Dhammapada-Unknown

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Section one of the Damapata, chapters one through four. This
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is a LibriVox recording. All LibriVox recordings are in the
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public domain. For more information or to volunteer, please visit
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LibriVox dot org. Recording by Roger Turnell. The Damapata a
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collection of verses, being one of the canonical books of
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the Buddhists. Translated from the Polly by F. Max Mueller.
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Chapter one the twin verses. All that we are is
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the result of what we have thought. It is founded
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on our thoughts. It is made up of our thoughts.
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If a man speaks or acts with an evil thought,
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pain follows him as the wheel follows the foot of
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the ox that draws the carriage. All that we are
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is the result of what we have thought. It is
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founded on our thoughts. It is made up of our thoughts.
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If a man speaks or acts with a pure thought,
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happiness follows him like a shadow that never leaves him.
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He abused me, he beat me, he defeated me, he
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robbed me. In those who harbor such thoughts, hatred will
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never cease. He abused me, he beat me, he defeated me,
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he robbed me. In those who do not harbor such thoughts,
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hatred will cease, For hatred does not cease by hatred.
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At any time, hatred ceases by love. This is an
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old rule. The world does not know that we must
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all come to an end here, but those who know
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it there quarrels cease at once. He who lives looking
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for pleasures only his senses uncontrolled, immoderate in his food, idle,
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and weak, Mara, the tempter, will certainly overthrow him, as
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the wind throws down a weak tree. He who lives
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without looking for pleasures. His sense is well controlled, moderate
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in his food, faithful, and strong him Mara will certainly
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not overthrow any more than the wind throws down a
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rocky mountain. He who wishes to put on the yellow
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dress without having cleansed himself from sin, who disregards temperance
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and truth, is unworthy of the yellow dress. But he
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who has cleansed himself from sin, is well grounded in
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all virtues, and regards also temperance and truth, he is
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indeed worthy of the yellow dress. They who imagine truth
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in untruth, and see untruth in truth, never arrive at truth,
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but follow vain desires. They who know truth in truth
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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
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break through an unreflecting mind. As rain does not break
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through a well thatched house, Passion will not break through
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a well reflecting mind. The evil doer mourns in this world,
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and he mourns in the next. He mourns in both.
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He mourns and suffers when he sees the evil of
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his own work. The virtuous man delights in this world,
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and he delights in the next. He delights in both.
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He delights and rejoices when he sees the purity of
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his own work. The evildoer suffers in this world, and
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he suffers in the next. He suffers in both. He
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suffers when he thinks of the evil he has done.
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He suffers more when going on the evil path. The
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virtuous man is happy in this world, and he is
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happy in the next. He is happy in both. He's
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happy when he thinks of the good he has done.
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He's still more happy when going on the good path.
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The thoughtless man, even if he can recite a large
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portion of the law but is not a doer of it,
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has no share in the priesthood, but is like a
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cowherd counting the cows of others. The follower of the law,
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even if he can recite only a small portion of
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the law, but having forsaken passion and hatred and foolishness,
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says is true knowledge and serenity of mind. He caring
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for nothing in this world or that to come, has
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indeed a share in the priesthood. Chapter two on earnestness.
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Earnestness is the path of immortality nirvana. Thoughtlessness is the
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path of death. Those who are in earnest do not die.
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Those who are thoughtless are as if dead already. Those
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who are advanced in earnestness, having understood this, clearly delight
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in earnestness and rejoice in the knowledge of the arias
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the elect. These wise people, meditative, steady, always possessed of
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strong powers, attained to nirvana the highest happiness. If an
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earnest person has roused himself, if he is not forgetful,
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if his deeds are pure, if he acts with consideration,
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if he restrains himself and lives according to law, then
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his glory will increase by rousing himself by earnestness, by
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restraint and control. The wise man may make for himself
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an island which no flood can overwhelm. Fools follow after vanity,
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men of evil wisdom. The wise man keeps earnestness as
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his best jewel. Follow not after vanity, nor after the
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enjoyment of love and lust. He who is earnest and
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meditative obtains ample joy. When the learned man drives away
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vanity by earnestness, He, the wise, climbing the terraced heights
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of wisdom, looks down upon the fools, serene. He looks
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down upon the toiling crowd, as one that stands on
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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
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man advances like a racer, leaving behind the hack By
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earnestness did magavon Indra rise to the lordship of the gods.
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People praise earnestness. Thoughtlessness is always blamed. A bikshoe mendicant
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who delights in earnestness, who looks with fear on thoughtlessness,
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moves about like fire, burning all his fetters, small or large.
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A bikshoe or mendicant who delights in reflection who looks
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with fear on thoughtles lessness, cannot fall away from his
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perfect state. He is close upon Nirvana. Chapter three. Thought.
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As a fletcher makes straight his arrow, a wise man
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makes straight his trembling and unsteady thought, which is difficult
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to guard, difficult to hold back. As a fish taken
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from his watery home and thrown on dry ground, our
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thought trembles all over in order to escape the dominion
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of Mara the Tempter. It is good to tame the mind,
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which is difficult to hold in and flighty, rushing wherever
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it listeth. A tamed mind brings happiness. Let the wise
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man guard his thoughts, for they are difficult to perceive,
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very artful, and they rush wherever they list. Thoughts well
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guarded bring happiness. Those who bridle their mind, which travels far,
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moves about alone, is without a body, and hides in
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the chamber of the heart, will be free from the
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bonds of Mara the Tempter. If a man's thoughts are unsteady,
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if he does not know the true law, if his
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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
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is not perplexed. If he has ceased to think of
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good or evil, then there is no fear for him.
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While he is watchful. Knowing that this body is fragile
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like a jar, and making this thought firm like a fortress,
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one should attack Mara the tempter with the weapon of knowledge.
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One should watch him when conquered, and should never rest
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before long, alas this body will lie on the earth
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despised without understanding, like a useless log. Whatever a hater
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may do to a hater, or an enemy to an enemy,
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a wrongly directed mind will do us greater mischief. Not
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a mother, not a father, will do so much, nor
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any other relative. A well directed mind will do us
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greater service. Chapter four. Flowers who shall overcome this earth
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and the world of Yama, the Lord of the Departed,
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and the world of the gods. Who shall find out
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the plainly shown path of virtue As a clever man
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finds out the right flower, the disciple will overcome the
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earth and the world of Yama, and the world of
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the gods. The disciple will find out the plainly shown
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path of virtue. As a clever man finds out the
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right flower. He who knows that this body is like
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a froth, and has learnt that it is as unsubstantial
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as a mirage, will break the flower pointed arrow of
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Mara and never see the king of death. Death carries
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off a man who is gathering flowers and whose mind
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is distracted, as a flood carries off a sleeping village.
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Death subdues a man who is gathering flowers and whose
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mind is distracted, before he is satiated in his pleasures,
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as the bee collects nectar and departs without injuring the
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flower or its color or scent. So let a sage
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dwell in his village, not the perversities of others, not
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their sins of commission or omission, but his own misdeeds
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and negligences should a sage take notice of. Like a
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beautiful flower full of color, but without scent, are the
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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
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of scent, are the fine and fruitful words of him
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who acts accordingly. As many kinds of wreaths can be
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made from a heap of flowers, so many good things
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may be achieved by a mortal when once he is
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borne the scent of flowers does not try against the wind,
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nor that of sandalwood, or of tagara, and malik of flowers.
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But the odour of good people travels even against the wind.
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A good man pervades every place sandalwood or tagara, a
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lotus flower, or of asiki. Among these sorts of perfumes,
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the perfume of virtue is unsurpassed. Mean is the scent
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that comes from tagara and sandalwood. The perfume of those
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who possess virtue rises up to the gods as the
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highest of the people who possess these virtues, who live
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without thoughtlessness, and who are emancipated through true knowledge, Mara,
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the tempter never finds the way. As on a heap
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of rubbish cast upon the highway, the lily will grow
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so full of sweet perfume and alight. Thus the disciple
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of the truly enlightened Buddha shines forth by his knowledge
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among those who are like rubbish, among the people that
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walk in darkness. End of section one. Recording by Roger.
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Turnou, Section two of the Dummapada, chapters five through eight.
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This is a LibriVox recording. All LibriVox recordings are in
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the public domain. For more information or to volunteer, please
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visit LibriVox dot org. Recording by montsbru Helsingfors Finland. The Dammapada,
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translated by Friedrich Max Milner, Section two, chapter five the fool.
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Long is the night to him who is awake, Long
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is a mile to him who is tired. Long is
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life to the foolish, who do not know the true law.
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If a traveler does not meet with one who is
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his better, what is equal? Let him firmly keep to
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his solitary journey. There is no companionship with a fool.
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These sons belong to me, and this world belongs to me.
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With such thoughts, a fool is tormented. He himself does
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not belong to himself, how much less sons and wealth.
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The fool who knows his foolishness is wise, at least
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so far. But a fool who thinks himself wise, he
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is called a fool. Indeed, if a fool be associated
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with a wise man, even all his life, he will
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perceive the truth as little as a spoon perceives the
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taste of soup. If an intelligent man be associated for
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one minute only with the wise man, he will soon
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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,
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For they do evil deeds, which must be a bit
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of fruits. That deed is not well done, of which
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a man must repent, and the reward of which he
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receives crying and with the tearful face. Know that deed
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is well done, of which a man does not repent,
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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,
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the fool thinks it is like honey. But when it ripens,
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then the fool suffers grief. Let a fool, month after month,
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eat his food like an ascetic with the tip of
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a blade of cusha grass. Yet he is not worth
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the sixteenth particle of those who well weigh the law.
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An evil deed, like newly drawn milk, does not turn
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suddenly smoldering like fire covered by ashes. It follows the fool.
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And when the evil deed, after it has become known,
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brings sorrow to the fool, then it destroys his bright lot.
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Nate cleaves his head, Let the fool wish for a
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false reputation, for presidents among the big shoes, for lordship
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in convents, for worship among other people, may both lame.
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And then he who has left the world think that
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this is done by me. May they be subject to
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mean everything which is to be done or is not
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to be done. Thus is the mind of the fool,
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and his desire and pride increase. One is the road
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that leads to wealth, another road that leads to nirvana.
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If the big shoe, the disciple of Buddha, has learned this,
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he will not yearn for honor. He'll strive off the
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separation from the w world. End of chapter five, Chapter
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six The wise man Pandita. If you see an intelligent
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man who tells you where true treasures are to be found,
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who shows what is to be avoided and administer's reproofs,
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follow that wise man. It will be better, not worse,
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for those who follow him. Let him admonish, let him teach,
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let him forbid what is improper. He will be beloved
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of the good, but the bad he will be hated.
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Do not have evil doers for friends, Do not have
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low people for friends, have virtuous people. For friends, have
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for friends, the best of men. He who drinks in
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the law lives happily with a serene mind. The sage
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rejoices always in the law as preached by the elect
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arias well. Makers lead the water wherever they like. Fletchers
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bend the arrow carpenter's bend. A log of wood. Wise
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people fashion themselves as a solid rock, is not shaken
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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,
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like a deep, smooth and still lake. Good people walk
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on whatever befall. The good do not prattle, longing for pleasure,
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whether touched by happiness or sorrow. Wise people never appear
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related or depressed. If, whether for his own sake or
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for the sake of others, a man wishes neither for
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a son, nor for wealth, nor for lordship. And if
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he does not wish for his own success by unfair means,
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then he is good, wise, and virtuous. Few are there
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among men who arrive at the other shore become aarhats.
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The other people here run up and down the shore.
