Theragatha

the way of the Elders
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Re: Theragatha

Post by DNS » Mon Apr 30, 2018 3:38 pm

Just as a fine, well-bred bull yoked to a load, enduring his load, crushed by the heavy burden, doesn't throw down his yoke; so, too, those who are filled with discernment as the ocean, with water don't look down on others. This is nobility among beings. Having fallen in time under the sway of time, having come under the sway from becoming & non-, people fall subject to pain & they grieve. Elated by the causes of pleasure, & cast down by causes of pain, fools are destroyed by both, not seeing them for what they are. While those who, in the midst of pleasure & pain have gone past the seamstress of craving, stand firm like a boundary pillar, neither elated nor cast down. Not to gain or loss not to status or honor, not to praise or blame, not to pleasure or pain: everywhere they do not adhere like a water bead on a lotus. Everywhere they are happy, the enlightened, everywhere un- defeated. No matter what the unrighteous gain or the righteous loss, righteous loss is better than if there were unrighteous gain. No matter what the status of the unaware or the lowliness of those who know, the lowliness of those who know is better, not the status of those unaware. No matter what the praise from fools or the censure from those who know, the censure from those who know is better than if there were praise from fools. And as for the pleasure from sensuality and the pain from seclusion, the pain from seclusion is better than if there were pleasure from sensuality. And as for living through unrighteousness and dying for righteousness, dying for righteousness is better, than if one were to live through unrighteousness. Those who've abandoned sensuality & anger, whose minds are calmed from becoming & non-, go through the world unattached. For them there is nothing dear or undear. Developing the factors for Awakening, faculties, & strengths, attaining the foremost peace, without fermentation, they are entirely Unbound.
Th 14.2 Godatta

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Re: Theragatha

Post by DNS » Mon Apr 30, 2018 3:39 pm

Just as a rain-cloud would settle

The dust that's been raised by the wind,

So all conceptions come to rest

When one sees clearly with wisdom.
Th 15.1 Annakondanna Thera

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Re: Theragatha

Post by DNS » Mon Apr 30, 2018 3:40 pm

As the flower of a lotus, Arisen in water, blossoms, Pure-scented and pleasing the mind, Yet is not drenched by the water, In the same way, born in the world, The Buddha abides in the world; And like the lotus by water, He does not get drenched by the world.
Th 15.2

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Re: Theragatha

Post by DNS » Mon Apr 30, 2018 3:41 pm

[The bandit chief:]

Those who for the sake of sacrifice for the sake of wealth we have killed in the past, against their will have trembled & babbled from fear. But you you show no fear; your complexion brightens. Why don't you lament in the face of what's greatly to be feared

[Ven. Adhimutta:]

There are no painful mental states, chieftain, in one without longing. In one whose fetters are ended, all fears are overcome. With the ending of [craving] the guide to becoming, when phenomena are seen for what they are, then just as in the laying down of a burden, there's no fear in death. I've lived well the holy life, well-developed the path. Death holds no fear for me. It's like the end of a disease. I've lived well the holy life, well-developed the path, seen states of becoming as devoid of allure, like poison spit out after it's drunk. One gone to the far shore without clinging without effluent his task completed, welcomes the ending of life, as if freed from a place of execution. Having attained the supreme Rightness, unconcerned with all the world, as if released from a burning house, he doesn't sorrow at death. Whatever's compounded, wherever a state of becoming's obtained, all that has no one in charge: so says the Great Seer. Whoever discerns this, as taught by the Awakened One, would no more grasp hold of any state of becoming than he would a hot iron ball. I have no 'I was,' no 'I will be.' Fabrications will simply go out of existence. What's to lament there in that? For one who sees, as it actually is, the pure arising of phenomena, the pure seriality of fabrications, there's no fear. When seeing the world with discernment as on a par with grass & twigs, finding no 'mine-ness,' thinking, 'There's nothing of mine,' he feels no sorrow. Dissatisfied with this carcass, I'm unconcerned with becoming. This body will break up and there will not be another. Do as you like with this carcass. From that I will feel neither hatred nor love.

