§ 2. On Craving and Lust

1. Do not be possessed by Craving, nor by Lust.

2. This is the Buddhist way of life.

3. Not in a rain of riches is satisfaction of desire to be found. “Unsatisfying, grievous are desires”–so the wise man well knows.

4. Even in the pleasures of the heaven-worlds he takes no delight; his delight is in the ending of craving; he is the disciple of the Supremely Awakened One, the Buddha.

5. From craving is born sorrow, from craving is born fear. To him who is wholly free from craving, there is neither sorrow nor fear.

6. From craving is born sorrow, from craving is born fear. To him who is wholly free from craving, there is neither sorrow nor fear.

7. He who gives himself to vanity, forgetting (the real aim of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.

8. Let no man have attachment to anything; loss of it gives pain. Those who love nothing, and hate nothing, have no fetters.

9. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.

10. From attachment comes grief, from attachment comes fear; he who is free from attachment knows neither grief nor fear.

11. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.

12. From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.

13. He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business–him the world will hold dear.

14. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.

15. In like manner his good works receive him who has done good, and has gone from this world, as kinsmen receive a friend on his return.

§ 3. On Hurt and Ill-will

1. Cause no hurt; cherish no ill-will.

2. This is the Buddhist Way of Life.

3. Is there in all the world a man so blameless that he gives no occasion for reproach, as a spirited horse gives no occasion for the stroke of the lash?

4. By confidence, by virtue, by energy, by meditation, by investigation into the Truth, by perfection in knowledge and conduct, by recollectedness, leave ye this great suffering behind.

5. The most excellent of ascetic practices is the practice of forbearance, of long sufferin ; most excellent of all is Nibbana”–so says the Buddha. He is no ascetic who does hurt to others; he is no disciple who works another’s woe.

6. To speak no ill, to do no harm, to practise restraint in conformity with the discipline, this is the counsel of the Buddha.

7. Kill [not], nor cause slaughter.

8. He who, seeking his own happiness, does not punish or kill beings who also long for happiness, will find happiness.

9. If, like a shattered, metal plate (gong), thou utter nothing, then thou has reached Nibbana; anger is not known to thee.

10. He who inflicts pain on [an] innocent and harmless person, will soon come to grief.

11. He who, dressed in fine apparel of tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is an ascetic (Samana), a friar (Bhikku).

12. Is there in this world any man so restrained by shame that he does not provoke reproof, as a noble horse the whip?

13. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.

§4. On Anger and Enmity

1. Cherish no anger. Forget your enmities. Win your enemies by love.

2. This is the Buddhist Way of Life..

3. The fire of anger should be stilled.

4. One who harbours the thought: “He reviled me, maltreated me, overpowered me, robbed me”–in him anger is never stilled.

5. He who harbours not such a thought, in him anger is stilled.

6. Enemy works evil to enemy, hater to hater, but whose is the evil?

7. Let a man overcome anger by love; let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth.

8. Speak the truth, do not yield to anger; give, if thou art asked for little.

9. Let a man leave anger, let him forsake pride, let him overcome all bondag ; no sufferings befall the man who is not attached to name and form, and who calls nothing his own.

10. He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.

11. Conquest begets enmity; the conquered lie down in distress. The tranquillised lies down in happiness, dismissing alike victory and defeat.

12. There is no fire like lust, no ill-fortune like hatred. There is no misery like the constituents of existence, no happiness higher than the Peace of Nibbana.

13. For hatred does not cease by hatred at any time: hatred ceases by love. This is an old rule.

§ 5. On Man, Mind, and Impurities

1. Man is what his mind makes him.

2. The training of the mind to seek the good, is the first step in the path of Righteousness.

3. This is the main teaching in the Buddhist Way of Life.

4. In everything the primal element is mind. Mind is pre-eminent.

5. If a man speaks or does evil, suffering follows him, close as the wheel of [=to] the hoof of the beast that draws the cart.

6. If a man speaks or acts from uprightness of mind, happiness follows him, close like his never-departing shadow.

7. This fickle, unsteady mind, difficult to guard, difficult to guide–the wise man makes it straight, as the fletcher makes straight the arrow.

8. As quivers and throbs the water-dwelling fish, when thrown up out of the water on to the land, so quivers and throbs the mind forsaking the realm of Mara.

9. Hard to control, unstable is this mind, ever in quest of delight. Good is it to subdue the mind. A mind subdued brings happiness.

10. Make thyself an island, work hard; when thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect.

11. Let a wise man blow off the impurities of himself, as a smith blows off the impurities of silver, one by one, little by little, and from time to time.

12. As the impurity which springs from the iron, when it springs from it, destroys it; thus to [=do] a transgressor’s own works, lead him to the evil path.

13. But there is a taint worse than all taints. Ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless.

14. Life is easy to live for a man who is without shame–a crow here, a mischief maker, an insulting, bold, and wretched fellow.

15. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.

16. He who destroys life, who speaks untruth, who in the world takes what is not given him, who goes to another man’s wife.

17. And the man who gives himself to drinking intoxicating liquors–he, even in this world, digs up [=digs] his own grave.

18. O man, know this: that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time.

19. The world gives according to its faith or according to its pleasure; if a man frets about the food and the drink given to others, he will find no rest either by day or by night.

20. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.

21. There is no fire like passion, there is no torrent like greed.

22. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour’s faults like chaff, but his own faults he hides, as a cheat hides the bad dice from the player.

23. If a man looks after [=looks for] the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.

24. Refrain from all evil; cultivate the good; cleanse your own thoughts; this is the teaching of the Buddha.

§ 6. On Self and Self-Conquest

1. If one has self, let him practise self-conquest.

2. This is the Buddhist Way of Life.

3. Self is the lord of self– who else could be the lord? With self well subdued, a man finds a lord such as few can find.

4. The foolish man who scorns the rule of the venerable (arahat), of the elect (ariya), of the virtuous, and follows a false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.

5. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. The pure and the impure (stand and fall) by themselves, no one can purify another.

