Contents

• Preface 
• About the Author 
• 1. Ayacana (Request) 
• 2. Dhammavagga (Dhamma) 
• 3. Kilesavagga (The Defilements) 
• 4. Danavagga (Giving) 
• 5. Silavagga (Virtue) 
• 6. Vacavagga (Speech) 
• 7. Bhogavagga (Wealth) 
• 8. Mittatavagga (Friendship) 
• 9. Sutavagga (Learning) 
• 10. Savakavagga (The Disciple) 
• 11. Cittavagga (Mind) 
• 12. Sikkhavagga (The Training) 
• 13. Vayamavagga (Effort) 
• 14. Sativagga (Mindfulness) 
• 15. Attaparavagga (Oneself and Others) 
• 16. Mettavagga I (Love I) 
• 17. Mettavagga II (Love II) 
• 18. Sukhavagga (Happiness) 
• 19. Tunhivagga (Silence) 
• 20. Vipassanavagga (Insight) 
• 21. Buddhavagga (The Buddha) 
• 22. Kittisadda (Praise) 
• Abbreviations 
• References 
• Notes 

Preface 

However, many other verses of equal relevance and appeal are to be found scattered throughout the Sutta Pitaka which remains virtually unknown. I thought it useful, therefore, to collect some of these verses, arrange them according to subject, and present them in such a way that they may enrich the faith and deepen the understanding of those who read them. Most of the verses are the words of the Buddha himself; a lesser number is attributed to his enlightened disciples. But even these reflect the spirit of the Buddha's Dhamma, for it is said: "That which is well spoken is the word of the Buddha." (A. IV, 164). 

This small work is dedicated to my good friend, Miss Constance Sandham. May these "Gemstones of the Good Dhamma" illuminate the path so that all beings may attain Nibbana! 

About the Author 

1. Ayacana (Request) [^] 

Homage to you so nobly bred.
Homage to you amongst men supreme.
Peerless are you in all the world.
May all worship be given to you. 

Homage to you, Enlightened Hero,
you who are completely free.
I have fallen into great distress,
be my refuge and my shelter. 

In the world of gods and men, I see
this brahmin true, this simple man.
You I worship, All-seeing One,
so free me Sakka,[1] from my doubts. 

O Brahma,[2] out of compassion teach me
the lofty Dhamma so I may understand,
and relying on nothing else,
may live unclouded like the sky. 

Those who have understood the Dhamma
and those who train themselves in it:
O wise and truly gracious one,
tell me how they live their lives. 

2. Dhammavagga (Dhamma) [^] 

I will teach you a Dhamma,
not hearsay but to be directly seen.
Whoever discovers it and knows it,
and lives by it with mindfulness,
will transcend craving for the world. 

Prosperity in life is plain,
decline in life is also plain:
one who loves the Dhamma prospers,
one who hates the Dhamma declines. 

Thoroughly understanding the Dhamma
and freed from longing through insight,
the wise one rid of all desire
is calm as a pool unstirred by wind. 

Those to whom the Dhamma is clear
are not led into other doctrines;
perfectly enlightened with perfect knowledge,
they walk evenly over the uneven. 

Not by water is one made pure
though many people may here bathe,[3]
but one in whom there is truth and Dhamma,
he is pure, he is a brahmin. 

The path is called "straight,"
without fear" is the destination;
the carriage is called "silent"
and its wheels are right effort. 

Conscience is the rails and
mindfulness the upholstery,
Dhamma is the driver and
right view runs ahead of it. 

And whether it be a woman,
or whether it be a man,
whoever travels by this carriage
shall draw close to Nibbana. 

Of all the medicines in the world,
manifold and various,
there is none like the medicine of Dhamma:
therefore, O monks, drink of this. 

Having drunk this Dhamma medicine,
you will be ageless and beyond death;
having developed and seen the truth,
you will be quenched, free from craving. 

3. Kilesavagga (The Defilements) [^] 

Bound by desire, tied to becoming,
fettered tightly by false opinions,
yoked to ignorance, whirled around:
thus beings wander through samsara,
dying only to be born again. 

Neither gold nor minted coins
can make the defilements disappear.
Sense desires are enemies and killers,
hostile darts, rigid bonds. 

Desire is agitating and deceiving,
a source of mental pain,
a net cast out by Mara[4]
to entangle and defile beings. 

Were there a mountain all made of gold,
doubled that would not be enough
to satisfy a single man:
know this and live accordingly. 

