The Elephant – Gautam Buddha

Silently shall I endure 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, viz. on his own well-tamed self.

The elephant called Dhanapalaka, his temples running with sap,
and 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 wash, 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 an 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

The Saint – Gautam Buddha

There is no suffering for the one
who has completed the journey,
who is freed from sorrow,
who has freed oneself on all sides,
who has thrown off all chains.

The thoughtful exert themselves;
they do not delight in a home;
like swans who have left their lake,
they leave their house and home.

Those who have no accumulations, who eat properly,
who have perceived release and unconditioned freedom,
their path is difficult to understand,
like that of birds in the sky.

Those whose passions are stilled,
who are indifferent to pleasure,
who have perceived release and unconditioned freedom,
their path is difficult to understand,
like that of birds in the sky.

Even the gods admire one whose senses are controlled,
like horses well tamed by the driver,
who is free from pride and free from appetites.
Such a dutiful one who is tolerant like the earth,
who is firm like a pillar,
who is like a lake without mud:
no new births are in store for this one.

One’s thought is calm;
calm is one’s word and one’s action
when one has obtained freedom by true knowledge
and become peaceful.
The one who is free from gullibility,
who knows the uncreated, who has severed all ties,
removed all temptations, renounced all desires,
is the greatest of people.

In a village or in a forest, in a valley or on the hills,
wherever saints live, that is a place of joy.
Forests are delightful; where others find no joy,
there the desireless will find joy,
for they do not seek the pleasures of the senses.

The Awakened – Gautam Buddha

The one whose conquest cannot be conquered again,
into whose conquest no one in this world enters,
by what track can you lead that one,
the awakened, the omniscient, the trackless?

The one whom no desire
with its snares and poisons can lead astray,
by what track can you lead that one,
the awakened, the omniscient, the trackless?

Even the gods emulate those who are awakened and aware,
who are given to meditation, who are wise,
and who find joy in the peace of renunciation.

It is difficult to be born as a human being;
difficult is the life of mortals;
difficult is the hearing of the true path;
difficult is the awakening of enlightenment.

Not to do wrong, to do good, and to purify one’s mind,
that is the teaching of the awakened ones.
The awakened call patience the highest sacrifice;
the awakened declare nirvana the highest good.

The one who strikes others is not a hermit;
one is not an ascetic who insults others.
Not to blame, not to strike,
to live restrained under the law,
to be moderate in eating, to live alone,
and to practice the highest consciousness–
this is the teaching of the awakened ones.

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

People driven by fear go for refuge
to mountains and forests, to sacred groves and shrines.
That is not a safe refuge; that is not the best refuge.
After having got to that refuge,
a person is not delivered from all pains.

Whoever takes refuge with the awakened one,
the truth, and the community,
who with clear understanding perceives the four noble truths:
namely suffering, the origin of suffering,
the cessation of suffering, and the eightfold holy way
that leads to the cessation of suffering,
that is the safe refuge; that is the best refuge;
having gone to that refuge,
a person is delivered from all pains.

A person of true vision is not easy to find;
they are not born everywhere.
Wherever such a sage is born, the people there prosper.
Blessed is the arising of the awakened;
blessed is the teaching of the truth;
blessed is the harmony of the community;
blessed is the devotion of those who live in peace.

Whoever gives reverence to those worthy of reverence,
whether the awakened or their disciples,
those who have overcome the army
and crossed the river of sorrow,
whoever gives reverence to such as have found deliverance
and are free of fear,
their merit cannot be measured by anyone.

The World – Gautam Buddha

Do not follow a bad law.
Do not live in thoughtlessness.
Do not follow wrong ideas.
Do not be attached to the world.

Arise; do not be thoughtless.
Follow the path of virtue.
The virtuous rest in bliss in this world and in the next.
Follow the path of virtue; do not follow the wrong path.
The virtuous rest in bliss in this world and in the next.

Look upon the world as a bubble;
look on it as a mirage.
Whoever looks thus upon the world
is not seen by the sovereign of death.
Come, look at this world resembling a painted royal chariot.
The foolish are immersed in it,
but the wise are not attached to it.

The one who formerly was thoughtless
and afterwards became conscientious
lights up this world like the moon when freed from a cloud.
The one whose wrong actions are eradicated by good conduct
lights up this world like the moon when freed from a cloud.

This world is blinded; only a few can see here.
Like birds escaped from the net, a few go to heaven.
The swans go on the path of the sun;
miraculously they fly through the sky.
The wise are led out of this world,
when they have conquered Mara and the tempter’s armies.

Whoever violates the one law, who speaks lies,
and scoffs at another world,
there is no wrong that one will not do.

Misers do not go to the world of the gods;
only fools do not praise liberality;
the wise find joy in generosity,
and because of it become blessed in the other world.

Better than sovereignty over the earth,
better than going to heaven,
better than dominion over all the worlds
is the reward of reaching the stream.

The Fool – Gautam Buddha

Lord Gautam Buddha

Lord Gautam Buddha 563 BCE – 480 BCE

 

Long is the night to one who is awake.
Long is ten miles to one who is tired.
Long is the cycle of birth and death
to the fool who does not know the true path.

If a traveller does not meet with one who is better or equal,
let one firmly travel alone;
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.
One does not belong to oneself;
how much less sons and wealth?

The fool who knows one’s own folly,
is wise at least to that extent;
but the fool who thinks oneself wise is really a fool.

If a fool is associated with a wise person all one’s life,
the fool will not perceive the truth,
any more than a spoon will taste the soup.