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But those who, when the law has been well preached
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to them, follow the law will pass across the dominion
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of death, however difficult to overcome. A wise man should
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leave the dark state to ordinary life and follow the
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bright state of the Big Shu. After going from his
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home to a homeless state, he should, in his retirement
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look for enjoyment where there seem to be no enjoyment,
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leaving all pleasures behind and calling nothing his own. The
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wise man should purge himself from all the troubles of
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the mind. Those whose mind is well grounded in the
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seven elements of knowledge, who without clinging to anything, rejoice
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in freedom from attachment, whose appetites have been conquered, and
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who are full of light, are free even in this world.
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End of chapter six, Chapter seven, The Venerable Other hut.
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There is no suffering for him who has finished his
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journey and abandoned grief, who has freed himself on all
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sides and thrown off all fetters. They depart with their
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thoughts well collected. They are not happy in their Like
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swans who have left their lake, they leave their house
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and home. Men who have no riches, who live on
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recognized food, who have perceived voidant unconditioned freedom nirvana. Their
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path is difficult to understand like that of birds in
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the air, He whose appetites are stilled, who is not
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absorbed in enjoyment, who has perceived void and unconditioned freedom Nirvarna.
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His path is difficult to understand, like that of birds
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in the air. The gods even envy him, whose senses,
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like horses well broken in by the driver, have been subdued.
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Who's free from pride and free from appetites, Such a
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one who does his duties tolerant, like the earth, like
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Indra's bold, He's like a lake without mud. No new
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birds are in store for him. His thought is quiet,
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Quiet are his words. Indeed, when he has obtained freedom
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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,
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who has cut all ties, removed all temptations, announced all desires,
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he is the greatest of men. In a hamlet or
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in a forest, in the deep water or on the
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dry land, wherever venerable persons arhunta dwell, that place is delightful.
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Forests are delightful. Where the world finds no delight. There
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the passionless will find delight, for they look not for pleasures,
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end of Chapter seven, Chapter eight, the thousands. Even though
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his speech be a thousand of words, but made up
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of senseless words, one word of sense is better, which
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if a man hears, he becomes quiet. Even though a
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gatha a poem be thousands of words, but made up
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of senseless words, one word of a goth is better,
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which if a man hears, he becomes quiet. Though a
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man reside a hundred god has made up of senseless words,
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one word of the law is better, which if a
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man hears, he becomes quiet. If one man conquer in
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battle a thousand times thousand men, and if another conquer himself,
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he is the greatest of conquerors. One's own self conquered
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is better than all other people. Not even a god,
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a Gundharva nor Mara with Brahman could change in the
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defeat the victory of a man who has vanquished himself
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and always lives under restraint. If a man for a
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hundred years sacrifice month after month with a thousand, and
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if he but for one moment pay homage to a
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man whose soul is grounded in true knowledge, better is
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that homage than sacrifice for a hundred years. If a
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man for a hundred years worship ugny fire in the forest,
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and if he, but for one moment, pays homage to
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a man whose soul is grounded in true knowledge, better
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is that homage and sacrifice for a hundred years. Whatever
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a man sacrificed in this world as an offering or
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as an oblation for a whole year in order to
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gain merit, the whole of it is not worth a
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quarter or a farthing. A reverence shown to the righteous
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is better. He who always greets and constantly revers the
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aged four things will increase to him life, beauty, happiness,
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and power. But he who lives a hundred years wisious
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and understrained, a life of one day is better. If
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a man is virtuous and reflecting, and he who lives
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a hundred years ignorant and understrained, A life of one
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day is better. If a man is wise and reflecting,
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and he who lives a hundred years idle and weak,
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A life of one day is better. If a man
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has attained a firm strength, and he who lives a
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hundred years not seeing beginning and end, A life of
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one day is better. If a man sees beginning and
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end and he who lives a hundred year not seeing
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the immortal place, a life one day is better. If
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a man sees the immortal place, and he who lives
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one hundred years not seeing the highest law, a life
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of one day is better if a man sees the
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highest law. End of chapter eight, end of section two.
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Recording by montsbru helsingfors Finland.
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Section three of the Dama PoTA Chapter is nine through fourteen.
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This is a LibriVox recording. All LibriVox recordings are in
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the public domain. For more information or to find out
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how to volunteer, please contact LibriVox dot org. The Dama
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PoTA translated by F. Max Mueller. Section three, Chapter nine Evil.
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If a man would hasten towards the good, he should
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keep his thought away from evil. If a man does
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what is good slothfully, his mind delights in evil. If
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a man commits a sin, let him not do it again,
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Let him not delighten sin. Pain is thou come of evil.
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If a man does what is good, let him do
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it again, let him delighten it. Happiness is thoutcome of good.
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Even an evil doer sees happiness as long as his
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evil deed has not ripened. But when his evil deed
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has ripened, then does the evil doer see evil. Even
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a good man sees evil days as long as his
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good deed has not ripened. But when his good deed
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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,
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it will not come nigh unto me, even by the
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falling of water drops. A water pot is filled, the
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fool becomes full of evil, even if he gather it
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little by little. Let no man think lightly of good,
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saying in his heart, it will not come nigh unto me,
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even by the falling of water drops. A water pot
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is filled, the wise man becomes full of good, even
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if you gather it little by little. Let a man
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avoid evil deeds. As a merchant, if he has a
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few companions and carries much wealth, avoids a dangerous road.
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As a man who loves life avoids poison. He who
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has no wound on his hand may touch poison with
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his hand, and does not affect one who has no wound.
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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,
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the evil falls back upon that fool, like light dust
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thrown up against the wind. Some people are born again.
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Evildoers go to hell, Righteous people go to heaven. Those
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who are free from all worldly desires attain nirvana. Not
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in the sky, not in the midst of the sea,
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Not if we enter into the clefts of the mountains,
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is there known a spot in the whole world where
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death could not overcome the mortal. Chapter ten, Punishment. All
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men tremble at punishment, all men death. Remember that you
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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
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that thou art like unto them, and do not kill
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nor cause slaughter. He who seeking his own happiness punishes
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or kills beings who also long for happiness, will not
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find happiness after death. He who seeking his own happiness
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does not punish or kill beings who also long for happiness,
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will find happiness after death. Do not speak harshly to anybody.
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Those who are spoken to will answer THEE in the
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same way. Angry speech is painful. Blows, for blows will
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touch THEE. If like a shattered metal plate, thou utter not,
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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
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the stable, so do age and death drive the life
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of men. A fool does not know when he commits
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his evil deeds, but the wicked man burns by his
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own deeds, as if burnt by fire. He who inflicts
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pain on innocent and harmless persons will soon come to
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one of these ten states. He will have cruel suffering, loss,
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injury of the body, heavy affliction or loss of mind,
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or misfortune coming from the king, or a fearful accusation
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or loss of relations, or destruction of treasures, or lightning
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fire will burn his houses, and when his body is destroyed,
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the fool will go to hell. Not nakedness, not plaited hair,
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not dirt, not fasting or lying on the earth, not
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rubbing with dust, not sitting motionless, can purify a mortal
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who has not overcome desires. He who, though dressed in
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fine apparel, exercises tranquility, is quiet, subdued, restrained, chased, and
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has ceased to find fault with all other beings. He
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indeed is brahmana an esthetic stramana, a friar biktsu is
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there in this world any man so restrained by humility
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that he does not mind reproof as a well trained
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horse the whip. Like a well trained horse, when touched
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by the whip, be active and lively, and by faith,
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by virtue, by energy, by meditation, by discernment of the law,
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you will overcome this great pain of reproof. Perfect in
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knowledge and in behavior, and never forgetful. Well makers lead
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the water wherever they like. Fletchers bend the arrow, carpenters
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bend a log of wood. Good people fashion themselves, Chapter eleven,
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Old Age. How is their laughter? How is their joy?
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As this world is always burning? Why do you not
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seek a light? Ye who are surrounded by darkness? Look
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at this dressed up lump, covered with wounds, joined together, sickly,
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full of many thoughts, which has no strength, no hold.
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This body is wasted, full of sickness and frail. This
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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,
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What pleasure is there in looking at them? After a
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stronghold has been made of the bones, it is covered
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with flesh and blood, and there dwell in it old
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age and death, pride and deceit. The brilliant chariots of
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kings are destroyed. The body also approaches destruction, but the
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virtue of good people never approaches destruction. Thus do the
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good say to the good. A man who has learnt
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little grows old like an awe. His flesh grows, but
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his knowledge does not grow. Looking for the maker of
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this tabernacle, I shall have to run through a course
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of many births, so long as I do not find him.
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And painful is birth again and again. But now Maker
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of the tabernacle, thou hast been seen. Thou shalt not
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make up this tabernacle again. All thy rafters are broken,
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Thy ridge pole is sundered. The mind approaching the eternal
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the Sankara Nirvana has attained to the extinction of all desires.
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Men who have not observed proper discipline and have not
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gained treasure in their youth, perish like old herons in
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a lake without fish. Men who who have not observed
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proper discipline and have not gained treasure in their youth,
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lie like broken bows, sighing. After the past Chapter twelve, self,
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if a man hold himself dear, let him watch himself
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carefully during one at least out of the three watches.
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A wise man should be watchful. Let each man direct
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himself first to what is proper, then let him teach others.
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Thus a wise man will not suffer. If a man
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make himself as he teaches others to be, then, being
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himself well subdued, he may subdue others. One's own self
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is indeed difficult to subdue. Self is the lord of self?
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Who else could be the lord? With self well subdued.
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A man finds a lord such as few can find.
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The evil done by oneself. Self begotten, self bred crushes
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the foolish as a diamond breaks a precious stone. He
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whose wickedness is very great, brings himself down to that
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state where his enemy wishes him to be, as a
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creeper does with the tree which it surrounds. Bad deeds
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and deeds hurtful to ourselves are easy to do. What
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is beneficial and good that is very difficult to do.
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The foolish man who scorns the rule of the venerable,
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arahat of the elect aria of the virtuous, and follows
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false doctrine, he bears fruit to his own destruction. Like
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the fruits of the Cathaka read by oneself. The evil
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00:37:14.119 --> 00:37:20.400
is done by oneself. One suffers by oneself. Evil is
468
00:37:20.480 --> 00:37:26.880
left undone by oneself. One is purified. Purity and impurity
469
00:37:27.239 --> 00:37:34.159
belong to oneself. No one can purify another. Let no
470
00:37:34.199 --> 00:37:36.800
one forget his own duty for the sake of another's.
471
00:37:37.639 --> 00:37:42.840
However great, Let a man, after he has discerned his
472
00:37:42.920 --> 00:37:50.360
own duty, be always attentive to his duty. Chapter thirteen.
473
00:37:51.639 --> 00:37:56.960
The world. Do not follow the evil law. Do not
474
00:37:57.119 --> 00:38:03.239
live on in thoughtlessness. Do not follow false doctrine, Be
475
00:38:03.480 --> 00:38:09.079
not a friend of the world. Rouse thyself, do not
476
00:38:09.159 --> 00:38:14.800
be idle. Follow the law of virtue. The virtuous rests
477
00:38:14.880 --> 00:38:20.400
in bliss in this world, and in the next. Follow
478
00:38:20.440 --> 00:38:23.800
the law of virtue. Do not follow that of sin.
479
00:38:25.440 --> 00:38:29.800
The virtuous rests in bliss in this world and in
480
00:38:29.880 --> 00:38:35.360
the next. Look upon the world as a bubble, look
481
00:38:35.440 --> 00:38:39.199
upon it as a mirage. The king of death does
482
00:38:39.239 --> 00:38:42.400
not see him who thus looks down upon the world.
483
00:38:44.559 --> 00:38:49.559
Come look at this glittering world, like unto a royal chariot.
