DHAMMAPADA (verses 85 & 86)
The Wise
Few, among humans, cross over the journey of rebirth to the farther shore called Nibbāna. The rest, the majority of people, only run about on this shore.
Those who act according to the perfectly taught Dhamma will reach Nibbāna, by crossing the realm of Māra, which is difficult to cross.
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Learn how to be 'Wise'
Devatā Saṁyutta | SN 1.13 Natthiputtasama Sutta
The Discourse About Nothing That Equals Children
This is as I heard. At one time the Blessed One was staying in the province of Sāvatthī, in Jeta’s park, at Anathapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s park, went up to the Blessed One, bowed, stood to one side, and recited this verse:
“There is no love that can be compared to the love for a child.
There is no wealth equal to the wealth of cattle.
There is no light like that of the sun.
Of waters, the ocean is incomparable.”
The Blessed One:
“There is no love like that for oneself.
There is no wealth equal to grain.
There is no light like that of wisdom.
Of waters, rain is incomparable.”
Sakka Saṁyutta
SN 11.14 Dallidda Suttaṁ
The Discourse about a Poor Man
This is how I heard. At one time, the Blessed One was staying in the province of Rājagaha in the Bamboo Garden, the Squirrels’ Reserve. There the Blessed One addressed the monks saying, “ Oh monks.” “Bhante,” those monks replied to the Blessed One.
“Monks, a long time ago, in this same province, there was a very poor and helpless beggar. He practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha. Having practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha, after death, at the breakup of the body, he was reborn among the Tāvatiṁsa gods. He outshone the other gods in regards to beauty and glory.
“Then monks, the Tāvatiṁsa gods became annoyed with him, criticized and insulted him saying, ‘It is wonderful indeed sirs! It is amazing indeed sirs! For before he became a god, he was a poor helpless beggar. After death, at the breakup of the body, he was reborn among the Tāvatiṁsa gods, and now he outshines the other gods in regards to beauty and glory.’
“Then, monks, Sakka, lord of the gods, told the Tāvatiṁsa gods: ‘Dear sirs, don’t insult this god. In the past, this young god was a human being. He practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha. Having developed faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha, after death he was reborn among the Tāvatiṁsa gods. He now outshines the other gods in regard to beauty and glory.’
“Then, monks, Sakka, lord of the gods, recited these verses, making the Tāvatiṁsa gods happy:
“When one has unshakable, well established faith in the Supreme Buddha and good virtue, praised by the noble ones;
‘‘When one has confidence in the community of monks and one understands the Dhamma, they say that one isn’t poor; his life is not meaningless.
‘‘Therefore the wise person, remembering the Buddha’s teachings, should be devoted to faith, virtue, confidence and realization of the Dhamma.”
Sotāpatti Saṁyutta
SN 55.61 – Vuḍḍhi Sutta
Increase of Wisdom
“Monks, when four factors are developed and cultivated, they lead to the increase of wisdom. What four? Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the increase of wisdom.”
*** wise consideration
When we consider wisely, we examine life and the world according to the Supreme Buddha’s teachings.
( in Pāli: yonisomanasikāra )
Sotāpatti Saṁyutta
SN 55.62 Vepulla Sutta
Great Wisdom
“Monks, when four factors are developed and cultivated, they lead to great wisdom. What four? Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to great wisdom.”
*** wise consideration
When we consider wisely, we examine life and the world according to the Supreme Buddha’s teachings.