6. He who loves looking for pleasures only, his senses uncontrolled, immoderate in his food, idle and weak, will certainly be overthrown by his own overdoing, as the wind throws down a weak tree.

7. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, he will not be overthrown any more than the wind throws down a rocky mountain.

8. If to himself a man is dear, let him keep close watch upon himself.

9. First establish thyself in the right; then thou mayest counsel others. Let not the wise man give occasion for reproach.

10. Oneself, they say, is hard to control. If one shapes oneself according as one counsels others, thus well controlled, one will have control over others.

11. A man pays in himself for the evil he has done, and in himself is purified. The good and evil are purified severally, no one purifies another.

12. Though one should conquer in battle thousands and thousands of men, who shall conquer himself, he is the greatest of warriors.

13. First establish thyself in the right, then thou mayest counsel others. Let not the wise man give occasion for reproach.

14. If one shapes oneself according as one counsels others, thus well controlled, one will have control over others. Oneself, they say, is hard to control.

15. Verily oneself is the guardian of oneself. What other guardian should there be? Guarded by oneself, one gets a guardian the like of which is not likely gotten.

16. If to himself a man is dear, let him keep close watch upon himself.

17. A man pays in himself for the evil he has done, and in himself is purified. The good and evil are purified severally, no one purifies another.

18. Verily oneself is the guardian of oneself; what other guardian should there be? Guarded by oneself, one gets a guardian the like of which is not easily gotten.

§ 7. On Wisdom, Justice, and Good Company

1. Be wise, be just, and choose good company.

2. This is the Buddhist Way of Life.

3. If you see a man who shows you what is to be avoided, who administers reproofs and is intelligent, follow that wise man as you would one who tells of hidden treasures; it will be better, not worse, for him who follows him.

4. Let him admonish, let him teach, let him forbid what is improper–he will be beloved of the good, by the bad he will be hated.

5. Do not have evil-doers for friends, do not have low people for friends; have virtuous people for friends, have for friends the best of men.

6. He who drinks in the Dhamma lives happily with a serene mind; the sage rejoices always in the Dhamma as preached by the elect.

7. Well-makers lead the water (wherever they like); fletchers bend the arro ; carpenters bend a log of wood; wise people fashion themselves.

8. As a solid rock is not shaken by the wind, the wise people falter not amidst blame and praise.

9. Wise people, after they have listened to the Dhamma, become serene, like a deep, smooth, and still lake.

10. Good men indeed walk (warily) under all circumstances; good men speak not out of a desire for sensual gratification; whether touched by happiness or sorrow, wise people never appear elated or depressed.

11. It is sweet as honey, so thinks the fool, while as yet the evil has not ripened. But when the evil ripens, the fool comes to grief.

12. A fool does not know when he commits his evil deeds; but a wicked man burns by his own deeds, as if burnt by fire.

13. Long is the night to him who is awak ; long is a mile to him who is tired; long is life to the foolish who do not know the true Dhamma.

14. If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.

15. “These sons belong to me, and this wealth belongs to me”– with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?

16. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.

17. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.

18. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.

19. Fools of poor understanding have themselves for their greatest enemies, for they do evil deeds which bear bitter fruits.

20. That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.

21. Know, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.

22. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.

23. And when the evil deed, after it has become known, turns to sorrow for the fool, then it destroys his bright lot; nay, it cleaves his head.

24. Let the fool wish for a false reputation, for precedence among the Bhikkus, for lordships in the convents, for worship among other people.

25. A man is not an elder because his head is grey; his age may be ripe, but he is called “old-and-vain.”

26. He in whom there is truth, virtue, pity, restraint, moderation, he who is free from impurity and is wise, he is called an elder.

27. An envious, stingy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.

28. He in whom all this is destroyed, and taken out with the very root; he when freed from hatred, and wise, is called respectable.

29. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and guides others, not by violence, but by the same Dhamma, being a guardian of the Dhamma and intelligent, he is called just.

30. A man is not learned simply because he talks muc ; he who is patient, free from hatred and fear, is called learned.

31. A man is not a supporter of the Dhamma because he talks much; even if a man has learnt little, but sees the Dhamma bodily, he is supporter of the Dhamma, a man who never neglects the Dhamma.

32. 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.

33. If a man finds no prudent companion to walk 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.

34. 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.

35. If the occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.

36. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana.

37. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.

38. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.

39. Therefore, one ought to follow the wise, the intelligent, the learned, the much-enduring, the dutiful, the elect; one ought to follow such a good and wise man, as the moon follows the path of the stars.

40. Follow not after vanity, nor after the enjoyment of love and lust. He who is earnest obtains ample joy.

41. When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools,;free from sorrow he looks upon the sorrowing crowd, as one that stands on a mountain looks down upon them that stand upon the plain

42. Earnest among the thoughtless, awake among the sleepers, the wise man advances like a richer [=racer?], leaving behind the hack.

§ 8. On Thoughtfulness and Mindfulness

1. In everything be thoughtful; in everything be mindful; in all things be earnest and bold.

2. This is the Buddhist Way of Life.

3. All that we are is the result of what we have thought; it is founded on our thoughts, it is made up of your thoughts. If a man speaks or acts with an evil thought, pain follows him. If a man speaks or acts with a pure thought, happiness follows him. Therefore pure thoughts are important.

4. Be not thoughtless, watch your thought! Draw yourself out of the evil way, like an elephant sunk in mud.

5. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush whenever they list; thoughts well-guarded bring happiness.

6. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.

7. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

8. 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 Elder who holds the hook holds the furious elephant.

9. It is good to tame the mind, which is difficult to hold in and tightly, rushing wherever it listeth; a tamed mind brings happiness.

10. Those who bridle their mind which travels far, will be free from the bonds of temptation.

11. If a man’s faith is unsteady, if he does not know the true Dhamma, if his peace of mind is troubled, his knowledge will never be perfect.

12. Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly directed mind will do him greater mischief.

13. Not a mother, not a father will do so much, nor any other relatives. as a well directed mind will do [for] us.

§9. On Vigilance, Earnestness, and Boldness

1. When, vigilant, the wise man puts from him negligence, ascending the tower of wisdom he looks down, free from sorrow, upon the sorrow-laden race of mankind. As from a mountain top, the wise man looks upon the fools in the valley.