484
00:38:50.480 --> 00:38:53.719
The foolish are immersed in it, but the wise do
485
00:38:53.880 --> 00:38:59.800
not touch it. He who formerly was reckless and afterwards
486
00:38:59.800 --> 00:39:04.719
be sober brightens up this world like the moon. When
487
00:39:04.800 --> 00:39:09.679
freed from the clouds. He whose evil deeds are covered
488
00:39:09.679 --> 00:39:14.400
by good deeds brightens up this world like the moon.
489
00:39:14.760 --> 00:39:20.280
When freed from the clouds. This world is dark. Few
490
00:39:20.320 --> 00:39:23.840
only can see here. A few only go to heaven.
491
00:39:24.639 --> 00:39:30.039
Like birds escaped from the net. The swans go on
492
00:39:30.079 --> 00:39:33.000
the path of the sun. They go through the ether
493
00:39:33.639 --> 00:39:38.559
by means of their miraculous power. The wise are let
494
00:39:38.599 --> 00:39:41.960
out of this world when they have conquered Mara and
495
00:39:42.079 --> 00:39:48.639
his train. If a man has transgressed one law and speaks,
496
00:39:48.719 --> 00:39:53.159
lies and scoffs at another world, there is no evil.
497
00:39:53.440 --> 00:39:58.119
He will not do. The uncharitable do not go to
498
00:39:58.159 --> 00:40:02.960
the world of the gods. Fools only do not praise liberality.
499
00:40:04.320 --> 00:40:08.760
A wise man rejoices in liberality, and through it becomes
500
00:40:08.800 --> 00:40:14.199
blessed in the other world. Better than sovereignty over the earth,
501
00:40:15.199 --> 00:40:19.960
better than going to heaven, better than lordship over all worlds,
502
00:40:20.800 --> 00:40:27.800
is the reward of the first step in holiness Chapter fourteen.
503
00:40:29.119 --> 00:40:36.679
The Buddha the awakened, he whose conquest is not conquered again,
504
00:40:37.760 --> 00:40:41.679
into whose conquest no one in this world enters. By
505
00:40:41.719 --> 00:40:45.519
what track can you lead him? The awakened, the omniscient,
506
00:40:46.239 --> 00:40:51.920
the trackless, He whom no desire, with its snares and poisons,
507
00:40:51.920 --> 00:40:55.199
can lead astray. By what track can you lead him?
508
00:40:55.719 --> 00:41:01.559
The awakened, the omniscient, the trackless. Even the gods envy
509
00:41:01.599 --> 00:41:05.360
those who are awakened and not forgetful, who are given
510
00:41:05.400 --> 00:41:09.159
to meditation, who are wise, and who delight in the
511
00:41:09.239 --> 00:41:16.079
repose of retirement from the world. Difficult to obtain in
512
00:41:16.159 --> 00:41:19.800
the conception of men, Difficult is the life of mortals.
513
00:41:20.719 --> 00:41:24.760
Difficult is the hearing of the true law. Difficult is
514
00:41:24.800 --> 00:41:31.039
the birth of the awakened, the attainment of buddhahood. Not
515
00:41:31.159 --> 00:41:34.800
to commit any sin, to do good, and to purify
516
00:41:34.840 --> 00:41:39.400
one's mind. That is the teaching of all the awakened.
517
00:41:42.360 --> 00:41:47.719
The awakened call patience the highest penance, long suffering the
518
00:41:47.800 --> 00:41:54.360
highest nirvana. For he is not an anchorite Pravagita who
519
00:41:54.400 --> 00:41:59.960
strikes others. He is not an ascetic Sramana who insult,
520
00:42:02.199 --> 00:42:06.159
not to blame, not to strike, To live restrained under
521
00:42:06.199 --> 00:42:10.320
the law, to be moderate in eating, to sleep and
522
00:42:10.400 --> 00:42:14.800
sit alone, and to dwell on the highest thoughts. This
523
00:42:15.000 --> 00:42:19.400
is the teaching of the awakened. There is no satisfying
524
00:42:19.519 --> 00:42:24.719
lusts even by a shower of gold pieces. He who
525
00:42:24.760 --> 00:42:28.360
knows that lusts have a short taste and cause pain,
526
00:42:29.559 --> 00:42:35.639
he is wise. Even in heavenly pleasures, he finds no satisfaction.
527
00:42:36.840 --> 00:42:40.320
The disciple, who is fully awakened, delights only in the
528
00:42:40.320 --> 00:42:46.840
destruction of all desires. Men driven by fear go to
529
00:42:46.920 --> 00:42:52.199
many a refuge, to mountains and forests, to groves and
530
00:42:52.360 --> 00:42:57.599
sacred trees. But that is not a safe refuge. That
531
00:42:57.719 --> 00:43:01.639
is not the best refuge. A man is not delivered
532
00:43:01.639 --> 00:43:07.159
from all pains after having gone to that refuge. He
533
00:43:07.239 --> 00:43:12.039
who takes refuge with Buddha, the Law, and the Church,
534
00:43:13.519 --> 00:43:19.960
he who with clear understanding sees the four holy truths.
535
00:43:19.880 --> 00:43:20.199
Viz.
536
00:43:20.960 --> 00:43:26.519
Pain, the origin of pain, the destruction of pain, and
537
00:43:26.559 --> 00:43:30.440
the eightfold Holy Way that leads to the quieting of pain.
538
00:43:32.199 --> 00:43:35.079
That is the safe refuge, that is the best refuge.
539
00:43:36.000 --> 00:43:38.719
Having gone to that refuge, a man is delivered from
540
00:43:38.760 --> 00:43:45.960
all pain. A supernatural person a Buddha is not easily found.
541
00:43:47.280 --> 00:43:52.199
He is not born. Everywhere. Wherever such a sage is born,
542
00:43:53.320 --> 00:43:58.480
that race prospers. Happy is the rising of the awakened,
543
00:44:00.119 --> 00:44:04.039
the teaching of the true Law. Happy is peace, in
544
00:44:04.119 --> 00:44:08.159
the church. Happy is the devotion of those who are
545
00:44:08.199 --> 00:44:14.239
at peace. He who pays homage to those who deserve homage,
546
00:44:15.079 --> 00:44:20.079
whether though awaken Buddha or their disciples, those who have
547
00:44:20.159 --> 00:44:24.639
overcome the host of evils and cross the flood of sorrow.
548
00:44:25.559 --> 00:44:29.400
He who pays homage to such as have found deliverance
549
00:44:29.599 --> 00:44:33.880
and know no fear. His merit can never be measured
550
00:44:33.920 --> 00:44:44.119
by anybody. And section three. This recording is in the
551
00:44:44.119 --> 00:44:51.079
public domain. Section four of the Dama Pada, chapters fifteen
552
00:44:51.159 --> 00:44:56.239
through eighteen. This is a LibriVox recording. All LibriVox recordings
553
00:44:56.239 --> 00:44:59.880
are in the public domain. For more information or to volunteer,
554
00:45:00.400 --> 00:45:08.639
please contact LibriVox dot org. The Damapata translated by F.
555
00:45:08.760 --> 00:45:19.239
Max Mueller. Section four, Chapter fifteen Happiness. Let us live
556
00:45:19.280 --> 00:45:23.599
happily then, not hating those who hate us. Among men
557
00:45:23.639 --> 00:45:28.440
who hate us, let us dwell free from hatred. Let
558
00:45:28.519 --> 00:45:32.199
us live happily, then, free from ailments among the ailing,
559
00:45:33.239 --> 00:45:37.760
among men who are ailing, let us dwell free from ailments.
560
00:45:38.199 --> 00:45:42.039
Let us live happily, then, free from greed, among the greedy,
561
00:45:43.119 --> 00:45:46.400
among men who are greedy, let us dwell free from greed.
562
00:45:48.039 --> 00:45:51.360
Let us live happily then, though we call nothing our own,
563
00:45:52.480 --> 00:45:56.400
we shall be like the bright gods feeding on happiness.
564
00:45:57.639 --> 00:46:02.480
Victory breeds hatred, for the conquer is unhappy. He who
565
00:46:02.519 --> 00:46:06.880
has given up both victory and defeat. He the contented,
566
00:46:07.199 --> 00:46:12.559
is happy. There is no fire like passion, There is
567
00:46:12.599 --> 00:46:16.480
no losing throw like hatred. There is no pain like
568
00:46:16.559 --> 00:46:23.000
this body. There is no happiness higher than rest. Hunger
569
00:46:23.079 --> 00:46:27.519
is the worst of diseases, the body the greatest of pains.
570
00:46:28.679 --> 00:46:33.719
If one knows this truly, that is nirvana, the highest happiness.
571
00:46:36.159 --> 00:46:40.719
Health is the greatest of gifts, Contentedness the best riches.
572
00:46:41.760 --> 00:46:46.599
Trust is the best of relationships. Nirvana the highest happiness.
573
00:46:48.280 --> 00:46:52.320
He has tasted the sweetness of solitude and tranquility, is
574
00:46:52.360 --> 00:46:56.400
free from fear and free from sin, while he tastes
575
00:46:56.440 --> 00:47:01.679
the sweetness of drinking in the law, the sight of
576
00:47:01.719 --> 00:47:06.039
the elect Ariya is good. To live with them is
577
00:47:06.159 --> 00:47:10.800
always happiness. If a man does not see fools, he
578
00:47:10.880 --> 00:47:15.639
will be truly happy. He who walks in the company
579
00:47:15.679 --> 00:47:20.400
of fools suffers a long way. Company with fools, as
580
00:47:20.440 --> 00:47:24.920
with an enemy, is always painful. Company with the wise
581
00:47:25.239 --> 00:47:31.440
is pleasure like meeting with kinsfolk. Therefore, one ought to
582
00:47:31.519 --> 00:47:36.400
follow the wise, the intelligent, the learned, the much enduring,
583
00:47:37.039 --> 00:47:41.559
the dutiful, the elect. One ought to follow a good
584
00:47:41.679 --> 00:47:45.440
and wise man as the moon follows the path of
585
00:47:45.519 --> 00:47:54.679
the stars. Chapter sixteen. Pleasure. He who gives himself to
586
00:47:54.800 --> 00:47:59.199
vanity and does not give himself to meditation forgetting the
587
00:47:59.199 --> 00:48:03.079
real aim of life and grasping a pleasure, will in
588
00:48:03.119 --> 00:48:11.079
time envy him who has exerted himself in meditation. Let
589
00:48:11.119 --> 00:48:14.039
no man ever look for what is pleasant or what
590
00:48:14.159 --> 00:48:18.079
is unpleasant. Not to see what is pleasant is pain,
591
00:48:19.039 --> 00:48:22.519
and it is pain to see what is unpleasant. Let
592
00:48:22.639 --> 00:48:27.199
therefore no man love anything. Loss of the beloved is evil.
593
00:48:28.119 --> 00:48:32.239
Those who love nothing and hate nothing have no fetters.
594
00:48:33.960 --> 00:48:38.800
From pleasure comes grief. From pleasure comes fear. He who
595
00:48:38.840 --> 00:48:43.760
is free from pleasure knows neither grief nor fear. From
596
00:48:43.760 --> 00:48:48.760
affection comes grief. From affection comes fear. He who is
597
00:48:48.800 --> 00:48:54.199
free from affection knows neither grief nor fear. From lust
598
00:48:54.239 --> 00:48:58.719
comes grief. From lust comes fear. He who is free
599
00:48:58.760 --> 00:49:03.039
from lust knows the either grief nor fear from love
600
00:49:03.119 --> 00:49:07.360
comes grief. From love comes fear. He who is free
601
00:49:07.360 --> 00:49:12.760
from love knows neither grief nor fear from greed comes grief.