Hearing these awesome, hair-raising words, the young men threw down their weapons & said: What have you done, sir, or who have you taken as mentor? Because of whose teachings is this lack of sorrow acquired?

[Ven. Adhimutta:]

The all-knowing, all-seeing conqueror: He is my mentor. Greatly compassionate teacher, all the world's healer, this doctrine is his, unexcelled, leading to ending. Because of his teachings is this lack of sorrow acquired. The bandits, hearing the good words of the seer, threw down their swords & their weapons. Some relinquished their life of crime, some chose the Going Forth. Having gone forth in the teachings of the one well-gone, developing the powers & factors for Awakening, wise, happy, exultant in mind, their faculties ripened, they touched uncompounded Unbinding.
Th 16.1 Adhimutta

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:23 pm

Look at the image beautified, a heap of festering wounds, shored up: ill, but the object of many resolves, where there is nothing lasting or sure.[1] Look at the form beautified with earrings & gems: a skeleton wrapped in skin, made attractive with clothes. Feet reddened with henna, a face smeared with powder: enough to deceive a fool, but not a seeker for the further shore. Hair plaited in eight pleats, eyes smeared with unguent: enough to deceive a fool, but not a seeker for the further shore. Like a newly painted unguent pot a putrid body adorned: enough to deceive a fool, but not a seeker for the further shore. The hunter set out the snares, but the deer didn't go near the trap. Having eaten the bait, we go, leaving the hunters to weep. The hunter's snares are broken; the deer didn't go near the trap. Having eaten the bait, we go, leaving the hunters to grieve.[2]

I see in the world people with wealth who, from delusion, don't make a gift of the treasure they've gained. Greedy, they stash it away, hoping for even more sensual pleasures. A king who, by force, has conquered the world and rules over the earth to the edge of the sea, dissatisfied with the ocean's near shore, longs for the ocean's far shore as well. Kings & others plenty of people go to death with craving unabated. Unsated, they leave the body behind, having not had enough of the world's sensual pleasures. One's relatives weep & pull out their hair. 'Oh woe, our loved one is dead,' they cry. Carrying him off, wrapped in a piece of cloth, they place him on a pyre, then set him on fire. So he burns, poked with sticks, in just one piece of cloth, leaving all his possessions behind. They are not shelters for one who has died not relatives, friends, or companions. His heirs take over his wealth, while the being goes on, in line with his kamma. No wealth at all follows the dead one not children, wives, dominion, or riches. Long life can't be gotten with wealth, nor aging warded off with treasure. The wise say this life is next to nothing impermanent, subject to change. The rich & the poor touch the touch of Death. The foolish & wise are touched by it, too. But while fools lie as if slain by their folly, the wise don't tremble when touched by the touch. Thus the discernment by which one attains to mastery, is better than wealth for those who haven't reached mastery go from existence to existence, out of delusion, doing bad deeds. One goes to a womb & to the next world, falling into the wandering on one thing after another while those of weak discernment, trusting in one, also go to a womb & to the next world. Just as an evil thief caught at the break-in is destroyed by his own act, so evil people after dying, in the next world are destroyed by their own acts. Sensual pleasures variegated, enticing, sweet in various ways disturb the mind. Seeing the drawbacks in sensual objects: that's why, O king, I went forth. Just like fruits, people fall young & old at the break-up of the body. Knowing this, O king, I went forth. The contemplative life is better for sure.[3]

Out of conviction, I went forth equipped with the Victor's message. Blameless[4] was my going-forth: Debtless I eat my food. Seeing sensuality as burning, gold as a knife, pain in the entry into the womb & great danger in hells seeing this peril, I was then dismayed pierced (with dismay), then calmed on attaining fermentations' end. The Teacher has been served by me; the Awakened One's bidding, done; the heavy load, laid down; the guide to becoming,[5] uprooted. And the goal for which I went forth from home life into homelessness I've reached: the end of all fetters.

