O Maker of the material world, thou Holy One! If a man shall throw clothes, either of skin or woven, upon a dead body, enough to cover the feet, what is the penalty that he shall pay?

Ahura Mazda answered:—

"Four hundred stripes with the Aspahe-astra, four hundred stripes with the Sraosho-karana."

O Maker of the material world, thou Holy One! If a man shall throw clothes, either of skin or woven, upon a dead body, enough to cover both legs, what is the penalty that he shall pay?

Ahura Mazda answered:—

"Six hundred stripes with the Aspahe-astra, six hundred stripes with the Sraosho-karana."

O Maker of the material world, thou Holy One! If a man shall throw clothes, either of skin or woven, upon a dead body, enough to cover the whole body, what is the penalty that he shall pay?

Ahura Mazda answered:—

"A thousand stripes with the Aspahe-astra, a thousand stripes with the Sraosho-karana."

O Maker of the material world, thou Holy One! If a man, by force, commits the unnatural sin, what is the penalty that he shall pay?

Ahura Mazda answered:—

"Eight hundred stripes with the Aspahe-astra, eight hundred stripes with the Sraosho-karana."

O Maker of the material world, thou Holy One! If a man voluntarily commits the unnatural sin, what is the penalty for it? What is the atonement for it? What is the cleansing from it?

Ahura Mazda answered:—

"For that deed there is nothing that can pay, nothing that can atone, nothing that can cleanse from it; it is a trespass for which there is no atonement, forever and ever."

O Maker of the material world, thou Holy One! Who is the man that is a Deva? Who is he that is a worshipper of the Devas? that is a male paramour of the Devas? that is a female paramour of the Devas? that is a wife to the Deva? that is as bad as a Deva? that is in his whole being a Deva? Who is he that is a Deva before he dies, and becomes one of the unseen Devas after death?

Ahura Mazda answered:—

"The man that lies with mankind as man lies with womankind, or as woman lies with mankind, is the man that is a Deva; this one is the man that is a worshipper of the Devas, that is a male paramour of the Devas, that is a female paramour of the Devas, that is a wife to the Deva; this is the man that is as bad as a Deva, that is in his whole being a Deva; this is the man that is a Deva before he dies, and becomes one of the unseen Devas after death: so is he, whether he has lain with mankind as mankind, or as womankind."

O Maker of the material world, thou Holy One! Shall the man be clean who has touched a corpse that has been dried up and dead more than a year?

Ahura Mazda answered:—

"He shall. The dry mingles not with the dry. Should the dry mingle with the dry, how soon all this material world of mine would be only one Peshotanu, bent on the destruction of righteousness, and whose soul will cry and wail! so numberless are the beings that die upon the face of the earth."

[Footnote 13: A dog with two spots above the eyes.]



CLEANSING THE UNCLEAN

Zarathustra asked Ahura Mazda:—

O most beneficent Spirit, Maker of the material world, thou Holy One! To whom shall they apply here below, who want to cleanse their body defiled by the dead?

Ahura Mazda answered:—

"To a pious man, O Spitama Zarathustra! who knows how to speak, who speaks truth, who has learned the Holy Word, who is pious, and knows best the rites of cleansing according to the law of Mazda. That man shall fell the trees off the surface of the ground on a space of nine Vibazus square; in that part of the ground where there is least water and where there are fewest trees, the part which is the cleanest and driest, and the least passed through by sheep and oxen, and by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful."

How far from the fire? How far from the water? How far from the consecrated bundles of Baresma? How far from the faithful?