602
00:49:13.440 --> 00:49:17.119
From greed comes fear. He who is free from greed
603
00:49:17.480 --> 00:49:23.559
knows neither grief nor fear. He who possesses virtue and intelligence,
604
00:49:24.079 --> 00:49:27.960
who is just, speaks the truth, and does what is
605
00:49:28.000 --> 00:49:33.719
his own business. Him the world will hold dear. He
606
00:49:33.960 --> 00:49:38.280
in whom a desire for the ineffable nirvana has sprung up,
607
00:49:39.039 --> 00:49:42.519
who is satisfied in his mind, and whose thoughts are
608
00:49:42.559 --> 00:49:49.599
not bewildered by love. He is called Eruvam srotas carried
609
00:49:49.679 --> 00:49:56.760
upwards by the stream kinsman, friends and lovers salute a
610
00:49:56.760 --> 00:50:01.199
man who has been long away and returns from afar
611
00:50:02.920 --> 00:50:06.159
in like manner his good works. Receive him who has
612
00:50:06.239 --> 00:50:10.199
done good and has gone from this world to the other,
613
00:50:11.440 --> 00:50:20.039
as kinsmen receive a friend on his return. Chapter seventeen. Anger.
614
00:50:21.920 --> 00:50:25.639
Let a man leave anger, Let him forsake pride. Let
615
00:50:25.719 --> 00:50:29.840
him overcome all bondage. No sufferings befall The man who
616
00:50:29.960 --> 00:50:33.039
is not attached to name and form, and who calls
617
00:50:33.119 --> 00:50:37.760
nothing his own. He who holds back rising anger like
618
00:50:37.800 --> 00:50:41.760
a rolling chariot him I call a reel driver. Other
619
00:50:41.840 --> 00:50:46.679
people are but holding the reins. Let a man overcome
620
00:50:46.719 --> 00:50:51.880
anger by love. Let him overcome evil by good. Let
621
00:50:51.960 --> 00:50:57.119
him overcome the greedy by liberality, the liar by truth.
622
00:50:58.159 --> 00:51:02.559
Speak the truth, do not yield to anger. Give If
623
00:51:02.559 --> 00:51:06.480
thou art asked for little, by these three steps, thou
624
00:51:06.480 --> 00:51:11.840
wilt go nearer to the gods. The sages who injure nobody,
625
00:51:12.480 --> 00:51:15.880
who always control their body, they will go to the
626
00:51:16.000 --> 00:51:23.159
unchangeable place Nirvana, where if they have gone, they will
627
00:51:23.199 --> 00:51:28.599
suffer no more. Those who are ever watchful, who study
628
00:51:28.719 --> 00:51:33.679
day and night, and who strive after Nirvana, their passions
629
00:51:33.719 --> 00:51:40.599
will come to an end. This is an old saying, Oh, Atula,
630
00:51:41.920 --> 00:51:45.880
this is not only of today. They blame him who
631
00:51:45.920 --> 00:51:50.760
sits silent. They blame him who speaks much. They also
632
00:51:50.880 --> 00:51:53.920
blame him who says little. There is no one on
633
00:51:53.960 --> 00:51:59.679
earth who is not blamed. There never was, there never
634
00:51:59.719 --> 00:52:03.719
will be. Nor is there now a man who is
635
00:52:03.760 --> 00:52:09.880
always blamed, or a man who is always praised. But
636
00:52:10.000 --> 00:52:14.760
he whom those who discriminate praise continually day after day,
637
00:52:15.320 --> 00:52:20.400
as without blemish, wise, rich in knowledge and virtue. Who
638
00:52:20.400 --> 00:52:23.760
would dare to blame him Like a coin made of
639
00:52:23.840 --> 00:52:27.840
gold from the gamboo river. Even the gods praise him.
640
00:52:28.239 --> 00:52:34.000
He is praised even by Brahman. Beware of bodily anger
641
00:52:34.639 --> 00:52:38.599
and control thy body. Leave the sins of the body,
642
00:52:39.400 --> 00:52:44.039
and with thy body practice virtue. Beware of the anger
643
00:52:44.119 --> 00:52:48.039
of the tongue, and control thy tongue. Leave the sins
644
00:52:48.079 --> 00:52:52.880
of the tongue, and practice virtue with thy tongue. Beware
645
00:52:52.880 --> 00:52:55.760
of the anger of the mind, and control thy mind.
646
00:52:56.960 --> 00:52:59.760
Leave the sins of the mind, and practice virtue with
647
00:52:59.880 --> 00:53:05.480
him thy mind. The wise who control their body, who
648
00:53:05.519 --> 00:53:09.639
control their tongue. The wise who control their mind, are
649
00:53:09.679 --> 00:53:19.920
indeed well controlled. Chapter eighteen, Impurity. Thou art now like
650
00:53:19.960 --> 00:53:25.079
a seer relief. The messengers of death Yama have come
651
00:53:25.119 --> 00:53:28.480
near to thee. Thou standest at the door of thy departure,
652
00:53:29.320 --> 00:53:34.079
and thou hast no provision for thy journey. Make thyself
653
00:53:34.079 --> 00:53:39.239
an island work hard, be wise. When thy impurities are
654
00:53:39.239 --> 00:53:43.159
blown away and thou art free from guilt, thou wilt
655
00:53:43.280 --> 00:53:50.000
enter into the heavenly world of the elect Ariya. Thy
656
00:53:50.079 --> 00:53:53.320
life has come to an end. Thou art come near
657
00:53:53.360 --> 00:53:58.159
to death Yama. There is no resting place for thee
658
00:53:58.199 --> 00:54:01.599
on the road, and thou thou hast no provision for
659
00:54:01.639 --> 00:54:07.519
thy journey. Make thyself an island work hard, be wise.
660
00:54:08.719 --> 00:54:11.960
When thy impurities are blown away, and thou art free
661
00:54:12.000 --> 00:54:16.360
from guilt, thou wilt not enter again into birth and decay.
662
00:54:17.920 --> 00:54:21.000
Let a wise man blow off the impurities of his self,
663
00:54:21.559 --> 00:54:25.360
as a smith blows off the impurities of silver, one
664
00:54:25.440 --> 00:54:29.199
by one, little by little, and from time to time,
665
00:54:30.199 --> 00:54:33.480
as the impurity which springs from the iron, when it
666
00:54:33.519 --> 00:54:37.880
springs from it, destroys it. Thus do a transgressor's own
667
00:54:37.960 --> 00:54:42.480
works lead him to the evil path. The taint of
668
00:54:42.599 --> 00:54:48.400
prayers is non repetition, the taint of houses non repair.
669
00:54:49.599 --> 00:54:53.320
The taint of the body is sloth. The taint of
670
00:54:53.360 --> 00:55:01.119
a watchman thoughtlessness, bad conduct is the taint of woman, greediness,
671
00:55:01.800 --> 00:55:06.400
the taint of a benefactor. Tainted are all evil ways
672
00:55:06.480 --> 00:55:10.880
in this world and in the next. But there is
673
00:55:10.920 --> 00:55:16.079
a taint worse than all taints. Ignorance is the greatest taint.
674
00:55:17.280 --> 00:55:24.039
O mendicants throw off that taint and become taintless. Life
675
00:55:24.079 --> 00:55:27.039
is easy to live for a man who is without shame,
676
00:55:27.880 --> 00:55:33.159
a crow hero, a mischief maker, an insulting, bold and
677
00:55:33.239 --> 00:55:37.360
wretched fellow. But life is hard to live for a
678
00:55:37.400 --> 00:55:41.440
modest man who always looks for what is pure, who
679
00:55:41.480 --> 00:55:49.320
is disinterested, quiet, spotless, and intelligent. He who destroys life,
680
00:55:49.920 --> 00:55:54.039
who speaks untruth, who in this world takes what is
681
00:55:54.079 --> 00:55:59.360
not given him, who goes to another man's wife, And
682
00:55:59.480 --> 00:56:03.719
the man who gives himself to drinking intoxicating liquors, he,
683
00:56:04.840 --> 00:56:10.519
even in this world, digs up his own root. O man,
684
00:56:11.119 --> 00:56:14.599
know this that the unrestrained are in a bad state.
685
00:56:16.280 --> 00:56:19.360
Take care that greediness and vice do not bring thee
686
00:56:19.400 --> 00:56:24.920
to grief. For a long time the world gives according
687
00:56:24.960 --> 00:56:28.960
to their faith or according to their pleasure. If a
688
00:56:29.000 --> 00:56:32.079
man frets about the food and the drink given to others,
689
00:56:33.039 --> 00:56:36.360
he will find no rest, either by day or by night.
690
00:56:37.920 --> 00:56:41.599
He in whom that feeling is destroyed and taken out
691
00:56:41.639 --> 00:56:46.840
with the very root, finds rest by day and by night.
692
00:56:48.519 --> 00:56:52.079
There is no fire like passion. There is no shark
693
00:56:52.440 --> 00:56:57.079
like hatred. There is no snare like folly. There is
694
00:56:57.159 --> 00:57:04.400
no torrent like greed. The fault of others is easily perceived,
695
00:57:04.480 --> 00:57:08.480
but that of one's self is difficult to perceive. A
696
00:57:08.519 --> 00:57:13.119
man winnows his neighbour's faults like chaff, but his own
697
00:57:13.199 --> 00:57:16.960
fault he hides as a cheat, hides the bad die
698
00:57:17.239 --> 00:57:21.199
from the gambler. If a man looks after the faults
699
00:57:21.199 --> 00:57:25.639
of others and is always inclined to be offended, his
700
00:57:25.719 --> 00:57:29.679
own passions will grow, and he is far from the
701
00:57:29.719 --> 00:57:34.320
destruction of passions. There is no path through the air.
702
00:57:35.440 --> 00:57:39.559
A man is not a samana by outward acts. The
703
00:57:39.599 --> 00:57:46.199
world delights in vanity. The Tathagatas the Buddhas are free
704
00:57:46.400 --> 00:57:51.000
from vanity. There is no path through the air. A
705
00:57:51.079 --> 00:57:55.880
man is not a samana by outward acts. No creatures
706
00:57:55.880 --> 00:58:00.599
are eternal, but the awakened Buddha are never is shaken
707
00:58:06.400 --> 00:58:12.159
and section four of the Damapata. This recording is in
708
00:58:12.199 --> 00:58:13.039
the public domain.
709
00:58:18.280 --> 00:58:23.679
Section five of the Damapata, chapters nineteen through twenty two.
710
00:58:24.840 --> 00:58:28.559
This is a LibriVox recording. All LibriVox recordings are in
711
00:58:28.559 --> 00:58:33.519
the public domain. For more information or to volunteer, visit
712
00:58:33.559 --> 00:58:42.639
LibriVox dot org. Reading by Dennis Sayers, the Damapata translated
713
00:58:42.719 --> 00:58:49.079
by F. Max Mueller. Section five, Chapter nineteen.
714
00:58:50.239 --> 00:58:50.760
The just.
715
00:58:52.960 --> 00:58:55.519
A man is not just if he carries a matter
716
00:58:55.679 --> 00:59:00.719
by violence. No, he who distinguishes both rights and wrong,
717
00:59:01.440 --> 00:59:05.400
who is learned and leads others not by violence but
718
00:59:05.480 --> 00:59:09.320
by law and equity, and who is guarded by the
719
00:59:09.440 --> 00:59:16.440
law and intelligent, he is called just. A man is
720
00:59:16.480 --> 00:59:20.199
not learned because he talks much. He who is patient,
721
00:59:20.800 --> 00:59:26.880
free from hatred and fear, he is called learned. A
722
00:59:26.920 --> 00:59:29.159
man is not a supporter of the law because he
723
00:59:29.280 --> 00:59:33.440
talks much. Even if a man has learnt little, but
724
00:59:33.559 --> 00:59:38.119
sees the law bodily, he is a supporter of the law.
725
00:59:38.719 --> 00:59:43.360
A man who never neglects the law. A man is
726
00:59:43.400 --> 00:59:47.440
not an elder because his head is gray. His age
727
00:59:47.480 --> 00:59:51.559
may be ripe, but he is called old. In vain.