How ugly is the angry man!
His sleep is without comfort;
despite his wealth he is always poor.
Filled with anger as he is, he wounds
by acts of body and speech. 

One who kills gets a killer,
one who conquers gets a conquerer,
one who reviles gets reviled.
Thus as a result of his own actions
the spoiler will in turn be spoiled. 

There is no other single thing
by which the human race is hindered,
by which it wanders day and night,
so much as by this: delusion. 

How they cling and how they wrangle,
yet claim to be recluses and brahmins.
Quarrelling and clinging to their opinions,
they see only one side of things. 

Those who apply themselves, day and night
to the teachings of the Buddha
will quench the burning fire of lust
by the perception of the impure. 

By love they will quench the fire of hate,
by wisdom the fire of delusion.
Those supreme men extinguish delusion
with wisdom that breaks through to truth. 

4. Danavagga (Giving) [^] 

Not with recluses or brahmins,
neither with the poor and needy
does the base man share his food
or give any drink or sustenance.
People say that selfish man
is like a drought, a rainless sky. 

One who shares his wealth with some,
but does not gladly give to others,
is only like a local shower:
in such a way the wise describe him. 

But one who rains down bountiful gifts,
gladly giving here and there
out of compassion for all beings,
and who always says "Give, give, --" 

This type of person is like
a giant cloud filled with rain,
thundering and pouring down
refreshing water everywhere,
drenching the highlands and lowlands too,
generous without distinctions. 

With his wealth collected justly,
won through his own efforts,
he shares both food and drink
with beings who are in need. 

Just as a pot filled with water
if overturned by anyone,
pours out all its water
and does not hold any back. 

Even so, when you see those in need,
whether low, middle or high,
then give like the overturned pot,
holding nothing back. 

Generosity, kind words,
doing a good turn for others,
and treating all people alike:
these bonds of sympathy are to the world
what the lynch-pin is to the chariot wheel. 

Giving food one gives strength,
giving clothes one gives beauty,
giving lamps one gives sight,
giving transport one gives delight. 

Giving shelter one gives all;
but one who instructs in the Dhamma,
the excellent teaching of the Buddha,
such a person gives ambrosia. 

5. Silavagga (Virtue) [^] 

Here in the world one should train
carefully to purify virtue;
for virtue when well cultivated
brings all success to hand. 

Not harming living beings,
not speaking lies, taking nothing
in all the world unasked, nor
going to the wives of other men. 

And never drinking intoxicants:
One who gives up these five harmful acts
and does not engage in them
is truly called a virtuous man. 

Virtue is the foundation,
the forerunner and origin
of all that is good and beautiful;
therefore one should purify virtue. 

Virtue is a mighty power,
Virtue is a mighty weapon,
Virtue is the supreme adornment,
Virtue is a wonderful armour. 

One is not low because of birth
nor does birth make one holy.
Deeds alone make one low,
deeds alone make one holy. 

To one who is without evil,
always striving for purity,
a wrong the size of a hair tip
seems as big as a rain cloud. 

Train yourself in doing good
that lasts and brings happiness.
Cultivate generosity, the life of peace,
and a mind of boundless love. 

The good luck of virtue never fades,
faith also brings great good.
Wisdom is man's most precious gem,
merit no thief can ever steal. 

In every virtue all-accomplished,
with wisdom full and mind composed,
looking within and ever mindful -
thus one crosses the raging flood. 

6. Vacavagga (Speech) [^]

Every fool who is born
has an axe within his mouth
with which he cuts himself
when he uses wrong speech. 

One should utter only words
which do no harm to oneself
and cause no harm for others:
that is truly beautiful speech. 

Speak kind words, words
rejoiced at and welcomed,
words that bear ill-will to none;
always speak kindly to others. 

The worse of the two is he
who, when abused, retaliates.
One who does not retaliate
wins a battle hard to win. 

The fool thinks he has won a battle
when he bullies with harsh speech,
but knowing how to be forbearing
alone makes one victorious. 

When the recluse speaks much
it is only to speak about the goal.
Knowingly he teaches the Dhamma,
knowingly he speaks much. 

If one addresses those who wish
to learn, without wavering, imparting
understanding, opening up and not
obscuring the teaching. 

Speaking without hesitation nor
getting angry when asked a question,
a monk like this is worthy
to proclaim the teachings. 

If he does not speak up, others know
him not; he is just a wise man mixed
up with fools. But if he speaks about
and teaches the Deathless, others will
know him. So let him light up the Dhamma,
let him lift the sage's banner high. 