( in Pāli: yonisomanasikāra )
SN 55.63 Mahāpañña Sutta: Widespread Wisdom
“Monks, when four factors are developed and cultivated, they lead to widespread wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.64 Puthupañña Sutta: Abundant Wisdom
“Monks, when four factors are developed and cultivated, they lead to abundant wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.65 Vipulapañña Sutta: Deep Wisdom
“Monks, when four factors are developed and cultivated, they lead to deep wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.66 Gambhīrapañña Sutta: Extraordinary Wisdom
“Monks, when four factors are developed and cultivated, they lead to extraordinary wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.67 Asāmantapañña Sutta: Vast Wisdom
“Monks, when four factors are developed and cultivated, they lead to vast wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.68 Paññābāhulla Sutta: Much Wisdom
“Monks, when four factors are developed and cultivated, they lead to much wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.69 Sīghapañña Sutta: Fast Wisdom
“Monks, when four factors are developed and cultivated, they lead to fast wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.70 Lahupañña Sutta: Rapid Wisdom
“Monks, when four factors are developed and cultivated, they lead to rapid wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.71 Hāsupañña Sutta: Joyful Wisdom
“Monks, when four factors are developed and cultivated, they lead to joyful wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.72 Javanapañña Sutta: Swift Wisdom
“Monks, when four factors are developed and cultivated, they lead to swift wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.73 Tikkhapañña Sutta: Sharp Wisdom
“Monks, when four factors are developed and cultivated, they lead to sharp wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.74 Nibbedhikapañña Sutta: Penetrating Wisdom
“Monks, when four factors are developed and cultivated, they lead to penetrating wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
Aṅguttara NikāyaAN 7.67 Nagarūpama Sutta
Well Protected Kingdom
“Monks, when a king’s kingdom is well protected by seven protective strategies and gets four kinds of necessities when needed, without trouble or difficulty, that kingdom cannot be captured by outside foes and enemies.
“With what seven protective strategies is a kingdom well protected?
1. “Firstly, a kingdom has a very tall tower with deep foundations, firmly grounded, extremely strong and unshakable. This is the first protective strategy with which a king’s kingdom is well protected, to guard its citizens and defeat outside enemies.
2. “Also, a kingdom has a trench that is deep and wide and filled with water and deadly crocodiles. This is the second protective strategy…
3. “Also, a kingdom has a wide, raised, patrol wall going all around. This is the third protective strategy…
4. “Also, a kingdom has multiple storages of weapons. This is the fourth protective strategy…
5. “Also, many kinds of armed forces reside in a kingdom, such as elephant riders, horse riders, cart riders, archers, bannermen, assembly officers, food servers, soldiers, commandos, special forces, and equipment suppliers. This is the fifth protective strategy…
6. “Also, a kingdom has a gatekeeper who is wise, experienced, and intelligent. He keeps strangers out and lets known people in. This is the sixth protective strategy…
7. “Also, a kingdom has a wall that’s high and wide, covered with cement. This is the seventh protective strategy with which a king’s kingdom is well protected, to guard its citizens and defeat outside enemies.
“With these seven protective strategies a kingdom is well protected.
“What are the four kinds of necessities the kingdom gets when needed, without trouble or difficulty?
1. “Firstly, a king’s kingdom has much hay, wood, and water stored up for the enjoyment, relief, and comfort of his citizens and to defeat outside enemies.
2. “Also, a king’s kingdom has much rice and barley stored up…
3. “Also, a king’s kingdom has much food such as sesame, mung bean, and black lentil stored up…
4. “Also, a king’s kingdom has much medicine—ghee, butter, oil, honey, sugar cubes, and salt—stored up for the enjoyment, relief, and comfort of his citizens and to defeat outside enemies.
“These are the four kinds of necessities the kingdom gets when needed, without trouble or difficulty.
“When a king’s kingdom is well protected by seven protective strategies and gets four kinds of necessities when needed, without trouble or difficulty, that kingdom cannot be captured by outside foes and enemies.
“In the same way, a noble disciple has seven good qualities, and he or she reaches the four stages of concentration. These jhānas lead to peace in the present life and to the attainment of a developed mind. A noble disciple gets these jhānas whenever he wants, without trouble or difficulty. Such a noble disciple who has seven good qualities and four jhānas cannot be captured by Māra, the Evil One.
“What are the seven good qualities that such a noble disciple has?
1. “Just as a kingdom has a very tall tower with deep foundations, firmly grounded, extremely strong and unshakable to guard its citizens and defeat outside enemies, in the same way a noble disciple has faith in the enlightenment of the Buddha: ‘The Buddha is liberated, self enlightened, gained true knowledge and lives a pure life, reached Nibbana, the knower of the world, the supreme trainer of beings, the teacher of gods and humans, the most generous one, the most fortunate one.’ A noble disciple with faith as his strong tower, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the first good quality he has.