If an intelligent person is associated with a wise person
for only one minute, one will soon perceive the truth,
just as the tongue does the taste of soup.

Fools of little understanding are their own worst enemies,
for they do wrong deeds which bear bitter fruits.
That action is not well done, which having been done,
brings remorse, whose result one receives crying with tears.
But that action is well done, which having been done,
does not bring remorse,
whose result one receives gladly and cheerfully.

As long as the wrong action does not bear fruit,
the fool thinks it is like honey;
but when it bears fruit, then the fool suffers grief.

Let a fool month after month
eat food with the tip of kusha grass;
nevertheless one is not worth one-sixteenth
of those who have understood the truth.

A wrong action, like newly drawn milk, does not turn soon;
smouldering, like fire covered by ashes, it follows the fool.
When the wrong action, after it has become known,
turns to sorrow for the fool,
then it destroys one’s brightness and splits the head.

Let the fool wish for reputation,
for precedence among the mendicants,
for authority in the convents,
for veneration among the people.

‘Let both the householders and the mendicants
think that this is done by me.
Let them always ask me
what should be done and what should not be done.’

Such is the wish of the fool
of increasing desire and pride.
One road leads to wealth; another road leads to nirvana.
Let the mendicant, the disciple of Buddha, learn this,
and not strive for honour but seek wisdom.

The Downward Course – Gautam Buddha

Gautam Buddha

Gautam Buddha 563 BCE – 480 BC

 

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 wreckless man gain who covets his neighbour’s wife,-a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.

There is bad reputation, 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 neighbour’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, all this brings 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 forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.

They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine,
enter the good path.

The Just – Gautam Buddha

Lord-Gautama-Buddha

Lord Gautam Buddha 563 BC – 480 BC

 

Whoever settles a matter by violence is not just.
The wise calmly considers what is right and what is wrong.
Whoever guides others by a procedure
that is nonviolent and fair
is said to be a guardian of truth, wise and just.

A person is not wise simply because one talks much.
Whoever is patient, free from hate and fear,
is said to be wise.

A person is not a supporter of justice
simply because one talks much.
Even if a person has learned little,
whoever discerns justice with the body
and does not neglect justice is a supporter of justice.

A person is not an elder
simply because one’s head is gray.
Age can be ripe, but one may be called ‘old in vain.’
The one in whom there is truth,
virtue, nonviolence, restraint, moderation,
whoever is free from impurity and is wise,
may be called an elder.

Mere talk or beauty of complexion does not make
an envious, greedy, dishonest person become respectable.
The one in whom all these are destroyed,
torn out by the very root,
who is free from hate and is wise, is called respectable.

Not by a shaven head does one who is undisciplined
and speaks falsely become an ascetic.
Can a person be an ascetic
who is still enslaved by desire and greed?
Whoever always quiets wrong tendencies, small or large,
is called an ascetic, because of having quieted all wrong.

A person is not a mendicant
simply because one begs from others.
Whoever adopts the whole truth is a mendicant,
not the one who adopts only a part.
Whoever is above good and bad and is chaste,
who carefully passes through the world in meditation,
is truly called a mendicant.

A person does not become a sage by silence,
if one is foolish and ignorant;
but the wise one, who, holding a scale,
takes what is good and avoids what is bad,
is a sage for that reason.
Whoever in this world weighs both sides
is called a sage because of that.

A person is not a noble,
because one injures living beings.
One is called noble,
because one does not injure living beings.

Not only by discipline and vows,
not only by much learning,
nor by deep concentration nor by sleeping alone
do I reach the joy of release which the worldly cannot know.
Mendicant, do not be confident
until you have reached the extinction of impurities.

The Thousands – Gautam Buddha

Lord Gautam Buddha

Lord Gautam Buddha 563 BCE – 480 BCE

 

Better than a thousand meaningless words
is one sensible word if hearing it one becomes peaceful.
Better than a thousand meaningless verses
is one word of verse if hearing it one becomes peaceful.
Better than reciting one hundred verses of meaningless words
is one poem if hearing it one becomes peaceful.

If a person were to conquer in battle
a thousand times a thousand people,
if another conquers oneself,
that one is the greatest conqueror.

Conquering oneself is better than conquering other people;
not even a god, a spirit, nor Mara with Brahma,
could turn into a defeat the victory
of one who always practices the discipline of self-control.

If a person month after month for a hundred years
should sacrifice with a thousand offerings,
and if but for one moment that person paid reverence
to one whose soul is grounded in knowledge,
better is that reverence than a hundred years of sacrifices.

If a person for a hundred years
should worship Agni in the forest,
and if but for one moment that person paid reverence
to one whose soul is grounded in knowledge,
better is that reverence than a hundred years of worship.

Whatever a person sacrifices 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.
Reverence shown to the virtuous is better.
To the one who always reveres and respects the aged,
four things increase: life, health, happiness, and power.

Better than a hundred years
lived in vice and unrestrained
is living one day if a person is virtuous and contemplative.
Better than a hundred years
lived in ignorance and unrestrained
is living one day if a person is wise and contemplative.

Better than a hundred years
lived in idleness and weakness
is living one day if a person courageously makes effort.

Better than a hundred years
of not perceiving how things arise and pass away
is living one day if a person
does perceive how things arise and pass away.

Better than a hundred years
of not perceiving immortality
is living one day if a person does perceive immortality.

Better than a hundred years
of not seeing the supreme path
is living one day if a person does see the supreme path.

Self – Gautam Buddha

Gautam Buddha

Gautam Buddha 563 BCE – 480 BC

If a person holds oneself dear,
let one watch oneself carefully.
The wise should be watchful
during at least one of the three watches.