Th 16.4 Ratthapala

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:24 pm

Whatever the fine clothes I wore when astride the elephant's neck, whatever the fine rice I ate, the pure meat sauce, today fortunate, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Wearing cast-off cloth, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Going for alms, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Wearing only one triple set of robes, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Bypassing no donors on his alms round, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Eating only one meal a day, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Eating from the bowl, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Refusing food brought afterwards, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Living in the wilderness, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Living at the foot of a tree, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Living in the open air, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Living in a cemetery, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Accepting whatever lodging he's assigned, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Not lying down, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Modest, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Content, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Secluded, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Unentangled, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Energy aroused, persevering, delighting in whatever falls into his bowl, Bhaddiya, son of Godha, does jhana without clinging.

Abandoning a 100-carat bowl of bronze and a 100-weight bowl of gold, I took instead a bowl of clay: that was my second consecration.

In the midst of high encircling walls, strong battlements & gates, guarded by men with swords in hand trembling I used to live.

Today, fortunate, unafraid, with fear & terror abandoned, Bhaddiya, son of Godha, having plunged into the forest, does jhana.

Standing firm in the mass of virtue, developing mindfulness & discernment, step by step I attained the ending of all fetters.

Th 16.7 Bhaddiya Kaligodhayaputta

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:25 pm

[Angulimala:]

"While walking, contemplative, you say, 'I have stopped.' But when I have stopped you say I haven't. I ask you the meaning of this: How have you stopped? How haven't I?"

[The Buddha:]

"I have stopped, Angulimala, once & for all, having cast off violence toward all living beings. You, though, are unrestrained toward beings. That's how I've stopped and you haven't."

[Angulimala:]

"At long last a greatly revered great seer for my sake has come to the great forest. Having heard your verse in line with the Dhamma, I will go about having abandoned evil." So saying, the bandit hurled his sword & weapons over a cliff into a chasm, a pit. Then the bandit paid homage to the feet of the One Well-gone, and right there requested the Going-forth. The Awakened One, the compassionate great seer, the teacher of the world, along with its devas, said to him then: "Come, bhikkhu." That in itself was bhikkhuhood for him. * * * Who once was heedless,[1] but later is not, brightens the world like the moon set free from a cloud. His evil-done deed[2] is replaced with skillfulness: he brightens the world like the moon set free from a cloud. Whatever young monk devotes himself to the Buddha's bidding: he brightens the world like the moon set free from a cloud. May even my enemies hear talk of the Dhamma. May even my enemies devote themselves to the Buddha's bidding. May even my enemies associate with those people who peaceful, good get others to accept the Dhamma. May even my enemies hear the Dhamma time & again from those who advise endurance, forbearance, who praise non-opposition, and may they follow it. For surely he wouldn't harm me, or anyone else; he would attain the foremost peace, would protect the feeble & firm. Irrigators guide the water.[3] Fletchers shape the arrow shaft. Carpenters shape the wood. The wise control themselves. Some tame with a blunt stick, with hooks, & with whips But without blunt or bladed weapons I was tamed by the one who is Such. "Doer of No Harm" is my name, but I used to be a doer of harm. Today I am true to my name, for I harm no one at all. A bandit I used to be, renowned as Angulimala. Swept along by a great flood, I went to the Buddha as refuge. Bloody-handed I used to be, renowned as Angulimala. See my going for refuge! Uprooted is [craving], the guide to becoming. Having done the type of kamma that would lead to many bad destinations, touched by the fruit of [that] kamma, unindebted, I eat my food.[4] They're addicted to heedlessness[5] dullards, fools while one who is wise cherishes heedfulness as his highest wealth. Don't give way to heedlessness[6] or to intimacy with sensual delight for a heedful person, absorbed in jhana, attains an abundant bliss. This[7] has come well & not gone away, it was not badly thought through for me. From among well-analyzed qualities, I have obtained the best. This has come well & not gone away, it was not badly thought through for me. The three knowledges have been attained; the Awakened One's bidding, done.[8] Where once I stayed here & there with shuddering mind in the wilderness, at the foot of a tree, in mountains, caves with ease I now lie down, I stand, with ease I live my life. O, the Teacher has shown me sympathy! Before, I was of brahman stock, on either side high-born. Today I'm the son of the One Well-gone, the Dhamma-king, the Teacher. Rid of craving, devoid of clinging, sense-doors guarded, well-restrained, having killed the root of evil, I've reached fermentations' end. The Teacher has been served by me; the Awakened One's bidding, done; the guide to becoming, uprooted; the heavy load, laid down.

