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25.
360
Restraint of the eyes is good. So is restraint of the ears. Restraint of the nose is good, and so is restraint of the palate.
- Restraint through the eye is good; good is restraint through the ear; restraint through the nose is good and good is restraint through the tongue. (Ⅰ) - chakkhunaa saMvaro saadhu saadhu sotena saMvaro
ghaanena saMvaro saadhu saadhu jivhaaya saMvaro. (Ⅴ)
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25.
361
Restraint of the body is good. So is restraint of speech. Restraint of mind is good, and so is restraint in everything. The bhikkhu who is restrained in everything, is freed from all suffering.
- Restraint in body is good and good is restraint in speech; restraint by the mind is good and good is restraint in all things. The mendicant who is restrained in every respect is liberated from all suffering. (Ⅰ) - kaayena saMvaro saadhu saadhu vaachaaya saMvaro
manasaa saMvaro saadhu saadhu sabbattha saMvaro
sabbattha saMvuto bhikkhu sabba-dukkhaa pamuchchati. (Ⅴ)
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25.
362
Restrained of hand, restrained of foot, restrained of speech and restrained in his highest faculty, with his joy turned inwards, his mind still, alone and contented - that is what they call a bhikkhu.
- He who is controlled in hand, foot, and in speech, who is well disciplined and practices the utmost restraint; he who delights inwardly, in concentration, who leads a solitary life and is content -- him they call a bhikkhu (mendicant). (Ⅰ) - hattha-saMyato paada-saMyato
vaachaa-saMyato saMyat'uttamo
ajjhatta-rato samaahito
eko santusito tam aahu bhikkhuM. (Ⅴ)
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25.
363
When a bhikkhu is restrained of tongue, quotes wise sayings, and is peaceful, expounding both letter and spirit - his speech is good to hear.
- The mendicant who restrains his tongue, who speaks with wisdom, who is not conceited, who illuminates the inner meaning (and letter) of the Law (dhamma), sweet indeed is his utterance. (Ⅰ) - yo mukha-saMyato bhikkhu manta-bhaaNii anuddhato
atthaM dhammaM cha diipeti madhuraM tassa bhasitaM. (Ⅴ)
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25.
364
With joy in the Teaching, delighting in the Teaching, and pondering over the Teaching, the bhikkhu who remembers the Teaching does not fall away from the Teaching.
- The mendicant who dwells in the Law, who glories in the Law, who meditates on the Law, who ever follows the Law, does not fall away from the true Dhamma. (Ⅰ) - dhamm'aaraamo dhamma-rato dhammaM anuvichintayaM
dhammaM anussaraM bhikkhu saddhammaa na parihaayati. (Ⅴ)
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25.
365
One should not underestimate what one has got, and one should not live envying others. A bhikkhu who envies others does not achieve stillness of mind in meditation.
- Let the mendicant not underestimate the gift he has received; let him not feel envy for others. The mendicant who envies others does not attain tranquillity of mind. (Ⅰ) - sa-laabhaM n'aatimaññeyya n'aaññesaM pihayaM chare
aññesaM pihayaM bhikkhu samaadhiM n'aadhigachchhati. (Ⅴ)
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25.
366
Even if he has only received a little, if a bhikkhu does not look down on what he has received, even the devas praise him, pure of life and determined as he is.
- Even the gods praise that mendicant who does not underestimate what he has received, however little, if he is pure and energetic in his life. (Ⅰ) - appa-laabho pi che bhikkhu sa-laabhaM n'aatimaññati
taM ve devaa pasaMsanti suddh'aajiiviM atanditaM. (Ⅴ)
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25.
367
When a man is without self-identification with any object or idea, and does not grieve for what does not exist - that is what is called a bhikkhu.
- He who has not any attachment to name and form (mind and body), and does not grieve for what does not really exist -- he, indeed, is called a real bhikkhu. (Ⅰ) - sabbaso naama-ruupasmiM yassa n'atthi mamaayitaM
asataa cha na sochati sa ve bhikkhuu ti vuchchati. (Ⅴ)
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25.
