Dhammapada
The Path of Dhamma
IV. Pupphavagga: Flowers
44-45
Who will penetrate this earth
& this realm of death
with all its gods?
Who will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
the flower?
The learner-on-the-path
will penetrate this earth
& this realm of death
with all its gods.
The learner-on-the-path
will ferret out
the well-taught Dhamma-saying,
as the skillful flower-arranger
the flower.
46
Knowing this body
is like foam,
realizing its nature
— a mirage —
cutting out
the blossoms of Mara,
you go where the King of Death
can't see.
47-48
The man immersed in
gathering blossoms,
his heart distracted:
death sweeps him away —
as a great flood,
a village asleep.
The man immersed in
gathering blossoms,
his heart distracted,
insatiable in sensual pleasures:
the End-Maker holds him
under his sway.
49
As a bee — without harming
the blossom,
its color,
its fragrance —
takes its nectar & flies away:
so should the sage
go through a village.
50
Focus,
not on the rudenesses of others,
not on what they've done
or left undone,
but on what you
have & haven't done
yourself.
51-52
Just like a blossom,
bright colored
but scentless:
a well-spoken word
is fruitless
when not carried out.
Just like a blossom,
bright colored
& full of scent:
a well-spoken word
is fruitful
when well carried out.
53
Just as from a heap of flowers
many garland strands can be made,
even so
one born & mortal
should do
— with what's born & is mortal —
many a skillful thing.
54-56
No flower's scent
goes against the wind —
not sandalwood,
jasmine,
tagara.
But the scent of the good
does go against the wind.
The person of integrity
wafts a scent
in every direction.
Sandalwood, tagara,
lotus, & jasmine:
Among these scents,
the scent of virtue
is unsurpassed.
Next to nothing, this fragrance
— sandalwood, tagara —
while the scent of the virtuous
wafts to the gods,
supreme.
57
Those consummate in virtue,
dwelling in heedfulness,
released through right knowing:
Mara can't follow their tracks.
58-59
As in a pile of rubbish
cast by the side of a highway
a lotus might grow
clean-smelling
pleasing the heart,
so in the midst of the rubbish-like,
people run-of-the-mill & blind,
there dazzles with discernment
the disciple of the Rightly
Self-Awakened One.
Friday, February 27, 2009
Monday, February 16, 2009
Dhammapada
Dhammapada
The Path of Dhamma
III. Cittavagga: The Mind
33-37
Quivering, wavering,
hard to guard,
to hold in check:
the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.
Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
to escape Mara's sway.
Hard to hold down,
nimble,
alighting wherever it likes:
the mind.
Its taming is good.
The mind well-tamed
brings ease.
So hard to see,
so very, very subtle,
alighting wherever it likes:
the mind.
The wise should guard it.
The mind protected
brings ease.
Wandering far,
going alone,
bodiless,
lying in a cave:
the mind.
Those who restrain it:
from Mara's bonds
they'll be freed.
38
For a person of unsteady mind,
not knowing true Dhamma,
serenity
set adrift:
discernment doesn't grow full.
39
For a person of unsoddened mind,
unassaulted
awareness,
abandoning merit & evil,
wakeful,
there is no danger
no fear.
40
Knowing this body
is like a clay jar,
securing this mind
like a fort,
attack Mara
with the spear of discernment,
then guard what's won
without settling there,
without laying claim.
41
All too soon, this body
will lie on the ground
cast off,
bereft of consciousness,
like a useless scrap
of wood.
42-43
Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
even worse.
Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
even better.
The Path of Dhamma
III. Cittavagga: The Mind
33-37
Quivering, wavering,
hard to guard,
to hold in check:
the mind.
The sage makes it straight —
like a fletcher,
the shaft of an arrow.
Like a fish
pulled from its home in the water
& thrown on land:
this mind flips & flaps about
to escape Mara's sway.
Hard to hold down,
nimble,
alighting wherever it likes:
the mind.
Its taming is good.
The mind well-tamed
brings ease.
So hard to see,
so very, very subtle,
alighting wherever it likes:
the mind.
The wise should guard it.
The mind protected
brings ease.
Wandering far,
going alone,
bodiless,
lying in a cave:
the mind.
Those who restrain it:
from Mara's bonds
they'll be freed.