2. “Just as a kingdom has a trench that is deep and wide and filled with water and deadly crocodiles… in the same way a noble disciple has shame of wrongdoing. He’s ashamed of wrongdoing by body, speech, and mind, and is ashamed of having any bad, unwholesome qualities. A noble disciple with shame of wrongdoing as his trench, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the second good quality he has.
3. “Just as a kingdom has a wide raised patrol wall going all around… in the same way a noble disciple has fear of wrongdoing. He’s afraid of wrongdoing by body, speech, and mind, and is afraid of any bad, unwholesome qualities. A noble disciple with fear of wrongdoing as his patrol wall, gives up the unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the third good quality he has.
4. “Just as a kingdom has multiple storehouses of weapons… in the same way a noble disciple has learned a lot of Dhamma. He remembers and memorizes what he’s learned. These teachings are excellent in the beginning, excellent in the middle, and excellent in the end, meaningful and well phrased, describing the complete pure path to Nibbana. He is very learned in such teachings, remembering them, reciting them, mentally examining them, and understanding the true meaning. A noble disciple with vast knowledge of the Dhamma as his weapon, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the fourth good quality he has.
5. “Just as many kinds of armed forces reside in a kingdom… in the same way a noble disciple is energetic. He lives with energy roused up for giving up unwholesome qualities and developing wholesome qualities. He is strong, dedicated, and not lazy in developing wholesome qualities. A noble disciple with energy as his armed forces, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the fifth good quality he has.
6. “Just as a kingdom has a gatekeeper who is wise, experienced, and intelligent, who keeps strangers out and lets known people in… in the same way a noble disciple is mindful. He has utmost mindfulness and alertness, and can remember and recall what was said and done long ago. A noble disciple with mindfulness as his gatekeeper, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the sixth good quality he has.
7. “Just as a kingdom has a wall that’s high and wide, covered with cement, to guard its citizens and defeat outside enemies, in the same way, a noble disciple is wise. He has the wisdom of seeing the arising and passing away of formations. This wisdom is noble, and leads to detachment and complete ending of suffering. A noble disciple with wisdom as his wall, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the seventh good quality he has. These are the seven good qualities that he has.
“And what are the four stages of concentration, the four jhānas, he gets whenever he wants, without trouble or difficulty that lead to peace in the present life and to the attainment of a developed mind?
1. “Just as a king’s kingdom has much hay, wood, and water stored up for the enjoyment, relief, and comfort of its citizens and to defeat outside enemies, in the same way, a noble disciple, abandoning worldly desires, and unwholesome qualities, enters and remains in the first stage of concentration, which has the happiness and pleasure born of letting go of hindrances. This concentration is born due to placing the mind on the meditation object and effort to keeping it connected with the object. This is for his own enjoyment, ease, and comfort, and for attaining Nibbana.
2. “Just as a king’s kingdom has much rice and barley stored up… in the same way, as the placing of the mind on the meditation object and effort to keeping it connected with the object are stilled, a noble disciple enters and remains in the second stage of concentration, which has the happiness and pleasure born of concentration. This has internal clarity and confidence, and a unified mind. This state of mind is free of placing the mind on the meditation object and effort to keeping it connected to the object. This is for his own enjoyment, relief, and comfort, and for attaining Nibbana.
3. “Just as a king’s kingdom has much food such as sesame, mung beans, and black lentils stored up… in the same way, due to non-clinging to happiness, a noble disciple enters and remains in the third stage of concentration, where he meditates with equanimity, mindful and aware, experiencing the bodily pleasure of which the noble ones declare, ‘Equanimous and mindful, one meditates joyfully.’ This is for his own enjoyment, relief, and comfort, and for attaining Nibbana.
4. “Just as a king’s kingdom has much medicine—ghee, butter, oil, honey, sugar cubes, and salt—stored up for the enjoyment, relief, and comfort of its citizens and to defeat outside enemies, in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth stage of concentration, without pain or pleasure, with pure equanimity and mindfulness. This is for his own enjoyment, relief, and comfort, and for attaining Nibbana.
“These are the four stages of concentration he gets whenever he wants, without trouble or difficulty that lead to peace in the present life and to the attainment of a developed mind.
“When a noble disciple has these seven good qualities, and the four stages of concentration which he attains whenever he wants, without trouble or difficulty that leads to peace in the present life and to the attainment of a developed mind, then such a noble disciple cannot be captured by Māra, the Evil One.”