The Buddha speaks words that lead
to the winning of security, the ending
of sorrow and the attaining of Nibbana.
Truly, this is the speech supreme. 

7. Bhogavagga (Wealth) [^]

The wise man continues to live
even if he should lose his wealth.
But the rich man without wisdom
is not alive even now. 

Starting off with little wealth,
the wise man skilfully increases it,
just as a sudden draft of wind
can make a spark of fire grow. 

If he plans his project well,
rises early and works untiringly,
all his wealth will increase
like cows penned in with a bull. 

One who is virtuous and wise
shines forth like a blazing fire;
like a bee collecting nectar
he acquires wealth by harming none. 

He divides his wealth in four
and thus he wins friendship.
One portion he uses for his needs,
two portions for his business,
the fourth portion he saves
for times of emergency. 

Deft and capable at her work,
in harmony with other people,
a wife is pleasing to her husband
and carefully looks after his wealth. 

Endowed with faith and virtue,
speaking gently, free from selfishness:
such a woman purifies the pathway
leading to a future happiness. 

The wealth of faith and virtue's wealth,
the wealth of conscience and fear of blame,
the wealth of learning and giving too,
and as the seventh, wisdom's wealth. 

Those who have these treasures true,
be they women or be they men,
are not poor or destitute,
nor have their lives been lived in vain. 

Whoever acts, strives and toils
shall acquire wealth;
by truthfulness one gains good repute,
and by giving one binds friends. 

8. Mittatavagga (Friendship) [^]

To be in communion with the bad,
and choose the ways of the bad,
to have no friends among the good,
this is a source of suffering. 

Consort only with the good,
come together with the good.
To learn the teaching of the good
gives wisdom like nothing else can. 

If one strings a piece of putrid fish
on a blade of kusa grass,
the grass will soon smell putrid too:
the same with one who follows a fool. 

If one wraps frankincense,
in any ordinary kind of leaf,
the leaf will soon smell sweet too:
the same with one who follows the wise. 

Remembering the example of the leaf,
and understanding the results,
one should seek companionship
with the wise, never with the bad. 

A companion is a traveller's friend,
a mother is a friend at home,
one who helps in time of need
is a good and steady friend.
And the good deeds done by oneself
are one's true friends in time to come. 

A friend who always lends a hand,
a friend in both sorrow and joy,
a friend who offers good counsel,
a friend who sympathises too. 

These are the four kinds of true friends:
one who is wise, having understood,
will always cherish and serve such friends
just as a mother tends her only child. 

The monk who has a lovely friend,
who pays respect and deference to him,
and acts as his friend advises,
with mindfulness and comprehension clear,
will in time be freed from bonds;
all his fetters will be destroyed. 

For one whose friend has passed away,
for one whose teacher no more lives,
there is no other friend in this world
like mindfulness of the body. 

9. Sutavagga (Learning) [^]

Desire to learn increases learning;
learning makes wisdom increase.
By wisdom is the goal known;
knowing the goal brings happiness. 

One should follow the learned man,
and should not neglect learning,
for that is the foundation of the holy life.
Therefore be well versed in Dhamma. 

Learned, knowing the Dhamma,
truly wise, the Buddha's disciple
is like the finest gold of Jambu.
Who can find any blame in him?
Even the gods sing his praise;
Brahma himself sings his praise.[5] 

If one who has little learning
is strong in virtue, others
will praise his virtue only,
because his learning is incomplete. 

If one who has much learning
is weak in virtue, others
will blame him for his conduct
though his learning is complete. 

But if one has much learning
and is also strong in virtue,
he will be praised for both
his virtue and his learning. 

A learned man who, because of his learning,
despises one with little learning,
seems to me like a stone-blind man
walking around with a lamp in hand. 

One who loves his own true welfare,
who is concerned with his own good,
should pay homage to the Dhamma
and always remember the Buddha's words. 

Having a rightly directed mind,
speaking rightly spoken speech,
doing here with the body
only deeds that are right and good. 

Learned, doing much that is worthy
even in a life that is short --
a wise person such as this
will be reborn in a happy place. 

10. Savakavagga (The Disciple) [^]

If one behaves rightly
toward his mother and his father,
towards the Buddha well-attained,
and the disciples of the Buddha,
such a person generates
an abundant store of good. 

The monk well-possessed of virtue,
the nun who is widely learned,
male and female lay disciples
who are fully endowed with faith --
it is they who illuminate the Sangha,
"lights of the Sangha" they are called. 

One who has no respect for those
who live the holy life with him,
is as far from this good Dhamma
as the sky is from the earth. 