38
For a person of unsteady mind,
not knowing true Dhamma,
serenity
set adrift:
discernment doesn't grow full.
39
For a person of unsoddened mind,
unassaulted
awareness,
abandoning merit & evil,
wakeful,
there is no danger
no fear.
40
Knowing this body
is like a clay jar,
securing this mind
like a fort,
attack Mara
with the spear of discernment,
then guard what's won
without settling there,
without laying claim.
41
All too soon, this body
will lie on the ground
cast off,
bereft of consciousness,
like a useless scrap
of wood.
42-43
Whatever an enemy might do
to an enemy,
or a foe to a foe,
the ill-directed mind
can do to you
even worse.
Whatever a mother, father
or other kinsman
might do for you,
the well-directed mind
can do for you
even better.
Dhammapada
Dhammapada
The Path of Dhamma
II. Appamadavagga: Heedfulness
21-24
Heedfulness: the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
already dead.
Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.
The enlightened, constantly
absorbed in jhana,
persevering,
firm in their effort:
they touch Unbinding,
the unexcelled rest
from the yoke.
Those with initiative,
mindful,
clean in action,
acting with due consideration,
heedful, restrained,
living the Dhamma:
their glory
grows.
25
Through initiative, heedfulness,
restraint, & self-control,
the wise would make
an island
no flood
can submerge.
26
They're addicted to heedlessness
— dullards, fools —
while one who is wise
cherishes heedfulness
as his highest wealth.
27
Don't give way to heedlessness
or to intimacy
with sensual delight —
for a heedful person,
absorbed in jhana,
attains an abundance of ease.
28
When the wise person drives out
heedlessness
with heedfulness,
having climbed the high tower
of discernment,
sorrow-free,
he observes the sorrowing crowd —
as the enlightened man,
having scaled
a summit,
the fools on the ground below.
29
Heedful among the heedless,
wakeful among those asleep,
just as a fast horse advances,
leaving the weak behind:
so the wise.
30
Through heedfulness, Indra won
to lordship over the gods.
Heedfulness is praised,
heedlessness censured —
always.
31-32
The monk delighting in heedfulness,
seeing danger in heedlessness,
advances like a fire,
burning fetters
great & small.
The monk delighting in heedfulness,
seeing danger in heedlessness
— incapable of falling back —
stands right on the verge
of Unbinding.
The Path of Dhamma
II. Appamadavagga: Heedfulness
21-24
Heedfulness: the path to the Deathless.
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
already dead.
Knowing this as a true distinction,
those wise in heedfulness
rejoice in heedfulness,
enjoying the range of the noble ones.
The enlightened, constantly
absorbed in jhana,
persevering,
firm in their effort:
they touch Unbinding,
the unexcelled rest
from the yoke.
Those with initiative,
mindful,
clean in action,
acting with due consideration,
heedful, restrained,
living the Dhamma:
their glory
grows.
25
Through initiative, heedfulness,
restraint, & self-control,
the wise would make
an island
no flood
can submerge.
26
They're addicted to heedlessness
— dullards, fools —
while one who is wise
cherishes heedfulness
as his highest wealth.
27
Don't give way to heedlessness
or to intimacy
with sensual delight —
for a heedful person,
absorbed in jhana,
attains an abundance of ease.
28
When the wise person drives out
heedlessness
with heedfulness,
having climbed the high tower
of discernment,
sorrow-free,
he observes the sorrowing crowd —
as the enlightened man,
having scaled
a summit,
the fools on the ground below.
29
Heedful among the heedless,
wakeful among those asleep,
just as a fast horse advances,
leaving the weak behind:
so the wise.
30
Through heedfulness, Indra won
to lordship over the gods.
Heedfulness is praised,
heedlessness censured —
always.
31-32
The monk delighting in heedfulness,
seeing danger in heedlessness,
advances like a fire,
burning fetters
great & small.
The monk delighting in heedfulness,
seeing danger in heedlessness
— incapable of falling back —
stands right on the verge
of Unbinding.
Tuesday, February 3, 2009
Dhammapada
The Path Of Dharma
I. Yamakavagga: The Pairs
11-12
Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
ranging about in wrong resolves.