Th 16.8 Angulimala

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:25 pm

991:

In the village or the forest, In the lowlands or the highlands; Wherever the worthy ones dwell — That terrain would be found pleasing.

992:

So pleasing (they find) the forests, Wherein most people are not pleased. Rid of passion, they will be pleased — They do not pursue mere pleasure!

998:

Settled at the root of a tree, With shaven head, clad in a robe, The elder foremost in wisdom — Upatissa just meditates.

1006:

He has become calm and at rest, Wise in speech and not self-centered; He's shaken off unwholesome states — Like wind would leaves from a tree.

1007:

He has become calm and at rest, Wise in speech and not self-centered; He has plucked off unwholesome states — Like wind would leaves from a tree.

1013:

The mighty ocean and the earth A mountain, or even the wind Are not adequate similes — For the teacher's splendid release.

1014:

The elder keeps the wheel rolling, Possessing great wisdom, composed; And just like earth, water and fire, — He's neither attached nor opposed.

Th 17.2 Sariputta Thera

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:26 pm

1024. 82,000 Teachings from the Buddha I have received; 2,000 more from his disciples; Now, 84,000 are familiar to me.

1025. Who nothing has heard and nothing understood, He ages only oxen-like: His stomach only grows and grows, But his insight deepens not.

1026. Who has much heard and learned, But does despise him who is poor in learning, Is like one blind who holds a lamp. So must I think of such a one.

1027. Thou follow him who has heard much, Then what is heard shall not decline. This is the tap-root of the holy life; Hence a Dhamma-guardian thou should'st be!

1028. Knowing what comes first and last, Knowing well the meaning, too, Skilful in grammar and in other items, The well-grasped meaning he examines.

1029. Keen in his patient application, He strives to weigh the meaning well. At the right time he makes his effort, And inwardly collects his mind. ...

1034. All the quarters are bedimmed And the Dhamma is not clear to me, Indeed my noble friend has gone And all about seems dark.

1035. The friend has passed away, The Master, too, has gone. There is no friendship now that equals this: The mindfulness directed bodywards.

1036. The old ones now have passed away, The new ones do no please me much, Today alone I meditate Like a bird gone to its nest. ...

1039. Through a full 25 years As long as I have been in higher training I have never had a thought of lust: See, how powerfully the Dhamma works. ...

1046. Then was there terror, and the hair stood up, when he, The all-accomplished one, the Buddha, passed away. ...

1049. The virtuous, wise man, The hero strong and ever resolute, The guardian of the word so true, Ananda found extinction now.

Th 17.3 Ananda

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:27 pm

One shouldn't go about surrounded, revered by a company: one gets distracted; concentration is hard to gain. Fellowship with many people is painful.

Seeing this, one shouldn't approve of a company.

A sage shouldn't visit families: one gets distracted; concentration is hard to gain. He's eager & greedy for flavors, whoever misses the goal that brings bliss.

They know it's a bog the reverence & veneration of families a subtle arrow, hard to extract. Offerings are hard for a worthless man to let go.

* *

Coming down from my dwelling place, I entered the city for alms, stood courteously next to a leper eating his meal.

He, with his rotting hand, tossed me a morsel of food, and as the morsel was dropping, a finger fell off right there.

Sitting next to a wall, I ate that morsel of food, and neither while eating it, nor having eaten, did I feel any disgust.

Whoever has mastered left-over scraps for food, smelly urine for medicine, the foot of a tree for a dwelling, cast-off rags for robes: He is a man of the four directions.

* *

Where some are exhausted climbing the mountain, there the Awakened One's heir mindful, alert, buoyed by his psychic power Kassapa climbs.