Let each person first direct oneself to what is right;
then let one teach others; thus the wise will not suffer.
If a person makes oneself as one teaches others to be,
then being well-controlled, that one might guide others,
since self-control is difficult.

Self is the master of self;
who else could be the master?
With self well-controlled
a person finds a master such as few can find.

The wrong done by oneself, born of oneself,
produced by oneself, crushes the fool,
just as a diamond breaks even a precious stone.
The one whose vice is great brings oneself down
to that condition where one’s enemy wishes one to be,
just as a creeper overpowers the entangled sala tree.
Bad actions and actions harmful to ourselves are easy to do;
what is beneficial and good, that is very difficult to do.

The fool who scorns the teaching of the saintly,
the noble, and the virtuous, and follows wrong ideas,
bears fruit to one’s own destruction,
like the fruits of the katthaka reed.

By oneself is wrong done; by oneself one suffers;
by oneself is wrong left undone; by oneself is one purified.
Purity and impurity come from oneself;
no one can purify another.

Let no one neglect one’s own duty
for the sake of another’s, however great;
let a person after one has discerned one’s own duty,
be always attentive to this duty.

Impurity – Gautam Buddha

You are now like a withered leaf; 

the messengers of death have come near you. 

You stand at the threshold of your departure. 

Have you made provision for your journey

Make yourself an island; work hard; be wise. 

When your impurities are purged and you are free from guilt, 

you will enter into the heavenly world of the noble ones.
Your life is coming to an end; 

you are in the presence of death. 

There is no rest stop on the way, 

and you have made no provision for your journey.
Make yourself an island; work hard; be wise; 

when your impurities are purged and you are free from guilt, 

you will not again enter into birth and old age.
As a smith removes the impurities from silver, 

so let the wise remove the impurities from oneself

one by one, little by little, again and again.
Just as rust from iron eats into it

though born from itself, 

so the wrong actions of the transgressor

lead one to the wrong path.
Dull repetition is the impurity of prayers; 

lack of repair is the impurity of houses; 

laziness is the impurity of personal appearance; 

thoughtlessness is the impurity of the watcher. 

Bad conduct is the impurity of a woman; 

stinginess is the impurity of the giver; 

wrong actions are the impurity of this world and the next. 

The worst impurity of all is the impurity of ignorance. 

Mendicants, throw off that impurity

and become free of all impurities.
Life seems easy for one who is shameless, 

who is a crowing hero, a mischief-maker, 

an insulting, impudent, and corrupt person. 

But life seems difficult for one who is modest, 

who always looks for what is pure, 

who is detached, quiet, clear, and intelligent.
Whoever destroys life, whoever speaks falsely, 

whoever in this world takes what is not given to them, 

whoever goes to another person’s spouse, 

and whoever gives oneself to drinking intoxicating liquors, 

even in this world they dig up their own roots. 

Know this, human, that the unrestrained are in a bad way. 

Do not let greed and wrong-doing bring you long suffering.
People give according to their faith

or according to their pleasure. 

Thus whoever worries about food and drink given to others

will find no peace of mind day or night. 

Whoever destroys that feeling, tearing it out by the root, 

will truly find peace of mind day and night.
There is no fire like lust, no chain like hate; 

there is no snare like folly, no torrent like craving. 

The faults of others are easy to see; 

our own are difficult to see. 

A person winnows others’ faults like chaff, 

but hides one’s own faults, 

like a cheater hides bad dice. 

If a person is concerned about the faults of others

and is always inclined to be offended, 

one’s own faults grow and one is far from removing faults.
There is no path in the sky; 

one does not become an ascetic outwardly. 

People delight in worldly pleasures;

the perfected ones are free from worldliness.
There is no path in the sky; 

one does not become an ascetic outwardly. 

No creatures are eternal, 

but the awakened ones are never shaken. 

Joy – Gautam Buddha

Let us live in joy, not hating those who hate us.

Among those who hate us, we live free of hate. 

Let us live in joy, 

free from disease among those who are diseased. 

Among those who are diseased, let us live free of disease. 

Let us live in joy, free from greed among the greedy. 

Among those who are greedy, we live free of greed. 

Let us live in joy, though we possess nothing. 

Let us live feeding on joy, like the bright gods.
Victory breeds hate, for the conquered is unhappy. 

Whoever has given up victory and defeat

is content and lives joyfully.
There is no fire like lust, no misfortune like hate; 

there is no pain like this body; 

there is no joy higher than peace.
Craving is the worst disease; 

disharmony is the greatest sorrow. 

The one who knows this truly

knows that nirvana is the highest bliss.
Health is the greatest gift; 

contentment is the greatest wealth; 

trusting is the best relationship; 

nirvana is the highest joy.
Whoever has tasted the sweetness

of solitude and tranquillity

becomes free from fear and sin

while drinking the sweetness of the truth. 

The sight of the noble is good; 

to live with them is always joyful.
Whoever does not see fools will always be happy. 

Whoever associates with fools suffers a long time. 

Being with fools, as with an enemy, is always painful.
Being with the wise, like meeting with family, is joyful. 

Therefore, one should follow the wise, the intelligent, 

the learned, the patient, the dutiful, the noble; 

one should follow the good and wise, 

as the moon follows the path of the stars. 

Miscellaneos – Gautam Buddha

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 scatheless, 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 scatheless, 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.
Whatever place a faithful, virtuous, celebrated, and wealthy man

chooses, there he is respected.
Good people shine from afar, like the snowy mountains; bad people

are not seen, like arrows shot by night.
He alone who, without ceasing, practises the duty of sitting

alone and sleeping alone, he, subduing himself, will rejoice in the

destruction of all desires alone, as if living in a forest. 