368
The bhikkhu who lives full of goodwill, with faith in the religion of the Buddha - he will reach the place of peace, the satisfaction of stilling the functions of the mind.
- The mendicant who lives compassionately, who takes delight in the doctrine of the Enlightened One, will attain that exalted state of peace and happiness, which is the cessation of conditioned existence. (Ⅰ) - mettaa-vihaarii yo bhikkhu pasanno buddha-saasane
adhigachchhe padaM santaM sankhaar'uupasamaM sukhaM. (Ⅴ)
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25.
369
Empty the boat, bhikkhu. Empty it will sail lightly for you. When you have cut away desire and aversion, you will come to nirvana as a result.
- Empty this boat, O monk! When emptied, it will go lightly. Cutting off lust and hatred, you will reach nirvana. (Ⅰ) - siñcha bhikkhu imaM naavaM sittaa te lahum essati
chhetvaa raagaM cha dosaM cha tato nibbaanam ehisi. (Ⅴ)
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25.
370
Cut away the five (lower fetters), abandon the five (remaining fetters), and then develop the five (faculties). The bhikkhu who has transcended the five fetters is said to be "crossed over the flood".
- (Of the fetters) cut off the five, renounce the five, and (of the virtues) cultivate the five. He who has gone beyond the five attachments is called a bhikkhu who has crossed the stream. (Ⅰ) - Note -- The five fetters that one should cut off are: self-allusion, doubt, clinging to mere rules and rituals, sensuous craving and ill will. The five fetters to be renounced are: craving for material existence, craving for immaterial existence, conceit, restlessness, and ignorance. To destroy the fetters, the vigilant monk has to cultivate the five virtues: faith, mindfulness, energy, concentration, and wisdom. The five attachments are: lust, hatred, delusion, pride, and false views. (Ⅱ) - pañcha chhinde pañcha jahe pañcha ch'uttari bhaavaye
pañcha sang'aatigo bhikkhu ogha-tiNNo ti vuchchati. (Ⅴ)
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25.
371
Meditate, bhikkhu, don't be careless, don't let your mind take pleasure in the senses. Don't have to swallow the iron ball for being careless. Don't have to cry out, "This is terrible" as you burn.
- Meditate, O monk! Be not heedless! Let not your mind wander among the pleasures of the senses, lest through your heedlessness you swallow the red-hot iron ball (in hell) and cry out, as you thus burn -- "This is suffering." (Ⅰ) - jhaaya bhikkhu maa pamaado
maa te kaama-guNe ramessu chittaM
maa loha-guLaM gilii pamatto
maa kandi dukkham idaM ti Dayhamaano. (Ⅴ)
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25.
372
There is no meditation without wisdom, and there is no wisdom without meditation. When a man has both meditation and wisdom, he is indeed close to nirvana.
- There is no perfect contemplation for him who is not wise, and no wisdom for him who does not concentrate. He in whom there is both perfect contemplation and wisdom is, indeed, close to nirvana. (Ⅰ) - n'atthi jhaanaM apaññassa paññaa n'atthi ajhaayato
yamhi jhaanaM cha paññaa cha sa ve nibbaana-santike. (Ⅴ)
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25.
373
When he has gone off to a lonely building, the bhikkhu whose mind is at peace experiences a more than human joy, when he recognises the supreme Truth.
- The mendicant who has withdrawn to a lonely spot, whose heart and mind are tranquil, who clearly perceives the Dhamma, his bliss (of contemplation) is more than human. (Ⅰ) - suññ'aagaaraM paviTThassa santa-chittassa bhikkhuno
amaanusii rati hoti sammaa dhammaM vipassato. (Ⅴ)
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25.
374
Whenever he meditates on the rise and fall of the constituent elements of existence, he experiences joy and rapture. It is immortality for men of discrimination.
- Whenever one clearly comprehends the origin and destruction of the five aggregates (khandha), he experiences bliss and happiness. This is as the nectar (of immortality) to those who truly comprehend it. (Ⅰ) - The five aggregates (Skt. skandhas) are: 1) bodily form; 2) feeling; 3) perception; 4) mental formations; 5) consciousness. (See verse 202.) (Ⅱ) - yato yato sammasati khandhaanaM udaya-bbayaM
labhatii piiti-paamojjaM amataM taM vijaanataM. (Ⅴ)
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25.