One who has respect for those
who live the holy life with him,
comes to growth in this good Dhamma
like a healthy seed in the field. 

A woman's nature is unimportant
when the mind is still and firm,
when knowledge grows day by day,
and she has insight into Dhamma. 

One who thinks such thoughts
as "I am a woman" or "I am a man"
or any other thought "I am --"
Mara is able to address that one. 

The fools offer praise and the wise
offer blame. Truly the blame
of the wise is much better
than the praise of the fool. 

Home dwellers and the homeless both,
by depending upon each other
come to realize the good Dhamma,
the utter freedom from bondage. 

Though physically close behind,
if one is acquisitive and restless,
how far is that turbulent one
from one freed from turbulence,
that burning one from one cooled,
that hankering one from the greedless! 

A happy thing is concord in the Sangha!
One who assists in making harmony,
loving concord and righteousness,
does not fall away from freedom. 

11. Cittavagga (Mind) [^]

The world is led around by mind,
by mind the world is plagued.
Mind is itself the single thing
which brings all else beneath its sway. 

Mind precedes all things;
mind is their chief, mind is their maker.
If one speaks or does a deed
with a mind that is pure within,
happiness then follows along
like a never departing shadow. 

Difficult to detect and very subtle,
the mind seizes whatever it wants;
so let a wise man guard his mind,
for a guarded mind brings happiness. 

Wonderful it is to train the mind
so swiftly moving, seizing whatever it wants.
Good is it to have a well-trained mind,
for a well-trained mind brings happiness. 

As a fletcher straightens an arrow,
even so one who is wise
will straighten out the fickle mind,
so unsteady and hard to control. 

No mother nor father nor
any other kin can do
greater good for oneself
than a mind directed well. 

Love without covetous greed,
fill your mind with benevolence.
Be mindful and one-pointed,
inwardly stable and concentrated. 

There are five strands of sensual pleasure
with the mind as the sixth;
by overcoming desire for these
one will be freed from suffering. 

My mind is firm like a rock,
unattached to sensual things,
no shaking in the midst
of a world where all is shaking.
My mind has thus been well-developed,
so how can suffering come to me? 

Whether he walks or stands
or sits or lies, a monk
should take delight in
controlling all thoughts.
Such a monk is qualified
to reach supreme enlightenment. 

12. Sikkhavagga (The Training) [^]

"It's too cold, it's too hot,
it's too late," with such excuses
one who gives up the practice
lets his opportunities slip. 

But one who looks on cold and heat
as no more obstructive than straw
and continues with the practice
does not fall short of happiness. 

So rid the mind of sloth and dullness,
give up thinking of many things.
Be healthy and unattached to pleasure,
be devoted to the holy life. 

Lean in body, frugal in food,
content with little and undisturbed,
vain wishes gone and craving stilled,
thus the wantless attain Nibbana. 

One who is stable in meditation
will delight at the woodland's edge,
meditating at the foot of a tree
until joy and contentment are won. 

Sense desire, ill will,
sloth, laziness, agitation,
and doubt are not found
in a true and worthy monk. 

Do not hold back the mind from all,
for it is not yet put to sleep.
But whenever evil things arise,
then should the mind be held in check. 

Possessed of energy and perserverance,
be always earnest in applying yourself.
The wise one should not be confident
until the end of suffering is reached. 

With the jewelled necklace of concentration,
wrong thoughts cannot arise
nor can the mind be distracted.
So let this be your adornment. 

One who has gradually practised,
developed and brought to perfection
mindfulness of the in-and-out breath
as taught by the Enlightened One,
illuminates the entire world
like the moon when freed from clouds. 

13. Vayamavagga (Effort) [^]

Indolence is dust;
dust comes in the wake of indolence.
With knowledge and vigilance
draw out the arrow from yourself. 

When one loves company and sleep,
when one is lax and slack,
when one is often given to anger --
this is a source of suffering. 

The effort to restrain, to abandon,
to develop and to maintain:
these are the four exertions
taught by the Kinsman of the Sun. 

Arise! Sit up! Of what use
are your dreams? How can you
continue to sleep when you are sick,
pierced with the arrow of grief? 

Make your day productive
whether by little or by much.
Every day and night that passes,
your life is that much less. 

The wise one who hurries when
hurrying is needed and who slows down
when slowness is needed, is happy
because his priorities are right. 

See the disciples in perfect harmony,
resolute and making effort,
always firm in their progress --
this is the best worship of the Buddha. 