Ahura Mazda answered:—

"Thirty paces from the fire, thirty paces from the water, thirty paces from the consecrated bundles of Baresma, three paces from the faithful. Then thou shalt dig a hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come." How far from one another? "One pace." How much is the pace? "As much as three feet. Then thou shalt dig three holes more, two fingers deep if the summer has come, four fingers deep if the winter and ice have come." How far from the former six? "Three paces." What sort of paces? "Such as are taken in walking." How much are those three paces? "As much as nine feet. Then thou shalt draw a furrow all around with a metal knife. Then thou shalt draw twelve furrows; three of which thou shalt draw to surround and divide from the rest the first three holes; three thou shalt draw to surround and divide the first six holes; three thou shalt draw to surround and divide the nine holes; three thou shalt draw around the three inferior holes, outside the six other holes. At each of the three times nine feet, thou shalt place stones as steps to the holes; or potsherds, or stumps, or clods, or any hard matter. Then the man defiled shall walk to the holes; thou, O Zarathustra! shalt stand outside by the furrow, and thou shalt recite, 'Nemaska ya armaitis izaka'; and the man defiled shall repeat, 'Nemaska ya armaitis izaka.' The Drug becomes weaker and weaker at every one of those words which are a weapon to smite the fiend Angra Mainyu, to smite Aeshma of the murderous spear, to smite the Mazainya fiends, to smite all the fiends. Then thou shalt take for the gomez a spoon of brass or of lead. When thou takest a stick with nine knots, O Spitama Zarathustra! to sprinkle the gomez from that spoon, thou shalt fasten the spoon to the end of the stick. They shall wash his hands first. If his hands be not washed first, he makes his whole body unclean. When he has washed his hands three times, after his hands have been washed, thou shalt sprinkle the forepart of his skull; then the Drug Nasu rushes in front, between his brows. Thou shalt sprinkle him in front between the brows; then the Drug Nasu rushes upon the back part of the skull. Thou shalt sprinkle the back part of the skull; then the Drug Nasu rushes upon the jaws. Thou shalt sprinkle the jaws; then the Drug Nasu rushes upon the right ear. Thou shalt sprinkle the right ear; then the Drug Nasu rushes upon the left ear. Thou shalt sprinkle the left ear; then the Drug Nasu rushes upon the right shoulder. Thou shalt sprinkle the right shoulder; then the Drug Nasu rushes upon the left shoulder. Thou shalt sprinkle the left shoulder; then the Drug Nasu rushes upon the right arm-pit. Thou shalt sprinkle the right arm-pit; then the Drug Nasu rushes upon the left arm-pit. Thou shalt sprinkle the left armpit; then the Drug Nasu rushes upon the chest. Thou shalt sprinkle the chest; then the Drug Nasu rushes upon the back. Thou shalt sprinkle the back; then the Drug Nasu rushes upon the right nipple. Thou shalt sprinkle the right nipple; then the Drug Nasu rushes upon the left nipple. Thou shalt sprinkle the left nippie; then the Drug Nasu rushes upon the right rib. Thou shalt sprinkle the right rib; then the Drug Nasu rushes upon the left rib. Thou shalt sprinkle the left rib; then the Drug Nasu rushes upon the right hip. Thou shalt sprinkle the right hip; then the Drug Nasu rushes upon the left hip. Thou shalt sprinkle the left hip; then the Drug Nasu rushes upon the sexual parts. Thou shalt sprinkle the sexual parts. If the unclean one be a man, thou shalt sprinkle him first behind, then before; if the unclean one be a woman, thou shalt sprinkle her first before, then behind; then the Drug Nasu rushes upon the right thigh. Thou shalt sprinkle the right thigh; then the Drug Nasu rushes upon the left thigh. Thou shalt sprinkle the left thigh; then the Drug Nasu rushes upon the right knee. Thou shalt sprinkle the right knee; then the Drug Nasu rushes upon the left knee. Thou shalt sprinkle the left knee; then the Drug Nasu rushes upon the right leg. Thou shalt sprinkle the right leg; then the Drug Nasu rushes upon the left leg. Thou shalt sprinkle the left leg; then the Drug Nasu rushes upon the right ankle. Thou shalt sprinkle the right ankle; then the Drug Nasu rushes upon the left ankle. Thou shalt sprinkle the left ankle; then the Drug Nasu rushes upon the right instep. Thou shalt sprinkle the right instep; then the Drug Nasu rushes upon the left instep. Thou shalt sprinkle the left instep; then the Drug Nasu turns round under the sole of the foot; it looks like the wing of a fly. He shall press his toes upon the ground and shall raise up his heels; thou shalt sprinkle his right sole; then the Drug Nasu rushes upon the left sole. Thou shalt sprinkle the left sole; then the Drug Nasu turns round under the toes; it looks like the wing of a fly. He shall press his heels upon the ground and shall raise up his toes; thou shalt sprinkle his right toe; then the Drug Nasu rushes upon the left toe. Thou shalt sprinkle the left toe; then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest Khrafstras. And thou shalt say these victorious, most healing words: 'The will of the Lord is the law of righteousness. The gifts of Vohu-mano to deeds done in this world for Mazda. He who relieves the poor makes Ahura king. What protector hadst thou given unto me, O Mazda! while the hate of the wicked encompasses me? Whom, but thy Atar and Vohu-mano, through whose work I keep on the world of Righteousness? Reveal therefore to me thy Religion as thy rule! Who is the victorious who will protect thy teaching? Make it clear that I am the guide for both worlds. May Sraosha come with Vohu-mano and help whomsoever thou pleasest, O Mazda! Keep us from our hater, O Mazda and Spenta Armaiti! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Rush away, O Drug! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of Righteousness.'

"Afterwards the man defiled shall sit down, inside the furrows, outside the furrows of the six holes, four fingers from those furrows. There he shall cleanse his body with thick handfuls of dust. Fifteen times shall they take up dust from the ground for him to rub his body, and they shall wait there until he is dry even to the last hair on his head. When his body is dry with dust, then he shall step over the holes containing water. At the first hole he shall wash his body once with water; at the second hole he shall wash his body twice with water; at the third hole he shall wash his body thrice with water. Then he shall perfume his body with Urvasna, or Vohu-gaona, or Vohu-kereti, or Hadha-naepata, or any other sweet-smelling plant; then he shall put on his clothes, and shall go back to his house. He shall sit down there in the place of infirmity, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue until three nights have passed. When three nights have passed, he shall wash his body, he shall wash his clothes with gomez and water to make them clean. Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue until six nights have passed. When six nights have passed, he shall wash his body, he shall wash his clothes with gomez and water to make them clean. Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue, until nine nights have passed. When nine nights have passed, he shall wash his body, he shall wash his clothes with gomez and water to make them clean. He may thenceforth go near the fire, near the water, near the earth, near the cow, near the trees, and near the faithful, either man or woman.

"Thou shalt cleanse a priest for a blessing of the just. Thou shalt cleanse the lord of a province for the value of a camel of high value. Thou shalt cleanse the lord of a town for the value of a stallion of high value. Thou shalt cleanse the lord of a borough for the value of a bull of high value. Thou shalt cleanse the master of a house for the value of a cow three years old. Thou shalt cleanse the wife of the master of a house for the value of a ploughing cow. Thou shalt cleanse a menial for the value of a draught cow. Thou shalt cleanse a young child for the value of a lamb. These are the heads of cattle—flocks or herds—that the worshippers of Mazda shall give to the man who has cleansed them, if they can afford it; if they cannot afford it, they shall give him any other value that may make him leave their houses well pleased with them, and free from anger. For if the man who has cleansed them leave their houses displeased with them, and full of anger, then the Drug Nasu enters them from the nose of the dead, from the eyes, from the tongue, from the jaws, from the sexual organs, from the hinder parts. And the Drug Nasu rushes upon them even to the end of the nails, and they are unclean thenceforth forever and ever. It grieves the sun indeed, O Spitama Zarathustra! to shine upon a man defiled by the dead; it grieves the moon, it grieves the stars. That man delights them, O Spitama Zarathustra! who cleanses from the Nasu the man defiled by the dead; he delights the fire, he delights the water, he delights the earth, he delights the cow, he delights the trees, he delights the faithful, both men and women."

