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+Project Gutenberg's The Buddha's Path of Virtue, by Frank Lee Woodward
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Buddha's Path of Virtue
+       A Translation of the Dhammapada
+
+Author: Frank Lee Woodward
+
+Release Date: February 6, 2011 [EBook #35185]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE BUDDHA'S PATH OF VIRTUE ***
+
+
+
+
+Produced by Andrea Ball & Marc D'Hooghe at http://www.freeliterature.org
+
+
+
+
+THE BUDDHA'S PATH OF VIRTUE
+
+A TRANSLATION OF THE DHAMMAPADA
+
+BY
+
+F.L. WOODWARD, M.A.
+
+
+WITH A FOREWORD BY
+
+SIR PONNAMBALAM ARUNACHALAM, M.A. (Cantab.)
+
+
+THEOSOPHICAL PUBLISHING HOUSE
+
+MADRAS--LONDON
+
+1921
+
+
+
+
+TO H.S.O.
+
+
+
+
+CONTENTS
+
+  Foreword
+
+  Translator's Preface
+
+  I. The Pairs
+  II. Heedfulness
+  III. The Mind
+  IV. Flowers
+  V. Fools
+  VI. The Wise
+  VII. The Arahat--The Worthy
+  VIII. The Thousands
+  IX. Evil
+  X. Punishment
+  XI. Old Age
+  XII. The Self
+  XIII. The World
+  XIV. The Awakened One
+  XV. Happiness
+  XVI. Affections
+  XVII. Anger
+  XVIII. Impurity
+  XIX. The Just
+  XX. The Path
+  XXI. Divers Verses
+  XXII. The Evil Way
+  XXIII. The Elephant
+  XXIV. Craving
+  XXV. The Mendicant
+  XXVI. The Brahmana
+
+
+
+[Note on Pali transcription: [x.] is character with dot under - [.x] is
+character with dot above - characters with macron get circumflex.]
+
+
+
+
+FOREWORD
+
+
+The Dhammapada, of which a metrical translation by Mr. Woodward is here
+presented, is a precious Buddhist Scripture which deserves to be widely
+known. The Theosophical Society is to be congratulated on securing so
+competent and sympathetic a translator and on publishing it in a popular
+form.
+
+The _Dhammapada_ is a part of the _Khuddaka Nikâya_ of the Buddhistic
+Canon and consists of about 420 stanzas in the _sloka_ metre. Every
+fully ordained _bhikkhu_[1] is expected to know the book by heart, and
+its verses are often on the lips of pious laymen. The beginner of
+Buddhist studies can have no better introduction to Buddhism and must go
+back to it again and again to enter into the spirit of Buddha and his
+apostles.
+
+The Scriptures of the Buddhist Canon are known collectively as the
+_Ti-pi[t.]aka_ (Sansk. _Tri-pi[t.]aka_), "the Three Baskets or
+Treasuries". These divisions correspond to the two Testaments of the
+Christian Bible and contain (excluding repetitions) more than twice as
+much matter. They are known separately as the _Vinaya pi[t.]aka_, _Sutta
+pi[t.]aka_ and _Abhidhamma pi[t.]aka_, the Basket of Discipline, the
+Basket of Discourses and the Basket of Metaphysics. These scriptures are
+regarded with the utmost veneration by Buddhists as containing the word
+of Buddha (_Buddha-vacanam_), and are reputed to have been recited at
+the first Council held, according to tradition, at Râjagaha immediately
+after Buddha's death _circa_ 540 B.C.
+
+It seems more probable that they grew up gradually and did not receive
+their final shape till about three centuries later, at the Council held
+under the auspices of the Emperor Asoka at Pâ[t.]aliputra _circa_ 247
+B.C. The account given of the First Council in the closing chapter of
+the _Culla vagga_ seems to indicate that the Basket of Metaphysics was
+then unknown or unrecognised, and that the scriptures were then a
+_Dvi-pi[t.]aka_ (Two Baskets) rather than a _Ti-pi[t.]aka_ (Three
+Baskets).
+
+If the _Culla vagga_ account is accepted, it would appear that at this
+Council, expressly held by the Emperor for the consecrative settlement
+of the holy texts, the five Nikâyas or divisions which constitute the
+second Basket formed the subject of discussion between the President
+Kassappa and Buddha's favourite pupil Ânanda. The _Dhammapada_ is a book
+of the fifth Nikâya. The _Mahâvansa_ (Ch. v, 68) carries it back a few
+years earlier than the Council, to the time of the Emperor's conversion
+to the Buddhist faith, for on that occasion his teacher, Nigrodha, is
+said to have explained to him the _Appamâda-vagga_, which is the second
+chapter of the work. It was therefore known in the middle or early part
+of the third century B.C.
+
+It seems to be an Anthology, prepared for the use of the faithful, of
+verses believed to be the real words of Buddha, short improvisations in
+which he expressed striking thoughts and embellished his preaching.
+They were current among the early Buddhists, and have been culled from
+the other scriptures as of high ethical and spiritual value. The
+importance of the _Dhammapada_ for a critical study of Buddhism is thus
+considerable.
+
+For a thorough understanding of the work and of the orthodox Buddhist
+view of it, it should be studied with the valuable commentary of
+Buddhaghosa. Buddhism owes a profound debt to this great man, and has
+recognised it in the name by which he is known in the Buddhist world.
+Says the _Mahâvansa_ (Ch. xxxvii, 174): "Because he was as profound in
+his eloquence (_ghosa_) as Buddha himself, they conferred on him the
+appellation of _Buddha-ghosa_ (the Voice of Buddha), and throughout the
+world he became as renowned as Buddha." He was an Indian Brahmana and a
+great Vedic scholar and apostle. On his conversion to Buddhism he became
+a not less ardent champion of the new Faith. He came to Ceylon from the
+cradle of Buddhism, "the terrace of the great Bo-tree" in Buddha Gâya,
+in the beginning of the fifth century, _i.e._, nearly a thousand years
+after Buddha's death. He came in search of the old commentaries on the
+Tripi[t.]akas. The commentaries had been brought to Ceylon by the
+Emperor Asoka's son, the apostle Mahinda, and by him translated into
+Sinhalese. They continued to be orally transmitted until reduced to
+writing, in the reign of the Ceylon king, Va[t.][t.]âgamini (88-76
+B.C.), at a convocation of learned _bhikkhus_ at the cave-temple of Alu
+Vihâre in the Matale district.
+
+The original Pali version having perished in India, Buddhaghosa, during
+his residence in the Mahâ-vihâre at Anuradhapura, re-translated it from
+Sinhalese to Pali. His version supplanted the Sinhalese (since lost) and
+is now the only record remaining of the ancient tradition. He also wrote
+elaborate commentaries (_A[t.][t.]ha kathâ_)[2] on almost every part of
+the Tri-pi[t.]aka and composed the _Visuddhi magga_, an extensive and
+systematic treatise on Buddhist doctrine, a veritable cyclopĉdia of
+Buddhist theology. His writings are regarded as absolute authorities in
+the interpretation of the Buddhist scriptures, and he is regarded as the
+second founder of Buddhism in Ceylon. He is held in high reverence also
+in Burma as the founder of Buddhism in that country (450 of the
+Christian era), having taken the Buddhist scriptures there from Ceylon.
+
+Buddhaghosa's commentary on the _Dhammapada_ mentions the occasions on
+which, and the audiences to whom, most of the verses were addressed by
+Buddha when, as an itinerant preacher, he went with his followers
+through the land--mid-Ganges valley and sub-Himalayan tract in the
+modern provinces of Agra, Oude and Behar; his watchwords--not wealth,
+fame or dominion, but peace, happiness, deliverance from the burden of
+sorrow and death, and his message: "Open ye your ears, the deliverance
+from death is found."[3]
+
+When he first attained enlightenment under the Bodhi-tree (at Buddha
+Gâya), a descendant of which still flourishes in Anuradhapura, the
+oldest historical tree in the world, Buddha is said to have broken out
+into a song of triumph which is included in the anthology of the
+_Dhammapada_ (153-4) and has been spiritedly rendered by Mr. Woodward:
+
+     Through many a round of birth and death I ran,
+     Nor found the builder that I sought. Life's stream
+     Is birth and death and birth with sorrow filled.
+     Now house-holder, thou'rt seen! no more shalt build!
+     Broken are all thy rafters, split thy beam!
+     All that made up this mortal self is gone;
+     Mind hath slain craving. I have crossed the stream!
+
+The way that he claimed to have discovered is known as the Middle Way
+(_Majjhimâ Pa[t.]ipadâ_), equally removed from an ignoble life of
+pleasure and a gloomy life of mortification, and consists in a
+realisation of the Four Great Truths (_cattâri ariya saccâni_) of
+suffering, its origin, its end and the path thereto. All existence, he
+declares, is suffering, its origin is desire, its end is the extinction
+of desire, to be attained by the Eightfold Path (_a[t.][t.]hangiko
+maggo_) of right belief, right resolve, right speech, right act, right
+occupation, right effort, right mindfulness, right concentration and
+tranquillity.[4] The exposition and illustration of the Truths and the
+Way fill numerous tomes of the Buddhist scriptures.
+
+It is these ideals of self-control, self-culture and heroic endeavour,
+the graces of wisdom, purity and love, the eternal law of _Karma_, or
+causality and moral retribution--under which every deed, good or bad,
+comes back most to the doer and yields fruit, helping or marring his
+progress--that are enshrined in the _Dhammapada_ in luminous, pithy
+verse which lingers in the memory as a fountain of noble inspiration.
+They are almost too ethereal for human nature's daily food, and it is
+granted to few to realise in actual life these counsels of perfection
+unaided.
+
+Buddha failed to make allowance for the weakness of humanity. His stoic
+agnosticism and self-reliant courage ignored God, denied the soul,
+repudiated worship and prayer and made man the master of his fate. This
+line of thought was not new to India, however stamped with his own
+personality. But human needs and aspirations have asserted themselves,
+and Buddhism has been compelled to absorb elements of doctrine and
+practice which he condemned. This has happened, especially, in the
+countries where the doctrine of the Mahâyâna (the Great Vehicle)
+prevails.
+
+In China, Amitâbha (Boundless Light), of whom Gautama Buddha is held to
+be an incarnation, and Kwanyin the Goddess of mercy, have laid great
+hold on the affections of the Buddhist population. Kwanyin (Sansk.
+_Kanyâ_, the Virgin) is the gracious _Sakti_ (Cosmic Power) of the
+Hindus,
+
+     Mother of millions of world-clusters,
+     Yet Virgin by the Vedas called.
+
+In Japan, Amitâbha is the Eternal one who is the Light, the Way, and the
+Life, and took human form to open the door of salvation to all. Kwanyin
+shares with him the sovereignty of Heaven. In Tibet are worshipped these
+and other emanations of heavenly beings--Manju Sri, the personification
+of wisdom, Avalokitesvara, "the Lord who looketh down" on the world
+with mercy to help and protect, Vajrapâna, and others, with a host of
+minor deities.
+
+In Ceylon, which claims to belong to the purer faith, Buddhism is
+interwoven with the worship of, the popular gods of the Hindus and with
+animism and demonology. Under Mahâyânist influence Buddha has become a
+God, greater than others, but worshipped less fervently, for (as Robert
+Knox[5] found during his twenty years' residence in the island in the
+seventeenth century) the popular mind looks to Buddha for the soul, to
+the gods for the things of this world. His own doctrine remains a dream
+of philosophers.
+
+Fifty years ago Buddhism was at one of the lowest ebbs in its history in
+the Island. The arrival of Madame Blavatsky and Colonel Olcott, the
+founders of the Theosophical Society, and their zealous propaganda,
+materially helped the efforts of the saintly Sri Sumangala to stem the
+tide, and there arose a renaissance which has had far-reaching effects.
+Colonel Olcott by his speech and writings did much to remove the
+prevailing ignorance and indifference, and recalled Buddhists to a sense
+of the value of their Faith.[6] He laid the foundation of that
+educational activity which has filled many parts of the Island with
+Buddhist schools and colleges.
+
+Mr. Woodward is one of the noble band of Theosophists who have carried
+on Colonel Olcott's mission in Ceylon, and is perhaps the greatest of
+them all. Not being a Theosophist or Buddhist, I can speak of him more
+freely. Self-sacrificing zeal and devotion are commonplace words to use
+of him. They are often said of men, good and zealous in their way, who
+have had the compensations of good incomes and creature comforts,
+congenial friends and efficient fellow-workers. Mr. Woodward (or, to
+call him by his Sanskrit name, _Vanapâla_) was little favoured in these
+respects. His was a life of ascetic simplicity and self-denial and
+strenuous well-doing. An English gentleman of the best type, he combined
+in a rare degree the culture of the West and Bast, combined also the
+active spirit of the West with the mysticism of the East. He belongs to
+the roll of the great apostles of Mahayânist Buddhism who carried its
+message and its culture over the mountains and deserts of Asia to the
+Pacific Ocean. The Mahinda College, Galle, of which he was the mainstay
+for nearly twenty years, is a shining memorial of him. But who can
+estimate the gracious influence of his personality? The memory of it
+will be a cherished possession to his friends, young and old, and an
+inspiration to them all, and their gratitude and good wishes follow him
+unstintingly to his Tasmanian home.
+
+                                                  P. ARUNACHALAM
+
+_Ponklar, Colombo_
+  October, 1921.