Sloth, torpor and drowsiness,
boredom and heaviness after meals --
by expelling these with energy
the noble path is purified. 

The flood is crossed by faith,
by vigilance the sea is crossed,
pain is overcome with vigor
by wisdom one is purified. 

The straight path has been clearly shown:
walk forward and don't turn back.
Urge yourself onwards by yourself;
in that way attain Nibbana. 

14. Sativagga (Mindfulness) [^]

Even when obstacles crowd in,
the path to Nibbana can be won
by those who establish mindfulness
and bring to perfection equipoise. 

If your mind runs wild among
sensual pleasures and things that arise,
quickly restrain it with mindfulness
as one pulls the cow from the corn. 

Knowing that the other person is angry,
one who remains mindful and calm
acts for his own best interest
and for the other's interest, too. 

He is a healer of both
himself and the other person;
only those think him a fool
who do not understand the Dhamma. 

Whether he walks, stands, sits
or lies, stretches out his limbs
or draws them in again, let a
monk do so with composure. 

Above, across or back again,
wherever he goes in the world
let him carefully scrutinise
the rise and fall of compounded things. 

Living thus ardently,
at peace within, not restless
or mentally agitated,
training himself, always mindful:
people call such a monk
"one constantly resolute." 

Not excited by mental phenomena,
one knows them through mindfulness;
thus with a mind well detached
one understands and does not cling. 

Those skilled in the foundations of mindfulness,
delighting in the enlightenment factors,
with knowledge of Dhamma and keen insight,
live in the city of Dhamma. 

Possessed of persevering energy,
practising the foundations of mindfulness,
bedecked with the blossoms of freedom,
you will be cooled and undefiled. 

15. Attaparavagga (Oneself and Others) [^]

All tremble at punishment.
Life is dear to all.
Put yourself in the place of others;
kill none nor have another killed. 

By doing evil, one defiles oneself;
by avoiding evil, one purifies oneself.
Purity and impurity depend on oneself:
no one can purify another. 

Let no one neglect his own welfare
for the welfare of others however much.
Clearly understanding one's own welfare
strive always for one's own true good. 

One should first establish onself
in what is proper and only then
try to instruct others. Doing this,
the wise one will not be criticized. 

If only you would do what you teach others
then being yourself controlled
you could control others well.
Truly self-control is difficult. 

One who exalts himself
and disparages others
because of smugness and conceit;
know him as an outcaste man. 

Look not to the faults of others,
nor to their omissions and commissions.
But rather look to your own acts,
to what you have done and left undone. 

When one looks down at others' faults
and is always full of envy,
one's defilements continually grow;
far is one from their destruction. 

Easily seen are the faults of others,
one's own are difficult to see.
By winnowing the chaff of others' faults,
one's own are obscured, like a crafty
fowler hidden behind the branches. 

You yourself must watch yourself,
you yourself must examine yourself,
and so self-guarded and mindful,
O monk, you will live in happiness. 

16. Mettavagga I (Love I) [^]

Hate brings great misfortune,
hate churns up and harms the mind;
this fearful danger deep within
most people do not understand. 

Thus spoilt one cannot know the good,
cannot see things as they are.
Only blindness and gloom prevail
when one is overwhelmed by hate. 

He who does not strike nor makes
others strike, who robs not nor makes
others rob, sharing love with all that live,
finds enmity with none. 

For the mindful one there is always good;
for the mindful one happiness increases;
for the mindful one things go better
yet he is not freed from enemies. 

But he who both day and night
takes delight in harmlessness
sharing love with all that live,
finds enmity with none. 

When one with a mind of love
feels compassion for all the world --
above, below and across,
unlimited everywhere. 

Filled with infinite kindness,
complete and well-developed --
any limited actions one may have done
do not remain lingering in one's mind. 

Develop a mind full of love;
be compassionate and restrained in virtue;
arouse your energy, be resolute,
always firm in making progress. 

Just as a loving mother would guard
her only dearly beloved child,
so towards creatures everywhere
one should always wish for their good. 

A mind composed, well-concentrated,
purified and undefiled,
full of kindness towards all beings --
this is the way that leads to Brahma. 

17. Mettavagga II (Love II) [^]

Just as water cools
both good and bad
and washes away all
impurity and dust. 

In the same way you should develop thoughts
of love to friend and foe alike,
and having reached perfection in love,
you will attain enlightenment. 

"As I am, so are others;
as others are, so am I."
Having thus identified self and others,
harm no one nor have them harmed. 