Zarathustra asked Ahura Mazda:—

O Maker of the material world, thou Holy One! What shall be his reward, after his soul has parted from his body, who has cleansed from the Nasu the man defiled by the dead?

Ahura Mazda answered:—

"The welfare of Paradise thou canst promise to that man, for his reward in the other world."

Zarathustra asked Ahura Mazda:—

O Maker of the material world, thou Holy One! How shall I fight against that Drug who from the dead rushes upon the living? How shall I fight against that Nasu who from the dead defiles the living?

Ahura Mazda answered:—

"Say aloud those words in the Gathas that are to be said twice. Say aloud those words in the Gathas that are to be said thrice. Say aloud those words in the Gathas that are to be said four times. And the Drug shall fly away like the well-darted arrow, like the felt of last year, like the annual garment of the earth."

O Maker of the material world, thou Holy One! If a man who does not know the rites of cleansing according to the law of Mazda, offers to cleanse the unclean, how shall I then fight against that Drug who from the dead rushes upon the living? How shall I fight against that Drug who from the dead defiles the living?

Ahura Mazda answered:—

"Then, O Spitama Zarathustra! the Drug Nasu appears to wax stronger than she was before. Stronger then are sickness and death and the working of the fiend than they were before."

O Maker of the material world, thou Holy One! What is the penalty that he shall pay?

Ahura Mazda answered:—

"The worshippers of Mazda shall bind him; they shall bind his hands first; then they shall strip him of his clothes, they shall cut the head off his neck, and they shall give over his corpse unto the greediest of the corpse-eating creatures made by the beneficent Spirit, unto the vultures, with these words: 'The man here has repented of all his evil thoughts, words, and deeds. If he has committed any other evil deed, it is remitted by his repentance; if he has committed no other evil deed, he is absolved by his repentance forever and ever.'"

Who is he, O Ahura Mazda! who threatens to take away fulness and increase from the world, and to bring in sickness and death?

Ahura Mazda answered:—

"It is the ungodly Ashemaogha, O Spitama Zarathustra! who in this material world cleanses the unclean without knowing the rites of cleansing according to the law of Mazda. For until then, O Spitama Zarathustra! sweetness and fatness would flow out from that land and from those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass."

O Maker of the material world, thou Holy One! When are sweetness and fatness to come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass?

Ahura Mazda answered:—

"Sweetness and fatness will never come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass, until that ungodly Ashemaogha has been smitten to death on the spot, and the holy Sraosha of that place has been offered up a sacrifice for three days and three nights, with fire blazing, with Baresma tied up, and with Haoma prepared. Then sweetness and fatness will come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass."



SPELLS RECITED DURING THE CLEANSING

Zarathustra asked Ahura Mazda:—

O Ahura Mazda! most beneficent Spirit, maker of the material world, thou Holy One! How shall I fight against that Drug who from the dead rushes upon the living? How shall I fight against that Drug who from the dead defiles the living?

Ahura Mazda answered:—

"Say aloud those words in the Gathas that are to be said twice. 'I drive away Angra Mainyu from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness. I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.'"

O Maker of the material world, thou Holy One! Which are those words in the Gathas that are to be said thrice?

Ahura Mazda answered:—

"'I drive away Indra, I drive away Sauru, I drive away the Deva Naunghaithya from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness. I drive away Tauru, I drive away Zairi, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.'"

O Maker of the material world, thou Holy One! Which are those words in the Gathas that are to be said four times?

Ahura Mazda answered:—

"These are the words in the Gathas that are to be said four times, and thou shalt four times say them aloud: 'I drive away Aeshma, the fiend of the murderous spear, I drive away the Deva Akatasha, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness. I drive away the Varenya Devas, I drive away the Wind-Deva, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.'"



TO FIRES, WATERS, PLANTS

We worship thee, the Fire, O Ahura Mazda's son! We worship the fire Berezi-savangha (of the lofty use), and the fire Vohu-fryana (the good and friendly), and the fire Urva-zista (the most beneficial and most helpful), and the fire Vazista (the most supporting), and the fire Spenista (the most bountiful), and Nairya-sangha the Yazad of the royal lineage, and that fire which is the house-lord of all houses and Mazda-made, even the son of Ahura Mazda, the holy lord of the ritual order, with all the fires. And we worship the good and best waters Mazda-made, holy, all the waters Mazda-made and holy, and all the plants which Mazda made, and which are holy. And we worship the Mathra-spenta (the bounteous word-of-reason), the Zarathustrian law against the Devas, and its long descent. And we worship Mount Ushi-darena which is Mazda-made and shining with its holiness, and all the mountains shining with holiness, and of abundant glory, and which Mazda made. And we worship the good and pious prayer for blessings, and these waters and these lands, and all the greatest chieftains, lords of the ritual order; and I praise, invoke, and glorify the good, heroic, bountiful Fravashis of the saints, those of the house, the Vis, the Zantuma, the Dahvyuma, and the Zarathustrotema, and all the holy Yazads!