+
+
+[1] Usually but erroneously translated "priest," ignoring a fundamental
+difference between Buddhism and other religions. Buddhism recognises no
+priesthood. By "priest" one understands a mediator between God and man,
+a vehicle of divine grace, a person with delegated authority from God to
+administer the sacraments of religion, to admit into the faith or eject
+from it, to absolve from sin, etc. Such an institution can have no place
+in Buddhism. _Bhikkhu_, (literally, a "beggar" and etymologically the
+same word) is one of a brotherhood of men trying to live as Buddha
+lived, to purify and discipline themselves, earnest pilgrims on the road
+reaching unto deliverance (_Nirvâna_). The layman demands from the
+_bhikkhu_ no assistance in heavenly, no interference in worldly,
+affairs, but only that he should live as becomes a follower of the great
+Teacher. The nearest English equivalent of _bhikkhu is_ "mendicant
+friar".
+
+[2] Sansk. _Artha Kathâ_.
+
+[3] _Mahâ-vagga_, i, 6-10 _seq._ The message continues: "I teach you, I
+preach the Norm. If ye walk according to my teaching, ye shall be
+partakers, in a short time, of that for which noble youths leave their
+homes and go into homelessness, the highest end of religious effort: ye
+shall even in the present life apprehend the Truth itself and see it
+face to face."
+
+[4] (1) Sammâ di[t.][t.]hi, (2) Sammâ sankappo, (3) Sammâ vâca, (4)
+Sammâ kammanto, (5) Sammâ âjîvo, (6) Sammâ vâyâmo, (7) Sammâ sati, (8)
+Sammâ samâdhi.
+
+[5] Shipwrecked off Trincomalee in 1660, he remained an unwilling but
+favoured guest of King Raja Sinha II for twenty years. Escaping to
+Europe, he wrote his excellent _Historical Relation of the Island of
+Ceylon_, published 1681.
+
+[6] It was uphill work for Colonel Olcott, but his magnificent courage
+and enthusiasm prevailed over every obstacle. I was then a Magistrate in
+the Kalutara district of the Western Province, and remember that
+well-known Buddhists, appearing as witnesses, would not acknowledge
+their Faith and swore on the Bible rather than affirm. The Portuguese
+and Dutch Governments had persecuted them, and the English Government,
+though it did not persecute, continued for years many disabilities.
+
+
+
+
+TRANSLATOR'S PREFACE
+
+
+I made this translation of the _Dhammapada_, intending it to be a simple
+memorial text-book for my pupils, at intervals some seven or eight years
+ago, when reading the Pâli as a lesson in religion with my senior class
+in Ceylon. Its publication has been held up for several years owing to
+various causes, and, having left Ceylon in 1919, I was unable owing to
+distance to correct the proofs. My thanks are due to Mr. Fritz Kunz,
+B.A., of Adyar, Madras, for seeing the book through the press. The
+rather long list of alterations[1] is due to the fact that I saw no
+proofs till the whole was printed off, and had meanwhile desired to
+recast certain verses. The use of metre of course often prohibits the
+exact translation of certain philosophical and technical terms, but I
+have kept as close to the original as was possible. I have followed the
+Pâli text of Fausböll (1900), and have been much helped by Dr. Dines
+Andersen's _Glossary of the Words of the Dhammapada_. The Pâli Text
+Society's edition of the text (by Sûriyogo[d.]a Suma[.n]gala Thero)
+appeared just after I had finished, and I have made several alterations
+in accordance with the readings of that edition.
+
+                                                    F.L. WOODWARD
+
+_Chartley, West Tamar,_
+       _Tasmania_
+            1921.
+
+[1] transcribers' note--all alterations of the list mentioned have been
+duely incorporated in the text following, and the list itself has been
+omitted in this e-book.
+
+
+
+
+Glory to Him, the Blessed Saint, the All-Enlightened one.
+
+
+The Buddha's Path of Virtue.
+
+
+
+
+CHAPTER ONE.
+
+THE PAIRS.
+
+
+  1.
+  All states arising have mind for their causing,
+  Mind for their master, of mind are the offspring.
+  He who with foul mind speaks or does action--
+  Him pain pursues as the wheel dogs the ox-hoof.
+
+  2.
+  All states arising have mind for their causing,
+  Mind for their master, of mind are the offspring.
+  He who with pure mind speaks or does action--
+  Him bliss pursues, to him clings like his shadow.
+
+  3.
+  "This man abused me: he beat me and conquered,
+  Conquered and plundered." Cherishing in such thoughts,
+  Never appeased is the hatred of such men.
+
+  4.
+  "This man abused me, he beat me and conquered,
+  Conquered and plundered." Not having such thoughts,
+  Quickly appeased is the hatred of such men.
+
+  5.
+  Never by hatred is hatred appeaséd
+  Nay! but by kindness; that's the old-time Norm.[1]
+
+  6.
+  Others don't grasp this--"We men are mortals".[2]
+  Men who can grasp this soon end their quarrels.
+
+  7.
+  Looking for fair sights, unchecked in his senses,
+  In food uncontrolled, slack, inert, without vigour,
+  Death overwhelms him, as winds uproot weak trees.
+
+  8.
+  He who lives sense-restrained, heedless of fair sights,
+  Who in food keeps the mean, is trusty and sturdy,
+  Death cannot shake him: winds cannot move mountains.
+
+  9-10.
+  Without doffing his faults who would don the monk's yellow,[3]
+  Void of truth and of training, deserves not the monk's robe.
+  If he doff all his faults and be versed in the virtues,
+  In the training and truth firm, he merits the monk's robe.
+
+  11-12.
+  In the false seeing truth, and in truth seeing falsehood,
+  Men touch not the truth, but are fed on illusion.
+  But in truth seeing truth and falsehood in falsehood,
+  Men touch the truth ever, feeding on right thoughts.
+
+  13-14.
+  As the rain through the roof of a house that is ill-thatched,
+  Lust leaks through the mind not composed by the training:
+  As rain never leaks through the roof that is well-thatched,
+  So through the mind well-trained lust leaketh never.
+
+  15.
+  Here he grieves and grieves hereafter: doubly grieves the evil-doer,
+  Grieves and suffers anguish when he sees the foulness of his deeds.
+
+  16.
+  Happy here, he's happy after: doing good he's doubly glad:
+  Glad, exceeding happy, when he sees the pureness of his deeds.
+
+  17.
+  Here he suffers, suffers after: doubly suffer evil-doers:
+  Thoughts of ill-deeds torture, much more torture when they enter hell.[4]
+
+  18.
+  He rejoices here and after: doing good he's doubly glad:
+  Thoughts of good deeds comfort, much more comfort when they enter heaven.
+
+  19.
+  Though reciting many verses,[5] if they do not what they preach,
+  Sluggards, counting others' cattle, cannot share the Brotherhood.
+
+  20.
+  Practising the Norm he preaches, though he utter verses few,
+  Quit of anger, lust and folly, truly wise, with thoughts set free,
+  Caring nought for this or that world, he hath part in brotherhood.
+
+
+ [1] _Dhammo sanantano_ (Skt. _sanâtâna dharma_). _comm._ _porânako
+ dhammo_, the doctrine of the early tradition.
+
+ [2] See "Psalms of the Brethren," p. 177, trans. Mrs. C.A. Rhys Davids.
+
+ "People can really never understand That we are here but for a little
+ spell."
+
+ 'Others' means all except the wise. ]
+
+ [3] A play on words, _anikkasâvo_ (one who has not removed the
+ _âsava's_, taints of lust, anger, delusion) and _kâsâvam_, the yellow
+ robe. See note to v.21 re the use of the word 'monk'
+
+ [4] 'hell': '_duggati[.m]_, 'the evil path or destiny', a purgatorial
+ state of rebirth.
+
+ [5] Texts of the sacred books, learned by heart by the Brahmins.
+
+
+
+
+CHAPTER TWO.
+
+HEEDFULNESS.
+
+
+  21.
+  Heedfulness leads to the Deathless;[1] heedlessness leads unto Death!
+  Heedful men live on for ever; they who heed not are as dead.
+
+  22.
+  Knowing this full surely, wise men take delight in heedfulness;
+  Heedfully they range with joy the pastures[2] of the Worthy Ones.
+
+  23.
+  Meditative, persevering, ever with strong might endowed,
+  Wise men reach the Blissful Haven, reach Security Supreme.[3]
+
+  24.
+  Heedful men's good name increaseth, if they strive with mind subdued
+  Pure in deed, with thoughts well-guarded, well-controlled of lawful lives.
+
+  25.
+  Let the wise man, striving, heedful, well-controlled and temperate,
+  Make himself an island which the flood shall never sweep away.
+
+  26.
+  Heedlessness the foolish follow, men of small intelligence;
+  As the best of treasures wise men guard the prize of Heedfulness.
+
+  27.
+  Cleave not thou to Heedlessness, cleave not thou to Passion's snares;
+  Strenuous and meditative, wisdom winneth widespread bliss.
+
+  28.
+  Lo! the sage that drives away the cloud of sloth by Heedfulness,
+  Climbing up the heights of wisdom, sorrowless looks down upon
+  All the miserable beings, as a hillman on the plains.[4]
+
+  29.
+  Strenuous amid the heedless, 'mid the sleepers wide awake,
+  As a racer beats the weak jade, so the wise outstrips the fools.
+
+  30.
+  Maghavâ by Heedfulness attained the kingship of the gods;[5]
+  Heedfulness is praised for ever; Heedlessness is ever blamed.
+
+  31.
+  Monks[6] whom Heedfulness delighteth, seeing fear in Heedlessness,
+  As the fire blazeth onwards, burn their fetters great and small.
+
+  32.
+  Monks whom Heedfulness delighteth, seeing fear in Heedlessness,
+  Cannot fall into destruction; they are near Nibbâna's shore.
+
+
+[1] '_amata-pada[.m]_, 'the immortal lot', or simply 'the Ambrosial
+(nibba[n.]a): the word 'immortality' in Buddhism does not imply 'a
+deathless Ego'.
+
+[2] 'the sphere or range, _gocara_'.
+
+[3] _Nibbâna_.
+
+[4] 'literally,' as one standing on a mountain looks down on those
+standing on the level'.
+
+[5] _Maghavâ_, a name of Indra, the "sky-god," Jupiter. Human beings by
+great _tapas_, will power exercised, can attain this office.
+
+[6] _"Monks"_ does not convey the real meaning of _bhikkhu_, a mendicant
+ascetic wearer of the yellow robe.
+
+
+
+
+CHAPTER THREE.
+
+THE MIND.
+
+
+  33.
+  The fugitive, flickering mind,
+  Hard to guard and hard to bind,
+  The wise men train as they choose,
+  As a fletcher fashions a shaft to his use.
+
+  34.
+  Like a fish flung out on the bank;
+  Drawn from its watery home in a tank,[1]
+  Flutters this fugitive mind
+  To leave the realm of Mâra behind.[2]
+
+  35.
+  Impalpable, hard to seize,
+  Eagerly rushing wherever it please,
+  Good is the taming of mind;
+  A mind well-tamed is a treasure to find.
+
+  36.
+  Invisible, subtle indeed,
+  Eagerly rushing its passions to feed,
+  Let the wise man guard this mind;
+  A guarded mind is a treasure to find.
+
+  37.
+  Wandering, dwelling apart,
+  Bodiless there in the cave of the heart,[3]
+  They who subdue this mind
+  Leave all the fetters of Mâra behind.
+
+  38.
+  If he know not the Doctrine Pure,
+  If he waver in faith and be not sure,
+  If his mind be not strong-willed,
+  The cup of his wisdom is never fulfilled.
+
+  39.
+  If his mind be free from desire,
+  If his thought be free from anger's fire,
+  If evil and good he forsake,
+  There is no fear in the man that's awake.
+
+  40.
+  "Body's a vessel of clay;
+  Mind must be made like a fort," if he say,
+  Let him give battle to Mara, arrayed
+  In the weapons of wisdom, unafraid
+  Let him conquer and guard him and passionless stay.
+
+  41.
+  Soon, ah! soon on the earth
+  Will this body lie, a thing of no worth,
+  Neglected, void of the six
+  Workings of sense, a mere bundle of sticks.
+
+  42.
+  Whatever the ill that a foe
+  Doth a foe, whatever the grudge he may owe.
+  Greater by far will he find
+  The ill that is done by an ill-trained mind.
+
+  43.
+  Nay, not a father or mother
+  Could do so much; not a kinsman or other;
+  Greater by far will he find
+  The good that is done by a well-trained mind.
+
+
+[1] _The tank_ is earthly existence. The watery home is the world of
+desires.
+
+[2] _Mâra_--death, the personification of evil, rules the six highest
+desire-heaven-worlds: other great Gods are _Mahâbrahma_ and _Sakka_
+(Indra). _Yama_ also, death, is the lord of the under-world. We may
+compare the Greek Gods, Zeus, Poseidon, and Pluto, who divide the rule
+of the manifested universe.
+
+[3] Cp. v. 374, _suññâgâra_.
+
+
+
+
+CHAPTER FOUR.
+
+FLOWERS.
+
+
+  44.
+  Who shall discern this earth aright
+  And the Realm of Death and the World of Light?
+  Who shall choose out the Way
+  Of righteousness well displayed,
+  As a skilled hand chooseth a flower gay?
+
+  45.
+  The disciple[1] discerneth this earth aright
+  And the Realm of Death and the World of Light;
+  The disciple chooseth the Way
+  Of Righteousness well displayed,
+  As a skilled hand chooseth a flower gay.