ItivuttakaItv 16 Paṭhama Sekha Sutta
The Trainee
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:
“Monks, with regard to internal factors, I do not see another single factor so helpful as wise consideration for a monk who is a trainee, who has not yet attained liberation, but lives aspiring for the supreme security from bondage, Nibbāna. Monks, a monk who reflects according to the Dhamma abandons what is unwholesome and develops what is wholesome”.
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
For a monk who is a trainee there is no other factor as helpful for reaching the highest goal, liberation, as the factor of wise consideration.
The monk who reflects on the Dhamma wisely and strives diligently will attain the end of suffering, Nibbāna.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 41 Paññāparihāni Sutta
Decline of Wisdom
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, those beings who lack noble wisdom are completely failing from worldly and spiritual prosperity. They have to suffer in this life—troubled, distressed, and despaired—and rebirth in the plane of misery is to be expected, at the breakup of the body, after death.
Monks, those beings who develop noble wisdom, are growing in worldly and spiritual prosperity. They live happily in this present life—untroubled, unstressed, and undespaired—and rebirth in the plane of bliss is to be expected, at the breakup of the body, after death.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said,
Look at this world with its gods; lacking in wisdom and enveloped in mentality and materiality, beings have clung to their wrong views, thinking, ‘This is the only truth.’
The wisdom which leads to the penetration of the ending of birth and existence is the best thing in the world.
Gods and humans hold dear the Supreme Buddhas who are ever mindful, possessed of joyous wisdom, and bear their final bodies.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 46 Sikkhānisaṁsa Sutta
Benefits of Training
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:
“Monks, live experiencing the benefits of the Triple Training called virtue, concentration, and wisdom. Live with wisdom as the foremost leader in your life. Live with liberation as the end goal. Live with mindfulness as the mastering factor in your life.
Monks, when you live experiencing the benefits of the Triple Training, with wisdom as the foremost leader in your life, with liberation as the end goal, and with mindfulness as the mastering factor in your life, then one of two fruits is to be expected: liberation in this very life or, if there being some residual defilement, the fruit of non-returning.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The one who has completed the path to ultimate freedom is incapable of declining, lives with wisdom as the foremost leader, and sees the ending of rebirth. This, indeed, is a Sage bearing his final body. Abandoning conceit, he has gone beyond aging, I say.
Therefore, monks, always delight in meditation, live with a still mind, practice the Dhamma ardently, see the ending of rebirth, conquer Māra and his army, and become one who has gone beyond rebirth, aging, and death.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 47 Jāgariya Sutta
Wakefulness
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, a monk should meditate reducing sleep, live mindfully, with wise awareness, with a still mind, and with a rapturous mind. At proper occasions, he should contemplate with insight the wholesome qualities called thirty-seven enlightenment factors.
For a monk who meditates reducing sleep, lives mindfully and with wise awareness, with a still and rapturous mind, and at proper occasions contemplates with insight the wholesome qualities called thirty-seven enlightenment factors, one of two fruits is to be expected: liberation here, in this life or if there being some residual defilements, the fruit of non-returning.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
Those who meditate reducing sleep, listen to this! Those who are sleeping, wake up!
Wakefulness is better than sleep. For wakeful meditators, there is no fear.
Whoever meditates reducing sleep gains a still and rapturous mind and lives mindfully with wise awareness. At the proper occasions, he can contemplate with insight on the wholesome qualities called the thirty-seven enlightenment factors. With a unified mind he will destroy the darkness of ignorance.
Therefore, associate with a wakeful meditator. The ardent, intelligent, and meditative monk, having cut the fetters of rebirth and aging, realizes supreme Enlightenment here, in this very life.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 49 Diṭṭhigata Sutta
Overcome by Views
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, overcome by two views, some gods and humans adhere and some overreach; only those who are wise see the true nature with wisdom.
And how, monks, do some adhere? Monks, gods, and humans are stuck in existence, delight in existence, and enjoy existence. When the Dhamma is taught to them for the sake of the cessation of existence their minds do not take to it, are not pleased with it, do not settle on it, and they do not place confidence in the teaching. Monks, this is how some adhere.