TO THE EARTH AND THE SACRED WATERS

And now we worship this earth which bears us, together with Thy wives, O Ahura Mazda! yea, those Thy wives do we worship which are so desired from their sanctity. We sacrifice to their zealous wishes, and their capabilities, their inquiries, and their wise acts of pious reverence, and with these their blessedness, their full vigor and good portions, their good fame and ample wealth. O ye waters! now we worship you, you that are showered down, and you that stand in pools and vats, and you that bear forth our loaded vessels, ye female Ahuras of Ahura, you that serve us in helpful ways, well forded and full-flowing, and effective for the bathings, we will seek you and for both the worlds! Therefore did Ahura Mazda give you names, O ye beneficent ones! when He who made the good bestowed you. And by these names we worship you, and by them we would ingratiate ourselves with you, and with them would we bow before you, and direct our prayers to you with free confessions of our debt. O waters, ye who are productive, and ye maternal ones, ye with heat that suckles the frail and needy before birth, ye waters that have once been rulers of us all, we will now address you as the best, and the most bountiful; those are yours, those good objects of our offerings, ye long of arm to reach our sickness, or misfortune, ye mothers of our life!



PRAYER FOR HELPERS

And now in these Thy dispensations, O Ahura Mazda! do Thou wisely act for us, and with abundance with Thy bounty and Thy tenderness as touching us; and grant that reward which Thou hast appointed to our souls, O Ahura Mazda! Of this do Thou Thyself bestow upon us for this world and the spiritual; and now as part thereof do Thou grant that we may attain to fellowship with Thee, and Thy Righteousness for all duration. And do Thou grant us, O Ahura! men who are righteous, and both lovers and producers of the Right as well. And give us trained beasts for the pastures, broken in for riding, and for bearing, that they may be in helpful companionship with us, and as a source of long enduring vigor, and a means of rejoicing grace to us for this. So let there be a kinsman lord for us, with the laborers of the village, and so likewise let there be the clients. And by the help of those may we arise. So may we be to You, O Ahura Mazda! holy and true, and with free giving of our gifts.



A PRAYER FOR SANCTITY AND ITS BENEFITS

I pray with benedictions for a benefit, and for the good, even for the entire creation of the holy and the clean; I beseech for them the generation which is now alive, for that which is just coming into life, and for that which shall be hereafter. And I pray for that sanctity which leads to prosperity, and which has long afforded shelter, which goes on hand in hand with it, which joins it in its walk, and of itself becoming its close companion as it delivers forth its precepts, bearing every form of healing virtue which comes to us in waters, appertains to cattle, or is found in plants, and overwhelming all the harmful malice of the Devas, and their servants who might harm this dwelling and its lord, bringing good gifts, and better blessings, given very early, and later gifts, leading to successes, and for a long time giving shelter. And so the greatest, and the best, and most beautiful benefits of sanctity fall likewise to our lot for the sacrifice, homage, propitiation, and the praise of the Bountiful Immortals, for the bringing prosperity to this abode, and for the prosperity of the entire creation of the holy, and the clean, and as for this, so for the opposition of the entire evil creation. And I pray for this as I praise through Righteousness, I who am beneficent, those who are likewise of a better mind.



TO THE FIRE

I offer my sacrifice and homage to thee, the Fire, as a good offering, and an offering with our hail of salvation, even as an offering of praise with benedictions, to thee, the Fire, O Ahura Mazda's son! Meet for sacrifice art thou, and worthy of our homage. And as meet for sacrifice, and thus worthy of our homage, mayest thou be in the houses of men who worship Mazda. Salvation be to this man who worships thee in verity and truth, with wood in hand, and Baresma ready, with flesh in hand, and holding too the mortar. And mayest thou be ever fed with wood as the prescription orders. Yea, mayest thou have thy perfume justly, and thy sacred butter without fail, and thine andirons regularly placed. Be of full-age as to thy nourishment, of the canon's age as to the measure of thy food, O Fire, Ahura Mazda's son! Be now aflame within this house; be ever without fail in flame; be all a-shine within this house; be on thy growth within this house; for long time be thou thus to the furtherance of the heroic renovation, to the completion of all progress, yea, even till the good heroic millennial time when that renovation shall have become complete. Give me, O Fire, Ahura Mazda's son! a speedy glory, speedy nourishment, and speedy booty, and abundant glory, abundant nourishment, abundant booty, an expanded mind, and nimbleness of tongue for soul and understanding, even an understanding continually growing in its largeness, and that never wanders, and long enduring virile power, an offspring sure of foot, that never sleeps on watch, and that rises quick from bed, and likewise a wakeful offspring, helpful to nurture, or reclaim, legitimate, keeping order in men's meetings, yea, drawing men to assemblies through their influence and word, grown to power, skilful, redeeming others from oppression, served by many followers, which may advance my line in prosperity and fame, and my Vis, and my Bantu, and my province, yea, an offering which may deliver orders to the Province as firm and righteous rulers. And mayest thou grant me, O Fire, Ahura Mazda's Son! that whereby instructors may be given me, now and for evermore, giving light to me of Heaven, the best life of the saints, brilliant, all glorious. And may I have experience of the good reward, and the good renown, and of the long forecasting preparation of the soul. The Fire of Ahura Mazda addresses this admonition to all for whom he cooks the night and morning meal. From all these, O Spitama! he wishes to secure good care, and healthful care as guarding for salvation, the care of a true praiser. At both the hands of all who come by me, I, the Fire, keenly look: What brings the mate to his mate, the one who walks at large, to him who sits at home? We worship the bounteous Fire, the swift-driving charioteer. And if this man who passes brings him wood brought with sacred care, or if he brings the Baresma spread with sanctity, or the Hadha-naepata plant, then afterwards Ahura Mazda's Fire will bless him, contented, not offended, and in its satisfaction saying thus: May a herd of kine be with thee, and a multitude of men, may an active mind go with thee, and an active soul as well. As a blest soul mayest thou live through thy life, the nights which thou shall live. This is the blessing of the Fire for him who brings it wood well dried, sought out for flaming, purified with the earnest blessing of the sacred ritual truth. We strive after the flowing on of the good waters, and their ebb as well, and the sounding of their waves, desiring their propitiation; I desire to approach them with my praise.