+
+  46.
+  Seeing this body as like unto foam,
+  Illusive, by insight of wisdom alone,
+  Scattering Death's flower-tipp'd shafts,
+  He shall pass to a realm where Death is unknown.
+
+  47.
+  Culling life's blossoms here and there,
+  With his mind entangled by pleasures' delay,
+  Death comes and carries him off,
+  As a flood sweeps a slumbering village away.
+
+  48.
+  Culling life's blossoms here and there,
+  With his mind entangled by pleasures' delay,
+  Insatiate in desire,
+  Death makes him his bondsman and takes him away.
+
+  49.
+  As a bee on the wing flits from flower to flower,
+  Not harming the scent or the blossom's hue,
+  And is gone taking only the taste,
+  Let the sage his way through the village pursue.
+
+  50.
+  Not with other men's faults and other men's failings,
+  Nor the things they have done, nor the things left undone,
+  Should the wise man be concerned;
+  Let him look to his own things done and undone.
+
+  51.
+  Fair is the flow'r with its hue and its colour;
+  But if it lack odour its beauty is hollow.
+  So fair are the words well-spoken,
+  But how empty the words which deeds do not follow.
+
+  52.
+  Fair is the flow'r with its hue and its colour;
+  But if it have odour its beauty's not hollow;
+  So fair are the words well-spoken;
+  Well-spoken indeed are the words which deeds follow.
+
+  53.
+  As one from a heap of gathered flowers
+  Makes many a garland, many a crown;
+  So by a mortal being
+  Many a seed of good may be sown.
+
+  54.
+  The odour of flowers cannot prevail
+  'Gainst the wind, nor of sandal and _tagara_[2] fair;
+  'Gainst the wind goes the odour of saints;
+  The odour of saints goeth everywhere.
+
+  55.
+  Sweet is the sandal and sweet is the _tagara_,
+  And sweet of the lily the odour faint;
+  But of all sweet-savoured things
+  Sweetest by far is the scent of the saint.
+
+  56.
+  How small a thing is the odour of wood
+  Of the sandal or jasmine! How poor is their scent!
+  Yet the odour of saints prevails
+  E'en 'mongst the gods, most excellent.
+
+  57.
+  Men who live righteously, men who live heedfully,
+  Perfect in wisdom, rebirth have transcended:
+  Though he search for the prints of their feet,
+  Death cannot find them:[3] their journey is ended.
+
+  58-9.
+  On a heap of dung by the high road hurled,
+  As a lily may bloom and grow,
+  Delighting the mind with its fragrance pure:
+  So, lit by the wisdom of those who know,
+  'mid those who on the dung-hill grow[4]
+  A disciple shines out in the darkened world.
+
+
+[1] "Disciple," _sekho_, one who has entered the Path, but has not
+become Arahat, who is _asekho_, Master.
+
+[2] _Tagara_, an aromatic shrub.
+
+[3] An Arahat at death leaves no _skandhas_ or basis for another birth.
+Death, _Mâra_, is pictured as hunting for a man's "rebirth
+consciousness". Cf. _The Book of the Kindred Sayings_ p. 152 (Pali Text
+Translation Series).
+
+[4] cf. Shakespeare, Henry V, I,1, 60.
+
+'The strawberry grows underneath the nettle, And wholesome berries
+thrive and ripen best, Neighbour'd by fruit of baser quality'.
+
+
+
+
+
+CHAPTER FIVE.
+
+FOOLS.
+
+
+  60.
+  Long is the night to him that is waking,
+  Long is a league to the traveller worn,
+  Long is the coil of births
+  For fools that know not the truth of the Norm.
+
+  61.
+  If one find not a comrade to join him in travel.
+  Either like unto self or better than self,
+  It is safer to push on alone;
+  What fellowship can there be with a fool?
+
+  62.
+  "I am father of sons! I am owner of wealth!"
+  Thinks the fool in his folly and thereat is troubled.
+  He himself is not owner of self;
+  Much less is he owner of sons and of wealth.
+
+  63.
+  Wise indeed is he that knoweth his folly;
+  Fool indeed is the fool that thinks himself wise.
+
+  64.
+  Tho' a fool in his folly sit all his life long
+  By the side of a wise man, he never gets wiser,
+  For he knows not the Norm and its worth,
+  As the spoon never knoweth the taste of the broth.
+
+  65.
+  But a wise man that sits by the wise but a minute,
+  Quickly learns of the Norm and its worth,
+  As the tongue quickly savours the taste of the broth.
+
+  66.
+  Fools fare up and down with themselves for their foe,
+  And work evil deeds whose fruit will be bitter;
+
+  67.
+  Ill-done is the deed that brings sorrow in doing,
+  Whose fruit they will meet with tears and annoy;
+
+  68.
+  Well done is the deed that brings pleasure in doing,
+  Whose fruit they will welcome with gladness and joy.
+
+  69.
+  "O! how sweet!" thinks the fool, ere his wicked deed ripens.
+  When his wicked deed ripens he knows what is sorrow.
+
+  70.
+  Tho' month after month with the blade of a sword-grass[1]
+  The fool eats his rice grain by grain,
+  Not one fourth of a quarter of good doth he gain
+  Such as those who are stablished in Dhamma obtain.
+
+  71.
+  Now an ill deed, like milk, doth not change into curds,
+  But it burneth the fool--a live coal 'neath the ashes.
+
+  72.
+  Since his knowledge is born to a fool all in vain,
+  His good luck is lost to him wholly;
+  On his own head it falls; he is crushed by his folly.
+
+  73-4.
+  If a fool long for credit that is not his due,
+  Chief seats in the monks' hall,[2] respect from the Order,
+  And worship from laymen desiring;
+  "Let the monks and the laymen my deeds hold in honour
+  And in all things obey me, whate'er I may will--"
+  If such be the thoughts of the fool,
+  His pride and his longing increase in him still.
+
+  75.
+  "Success here is one thing, Nibbâna another:"
+  When a monk, the Buddha's disciple, is sure
+  Of this truth, he delights not in honour, eschews
+  The ways of the world and lives a recluse.
+
+
+[1] An ascetic way of eating, supposed to be meritorious.
+
+[2] Cf. N.T. "chief seats in the synagogue."
+
+
+
+
+CHAPTER SIX.
+
+THE WISE.
+
+
+  76.
+  If thou see a man of wisdom,
+    Like a guide to treasure-trove,
+  Pointing out thy faults and failings,
+    Follow him; such company
+  Brings prosperity, not woe.
+
+  77.
+  He who gives advice and teaching,
+    And restrains thy feet from wrong,
+  By the righteous is beloved,
+    But the wicked love him not.
+
+  78.
+  Have no fellowship with evil;
+    Make no friends among the vile;
+  Make the virtuous thy companions;
+    Follow thou the Perfect Men.
+
+  79.
+  They who drink the Good Norm's nectar
+    Live in bliss with tranquil mind;
+  In the Norm by saints expounded
+    Wise men ever take delight.
+
+  80.
+  Irrigators guide the waters,
+    Fletchers straighten out the shaft,
+  Carpenters unwarp the timber,
+    But the wise subdue themselves.
+
+  81.
+  As the solid rock for ever
+    Rests unshaken by the wind,
+  Wise men rest unwavering,
+    Troubled not by praise or blame.
+
+  82.
+  As a deep clear pool of water
+    Lies unruffled by the wind,
+  To the Good Norm listening
+    Wise men reach tranquillity.
+
+  83.
+  When the good men go about,
+    Sensual babble is not theirs;
+  They, when touched by pain or pleasure,
+    Show a calm untroubled face.
+
+  84.
+  Not for self and not for others
+    Do they long for sons or wealth,
+  Not for rule, nor by injustice
+    Self-advancement to attain;
+    Righteous, wise and just are they.
+
+  85.
+  Few are they among us mortals
+    Who have reached the further shore
+  Over yonder. But we others
+    On this side fare up and down.
+
+  86.
+  They who hold fast to the teaching
+    Of the Norm expounded well
+  They shall reach the shore and pass
+    The realm of Death so hard to cross.
+
+  87-8.
+  Giving up the state of darkness,
+    Let the wise embrace the pure;
+  Giving up home for the homeless
+    Loneliness, where joys are rare,
+  Let him long for bliss unbounded
+    Casting all desire aside,
+  Owning naught, and, firm in wisdom,
+    Cleanse his heart from passion's stain.
+
+  89.
+  They whose mind is rightly tempered
+    In the Wisdom's seven ways,[1]
+  Who have left desire behind them,
+    Void of clinging, they rejoicing
+  Passionless and all-resplendent,
+    Even in this world are freed.[2]
+
+
+[1] The seven limbs of the Bodhi are:--_Sati_, concentration;
+_Dhammavicaya_, examination of mental processes or of nature; _Viriya_,
+energy; _Pîti_, zest; _Passaddhi_, calmness; _Samâdhi_, mental balance;
+_U[.p]ekhâ_, equanimity.
+
+[2] _Parinibbutâ_, let free from rebirth by having attained the state of
+_Nibbâna_, "gone out."
+
+
+
+
+CHAPTER SEVEN.
+
+THE ARAHAT--THE WORTHY.
+
+
+  90.
+  He for whom life's journey's over, free from sorrow, free from pain
+  Who has all the knots unfastened, suffering knows not again.
+
+  91.
+  Household life for them no joys hath; striving and intent in mind
+  As the swan deserts the marshes, every home they leave behind.
+
+  92.
+  They who gather up no treasure, feeding on the food that's known,[1]
+  They who range in mind the Void, the unconditioned formless Space,
+  As the bird's path in the ether, so their ways are hard to trace.
+
+  93.
+  They whose taints are all evanished, independent of support,
+  They who range in mind the Void, the unconditioned, formless Space,
+  As the bird's path in the ether, so their tracks are hard to trace.
+
+  94.
+  He whose senses now are tranquil, like a horse by trainer tamed
+  (Pride struck off, the taints[2] evanished), to the very gods is famed.[3]
+
+  95.
+  Like the solid ground unshaken, like the threshold of a door,
+  Like a pool by mud unsullied, such a saint is born no more.
+
+  96.
+  Calm the mind of such a being, calm his thoughts and words and deeds,
+  Set free by the perfect knowledge, liberated from life's needs.
+
+  97.
+  Self-dependent, self-sufficing, knower of the Uncreate[4]
+  Who hath loosed the bonds of action, from the chain of births set free,
+  All desires are fallen from him, noblest of all beings he.
+
+  98.
+  In the village or the forest, on the water or the ground,
+  Where the worthy ones are dwelling, there the earth's delights are found.
+
+  99.
+  Ah! delightful are the forests! where the worldling finds no joy,
+  There the passionless find pleasure, whom the senses do not cloy.
+
+
+[1] literally, 'whose food is thoroughly understood' (as to its
+properties, qualities and purpose).
+
+[2] The taints, _âsava's_, are three:--_kama_, desire; _bhava_, love of
+life; _avijjâ_, ignorance. A fourth, _ditthi_, the holding of heretical
+views, is sometimes added. The gods are supposed to be still bound by
+these, and to envy the emancipated man.
+
+[3] 'famed', literally 'by the gods is envied'.
+
+[4] _Akataññu_, knowing the Unborn, the Eternal, the state of
+'_Nibbâ[n.]a_', as in v.3 83:, but possibly here the context requires
+'ungrateful', _i.e._, not bound by ties of gratitude to anybody.
+
+
+
+
+CHAPTER EIGHT.
+
+THE THOUSANDS.
+
+
+  100.
+  Tho' one's speech be a thousand words,
+    Vain words all strung together,
+  Better a single phrase
+    Which calms the one that hears.
+
+  101.
+  Tho' a song have a thousand words,
+    Vain words all strung together,
+  Better a single verse
+    Which calms the one that hears.
+
+  102.
+  Tho' one utter a hundred songs,
+    Vain words all strung together,
+  Better one verse of the Norm
+    Which brings peace to the hearer.
+
+  103.
+  Tho' one conquer a thousand times
+    A thousand men in battle,
+  Who conquers self alone
+    Is the best of conquerors.
+
+  104.
+  Tis better to conquer self
+    Than all this multitude;
+  If one be self-subdued
+    And ever self-controlled,
+
+  105.
+  Not the gods or demi-gods[1]
+    Nor the Lord of the world below[2]
+  Nor the God Supreme[3] have power
+    To undo his victory.
+
+  106.
+  Tho' one for a hundred years
+    Month after month should pray
+  With a thousand offerings,
+    Yet if for a moment's space
+  He worship the feet of one
+    Whose self is self-subdued,
+  His worship is better far
+    Than his age-long offerings.
+
+  107.
+  Tho' a hundred years in the woods
+    One tend the sacred fire,[4]
+  Yet if for a moment's space
+    He worship the feet of one
+  Whose self is self-subdued;
+    Such worship is better far
+    Than his age-long offerings
+
+  108.
+  Not all the sacrifice
+    That is offered in all the world
+  For a year, with a view to gain,
+    Is worth a single quarter
+  Of the worship that is paid
+    To the upright holy man.
+
+  109.
+  Whoso hath reverence
+    For those advanced in years,
+  Four blessings thrive for him,
+    Life, beauty, bliss and strength.
+
+  110.
+  Tho' one live a hundred years,
+    Immoral, uncontrolled,
+  'Tis better to live for a day,
+    Moral and well controlled.
+
+  111.