But those who know
essence as essence,
and non-essence as non-,
get to the essence,
ranging about in right resolves.
13-14
As rain seeps into
an ill-thatched hut,
so passion,
the undeveloped mind.
As rain doesn't seep into
a well-thatched hut,
so passion does not,
the well-developed mind.
15-18
Here he grieves
he grieves hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
of his deeds.
Here he rejoices
he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
of his deeds.
Here he's tormented
he's tormented hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
'I've done wrong.'
Having gone to a bad destination,
he's tormented
all the more.
Here he delights
he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
'I've made merit.'
Having gone to a good destination,
he delights
all the more.
19-20
If he recites many teachings, but
— heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
others,
he has no share in the contemplative life.
If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
abandoning passion,
aversion, delusion;
alert,
his mind well-released,
not clinging
either here or hereafter:
he has his share in the contemplative life.
I. Yamakavagga: The Pairs
11-12
Those who regard
non-essence as essence
and see essence as non-,
don't get to the essence,
ranging about in wrong resolves.
But those who know
essence as essence,
and non-essence as non-,
get to the essence,
ranging about in right resolves.
13-14
As rain seeps into
an ill-thatched hut,
so passion,
the undeveloped mind.
As rain doesn't seep into
a well-thatched hut,
so passion does not,
the well-developed mind.
15-18
Here he grieves
he grieves hereafter.
In both worlds
the wrong-doer grieves.
He grieves, he's afflicted,
seeing the corruption
of his deeds.
Here he rejoices
he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
of his deeds.
Here he's tormented
he's tormented hereafter.
In both worlds
the wrong-doer's tormented.
He's tormented at the thought,
'I've done wrong.'
Having gone to a bad destination,
he's tormented
all the more.
Here he delights
he delights hereafter.
In both worlds
the merit-maker delights.
He delights at the thought,
'I've made merit.'
Having gone to a good destination,
he delights
all the more.
19-20
If he recites many teachings, but
— heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
others,
he has no share in the contemplative life.
If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
abandoning passion,
aversion, delusion;
alert,
his mind well-released,
not clinging
either here or hereafter:
he has his share in the contemplative life.
Dhammapada
The Path Of Dharma
I. Yamakavagga: The Pairs
1-2
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
the track of the ox
that pulls it.
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
that never leaves.
3-6
'He insulted me,
hit me,
beat me,
robbed me'
— for those who brood on this,
hostility isn't stilled.
'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
hostility is stilled.
Hostilities aren't stilled
through hostility,
regardless.
Hostilities are stilled
through non-hostility:
this, an unending truth.
Unlike those who don't realize
that we're here on the verge
of perishing,
those who do:
their quarrels are stilled.
7-8
One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
Mara overcomes him
as the wind, a weak tree.
One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction & energy:
Mara does not overcome him
as the wind, a mountain of rock.
9-10
He who, depraved,
devoid
of truthfulness
& self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.
But he who is free
of depravity
endowed
with truthfulness
& self-control,
well-established
in the precepts,
truly deserves the ochre robe.
I. Yamakavagga: The Pairs
1-2
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
the track of the ox
that pulls it.
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
that never leaves.
3-6
'He insulted me,
hit me,
beat me,
robbed me'
— for those who brood on this,
hostility isn't stilled.
'He insulted me,
hit me,
beat me,
robbed me' —
for those who don't brood on this,
hostility is stilled.
Hostilities aren't stilled
through hostility,
regardless.
Hostilities are stilled
through non-hostility:
this, an unending truth.
Unlike those who don't realize
that we're here on the verge
of perishing,
those who do:
their quarrels are stilled.
7-8
One who stays focused on the beautiful,
is unrestrained with the senses,
knowing no moderation in food,
apathetic, unenergetic:
Mara overcomes him
as the wind, a weak tree.
One who stays focused on the foul,
is restrained with regard to the senses,
knowing moderation in food,
full of conviction & energy:
Mara does not overcome him
as the wind, a mountain of rock.
9-10
He who, depraved,
devoid
of truthfulness
& self-control,
puts on the ochre robe,
doesn't deserve the ochre robe.
But he who is free
of depravity
endowed
with truthfulness
& self-control,
well-established
in the precepts,
truly deserves the ochre robe.
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