728
00:59:53.440 --> 01:00:01.880
He in whom there is truth, virtue, love, restraint, He
729
01:00:01.920 --> 01:00:06.679
who is free from impurity and is wise, he is
730
01:00:06.760 --> 01:00:13.400
called an elder. An envious, greedy, dishonest man does not
731
01:00:13.639 --> 01:00:18.760
become respectable by means of much talking only, or by
732
01:00:18.760 --> 01:00:23.519
the beauty of his complexion. He in whom all this
733
01:00:24.000 --> 01:00:28.440
is destroyed and taken out with the very root. He,
734
01:00:29.199 --> 01:00:36.519
when freed from hatred and wise, is called respectable. Not
735
01:00:36.800 --> 01:00:42.079
by tanshure does an undisciplined man who speaks falsehood become
736
01:00:42.159 --> 01:00:46.159
a samanah. Can a man be a samana who is
737
01:00:46.239 --> 01:00:52.960
still held captive by desire and greediness? He who always
738
01:00:53.159 --> 01:00:58.559
quiets the evil, whether small or large. He is called
739
01:00:58.559 --> 01:01:07.239
a samana quiet man because he has quieted all evil.
740
01:01:07.320 --> 01:01:12.400
A man is not a mendicant or biksu simply because
741
01:01:12.440 --> 01:01:17.000
he asks others for alms. He who adopts the whole
742
01:01:17.159 --> 01:01:24.440
law is a biksu, not he who only begs. He
743
01:01:24.480 --> 01:01:29.119
who is above good and evil, who is chaste, who
744
01:01:29.159 --> 01:01:33.519
with knowledge passes through the world, he indeed is called
745
01:01:33.559 --> 01:01:39.519
a biksu. A man is not a muni because he
746
01:01:39.639 --> 01:01:45.119
observes silence if he is foolish and ignorant. But the wise,
747
01:01:45.159 --> 01:01:50.159
who taking the balance, chooses the good and avoids evil,
748
01:01:50.840 --> 01:01:55.920
he is a muni, and is a muni. Thereby, he
749
01:01:56.000 --> 01:02:00.480
who in this world weighs both sides is called muni.
750
01:02:02.519 --> 01:02:07.880
A man is not an elect an arya because he
751
01:02:08.079 --> 01:02:13.639
injures living creatures, because he has pity on all living creatures.
752
01:02:14.199 --> 01:02:20.440
Therefore is a man called rayah. Not only by discipline
753
01:02:20.519 --> 01:02:25.000
and vows, not only by much learning, not by entering
754
01:02:25.079 --> 01:02:30.119
into a trance, Not by sleeping alone, do I earn
755
01:02:30.199 --> 01:02:35.840
the happiness of release which no worldling can know. Bik
756
01:02:35.920 --> 01:02:40.000
sou be not confident as long as thou hast not
757
01:02:40.079 --> 01:02:50.239
attained the extinction of desires. End of chapter nineteen, Chapter twenty.
758
01:02:51.280 --> 01:02:56.679
The way, the best of ways, is the eightfold, the
759
01:02:56.719 --> 01:03:03.400
best of truths, the four words, the best of virtues, passionlessness,
760
01:03:04.400 --> 01:03:09.119
the best of men. He who has eyes to see
761
01:03:09.960 --> 01:03:13.400
this is the way. There is no other that leads
762
01:03:13.440 --> 01:03:18.800
to the purifying of intelligence. Go on this way. Everything
763
01:03:18.840 --> 01:03:25.159
else is the deceit of Mara, the tempter. If you
764
01:03:25.239 --> 01:03:28.360
go on this way, you will make an end of pain.
765
01:03:29.599 --> 01:03:33.360
The way was preached by me when I had understood
766
01:03:33.920 --> 01:03:39.079
the removal of the thorns in the flesh. You yourself
767
01:03:39.280 --> 01:03:45.679
must make an effort. The Tatagatas the Buddhas are only preachers.
768
01:03:46.639 --> 01:03:50.079
The thoughtful who enter the way are freed from the
769
01:03:50.119 --> 01:03:57.280
bond of Mara. All created things perish. He who knows
770
01:03:57.360 --> 01:04:01.840
and sees this becomes passive in pain. This is the
771
01:04:01.880 --> 01:04:07.760
way to purity. All created things are grief and pain.
772
01:04:08.880 --> 01:04:12.920
He who knows and sees this becomes passive in pain.
773
01:04:14.000 --> 01:04:19.239
This is the way that leads to purity. All forms
774
01:04:19.320 --> 01:04:23.920
are unreal. He who knows and sees this becomes passive
775
01:04:24.039 --> 01:04:28.199
in pain. This is the way that leads to purity.
776
01:04:30.800 --> 01:04:33.960
He who does not rouse himself when it is time
777
01:04:34.039 --> 01:04:38.239
to rise, who though young and strong, is full of sloth,
778
01:04:38.920 --> 01:04:43.679
whose will and thought are weak. That lazy and idle
779
01:04:43.760 --> 01:04:49.159
man will never find the way to knowledge. Watching his
780
01:04:49.280 --> 01:04:54.480
speech well restrained in mind, Let a man never commit
781
01:04:54.639 --> 01:04:58.400
any wrong with his body. Let a man but keep
782
01:04:58.639 --> 01:05:03.400
these three roads action clear, and he will achieve the
783
01:05:03.440 --> 01:05:10.119
way which is taught by the wise. Through zeal. Knowledge
784
01:05:10.199 --> 01:05:16.079
is gotten. Through lack of zeal, knowledge is lost. Let
785
01:05:16.119 --> 01:05:19.920
a man who knows this double path of gain and loss,
786
01:05:20.800 --> 01:05:27.320
thus place himself that knowledge may grow. Cut down the
787
01:05:27.400 --> 01:05:33.119
whole forest of lust, not a tree. Only danger comes
788
01:05:33.159 --> 01:05:36.719
out of the forest of lust. When you have cut
789
01:05:36.800 --> 01:05:41.519
down both the forest of lust and its undergrowth, then beiksus.
790
01:05:41.880 --> 01:05:47.760
You will be rid of the forest and free. So
791
01:05:47.880 --> 01:05:51.800
long as the love of man towards women, even the smallest,
792
01:05:52.320 --> 01:05:57.320
is not destroyed, so long is his mind in bondage,
793
01:05:57.920 --> 01:06:01.320
as the calf that drinks milk is to its mother.
794
01:06:03.199 --> 01:06:07.480
Cut out the love of self like an autumn lotus.
795
01:06:08.159 --> 01:06:13.639
With thy hand, cherish the road of peace. Nirvana has
796
01:06:13.719 --> 01:06:19.719
been shown by Sugata the Buddha. Here I shall dwell
797
01:06:19.840 --> 01:06:23.880
in the rain, here in winter and summer. Thus the
798
01:06:23.960 --> 01:06:29.119
fool meditates and does not think of his death. Death
799
01:06:29.199 --> 01:06:33.440
comes and carries off that man praised for his children
800
01:06:33.559 --> 01:06:38.639
and flocks, his mind distracted as a flood carries off
801
01:06:38.679 --> 01:06:44.599
a sleeping village. Sons are no help, nor a father,
802
01:06:45.519 --> 01:06:50.280
nor relations. There is no help from kensfolk for one
803
01:06:50.360 --> 01:06:56.119
whom death has seized. A wise and good man who
804
01:06:56.199 --> 01:07:00.280
knows the meaning of this should quickly clear the way
805
01:07:00.320 --> 01:07:12.480
that leads to nirvana. End of Chapter twenty Chapter twenty one, miscellaneous.
806
01:07:13.719 --> 01:07:17.199
If by leaving a small pleasure one sees a great pleasure,
807
01:07:17.880 --> 01:07:21.320
let a wise man leave the small pleasure and look
808
01:07:21.599 --> 01:07:27.079
to the great. He who, by causing pain to others,
809
01:07:27.719 --> 01:07:32.320
wishes to obtain pleasure for himself. He entangled in the
810
01:07:32.360 --> 01:07:38.039
bonds of hatred will never be free from hatred. What
811
01:07:38.119 --> 01:07:41.519
ought to be done is neglected, what ought not to
812
01:07:41.559 --> 01:07:47.000
be done is done. The desires of unruly, thoughtless people
813
01:07:47.519 --> 01:07:54.400
are always increasing. But they whose whole watchfulness is always
814
01:07:54.440 --> 01:07:58.760
directed to their body, who do not follow what ought
815
01:07:58.840 --> 01:08:03.119
not to be done, and who steadfastly do what ought
816
01:08:03.159 --> 01:08:06.960
to be done, the desires of such watchful and wise
817
01:08:07.119 --> 01:08:14.559
people will come to an end. A true Brahmanah goes scatheless,
818
01:08:15.679 --> 01:08:19.880
though he have killed father and mother and two valiant kings.
819
01:08:20.520 --> 01:08:23.560
Though he has destroyed a kingdom with all its subjects,
820
01:08:25.439 --> 01:08:30.520
a true Brahmanah goes scatheless, though he have killed father
821
01:08:30.720 --> 01:08:36.479
and Mother, and two holy kings and an imminent man. Besides,
822
01:08:39.000 --> 01:08:44.560
the disciples of Gautama, Buddha are always well awake, and
823
01:08:44.600 --> 01:08:50.000
their thoughts day and night are always set on Buddha.
824
01:08:50.439 --> 01:08:54.359
The disciples of Gautama are always well awake, and their
825
01:08:54.399 --> 01:08:57.520
thoughts day and night are always set on the Law.
826
01:08:59.479 --> 01:09:04.039
The disciple of Gautama are always well awake, and their
827
01:09:04.079 --> 01:09:08.279
thoughts day and night are always set on the Church.
828
01:09:10.880 --> 01:09:15.359
The disciples of Gautama are always well awake, and their
829
01:09:15.399 --> 01:09:19.760
thoughts day and night are always set on their body.
830
01:09:22.039 --> 01:09:25.239
The disciples of Gautama are always well awake, and their
831
01:09:25.319 --> 01:09:32.920
mind day and night always delights in compassion. The disciples
832
01:09:32.920 --> 01:09:37.680
of Gautama are always well awake, and their mind day
833
01:09:37.800 --> 01:09:44.399
and night always delights in meditation. It is hard to
834
01:09:44.520 --> 01:09:48.239
leave the world to become a friar. It is hard
835
01:09:48.239 --> 01:09:54.159
to enjoy the world. Hard is the monastery painful? Are
836
01:09:54.199 --> 01:09:59.359
the houses painful? It is to dwell with equals, to
837
01:09:59.439 --> 01:10:04.680
share every thing in common, and the itinerant mendicant is
838
01:10:04.760 --> 01:10:11.119
beset with pain. Therefore, let no man be an itinerant mendicant,
839
01:10:11.720 --> 01:10:17.159
and he will not be beset with pain. Whatever place
840
01:10:17.399 --> 01:10:24.399
of faithful, virtuous, celebrated, and wealthy man chooses there he
841
01:10:24.520 --> 01:10:32.199
is respected. Good people shine from afar like the snowy mountains.
842
01:10:33.520 --> 01:10:39.720
Bad people are not seen, like arrows shot by night.
843
01:10:42.000 --> 01:10:46.600
He alone, who without ceasing practices the duty of sitting
844
01:10:46.720 --> 01:10:54.000
alone and sleeping alone, he subduing himself, will rejoice in
845
01:10:54.079 --> 01:10:59.640
the destruction of all desires alone, as if living in
846
01:10:59.680 --> 01:11:08.760
a forest. End of Chapter twenty one, Chapter twenty two
847
01:11:10.119 --> 01:11:17.079
the downward course. He who says what is not goes
848
01:11:17.119 --> 01:11:22.960
to hell. He also, who, having done a thing, says
849
01:11:23.279 --> 01:11:27.960
I have not done it. After death, both are equal.