+  Tho' one live a hundred years
+    Foolish and uncontrolled,
+  'Tis better to live for a day
+    Wisely and well controlled.
+
+  112.
+  Tho' one live a hundred years
+    Listless and lacking zeal,
+  'Tis better to live for a day
+    While striving manfully.
+
+  113.
+  Tho' one live a hundred years
+    Blind to the rise and fall,[5]
+  'Tis better to live for a day
+    Seeing the rise and fall.
+
+  114.
+  Tho' one live a hundred years
+    And see not the Deathless State,[6]
+  'Tis better to live for a day
+    And see the Deathless State.
+
+  115.
+  Tho' one live a hundred years
+    And see not the Norm Supreme,
+  'Tis better to live for a day
+    And see the Norm Supreme.
+
+
+[1] _Gandhabbo_, Skt. _gandharva_, those who preside over music and
+attend on the Four Great Kings.
+
+[2] _Mâra_, the Pluto of the Greeks, or Death-Lord.
+
+[3] _Brahmâ_, the Supreme Personal God or Zeus of Buddhism.
+
+[4] _Aggihutam_, Skt. _agnihotra_.
+
+[5] _Udaya-vyaya[.m]_, the law of _anicca_, impermanence.
+
+[6] _Amatapada[.m]_, "the eternal lot," _Nibbâ[n.]a_: see n. to v. 21.
+
+
+
+
+CHAPTER NINE.
+
+EVIL.
+
+
+  116.
+  Haste to do good; thy thoughts from ill restrain;
+  Sloth in good deeds makes one for evil fain.
+
+  117.
+  If thou do ill, cease, and thy sin forgo;
+  Take not delight therein; ill deeds bring woe.
+
+  118.
+  If thou do good, thy life in good employ;
+  Take thou delight therein; good deeds bring joy.
+
+  119.
+  Sinners see bliss while their ill deeds are green;
+  When the sin ripens, sorrow then is seen.
+
+  120.
+  Good men see ill while their good deeds are green;
+  When the good ripens, happiness is seen.
+
+  121.
+  Think not of ill: "It cannot be my fate";
+  As drop by drop the water fills the pot,
+  So slowly good men good accumulate.
+
+  122.
+  Think not of good: "It cannot be my fate";
+  As drop by drop the water fills the pot,
+  So slowly bad men woes accumulate.
+
+  123.
+  Just as the lord of some rich caravan,
+  Whose guard is scanty, fears the highwayman;
+  As one who loves his life must poison shun,
+  Be wise and guard 'gainst evil deeds begun.
+
+  124.
+  Thou mayest poison handle if thy palm
+  Contain no wound; whole skin no poison fears;
+  There is no ill for him that doth no harm.
+
+  125.
+  Who on a harmless creature worketh pain,
+  In whom no fault, in whom no ill is found,
+  Upon that fool his evil deeds rebound
+  As fine dust cast i' the wind falls back again.
+
+  126.
+  Some men by birth a life on earth attain;
+  The wicked go to hell, the good to heaven;
+  But holy saints are never born again.
+
+  127.
+  Not in the air nor middle of the sea,
+  Nor entering a mountain cave to hide,
+  Nor anywhere on earth can'st thou abide
+  Where from thy ill deeds thou can'st set thee free.
+
+  128.
+  Not in the air nor middle of the sea,
+  Nor entering a mountain cave to hide,
+  Nor anywhere on earth can'st thou abide
+  Where death shall not pursue and conquer thee.
+
+
+
+
+CHAPTER TEN.
+
+PUNISHMENT.
+
+
+  129.
+  All beings fear the rod, all fear to die;
+  Regard them as thyself; strike not nor slay.
+
+  130.
+  All beings fear the rod; all love their life;
+  Regard them as thyself; strike not nor slay.
+
+  131.
+  Whoso treats pleasure-loving creatures ill,
+  When he seeks bliss for self he shall not find it.
+
+  132.
+  Whoso treats pleasure-loving creatures well,
+  When he seeks happiness for self shall find it.
+
+  133.
+  Use not harsh speech; when harshly spoken to
+  Men may retort; painful are quarrellings,
+  And punishment may follow thy harsh words.
+
+  134.
+  If thou can'st keep thy tongue from wagging oft,
+  Silent as some cracked gong, thou hast thereby
+  Nibbâna won; no brawling is in thee.
+
+  135.
+  As with a stick the herdsman drives his kine,
+  So death and age compel the lives of men.
+
+  136.
+  The fool in doing ill knows not his folly;
+  His own deeds, like a fire, the fool consume.
+
+  137.
+  He who offends the harmless innocent
+  Soon reaches one of these ten states of woe;
+
+  138.
+  Sharp pain, disease, or bodily decay,
+  Grievous disaster, or a mind distraught;
+
+  139.
+  Oppression by the king, or calumny,
+  Loss of relations, loss of all his wealth,
+
+  140.
+  His house burned by a thunderbolt or fire;
+  At death, poor fool, he finds rebirth in hell.
+
+  141.
+  Not nakedness, nor matted hair nor filth,
+  Not fasting long, nor lying on the ground,
+  Not dust and dirt, nor squatting on the heels.
+  Can cleanse the mortal that is full of doubt.
+
+  142.
+  But one that lives a calm and tranquil life,
+  Though gaily decked, if tamed, restrained, he live
+  Walking the holy path in righteousness,
+  Laying aside all harm to living things,
+  True mendicant, ascetic, Brâhmin he!
+
+  143.
+  Who in this world is so restrained by shame
+  That, like a thoroughbred flicked by the whip.
+  He can think lightly of the lash of blame?
+
+  144.
+  By faith and virtue, energy, and mind
+  In perfect balance, searching of the Norm,
+  Perfect in knowledge and good practices,
+  Perfect in concentration of your thoughts,
+  Ye shall strike off this multitude of woes.
+
+  145.
+  As cultivators guide the water-course,
+  As fletchers straighten out the arrow-shaft,
+  As carpenters warp timber to their needs,
+  So righteous men subdue and train themselves.
+
+
+
+
+CHAPTER ELEVEN.
+
+OLD AGE.
+
+
+  146.
+  Laugh ye, rejoice ye, when this world is burning?
+  O wrapped in darkness, will ye not seek light?
+
+  147.
+  Behold this body decked, a mass of sores,
+  Sickly and swayed by multitudinous thoughts.
+  Impermanent, unstable, uncomposed!
+
+  148.
+  Poor worn-out carcase, home of sicknesses,
+  Fragile, corrupting mass, mere life in death!
+
+  149.
+  What joy to look upon these bleached bones,
+  Like useless gourds in autumn thrown aside!--
+
+  150.
+  A township built of bones and plastered o'er
+  With flesh and blood, the home and dwelling-place
+  Of age and death, pride and hypocrisy!
+
+  151.
+  Just as a royal chariot gaily decked
+  Falls to decay, so grows this body old;
+  But Truth and Norm old age cannot assail,
+  The holy ones indeed know no decay.
+
+  152.
+  Just like an ox, the witless man grows old;
+  His flesh grows, but his wits do not increase.
+
+  153-4.
+  Thro' many a round of birth and death I ran,
+  Nor found the builder that I sought. Life's stream
+  Is birth and death and birth, with sorrow filled.
+  Now, housebuilder, thou'rt seen! No more shalt build!
+  Broken are all thy rafters, split thy beam!
+  All that made up this mortal self is gone;
+  Mind hath slain craving; I have crossed the stream![1]
+
+  155.
+  They who in youth have never trod the way
+  Of righteousness, nor garnered wisdom's store.
+  Like herons in a fishless pool decay.
+
+  156.
+  They who in youth have never trod the way
+  Of righteousness, nor garnered wisdom's store.
+  Like broken bows, lie weeping their lost day.
+
+
+[1] The triumphant words of the Buddha, when at last He attained
+enlightenment, Nibbâna, beneath the Bo-tree.
+
+
+
+
+CHAPTER TWELVE.
+
+The Self.
+
+
+  157.
+  Hast thou regard for self? Then keep thyself well guarded.
+  Be wise and keep good watch for one of the three watches.[1]
+
+  158.
+  First ground thyself in fitness; next, another teach.
+  Thus shalt thou wisdom gain and suffer no reproach.
+
+  159.
+  First carry out thyself whate'er thou teachest others.
+  Self-tamed, thou'lt tame another; but self is hard to tame.
+
+  160.
+  Self is the lord of self; who else could be the lord?
+  By taming self one gains a lord most hard to gain.
+
+  161.
+  The evil done by self, self-born and self-begotten,
+  Crushes the senseless fool, as a bolt the jar of stone.[2]
+
+  162.
+  He who is choked by sins, as a creeper chokes a tree,
+  Doth to himself what e'en his foes would have him do.
+
+  163.
+  Easy is ill to do and harmful to oneself;
+  But what is good and wholesome, that is hard to do.
+
+  164.
+  Whose rejects the words of noble righteous saints
+  On his own head brings ruin by his perversity,
+  As bamboo trees put forth their fruit and die away.
+
+  165.
+  By self is evil done; by self is one defiled;
+  Ill deeds not done by self to self bring purity;
+  Each for himself is pure; each for himself impure;
+  Thou can'st not cleanse another man's impurity.
+
+  166.
+  Mind thy affairs, not others', however great they be;[3]
+  Right knowledge of one's own brings more prosperity.
+
+
+[1] The night is divided into three watches of three hours each. Some
+regard this passage as referring to childhood, youth and age.
+
+[2] This may be translated, "as a diamond crushes the stony gem".
+
+[3] Cf. _Bhagavad Gîtâ_: "Better one's own _dharma_, however
+ill-performed, than others' _dharma_, well-performed tho' it be."
+
+
+
+
+CHAPTER THIRTEEN.
+
+THE WORLD.
+
+
+  167.
+  Follow not the way unworthy;
+    Live not thou in slothfulness;
+  Let not doctrines false allure thee;
+    Turn thy thoughts from worldliness.
+
+  168-9.
+  Stand! Arise! Throw sloth away;
+    Follow the path of righteousness;
+  Happy he who walks aright,
+    Here and in the world to come.
+
+  170.
+  As a bubble on the water,
+    As a phantom of the sands,
+  Him who thus the world despiseth,
+    Death the king[1] cannot behold.
+
+  171.
+  Lo! this world in all its splendour,
+    Like a royal car adorned,
+  Wherein many a fool is seated,[2]
+    Hath no power to bind the wise.
+
+  172.
+  He who formerly was slothful,
+    But is slothful now no more,
+  Lighteth up the world with splendour,
+    As the moon from clouds released.
+
+  173.
+  He who, having once done evil,
+    Covers up his ill with good,
+  Lighteth up the world with splendour,
+    As the moon from clouds released.
+
+  174.
+  All this world is wrapped in darkness;
+    Few be they that are not blind;
+  Like the birds that 'scape the fowler,
+    Few be they that go to heaven.
+
+  175.
+  Lo! the swans fly on the sun's path,[3]
+    Fly by magic through the air;
+  Wise men from the world departing
+    Conquer Death and all his hosts.
+
+  176.
+  He who by false words transgressing
+    Breaks one tittle of the Norm;[4]
+  He who future life renounceth
+    Every wicked deed will do.
+
+  177.
+  Those who covet reach not heaven;
+    Fools care not for charity;
+  He who charity approveth
+    Reacheth heavenly joy thereby.
+
+  178.
+  Rule on earth and joy in heaven,
+    Sovreignty of all the worlds--
+  These are all by him transcended
+    Who hath entered on the stream.[5]
+
+
+[1] _Maccurâja._
+
+[2] Reading _nisîdanti_ for _visîdanti_ ("are immersed").
+
+[3] _Hamsâ adicca-pathe yanti._ In Hinduism the _paramahamsa_, "the
+swan," is the mystic name for the liberated being (Cf. _Bhagavad Gîtâ_)
+who goes to the sun (_âditya_ Skt.), and is reborn no more; also in
+_Chândogya Upanishad_, VIII, 7-5, we read: "When mind ceases to act, he
+attains the sun. That is the way to the region above. It is open to the
+learned, but closed to the ignorant." Those who are reborn are said to
+go on the path of the moon. In Buddhism, the _Arahants_, Saints, have
+the power (_iddhi_) of flying through the air even physically, by
+self-levitation. Cf. V. 91.
+
+[4] Cf. N.T.: "For whosoever shall keep the whole Norm, and yet offend
+in one point, he is guilty of all."
+
+[5] One who has "entered on the stream" is an Initiate, _Solâpanno_, and
+is saved, _i.e._, after seven more births, he reaches the state of
+_Arahat_ and _Nibbâna_ and is free from birth.
+
+
+
+
+CHAPTER FOURTEEN.
+
+THE AWAKENED ONE.
+
+
+  179.
+  The Awakened One, unconquered Conqueror,
+  Whose conquest naught in this world can undo.
+  Who ranges o'er His boundless sphere untraced.
+  By what tracks can ye lead Him to rebirth?[1]
+
+  180.
+  Free from the snares of passion's outspread net,
+  The Awakened One, whom longing cannot draw,
+  Who ranges o'er His boundless sphere untraced.
+  By what tracks can ye lead Him to rebirth?
+
+  181.
+  Those sages who, to meditation given,
+  Delight in freedom's bliss, with mind controlled,
+  Gods envy Them, Those All-Awakened Ones.[2]
+
+  182.
