dhp.360-382 Dhammapada

Restraint of eye is good, restraint of ear is good,
restraint of nose is good, restraint of tongue is good,
restraint of body is good, restraint of speech is good,
restraint of mind is good, restraint is everywhere good,
a monastic who is restrained everywhere is liberated from all suffering.

One who controls his hands, controls his feet,
controls his speech, controls the mind supreme,
with inner delight and composure,
solitary, content: that one is called a monastic.

That monastic who restrains the mouth, who speaks well, and who is modest,
who explains the meaning of the Dhamma, his speech is sweet.

The one who finds pleasure in the Dhamma, delights in Dhamma, reflects on Dhamma,
the monastic who remembers Dhamma, does not abandon the Good Dhamma.

One should not despise one’s own gains, one should not live envious of others,
the monastic who is envious of others does not attain concentration.

Even if a monastic gains little he should not despise his gains,
even the very gods praise the one of pure life who is diligent.

The one who does not have fondness at all for mind and body,
and who grieves not for what does not exist, is surely called a monastic.

That monastic who dwells in loving-kindness, with faith in Buddha’s dispensation,
should attain the state of peace, the joy in stilling of all conditions.

Please bail out this boat, monastic, when bailed out it will go lightly,
cutting off passion and hatred, from here one will go to Nibbāna.

One should cut off five, one should abandon five, one should cultivate five more,
the monastic who surmounts five attachments is called a flood-crosser.

Meditate, monastic, do not be heedless,
do not let your mind swirl around in strands of desire,
do not, heedless, swallow a hot iron ball,
do not, while burning, cry: ‘This is suffering.’

There is no concentration for one without wisdom, there is no wisdom for one without concentration,
the one who has both concentration and wisdom is indeed in the presence of Nibbāna.

For the one who has entered an empty place, a monastic with a peaceful mind,
there is superhuman delight from insight into true Dhamma.

Whoever has right mindfulness regarding the rise and fall of the components of mind and body
gains joy and happiness, that is the deathless state for the one who knows.

This is the very beginning for the wise monastic here:
contentment, guarding the senses, and restraint in the regulations.

One should resort to spiritual friends, ones of pure life, ones who are diligent,
one should be of friendly disposition, one who will be skilful in his conduct,
rejoicing frequently because of that, one will make an end to suffering.

Just as striped jasmine casts off its withered flowers,
so, monastics, cast off all passion and hatred.

Calm in body and calm in speech, having calmness and composure,
having thrown off worldly gain the monastic is called one at peace.

By oneself one should censure self, by oneself one should be controlled,
he who guards himself, mindful, will live happily, monastic.
Self is the protector of self, self is the refuge of self,
therefore one should restrain oneself, as a merchant his noble horse.

The monastic, having much happiness, with faith in the dispensation of the Buddha,
could attain to the state of peace, happy in the stilling of all conditions.

That young monastic who is devoted to the Buddha’s dispensation,
shines forth in this world, like the moon freed from a cloud.

Restraint of the eye is good.
Good is restraint of the ear.
Restraint of the nose is good.
Good is restraint of the tongue.

Restraint of the body is good.
Good is restraint of speech.
Restraint of the mind is good.
Good is restraint everywhere.
The monk, restrained in every way,
Is released from all suffering.

The one restrained in hand, foot, and speech
the fully restrained—
Who is composed, solitary, and contented,
Who delights within:
This one is truly proclaimed a monk

Sweet is the speech of the humble monk,
Who restrains his mouth, recites the sacred texts,
And illuminates the Dhamma and its meaning.

The monk, delighting in the Dhamma,
Devoted to the Dhamma,
Pondering the Dhamma, and
Remembering the Dhamma,
Does not fall from the true Dhamma.

Scorn not what you have obtained,
Nor be envious of others.
The jealous monk does not attain samādhi.

The monk who never scorns what he has obtained,
Even if little,
Who is unwearied and lives the pure life,
Is praised, even by the gods.

The one who is not fond of mine,
Of anything of name-and-form;
Who does not grieve for what is not:
Truly, he is called monk.

The monk abiding in loving-kindness and
Pleased in the Buddha’s teaching,
Acquires the peaceful state,
The quieting of all conditioned things:
Happiness.

O monk, bail out this boat!
Emptied, it will go quickly for you.
Having destroyed passion and ill will,
You will go to Nibbāna.

Five (gross fetters) one should cut off.
Five (subtle fetters) one should abandon.
And further five (faculties) one should develop.
The monk who has overcome the five attachments
Is called one who has crossed over the torrent.

Meditate O monk! Do not be negligent!
Do not let your mind whirl in sensual pleasure;
Do not, being negligent, swallow the molten ball;

There is no meditative depth for the one without
discernment,
And no discernment for the one who does not
practice meditation.
But one with both wisdom and concentration
Is indeed close to Nibbāna.

For the monk who enters solitude,
With mind at peace,
Penetrating the Dhamma thoroughly,
There is heavenly delight.

When one penetrates the arising and dissipation of
the aggregates,
One obtains joy and delight.
For those who know,
This is the Deathless.

For the wise monk, here is the beginning:
Guarding one’s senses, contentment,
Restraint by the monastic precepts,
Association with virtuous friends
Whose way of life is pure and unwearied.

Be friendly and of good will;
Be skillful in conduct.
Thus would you end suffering
And be filled with joy.

Just as the jasmine sheds its withered flowers,
So, O monks, you should shed passion and ill will.

The monk who is calm in body and speech,
Tranquil and centered,
Caring not for worldly gain:
He is called at peace.

You yourself ought to exhort yourself.
You yourself ought to scrutinize yourself.
The monk who is self-guarded and mindful
Will dwell happily.

You are your own protector;
You are your own guide.
Therefore, restrain yourself,
Like a merchant a fine horse.

The monk, full of joy, pleased in the Buddha’s
teaching,
Acquires the peaceful state,
The quieting of all conditioned things:
Happiness.

Engaged in the Buddha’s teaching,
Even a novice monk illumines this world,
Like the moon released from a cloud.

Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue.

Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering.

He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented—him do people call a monk.

That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit—whatever he says is pleasing.

The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind—he does not fall away from the sublime Dhamma.

One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption.

A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort—him even the gods praise.

He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not—he is truly called a monk.

The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things.

Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana.

Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood.

Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, “O this is painful!”

There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana.

The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights.

Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless.

Control of the senses, contentment, restraint according to the code of monastic discipline—these form the basis of holy life here for the wise monk.

Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering.

Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred!

The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness—he, truly, is called serene.

By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness.

One is one’s own protector, one is one’s own refuge. Therefore, one should control oneself, even as a trader controls a noble steed.

Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things.

That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds.