Homage to Him, the Blessed One, the
Perfected One, the Supremely
Enlightened One!

The Dhammapada

Chapter Twenty-Five -- The Monk

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.
One who has control over one's hands,
feet and tongue, who is fully controlled, delights
in meditation, is inwardly absorbed, keeps to
oneself and is contented--such a one people call a monk.
That monk who has control over the
tongue, is moderate in speech, unassuming
and who explains the Teaching in both letter and
spirit--whatever that one 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--that one 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 has been
received, even though it be little, who is pure
in livelihood and unremitting in effort, that one
even the gods praise.
One who has no attachment whatsoever
for the mind and body, who does not grieve for
what one has not--that one 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
one who lacks insight, and no insight for one
who lacks meditative concentration. One in whom
are found both meditative concentration and
insight, that one indeed is close to Nibbana.
The monk who has retired to a solitary
abode and calmed the mind, who comprehends
the Dhamma with insight, in that one there arises
a delight that transcends all human delights.
Whenever one sees with insight the rise
and fall of the aggregates, one 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 the holy
life for the wise monk here.
Let one associate with friends who are
noble, energetic and pure in life; let one be
cordial and refined in conduct. Thus, full of
joy, one 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--that one, 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 the 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 oneself
to the Teaching of the Buddha illuminates
this world like the moon freed from clouds.

v.370. The five to be cut off are the five "lower fetters": self-illusion, doubt, belief in rites and rituals, lust and ill-will. The five to be abandoned are the five "higher fetters": craving for the divine realms with form, craving for the formless realms, conceit, restlessness and ignorance. Stream-enterers and Once-returners cut off the first three fetters, Non-returners the next two and Arahats the last five. The five to be cultivated are the five spiritual faculties: faith, energy, mindfulness, concentration and wisdom. The five bonds are: greed, hatred, delusion, false views and conceit.

v.374. Aggregates (of existence) (khandha): the five groups of factors into which the Buddha analyzes the living being--material form, feeling, perception, mental formations, and consciousness.

(@ maxwell@virginia.edu)

WWW Virtual Library - Sri Lanka

Homage to Him, the Blessed One, the
Perfected One, the Supremely
Enlightened One!

The Dhammapada

Chapter Twenty-Five -- The Monk

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.

One who has control over one's hands,
feet and tongue, who is fully controlled, delights
in meditation, is inwardly absorbed, keeps to
oneself and is contented--such a one people call a monk.

That monk who has control over the
tongue, is moderate in speech, unassuming
and who explains the Teaching in both letter and
spirit--whatever that one 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--that one 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 has been
received, even though it be little, who is pure
in livelihood and unremitting in effort, that one
even the gods praise.

One who has no attachment whatsoever
for the mind and body, who does not grieve for
what one has not--that one 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
one who lacks insight, and no insight for one
who lacks meditative concentration. One in whom
are found both meditative concentration and
insight, that one indeed is close to Nibbana.

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

Whenever one sees with insight the rise
and fall of the aggregates, one 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 the holy
life for the wise monk here.

Let one associate with friends who are
noble, energetic and pure in life; let one be
cordial and refined in conduct. Thus, full of
joy, one 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--that one, 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 the 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 oneself
to the Teaching of the Buddha illuminates
this world like the moon freed from clouds.

Homage to Him, the Blessed One, the Perfected One, the Supremely Enlightened One!

The Dhammapada

Chapter Twenty-Five -- The Monk

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.

One who has control over one's hands, feet and tongue, who is fully controlled, delights in meditation, is inwardly absorbed, keeps to oneself and is contented--such a one people call a monk.

That monk who has control over the tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit--whatever that one 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--that one 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 has been received, even though it be little, who is pure in livelihood and unremitting in effort, that one even the gods praise.

One who has no attachment whatsoever for the mind and body, who does not grieve for what one has not--that one 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 one who lacks insight, and no insight for one who lacks meditative concentration. One in whom are found both meditative concentration and insight, that one indeed is close to Nibbana.

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

Whenever one sees with insight the rise and fall of the aggregates, one 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 the holy life for the wise monk here.

Let one associate with friends who are noble, energetic and pure in life; let one be cordial and refined in conduct. Thus, full of joy, one 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--that one, 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 the 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 oneself to the Teaching of the Buddha illuminates this world like the moon freed from clouds.

Homage to Him, the Blessed One, the
Perfected One, the Supremely
Enlightened One!

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.

One who has control over one's hands,
feet and tongue, who is fully controlled, delights
in meditation, is inwardly absorbed, keeps to
oneself and is contented--such a one people call a monk.

That monk who has control over the
tongue, is moderate in speech, unassuming
and who explains the Teaching in both letter and
spirit--whatever that one 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--that one 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 has been
received, even though it be little, who is pure
in livelihood and unremitting in effort, that one
even the gods praise.

One who has no attachment whatsoever
for the mind and body, who does not grieve for
what one has not--that one 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
one who lacks insight, and no insight for one
who lacks meditative concentration. One in whom
are found both meditative concentration and
insight, that one indeed is close to Nibbana.

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

Whenever one sees with insight the rise
and fall of the aggregates, one 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 the holy
life for the wise monk here.

Let one associate with friends who are
noble, energetic and pure in life; let one be
cordial and refined in conduct. Thus, full of
joy, one 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--that one, 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 the 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 oneself
to the Teaching of the Buddha illuminates
this world like the moon freed from clouds.