the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.
A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.
A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away from his perfect state—he is close upon Nirvâna.
CHAPTER III
As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.
As a fish taken from his watery home and thrown on the dry ground, our thought trembles all over in order to escape the dominion of Mâra, the tempter.
It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.
Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.
Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber of the heart, will be free from the bonds of Mâra, the tempter.
If a man's faith is unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.
If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
Knowing that this body is fragile like a jar, and making his thought firm like a fortress, one should attack Mâra, the tempter, with the weapon of knowledge, one should watch him when conquered, and should never rest.
Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do him greater mischief.
Not a mother, not a father, will do so much, nor any other relatives; a well-directed mind will do us greater service.
CHAPTER IV
Who shall overcome this earth, and the world of Yama, the lord of the departed, and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds the right flower?
The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds the right flower.
He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mâra, and never see the king of death.
Death carries off a man who is gathering flowers, and whose mind is distracted, as a flood carries off a sleeping village.
Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.
As the bee collects nectar and departs without injuring the flower, or its color or scent, so let a sage dwell in his village.
Not the perversities of others, not their sins of commission or omission, but his own misdeeds and negligences should a sage take notice of.
Like a beautiful flower, full of color, but without scent, are the fine but fruitless words of him who does not act accordingly.
But, like a beautiful flower, full of color and full of scent, are the fine and fruitful words of him who acts accordingly.
As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born.
The scent of flowers does not travel against the wind, nor that of sandal-wood, or of Tagara and Mallikâ flowers; but the odor of good people travels even against the wind; a good man pervades every place.
Sandal-wood or Tagara, a lotus-flower, or a Vassikî, among these sorts of perfumes, the perfume of virtue is unsurpassed.
Mean is the scent that comes from Tagara and sandal-wood; the perfume of those who possess virtue rises up to the gods as the highest.
Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mâra, the tempter, never finds the way.
As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus among those who are mere rubbish the disciple of the truly enlightened Buddha shines forth by his knowledge above the blinded worldling.
CHAPTER V
Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.
If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.
"These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.
Fools of poor understanding have themselves for their greatest enemies, for they do evil deeds which bear bitter fruits.
That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.
No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.
As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.
Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Ku['s]a-grass, yet is he not worth the sixteenth particle of those who have well weighed the law.
An evil deed, like newly-drawn milk, does not turn suddenly; smouldering, like fire covered by ashes, it follows the fool.
And when the evil deed, after it has become known, turns to sorrow for the fool, then it destroys his bright lot, nay, it cleaves his head.
Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!
"May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.
"One is the road that leads to wealth, another the road that leads to Nirvâna"—if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honor, he will strive after separation from the world.
CHAPTER VI
If you see a man who shows you what is to be avoided, who administers reproofs, and is intelligent, follow that wise man as you would one who tells of hidden treasures; it will be better, not worse, for him who follows him.
Let him admonish, let him teach, let him forbid what is improper!—he will be beloved of the good, by the bad he will be hated.
Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.
He who drinks in the law lives happily with a serene