+  To gain a birth as man is hard indeed;
+  'Tis hard to get one's living in the world;
+  Hard is the hearing of the doctrine true;[3]
+  Hardest to be an All-Awakened One.
+
+  183.
+  "Refrain thyself from every evil deed;
+  Stablish thyself in good; cleanse thine own thoughts"--
+  This is the message of the Awakened Ones.
+
+  184.
+  Long-sufferance is the best austerity;
+  Nibbâna, say the Awakened Ones, is best.
+
+  185.
+  "Revile not, harm not, live by rule restrained;
+  Of food take little; sleep and sit alone;
+  In meditation keep thy thoughts controlled"--
+  This is the message of the Awakened Ones.
+
+  186.
+  "Lust is not sated, tho' it rain gold coins;
+  Brief is the pleasure, great the pains of lust"--
+  Whoso saith this and knows it, he is wise.
+
+  187.
+  He finds no pleasure e'en in heaven's delights;
+  He finds his joy in slaying all desire,
+  That follower of the All-Awakened Ones.
+
+  188.
+  To many a refuge frightened mortals flee,
+  Mountains and forests, groves and sacred trees;
+
+  189.
+  These are no refuge safe, no sure retreat,
+  By these we are not from all woe released.
+
+  190.
+  He who takes refuge in the Awakened One,
+  The Doctrine and the Brotherhood, beholds
+  By right insight the Fourfold Noble Truths,
+
+  191.
+  Sorrow and sorrow's cause and sorrow's ceasing,
+  The Noble Eightfold Path that leads thereto--
+
+  192.
+  This is the refuge safe, the sure retreat;
+  This only from our woes can us release.
+
+  193.
+  Hard is that one of noble birth to find;
+  Not born in every land is He; the race
+  Wherein that Sage is born is prosperous.[4]
+
+  194.
+  Blest is the rising of the Awakened Ones;
+  Blest is Their teaching of the Doctrine True;
+  Blest is the union of the Brotherhood;
+  And blest to dwell together in unity.
+
+  195.
+  The Awakened Ones and they that follow Them,
+  Worthy to be adored, have conquered all
+  The hosts of evil, crossed the flood of sorrow.
+
+  196.
+  Whoso shall worship Them, the worthy Ones,
+  In whom desires are quenched and fear allayed,
+  None can declare the merits of that man.
+
+
+[1] _Padam_, "track, footstep," may here refer to the _khandhâs_, basis,
+or occasions of rebirth, destroyed by Arahants, cf. vv. 92-3.
+
+[2] These verses may refer to any man who is "awakened," who has found
+"_Nibbâna_."
+
+[3] This might mean, "it is hard to get a hearing of it".
+
+[4] All _Buddha's_ must be born in India, the sacred land.
+
+
+
+
+CHAPTER FIFTEEN.
+
+Happiness[1].
+
+
+  197.
+  O happily we live
+    Angerless amid the angry!
+  O happily we spend our days
+    Amid the angry angerless!
+
+  198.
+  O happily we live
+    In health amid the sickly ones!
+  O happily we spend our days
+    Amid the sickly ones in health!
+
+  199.
+  O happily we live
+    Free from greed amid the greedy!
+  O happily we spend our days
+    Amid the greedy free from greed!
+
+  200.
+  O happily we live
+    Who have not anything at all!
+  Like ever-radiant gods above,
+    Our food immortal joys shall be.
+
+  201.
+  Hate follows victory;
+    Conquered ones sit sorrowing.
+  But the calm live blissfully,
+    Renouncing conquest and defeat.
+
+  202.
+  There is no fire like lust;
+    No sin brings such ill-luck[3] as hate;
+  No pains so great as body's pains;
+    No bliss is like the perfect Calm.[4]
+
+  203.
+  Hunger's the greatest plague,
+    Embodied life the greatest woe;
+  Whoso knows this in truth, can say:
+    "Nibbâna is the Bliss Supreme."
+
+  204.
+  Health is the greatest gain;
+    Contentment is the greatest wealth;
+  Best kinsman is the trusty friend;
+    Nibbâna is the Bliss Supreme.
+
+  205.
+  Who tastes the savour sweet
+    Of solitude, who drinks of calm,
+  Is free from terror, free from sin,
+    Draining the nectar of the Norm.
+
+  206.
+  'Tis good to see the saints;
+    To dwell with them is blessedness;
+  If he should never fools behold,
+    A man could dwell in happiness.
+
+  207.
+  The company of fools
+    Ne'er fails to bring distress.
+  To live with fools brings suffering,
+    As living with an enemy,
+  But wise men's company brings bliss,
+    As being with dear relatives.
+
+  208.
+  If one be good and wise,
+    Well-versed in lore profound,
+  Long-suffering, dutiful, a saint,
+    Righteous and wise; if such there be,
+  Follow his footsteps, as the moon
+    Follows the path of the stars.
+
+
+[1] This chapter applies especially to those who have retired from the
+world.
+
+[3] Ill-luck, _kali_, the unlucky throw in playing dice.
+
+[4] _Nibbâna._
+
+
+
+
+CHAPTER SIXTEEN.
+
+AFFECTIONS.
+
+
+  209.
+  He who applies his mind unworthily,
+    Neglecting discipline,
+  Forsakes the goal and clings to things beloved,
+    Then envies those to meditation given.
+
+  210.
+  Join not thyself to things beloved or loathed.
+    To lack dear company,
+  To be with those we loathe, brings misery.
+
+  211.
+  Seek not for love; things loved when lost bring woe;
+    Both are impermanent.
+  They have no bonds who dwell indifferent.
+
+  212.
+  Sorrow and fear are born of things beloved.
+    From things beloved set free,
+  How canst thou sorrow? fearful how canst be?
+
+  213.
+  From things held dear, sorrow and fear are born.
+    Set free from things held dear,
+  How canst thou sorrow have? how canst have fear?
+
+  214.
+  Sorrow and fear are children born of pleasure.
+    No longer pleasure's slave,
+  How canst thou sorrow, fear how canst thou have?
+
+  215.
+  Sorrow and fear are children of desire.
+    From all desire set free,
+  How canst thou sorrow? fearful how canst be?
+
+  216.
+  Sorrow and fear are things of longing born.
+    From longing if thou part,
+  Thou hast no fear nor sorrow in thine heart.
+
+  217.
+  Upright and Norm-abiding, speaking truth,
+    Who minds his own affair,[1]
+  That is the man whom every one holds dear.
+
+  218.
+  In whom is longing for the Nameless[2] born,
+    Whose mind It hath enthralled,
+  Whose thoughts no longer are by passion torn,
+    That man "a Climber of the Stream" is called.[3]
+
+  219.
+  As when a dweller in some far-off land
+    Safe home returns at last,
+  Kin, friends and lovers waiting to greet him stand;
+
+  220.
+  So, when a man on earth good deeds hath done,
+    When he hath passed beyond,
+  All his good deeds like kin, await that one.
+
+
+[1] _Attano kamma kubbânam_, as in v. 166. Attends to his own spiritual
+progress without dictating to others how they should forward their
+evolution.
+
+[2] "The unborn, uncreate, undeclared" state of _Nibbâna_.
+
+[3] _Uddhamsoto._ (Skt. _Urdhamsrotas_) a name for the _anâgâmin_
+"non-returner."
+
+
+
+
+CHAPTER SEVENTEEN.
+
+ANGER.
+
+
+  221.
+  Conquer anger, banish pride;
+    Every fetter cast aside;[1]
+  Clinging not to Name and Form,[2]
+    Him who calleth nought his own
+  Sorrow never shall betide.
+
+  222.
+  He who rising wrath restrains,
+    As one checks a whirling team,
+  Him a driver true I deem;
+    Others only hold the reins.
+
+  223.
+  Wrath with kindliness allay,
+    To the stingy freely give;
+  Conquer lying words with truth;
+    Evil deeds with good repay.
+
+  224.
+  Speak the truth nor vexed be;
+    Give, however scantily.
+  Following these maxims three,
+    Thou the blessed gods shalt see.
+
+  225.
+  Sages harm no living thing;
+    Self-restraint accomplishing
+  Such men reach the Deathless Lot,[3]
+    Where all sorrow is forgot.
+
+  226.
+  Ever watchful, night and day
+    Learning wisdom never cease;
+  In the one who strives for Peace[4]
+    All the cravings die away.[5]
+
+  227.
+  There is a saying, Atula,
+    Of old, not of to-day:
+  "They blame the man who silent sits,
+    Or whose tongue wags alway;
+  And blame the man who keeps the mean;
+    None in the world is blameless seen."
+
+  228.
+  There never was, nor will be, sure,
+    Nor lives now among men,
+  A being blamed exclusively,
+    Nor one entirely praised.
+
+  229-30.
+  But one whom men of wisdom praise,
+    Watching him day by day,
+  Of faultless life, of holy ways,
+    Thoughtful and wise, like Jambu gold,[6]
+  Who to blame such a saint is bold?
+    Neither the gods, nor e'en Brahmâ,
+  From him their praise withhold.
+
+  231.
+  'Gainst angry deeds be on thy guard;
+    In body be composed;
+  All bodily misdeeds discard;
+    With body tread the Way.
+
+  232. 'Gainst angry words be on thy guard;
+    In speech be thou composed;
+  All wrongful ways of speech discard;
+    In speech follow the Way.
+
+  233. 'Gainst angry thoughts be on thy guard;
+    In thought be thou composed;
+  All wrongful ways of thought discard;
+    In thoughts follow the Way.
+
+  234.
+  In body sages are controlled;
+    In thoughts as well as speech;
+  And they are Sages truly called
+    Who are controlled in each.
+
+
+[1] The Fetters, _saññojanâni_, are ten. These are cast off at different
+stages of the Path, until perfection is reached.
+
+[2] _Nâma-rûpa_, "abstract and concrete," the five constituents of
+personality, _viz._, mind and its factors with the four, body, feeling,
+perception, and mental functions.
+
+[3] _Nibbâna_, 'the changeless, _accuta[.m]_'.
+
+[4] idem.
+
+[5] idem.
+
+[6] A precious gold from the Jambu river; others say, like rose apple in
+colour.
+
+
+
+
+CHAPTER EIGHTEEN.
+
+IMPURITY.
+
+
+  235.
+  Lo! Thou art now a pale and withered leaf;
+    Death's messengers are close at hand;
+  Thou in the very gate of Death dost stand,
+    And yet hast no provision for the way.
+
+  236.
+  Then make thyself an island of defence;
+    Strive quick; be wise; when all the taints
+  Of dirt and dust are blown away, the saints
+    Shall greet thee entering the Happy Land.
+
+  237.
+  Thy life has run its course; thou art come nigh
+    The King of Death;[1] for thine abode
+  Thou hast no resting-place upon the road,
+    And yet hast no provision for the way.
+
+  238.
+  Then make thyself an island of defence;
+    Strive quick; be wise; blow off the dust
+  And stains of travel; wipe away the rust;
+    So shalt thou see no more birth and decay.
+
+  239.
+  The wise and thoughtful man attacks his faults
+    One after other, momently,
+  In order due, and rubs them all away,
+    E'en as a smith blows off the silver's dross,
+
+  240.
+  Just as the iron rust accumulates
+    Self born; and eats itself away;
+  So with the man who sinneth; day by day
+    His own deeds to destruction lead him on,
+
+  241.
+  Texts not repeated oft are soon forgot;
+    The house neglected soon decays;
+  Sloth is the bane of beauty; heedless ways
+    Bring ruin unto him that keepeth watch.
+
+  242.
+  The taint of woman is impurity,
+    And gifts by stinginess are spoiled,
+  And mortal man by oft transgression soiled
+    Finds ruin here, loss in the life to come.
+
+  243.
+  Yet there's a taint far worse than any other.
+    What is that taint? 'tis ignorance.[2]
+  Make yourselves free from this, O mendicants!
+    Wipe off this stain and be ye undefiled.
+
+  244.
+  Life seems an easy thing to him that lives
+    Wanton and shameless as a crow,
+  A fault-finder, who through this life doth go
+    Immodest, insolent, and full of sins.
+
+  245.
+  But life's no easy thing for one restrained
+    By shame, who seeks to walk aright,
+  All unattached, withdrawn from vulgar sight;
+    Who liveth purely and hath eyes to see.
+
+  246-7.
+  He who takes life; whose mouth is full of lies;
+    Who steals, and fouls another's wife;
+  A slave to drink, he even in this life
+    The root of his own fortunes undermines.[3]
+
+  248.
+  O man I know this: "Not easy of control
+    Are evil ways." Let not thy greed
+  And wickedness (of misery the seed)
+    Become thy masters, lest thou suffer long.
+
+  249.
+  According to their trust and faith men give.
+    Whoso regards with discontent
+  And jealousy the food for others meant
+    Cannot get peace of mind by night or day.[4]
+
+  250.
+  But whoso disregards what others get,
+    Whose heart of jealousy is void,
+  In whom the root of envy is destroyed,
+    He gaineth peace of mind by night and day.
+
+  251.
+  There is no fire that burneth like desire;
+    No beast like hatred can devour;
+  No snare like folly to entrap hath power;
+    No river-flood can carry off like greed.
+
+  252.
+  'Tis easy to perceive another's faults;
+    Hard are one's own faults to descry;
+  A man will winnow others' faults like chaff;
+    But as the cheating gambler hides the die,
+  His own faults he conceals right carefully.
+
+  253.
+  Whoso is watchful for another's faults,
+    Testy and quick to take offence,
+  In him his passions will increase, and thence
+    Further is he from cleansing of his sins.