2. Vigilant among the negligent, awake among those asleep, as a fleet courser leaves behind a sorry nag, so go the wise.

3. Give not yourselves unto negligence. Have naught to do with the lust of the flesh. The vigilant is given to meditation.

4. Earnestness leads to where death is not; heedlessness is the way to death. Those who continue in earnestness do not die, but the heedless are as if already dead.

5. Fall not away from your purpose for the sake of another, however great this latter may be. When once you have seen your goal, hold it firm and fast.

6. Be watchful! Have done with indolence! Travel the True Path! Whoso walks thereon, happy he lives in the world.

7. Idleness is a disgrace; constant sloth is defilement. By strenuous striving and with the help of insight, you should pull out the poisoned arrow of indolence.

8. Give not yourselves unto negligence. Have not to do with the lust of the flesh. The vigilant, the given to meditation–these attain an overflowing happiness.

9. If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself and lives according to Dhamma, his glory will increase.

§ 10. On Sorrow and Happiness; On Charity and Kindness

1. Poverty gives rise to sorrow.

2. But removal of poverty does not necessarily give rise to happiness.

3. Not [a] high standard of living, but a high standard of culture, is what gives happiness.

4. This is the Buddhist Way of Life.

5. Hunger is the worst of diseases.

6. Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nibbana the highest happiness.

7. We must learn to live happily indeed, not hating those who hate us !

8. We must learn to live happily indeed, free from ailments among the ailing men.

9. We must learn to live happily indeed, free from greed among the greedy.

10. Mankind is ruined by passion, just as fields are damaged by weeds. Therefore charity done to the passionless brings great reward.

11. Mankind is damaged by vanity, just as fields are damaged by weeds. Therefore charity done to those who are free from vanity brings great reward.

12. Mankind is ruined by lust, just as fields are damaged by weeds. Therefore charity done to those who are free from lust brings great reward.

13. Charity to Dhamma exceeds all gifts. The sweetness of the Dhamma exceeds the Dhamma. The delight in the Dhamma exceeds all delights.

14. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat–he, the contented, is happy.

15. There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than the rest.

16. Fix not your gaze upon the ill-words and ill-deeds of others, upon what others do or leave undone. Look rather at what [you] by yourself have done or left undone.

17. Hard always is life for the modest, the seeker after purity, the detached, the retiring, the cleanly of life, the discerning.

18. Is there in the world a man so blameless that he gives no occasion for reproach, as a spirited horse gives no occasion for the stroke of the lash? Like a spirited horse that needs not the lash, be fiery, be fleet.

19. Do not speak harshly to anybody: those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.

20. Liberty, courtesy, good-will and unselfishness–these are to the world what the linch-pin [is] to the chariot.

21. This is the Buddhist Way of Life.

§ 11. On Hypocrisy

1. Let not anyone speak falsely. Let not anyone lead another to speak falsely, nor yet approve of the action of one who speaks falsely. Let every kind of lying and false speech be put away from among you.

2. As the Perfect One speaks, so He acts. As the Perfect One acts, so He speaks. And because He speaks as He Acts and acts as He speaks, therefore is He called the Perfect One.

3. This is the Buddhist Way of Life.

§ 12. On Following the Right Way

1. Choose the Right Way. Depart not from it.

2. There are many paths; not all lead to the Right Way.

3. The Right Path is for the happiness not of the few but of all.

4. It must be good at the beginning, good in the middle, and good at the end.

5. To follow the right way is to lead the Buddhist Way of Life.

6. The best way is the eightfold way; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.

7. This is the way, there is no other that leads to the purifying of intelligence. Go on this path.

8. If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh).

9. You yourself must make an effort. The Tathagatas are only preachers.

10. “All created things perish”; he who knows and sees this becomes passive in pain.

11. “All forms are unreal”; he who knows and sees this becomes passive in pain.

12. He who does not rouse himself when it is time to rise; who, though young and strong, is full of sloth; whose will and thought are weak; that lazy and idle man never finds the way to knowledge.

13. Watching his speech, well restrained in mind, let a man never commit any wrong with his body ! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.

14. Through real knowledge is gotten, through lack of real knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.

15. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by the Sugata.

16. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine!

17. Rouse thyself! Do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world.

18. He who formerly was reckless, and afterwards became sober, brightens up this world, like the moon when freed from clouds.

19. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.

20. If a man has transgressed the one law, and speaks lies, there is no evil he will not do.

21. Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.

22. This is an old saying: “They blame him who sits silent, they blame him who speaks much, they also blame him who says little”; there is no one on earth who is not blamed.

23. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.

24. Beware of the anger of the tongue, and control thy tongue. Leave the sins of the mind, and practise virtue with thy mind.

25. Earnestness is the path of Nirvana, thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

§ 13. Mix not True Dhamma with False Dhamma

1. Those who mistake false for true and true for false, there abides wrong-mindedness–they arrive not at the truth.

2. Those who know true as true and false as false, there abides right-mindedness–these arrive at the truth.

3. As rain gets into an ill-thatched house, so craving gets into an ill-trained mind.

4. As rain gets not into a well-thatched house, so craving gets not into a well-trained mind.

5. Arise! Be not negligent! Walk the Good Way of the Teaching! Who walks in the way of the teaching, happy is he in this and in all worlds.

6. Walk the Good Way of the teaching; walk not in ways that are evil. Who walks in the way of the teaching, happy he lives in this and in all worlds.