TO THE BOUNTIFUL IMMORTALS

I would worship these with my sacrifice, those who rule aright, and who dispose of all aright, and this one especially I would approach with my praise (Ahura Mazda). He is thus hymned in our praise-songs. Yea, we worship in our sacrifice that deity and lord, who is Ahura Mazda, the Creator, the gracious helper, the maker of all good things; and we worship in our sacrifice Spitama Zarathustra, that chieftain of the rite. And we would declare those institutions established for us, exact and undeviating as they are. And I would declare forth those of Ahura Mazda, those of the Good Mind, and of Asha Vahista, and those of Khshatra-vairya, and those of the Bountiful Aramaiti, and those of Weal and Immortality, and those which appertain to the body of the Kine, and to the Kine's soul, and those which appertain to Ahura Mazda's Fire, and those of Sraosha the blessed, and of Rashnu the most just, and those of Mithra of the wide pastures, and of the good and holy Wind, and of the good Mazdayasnian Religion, and of the good and pious Prayer for blessings, and those of the good and pious Prayer which frees one from belying, and the good and pious Prayer for blessing against unbelieving words. And these we would declare in order that we may attain unto that speech which is uttered with true religious zeal, or that we may be as prophets of the provinces, that we may succor him who lifts his voice for Mazda, that we may be as prophets who smite with victory, the befriended of Ahura Mazda, and persons the most useful to him, holy men who think good thoughts, and speak good words, and do good deeds. That he may approach us with the Good Mind, and that our souls may advance in good, let it thus come; yea, "how may my soul advance in good? let it thus advance."



PRAISE OF THE HOLY BULL

Hail, bounteous bull! Hail to thee, beneficent bull! Hail to thee, who makest increase! Hail to thee, who makest growth! Hail to thee, who dost bestow his part upon the righteous faithful, and wilt bestow it on the faithful yet unborn! Hail to thee, whom the Gahi kills, and the ungodly Ashemaogha, and the wicked tyrant.



TO RAIN AS A HEALING POWER

"Come, come on, O clouds, from up above, down on the earth, by thousands of drops, by myriads of drops"—thus say, O holy Zarathustra! "to destroy sickness, to destroy death, to destroy the sickness that kills, to destroy death that kills, to destroy Gadha and Apagadha. If death come after noon, may healing come at eve! If death come at eve, may healing come at night! If death come at night, may healing come at dawn! And showers shower down new water, new earth, new plants, new healing powers, and new healing."



TO THE WATERS AND LIGHT OF THE SUN

"As the sea Vouru-kasha is the gathering place of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way: thus rise up and roll along! thou in whose rising and growing Ahura Mazda made the aerial way. Up! rise up and roll along! thou swift-horsed Sun, above Hara Berezaiti, and produce light for the world, and mayest thou, O man! rise up there, if thou art to abide in Garo-nmanem, along the path made by Mazda, along the way made by the gods, the watery way they opened. And the Holy Word shall keep away the evil. Of thee, O child! I will cleanse the birth and growth; of thee, O woman! I will make the body and the strength pure; I make thee rich in children and rich in milk; rich in seed, in milk, in fat, in marrow, and in offspring. I shall bring to thee a thousand pure springs, running towards the pastures that give food to the child."



TO THE WATERS AND LIGHT OF THE MOON

As the sea Vouru-kasha is the gathering place of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way: Thus rise up and roll along! thou in whose rising and growing Ahura Mazda made the earth. Up! rise up, thou Moon, that dost keep in thee the seed of the bull; rise up above Hara Berezaiti, and produce light for the world, and mayest thou, O man! rise up there, if thou art to abide in Garo-nmanem, along the path made by Mazda, along the way made by the gods, the watery way they opened. And the Holy Word shall keep away the evil: Of thee, O child! I will cleanse the birth and growth; of thee, O woman! I will make the body and the strength pure; I make thee rich in children and rich in milk; rich in seed, in milk, in fat, in marrow, and in offspring. I shall bring to thee a thousand pure springs, running towards the pastures that give food to the child.



TO THE WATERS AND LIGHT OF THE STARS

As the sea Vouru-kasha is the gathering place of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way: Thus rise up and roll along! thou in whose rising and growing Ahura Mazda made everything that grows. Up! rise up, ye deep Stars, that have in you the seed of waters; rise up above Hara Berezaiti, and produce light for the world, and mayest thou, O man! rise up there, if thou art to abide in Garo-nmanem, along the path made by Mazda, along the way made by the gods, the watery way they opened. Thus rise up and roll along! ye in whose rising and growing Ahura Mazda made everything that rises. In your rising, away will the Kahvuzi fly and cry; away will the Ayehi fly and cry; away will the Gahi, who follows the Yatu, fly and cry.