I have love for the footless,
for the bipeds too I have love;
I have love for those with four feet,
for the many-footed I have love. 

May the footless harm me not,
may the bipeds harm me not,
may those with four feet harm me not,
may those with many feet harm me not. 

May all creatures, all living things,
all beings one and all,
experience good fortune only.
May they not fall into harm. 

I am a friend and helper to all,
I am sympathetic to all living beings.
I develop a mind full of love
and always delight in harmlessness. 

I gladden my mind, fill it with joy,
make it immovable and unshakable.
I develop the divine states of mind
not cultivated by evil men. 

Therefore the meditation on love
should be done for oneself and others.
All should be suffused with love:
this is the teaching of the Buddha. 

Whoever makes love grow
boundless, and sets his mind
for seeing the end of birth:
his fetters are worn thin. 

18. Sukhavagga (Happiness) [^]

One who later wishes to do
the things he should have done before
falls away from happiness
and long afterwards repents. 

Slay anger and you will be happy,
slay anger and you will not sorrow.
For the slaying of anger in all its forms
with its poisoned root and sweet sting --
that is the slaying the nobles praise;
with anger slain one weeps no more. 

What others call happiness,
the noble call pain;
what others call pain,
the noble call happiness.
Behold this Dhamma hard to comprehend
by which the dull are utterly baffled. 

Always happy is the holyman
who is wholly free within,
who is not stained by sense desires --
cooled is he and free from clinging. 

The happiness of sensual lust
and the happiness of heavenly bliss
are not equal to a sixteenth part
of the happiness of craving's end. 

With all his attachments cut,
with the heart's pinings subdued,
calm and serene and happy is he,
for he has attained peace of mind. 

A monk who has abundant joy
in the Dhamma taught by the Buddha,
will attain peace and happiness,
with the calming of the constructs. 

Solitude is happiness for one who is content,
who has heard the Dhamma and clearly sees.
Non-affliction is happiness in the world --
harmlessness towards all living beings. 

Freedom from lust is happiness in the world,
the going beyond all sensual desires.
But the crushing out of the conceit "I am" --
this is the highest happiness. 

The fully perfected Buddha has taught
Nibbana as the highest happiness --
without grief, immaculate, secure,
the state where all suffering ceases. 

19. Tunhivagga (Silence) [^]

Develop the quiet even state of mind,
when praised by some, condemned by others,
free the mind from hate and pride
and gently go your way in peace. 

Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently. 

Things that are empty make a noise,
the full is always quiet.
The fool is like a half-filled pot,
the wise man like a deep still pool. 

Silent in body, silent in speech,
silent in mind, without defilement,
blessed with silence is the sage.
He is truly washed of evil. 

Peaceful, quiet and restrained,
speaking little, without conceit --
such a one shakes off all evil
as wind shakes leaves off a tree. 

Let one with sight be as though blind,
and one who hears be as though deaf,
let one with tongue be as though dumb,
let one who is strong be as though weak. 

Having attained the meditative state
where all thoughts come to a stop,
the disciple of the perfected Buddha
thereby possesses the noble silence. 

The wise one in the midst of an assembly
should not speak excessively long.
He should let himself appear
like a simpleton or a dullard. 

In this both mighty beings agree,
the enlightened sage and the elephant
with tusks resembling the poles of ploughs:
both love the solitude of the forest. 

Amidst the chirping and twittering
of the birds in the woods
this mind of mine does not waver
for I am devoted to solitude. 

20. Vipassanavagga (Insight) [^]

Music from a five-piece ensemble
cannot produce as much delight
as that of a one-pointed mind
with perfect insight into things. 

Those peaceful in mind, discerning,
mindful and meditative,
having perfect insight into things,
unconcerned with sense desires, 

calm, delighting in diligence,
seeing fear in negligence,
can never fall away or fail,
for they are close to Nibbana. 

They do not lament over the past,
they yearn not for what is to come,
they maintain themselves in the present,
thus their complexion is serene. 

The past should not be followed after
and the future not desired;
what is past is dead and gone
and the future is yet to come. 

But whoever gains insight into things
presently arisen in the here and now,
knowing them, unmoved, unshaking,
let him cultivate that insight. 

Establish the mind, set it up
in one-pointed stability;
look upon all formations
as alien and as not self. 

The body is like a ball of foam,
feelings are like bubbles,
perception is like a mirage,
mental constituents like a pithy tree,
and consciousness like a magic trick. 

Knowing the world in full directly,
the whole world just as it is,
from the whole world he is freed;
he clings to naught in all the world. 