Book Four, Part IV—His Sermons

SECTION ONE–SERMONS FOR HOUSEHOLDERS

1. *The Happy Householder* — 2. *[A] Daughter may be better than a Son* — 3. *Husband and Wife*

SECTION TWO–SERMONS ON THE NEED FOR MAINTAINING CHARACTER

1. *What Constitutes the Downfall of Man* — 2. *The Wicked Man* — 3. *The Best Man* — 4. *The Enlightened Man* — 5. *Man—Just and Good* — 6. *Need for Doing Good Deeds* — 7. *Need for Making Good Resolutions*

SECTION THREE–SERMONS ON RIGHTEOUSNESS

1. *What is Righteousness?* — 2. *Need for Righteousness* — 3. *Righteousness and the Claims of the World* — 4. *How to Reach Perfection in Righteous Conduct* — 5. *One Need Not Wait for a Companion to Tread on the Path of Righteousness*

SECTION FOUR–SERMONS ON NIBBANA

1. *What is Nibbana?* — 2. *The Roots of Nibbana*

SECTION FIVE–SERMONS ON DHAMMA

1. *Why Right Views Rank First* — 2. *Why Bother About Life After Death?* — 3. *Prayers and Invocations to God are a Futility* — 4. *It is Not What You Eat that Makes You Holy* — 5. *Not Food but Evil Actions that Matter* — 6. *Not Enough is Outward Washing* — 7. *What is Holy Life?*

SECTION SIX–SERMONS ON SOCIO-POLITICAL QUESTIONS

1. *Do not Depend on the Favour of Princes* — 2. *If the King is Righteous, his Subjects will be Righteous* — 3. *It is the Social System on which Depends Political and Military Strength* — 4. *War is Wrong* — 5. *The Duties of a Victor, Who has Won Peace*

SECTION ONE–SERMONS FOR HOUSEHOLDERS

§ 1. The Happy Householder

1. Once Anathapindika came to where the Exalted One was, made obeisance to the Exalted One, and took a seat at one side.

2. Anathapindika was anxious to know wherein lay the happiness of a householder.

3. Accordingly Anathapindika asked the Lord to explain to him the secret of the householder’s happiness.

4. The Lord said, first is the happiness of possession. A householder is possessed of wealth, justly and righteously acquired by great industry, amassed by strength of the arm, and earned by sweat (of the brow). At the thought “I am possessed of wealth justly gained” he gains happiness.

5. Second is the happiness of enjoyment. A householder is possessed of wealth justly and righteously acquired by great industry amassed by strength of the arm, and earned by sweat (of the brow), enjoys his wealth, and performs acts of merit. Thus at the thought “I am doing meritorious deeds with my wealth which was justly gained” and so forth, he gains happiness.

6. Third is the happiness of freedom from debt. A householder owes no one any debt great or small, thus he gains happiness; thus he at the thought of “I owe no man anything” and so forth, gains happiness.

7. Fourth is the happiness of blamelessness. A householder who is endowed with blameless action of body, blameless speech, and blameless thinking, gains happiness of blamelessness.

8. Verily, Anathapindika, these four kinds of happiness are constantly obtainable by the householder, if he strives for them.

§ 2. [A] Daughter may be better than a Son

1. When the Exalted One was once at Shravasti, the king of the Kosalas, Pasendi, had come to visit him.

2. While the king was engaged in a conversation with the Blessed Lord, a messenger from the Palace arrived and, approaching the king, announced to his private ear that Queen Mallika had given birth to a daughter.

3. The king appeared very sad and depressed. The Blessed Lord asked the king the reason of his sadness.

4. The king replied that he had just received the sad news that Queen Mallika had given birth to a daughter.

5. Thereupon the Exalted One, discerning the matter said: “A woman child, O lord of men, may prove even a better offspring than a male. For she may grow up wise and virtuous, her husband’s mother reverencing true wife, a daughter.

6. The boy that she may bear may do great deeds and rule great realms; yea, such a son of a noble wife becomes his country’s guide.”

§ 3. Husband and Wife

1. At one time, the Exalted One had entered the high road between Madhura and Neranja. Also many householders and their wives had joined the high road between Madhura and Neranja.

2. Then the Exalted One, having left the road, took a seat under a certain tree, and these householders and their wives saw the Exalted One seated under it.

3. So seeing, they came to where the Exalted One was. Having come, they made obeisance to the Exalted One and sat at one side, and asked the Blessed One the right relations between the husband and wife. To the householders and their wives so seated, the Exalted One spake thus:

4. “Householders, there are four ways for a husband and wife, of living together. A vile man lives with a vile woman, a vile man lives with a goddess, a god lives with a vile woman and a god lives with a goddess.

5. “Householders! A husband kills, steals, commits impurity, lies and indulges in fermented liquor; is wicked and sinful; with his heart possessed by avarice he lives the life of a householder, and abuses and reviles virtuous people. Also his wife kills, steals, commits impurity, lies, and indulges in fermented liquor; is wicked and sinful; with her heart possessed by avarice, she lives the life of the family, and abuses and reviles virtuous people. Thus indeed, householders, a vile man lives with a vile woman.

6. “Householders! A husband kills, steals, commits impurity, lies and indulges in fermented liquor; is wicked and sinful; with his heart possessed by avarice, he lives the life of a householder, and abuses and reviles virtuous people. But his wife abstains from killing, thieving, sexual impurity, lying, and indulgence in fermented liquor. His wife is virtuous and of good behaviour; with her heart freed from the taint of avarice she lives the family life, and abuses not, nor reviles, virtuous people. Thus indeed, house-holders, a vile man lives with a goddess.

7. “Householders! A husband abstains from killing, thieving, impurity, lying and indulgence in fermented liquor; is virtuous and of good behaviour; with his mind freed from the stains of avarice, he lives the family life and abuses not, nor reviles, virtuous people. But his wife kills, steals, commits impurity, lies and indulges in fermented liquor, is wicked and sinful; with her heart possessed by avarice she lives the family life, and abuses and reviles virtuous people. Thus indeed, householders, a god lives with a vile woman.

8. “Householders! Herein, a husband and a wife both abstain from killing, thieving, impurity, lying, and indulgence in fermented liquor; are virtuous and of good behaviour; with mind freed from taints of avarice they live the family life and abuse not, nor revile, virtuous people. Thus indeed, householders, a god lives with a goddess.

9. “These, householders, are the four ways of living together.”