THE DHAMMAPADA

Translation by F. Max Mueller



INTRODUCTION

The "Dhammapada," or "Path to Virtue," is one of the most practical ethical hand-books of Buddhism. It is included in the canon of Buddhistic Scriptures, and is one of the Eastern books which can be read with delight to-day by those who are classed as general readers. It is divided into twenty-six chapters, and the keynote of it is struck by the sentence "The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path." The first step in the "good path" is earnestness, for as the writer says, "Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death; those who are in earnest do not die, those who are thoughtless are as if dead already." Earnestness, in this connection, evidently means the power of reflection, and of abstracting the mind from mundane things. There is something very inspiring in the sentence, "When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools: free from sorrow he looks upon the sorrowing crowd, as one that stands on a mountain looks down upon them that stand upon the plain." This reminds us of Lucretius,

"How sweet to stand, when tempests tear the main, On the firm cliff, and mark the seaman's toil! Not that another's danger soothes the soul, But from such toil how sweet to feel secure! How sweet, at distance from the strife, to view Contending hosts, and hear the clash of war! But sweeter far on Wisdom's height serene, Upheld by Truth, to fix our firm abode; To watch the giddy crowd that, deep below, Forever wander in pursuit of bliss; To mark the strife for honors, and renown, For wit and wealth, insatiate, ceaseless urged, Day after day, with labor unrestrained."

It is curious to see the atheistic Epicurean and the devout Buddhist meeting on a common ground. But the beauties of the "Dhammapada" can only be realized by a careful study of this charming work. We would point out, for instance, in the chapter on Flowers, what is a piece of golden advice to all readers of books: "The disciple will find out the plainly shown path of virtue, as a clever man finds the right flower."

Neither the date nor the authorship of the "Dhammapada" is known, but there is conclusive evidence that this canon existed before the Christian era. Many scholars agree in ascribing its utterances to Buddha himself, while others are of the opinion that it is a compilation made by Buddhist monks from various sources.

E.W.



THE DHAMMAPADA



CHAPTER I

THE TWIN-VERSES

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.

"He abused me, he beat me, he defeated me, he robbed me"—in those who harbor such thoughts hatred will never cease.

"He abused me, he beat me, he defeated me, he robbed me"—in those who do not harbor such thoughts hatred will cease.

For hatred does not cease by hatred at any time: hatred ceases by love—this is an old rule.

The world does not know that we must all come to an end here; but those who know it, their quarrels cease at once.

He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.

He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress.

But he who has cleansed himself from sin, is well grounded in all virtues, and endowed also with temperance and truth: he is indeed worthy of the yellow dress.

They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.

As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil result of his own work.

The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.

The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.

The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

The thoughtless man, even if he can recite a large portion of the law, but is not a doer of it, has no share in the priesthood, but is like a cow-herd counting the cows of others.

The follower of the law, even if he can recite only a small portion of the law, but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.



CHAPTER II

ON EARNESTNESS

Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

Having understood this clearly, those who are advanced in earnestness delight in earnestness, and rejoice in the knowledge of the elect.

These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.

If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law—then his glory will increase.

By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.

Fools follow after vanity. The wise man keeps earnestness as his best jewel.

Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy.

When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools: free from sorrow he looks upon the sorrowing crowd, as one that stands on a mountain looks down upon them that stand upon the plain.

Earnest among 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 Nirvana.



CHAPTER III

THOUGHT

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 Mara, 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 Mara, 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 Mara, 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

FLOWERS

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 Mara, 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 Mallika 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 Vassiki, 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, Mara, 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

THE FOOL

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 Kuśa-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 Nirvana"—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

THE WISE MAN

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

THE VENERABLE

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 (Nirvana), 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 (Nirvana), 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

THE THOUSANDS

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 Gatha (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet.

Though a man recite a hundred Gathas 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 Mara (with Brahman) 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 for a hundred years.

If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded in true knowledge, better is that homage than sacrifice for a hundred years.

Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter a farthing; reverence shown to the righteous is better.

He who always greets and constantly reveres the aged, four things will increase to him: life, beauty, happiness, power.

But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.

And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.

And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.

And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.

And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.

And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.



CHAPTER IX

EVIL

A man should hasten towards the good, and should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.

If a man commits a sin, let him not do it again; let him not delight in sin: the accumulation of evil is painful.

If a man does what is good, let him do it again; let him delight in it: the accumulation of good is delightful.

Even an evil-doer sees happiness so long as his evil deed does not ripen; but when his evil deed ripens, then does the evil-doer see evil.

Even a good man sees evil days so long as his good deed does not ripen; but when his good deed ripens, then does the good man see good things.

Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.

Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.

Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.

He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.

If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.

Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.

Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.

Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome the mortal.



CHAPTER X

PUNISHMENT

All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.

All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.

He who, seeking his own happiness, punishes or kills beings who also long for happiness, will not find happiness after death.

He who, seeking his own happiness, does not punish or kill beings who also long for happiness, will find happiness after death.

Do not speak harshly to anyone; those who are spoken to will answer thee in the same way. Angry speech is painful: blows for blows will touch thee.

If, like a shattered metal plate (gong), thou utter nothing, then thou hast reached Nirvana; anger is not known to thee.

As a cow-herd with his staff drives his cows into the stable, so do Age and Death drive the life of men.

A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire.

He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states:—

He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind.

A misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures.

Lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.

Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.

He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (Sramana), a friar (Bhikshu).

Is there in this world any man so restrained by shame that he does not provoke reproof, as a noble horse the whip?

Like a noble horse when touched by the whip, be ye strenuous and eager, and by faith, by virtue, by energy, by meditation, by discernment of the law, you will overcome this great pain, perfect in knowledge and in behavior, and never forgetful.

Well-makers lead the water wherever they like; fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.



CHAPTER XI

OLD AGE

How is there laughter, how is there joy, as this world is always burning? Do you not seek a light, ye who are surrounded by darkness?

Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many schemes, but which has no strength, no hold!

This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.

