falsehood.
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The opinions that have arisen amongst people, all these the wise man does not embrace; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency?
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Having obtained boiled rice and drink, solid food and clothes, let him not store up (these things), and let him not be anxious, if he does not get them.
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Let him not sleep too much, let him apply himself ardently to watching, let him abandon sloth, deceit, laughter, sport, sexual intercourse, and adornment.
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Life but leads to doom. Our time is short. From decay there's naught can keep us safe. Contemplating thus this fear of death, scorn such worldly bait, seek final peace.
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Who, concentrated, leaves conceits behind, His heart and mind set fair, and wholly freed, Heedful dwelling in the woods alone, Shall indeed escape the realm of death.
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They don't sorrow over the past, don't long for the future. They survive on the present. That's why their faces are bright & serene. From longing for the future, from sorrowing over the past, fools wither away like a green reed cut down.
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As the tortoise draws into his shell, Each limb, the monk, withdrawn, with mind applied, Unattached, and doing harm to none, Passions wholly stilled, dwells blaming none.
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Who in the world is a man constrained by conscience, who awakens to censure like a fine stallion to the whip? Those restrained by conscience are rare — those who go through life always mindful. Having reached the end of suffering & stress, they go through what is uneven evenly; go through what is out-of-tune in tune.
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A giver of food is a giver of strength. A giver of clothes, a giver of beauty. A giver of a vehicle, a giver of ease. A giver of a lamp, a giver of vision. And the one who gives a residence, is the one who is a giver of everything. But the one who teaches the Dhamma is a giver of the deathless.
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With desire the world is tied down. With the subduing of desire it's freed. With the abandoning of desire all bonds are cut through.
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Having killed anger you sleep in ease. Having killed anger you do not grieve. The noble ones praise the slaying of anger — with its honeyed crest & poison root — for having killed it you do not grieve.
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Life is swept along, next-to-nothing its span. For one swept to old age no shelters exist. Perceiving this danger in death, one should drop the world's bait and look for peace.
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Restraint with the body is good, good is restraint with speech. Restraint with the heart is good, good is restraint everywhere. Restrained everywhere, conscientious, one is said to be protected.
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Impassioned with sensual possessions, greedy, dazed by sensual pleasures, they don't awaken to the fact that they've gone too far — like fish into a trap set out. Afterwards it's bitter for them: evil for them the result.
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Though in thought we range throughout the world, We'll nowhere find a thing more dear than self. So, since others hold the self so dear, He who loves himself should injure none.
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Winning gives birth to hostility. Losing, one lies down in pain. The calmed lie down with ease, having set winning & losing aside.
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A man may plunder as long as it serves his ends, but when others are plundered, he who has plundered gets plundered in turn. A fool thinks, 'Now's my chance,' as long as his evil has yet to ripen. But when it ripens, the fool falls into pain. Killing, you gain your killer. Conquering, you gain one who will conquer you; insulting, insult; harassing, harassment. And so, through the cycle of action, he who has plundered gets plundered in turn.
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For one who desires long life, health, beauty, heaven, & noble birth, — lavish delights, one after another — the wise praise heedfulness in performing deeds of merit. When heedful, wise, you achieve both kinds of benefit: benefits in this life, & benefits in lives to come. By breaking through to your benefit, you're called enlightened, wise.
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Like water in a haunted place that, without being imbibed, dries up: such is the wealth acquired by a worthless person who neither enjoys it himself nor gives. But one enlightened & knowing, on acquiring wealth, enjoys it & performs his duties. He, a bull among men, having supported his kin, without blame goes to the land of heaven.
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Grain, wealth, silver, gold, or whatever other belongings you have; slaves, servants, errand-runners, & any dependents: you must go without taking any of them; you must leave all of them behind. What you do with body, speech, or mind: that is yours; taking that you go; that's your follower, like a shadow that never leaves. Thus you should do what is fine as a stash for the next life. Acts of merit are the support for beings in their after-death world.
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Greed, aversion, & delusion — born from oneself — destroy the person of evil awareness, as its own fruit, the reed.