How, monks, do some overreach? Some are troubled, ashamed, and disgusted by this very same existence and delight in non-existence (the view of extinction) thinking, “oh dear friends, how wonderful it is, that at the break-up of the body, after death, if this life is annihilated, destroyed, and does not exist after death—this is peaceful, this is excellent, this is reality!” Monks, this is how some overreach.
How, monks, do those who are wise see the true nature with wisdom?
In this case, a monk sees what has come to be dependent on causes as to be what has come to be dependent on causes. Having seen what has come to be as what has come to be, he practices for disenchantment, dispassion, and cessation of what has come to be. Monks, this is how those who are wise see the true nature with wisdom.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
Those, having seen what has come to be as what has come to be, pass beyond what has come to be. As a result of seeing things as they really are, they become liberated through the destruction of craving for existence.
The monk who has fully understood the five groups of clinging that have come to be is freed from craving for existence and non-existence. Since he has destroyed what has come to be, he never returns to repeated existence.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 54 Paṭhama Esanā Sutta
Search 1
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, there are three kinds of search. What three? The search for sensuality, the search for existence, and the search for a holy life. Monks, these are the three kinds of search.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The Buddha’s disciple with a still mind, with wise awareness, and with wise mindfulness understands searches and the arising of searches.
He also understands where searches cease (with the attainment of Nibbāna at passing away) and the noble path that leads to the destruction of searches. The monk who, having destroyed all types of search, is freed from the thirst of defilements and attains Nibbāna at passing away.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 86 Dhammānudhammapaṭipanna Sutta
Practice According to Dhamma
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, when referring to a monk who practices the Dhamma in accordance with the Dhamma, this is the proper way of defining, ‘practice according to the Dhamma.’ When speaking, he speaks only the Dhamma and does not speak things which are untrue. When thinking, he thinks only thoughts of the Dhamma and does not think of untrue things. At other times, he lives with equanimity, with clear mindfulness, and wise awareness.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The monk who dwells in the Dhamma, delights in the Dhamma, and reflects upon the Dhamma does not fall away from the Perfect Dhamma.
Whether walking, standing, sitting, or lying down, with the mind well-restrained he experiences great peace.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
DHAMMAPADA – Pandita Vagga
76. When the wise person sees your faults, he points them out and helps you to improve. It is as if he guides you to a hidden treasure. Associate with such a wise person. As a result, only good will come, not bad.
77. A noble friend advises you, instructs you, and restrains you from doing evil. Such a noble friend is pleasing to grateful people but displeasing to
the ungrateful.
78. Do not associate with evil friends. Do not associate wi
th people with evil intentions. Associate with noble friends. Associate with the best of people who are full of wholesome qualities.
79. The wise person tranquilises his mind through the realization
of Dhamma. He lives happily rejoicing in the Dhamma. He always delights in the true Dhamma taught by the noble ones.
80. Irrigators guide water to wherever it is needed. Arrow makers shape arrows to fit to task. Carpenters fashion wood for the desired design. The wise tame themselves in the same way.
81. As a solid mass of rock is not shaken by a storm, so too the wise are not moved by praise or blame.
82. As a deep lake that is clear and still, so too are the wise, having listened to the true Dhamma.
83. Noble people let go of desire for everything.
They do not speak deceptively in order to gain pleasures and desires. Touched by happiness or unhappiness, the wise show no elation or depression.
84. The wise person neither commits evil for his own sake nor for the sake of others. He neither desires children, nor wealth, nor kingdom unfaithfully. He does not desire any success by unrighteous means. He is indeed virtuous, wise, and righteous.
85. Few, among humans, cross over the journey of rebirth to the farther shore called Nibbāna. The rest, the majority of people, only run about on this shore.
86. Those who act according to the perfectly taught Dhamma will reach Nibbāna, by crossing the realm of Māra, which is difficult to cross.
87. The wise person abandons unwhol
esome things and cultivates wholesome things. Then, abandoning household life, that person becomes a monk or a nun and enters the solitude, which is hardly enjoyed by ordinary people.
88. The wise person seeks delight in solitude, abandoning sense pleasures. Heading towards ultimate purification, he cleanses himself of the things that defile the mind.