375
Therefore in this religion, this is what comes first for a wise bhikkhu - guarding of the senses, contentment, and discipline in accordance with the rules of the Order.
- In this world this becomes the first requisite for a wise monk: control of the senses, contentment, restraint according to the fundamental code of monastic law; cultivation of noble friends whose lives are pure and who are not indolent. (Ⅰ) - tatr'aayam aadi bhavati idha paññassa bhikkhuno
indriya-gutti santuTThi paatimokkhe cha saMvaro. (Ⅴ)
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25.
376
He should cultivate friends of good character, of pure behaviour and resolute. He should be friendly in his manner, and well-behaved. As a result he will experience great joy, and put an end to suffering.
- The mendicant who is hospitable and friendly, who really lives his ethics and is full of spiritual joy, thereby makes an end of his suffering. (Ⅰ) - mitte bhajassu kalyaaNe suddh'aajiive atandite
paTisanthaara-vuty'assa aachaara-kusalo siyaa
tato paamojja-bahulo dukkhass'antaM karissasi. (Ⅴ)
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25.
377
In the same way that the jasmine drops its withered flowers, you too should discard desire and aversion, bhikkhus.
- Just as the jasmine sheds its withered flowers, even so, O mendicants, you should cast off passion and hatred. (Ⅰ) - vassikaa viyaa pupphaani maddavaani pamuñchati
evaM raagaM cha dosaM cha vippamuñchetha bhikkhavo. (Ⅴ)
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25.
378
Peaceful of body, peaceful of speech and with his mind thoroughly stilled, the bhikkhu who has rid himself of attachment to the world - is called "at peace".
- That mendicant is called truly tranquil, who is calm in body, calm in speech, calm in mind, who is well-regulated in thoughts and has renounced all worldly allurements. (Ⅰ) - santa-kaayo santa-vaacho santavaa su-samaahito
vanta-lok'aamiso bhikkhu upasanto ti vuchchati. (Ⅴ)
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25.
379
You should encourage yourself, yourself. You should restrain yourself, yourself. When you are self-protected like that, you will live happily as a bhikkhu.
- Rouse the self by the Self, restrain the self by the Self, self-guarded and mindful, O monk, you shall live happily. (Ⅰ) - attanaa choday'attaanaM paTimaMsetha attanaa
so atta-gutto satimaa sukhaM bhikkhu vihaahisi. (Ⅴ)
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25.
380
One is one's own guard. What other guard could one have? One is one's own destiny. Therefore one should train oneself, like a merchant does a thoroughbred horse.
- For Self is indeed the protector of oneself; Self is indeed one's destiny. Therefore, curb yourself even as a wise merchant curbs a noble steed. (Ⅰ) - attaa hi attano naatho (ko hi naatho paro siyaa)
attaa hi attano gati
tasmaa saMyamam attaanaM
assaM bhadraM va vaaNijo. (Ⅴ)
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25.
381
The bhikkhu who experiences great joy, and has faith in the religion of the Buddha, will attain the place of peace, the satisfaction of stilling the functions of the mind.
- The mendicant who is full of spiritual delight and faith in the doctrine of the Enlightened One will attain the peaceful state (nirvana), the cessation of conditioned existence. (Ⅰ) - paamojja-bahulo bhikkhu pasanno buddha-saasane
adhigachchhe padaM santaM sankhaar'uupasamaM sukhaM. (Ⅴ)
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25.
382
When a bhikkhu applies himself when still young to the religion of the Buddha, he illuminates the world, like the moon breaking breaking away from a cloud.
- The mendicant, though young in years, who applies himself to the teaching of the Awakened One (Gotama), illumines the world, even as the moon when freed from the cloud. (Ⅰ) - yo ha've daharo bhikkhu yuñjati buddha-saasane
so imaM lokaM pabhaaseti abbhaa mutto va chandimaa. (Ⅴ)
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