Old Age -Gautam Buddha 

Why is there laughter, why is there joy

while this world is always burning? 

Why do you not seek a light, 

you who are shrouded in darkness?

Consider this dressed-up lump covered with wounds, 

joined with limbs, diseased, and full of many schemes

which are neither permanent nor stable. 

This body is wearing out, a nest of diseases and frail; 

this heap of corruption falls apart; life ends in death.
What pleasure is there

for one who sees these white bones

like gourds thrown away in the autumn? 

A fortress is made out of the bones, 

plastered over with flesh and blood,

and in it lives old age and death, pride and deceit.
The glorious chariots of the kings wear out; 

the body also comes to old age; 

but the virtue of good people never ages; 

thus the good teach each other.
People who have learned little grow old like an ox; 

their flesh grows, but their knowledge does not grow.
I have run through a course of many births

looking for the maker of this dwelling and did not find it; 

painful is birth again and again. 

Now you are seen, the builder of the house; 

you will not build the house again. 

All your rafters are broken; your ridgepole is destroyed; 

your mind, set on the attainment of nirvana, 

has attained the extinction of desires.
People who have not practiced proper discipline

who have not acquired wealth in their youth, 

pine away like old cranes in a lake without fish. 

People who have not practiced proper discipline, 

who have not acquired wealth in their youth, 

lie like broken bows, sighing after the past. 

Poem – The Seeker – Gautam Buddha 

The SeekerRestraint 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, 

follows 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 acts with kindness, 

who is calm in the doctrine of Buddha, 

will reach the quiet place (Nirvana) , 

cessation of natural desires, and happiness. 
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 (senses) , 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 (khandha) 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. 
Let him live in charity, let him be perfect in his duties; then 

in the fulness of delight he will make an end of suffering. 
As the Vassika plant sheds its withered flowers, men should shed 

passion and hatred, O ye Bhikshus! 
The Bhikshu whose body and tongue and mind are quieted, who is 

collected, and has rejected the baits of the world, he is called quiet. 
Rouse thyself by thyself, examine thyself by thyself, thus self- 

protected and attentive wilt thou live happily, O Bhikshu! 
For self is the lord of self, self is the refuge of self; 

therefore curb thyself as the merchant curbs a good horse. 
The Bhikshu, full of delight, who is calm in the doctrine of 

Buddha will reach the quiet place (Nirvana) , 

cessation of natural desires, and happiness. 
He who, even as a young Bhikshu, 

applies himself to the doctrine of Buddha, 

brightens up this world, 

like the moon when free from clouds.

Poem – The Wise – Gautam Buddha 

If you see a wise person who shows you your faults, 

who shows what is to be avoided, 

follow that wise person 

as you would one who reveals hidden treasures; 

you will be better not worse for following that one. 

Let one admonish; let one teach; let one forbid the wrong; 

and one will be loved by the good and hated by the bad. 
Do not have wrong-doers for friends; 

do not have despicable people for friends; 

have virtuous people for friends; 

have for friends the best people. 
Whoever drinks in the truth 

lives happily with a serene mind. 

The wise are joyful in the truth 

revealed by the noble ones. 
Engineers of canals guide the water; 

fletchers make the arrow straight; 

carpenters shape the wood; 

the wise mould themselves. 
As a solid rock is not shaken by the wind, 

so the wise are not shaken by blame and praise. 

As a deep lake is clear and calm, 

so the wise become tranquil after they listened to the truth. 
Good people walk on regardless of what happens to them. 

Good people do not babble on about their desires. 

Whether touched by happiness or by sorrow, 

the wise never appear elated or depressed. 
Whoever for one’s sake or for another’s, 

does not wish for a son or wealth or power, 

and if one does not wish for success by unfair means, 

that one certainly is virtuous, wise, and holy. 
Few are those people who reach the farther shore; 

the other people here run along this shore. 

But those who, when the truth has been taught to them,

follow the truth, will pass over the dominion of death, 

however difficult to cross. 
Leaving behind the path of darkness 

and following the path of light, 

let the wise person go from home to a homeless state, 

in retirement looking for enjoyment 

where enjoyment seemed difficult. 

Letting go of all pleasures, calling nothing one’s own, 

let the wise cleanse oneself 

from all the troubles of the mind. 
Those whose minds are well grounded 

in the elements of enlightenment, 

who without clinging to anything 

find joy in freedom from attachment, 

whose appetites have been conquered, 

and who are full of light, 

they are free in this world.

Poem – The Twin Verses – Gautam Buddha 

What we are is the result of what we have thought, 

is built by our thoughts, is made up of our thoughts. 

If one speaks or acts with an impure thought, 

suffering follows one, 

like the wheel of the cart follows the foot of the ox. 
What we are is the result of what we have thought, 

is built by our thoughts, is made up of our thoughts. 

If one speaks or acts with a pure thought, 

happiness follows one, 

like a shadow that never leaves. 
‘They insulted me; they hurt me; 

they defeated me; they cheated me.’ 

In those who harbour such thoughts, 

hate will never cease. 
‘They insulted me; they hurt me; 

they defeated me; they cheated me.’ 

In those who do not harbour such thoughts, 

hate will cease. 
For hate is never conquered by hate. 

Hate is conquered by love. 

This is an eternal law. 