SECTION TWO–SERMONS ON THE NEED FOR MAINTAINING CHARACTER

§ 1. What Constitutes the Downfall of Man

1. On one occasion, the Blessed One was dwelling in the monastery of Anathapindika, in the Jeta Grove, near Shravasti.

2. Now when the night was far spent, a certain Deva, whose splendour illuminated the whole Jeta Grove, came to the presence of the Blessed One and, drawing near, respectfully saluted him and stood at one side. Standing thus, he addressed the Blessed One in verse:

3. “Having come to interrogate the Blessed One, I ask thee, O Gautama, about the falling man. Pray, tell me the cause of one’s downfall.” The Blessed One consented to explain the causes of man’s downfall.

4. “Easily known is the progressive one, easily known is the declining one. A lover of the Dhamma is the progressive one, a hater of the Dhamma is the declining one.

5. “The vicious are dear to him, in the virtuous he finds nothing pleasing; he favours the creeds of the vicious–this is the second cause of one’s downfall.

6. “The man who is drowsy, fond of society, not industrious, indolent, and who manifests anger–this is the third cause of one’s downfall.

7. “Whosoever, being rich, does. not support his aged mother and father, who have passed their youth–this is the fourth cause of one’s downfall.

8. “He who, by falsehood, deceives a Brahmana or an ascetic or any other medicant–this is the fifth cause of one’s downfall.

9. “The man who owns much property, who has gold and food, but alone enjoys his delicacies–this is the sixth cause of one’s downfall.

10. “The man who prides [=takes pride] in birth or wealth or clan, and despises his own kinsmen–this is the seventh cause of one’s downfall.

11. “The man who is a debauchee, [a] drunkard, a gambler, who squanders whatever he possesses–this is the eighth cause of one’s downfall.

12. “Not contented with one’s own wives, if one is seen amongst courtesans and the wives of others–this is the ninth cause of one’s downfall.

13. “He who places in authority an intemperate spend-thrift woman, or a man of similar nature–this is the eleventh cause of one’s downfall.

14. “He who, of slender means but vast ambition, of warrior birth, aspires to sovereignty–this is the twelfth cause of one’s downfall.

15. “Know these causes of downfall, ye noble Deva, and if ye succeed in overcoming them ye will be saved.”

§2. The Wicked Man

1. The Blessed Lord, while he was on [a] journey, gave, as was his usual practice, the following discourse to the Bhikkhus who were accompanying him.

2. Addressing the Bhikkhus, the Lord said: “Do you know how to recognise a wicked man?” “No, Lord,” replied the Bhikkhus.

3. “I will tell you the characteristics of a wicked man.

4. “There is a man who shows up the faults of another even when unasked, not to say [=not to speak of] when asked. Being indeed asked and plied with questions, he speaks ill of another without suppressing or concealing, but with full details. Brethren, such a man is a wicked man.

5. “There is a man who, being asked, does not point out the good qualities of another, not to say [=not to speak of] when unasked. Being indeed asked and plied with questions, he speaks well of another.

6. “There is a man who, being asked, does not disclose his own bad qualities, not to say [=not to speak of] when unasked. Being indeed asked and plied with questions, he points out his own bad qualities, but suppresses and conceals them and does not give full details. Brethren, such a man is a wicked man.

7. “Then again, brethren, there is a man who, even unasked, discloses his good qualities, not to say [=not to speak of] when asked. Brethren, being asked and plied with questions, be points out his own good qualities without suppressing or concealing them and giving full details. Brethren, such a man is a wicked man.”

§ 3. The Best Man

1. The Blessed One, while he was on journey, gave, as was his practice, the following discourse to the Bhikkhus who were accompanying him:

2. Addressing the Bhikkhus, the Lord said: “There are four classes of persons, brethren, to be found in the world.

3. “He who has not striven for his own welfare, nor that of others; he who has striven for others’ welfare, but not his own; he who has striven for his own welfare, but not others’; he who has striven for both his own welfare, and that of others.

4. “One who has striven neither for his own welfare nor for that of others is like a torch from a funeral pyre, lit at both ends, and in the middle smeared with dung. He kindles no fuel either in village or in forest. He is useless to the world. And he is useless to himself.

5. “One who has striven for the welfare of others at the cost of his own, is both excellent and eminent of the two.

6. “Then again, brethren, in the case of the person who has striven both for his own welfare and for that of others–of these four persons this is best and chief, topmost and highest and supreme.”

§ 4. The Enlightened Man

1. At one time, the Exalted One had reached the high road between (the two towns of) Ukkattha and Setabbya. Then the Brahmin named Dona had also reached the high road between Ukkattha and Setabbya.

2. Just then the Exalted One left the road and sat down at the foot of a tree, cross-legged. Then Dona the Brahman, following the footsteps of the Exalted One, saw him seated at the foot of that tree, resplendent and of a comely ppearance, with sense controlled, with mind appeased, supremely tamed, restrained and powerful. So seeing, he approached where the Exalted One was.

3. Having come he said thus to him:

“Is not the Venerable One a Deva?”

“Brahman, I am indeed not a Deva.”

“Is not the Venerable One then a Gandhabba?”

“Brahman, I am indeed not a Gandhabba.”

“Is not the Venerable One then a Yakkha?”

“Brahman, I am indeed not a Yakkha.”

“Is not the Venerable One then a man?”

“Brahman, I am indeed not a man.”

4. Having heard the Blessed One reply thus, the Brahman Dona said:

“When thou art asked: Are ye a Deva? Thou sayest: No.

When Thou art questioned: Are ye a Gandhabba? Thou sayest: No.

When Thou art asked: Are ye a Yakkha? Thou sayest: No.

When Thou art questioned: Are ye then a man? Thou sayest: No.

Who then can the Venerable One be?”

5. “Brahman, verily I was a Deva, a Gandhabba, Yakkha, a man, so long as I had not purged myself of the intoxicants. These very intoxicants have I now given up–with roots cut out like unto a palm-tree with its base destroyed and rendered unable to sprout again–so that in future they do not come into existence.

6. “Just as a lotus or a water-lily born of the water, grown in the water, risen out of the water, stands unstained by the water, even so, Brahman, being born of the world, grown in the world, having overcome the world, I abide unstained by the world.