After one has looked at those gray bones, thrown away like gourds in the autumn, what pleasure is there left in life!

After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.

The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction—thus do the good say to the good.

A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.

Looking for the maker of this tabernacle, I have run through a course of many births, not finding him; and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (Visankhara, Nirvana), has attained to the extinction of all desires.

Men who have not observed proper discipline, and have not gained wealth in their youth, perish like old herons in a lake without fish.

Men who have not observed proper discipline, and have not gained wealth in their youth, lie, like broken bows, sighing after the past.



CHAPTER XII

SELF

If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.

Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.

If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue others; for one's own self is difficult to subdue.

Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.

The evil done by one's self, self-forgotten, self-bred, crushes the foolish, as a diamond breaks even a precious stone.

He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.

Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do.

The foolish man who scorns the rule of the venerable (Arhat), of the elect (Ariya), of the virtuous, and follows a false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.

By one's self the evil is done, by one's self one suffers; by one's self evil is left undone, by one's self one is purified. The pure and the impure stand and fall by themselves, no one can purify another.

Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.



CHAPTER XIII

THE WORLD

Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.

Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rest in bliss in this world and in the next.

Follow the law of virtue; do not follow that of sin. The virtuous rest in bliss in this world and in the next.

Look upon the world as you would on a bubble, look upon it as you would on a mirage: the king of death does not see him who thus looks down upon the world.

Come, look at this world, glittering like a royal chariot; the foolish are immersed in it, but the wise do not touch it.

He who formerly was reckless and afterwards became sober brightens up this world, like the moon when freed from clouds.

He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.

This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.

The swans go on the path of the sun, they go miraculously through the ether; the wise are led out of this world, when they have conquered Mara and his train.

If a man has transgressed the one law, and speaks lies, and scoffs at another world, there is no evil he will not do.

The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.

Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of Sotapatti, the first step in holiness.



CHAPTER XIV

THE BUDDHA—THE AWAKENED

He whose conquest cannot be conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?

He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?

Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement from the world.

Difficult to obtain is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).

Not to commit any sin, to do good, and to purify one's mind, that is the teaching of all the Awakened.

The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (Pravra-gita) who strikes others, he is not an ascetic (Sramana) who insults others.

Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts—this is the teaching of the Awakened.

There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise; even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.

Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.

But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.

He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths: pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;—that is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.

A supernatural person (a Buddha) is not easily found: he is not born everywhere. Wherever such a sage is born, that race prospers.

Happy is the arising of the Awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.

He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host of evils, and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anyone.



CHAPTER XV

HAPPINESS

We live happily indeed, not hating those who hate us! among men who hate us we dwell free from hatred! We live happily indeed, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!

We live happily indeed, free from greed among the greedy! among men who are greedy let us dwell free from greed!

We live happily indeed, though we call nothing our own! We shall be like the bright gods, feeding on happiness!

Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.

There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.

Hunger is the worst of diseases, the elements of the body the greatest evil; if one knows this truly, that is Nirvana, the highest happiness.

Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.

He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.

The sight of the elect (Ariya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.

He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.

Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow such a good and wise man, as the moon follows the path of the stars.



CHAPTER XVI

PLEASURE

He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation.

Let no man ever cling to what is pleasant, or to what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.

Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing, and hate nothing, have no fetters.

From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.

From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.

From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.

From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.

He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.

He in whom a desire for the Ineffable (Nirvana) has sprung up, who in his mind is satisfied, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).

Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.

In like manner his good works receive him who has done good, and has gone from this world to the other;—as kinsmen receive a friend on his return.



CHAPTER XVII

ANGER

Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.

He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.

Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!

Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.

The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.

Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.

This is an old saying, O Atula, this is not as if of to-day: "They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed."

There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.

But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.

Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue!

Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!

Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!

The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.



CHAPTER XVIII

IMPURITY

Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey.

Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).

Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey.

Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.

Let a wise man blow off the impurities of himself, as a smith blows off the impurities of silver, one by one, little by little, and from time to time.

As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path.

The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of complexion is sloth; the taint of a watchman, thoughtlessness.

Bad conduct is the taint of woman, niggardliness the taint of a benefactor; tainted are all evil ways, in this world and in the next.

But there is a taint worse than all taints—ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!

Life is easy to live for a man who is without shame: a crow hero, a mischief-maker, an insulting, bold, and wretched fellow.

But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.

He who destroys life, who speaks untruth, who in the world takes what is not given him, who goes to another man's wife; and the man who gives himself to drinking intoxicating liquors, he, even in this world, digs up his own root.

O man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time!

The world gives according to their faith or according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night.

He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.

There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.

The fault of others is easily perceived, but that of one's self is difficult to perceive; a man winnows his neighbor's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the player.

If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.

There is no path through the air, a man is not a Samana outwardly. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.

There is no path through the air, a man is not a Samana outwardly. No creatures are eternal; but the awakened (Buddha) are never shaken.



CHAPTER XIX

THE JUST

A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and guides others, not by violence, but by the same law, being a guardian of the law and intelligent, he is called just.

A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.

A man is not an elder because his head is gray; his age may be ripe, but he is called "Old-in-vain."

He in whom there is truth, virtue, pity, restraint, moderation, he who is free from impurity and is wise, he is called an elder.

An envious, stingy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.

He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred, is called respectable.

Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?

He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.

A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.

He who is above good and evil, who is chaste, who with care passes through the world, he indeed is called a Bhikshu.

A man is not a Muni because he observes silence if he is foolish and ignorant; but the wise who, as with the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.

A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.

Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. O Bhikshu, he who has obtained the extinction of desires has obtained confidence.



CHAPTER XX

THE WAY

The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.