Many do not realise that we must all come to an end here; 

but those who do realise this, end their quarrels at once. 
Whoever lives only for pleasures, 

with senses uncontrolled, 

immoderate in eating, lazy, and weak, 

will be overthrown by Mara, 

like the wind throws down a weak tree. 
Whoever lives not for pleasures, 

with senses well controlled, 

moderate in eating, has faith and the power of virtue, 

will not be overthrown by Mara, 

any more than the wind throws down a rocky mountain.
Whoever would put on the yellow robe 

without having cleansed oneself from impurity, 

disregarding self-control and truth, 

is not deserving of the yellow robe. 
But whoever has cleansed oneself from impurity, 

is well grounded in all the virtues, 

and is possessed of self-control and truth, 

is deserving of the yellow robe. 
Those who imagine truth in untruth 

and see untruth in truth 

never arrive at truth but follow vain desires. 

Those who know truth as truth and untruth as untruth 

arrive at truth and follow true desires. 
As rain makes its way into a badly roofed house, 

so passion makes its way into an unreflecting mind. 

As rain does not make its way into a well roofed house,

so passion does not make its way into a reflecting mind. 
Wrong-doers grieve in this world, 

and they grieve in the next; they grieve in both. 

They grieve and are afflicted 

when they see the wrong they have done. 
The virtuous find joy in this world, 

and they find joy in the next; they find joy in both. 

They find joy and are glad 

when they see the good they have done. 
Wrong-doers suffer in this world, 

and they suffer in the next; they suffer in both. 

They suffer when they think of the wrong they have done. 

They suffer even more when going on the wrong path. 
The virtuous are happy in this world, 

and they are happy in the next; they are happy in both. 

They are happy when they think of the good they have done. 

They are even happier when going on the good path. 
Even if the thoughtless can recite many of the scriptures, 

if they do not act accordingly, 

they are not living the holy life, 

but are like a cowherd counting the cows of others. 
Even if the faithful can recite 

only a few of the scriptures, 

if they act accordingly, 

having given up passion, hate, and folly, 

being possessed of true knowledge and serenity of mind, 

craving nothing in this world or the next, 

they are living the holy life.

Poem – Punishment – Gautam Buddha 

Everyone trembles at punishment; everyone fears death. 

Likening others to oneself, 

one should neither kill nor cause killing. 
Everyone trembles at punishment; everyone loves life. 

Likening others to oneself, 

one should neither kill nor cause killing. 
Whoever seeking one’s own happiness 

inflicts pain on others who also want happiness 

will not find happiness after death. 
Whoever seeking one’s own happiness 

does not inflict pain on others who also want happiness

will find happiness after death. 
Do not speak anything harsh. 

Those who are spoken to will answer you. 

Angry talk is painful, and retaliation will touch you. 

If you make yourself as still as a broken gong, 

you have attained nirvana, for anger is not known to you. 
Just as a cowherd with a staff 

drives the cows into the pasture, 

so old age and death drive the life of living beings. 
A fool committing wrong actions does not know 

that the stupid person burns through one’s own deeds, 

like one burned by fire. 
Whoever inflicts punishment 

on those who do not deserve it 

and offends against those who are without offense 

soon comes to one of these ten states: 

cruel suffering, infirmity, injury of the body, fearful pain, 

or mental loss, or persecution from the ruler, 

or a fearful accusation, loss of relations, 

or destruction of possessions, 

or lightning fire burning one’s houses, 

and when one’s body is destroyed the fool goes to hell. 
Neither nakedness nor matted hair nor mud 

nor fasting nor lying on the ground 

nor rubbing with dust nor sitting motionless 

purify a mortal who is not free from doubt and desire. 
Whoever though dressed in fine clothes, lives peacefully, 

is calm, controlled, restrained, pure, 

and does not hurt any other beings, 

that one is holy, an ascetic, a mendicant. 
Is there in the world anyone 

who is so restrained by modesty 

that they avoid blame like a trained horse avoids the whip? 

Like a trained horse when touched by a whip, 

be strenuous and eager, and by faith, by virtue, by energy, 

by meditation, by discernment of the truth 

you will overcome this great sorrow, 

perfected in knowledge, behaviour, and mindfulness. 
Engineers of canals guide the water; 

fletchers make the arrow straight; 

carpenters shape the wood; 

good people mould themselves.

Poem – The Brahmin – Gautam Buddha 

Stop the stream valiantly, drive away the desires, O Brahmana! 

When you have understood the destruction of all that was made, 

you will understand that which was not made. 
If the Brahmana has reached the other shore in both laws (in restraint and contemplation), 

all bonds vanish from him who has obtained knowledge. 
He for whom there is neither this nor that shore, nor both, him, 

the fearless and unshackled, I call indeed a Brahmana. 
He who is thoughtful, blameless, settled, dutiful, without

passions, and who has attained the highest end, 

him I call indeed a Brahmana. 
The sun is bright by day, the moon shines by night, the warrior 

is bright in his armour, the Brahmana is bright in his meditation; 

but Buddha, the Awakened, is bright with splendour day and night. 
Because a man is rid of evil, therefore he is called Brahmana; 

because he walks quietly, therefore he is called Samana; 

because he has sent away his own impurities, 

therefore he is called Pravragita (Pabbagita, a pilgrim). 
No one should attack a Brahmana, but no Brahmana (if attacked) 

should let himself fly at his aggressor! Woe to him who strikes a 

Brahmana, more woe to him who flies at his aggressor!
It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; 

when all wish to injure has vanished, pain will cease. 
Him I call indeed a Brahmana who does not offend by body, word, 

or thought, and is controlled on these three points. 
After a man has once understood the law as taught by the Well- 