+
+  254.
+  The sky-path shows no tracks; no outward signs
+    The treader of the Path betray;[5]
+  The multitude in outward shows delay;
+    They who have won the Goal are free from all.[6]
+
+  255.
+  The sky-path shows no tracks; no outward signs
+    The treader of the Path betray;
+  Nought lasts; all things embodied pass away;[7]
+  But nought can shake the All-Awakened Ones.
+
+
+[1] _Yama_, Pluto.
+
+[2] _Avijjâ_, the first of the twelve links of the chain of causation
+and the last of the Fetters to be broken.
+
+[3] Those are the five Precepts of Buddhism.
+
+[4] _Bhikkhus_, mendicants, have to beg their daily meal.
+
+[5] _Samano n'atthi bâhiro._ This verse is generally translated, "There
+is no true disciple outside the pale of Buddhism," and the commentary
+(P.T.S. text, vol. 3. p. 378) so translates these words, which the
+Buddha spoke to Subhadda just before His passing away. The context here
+seems to require the meaning "outward." Cf. v. 92 and vv. 179-80. The
+perfect leave no traces. "Sky-path," _âkâsa_, space.
+
+[6] _Tathâgatâ._ The epithet of the Buddha by which He usually describes
+Himself (cf. N.T. "He who was for to come"). See Sir (now Lord) Robert
+Chalmer's valuable pamphlet for the meaning of this much discussed
+epithet (J.R.A.S., Jan. 1898). _Nippapañcâ Tathâgatâ_, lit, "is free
+from the delays of human failings".
+
+[7] _Sa[.m]kârâ_, all compounding factors of entities, persons.
+
+
+
+
+CHAPTER NINETEEN.
+
+THE JUST.
+
+
+  256.
+  He is not just who arbitrates by will.
+  He who by weighing right and wrong decides.
+    He is a just man called.
+
+  257.
+  Not by his will, but with impartial mind
+  Keeping the Norm, thoughtful, who others guides,
+    He is a just man called.
+
+  258.
+  One is not wise because his speech is long.
+  Long-suffering and harmless, free from fear,
+    He is a wise man called.
+
+  259.
+  Not by much talk doth one uphold the Norm.
+  Who sees the Norm in action,[1] tho' he be
+  Of little learning, strenuous in the Norm,
+    'Tis he upholds the Norm.
+
+  260.
+  Grey hairs do not a man an elder[2] make.
+  Tho' ripe in years, if all his age be vain,
+    He may be dotard called.
+
+  261.
+  True, virtuous, harmless, moderate, restrained,
+  Wise and washed clean of all impurities,
+    He is an elder called.
+
+  262.
+  Not by mere talk nor beauty of his form,
+  If he be grudging, greedy, fraudulent,
+    Is any reverend called.
+
+  263.
+  In whom these faults are cut down, rooted out,
+  Who hath cast off his sins, who meditates,
+    That man is reverend called.
+
+  264.
+  A shaven crown makes not the Samana.[3]
+  If such a one, lying and unrestrained,
+  Be full of lust and craving, how can he
+    A Samana be called?
+
+  265.
+  But if he calm his faults, both great and small,
+  Since he all evil ways hath quieted,
+    He is a Samana.
+
+  266.
+  He is no mendicant who begs his food.[4]
+  Not he who begs but he who keeps the Norm,
+    He is a mendicant.
+
+  267.
+  He who hath good and evil laid aside,
+  Who wisely in this world walks righteously,
+    He is a mendicant.
+
+  268.
+  He is no Muni who refrains from speech,[5]
+  If he be foolish and have wandering wits.
+  But he who holds the balance, grasps the real,
+  Who's wise to choose the good and leave the bad,
+  Who in this world sees both sides, is thereby
+    A Muni truly called.
+
+  270. He is no Worthy One who creatures harms.[6]
+  By harmlessness to every living thing
+    A man is Worthy called.
+
+  271-2
+  Not by mere goodness nor by ceremonies,
+  Not by vast knowledge nor by ecstasy,
+    Nor by a life retired,
+  Nor sleeping lonely, do I touch the Bliss
+  Of freedom which no worldly one can know.
+  By killing all desire, the mendicant[7]
+  Attaineth confidence.
+
+
+[1] _Kâyena_, bodily action, may mean all the faculties combined.
+
+[2] _Thero_, a "mendicant" of ten years standing in ordination is so
+called in the Buddhist "church".
+
+[3] _Samana_, "ascetic," a title originally contemptuously applied to
+the Buddha and His disciples by the Brâhma[n.]as. The word is
+etymologically derived from V. _sam_--to tame or quiet. Hence the
+reference in v. 265.
+
+[4] _Bhikkhu_, "beggar," the name given by the Buddha to His ordained
+disciples.
+
+[5] _Muni_, "sage, silent one." The Buddha was called Sakyamuni--"the
+sage of the Sakya clan."
+
+[6] _Ariya_, "the noble, the worthy."
+
+[7] Reading _vissâsam âpâdi_. This verse is important as showing the
+Buddhist ideal in a nutshell. _Nibbâna_ is the dying out of craving, the
+root of all evil.
+
+
+
+
+CHAPTER TWENTY.
+
+THE PATH.
+
+
+  273.
+  Best is the Eightfold Path: of truths, the four;[1]
+    Dispassion in the best of states sublime.
+  Blest is he of human beings, who hath eyes to see.
+
+  274.
+  This is the way; no other way can lead ye
+    To purify the mind and see the truth.
+  Walk this Way and free yourselves from Mâra's host of ills.
+
+  275.
+  Tread ye this Path, and make an end of sorrow.
+    Tread ye this Path for I myself have shown it.
+  Shown it after learning how to pluck away the thorns.[2]
+
+  276.
+  Strive ye yourselves; Buddha's but preach the way
+    To them that strive. To meditation given
+  They who walk this Way are free from Mâra's every bond.
+
+  277.
+  _"All things compounded are impermanent"_;
+    Whoso sees this with opened inner eye
+  Wearies soon of sorrow. 'Tis the Path of Purity.
+
+  278.
+  _"All things compounded are of sorrow made"_;
+    Whoso sees this with opened inner eye,
+  Wearies soon of sorrow. 'Tis the Path of Purity.
+
+  279.
+  _"All states compounded are without a self"_;[3]
+    Whoso sees this with opened inner eye,
+  Wearies soon of sorrow. 'Tis the Path of Purity.
+
+  280.
+  Whoso strives not when it is time to strive,
+    Tho' young and strong, to sloth and folly prone,
+  Weak in will and thought, to knowledge never finds the way.
+
+  281.
+  Who guardeth speech and mind, who doth no wrong
+    With body, making pure the triple way,[4]
+  He shall tread the Path of Wisdom by the sages shown.
+
+  282.
+  Wisdom is born of meditation deep,
+    But lost by mind's distraction; knowing these
+    Two paths of loss and gain, so let him live,
+  Let him so direct his life that wisdom may increase.
+
+  283.
+  Cut down trees and undergrowth, and from desire be free![5]
+    For from this jungle fear of danger's born;
+  Cut it down, O mendicants, and from desire be free!
+
+  284.
+  If but a trace there be, however small,
+    Of lust of man for woman, as a calf
+  Clingeth to its dam, the mind in bondage will be held.
+
+  285.
+  Pluck out the love of self with thine own hand,
+    Just as the hand an autumn lily plucks;
+  Tread the Way of Peace declared by Him who hath it trod.
+
+  286.
+  "Here in the rainy season will I dwell;
+    And here in heat and cold." So thinks the fool,
+  Little recking of the dangers that may him befall.
+
+  287.
+  Care-stricken, with his thoughts of sons and flocks,
+    Attached to life, Death comes and seizes him,
+  As a sleeping village by a flood is swept away.[6]
+
+  288.
+  Not all his sons have power to guard that man;
+    No sire, no kinsman can protect him now;
+  How can kinsmen aught avail him in the grasp of Death?
+
+  289.
+  The wise man, when he sees the truth of this,
+    Restrained by righteous living in the Norm,
+  Soon will clear the path that leadeth unto Perfect Bliss.
+
+
+[1] _The Eightfold Path_ is;--Right Views, Right Thought, Right Speech,
+Right Action, Right Living, Right Effort, Right Concentration, Right
+Mental Balance.
+
+The _Four Noble Truths_ are:--Ill, the cause of Ill, the ceasing of Ill,
+the Path.
+
+[2] The _thorns_ are the stings and torments of desire.
+
+[3] These three _dicta_ are the essence of the Buddha's teaching.
+
+[4] The second, third and fourth steps of the Path.
+
+[5] 'desire', _viz._: '_nibbanâ hotha_, 'be ye free from the jungle (or
+forest) of desire (_nir-vanâ_, a pun on the word _nirvâ[n.]a_), cf.
+v.344, _vanamutto_'.
+
+[6] Cf. V. 47.
+
+
+
+
+CHAPTER TWENTY ONE.
+
+DIVERS VERSES.
+
+
+  290.
+  If in giving up slight pleasure
+    Thou a greater bliss discern,
+  Leave the lesser gain and wisely
+    To the greater profit turn.
+
+  291.
+  He who causeth pain to others,
+    Seeking his own selfish bliss,
+  By the bonds of hate encumbered
+    Hatred never can dismiss.
+
+  292. Those who disregard their duty,[1]
+    Doing what should not be done,
+  Insolent and negligent in evil-doing
+    More and more corrupt become.
+
+  293.
+  They who mounting guard on body,
+    Ceaseless watch and ward preserve;
+  They who others' things neglecting,
+    From their duty never swerve;
+    They who, self-controlled, aspire,
+    Concentrate in every nerve,
+    Reach destruction of desire.
+
+  294.
+  Slaying father, slaying mother,
+    With two kings of warrior fame,
+  And a realm with all its subjects,[2]
+    Brâhmana's go free from blame.
+
+  295.
+  Slaying father, slaying mother,
+    With two kings of saintly name,
+  And a fifth pre-eminent,[3]
+    Brâhmana's go free from blame.
+
+         *       *       *       *       *
+
+  296.
+  They who, watchful night and day,
+  On the Buddha meditate,
+    Are followers of Gotama.
+
+  297.
+  They who watchful night and day,
+  On the Dhamma meditate,
+    Are followers of Gotama.
+
+  298.
+  They who, watchful night and day,
+  On the Sangha meditate,
+    Are followers of Gotama.
+
+  299.
+  They who, watchful night and day,
+  On the body meditate,
+    Are followers of Gotama.
+
+  300.
+  They who, watchful night and day,
+  Take delight in harmlessness,
+    Are followers of Gotama.
+
+  301.
+  They who, watchful night and day,
+  Take delight in ecstasy,
+    Are followers of Gotama.
+
+         *       *       *       *       *
+
+  302.
+  O 'tis hard to give the world up,
+    Yet the lonely life is hard;
+  Painful 'tis to dwell in houses
+    With the uncongenial;
+  Painful travelling to and fro;
+    Cease to be a traveller.[4]
+  Cease to be beset with pain!
+
+
+  303.
+  Faithful and of good repute,
+    Full of honour and renown,
+  He is reverenced and honoured,
+    Whereso'er he choose to dwell.
+
+  304.
+  Holy saints are far-resplendent
+    Like the peaks Himalayan;
+  Like the shaft that flies in darkness,
+    Wicked men are never seen.
+
+  305.
+  Lonely sitting, lying lonely,
+    Act alone and strenuous;
+  Taming self alone, rejoice thee
+    In the ending of desire.
+
+
+[1] _Kiccam_ "minding one's own business."
+
+[2] The Brahmins used to claim that a "twice-born" saint was blameless,
+whatever his bodiless actions might be. The Buddha here speaks
+mystically. _Father_ is ignorance, _Mother_ is craving; the _two kings_
+are the great heresies of non-causation and nihilism. _The Kingdom and
+its subjects_ are the six organs of sense (mind being the sixth); and
+the six objects of sense (form, sound, sight, smell, taste, thoughts),
+conquest of all these brings liberation from embodied existence.
+
+[3] _veyyaggha-pañcama[.m]_, lit. 'a tiger-like man, as a fifth'. The
+Commentator explains this to mean the fifth of the Five Hindrances
+(lust, malice, sloth, pride, doubt) which beset the Path.
+
+[4] _A traveller_ is one who runs up and down the paths of rebirth.
+
+
+
+
+CHAPTER TWENTY TWO.
+
+THE EVIL WAY.[1]
+
+
+  306.
+  The liar reaches hell, and he who says
+    He did not what he did;
+  Both are the same hereafter, men of crooked ways.
+
+  307.
+  And many a one the yellow gown who wears,
+    Wicked and uncontrolled,
+  By reason of his evil deeds in hell appears.
+
+  308.
+  Better for him who lives unworthily
+    A red-hot ball to swallow,
+  Than eat the food the country gives in charity.
+
+  309.
+  Four states of ill to reckless men I tell
+    Who seek the wives of others--
+  Ill-luck, a restless bed, an evil name and hell.
+
+  310.
+  Ill-luck, the Evil Way, short-lived delight
+    Of fearful man with timid woman spent,
+  And from the king a grievous punishment--
+    Let these four evils all adulterers affright.
+
+  311.
+  Just as a blade of grass not handled well
+    Will cut the hand that grasps,
+  So doth the ascetic's life ill-handled lead to hell.
+
+  312.