850
01:11:28.640 --> 01:11:32.279
They are men with evil deeds. In the next world,
851
01:11:33.800 --> 01:11:36.640
many men whose shoulders are covered with the yellow gown
852
01:11:37.159 --> 01:11:43.960
are ill conditioned and unrestrained. Such evildoers, by their evil deeds,
853
01:11:44.119 --> 01:11:49.359
go to hell. Better it would be to swallow a
854
01:11:49.439 --> 01:11:55.119
heated iron ball like flaring fire, than that a bad,
855
01:11:55.439 --> 01:11:59.279
unrestrained fellow should live on the charity of the land.
856
01:12:01.680 --> 01:12:05.800
Four things does a reckless man gain who covets his
857
01:12:05.840 --> 01:12:14.880
neighbor's wife, a bad reputation, an uncomfortable bed, thirdly punishment,
858
01:12:15.800 --> 01:12:22.600
and lastly hell. There is bad reputation and the evil
859
01:12:22.640 --> 01:12:26.520
way to hell. There is the short pleasure of the
860
01:12:26.600 --> 01:12:30.520
frightened in the arms of the frightened, and the king
861
01:12:30.640 --> 01:12:36.800
imposes heavy punishment. Therefore, let no man think of his
862
01:12:36.920 --> 01:12:43.680
neighbor's wife as a grass blade, if badly grasped cuts
863
01:12:43.720 --> 01:12:52.319
the arm. Badly practiced asceticism leads to hell. An act
864
01:12:52.800 --> 01:12:59.319
carelessly performed, a broken vow, and hesitating obedience to discipline.
865
01:13:00.159 --> 01:13:06.319
All this brings no great reward. If anything is to
866
01:13:06.359 --> 01:13:10.199
be done, let a man do it, Let him attack
867
01:13:10.279 --> 01:13:15.760
it vigorously. A careless pilgrim only scatters the dust of
868
01:13:15.840 --> 01:13:22.920
his passions. More widely, an evil deed is better left undone,
869
01:13:23.159 --> 01:13:27.079
for a man repents of it afterwards. A good deed
870
01:13:27.520 --> 01:13:32.279
is better done for having done it one does not repent.
871
01:13:34.520 --> 01:13:40.359
Like a well guarded frontier fort with defenses within and without.
872
01:13:41.359 --> 01:13:46.600
So let a man guard himself. Not a moment should escape,
873
01:13:47.520 --> 01:13:51.960
for they who allow the right moment to pass suffer
874
01:13:52.039 --> 01:13:57.279
pain when they are in hell. They who are ashamed
875
01:13:57.319 --> 01:14:00.840
of what they ought not to be ashamed of, and
876
01:14:00.920 --> 01:14:03.359
are not ashamed of what they ought to be ashamed of.
877
01:14:03.800 --> 01:14:12.279
Such men embracing false doctrines enter the evil path. They
878
01:14:12.359 --> 01:14:15.920
who fear when they ought not to fear, and fear
879
01:14:16.000 --> 01:14:20.880
not when they ought to fear. Such men embracing false
880
01:14:21.000 --> 01:14:28.039
doctrines enter the evil path. They who forbid when there
881
01:14:28.119 --> 01:14:32.399
is nothing to be forbidden, and forbid not when there
882
01:14:32.479 --> 01:14:38.239
is something to be forbidden. Such men embracing false doctrines
883
01:14:39.199 --> 01:14:45.800
enter the evil path. They who know what is forbidden
884
01:14:46.000 --> 01:14:51.520
as forbidden, and what is not forbidden as not forbidden.
885
01:14:52.439 --> 01:14:59.680
Such men embracing the true doctrine enter the good path.
886
01:15:02.119 --> 01:15:05.920
End of chapter twenty two and end of section five.
887
01:15:07.159 --> 01:15:12.119
Read by Dennisairs for LibriVox, Summer two thousand and.
888
01:15:12.199 --> 01:15:24.920
Seven, Section six of the Damapata, chapters twenty three through
889
01:15:24.920 --> 01:15:29.960
twenty five. This is a LibriVox recording. All LibriVox recordings
890
01:15:30.000 --> 01:15:33.720
are in the public domain. For more information or to volunteer,
891
01:15:34.159 --> 01:15:43.439
please visit LibriVox dot org. Recording by Roger Turnell. The Damapata,
892
01:15:44.399 --> 01:15:47.960
a collection of verses, being one of the canonical books
893
01:15:48.000 --> 01:15:53.439
of the Buddhists. Translated by F. Max Mueller. Section six,
894
01:15:56.560 --> 01:16:04.800
Chapter twenty three, The elephant silently, shall I endure abuse
895
01:16:05.199 --> 01:16:08.399
as the elephant in battle endures the arrow sent from
896
01:16:08.399 --> 01:16:14.479
the bow, For the world is ill natured. They lead
897
01:16:14.520 --> 01:16:18.600
a tamed elephant to battle. The king mounts a tamed elephant.
898
01:16:19.279 --> 01:16:23.239
The tamed is the best among men, he who silently
899
01:16:23.319 --> 01:16:29.560
endures abuse. Mules are good if tamed, and the noble
900
01:16:29.600 --> 01:16:33.840
sindou horses and elephants with large tusks. But he who
901
01:16:33.880 --> 01:16:38.600
tames himself is better still. For with these animals does
902
01:16:38.640 --> 01:16:42.560
no man reach the untrodden country Nirvana, where a tamed
903
01:16:42.600 --> 01:16:46.840
man goes on a tamed animal, namely on his own
904
01:16:46.960 --> 01:16:55.000
well tamed self. The elephant called Dona Palaka, his temples
905
01:16:55.079 --> 01:16:58.760
running with sap and difficult to hold, does not eat
906
01:16:58.800 --> 01:17:02.479
a morsel. When bound, The elephant longs for the elephant grove.
907
01:17:05.079 --> 01:17:08.039
If a man becomes fat and a great eater, if
908
01:17:08.039 --> 01:17:11.119
he is sleepy and rolls himself about, that fool like
909
01:17:11.159 --> 01:17:14.800
a hog fed on wash, is born again and again.
910
01:17:17.920 --> 01:17:21.439
This mind of mine went formerly wandering about as it liked,
911
01:17:22.000 --> 01:17:26.359
as it listed, as it pleased. But I shall now
912
01:17:26.439 --> 01:17:30.159
hold it in thoroughly, as the writer who holds the
913
01:17:30.199 --> 01:17:37.079
hook holds in the furious elephant. Be not thoughtless, watch
914
01:17:37.159 --> 01:17:40.600
your thoughts. Draw yourself out of the evil way like
915
01:17:40.640 --> 01:17:46.079
an elephant sunk in mud. If a man finds a
916
01:17:46.119 --> 01:17:50.600
prudent companion who walks with him is wise and lives soberly,
917
01:17:51.399 --> 01:17:56.119
he may walk with him, overcoming all dangers, happy, but considerate.
918
01:18:00.359 --> 01:18:02.920
If a man find no prudent companion who walks with
919
01:18:03.039 --> 01:18:06.119
him is wise and lives soberly, let him walk alone,
920
01:18:06.840 --> 01:18:09.399
like a king who has left his conquered country behind,
921
01:18:10.239 --> 01:18:15.720
Like an elephant in the forest. It is better to
922
01:18:15.760 --> 01:18:20.279
live alone. There is no companionship with a fool. Let
923
01:18:20.279 --> 01:18:23.119
a man walk alone. Let him commit no sin, with
924
01:18:23.279 --> 01:18:28.920
few wishes, like an elephant in the forest. If an
925
01:18:28.920 --> 01:18:35.000
occasion arises, friends are pleasant. Enjoyment is pleasant, whatever be
926
01:18:35.119 --> 01:18:38.640
the cause. A good work is pleasant. In the hour
927
01:18:38.720 --> 01:18:43.199
of death, the giving up of all grief is pleasant.
928
01:18:45.159 --> 01:18:48.840
Pleasant in the world is the state of a mother pleasant,
929
01:18:48.880 --> 01:18:52.279
The state of a father pleasant, the state of a
930
01:18:52.359 --> 01:18:59.920
samana pleasant, the state of a BRAHMANA pleasant is virtue
931
01:19:00.079 --> 01:19:04.479
lasting to old age. Pleasant is a faith firmly rooted.
932
01:19:05.640 --> 01:19:15.720
Pleasant is attainment of intelligence. Pleasant is avoiding of sins.
933
01:19:16.479 --> 01:19:25.439
Chapter twenty four. Thirst the thirst of a thoughtless man
934
01:19:25.720 --> 01:19:29.800
grows like a creeper. He runs from life to life
935
01:19:30.119 --> 01:19:36.680
like a monkey seeking fruit in the forest. Whomsoever this
936
01:19:36.840 --> 01:19:41.079
fierce thirst overcomes full of poison in this world, his
937
01:19:41.159 --> 01:19:47.800
sufferings increase like the abounding barona grass. He who overcomes
938
01:19:47.840 --> 01:19:51.079
this fierce thirst difficult to be conquered in this world,
939
01:19:51.439 --> 01:19:54.520
sufferings fall off from him like water drops from a
940
01:19:54.560 --> 01:20:02.000
lotus leaf. This salutary word, I tell you, do ye,
941
01:20:02.399 --> 01:20:05.680
as many as are here assembled, dig up the root
942
01:20:05.760 --> 01:20:09.399
of thirst. As he who wants the sweet scented Ussira
943
01:20:09.520 --> 01:20:13.479
root must dig up the baronagrass. That Mara, the tempter
944
01:20:13.880 --> 01:20:16.960
may not crush you again and again as the stream
945
01:20:17.079 --> 01:20:22.960
crushes the reeds. As a tree, even though it has
946
01:20:23.000 --> 01:20:25.359
been cut down, is firm so long as its root
947
01:20:25.439 --> 01:20:29.039
is safe and grows again. Thus, unless the feeders of
948
01:20:29.079 --> 01:20:32.840
thirst are destroyed, the pain of life will return again
949
01:20:32.960 --> 01:20:39.159
and again. He whose thirst, running toward pleasure is exceeding
950
01:20:39.239 --> 01:20:42.359
strong in the thirty six channels, the waves will carry
951
01:20:42.359 --> 01:20:47.079
away that misguided man, namely his desires which are set
952
01:20:47.239 --> 01:20:56.479
on passion. The channels run everywhere the creeper of passion stands,
953
01:20:56.520 --> 01:21:01.479
sprouting If you see the creeper springing up cut its
954
01:21:01.520 --> 01:21:10.079
roots by means of knowledge. A creature's pleasures are extravagant
955
01:21:10.119 --> 01:21:14.439
and luxurious. Sunk in lust and looking for pleasure, men
956
01:21:14.640 --> 01:21:22.000
undergo again and again birth and decay. Men driven on
957
01:21:22.119 --> 01:21:25.640
by thirst run about like a snared hare held in
958
01:21:25.680 --> 01:21:28.960
fetters and bonds. They undergo pain for a long time,
959
01:21:29.439 --> 01:21:37.079
again and again, Men driven on by thirst run about
960
01:21:37.439 --> 01:21:41.560
like a snared hare let. Therefore, the mendicant drive out
961
01:21:41.640 --> 01:21:51.119
thirst by striving after passionlessness for himself. He who, having
962
01:21:51.119 --> 01:21:54.359
got rid of the forest of lust, that is, after
963
01:21:54.439 --> 01:21:59.159
having reached nirvana, gives himself over to forest life, that is,
964
01:21:59.319 --> 01:22:02.600
to lust, And who, when removed from the forest, that is,
965
01:22:02.680 --> 01:22:05.880
from lust, runs to the forest that is too lust.