Returning from his alms round, climbing the peak, Kassapa does jhana with no sustenance/clinging, having abandoned terror & fear.

Returning from his alms round, climbing the peak, Kassapa does jhana with no sustenance/clinging, unbound among those who burn.

Returning from his alms round, climbing the peak, Kassapa does jhana with no sustenance/clinging, free of fermentation, his duty done.

Spread with garlands of vines, places delighting the mind, resounding with elephants, appealing:

those rocky crags refresh me.

The color of blue-dark clouds, glistening, cooled with the waters of clear-flowing streams covered with ladybugs: those rocky crags refresh me.

Like the peaks of blue-dark clouds, like excellent peaked-roof buildings, resounding with tuskers, appealing:

those rocky crags refresh me.

Their lovely surfaces wet with rain, mountains frequented by seers & echoing with peacocks: those rocky crags refresh me.

This is enough for me desiring to do jhana, resolute, mindful; enough for me desiring the goal, resolute, a monk;

enough for me desiring comfort, resolute, in training; enough for me desiring my duty, resolute, Such.

Flax-flower blue, like the sky covered over with clouds; filled with flocks of various birds: those rocky crags refresh me.

Uncrowded by householders, frequented by herds of deer filled with flocks of various birds: those rocky crags refresh me.

With clear waters & massive boulders, frequented by monkeys & deer, covered with moss & water weeds: those rocky crags refresh me.

There is no such pleasure for me in the music of a five-piece band as there is when my mind is at one, seeing the Dhamma aright.

* *

One shouldn't do lots of work, should avoid people, shouldn't busy oneself. He's eager & greedy for flavors, whoever misses the goal that brings bliss.

One shouldn't do lots of work, should avoid what doesn't lead to the goal. The body gets wearied, fatigued. Aching, one finds no tranquillity.

* *

Simply by flapping the mouth one doesn't see even oneself. One goes around stiff- necked, thinking, 'I'm better than they.'

Not better, he thinks himself better, the fool: the wise don't praise him, the stiff-necked man.

But whoever isn't stirred by the modes of 'I'm better, not better.

I'm worse. I'm like that'; one who's discerning, who acts as he says, well-centered in virtues, committed to tranquility of awareness, he is the one the wise would praise.

One with no respect for his fellows in the holy life, is as far from the true Dhamma as the earth is from the sky.

But those whose conscience & fear of evil are always rightly established: they have flourished in the holy life.

For them there's no further becoming.

A monk conceited & vain, even though clad in a robe of cast-off rags, like a monkey in a lion's skin, doesn't shine because of it.

But a monk not conceited or vain, masterful, his faculties restrained, shines because of his robe of cast-off rags, like a lion in the cleft of a mountain.

* *

These many devas, powerful, prestigious 10,000 devas all of Brahma's retinue, stand with their hands over their hearts, paying homage to Sariputta, the Dhamma-general, enlightened, centered, great master of jhana,

[saying:]

'Homage to you, O thoroughbred man. Homage to you, O superlative man of whom we have no direct knowledge even of that in dependence on which you do jhana.

'How very amazing: the awakened ones' very own deep range of which we have no direct knowledge, though we have come as hair-splitting archers.'

Seeing Sariputta, a man worthy of worship, worshipped by deva retinues, Kappina smiled.

* *

As far as this buddha-field extends except for the great sage himself I'm the one outstanding in ascetic qualities. There's no one else like me.

The Teacher has been served by me; the Awakened One's bidding, done;

the heavy load, laid down; the guide to becoming, uprooted.

Neither to robe, nor dwelling, nor food does he cling:

Gotama, like a lotus unspotted by water, inclining to renunciation, detached from the three planes of becoming.[1]

He, the great sage, has the frames of reference as his neck, conviction as hands, discernment as head.

The great master of jhana he goes about always unbound.

Th 18 Maha Kassapa

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:28 pm

I. Thoughts Before Going Forth

1. When, O when shall I live all alone in mountain caves, unmated with desire, clear seeing as unstable all that comes to be? This wish of mine, when indeed will it be?