7. “Therefore, 0 Brahman, consider me as the Enlightened One.”

§5. Man—Just and Good

1. Addressing the Brethren, the Lord said, “There are four classes of persons whom you must learn to distinguish, if you wish to ascertain who are good and just.

2. “Brethren, there is a class of persons who strive for their own welfare, but not that of others.

3. “Brethren, herein a certain person practises the extirpation of lust in himself, but does not urge the extirpation of lust in others; practises the extirpation of ill-will in himself, but does not urge the extirpation of ill-will in others; and also practises the extirpation of ignorance in himself, but does not urge the extirpation of ignorance in others.

4. “Indeed, Brethren, this is the person who pursues his own welfare, but not the welfare of others.

5. “Brethren, there is a class of persons who have striven for others’ welfare, but not their own.

6. “Brethren, herein a certain person does not practise the extirpation of lust, ill-will, and ignorance in himself, but urges the extirpation of lust, ill-will, and ignorance in others.

7. “Indeed, Brethren, this is the person who has. striven for others’ welfare, but not his own.

8. “Brethren, there is a class of persons who strive not, neither for their own welfare nor that of others.

9. “Brethren, herein a certain person practises not the extirpation of lust, ill-will, and ignorance in himself, nor urges the extirpation of lust, ill-will, and ignorance in others.

10. “Brethren, this is the person that has not striven for his own welfare nor that of others.

11. “Brethren, there is a class of persons who strive for their own welfare as well as that of others.

12. “Brethren, herein a certain person both practises the extirpation of lust, ill-will, and ignorance in himself, and also urges the extirpation of lust, ill-will, and ignorance in others.

13. “Brethren, this is the person who has striven for his own welfare as well as that of others.

14. “This last person is to be deemed just and good.”

§ 6. Need for Doing Good Deeds

1. On one occasion, thus spake the Exalted One to the Brethren.

2. “Be not afraid of good works, brethren. It is another name for happiness, for what is desired, beloved, dear, and delightful, this word ‘good works’. I myself, brethren, can bear witness to having reaped for many a long day the profit of good works, a thing desired, beloved, dear, and delightful.

3. “I often ask ‘Of what deeds is all this the fruit? Of what deed is it the ripening, in that I am now thus happy and contented?’

4. “The answer that comes to me is: ‘Of three deeds this is the fruit. Of three deeds this is the ripening, the deeds of Charity, Self-taming, and Self-control.’

5. “Auspicious, festive, happy, blessed dawn! Fair day, glad time is that when alms are given to worthy ones; when goodly acts, words, thoughts, right aspirations, bring auspicious gain to those that practise them.

6. “Happy are they that win such gain, and prosperous in the way! So be ye also prosperous in the way, free from disease and happy with your kin.”

§ 7. Need for Making Good Resolutions

1. Once when he was at Shravasti in Jeta’s Grove, the Exalted One said to the Brethren:

2. “Brethren, there is a great need of good resolutions to be made and observed for a pure and happy life.

3. “I will tell you what your resolutions should be.

4. “Resolve that, ‘all my life long may I support my parents. May I respect the head of my clan. May I be of gentle speech. May I speak evil of none. Clearing my heart of the stain of selfishness, may I dwell at home generous, pure-handed, delighting in giving up, may I be a proper man to ask a boon of, delighting in sharing gifts with others.

5. “‘All my life long, may I be angerless, and, if anger arise, may I quickly check it.”

6. Such are the seven resolutions, Brethren, by undertaking and performing which you will attain the state of happiness and purity.

SECTION THREE–SERMONS ON RIGHTEOUSNESS

§1 What is Righteousness

1. Once when the Lord was on an alms-pilgrimage in Kosala, with a great train of almsmen, he came to a Brahmin village of the Kosalans named Sala.

2. It came to the ears of the Brahmin heads of families in Sala that the Blessed Lord had come to their village in the course of an alms-pilgrimage in Kosala.

3. They felt it was good to go and visit him. So the Brahmins of Sala went to the Lord and, after exchanging civil greetings, took their seats on one side.

4. They asked the Blessed One if he would explain to them what he meant by righteousness.

5. So to the attentive Brahmins the Lord said: “There are three forms of unrighteousness and wickedness for the body; four for speech; and three for thoughts.

6. “As regards bodily unrighteousness, a man (i) may take life, as a hunter with hands bathed in blood, given to killing and slaying, merciless to living creatures; or (ii) may take what is not his, by appropriating to himself in thievish fashion the belongings of other people in village and jungle; or (iii) may be a fornicator, having intercourse with girls under the charge of mother or father or brother or sister or relations–yes, with girls affianced and plighted and even wearing the very garlands of betrothal.

7. “As regards unrighteousness of speech a man (i) may be a liar; when cited to give testimony before assembly or village-meeting or family council or royal household or his guild, he may say that he knows when he does not know, or that he does not know when he does know, or that he saw when he did not see, or that he did not see when he did see, deliberately lying in the interests either of himself or of other people or for some trifling gain. Or (ii) he may be a slanderer; repeating here what he has heard elsewhere so as to set one set of people by the ears, and repeating elsewhere what he has heard here so as to set another set of people by the ears; he is a dissolver of harmony and a fomenter of strife; discord prompts his utterances, discord being his pleasure, his joy, and his delight. Or (iii) he may be bitter of tongue; what he says is rough and harsh, hurtful and wounding to others, provocative of anger, and leading to distraction. Or (iv) he may be a tattler talking out of season, without heed to fact, always talking of the unprofitable, never of the Doctrine, never of the Rule, but ever of the trivial, of the ill-timed, of the frivolous, of things leading nowhere and unprofitable.

8. “As regards unrighteousness of thought, a man (i) may be covetous, coveting other people’s gear with the yearning that it were all his own. Or (ii) he may be malevolent and wicked of heart, wishing that creatures around him might be killed, destroyed, annihilated, or cease to be. Or (iii) he may be wrong in outlook and erroneous in his conceptions, holding that there are no such things as alms or sacrifice or oblations, that there is no such things as the fruit and harvest of deeds good and bad, that there is no such thing as this world or any other, that there are no such things as either parents or relations elsewhere, that there are no such things in the world as recluses and Brahmins who, having trodden the right path and walked aright, have, of and by themselves, comprehended and realized this and other worlds and made it all known to others too.