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As a king intent on battle would hire a youth in whom there are archery skills, persistence, & strength, and not, on the basis of birth, a coward; so, too, you should honor a person of noble conduct, wise, in whom are established composure & patience, even though his birth may be lowly.
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Let donors build pleasant hermitages and there invite the learned to stay. Let them make reservoirs in dry forests and walking paths where it's rough. Let them, with a clear, calm awareness, give food, drink, snacks, clothing, & lodgings to those who've become straightforward.
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Just as a hundred-peaked, lightning-garlanded, thundering cloud, raining on the fertile earth, fills the plateaus & gullies, even so a person of conviction & learning, wise, having stored up provisions, satisfies wayfarers with food & drink. Delighting in distributing alms, 'Give to them! Give!' he says. That is his thunder, like a raining cloud's. That shower of merit, abundant, rains back on the one who gives.
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Those with children grieve because of their children. Those with cattle grieve because of their cows. A person's grief comes from acquisitions, since a person with no acquisitions doesn't grieve.
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The entirety of a mountain of gold, of solid bullion: even twice that wouldn't suffice for one person. Knowing this, live evenly, in tune with the contemplative life. When you see stress, and from where it comes, how can you incline to sensual pleasures? Knowing acquisition to be a bond in the world, train for its subduing.
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Enough now with teaching what only with difficulty I reached. This Dhamma is not easily realized by those overcome with aversion & passion. What is abstruse, subtle, deep, hard to see, going against the flow — those delighting in passion, cloaked in the mass of darkness, won't see.
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Conviction is my seed, austerity my rain, discernment my yoke & plow, conscience my pole, mind my yoke-tie, mindfulness my plowshare & goad. Guarded in body, guarded in speech, restrained in terms of belly & food, I make truth a weeding-hook, and composure my unyoking. Persistence, my beast of burden, bearing me toward rest from the yoke, takes me, without turning back, to where, having gone, one doesn't grieve. That's how my plowing is plowed. It has as its fruit the deathless. Having plowed this plowing one is unyoked from all suffering & stress.
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Over and over, the seeds all get planted; Over and over, the rain-god sprinkles rain. Over and over, the farmer farms the field; Over and over, the food grows in the realm. Over and over, beggars do their begging; Over and over, the givers give out gifts. Over and over, the giver who has given; Over and over, goes to a better place. Over and over, he tires and he struggles; Over and over, the fool goes to the womb. Over and over, he's born and he dies; Over and over, they bear him to his grave. But one who's wisdom is wide as the earth Is not born over and over, For he's gained the path Of not becoming over again.
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Dhamma is a lake, virtue's the ford, Undefiled, which good men praise to others: Men of wisdom come and bathe therein, Then, clean of limb, they reach the Other Shore.
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Monks, ignorance is the leader in the attainment of unskillful qualities, followed by lack of conscience & lack of concern. In an unknowledgeable person, immersed in ignorance, wrong view arises. In one of wrong view, wrong resolve arises. In one of wrong resolve, wrong speech... In one of wrong speech, wrong action... In one of wrong action, wrong livelihood... In one of wrong livelihood, wrong effort... In one of wrong effort, wrong mindfulness... In one of wrong mindfulness, wrong concentration arises.
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Clear knowing is the leader in the attainment of skillful qualities, followed by conscience & concern. In a knowledgeable person, immersed in clear knowing, right view arises. In one of right view, right resolve arises. In one of right resolve, right speech... In one of right speech, right action... In one of right action, right livelihood... In one of right livelihood, right effort... In one of right effort, right mindfulness... In one of right mindfulness, right concentration arises.
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Now what, monks, is the Noble Eightfold Path? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
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Monks, there are these three kinds of suffering. What three? Suffering caused by pain, suffering caused by the formations (or conditioned existence), suffering due to change. It is for the full comprehension, clear understanding, ending and abandonment of these three forms of suffering that the Noble Eightfold Path is to be cultivated.
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Now, this noble eightfold path is to be developed for direct knowledge of, comprehension of, the total ending of, & the abandoning of these four floods. Which noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. This noble eightfold path is to be developed for direct knowledge of, for comprehension of, for the total ending of, & for the abandoning of these four floods.
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