89. Liberated ones’ minds have reached full maturity in the enlightenment factors. Giving up all grasping, they delight in Nibbāna. Since they have destroyed impurities, they glow with wisdom. They are the ones who attain ultimate freedom in this world.
DHAMMAPADA – Bāla Vagga
60. Night is long for one lying awake. Seven miles is long for one exhausted. The journey of rebirth is long for fools who do not realize the true Dhamma.
61. You should find a friend who has better qualities than you or has equal qualities. If you do not find such a friend, with great determination, you should live alone. There is no friendship with fools.
62. The fool is occupied with worldly things saying, “I have children! I have wealth!” In reality, one’s self is not even one’s own. How then are children? How then is wealth?
63. The fool who knows his foolishness is wise to that extent. But a fool who considers himself wise is the one indeed to be called a fool.
64. Though a fool associates with a wise person for his entire life, he never understands the Dhamma like the spoon that never tastes the flavour of soup.
65. Though a wise person associates with a wise person only for a moment, he quickly realizes this Dhamma, like the tongue that tastes the flavour of the soup.
66. Fools with no wisdom act as their own enemies. They live doing much evil. Eventually, their evil deeds will bear bitter fruit.
67. No deed is good that one regrets having done. No deed is good if the result is to be experienced with weeping and a tear-streaked face.
68. A deed is good when one does not regret having done it. A deed is good if the result is to be experienced with joy and delight.
69. As long as the results of evil deeds have not ripened, the fool thinks doing evil is as sweet as honey. But when the evil deeds ripen, then the fool suffers greatly.
70. The foolish ascetic who eats food with the tip of a blade of grass, month after month, is not worth a sixtieth part of the lives of the liberated ones who have realized the Dhamma.
71. It is true that fresh milk curdles immediately, but the result of one’s evil deed does not ripen immediately. Rather, smoldering like fire covered by ashes, the result of the evil deed follows the fool looking for a chance to ripen.
72. The knowledge gained by the fool leads to his own ruin. He destroys his remaining goodness entirely. Finally, he cuts off his own head, namely his own wisdom.
73. The foolish monk always desires to gain honour from others. He seeks leadership over fellow monks. He is greedy for authority in the monasteries. He desires gifts and homage from householders.
74. The foolish monk thinks, “both householders and monks must seek advice only from me. In every task, they must follow my instructions.” These intentions only increase his evil wishes and pride.
75. The way to worldly gain, honour, fame, and praise is one thing. The way to Nibbāna is another. The monk, the disciple of the Buddha, clearly understands this distinction. Therefore, he does not delight in honour. His top priority is living in seclusion.
DHAMMAPADA – Dhammattha vagga
256. If a judge rules unfairly in a case he is not just. The wise person makes decisions by properly investigating both right and wrong.
257. He who does not judge a case unfairly, that wise person is protected by the Dhamma. He is called the one who is established in the Dhamma.
258. One is not wise only because one speaks a lot. If one does not cause fear in others, is devoid of hate, and is fearless, one can truly be called a wise person.
259. One is not an upholder of the Dhamma only because he preaches a lot. Having heard even a little, if one experiences the Dhamma personally and is never negligent of the Dhamma practice, one is indeed an upholder of the Dhamma.
260. Grey hair does not make a monk an elder. Someone ripe only in age is called “an old fool”.
261. If there is truthfulness, Dhamma, harmlessness, restraint, and self-control in a monk and if that wise monk has purged himself of defilements, that monk is called an elder.
262. Not through sweet voice or by good looks alone can one become a person of good character. If one is jealous, selfish, and deceitful, one does not become a person of good character.
263. But with bad qualities cut off, uprooted, and destroyed, one who is wise and has purged himself of bad qualities is called one of good character.
264. Not by shaven head does one become a monk. If one is devoid of virtue, untruthful, and filled with evil desires and greed, how could such a person be a monk?
265. One who has, in every way, subdued all evil, small and great is, for that reason, called a monk.
266. One is not a monk just because one lives on others’ alms. Nor does one become a monk by taking on evil ways.
267. Whoever in the Buddha’s path sets aside both merit and demerit, lives the chaste life, and goes through the world with true knowledge is called a monk.
268. Not by observing silence does an ignorant fool become a sage. The wise person selects what is good and avoids what is evil as if holding a balance-scale.