awakened (Buddha), let him worship it carefully, 

as the Brahmana worships the sacrificial fire. 
A man does not become a Brahmana by his platted hair, by his 

family, or by birth; in whom there is truth and righteousness, 

he is blessed, he is a Brahmana. 
What is the use of platted hair, O fool! what of the raiment of 

goat-skins? Within thee there is ravening, 

but the outside thou makest clean. 
The man who wears dirty raiments, who is emaciated and covered 

with veins, who lives alone in the forest, 

and meditates, him I call indeed a Brahmana. 
I do not call a man a Brahmana because of his origin or of his 

mother. He is indeed arrogant, and he is wealthy: but the poor, who 

is free from all attachments, him I call indeed a Brahmana. 
Him I call indeed a Brahmana who has cut all fetters, who never 

trembles, is independent and unshackled. 
Him I call indeed a Brahmana who has cut the strap and the thong, 

the chain with all that pertains to it, 

who has burst the bar, and is awakened. 
Him I call indeed a Brahmana who, though he has committed no 

offence, endures reproach, bonds, and stripes, 

who has endurance for his force, and strength for his army. 
Him I call indeed a Brahmana who is free from anger, dutiful, 

virtuous, without appetite, who is subdued, 

and has received his last body. 
Him I call indeed a Brahmana who does not cling to pleasures, 

like water on a lotus leaf, 

like a mustard seed on the point of a needle. 
Him I call indeed a Brahmana who, even here, knows the end of his 

suffering, has put down his burden, and is unshackled. 
Him I call indeed a Brahmana whose knowledge is deep, 

who possesses wisdom, 

who knows the right way and the wrong, 

and has attained the highest end. 
Him I call indeed a Brahmana who keeps aloof both from laymen and 

from mendicants, who frequents no houses, and has but few desires. 
Him I call indeed a Brahmana who finds no fault with other 

beings, whether feeble or strong, 

and does not kill nor cause slaughter. 
Him I call indeed a Brahmana who is tolerant with the intolerant, 

mild with fault-finders, and free from passion among the passionate. 
Him I call indeed a Brahmana from whom anger and hatred, pride 

and envy have dropt like a mustard seed from the point of a needle. 
Him I call indeed a Brahmana who utters true speech, instructive 

and free from harshness, so that he offend no one. 
Him I call indeed a Brahmana who takes nothing in the world that 

is not given him, be it long or short, small or large, good or bad. 
Him I call indeed a Brahmana who fosters no desires for this 

world or for the next, has no inclinations, and is unshackled. 
Him I call indeed a Brahmana who has no interests, and when he 

has understood (the truth), does not say How, how? 

and who has reached the depth of the Immortal. 
Him I call indeed a Brahmana who in this world is above good and evil, 

above the bondage of both, free from grief from sin, and from impurity. 
Him I call indeed a Brahmana who is bright like the moon, pure, 

serene, undisturbed, and in whom all gaiety is extinct. 
Him I call indeed a Brahmana who has traversed this miry road, 

the impassable world and its vanity, who has gone through, and reached 

the other shore, is thoughtful, guileless, free from doubts, free from 

attachment, and content. 
Him I call indeed a Brahmana who in this world, leaving all desires, 

travels about without a home, and in whom all concupiscence is extinct. 
Him I call indeed a Brahmana who, leaving all longings, travels 

about without a home, and in whom all covetousness is extinct. 
Him I call indeed a Brahmana who, after leaving all bondage to men, 

has risen above all bondage to the gods, and is free from all and every bondage. 
Him I call indeed a Brahmana who has left what gives pleasure and 

what gives pain, who is cold, and free from all germs (of renewed 

life), the hero who has conquered all the worlds. 
Him I call indeed a Brahmana who knows the destruction and the 

return of beings everywhere, who is free from bondage, welfaring 

(Sugata), and awakened (Buddha). 
Him I call indeed a Brahmana whose path the gods do not know, 

nor spirits (Gandharvas), nor men, 

whose passions are extinct, and who is an Arhat (venerable). 
Him I call indeed a Brahmana who calls nothing his own, whether 

it be before, behind, or between, 

who is poor, and free from the love of the world. 
Him I call indeed a Brahmana, the manly, the noble, the hero, the 

great sage, the conqueror, the impassible, the accomplished, the awakened. 
Him I call indeed a Brahmana who knows his former abodes, who 

sees heaven and hell, has reached the end of births, is perfect in 

knowledge, a sage, and whose perfections are all perfect.

Poem – Old Age – Gautam Buddha 

Lord Gautam Buddha  563 BC - 480 BC

Lord Gautam Buddha
563 BC – 480 BC


Why is there laughter, why is there joy 

while this world is always burning? 

Why do you not seek a light, 

you who are shrouded in darkness? 
Consider this dressed-up lump covered with wounds, 

joined with limbs, diseased, and full of many schemes 

which are neither permanent nor stable. 

This body is wearing out, a nest of diseases and frail; 

this heap of corruption falls apart; life ends in death. 
What pleasure is there 

for one who sees these white bones 

like gourds thrown away in the autumn? 

A fortress is made out of the bones, 

plastered over with flesh and blood, 

and in it lives old age and death, pride and deceit. 
The glorious chariots of the kings wear out; 

the body also comes to old age; 

but the virtue of good people never ages; 

thus the good teach each other. 
People who have learned little grow old like an ox; 

their flesh grows, but their knowledge does not grow. 
I have run through a course of many births 

looking for the maker of this dwelling and did not find it; 

painful is birth again and again. 

Now you are seen, the builder of the house; 

you will not build the house again. 