+  Deeds done with sluggishness, the broken vow,
+    The saintly life befouled--
+  Such evil deeds as these small recompense bestow.
+
+  313.
+  Act thou with energy, if act thou must:
+    The careless mendicant
+  Doth but stir up a denser cloud of passion's dust.
+
+  314.
+  Leave evil deeds which afterwards bring pain;
+    Better to do the good;
+  For when 'tis done that deed no sorrow brings again.
+
+  315.
+  Just as a frontier town that's guarded well,
+    Which ramparts well defend on every side,
+    So guard thyself, let not a moment slide;
+  Time-wasters suffer sorrow when consigned to hell.
+
+  316.
+  They who feel shame, where shame there should be none,
+    Shameless, where shame should be,
+  Embracing doctrines false, down the Ill Path have gone.
+
+  317.
+  They who feel fear, where fear there should be none,
+    Fearless, when they should fear,
+  Embracing doctrines false, down the Ill Path have gone.
+
+  318.
+  They who see sin, where sin there can be none,
+    Who see no harm in sin,
+  Embracing doctrines false, down the Ill Path have gone.
+
+  319. They who know sin as sin, and right as right,
+    Embracing doctrines true,
+  Those beings enter on the Path of True Delight.
+
+
+[1] _Niraya_, the Evil Path, the downward course to destruction,
+_duggati_, as opposed to _su-gati_ the happy way or state of heaven.
+
+
+
+
+CHAPTER TWENTY THREE.
+
+THE ELEPHANT.
+
+
+  320.
+  As an elephant in battle bears the arrows at him hurled,
+  I must bear men's bitter tongues, for very evil is the world.
+
+  321.
+  Tamed, they lead him into battle; tamed, the king his back ascends;
+  Tamed is he the best of beings, whom no bitter speech offends.
+
+  322.
+  Good are well-tamed mules, and good are Scindian steeds of lineage famed;
+  Good indeed the mighty tusker; best of all the man self-tamed.
+
+  323.
+  Yet such mounts can nought avail us, cannot be Nibbâna's guide;
+  We can only reach The Pathless[1] on the self-tamed self astride.
+
+  324.
+  With the must from temples streaming, mighty Dhanapâlako[2]
+  Captive, tastes no food, but longeth to the Nâga-grove to go.
+
+  325.
+  Sluggish, gluttonous and sleepy, wallowing idly to and fro,
+  Like a huge and grain-fed hog, a fool again to birth must go.
+
+  326.
+  Once this mind roamed as it listed, as it pleaded a-wandering went.
+  As the holder of the _ankus_ checks the furious elephant,
+  Now with wisdom I'll restrain it, guide it wholly to my bent.
+
+  327.
+  Take delight in earnestness; watch thy thoughts and never tire;
+  Lift thee from the Path of Evil, like the tusker sunk in mire.
+
+  328.
+  Hast thou found a fellow-traveller, upright, firm, intelligent?[3]
+  Leaving all thy cares behind thee, gladly walk with him intent.
+
+  329.
+  Hast thou found no fellow-traveller, upright, firm, intelligent?
+  As a king deserts his borders, by the enemy pursued,
+  Like the tusker in the forest, go thy way in solitude.
+
+  330.
+  Better is the lonely life, for fools companions cannot be;
+  Live alone and do no evil, live alone with scanty needs,
+  Lonely, as the mighty tusker in the forest lonely feeds.
+
+  331.
+  Sweet are friends when need ariseth, sweet is joy whate'er it be;
+  Sweet the blessing of life's ending, sweet to be from sorrow free.
+
+  332.
+  Sweet it is to be a mother, sweet the lot of fatherhood,
+  Sweet the life of holy hermits, sweet the life of Brâhmans good.
+
+  333.
+  Sweet is growing old in goodness, sweet is faith established,
+  Sweet to gain the prize of wisdom when desire for sin is dead.
+
+
+[1] _Nibbâna._
+
+[2] A favourite beast of the king of Benares. The elephant, to the East,
+typifies wisdom, strength and endurance.
+
+The Buddha is called _Mahâ-nâga_, "mighty elephant"; The _nâga-grove_ is
+_Nibbâna_. Those who wander in the jungle are those still bound by the
+fetters of rebirth.
+
+[3] Cf. verse 61.
+
+
+
+
+CHAPTER TWENTY FOUR.
+
+CRAVING.
+
+
+  334.
+  Even as a creeper groweth,
+    Creatures that are indolent
+  Find their craving ever grow;
+    Like a monkey in the forest
+  Seeking fruit from bough to bough,
+    So they wander to and fro.[1]
+
+  335.
+  He who yields to sordid craving
+    That thro' all the world doth go,
+  Like the gadding vine that spreadeth,
+    That man's sorrows ever grow.
+
+  336.
+  He who quiets sordid craving,
+    Hard in this world to allay,
+  Like the dewdrop from the lotus,
+    All his sorrows fall away.
+
+  337.
+  Lo! to all of ye assembled
+    This the good advice I tell:
+  "Dig ye up the root of craving,
+    As men dig the scented grass.
+  Let not Death so oft assail ye,
+  Even as the rushing torrent
+    O'er the river reeds doth pass."
+
+  338.
+  If the root be still uninjured,
+    Trees cut down will spring again;
+  If the root of craving liveth,
+    Still there is rebirth of pain.
+
+  339.
+  When the six and thirty currents[2]
+    Bring one under pleasure's sway,
+  Thoughts, like waves, with passion surging.
+    Sweep him all confused away.
+
+  340.
+  Everywhere those streams are flowing;
+    Now the creeper of desire
+  Plants its roots and standeth fast;
+    Cut it ere it riseth higher,
+  Cut it with the axe of wisdom,
+    Root the creeper up at last.
+
+  341.
+  Restless, wanton is men's craving;
+    They who wander to and fro
+  In the restless search for pleasure
+    Birth and death must undergo.
+
+  342.
+  They who in the trap of craving,
+    Like a hare run to and fro,
+  By the fetters' bonds entangled,
+    Long must sorrow undergo.
+
+  343.
+  Beings, in the trap of craving
+    Like a hare run to and fro:
+  Mendicants who hope for freedom
+    Must their passions all forego.
+
+  344.
+  Whoso, free from human passions,
+    Junglewards to run is fain;[3]
+  Who, from lust emancipated,
+    To his lust runs back again;
+  Lo! the man infatuated
+    Plunges into bonds of pain.
+
+  345.
+  Not by ties of wood or iron
+    Nor of rope (the wise men say)
+  Are men held in bondage strong;
+  But for jewels, wives and children,
+  They who passionately crave,
+    They are held in bondage long.
+
+  346.
+  But the downward-dragging chain,
+    Yielding, hard to loose again--
+  This is bondage real (they say):
+  Who this chain of craving breaks,
+    Free from lust, the world forsakes.
+
+  347.
+  They who yield to their desires
+    Down the stream of craving swim;
+  As we see the spider run
+    In the net himself hath spun.
+  Wise men cut the net and go
+    Free from craving, free from woe.
+
+  348.
+  Loose all behind, between, before;[4]
+    Cross thou unto the other shore;[5]
+  With thy mind on all sides free
+    Birth and death no more shalt see.
+
+  349.
+  He whose mind is tossed with doubt,
+    Seeing bliss in passion's surge,
+  Makes his craving grow the longer,
+    Rivets all his bonds the stronger.
+
+  350.
+  He who joys in calming doubt,
+    And the loathsome contemplates,[6]
+  Soon will Mâra's bondage leave,
+    Every fetter soon will cleave.
+
+  351.
+  He who hath attained the goal,
+    Fearless, free from lust and sin,
+  Who hath plucked out every thorn,[7]
+    Nevermore will be reborn.
+
+  352.
+  Free from lust, to nothing clinging,
+    Who is skilful to interpret
+  All the wealth of sacred lore;
+    All the mass of letters knowing
+    (Whether after or before),[8]
+  This indeed is his last body,
+  He's a Master of The Wisdom,
+  Mighty Being,
+    He indeed is born no more.
+
+  353.
+  Conqueror of all am I!
+    Knowing all, from all conditions
+  Of existence I am free;
+    By the slaying of desire
+  I have ended craving's fire.
+  Who could then my teacher be?
+    I have now forsaken all,
+  I myself, by mine own knowledge.
+    Whom should I my teacher call?[9]
+
+  354.
+  To give The Norm all gifts transcends;
+    To taste The Norm is sweetest far;
+  No joy can with its joy compare;
+    Who raving slays all sorrow ends.
+
+  355.
+  Wealth harms the fool; not him who runs
+    To win the goal intent;
+  By lust of wealth the fool harms self
+    With harm for others meant.
+
+  356.
+  Weeds are the ruin of the fields;
+    This world by lust is spoiled;
+  Then great the fruit of gifts to those
+    By lust who are not soiled.
+
+  357.
+  Weeds are the ruin of the fields;
+    This world is spoiled by hate;
+  To those by hatred undefiled
+    The fruit of gifts is great.
+
+  358.
+  Weeds are the ruin of the fields;
+    Deluded are mankind;
+  Then great the fruit of gifts to those
+    Whom folly doth not blind.
+
+  359.
+  Weeds are the ruin of the fields;
+    Craving pollutes the world;
+  Then great the fruit of gifts to those
+    By craving not enthralled.[10]
+
+
+[1] In the round of rebirth.
+
+[2] The six sense-organs and the six objects of sense (twelve) are
+affected by three desires of each, generally taken as _Kâmatanhâ_,
+_Rûpatanhâ_, _Arûpatanhâ_, desire for existence in the world of desire,
+in the worlds of form, in the worlds of the formless (abstract), thus
+making thirty-six varieties.
+
+[3] The jungle of passion.
+
+[4] Past, present and future ties.
+
+[5] Cross the stream to _Nibbâna_.
+
+[6] One of the meditation exercises, to inspire loathing for the body
+and its corrupt nature.
+
+[7] Cf. above v. 275.
+
+[8] _Nirutti-pada-kovido_: skilled in the true meaning of the language
+(Pali) in which the Buddha taught.
+
+[9] This was the reply of the Buddha to an ascetic who, struck by the
+Master's radiance after attaining _Nibbâna_, inquired who was His
+teacher and what was the cause of His joy.
+
+[10] _Bhoga_, _râga_, _dosa_, _moha_, _iccha_, riches, lust, hate,
+delusion, craving, are five of the hindrances to the saintly life.
+
+
+
+
+CHAPTER TWENTY-FIVE.
+
+THE MENDICANT.
+
+
+  360-1
+  Good is restraint of eye and ear, of nose and tongue,
+    Of body, speech and mind; restraint is good
+    In every way; the mendicant restrained
+      All sorrow casts away.
+
+  362.
+  In hand and foot and speech whoso is self restrained;
+    Whoso to ponder inwardly delights,
+    Who liveth lonely and is well-content,
+      Him men call mendicant.
+
+  363.
+  Whoso controls his lips, and words of wisdom speaks,
+    Is not puffed up, who can elucidate
+    The meaning and the essence of The Norm--
+      Pleasant is he to hear.
+
+  364.
+  Who dwelleth in the Norm and in the Norm delights,
+    Who searcheth out and well remembers it--
+    From the True Norm that steadfast mendicant
+      Will never fall away.
+
+  365.
+  Let him not think of little worth the alms he gains.
+    Nor jealous be of alms to others given;
+    For whoso envies other mendicants
+      Wins not tranquillity.
+
+  366.
+  Though small the part of charity that falls to him,
+    Whoso despiseth not the alms he gains,
+    If he live clean, not given to slothfulness,
+      E'en by the gods is praised.[1]
+
+  367.
+  Whoso hath neither part nor lot in Name and Form[2]
+    (Who saith not "this is I" or "this is mine")
+    And grieveth not for what existeth not,
+      A mendicant is called.
+
+  368.
+  Whoso in friendly wise with all mankind abides,
+    Firm in the teaching of the Awakened One;
+    Reaches the bliss where all conditions cease,
+      Reaches the State of Peace.
+
+  369.
+  O mendicants! bail out the water from this boat![3]
+    Swift will it go when from this burden freed.
+    Of passion and of hatred cut the root;
+      Then shalt thou reach The Peace.
+
+  370.
+  Cut off the five; desert the five; the five subdue!
+    That mendicant, who from the fetters five[4]
+    Hath freed himself at last, by men is called
+      "A crosser of the Stream".
+
+  371.
+  O mendicant! be meditative; let not sloth,[5]
+    Let not thy passions toss thee to and fro;[6]
+    Lest, swallowing the ball, thou burning cry,
+      "Ah! this is suffering!"
+
+  372.
+  Who hath no wisdom cannot ecstasy attain;[7]
+    Who knows not ecstasy, no wisdom gains;
+    Whoso both ecstasy and wisdom hath,
+      Unto The Peace is nigh.
+
+  373.
+  The mendicant, whose mind hath gained tranquillity,
+    When he hath entered on his empty cell,[8]
+    Hath joy beyond man's power to tell, for he
+      The Truth discerneth well.
+
+  374.
+  Soon as he grasps the rise and fall of elements,[9]
+    Such pleasure and delight thereby he wins
+    As falls to them that rightly know the state
+      Of immortality.[10]
+
+  375.
+  Let the wise mendicant in this world thus begin;
+    Guard thou thy senses; next, with mind content,
+    By discipline restrained, seek noble friends
+      Who zealous live and pure;
+
+  376.