269. Whoever avoids evil, weighs the internal world and the external world with wisdom is, for that reason, called a sage.
270. Though people call one noble, one who harms beings is not noble. One is called noble because one is harmless to all beings.
271. Though you are dutiful, virtuous, knowledgeable in the Dhamma, have attained stillness of the mind, and live in far-away forest monasteries,
you should not think, through overestimation that you have completed the path.
272. Oh monk, there is this bliss of renunciation not experienced by the ordinary people. You also should think, “I will attain that bliss”. Do not trust this existence until you have attained liberation.
Aṅguttara NikāyaAN 9.3 Meghiya Sutta
The Monk Meghiya
This is as I heard from the Blessed One. Those days, the Blessed One was living in the province of Vālika, at Vālikā Mountain. Those days, Venerable Meghiya was his attendant. Then Venerable Meghiya went to the Blessed One and, having bowed down to him, stood to one side. As he was standing there he said to the Blessed One, “Bhante, I would like to go into Jantu Village for alms.”
“Then do, Meghiya, what you think is suitable.”
Then in the early morning, Venerable Meghiya wore his robe and carrying his bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the bank of the Kimikālā River. As he was walking up and down along the bank of the river to exercise his legs, he saw a pleasing, charming mango forest. Seeing it, the thought occurred to him: “How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.”
So Venerable Meghiya went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, in the early morning, I wore my robe and carrying my bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River. As I was walking up and down along the bank of the river to exercise my legs, I saw a pleasing, charming mango forest. Seeing it, the thought occurred to me: ‘How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.’ If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
When this was said, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”
A second time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and nothing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
A second time, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”
A third time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and noth
ing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
“Meghiya, as you are talking about meditation, what can I say? Do what you think is suitable.”
Then Venerable Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango forest. On arrival, having gone deep into the forest, he sat down at the root of a certain tree for the day’s abiding and began to meditate.
While Venerable Meghiya was staying in the mango forest, he was for the most part distrubed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to him, “How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.”
Emerging from his meditation in the late afternoon, he went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, while I was staying in the mango forest, I was for the most part disturbed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to me: ‘How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.’”
“Meghiya, there are five qualities that help to bring an immature mind to maturity. Which five?
1. The monk has noble friends, companions, and colleagues. This is the first quality that helps to bring an immature mind to maturity.
2. The monk is virtuous. He lives restrained in accordance with the Code of Discipline and practices courteous behaviour and rituals. He trains himself, having undertaken the precepts, sees danger in the slightest faults. This is the second quality that helps to bring an immature mind to maturity.
3. The monk gets to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. This is the third quality that helps to bring an immature mind to maturity.
4. The monk keeps his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He is determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities. This is the fourth quality that helps to bring an immature mind to maturity.
5. The monk is wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering. This is the fifth quality that helps to bring an immature mind to maturity.
“Meghiya, these are the five qualities that help to bring an immature mind to maturity.”
“Meghiya, when a
monk has noble friends, companions and colleagues, it is to be expected that he will be virtuous, will live restrained in accordance with the Code of Discipline and practice courteous behaviour and rituals. He will train himself, having undertaken the precepts, seeing danger in the slightest faults.
“When a monk has noble friends and colleagues, it is to be expected that he will get to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation.
“When a monk has noble friends, companions and colleagues, it is to be expected that he will keep his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He will be determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities.
“When a monk has noble friends, companions and colleagues, it is to be expected that he will be wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering.
“Meghiya, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop meditation on impurities of the body to abandon lust. He should develop loving kindness meditation to abandon hatred. He should develop mindfulness of in-and-out breathing to cut off distracting thoughts. He should develop the perception of impermanence to uproot the conceit, ‘I am.’ In the monk perceiving impermanence, the perception of non-self is well established. One perceiving non-self attains the uprooting of the conceit, ‘I am’. He attains Nibbāna in this very life.”
Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:
“Even though some thoughts are small and subtle, when followed they stir up the mind. The ignorant person gets scared by these thoughts. The result is that he will run here and there from life to life in this cycle of rebirth.
“The wise person with true knowledge comprehends these thoughts ardently. He restrains them mindfully. The enlightened person uproots all the stirring thoughts.”