All your rafters are broken; your ridgepole is destroyed; 

your mind, set on the attainment of nirvana, 

has attained the extinction of desires. 
People who have not practiced proper discipline 

who have not acquired wealth in their youth, 

pine away like old cranes in a lake without fish. 

People who have not practiced proper discipline, 

who have not acquired wealth in their youth, 

lie like broken bows, sighing after the past.

Poem – Good And Bad – Gautam Buddha 

Lord Gautam Buddha 563 BCE - 480 BCE

Lord Gautam Buddha
563 BCE – 480 BCE


A person should hurry toward the good 

and restrain one’s thoughts from the bad. 

If a person is slow in doing good, 

one’s mind will find pleasure in wrong. 
If a person does what is wrong, let one not do it again. 

Let one not find pleasure in wrong. 

Painful is the accumulation of bad conduct. 
If a person does what is good, let one do it again. 

Let one find joy in it. 

Happiness is the result of good conduct. 
Even a wrong-doer sees happiness 

as long as one’s wrong action does not ripen; 

but when the wrong action has ripened, 

then does the wrong-doer see bad. 
Even a good person sees bad 

as long as one’s good action does not ripen; 

but when one’s good action has ripened, 

then the good person sees the good. 
Let no one underestimate evil, 

thinking, ‘It will not come near me.’ 

Even a water-pot is filled by the falling of drops of water. 

A fool becomes full of evil 

even if one gathers it little by little. 
Let no one underestimate good, 

thinking, ‘It will not come near me.’ 

Even a water-pot is filled by the falling of drops of water. 

A wise person becomes full of goodness 

even if one gathers it little by little. 
Let a person avoid wrong actions, as a merchant, 

who has few companions and carries much wealth, 

avoids a dangerous road; 

as a person who loves life avoids poison. 
Whoever has no wound on one’s hand 

may touch poison with that hand; 

poison does not affect one who has no wound; 

nor does evil one who does no wrong. 
Whoever does wrong to an innocent person 

or to one who is pure and harmless, 

the wrong returns to that fool 

just like fine dust thrown against the wind. 
Some people are born again in the womb; 

wrong-doers go to hell; 

the good go to heaven; 

those free from worldly desires attain nirvana. 
Neither in the sky nor in the middle of the ocean 

nor by entering the caves of mountains 

is there known a place on earth 

where a person can escape from a wrong action. 
Neither in the sky nor in the middle of the ocean 

nor by entering the caves of mountains 

is there known a place on earth 

where a person can escape from death.

Poem – Flowers – Gautam Buddha 

Lord Gautam Buddha  563 BC - 480 BC

Lord Gautam Buddha
563 BC – 480 BC


Who shall conquer this world 
and the world of death and the gods? 

Who shall find the clear path of truth, 

as a skillful person finds the flower? 
The wise student will conquer this world 

and the world of death and the gods. 

The wise student will find the clear path of truth, 

as a skillful person finds the flower. 
Whoever knows that this body is like foam 

and has learned that its nature is a mirage, 

will break the flourishing arrows of Mara 

and never see the king of death. 
Death carries off a person who is gathering flowers, 

whose mind is distracted, 

like a flood carries off a sleeping village. 

Death terminates a person who is gathering flowers, 

whose mind is distracted, 

before one is even satiated in pleasures. 
As the bee collects nectar and departs 

without harming the flower or its colour or scent, 

so let the sage live in a village. 

Not the faults of others 

nor their errors of commission or omission, 

but one’s own errors and omissions should the sage consider. 
Like a beautiful flower, full of colour, but without scent, 

are the fine but fruitless words 

of those who do not act accordingly. 

But like a beautiful flower, full of colour and full of scent,

are the fine and fruitful words 

of those who do act accordingly. 
As many kinds of garlands 

can be made from a heap of flowers, 

so many good works may be achieved by a mortal after birth. 

The scent of flowers does not travel against the wind, 

not even that of sandalwood, rose-bay or jasmine, 

but the fragrance of good people 

travels even against the wind. 

A good person pervades everywhere. 
Sandalwood or rose-bay or lotus or jasmine– 

among these perfumes, the perfume of virtue is unsurpassed. 

Limited is the scent of rose-bay or sandalwood; 

but the perfume of the virtuous 

rises up to the gods as the highest. 
Mara never crosses the path of those who are virtuous,

who live without thoughtlessness, 

and who are liberated by true knowledge. 

Just as on a heap of rubbish thrown upon the highway 
the lotus will grow sweetly fragrant, delighting the soul, 

so also among those who are like rubbish 

the wise student of the truly enlightened Buddha 

shines brightly with wisdom above the blinded crowd.

Poem – Awareness – Gautam Buddha 

Gautam Buddha   563 BCE -  480 BC

Gautam Buddha
563 BCE – 480 BC


Awareness is the path of immortality; 

thoughtlessness is the path of death. 

Those who are aware do not die. 

The thoughtless are as if dead already. 
The wise having clearly understood this, 

delight in awareness 

and find joy in the knowledge of the noble ones. 

These wise ones, meditative, persevering, 

always using strong effort, 

attain nirvana, the supreme peace and happiness. 
If a person is awake, aware, mindful, pure, considerate,

self-restrained, and lives according to duty, 

that person’s glory will increase. 

By awakening, by awareness, by restraint and control, 

the wise may make for oneself 

an island which no flood can overwhelm. 
Fools follow after vanity, are ignorant and careless. 

The wise keep awareness as their best treasure. 

Do not follow after vanity 

nor after sensual pleasure nor lust. 
Whoever meditates with awareness obtains great joy. 