966
01:22:07.560 --> 01:22:16.039
Look at that man, though free, he runs into bondage.
967
01:22:16.720 --> 01:22:19.479
Wise people do not call that a strong fetter, which
968
01:22:19.520 --> 01:22:23.319
is made of iron, wood or hemp. Far stronger is
969
01:22:23.359 --> 01:22:27.039
the care for precious stones and rings for sons and
970
01:22:27.119 --> 01:22:34.680
a wife that fetter. Wise people call strong, which drags
971
01:22:34.720 --> 01:22:40.119
down yields, but is difficult to undo. After having cut
972
01:22:40.159 --> 01:22:44.359
this at last, people leave the world free from cares
973
01:22:45.399 --> 01:22:53.279
and leaving desires and pleasures behind. Those who are slaves
974
01:22:53.399 --> 01:22:57.800
to passions run down with the stream of desires, as
975
01:22:57.800 --> 01:23:00.640
a spider runs down the web which he has made himself.
976
01:23:01.319 --> 01:23:04.520
When they have cut this at last, wise people leave
977
01:23:04.560 --> 01:23:12.560
the world free from cares, leaving all affection behind. Give
978
01:23:12.680 --> 01:23:15.680
up what is before, give up what is behind, give
979
01:23:15.760 --> 01:23:18.039
up what is in the middle. When thou goest to
980
01:23:18.079 --> 01:23:22.800
the other shore of existence, if thy mind is altogether free,
981
01:23:23.119 --> 01:23:29.239
thou wilt not again enter into birth and decay. If
982
01:23:29.279 --> 01:23:32.520
a man is tossed about by doubts, full of strong passions,
983
01:23:32.520 --> 01:23:35.560
and yearning only for what is delightful, his thirst will
984
01:23:35.600 --> 01:23:38.760
grow more and more, and he will indeed make his
985
01:23:38.800 --> 01:23:44.720
fetters strong. If a man delights in quieting doubts and
986
01:23:44.960 --> 01:23:49.079
always reflecting dwells on what is not delightful, the impurity
987
01:23:49.119 --> 01:23:53.039
of the body, et cetera, he certainly will remove, Nay,
988
01:23:53.199 --> 01:24:00.159
he will cut the fetter of mara. He who has
989
01:24:00.199 --> 01:24:03.239
reached the consummation, who does not tremble, who is without
990
01:24:03.279 --> 01:24:06.640
thirst and without sin, he has broken all the thorns
991
01:24:06.640 --> 01:24:11.920
of life. This will be his last body. He who
992
01:24:11.960 --> 01:24:15.239
is without thirst and without affection, who understands the words
993
01:24:15.239 --> 01:24:18.600
and their interpretation, who knows the order of letters, those
994
01:24:18.640 --> 01:24:22.239
which are before and which are after. He has received
995
01:24:22.279 --> 01:24:26.520
his last body. He is called the Great Sage, the
996
01:24:26.560 --> 01:24:33.520
Great Man. I have conquered all, I know all, in
997
01:24:33.560 --> 01:24:37.000
all conditions of life, I am free from taint, I
998
01:24:37.079 --> 01:24:40.159
have left all, And through the destruction of thirst, I
999
01:24:40.199 --> 01:24:49.039
am free, having learnt myself whom shall I teach. The
1000
01:24:49.079 --> 01:24:52.960
gift of the law exceeds all gifts. The sweetness of
1001
01:24:53.000 --> 01:24:57.319
the law exceeds all sweetness. The delight in the law
1002
01:24:57.439 --> 01:25:04.359
exceeds all the lights. The extinction of thirst overcomes all pain.
1003
01:25:09.399 --> 01:25:12.359
Pleasures destroy the foolish if they look not for the
1004
01:25:12.399 --> 01:25:17.000
other shore. The foolish, by his thirst for pleasures, destroys
1005
01:25:17.079 --> 01:25:24.279
himself as if he were his own enemy. The fields
1006
01:25:24.279 --> 01:25:29.960
are damaged by weeds. Mankind is damaged by passion. Therefore
1007
01:25:29.960 --> 01:25:36.760
a gift bestowed on the passionless brings great reward. The
1008
01:25:36.800 --> 01:25:41.760
fields are damaged by weeds. Mankind is damaged by hatred.
1009
01:25:42.319 --> 01:25:45.920
Therefore a gift bestowed on those who do not hate
1010
01:25:46.560 --> 01:25:54.680
brings great reward. The fields are damaged by weeds. Mankind
1011
01:25:55.079 --> 01:25:59.199
is damaged by vanity. Therefore, a gift bestowed on those
1012
01:25:59.239 --> 01:26:05.840
who are free from vanity brings great reward. The fields
1013
01:26:05.960 --> 01:26:12.800
are damaged by weeds, mankind is damaged by lust. Therefore,
1014
01:26:13.399 --> 01:26:16.359
a gift bestowed on those who are free from lust
1015
01:26:17.199 --> 01:26:31.239
brings great reward. Chapter twenty five. The Bikshu the mendicant.
1016
01:26:33.680 --> 01:26:37.159
Restraint in the eye is good. Good is restraint in
1017
01:26:37.199 --> 01:26:41.119
the ear. In the nose, restraint is good. Good is
1018
01:26:41.199 --> 01:26:47.319
restraint in the tongue. In the body, restraint is good.
1019
01:26:47.960 --> 01:26:51.319
Good is restraint in speech. In thought, restraint is good.
1020
01:26:51.720 --> 01:26:57.199
Good is restraint in all things. A bikshu restrained in
1021
01:26:57.239 --> 01:27:04.279
all things, is freed from all pain. He who controls
1022
01:27:04.319 --> 01:27:07.760
his hand, he who controls his feet, He who controls
1023
01:27:07.800 --> 01:27:12.279
his speech, He who is well controlled, He who delights inwardly,
1024
01:27:12.399 --> 01:27:16.399
who is collected, who is solitary and content him they
1025
01:27:16.399 --> 01:27:22.479
call bikshu, the bikshu who controls his mouth, who speaks
1026
01:27:22.520 --> 01:27:25.560
wisely and calmly, who teaches the meaning and the law.
1027
01:27:26.239 --> 01:27:31.680
His word is sweet. He who dwells in the law,
1028
01:27:31.920 --> 01:27:35.359
delights in the law, meditates on the law, follows the law.
1029
01:27:35.960 --> 01:27:38.960
That bikshu will never fall away from the true law.
1030
01:27:42.760 --> 01:27:46.119
Let him not despise what he has received, nor ever
1031
01:27:46.319 --> 01:27:51.960
envy others. A mendicant who envies others does not obtain
1032
01:27:52.079 --> 01:28:00.439
peace of mind. Bikshu, who though he receives little, does
1033
01:28:00.479 --> 01:28:03.640
not despise what he has received. Even the gods will
1034
01:28:03.640 --> 01:28:07.239
praise him. If his life is pure, and if he
1035
01:28:07.279 --> 01:28:14.239
is not slothful. He who never identifies himself with name
1036
01:28:14.359 --> 01:28:17.439
and form, and does not grieve over what is no more,
1037
01:28:18.880 --> 01:28:24.600
he indeed is called a bikshu. The bikshu who acts
1038
01:28:24.640 --> 01:28:28.119
with kindness, whose calm, in the doctrine of Buddha, will
1039
01:28:28.119 --> 01:28:32.760
reach the quiet place Nirvana cessation of natural desires and
1040
01:28:32.880 --> 01:28:40.319
happiness O bhikshu. Empty this boat, if emptied, it will
1041
01:28:40.319 --> 01:28:44.439
go quickly. Having cut off passion and hatred, thou wilt
1042
01:28:44.479 --> 01:28:51.800
go to nirvana. Cut off the five senses, leave the five,
1043
01:28:52.439 --> 01:28:57.119
rise above the five. A bikshu who has escaped from
1044
01:28:57.159 --> 01:29:02.199
the five fetters. He is called Oga Tina Saved from
1045
01:29:02.199 --> 01:29:10.359
the flood. Meditate Obikshu, and be not heedless. Do not
1046
01:29:10.439 --> 01:29:13.439
direct thy thought to what gives pleasure. That thou mayest
1047
01:29:13.520 --> 01:29:16.760
not for thy heedlessness, have to swallow the iron ball
1048
01:29:17.079 --> 01:29:21.319
in hell, and that thou mayst not cry out when burning.
1049
01:29:21.960 --> 01:29:31.920
This is pain without knowledge. There is no meditation. Without meditation,
1050
01:29:32.199 --> 01:29:36.079
there is no knowledge. He who has knowledge and meditation
1051
01:29:36.680 --> 01:29:43.640
is near unto nirvana. Abikshu, who has entered his empty
1052
01:29:43.680 --> 01:29:46.800
house and whose mind is tranquil, feels a more than
1053
01:29:46.920 --> 01:29:52.520
human delight when he sees the law clearly. As soon
1054
01:29:52.520 --> 01:29:54.880
as he is considered the origin and destruction of the
1055
01:29:54.920 --> 01:29:58.640
elements conda of the body, he finds happiness and joy,
1056
01:29:58.680 --> 01:30:05.800
which belongs to those who know the immortal Nirvana. And
1057
01:30:05.920 --> 01:30:09.840
this is the beginning here for a wise bikshu. Watchfulness
1058
01:30:09.840 --> 01:30:14.479
over the senses, contentedness, restraint under the law, Keep noble
1059
01:30:14.520 --> 01:30:19.359
friends whose life is pure and who are not slothful.
1060
01:30:19.640 --> 01:30:22.199
Let him live in charity, Let him be perfect in
1061
01:30:22.239 --> 01:30:25.640
his duties. Then in the fullness of delight, he will
1062
01:30:25.640 --> 01:30:30.760
make an end of suffering. As the vasika plant sheds
1063
01:30:30.760 --> 01:30:34.760
its withered flowers, men should shed passion and hatred. O
1064
01:30:34.920 --> 01:30:41.479
ye bikshues the bikshu whose body and tongue and mind
1065
01:30:41.520 --> 01:30:45.359
are quieted, who is collected and has rejected the bates
1066
01:30:45.399 --> 01:30:52.720
of the world, he is called quiet. Rouse thyself by thyself,
1067
01:30:53.640 --> 01:30:59.199
examine thyself by thyself. Thus self protected and attentive, wilt
1068
01:30:59.199 --> 01:31:05.600
thou live happily? Obikshu for self is the lord of self.
1069
01:31:06.560 --> 01:31:11.199
Self is the refuge of self. Therefore, curb thyself as
1070
01:31:11.199 --> 01:31:18.840
the merchant curbs a good horse. The Bikshu full of delight,
1071
01:31:19.119 --> 01:31:21.239
who is calm in the doctrine of Buddha, will reach
1072
01:31:21.359 --> 01:31:30.640
the quiet place nirvana, cessation of natural desires and happiness.
1073
01:31:31.279 --> 01:31:35.000
He who, even as a young Bikshu, applies himself to
1074
01:31:35.079 --> 01:31:39.199
the doctrine of Buddha, brightens up this world like the
1075
01:31:39.239 --> 01:31:52.319
moon when free from clouds. End of section six. Recording
1076
01:31:53.079 --> 01:31:54.960
by Roger Turnau.
1077
01:32:04.119 --> 01:32:11.520
Section seven of the Damapada, chapter twenty six. This is
1078
01:32:11.560 --> 01:32:15.920
a LibriVox recording. All LibriVox recordings are in the public domain.
1079
01:32:16.760 --> 01:32:22.640
For more information or to volunteer, please visit LibriVox dot org.