This is the way, there is no other that leads to the purifying of intelligence. Go on this path! This is the confusion of Mara, the tempter.

If you go on this way, you will make an end of pain! The way preached by me, when I had understood the removal of the thorns in the flesh.

You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.

"All created things perish," he who knows and sees this becomes passive in pain; this is the way to purity.

"All created things are grief and pain," he who knows and sees this becomes passive in pain; this is the way that leads to purity.

"All forms are unreal," he who knows and sees this becomes passive in pain; this is the way that leads to purity.

He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man never finds the way to knowledge.

Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.

Through zeal knowledge is gained, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.

Cut down the whole forest of desires, not a tree only! Danger comes out of the forest of desires. When you have cut down both the forest of desires and its undergrowth, then, Bhikshus, you will be rid of the forest and of desires!

So long as the desire of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.

Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).

"Here I shall dwell in the rain, here in winter and summer," thus the fool meditates, and does not think of death.

Death comes and carries off that man, honored for his children and flocks, his mind distracted, as a flood carries off a sleeping village.

Sons are no help, nor a father, nor relations; there is no help from kinsfolk for one whom death has seized.

A wise and well-behaved man who knows the meaning of this should quickly clear the way that leads to Nirvana.



CHAPTER XXI

MISCELLANEOUS

If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.

He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.

What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.

But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.

A true Brahmana goes scathless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.

A true Brahmana goes scathless, though he have killed father and mother, and two holy kings, and an eminent man besides.

The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.

The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.

The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.

The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.

The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.

The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.

It is hard to leave the world to become a friar, it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals to share everything in common, and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant, and he will not be beset with pain.

A man full of faith, if endowed with virtue and glory, is respected, whatever place he may choose.

Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night.

Sitting alone, lying down alone, walking alone without ceasing, and alone subduing himself, let a man be happy near the edge of a forest.



CHAPTER XXII

THE DOWNWARD COURSE

He who says what is not goes to hell; he also who, having done a thing, says I have not done it. After death both are equal: they are men with evil deeds in the next world.

Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.

Better it would be to swallow a heated iron ball, like flaring fire, than that a bad unrestrained fellow should live on the charity of the land.

Four things does a reckless man gain who covets his neighbor's wife—demerit, an uncomfortable bed, thirdly, punishment, and lastly, hell.

There is demerit, and the evil way to hell: there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbor's wife.

As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.

An act carelessly performed, a broken vow, and hesitating obedience to discipline (Brahma-kariyam), all these bring no great reward.

If anything is to be done, let a man do it, let him attack it vigorously! A careless pilgrim only scatters the dust of his passions more widely.

An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent.

Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.

They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines, enter the evil path.

They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.

They who see sin where there is no sin, and see no sin where there is sin, such men, embracing false doctrines, enter the evil path.

They who see sin where there is sin, and no sin where there is no sin, such men, embracing the true doctrine, enter the good path.



CHAPTER XXIII

THE ELEPHANT

Silently I endured abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.

They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.

Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.

For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal—on his own well-tamed self.

The elephant called Dhanapalaka, his temples running with pungent sap, and who is difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.

If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on grains, is born again and again.

This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.

Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.

If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.

If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind—like an elephant in the forest.

It is better to live alone: there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.

If the occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.

Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.

Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.



CHAPTER XXIV

THIRST

The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.

Whomsoever this fierce poisonous thirst overcomes, in this world, his sufferings increase like the abounding Birana grass.

But from him who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off, like water-drops from a lotus leaf.

This salutary word I tell you, "Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara, the tempter, may not crush you again and again, as the stream crushes the reeds."

As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, this pain of life will return again and again.

He whose thirty-six streams are strongly flowing in the channels of pleasure, the waves—his desires which are set on passion—will carry away that misguided man.

The channels run everywhere, the creeper of passion stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.

A creature's pleasures are extravagant and luxurious; given up to pleasure and deriving happiness, men undergo again and again birth and decay.

Beset with lust, men run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.

Beset with lust, men run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.

He who, having got rid of the forest of lust (after having reached Nirvana), gives himself over to forest-life (to lust), and who, when free from the forest (from lust), runs to the forest (to lust), look at that man! though free, he runs into bondage.

Wise people do not call that a strong fetter which is made of iron, wood, or hemp; passionately strong is the care for precious stones and rings, for sons and a wife.

That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving the pleasures of love behind.

Those who are slaves to passions, run down the stream of desires, as a spider runs down the web which he has made himself; when they have cut this, at last, wise people go onwards, free from cares, leaving all pain behind.

Give up what is before, give up what is behind, give up what is between, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.

If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.

If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful, he certainly will remove, nay, he will cut the fetter of Mara.

He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.

He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.

"I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom should I indicate as my teacher?"

The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.

Riches destroy the foolish, if they look not for the other shore; the foolish by his thirst for riches destroys himself, as if he were destroying others.

The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.

The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.

The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.

The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.



CHAPTER XXV

THE BHIKSHU

Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.

In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.

He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.

He who dwells in the law, delights in the law, meditates on the law, recollects the law: that Bhikshu will never fall away from the true law.

Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.

A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.

He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.

The Bhikshu who behaves with kindness, who is happy in the doctrine of Buddha, will reach the quiet place (Nirvana), happiness arising from the cessation of natural inclinations.

O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred, thou wilt go to Nirvana.

Cut off the five fetters, leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna—"saved from the flood."

Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure, that thou mayest not for thy heedlessness have to swallow the iron ball in hell, and that thou mayest not cry out when burning, "This is pain."

Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.

A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.

As soon as he has considered the origin and destruction of the elements of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).

And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.