When the wise conquer thoughtlessness by awareness, 

climbing the terraced heights of wisdom, 

free from sadness viewing the sad crowd below, 

they gaze upon the fools, like one on the mountain peak 

gazes upon those standing on the plain. 
Aware among the thoughtless, awake among the sleepy, 

the wise advances, like a racehorse leaves behind the slow. 

By awareness Indra rose to become chief of the gods. 

People praise awareness; thoughtlessness is always blamed. 
A mendicant who finds joy in awareness, 

who looks with fear on thoughtlessness, 

moves about like fire, 

burning all restrictions, small or large. 

A mendicant who finds joy in awareness, 

who looks with fear on thoughtlessness, 

cannot fall away, but is close to nirvana.

Poem – Anger – Gautam Buddha 

Lord Gautam Buddha 563 BCE - 480 BCE

Lord Gautam Buddha
563 BCE – 480 BCE


Give up anger; renounce pride; 

transcend all worldly attachments. 

No sufferings touch the person 

who is not attached to name and form, 

who calls nothing one’s own. 

Whoever restrains rising anger like a chariot gone astray, 

that one I call a real driver; 

others merely hold the reins. 
Overcome anger by love; overcome wrong by good; 

overcome the miserly by generosity, and the liar by truth. 

Speak the truth; do not yield to anger; 

give even if asked for a little. 

These three steps lead you to the gods. 
The wise who hurt no one, who always control their body, 

go to the unchangeable place, 

where, once they have gone, they suffer no more. 

Those who are always aware, who study day and night,

who aspire for nirvana, their passions will come to an end. 
This is an old saying, Atula, not just from today: 

‘They blame the person who is silent; 

they blame the person who talks much; 

they also blame the person who talks in moderation; 

there is no one on earth who is not blamed.’ 

There never was, nor ever will be, nor is there now 

anyone who is always blamed or anyone who is always praised. 
But the one whom those who discriminate praise 

continually day after day as without fault, 

wise, rich in knowledge and virtue, 

who would dare to blame that person, 

who is like a gold coin from the Jambu river? 

That one is praised even by the gods, even by Brahma.
Be aware of bodily anger and control your body. 

Let go of the body’s wrongs 

and practice virtue with your body. 
Be aware of the tongue’s anger and control your tongue. 

Let go of the tongue’s wrongs 

and practice virtue with your tongue. 
Be aware of the mind’s anger and control your mind. 

Let go of the mind’s wrongs 

and practice virtue with your mind. 
The wise who control their body, 

who control their tongue, 

the wise who control their mind are truly well controlled.

Poem – Thirst – Gautam Buddha 

Lord Gautam Buddha 563 BCE - 480 BCE

Lord Gautam Buddha
563 BCE – 480 BCE


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 thirst overcomes, full of poison, in this 

world, his sufferings increase like the abounding Birana grass. 
He who overcomes this fierce thirst, difficult to be conquered in 

this world, sufferings fall off from him, 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, the pain (of life) will return again and again. 
He whose thirst running towards pleasure is exceeding strong in 

the thirty-six channels, the waves will carry away that misguided man, 

viz. his desires which are set on passion. 
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; sunk in 

lust and looking for pleasure, men undergo (again and again) birth and decay. 
Men, driven on by thirst, run about like a snared hare; held in 

fetters and bonds, they undergo pain for a long time, again and again. 
Men, driven on by thirst, 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) (i.e. after having 

reached Nirvana) gives himself over to forest-life (i.e. to lust), and 

who, when removed from the forest (i.e. from lust), runs to the forest 

(i.e. 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; far stronger 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 desires and pleasures behind. 
Those who are slaves to passions, run down with 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 leave the world free 

from cares, leaving all affection behind. 
Give up what is before, give up what is behind, give up what is 

in the middle, 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 (the impurity of the body, &c.), 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 shall I teach?’ 
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. 
Pleasures destroy the foolish, if they look not for the other 

shore; the foolish by his thirst for pleasures destroys himself, as if 

he were his own enemy. 
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.

Poem – Thought – Gautam Buddha 

Gautam Buddha   563 BCE -  480 BC

Gautam Buddha
563 BCE – 480 BC


As fletchers make their arrows straight, the wise make straight their wavering and unsteady thought, 

which is difficult to guard and difficult to restrain. 

Like a fish taken from its watery home 

and thrown on the dry ground, 

our thought quivers all over 

in order to escape the dominion of Mara 

It is good to control the mind, 

which is difficult to restrain, fickle, and wandering. 

A tamed mind brings happiness. 

Let the wise guard their thoughts, 

which are difficult to perceive, tricky, and wandering. 

Thoughts well guarded bring happiness. 

Those who restrain their mind, 

which travels far alone without a body, hiding in a cave,

will be free from the restrictions of death. 
If a person’s mind is unsteady, 

if it does not know the true path, 

if one’s peace of mind is troubled, 

wisdom is not perfected. 
There is no fear for the one whose thought is untroubled, 

whose mind is not confused, 

who has ceased to think of good and bad, 

who is aware. 
Knowing that this body is like a jar, 

and making one’s thought strong as a fortress, 

attack Mara with the weapon of wisdom, 

protect what is conquered and stay always aware. 

Before long, unfortunately, this body will lie on the earth, 

rejected, without consciousness, like a useless log. 
Whatever an enemy may do to an enemy, 

or a hater to a hater, 

a wrongly directed mind will do greater harm. 

Neither a mother nor a father 

nor any other relative will do so much; 

a well-directed mind will do us greater service