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 mind: the sage rejoices always in the law, as preached by the elect.
Well-makers lead the water wherever they like; fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
Good men indeed walk warily under all circumstances; good men speak not out of a desire for sensual gratification; whether touched by happiness or sorrow wise people never appear elated or depressed.
If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
But those who, when the law has been well preached to them, follow the law, will pass over the dominion of death, however difficult to cross.
A wise man should leave the dark state of ordinary life, and follow the bright state of the Bhikshu. After going from his home to a homeless state, he should in his retirement look for enjoyment where enjoyment seemed difficult. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
Those whose mind is well grounded in the seven elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, they are free even in this world.
CHAPTER VII
There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
They exert themselves with their thoughts well-collected, they do not tarry in their abode; like swans who have left their lake, they leave their house and home.
Men who have no riches, who live on recognized food, who have perceived void and unconditioned freedom (Nirvâna), their path is difficult to understand, like that of birds in the air.
He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvâna), his path is difficult to understand, like that of birds in the air.
The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites; such a one who does his duty is tolerant like the earth, or like a threshold; he is like a lake without mud; no new births are in store for him.
His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
In a hamlet or in a forest, on sea or on dry land, wherever venerable persons (Arahanta) dwell, that place is delightful.
Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
CHAPTER VIII
Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.
Even though a Gâthâ (poem) be a thousand (of words), but made up of senseless words, one word of a Gâthâ is better, which if a man hears, he becomes quiet.
Though a man recite a hundred Gâthâs made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.
If one man conquer in battle a thousand times a thousand men, and if another conquer himself, he is the greatest of conquerors.
One's own self conquered is better than all other people; not even a god, a Gandharva, not Mâra (with Brâhman) could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
If a man for a hundred years sacrifice month by month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded in true knowledge, better is that homage than a sacrifice