+  And by the laws of friendship act, live perfectly,
+    And upright walk according to the Norm;
+    Then in the fullness of thy joy thou shalt
+      An end of suffering make.
+
+  377.
+  O mendicants! just as the snow-white _vassikâ_,
+    The jasmine, putting forth fresh blooms to-day,
+    Sheds down the withered blooms of yesterday,
+      So shed ye lust and hate.
+
+  378.
+  Tranquil in body, speech and mind, O mendicants,
+    Whoso in every way is well-restrained,
+    Who all this world's desires hath thrown aside
+      He is "the tranquil" called.
+
+  379.
+  Rouse thou the self by self, by self examine self;
+    Thus guarded by the self, and with thy mind
+    Intent and watchful, thus, O mendicant,
+      Thou shall live happily.
+
+  380.
+  Yea! Self is guard of self and refuge takes in self;
+    Just as a dealer trains a thoroughbred,
+    A noble steed, and breaks him to the rein,
+      So do thou self restrain.
+
+  381.
+  That mendicant, with utter joy and gladness filled,
+    Firm in the teaching of the Awakened One,
+    Reaches the bliss where all conditions cease,
+      Reaches the State of Peace.
+
+  382.
+  Lo ye! a mendicant, though young he be, that strives
+    To grasp the teaching of the Awakened One,
+    Lights up the world, as from a cloud released
+      The moon lights up the night.
+
+
+[1] Cf. vv. 229-30.
+
+[2] _Nâma rûpa_, a traditional Vedic term for "mind and Matter," the
+immortal and the perishable, borrowed by the Buddha to stand for the
+mental and bodily compound in the individual, cf. _Buddhist Psychology_,
+Mrs. C.A. Rhys-Davids, pp. 23-5.
+
+[3] The body with its needs and passions (water in the boat) hampers the
+progress across the stream.
+
+[4]
+
+I. The first five fetters of _delusion of self_, _doubt_, _ceremonial
+observance_, _lust_ and _ill-will_.
+
+II. The second five fetters of _desire for form_, _desire for the
+formless_, _pride_, _vanity_ and _ignorance_.
+
+III. If the verb of the third clause, _vuttaribhâvaye_, be translated
+"pay attention to," as is possible, the meaning will be, "develop the
+five good qualities of _faith_, _zeal_, _concentration_, _meditation_,
+_wisdom_."
+
+IV. This may refer to the second five fetters, by throwing off which one
+becomes an Arahat.
+
+
+[5] "Toss thee," reading _kâmagunâ bhami[.m]su_ (for _kâmagune
+bhamassu_) as Prof. Dines Andersen suggests (p. 192, _Glossary to
+Dhammapada._ Pt. 2).
+
+[6] Cf. v. 107. One of the tortures in the hells.
+
+[7] "ecstasy," _jhâna_. There are four stages of mystic meditation
+leading to rebirth in the higher worlds.
+
+[8] "Empty cell," _suññâgâram_, may refer to the meditation in the "cave
+of the heart," when all thought vibrations are stilled, cf. v. 37.
+
+[9] "The rise and fall," reading _udayavyayam_. cf. v. 113.
+
+[10] 'immortality': _viz._: 'the Ambrosial'.
+
+
+
+
+CHAPTER TWENTY-SIX.
+
+THE BRAHMANA.
+
+
+  383.
+  Cut off the stream,[1] O Brâhmana, right manfully;
+    Repel desires; when thou hast known the end
+      Of things conditioned, thou shalt be
+        A knower of the Uncreate.[2]
+
+  384.
+  When by the twofold law (restraint and ecstasy),
+    By virtue of the knowledge he hath gained,
+      The Brâhmana hath crossed the stream;
+        Then every fetter falls away.
+
+  385.
+  Whoso the stream hath crossed and from this shore hath passed,[3]
+    Free from all cares, unfettered; one to whom
+      This shore and that alike are naught;
+        Him I deem a Brâhma[n.]a.
+
+  386.
+  Whoso dwells meditiative, passionless,
+    And free from all Taints, his course hath run,
+      Whoso hath won the highest Goal--
+        Him I deem a Brâhma[n.]a.
+
+  387.
+  "One who is rid of evil" is a Brâma[n.]a;
+    _Sama[n.]a_ is one who tranquil hath become;
+      "Gone forth from all impurity";
+         The hermit is _pabbajjâ_ called.[4]
+
+  388.
+  Let not a Brâhma[n.]a assail a Brâhma[n.]a;
+    Nor let him with the assailant angry be,
+      Woe to the striker; greater woe
+        To him that, stricken, strikes again.
+
+  390.
+  No little profit cometh to the Brâhma[n.]a
+    Who hath his mind from pleasant things restrained;
+      Soon as the lust to harm is gone
+        All sorrowing is laid to rest.
+
+  391.
+  Whoso offendeth not in thought and word and deed,
+    In whom no evil from these three is seen;
+      Whoso is in these three controlled;
+        Him I deem a Brâhma[n.]a.
+
+  392.
+  If there be one from whom thou canst obtain the Norm
+    Which He, the All-Awakened One, declared,
+      Revere him, as a Brâhma[n.]a
+        The sacrificial fire reveres.
+
+  393.
+  Not matted hair, nor caste, nor noble birth can make
+    The Brâhma[n.]a; but he that knows the truth
+      And knows the Norm, is blest indeed;
+        And him I deem a Brâhma[n.]a.
+
+  394.
+  Of what avail to thee, O fool, is matted hair?
+    And what avails thy garment made of skins?
+      The outer part thou makest clean,
+        But all is ravening within.[5]
+
+  395.
+  Whoso wears rags from dustheaps picked, whoso is lean,
+    With veins o'erspread, who in the jungle dwells
+      And meditates in loneliness;[6]
+        Him I deem a Brâhma[n.]a.
+
+  396.
+  One is not Brâhma[n.]a because of race or birth;
+    "Hail-fellow" is such called, and riches hath.[7]
+      Possessing naught, free from desire
+        Is one I call a Brâhma[n.]a.
+
+  397.
+  Whoso hath cut all fetters off and hath no fear
+    Of what may him befall; whoso from bonds
+      And all attachments is released;
+        Is one I call a Brâhma[n.]a.
+
+  398.
+  Whoso hath cut the strap, the leathern thong, the ropes[8]
+    And all thereto pertaining, and the bar
+      Hath lifted; him, the Awakened one;
+        Him I deem a Brâhma[n.]a.
+
+  399.
+  He who endures, tho' innocent of all offence,
+    Abuse and blows and e'en imprisonment
+      With patience strong, a host in strength;
+        Him I deem a Brâhma[n.]a.
+
+  400.
+  Who hath no anger, who to all his vows is true,
+    Upright in life, from passion free, subdued,
+      No more on earth to be reborn;
+        Him I deem a Brâhma[n.]a.
+
+  401.
+  Who like a dew-drop on a lotus-lily leaf,
+    Or seed of mustard on a needle's point,
+      Clings not to any worldly bliss;
+        Him I deem a Brâhma[n.]a.
+
+  402.
+  Who knoweth even in this world his sorrow's end,
+    Who bath laid down the burden of desire,
+      Emancipated from his bonds;
+        Him I deem a Brâhma[n.]a.
+
+  403.
+  Whoso is deep in wisdom and intelligence,
+    Who can with skill discern the right and wrong,
+      Who hath attained the highest goal;
+        Him I deem a Brâhma[n.]a.
+
+  404.
+  Whoso with householders and wanderers alike
+    Small dealings hath, who lives the homeless life,
+      A mendicant of scanty needs;
+        Him I deem a Brâhma[n.]a.
+
+  405.
+  Whoso withholds the rod of painful punishment
+    From living creatures, be they weak or strong,
+      Who neither strikes nor makes to strike,
+        Him I deem a Brâhma[n.]a.
+
+  406.
+  Whoso forbearance hath to those that hinder him,
+    And to the angry showeth gentleness,
+      Among the greedy without greed;
+        Him I deem a Brâhma[n.]a.
+
+  407.
+  From whom all anger, hate, hypocrisy and pride
+    Have fall'n away, as from a needle's point
+      A grain of mustard-seed falls off;
+        Him I deem a Brâhma[n.]a.
+
+  408.
+  Gentle in ways and apt to teach his fellow-men,
+    Whoso will utter truth and naught but truth,
+      Whoso in speech offendeth not;
+        Him I deem a Brâma[n.]a.
+
+  409.
+  He that takes nothing in this world that is not given,
+    Whatever it may be, or great or small,
+      Or long or short or good or bad;
+        Him I deem a Brâhma[n.]a.
+
+  410.
+  In whom is seen no more the longing of desire
+    For this world or beyond, who hath no lust,
+      Who hath no fetters any more;
+        Him I deem a Brâhma[n.]a.
+
+  411.
+  In whom is seen no craving, who, because he knows,
+    Asks not in doubt the How or Why, for he
+      Hath reached Nibbâna's peace profound;
+        Him I deem a Brâhma[n.]a.
+
+  412.
+  Whoso on earth hath passed beyond the opposites
+    Of good and evil, and is free from grief,
+      From passion and impurity;
+        Him I deem a Brâhma[n.]a.
+
+  413.
+  Who, like the moon on high, is stainless, pure and calm,
+    Translucent and serene, who hath restrained
+      The rise of all delightful states;
+        Him I deem a Brâhma[n.]a.
+
+  414.
+  Whoso hath trod the hard and muddy road of births,
+    Hath crossed delusion, reached the other shore,
+      Nor lusts, nor doubts, grasps not, is calm,
+        Him I deem a Brâhma[n.]a.
+
+  415.
+  Who homeless wanders through this world, a mendicant,
+    Abandoning desires, who hath restrained
+      The rise of sensual delight;
+        Him I deem a Brâhma[n.]a.
+
+  416.
+  Who homeless wanders through this world a mendicant,
+    Abandoning his lust; who hath restrained
+      The rise of craving and desire;
+        Him I deem a Brâhma[n.]a.
+
+  417.
+  Whoso hath left behind all ties that bind on earth,
+    And e'en the heavenly world transcended hath;
+      Whoso from every tie is free;
+        Him I deem a Brâhma[n.]a.
+
+  415.
+  Who joy and pain hath left, who from the heat of life
+    Is cooled, and hath no basis of rebirth,
+      Heroic conqueror of the worlds;
+        Him I deem a Brâhma[n.]a.
+
+  419.
+  Who knows the rise and fall of things in birth and death,
+    Who is not of the world, who hath the path
+      Well trod, who hath become awake;
+        Him I deem a Brâhma[n.]a.
+
+  420.
+  Whose passage[9] hence the gods themselves cannot discern,
+    Nor demi-gods nor men; a worthy one
+      In whom the passions are subdued;
+        Him I deem a Brâhma[n.]a.
+
+  421.
+  To whom pertaineth naught of past or future things
+    Or of the present; one who owneth naught,
+      Who hath no wish for anything;
+        Him I deem a Brâhma[n.]a.
+
+  422.
+  Dauntless,[10] pre-eminent, heroic mighty seer,
+    The conqueror, desireless one, made clean,[11]
+      Whose eyes have opened to the light,[12]
+        Him I deem a Brâhma[n.]a.
+
+  423.
+  Who knows his former births, who sees both heaven and hell,[13]
+    Who now at last hath reached the end of births;
+      Perfect in knowledge he who hath done all things well,
+        That sage I call a Brâhma[n.]a.
+
+
+[1] Cf. v. 178.
+
+[2] _Akataññu_, "unconditioned," Nibbâ[n.]a.
+
+[3] 'lit. one for whom there exists neither this shore (the stream being
+not yet entered) nor that shore (Arahantship being yet unattained) nor
+both shores (as he has now attained)'.
+
+[4] _Sâhita_, "removed," the supposed etymology of _Brâhmana_; as
+_samitatta_, "quieted" is here supposed to be that of _samana_, ascetic
+monk. _Pabbajjâ_ is one who "goes forth," takes the robes, becomes
+ordained a Buddhist mendicant monk.
+
+[5] Cf. the words of the Christ to the Pharisees: "Now do ye Pharisees
+make clean the outside of the cup and the platter, but your inward part
+is full of ravening and wickedness." The word used, _gahanam_,
+'grasping,' may also mean 'jungle'.
+
+[6] These were the marks of the early and stricter ascetics; even to-day
+the _bhikkhus_ of Ceylon have their robes made of pieces of cloth sewn
+together, but these are not picked from the dust-heap.
+
+[7] "Hail-fellow," _bhovâdi_, one who uses the disrespectful term of
+_bho_, "I say! man". These Brahmins who did not accept the Buddha as
+Master would address Him in this way, and of course they were often
+wealthy men.
+
+[8] _The strap_ is said to be hate; _the thong_, desire; _the ropes_,
+orthodoxy with its attendant narrowness; _the bar_, ignorance that shuts
+the door of knowledge.
+
+[9] _Cuti_; _gati_; the "fall" from other worlds into this one, and the
+'going' or passage or state of the next birth.
+
+[10] Like a bull.
+
+[11] _Nahâtakam_, an allusion to the ceremonial bathing of the
+Brâhma[n.]a after finishing his course of studies.
+
+[12] The meaning of buddha.
+
+[13] One who knows earth, heaven and hell, and can range them at will,
+is called _ñânatilôka_, "knower of the three worlds". Such a one is born
+no more, as he has learned the lessons of these worlds.
+
+
+
+
+
+
+End of Project Gutenberg's The Buddha's Path of Virtue, by Frank Lee Woodward
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