9. “Contrariwise, there are three forms of righteousness and goodness for the body; four for speech, and three for thoughts.

10. “As regards bodily righteousness, a man (i) puts from him all killing and abstains from killing anything; laying aside cudgel and sword, he lives a life of innocence and mercy, full of kindliness and compassion for everything that lives. (ii) Theft he puts from him, and eschews taking from others except what is given to him by them; he lives an honest life. (iii) Putting from him all sensual misconduct, he abstains from fornication; he has no intercourse with girls under the charge of mother or father or brother or sister or relations, no intercourse with girls affianced and plighted and with the garlands of betrothal upon them.

11. “As regards righteousness in speech, (i) a man puts lying from him and abstains from lies; when cited to give testimony before assembly or village-meeting or family council or royal household or his guild, he says that he does not know when he does not, and that he does know when he does, says that he did not see when he did not see and that he saw when he did see, never deliberately lying in the interests of himself or of other people or for some trifling gain. (ii) All slander he puts from him, and from slandering he abstains; what he hears here he does not repeat elsewhere so to set one set of people by the ears, nor does he repeat here what he hears elsewhere so as to set another set of people by the ears; he is a promoter of harmony and a restorer of amity, for concord is his pleasure, his joy, and his delight. (iii) There is no bitterness in his tongue, and he abstains from bitter speech; what he says is without gall, pleasant, friendly hearty, urbane, agreeable, and welcome to all. (iv) No tattler, he abstains from tattle, speaking in season, according to fact, always of the profitable, of the Doctrine and Rule, in speech which is seasonable and memorable, illuminating, well-marshalled, and of great profit.

12. “As regards righteousness in thoughts, (i) a man is devoid of covetousness, never coveting other people’s gear with the yearning that it were all his own. (ii) He harbours no malevolence or wickedness of thought; his wish is that creatures around him may live on in peace and happiness, safe from all enmity and oppression. (iii) He is right in outlook and correct in his conceptions.

13. “This is what I mean by righteousness and unrighteousness.”

§2. Need for Righteousness

1. Then the Exalted One addressed the lay brethren of Pataligama:

2. “There are losses, householders, which attend the wicked and immoral man.

3. “The wicked, immoral man, as the result of sloth, comes to great loss of wealth.

4. “Then again, an evil report prevails about him, which defames him in the eyes of the world.

5. “Whatever company he may enter, be it a company of the nobles, or the Brahmins, or the housefathers, or a company of recluses, he enters shyly and confused in mind. He is not fearless. This is the third loss.

6. “Again, he has no peace of mind, and is troubled in mind when he dies. This is the fourth loss.

7. “Such, householders, are the losses that attend the wicked and immoral man.

8. “Consider the profits which attend the righteous man who lives virtuously.

9. “The righteous man who lives virtuously comes by a great mass of wealth, due to his own exertions.

10. “Then again, a good reputation prevails about him. He is honoured everywhere.

11. “Into whatsoever company he enters, be it of the nobles or the Brahmins or the housefathers or the recluses, he enters bold and confident.

12. “Again, he enjoys peace of mind, and makes an end with mind untroubled.

13. “The fool in doing ill knows not his folly: His own deeds, like a fire, the fool consume.

14. He who offends the harmless innocent soon reaches grievous disaster, or a mind distraught, loss of relations, loss of all his wealth.

§ 3. Righteousness and the Claims of the World

1. Once when the Lord was staying at Rajagraha in the Bamboo grove where the squirrels were fed, the reverend Sariputta was making an alms pilgrimage with a great train of almsmen among the Southern Hills.

2. On his way he met an almsman who had spent the rainy season at Rajagraha. After interchange of greetings of friendliness and civility, Sariputta enquired after the Master’s health and was told he was well, as too was the Confraternity, and also the Brahmin Dhananjani of Tandula-pala Gate in Rajagraha, concerning whose health too Sariputta had made enquiries.

3. “And is the Brahmin, Dhananjani, zealous and earnest?” asked Sariputta further of the Almsman.

4. “How could earnest zeal possibly dwell in Dhananjani?” replied theAlmsman. “He uses the king to fleece the Brahmins and householders, and uses them to fleece the king. Also, his pious wife, who came of a pious stock is dead now; and he has taken to himself another wife who is not pious and comes of no pious stock.”

5. “This is bad news, very bad news, to hear of Dhananjani’s lack of zeal,” said Sariputta. “Perhaps, however, at some time and place I may meet him. I should like to have a talk with him.”

6. After staying as. long as he wanted in the Southern Hills, Sariputta proceeded on his alms pilgrimage till he reached Rajagraha, where he took up his abode in the Bamboo Grove.

7. Early in the morning, bowl in hand and duly robed, he went into Rajagraha for alms, at a time when the Brahmin Dhananjani was out of the city seeing his cows milked in the byre.

8. On his return after his round and meal, Sariputta sought out the Brahmin. Seeing him coming, the Brahmin came to meet him, with the remark that they had time for a draught of milk before meal-time.

9. “Not so, Brahmin, I have had my meal today, and shall be resting under the shade of a tree during the noontide. Come to me there.”

10. Dhananjani agreed, and after his own meal joined Sariputta, seating himself by him after friendly greetings.

11. Said Sariputta: “May I rest assured, Dhananjani, that zeal and earnestness and righteousness are yours?”

12. “How can that be, when I have to support my parents, my wife and family, and my slaves and serving folk, and have to entertain my cquaintances and friends, my kith and kin, and guests, and have also to provide for my kinsfolk dead and gone, and for the deities, and for the king, not to speak of supporting myself in meat and drink?”

13. “What think you, Dhananjani? If we suppose a man who, for his parents’ sake, has departed from righteousness and equity, and is being hauled up [in court], would it avail him either to plead on his own behalf that it was for his parents’ sake that he had departed from righteousness and equity, and that therefore he should not be hauled up?”