This sage all-victorious
with all bonds loosened,
has reached perfect peace:
Nibbana that is void of fear. 

21. Buddhavagga (The Buddha) [^]

As the lotus is born in the water
and grows up beneath the water,
yet remains undefiled by the water,
fragrant and beautiful. 

Just so the Buddha is born in the world,
grows up and dwells in the world,
but like the lotus unstained by water
he is not defiled by the world. 

The mighty ocean, the earth so broad,
the mountain peak or the wind
are not adequate similes to describe
the awesome freedom of the Teacher. 

Who can measure the immeasurable one?
Who can fathom and determine him?
To try to measure the immeasurable one
betrays a mind devoid of wisdom. 

When in the forest, amongst the roots of trees,
or when retired to an empty place,
just call to mind the Buddha and
no fear or trembling will arise. 

When the Buddha teaches others
he does so out of compassion,
because the Tathagata is wholly freed
from both favour and aversion. 

It is certain that the sun will rise
when the darkness of night fades away;
so too the words of the supreme Buddha
are always certain and reliable. 

Deeply reverent towards the Teacher,
reverent towards the Dhamma and Sangha,
reverent towards vigilance,
having kindness and good will:
a monk like this cannot fail,
for he is close to Nibbana. 

So stir up your energy now,
be skilful and be ever mindful.
When you have heard my voice
train yourself to attain Nibbana. 

Those who do their best and train
in all the teachings that I have taught,
alert and meditative, shall in time
go beyond the power of death. 

22. Kittisadda (Praise) [^]

Hearing your voice, O sage supreme,
my heart is filled with joy.
My questions truly were not in vain,
the brahmin did not deceive me. 

You have taught me the noble practice,
you were compassionate and helpful to me.
Your exhortation was not in vain
for I am now your trained disciple. 

I go for refuge to the Buddha,
to the Dhamma and to the Sangha.
I undertake the rules of conduct
which will be for my true welfare. 

I shall follow that eightfold path,
griefless, immaculate, secure,
the straight way by following which
the great sages have crossed the flood. 

I will now go from town to town,
I will go from city to city,
praising the Buddha and the Dhamma
so excellently taught by him. 

Abbreviations [^]

A. ..... Anguttara Nikaya
D. ..... Digha Nikaya
Dhp. ..... Dhammapada
It. ..... Itivuttaka
J. ..... Jataka
JN. ..... Jataka Nidanakatha
M. ..... Majjhima Nikaya
Miln. ..... Milindapanha
S. ..... Samyutta Nikaya
Sn. ..... Sutta Nipata
Thag. ..... Theragatha
Thig. ..... Therigatha
Ud. ..... Udana 

References [^]

(An asterisk indicates the Buddha's own words) 

1. Sn. 544
2. S. I, 50
3. Sn. 1063
4. Sn. 1065
5. Sn. 1038
*6. Sn. 1053
*7. Sn. 92
*8. It. 91
*9. S. I, 4
*10. Ud. 6 

*11. S. I, 33
*12. S. I, 33
*13. S. I, 33
14. Miln. 335
15. Miln. 335
*16. A. II, 10
17. Thig. 347
18. Thig. 357
*19. S. I, 117
*20. A. IV, 96 

*21. S. I, 85
*22. It. 8
*23. Ud. 69
*24. It. 93
*25. It. 93
*26. It. 66
*27. It. 66
*28. It. 66
*29. It. 66
*30. It. 66 

31. JN. 128
32. JN. 129
*33. A. II, 32
*34. S. I, 32
*35. S. I, 32
36. Thag. 608
*37. A. III, 205
*38. A. III, 206
39. Thag. 612
40. Thag. 614 

*41. Sn. 136
42. Thag. 1001
*43. It. 16
*44. S. I, 37
*45. Sn. 174
*46. Sn. 657
47. Sn. 451
48. Sn. 452
*49. S. I, 162
*50. S. I, 163 

*51. Sn. 722
*52. A. IV, 196
*53. A. IV, 196
*54. A. II, 51
55. Sn. 454
56. Thag. 499
*57. J. 4
*58. J. 341
*59. D. III, 188
*60. D. III, 188 

*61. A. IV, 271
*62. A. IV, 271
*63. A. IV, 6
*64. A. IV, 6
*65. Sn. 187
*66. Sn. 94
*67. S. I, 17
*68. It. 68
*69. It. 68
*70. It. 68 