1080
01:32:24.760 --> 01:32:32.399
The Damapada translated by F. Max Mueller, Chapter twenty six.
1081
01:32:33.560 --> 01:32:41.640
The Brahmana arat stop the stream, valiantly drive away the
1082
01:32:41.720 --> 01:32:46.000
desires of Brahmana. When you have understood the destruction of
1083
01:32:46.079 --> 01:32:49.840
all that was made, you will understand that which was
1084
01:32:49.880 --> 01:32:55.800
not made. If the Brahmana has reached the other shore
1085
01:32:55.880 --> 01:33:00.720
in both laws, in restraint and contemplation, all bod vanish
1086
01:33:00.800 --> 01:33:07.199
from him who has obtained knowledge. He for whom there
1087
01:33:07.279 --> 01:33:11.239
is neither this nor that shore, nor both him the
1088
01:33:11.279 --> 01:33:18.319
fearless and unshackled, I call indeed a Brahmana. He who
1089
01:33:18.359 --> 01:33:24.520
is thoughtful, blameless, settled, dutiful, without passions, and who has
1090
01:33:24.520 --> 01:33:28.439
attained the highest end. I call him indeed a Brahmana.
1091
01:33:32.000 --> 01:33:35.640
The sun is bright by day, the moon shines by night.
1092
01:33:36.359 --> 01:33:40.000
The warrior is bright in his armor. The Brahmana is
1093
01:33:40.039 --> 01:33:44.760
bright in his meditation. But Buddha, the awakened, is bright
1094
01:33:44.840 --> 01:33:52.680
with splendor day and night. Because a man is rid
1095
01:33:52.720 --> 01:33:58.119
of evil, therefore he is called Brahmana. Because he walks quietly,
1096
01:33:58.760 --> 01:34:02.520
therefore he is called s Tamana. Because he has sent
1097
01:34:02.560 --> 01:34:07.920
away his own impurities. Therefore he is called Pravraghita Papagita,
1098
01:34:08.199 --> 01:34:15.399
a pilgrim. No one should attack a Brahmana, but no Brahmana,
1099
01:34:15.640 --> 01:34:19.920
if attacked, should let himself fly at his aggressor. Woe
1100
01:34:19.960 --> 01:34:23.159
to him who strikes a Brahmana. More woe to him
1101
01:34:23.239 --> 01:34:30.720
who flies at his aggressor. It advantages a Brahmana not
1102
01:34:30.840 --> 01:34:33.039
a little if he holds his mind back from the
1103
01:34:33.079 --> 01:34:36.640
pleasures of life, when all wish to injure has vanished
1104
01:34:37.039 --> 01:34:43.680
pain will cease him. I call indeed a bramana who
1105
01:34:43.680 --> 01:34:46.960
does not offend by body, word or thought, and is
1106
01:34:47.000 --> 01:34:53.840
controlled on these three points. After a man has once
1107
01:34:53.920 --> 01:34:57.079
understood the law as taught by the well awakened Buddha,
1108
01:34:57.800 --> 01:35:00.960
let him worship it carefully as the Brahma Maana worships
1109
01:35:01.000 --> 01:35:07.239
the sacrificial fire. A man does not become a brahmana
1110
01:35:07.359 --> 01:35:10.920
by his platted hair, by his family, or by birth
1111
01:35:11.640 --> 01:35:14.720
in whom there is truth and righteousness, he is blessed.
1112
01:35:15.159 --> 01:35:21.439
He is a bramana. What is the use of plaited hair,
1113
01:35:21.520 --> 01:35:25.760
O fool? What of the raiment of goat skins? Within
1114
01:35:25.880 --> 01:35:29.479
thee there is ravening, but the outside thou mayst clean.
1115
01:35:33.279 --> 01:35:36.640
The man who wears dirty raiments, who is emaciated and
1116
01:35:36.720 --> 01:35:40.720
covered with veins, who lives alone in the forest and meditates,
1117
01:35:41.279 --> 01:35:47.399
I call him, indeed a Bramana. I do not call
1118
01:35:47.439 --> 01:35:49.960
a man a bramana because of his origin or of
1119
01:35:50.000 --> 01:35:53.760
his mother. He is indeed arrogant and he is wealthy.
1120
01:35:54.560 --> 01:35:57.880
But the poor, who is free from all attachments him
1121
01:35:58.119 --> 01:36:04.079
I call indeed a bramana. Him. I call indeed a
1122
01:36:04.119 --> 01:36:08.399
bramana who has cut all fetters, who never trembles, is
1123
01:36:08.439 --> 01:36:15.439
independent and unshackled him. I call indeed a Bramana who
1124
01:36:15.479 --> 01:36:18.359
has cut the strap in the thong, the chain with
1125
01:36:18.479 --> 01:36:21.600
all that pertains to it, who has burst the bar
1126
01:36:21.920 --> 01:36:28.520
and is awakened him. I call indeed a Bramana who,
1127
01:36:28.640 --> 01:36:33.640
though he has committed no offense, endures reproach, bonds and stripes,
1128
01:36:34.119 --> 01:36:40.960
who has endurance for his force and strength for his army. Him.
1129
01:36:41.079 --> 01:36:46.039
I call indeed a Bramana who is free from anger, dutiful, virtuous,
1130
01:36:46.399 --> 01:36:54.119
without appetite, who is subdued and has received his last body. Him.
1131
01:36:54.279 --> 01:36:56.760
I call indeed a Bramana who does not cling to
1132
01:36:56.800 --> 01:37:00.479
pleasures like water on a lotus leaf, like a mustard
1133
01:37:00.520 --> 01:37:06.119
seed on the point of a needle. Him. I call
1134
01:37:06.159 --> 01:37:09.800
indeed a Bramana who even here knows the end of
1135
01:37:09.840 --> 01:37:17.479
his suffering, has put down his burden and is unshackled him.
1136
01:37:17.600 --> 01:37:20.880
I call indeed a brahmana whose knowledge is deep, who
1137
01:37:20.920 --> 01:37:24.279
possesses wisdom, who knows the right way and the wrong,
1138
01:37:24.920 --> 01:37:31.239
and has attained the highest end Him. I call indeede
1139
01:37:31.239 --> 01:37:35.319
a Bramana who keeps aloof both from laymen and from mendicants.
1140
01:37:35.760 --> 01:37:42.720
Who frequents no houses and has but few desires. Him.
1141
01:37:42.840 --> 01:37:45.479
I call indeed a Bramana who finds no fault with
1142
01:37:45.560 --> 01:37:49.920
other beings, whether feeble or strong, and does not kill
1143
01:37:50.159 --> 01:37:56.640
nor cause slaughter him. I call indeed a Bramana who
1144
01:37:56.680 --> 01:38:01.079
is tolerant with the intolerant, mild with fault finders, and
1145
01:38:01.239 --> 01:38:08.760
free from passion among the passionate Him. I call indeed
1146
01:38:08.760 --> 01:38:12.479
a Bramana from whom anger and hatred, pride and envy
1147
01:38:12.680 --> 01:38:15.079
have dropped like a mustard seed from the point of
1148
01:38:15.079 --> 01:38:21.640
a needle. Him. I call indeed a Bramana who utters
1149
01:38:21.720 --> 01:38:26.079
true speech, instructive, and free from harshness, so that he
1150
01:38:26.159 --> 01:38:32.760
offends no one. Him. I call indeed a Bramana who
1151
01:38:32.800 --> 01:38:35.279
takes nothing in the world that is not given him,
1152
01:38:35.800 --> 01:38:44.520
be it long or short, small or large, good or bad. Him.
1153
01:38:44.680 --> 01:38:47.920
I call indeed a Brahmana who fosters no desires for
1154
01:38:47.960 --> 01:38:52.119
this world or for the next, has no inclinations, and
1155
01:38:52.319 --> 01:38:54.000
is unshackled.
1156
01:38:57.039 --> 01:38:57.239
Him.
1157
01:38:57.439 --> 01:39:00.840
I call indeed a Brahmana who has no interest, and,
1158
01:39:00.920 --> 01:39:05.199
when he has understood the truth, does not say how how,
1159
01:39:06.199 --> 01:39:12.800
and who has reached the depth of the immortal Him.
1160
01:39:12.920 --> 01:39:15.600
I call indeed, a Bramana who in this world is
1161
01:39:15.640 --> 01:39:20.039
above good and evil, above the bondage of both, free
1162
01:39:20.079 --> 01:39:28.000
from grief, from sin, and from impurity. Him I call
1163
01:39:28.039 --> 01:39:34.479
indeed a Bramana who is bright like the moon, pure serene, undisturbed,
1164
01:39:35.159 --> 01:39:41.680
and in whom all gaiety is extinct. Him I call
1165
01:39:41.760 --> 01:39:45.880
indeed a Bramana who has traversed this miry road, the
1166
01:39:45.960 --> 01:39:49.760
impassable world in its vanity, who has gone through and
1167
01:39:49.880 --> 01:39:55.439
reached the other shore, is thoughtful, guileless, free from doubts,
1168
01:39:55.920 --> 01:40:03.720
free from attachment and content. Him I call indeed a
1169
01:40:03.760 --> 01:40:07.920
Bramana who, in this world, leaving all desires, travels about
1170
01:40:07.960 --> 01:40:12.319
without a home, and in whom all concupiscence is extinct.
1171
01:40:15.279 --> 01:40:19.319
Him I call indeed a Bramana who, leaving all longings,
1172
01:40:19.720 --> 01:40:23.560
travels about without a home, and in whom all covetousness
1173
01:40:23.640 --> 01:40:30.239
is extinct. Him I call indeed a Bramana who, after
1174
01:40:30.359 --> 01:40:34.159
leaving all bondage to men, has risen above all bondage
1175
01:40:34.199 --> 01:40:41.319
to the gods, and is free from all and every bondage.
1176
01:40:41.720 --> 01:40:44.560
Him I call indeed a Bramana who has left what
1177
01:40:44.680 --> 01:40:48.239
gives pleasure and what gives pain, who is cold and
1178
01:40:48.319 --> 01:40:52.119
free from all germs of renewed life, the hero who
1179
01:40:52.159 --> 01:40:57.640
has conquered all the worlds him I call indeed a Bramana,
1180
01:40:57.760 --> 01:41:01.079
who knows the destruction and the return of beings everywhere,
1181
01:41:01.600 --> 01:41:11.319
who is free from bondage, welfaring, sugata and awakened Buddha.
1182
01:41:11.720 --> 01:41:15.439
Him I call indeed a brahmana whose path the gods
1183
01:41:15.479 --> 01:41:20.760
do not know, nor spirits gandharvas, nor men whose passions
1184
01:41:20.800 --> 01:41:27.920
are extinct, and who is in ourhat venerable. Him. I
1185
01:41:28.000 --> 01:41:31.960
call indeed a brahmana who calls nothing his own, whether
1186
01:41:32.039 --> 01:41:36.239
it be before, behind or between, who is poor and
1187
01:41:36.359 --> 01:41:41.960
free from the love of the world. Him. I call
1188
01:41:42.039 --> 01:41:48.279
indeed a Brahmana the manly, the noble, the hero, the great, sage,
1189
01:41:48.680 --> 01:41:58.640
the conqueror, the impassable, the accomplished, the awakened. Him I
1190
01:41:58.760 --> 01:42:03.439
call indeed a Brahman who knows his former abodes, who
1191
01:42:03.520 --> 01:42:08.079
sees heaven and hell, and has reached the end of births,
1192
01:42:08.199 --> 01:42:13.000
is perfect in knowledge, a sage, and whose perfections are
1193
01:42:13.039 --> 01:42:24.479
all perfect. End of section seven, End of the Damapata,
1194
01:42:25.359 --> 01:42:37.239
translated by F. Max Mueller, recording by Scott Robbins