14. “No; despite all appeals, the wardens would cast him into prison.”

15. “Would it avail him either to plead on his own behalf, or to have his wife and family plead for him, that it was for their sake he had departed from righteousness and equity?”

16. “No.”

17. “Would it avail him if his slaves and serving folk pleaded for him?”

18. “Not a whit.”

19. “Or if his friends and acquaintances pleaded for him?”

20. “Not a whit.”

21. “Or if his kith and kin, or his guests, pleaded for him?”

22. “Not a whit.”

23. “Or if his kinsfolk dead and gone pleaded the claims of his deities, or his monarch’s claims on him?”

24. “Not a whit.”

25. “Would it avail him to plead on his own behalf, or to have others pleading for him, that it was to support himself in meat and drink that he departed from righteousness and equity?”

26. “No.”

27. “What think you, Dhananjani? Which is the better man? He that for the sake of his parents departs from righteousness and equity, or he that no matter what happens to them walks in righteousness and equity?

28. “The latter,” replied Dhananjani, “for to walk in righteousness and equity is better than to depart therefrom.”

29. “Moreover, Dhananjani, there are other courses of action which are justified and righteous in themselves, whereby he can support his parents, and yet avoid evildoing and walk uprightly. Now, does the same reasoning apply to the support of wife and family and everything else?”

30. “It does, Sariputta.”

31. Hereupon the Brahmin, rejoicing in what the reverend Sariputta had said, thanked him, rose up and went his way.

§ 4. How to Reach Perfection in Righteous Conduct

1. Once while the Lord was staying at Shravasti in Jeta’s Grove, there came to him five hundred lay-followers. One of them was Dhammika.

2. Dhammika asked the Lord: “What principles make your followers reach perfection in righteous conduct?

3. “I ask thee this question because thou art the most matchless judge of the weal of men.

4. “Trained Jains and Mendicants all failed to vanquish thee. Trained Brahmins, ripe in years, with others keen to air their point of view, are led to embrace thy saving truth. For, ’tis thy saving Truth, subtle, but preached so well, for which all yearn. Vouchsafe an answer, Lord, to us!

5. “Let the lay-followers learn from thy lips thy Lore immaculate!”

6. The Blessed Lord in compassion for his lay-followers said: “Give me your ear. I will explain the principles of righteous conduct. Hear and follow them.

7. “Slay not, nor doom to death, nor sanction slaughter. Do no violence to aught that lives, strong or weak.

8. “No layman, wittingly, should thieve, or order theft, or sanction any theft; take but what others give.

9. “And shun incontinence as ’twere a pit of fire; or, failing continence, debauch no wedded wife.

10. “In conclaves, courts, or talk, let him not lie; let him not prompt or sanction lies; let him renounce untruth.

11. “Layman, observe this law: shun drink; make no man drink; sanction no drinking. Mark how drink to madness leads.

12. “Through drink fools sin, and egg lax brethren on to sin. So flee this maddening vice, this folly, bliss of fools.

13. “Slay not, nor steal, nor lie; from strong drink keep away; refrain from lechery; touch not wrong meals at night!

14. “Eschew both scents and wreaths; spread on the ground thy bed; so make thy sabbath vows as week succeeds to week, and keep with pious hearts this eightfold festival.

15. “At morn, these vows performed, with pious, thankful heart, be wise, and of thy means give Almsmen food and drink.

16. “Cherish thy parents well; follow a righteous trade. Thus shall the layman staunch reach realms of light above.

§ 5. One Need Not Wait for a Companion to Tread on the Path of Righteousness

1. An elephant in battle bears the arrow at him buried; I must bear men’s bitter tongues for every evil in the world.

2. Tamed, they lead him into battle; tamed, the king his back ascends; tamed, is he the best of beings, when no bitter speech offends.

3. Good are well-tamed mules, and good are Cindian steeds of lineage famed; good indeed the mighty tusker; best of all the men self-tamed.

4. Yet such mounts can naught avail us, cannot be Nibbana’s guide. We can only reach the Path on the self-tamed self-ride.

5. Take delight in Earnestness; watch thy thoughts and never tire. Lift thee from the Path of Evil, take the Tusker out of mire.

6. Hast thou found a fellow-traveller, upright, firm, intelligent? Leaving all thy cares behind thee, gladly walk with him intent.

7. Hast thou found no fellow-traveller, upright, intelligent? As a King deserts his borders, by the enemy pursued, like the tusker in the forest, so go thy way in solitude.

8. Better is the lonely life, for fools companions cannot be. Live alone and do no evil, live alone with scanty needs, lonely as the mighty tusker in the forest lonely feeds.

9. Expunge all bad thoughts.

10. Here is the way to expunge [them]..

11. You are to expunge [them] by resolving that, though others may be harmful, you will be harmless.

12. That, though others may kill, you will never kill.

13. That, though others may steal, you will not.

14. That, though others may not lead the higher life, you will.

15. That, though others may lie, traduce, denounce, or prattle, you will not.

16. That, though others may be covetous, you will covet not.

17. That, though others may be malignant, you will be benignant.

18. That, though others may be given over to wrong views, wrong aims, wrong speech, [wrong] actions, wrong modes of livelihood, wrong effort, wrong mindfulness, and wrong concentration, you must follow the Noble Eight-fold Path in right outlook, right aims, right speech, right actions, right mode of livelihood, right efforts, right mindfulness, and right concentration.

19. That, though others are wrong about the truth and wrong about Deliverance, you will be right about truth and right about Deliverance.

20. That, though others may be possessed by sloth and torpor, you will free yourself therefrom.

21. That, though others may be puffed up, you will be humble-minded.

22. That, though others may be perplexed by doubts, you will be free from them.

23. That, though others may harbour wrath, malevolence, envy, jealousy, niggardliness, avarice, hypocrisy, deceit, imperviousness, arrogance, forwardness, unscrupulousness, lack of instruction, inertness, bewilderment, and unwisdom, you will be the reverse of all these things.