*71. S. I, 37
*72. D. III, 188
*73. D. III, 188
*74. It. 10
75. Thag. 1035
76. Thag. 141
77. Thag. 1027
*78. A. II, 8
*79. A. II, 8
*80. A. II, 8 

*81. A. II, 8
82. Thag. 1026
83. A. II, 21
*84. It. 60
*85. It. 60
*86. A. II, 4
*87. A. II, 8
88. Thag. 278
89. Thag. 391
90. S. I, 129 

91. S. I, 129
92. Thag. 668
*93. It. 111
*94. It. 91
*95. It. 12
*96. S. I, 39
*97. Dhp. 1
*98. Dhp. 36
*99. Dhp. 35
*100. Dhp. 33 

*101. Dhp. 43
*102. A. II, 29
*103. Sn. 171
104. Thag. 194
*105. It. 117
*106. D. III, 185
*107. D. III, 185
*108. Sn. 717
*109. Sn. 707
*110. Sn. 709 

*111. A. V, 16
*112. S. I, 14
113. Thag. 585
114. Miln. 337
115. Thag. 548
*116. Sn. 334
*117. Sn. 96
*118. A. II, 17
*119. Sn. 331
120. Thag. 451 

121. Thag. 293
122. Thig. 161
*123. S. I, 7
*124. Sn. 184
125. Thag. 637
*126. S. I, 48
127. Thag. 446
*128. S. I, 162
*129. S. I, 162
*130. It. 120 

*131. It. 120
*132. It. 121
133. Thag. 816
134. Miln. 342
135. Thag. 100
*136. Dhp. 130
*137. Dhp. 165
*138. Dhp. 166
*139. Dhp. 158
*140. Dhp. 159 

*141. Sn. 132
*142. Dhp. 50
*143. Dhp. 253
*144. Dhp. 252
*145. Dhp. 379
*146. It. 84
*147. It. 84
*148. It. 22
*149. S. I, 208
*150. S. I, 208 

151. J. 37
152. J. 38
153. Thag. 979
154. Thag. 33
155. S. IV, 118
156. JN. 168
157. JN. 169
*158. Sn. 705
*159. A. II, 72
*160. A. II, 72 

*161. A. II, 72
162. Thag. 648
163. Thag. 649
164. Miln. 394
*165. It. 21
166. Thag. 225
*167. S. I, 161
*168. S. IV, 127
*169. S. I, 212
*170. Ud. 11 

*171. S. I, 212
172. Thag. 11
*173. Ud. 10
*174. Ud. 10
175. Thag. 227
*176. Sn. 702
*177. Sn. 720
*178. Sn. 721
*179. It. 56
180. Thag. 2 

181. Thag. 501
182. Thag. 650
183. Thag. 582
*184. Ud. 42
185. Thag. 49
186. Thag. 398
*187. It. 40
*188. It. 40
*189. S. I, 5
*190. M. III, 131 

*191. M. III, 131
192. Thig. 177
*193. S. III, 142
*194. It. 122
*195. It. 122
196. Thag. 700
197. Thag. 701
198. Thag. 1013
199. S. I, 149
*200. S. I, 220 

*201. S. I, 111
202. JN. 122
*203. A. III, 331
*204. Sn. 1062
*205. S. I, 52
206. Thag. 1276
207. Thag. 334
208. Thig. 250
209. Thig. 361
210. Sn. 192 

Notes [^]

2. Brahma: he addresses the Buddha by the name of a deity. [Go back]

3. The Buddha's contemporaries believed that people could be purified by bathing in sacred rivers. [Go back]

4. Mara: the Tempter, the Evil One. [Go back]

5. Brahma: A high divinity in the ancient Indian pantheon. [Go back]

The Buddhist Publication Society is an approved charity dedicated to making known the Teaching of the Buddha, which has a vital message for people of all creeds.

Founded in 1958, the BPS has published a wide variety of books and booklets covering a great range of topics. Its publications include accurate annotated translations of the Buddha's discourses, standard reference works, as well as original contemporary expositions of Buddhist thought and practice. These works present Buddhism as it truly is -- a dynamic force which has influenced receptive minds for the past 2500 years and is still as relevant today as it was when it first arose.

A full list of our publications will be sent free of charge upon request. Write to:

The Hony. Secretary
BUDDHIST PUBLICATION SOCIETY
P.O. Box 61
54, Sangharaja Mawatha
Kandy
Sri Lanka

Barre Center for Buddhist Studies
149 Lockwood Road
Barre, MA 01005 USA

Revised:  9 November 1998
http://world.std.com/~metta/lib/bps/wheels/wheel342.html