2. When shall I, wearing the patchwork robes of color dun, be sage, uncraving, never making mine, with greed, aversion and delusion slain and to the wild woods gone, in bliss abide?

3. When shall I, this body seeing clear unstable nest of dying and disease oppressed by age and death, dwell free from fear in the woods alone? When indeed will it be?

4. When indeed shall I dwell seizing the sharpened sword of wisdom made? When cut the craving creeper — breeder of fear, bringer of pain and woe, and twining everywhere? When indeed will it be?

5. When lion-like in the victor's stance shall I draw quick the sage's sword of wisdom forged and fiery might quick breaking Mara with his host? When indeed will it be?

6. When myself exerting, shall I be seen in goodly company of those esteeming Dhamma? Those with faculties subdued who see things as they are? Those who are 'Thus'? When indeed will it be?

7. When indeed will weariness not worry me hunger, thirst and wind, heat, bugs and creeping things, while bent on my own good, the Goal, in Giribbaja's wilds? When indeed will it be?

8. When indeed shall I, self-mindful and composed win to that wisdom known by Him, the Greatest Sage, the Four Truths won within, so very hard to see? When indeed will it be?

9. When shall I, possessed of meditation's calm with wisdom see the forms innumerable, sounds, smells and tastes, touches and dhammas too, as a raging blaze? When will this be for me?

10. When shall I indeed, when with abusive words addressed, not be displeased because of that, and then again when praised be neither pleased because of that? When will this be for me?

11. When shall I indeed weigh as the same: wood, grass and creepers with these craved-for groups, both inner and external forms the dhammas numberless? When will it be for me?

12. When in the season of the black raincloud shall I follow the path within the wood trodden by those that See; robes moistened by new falling rain? When indeed will it be?

13. When in a mountain cave having heard the peacock's cry, that crested twice-born, bird down in the wood, shall I arise and collect together mind for attaining the undying? When indeed will it be?

14. When shall I, the Ganges and the Yamuna, the Sarasvati and the awful ocean mouth of the Balava-abyss, by psychic might untouching go across? When indeed will it be?

15. When shall I, like charging elephant unbound, break up desire for sensual happiness and shunning all the marks of loveliness strive in concentrated states? When indeed will it be?

16. When, as pauper by his debts distressed, by creditors oppressed, a treasure finds, shall I be pleased the Teaching to attain of the Greatest Sage? When indeed will it be?

II. Self-admonishments After Going Forth

17. Long years have I been begged by you 'Enough for you of this living in a house.' by now I have gone forth to homelessness what reason is there, mind, for you not to urge me on?

18. Was I not, O mind, assured by you indeed: 'The brightly plumaged birds on Giribbaja's peaks greeting the thunder, the sound of great Indra, will bring to you joy meditating in the wood?'

19. Dear ones and friends and kin within the family, playing and loving, sensual pleasures of the world: all have I given up and reached at last to this, even now, O mind, you are not pleased with me.

20. Mine you are, mind, possessed by none but me; why then lament when comes this time to arm? Seeing all as unstable this is now renounced: longing for, desirous of the Undying State.

21. Said He who speaks the best, Best among mankind, man-taming trainer, Physician Great indeed: 'Unsteady, likened to a monkey is the mind, extremely hard to check by not rid of lust.'

22. For varied, sweet, delightful are desires of sense; blind, foolish common men long have lain in them seeking after birth again, 'tis they who wish for ill, by mind they are led on to perish in hell.

23. 'In the jungle you should dwell, resounding with the cries of peacocks and herons, by pard and tiger hailed: Abandon longing for the body do not fail' So indeed my mind you used to urge me on.

24. 'Grow in concentrations, the faculties and powers, develop wisdom-factors by meditation deep and then with Triple Knowledge touch the Buddha-sasana.' So indeed my mind you used to urge me on.

25. 'Grow in the Eightfold Way for gaining the Undying leading to Release and cleansing of all stains; Plunge to the utter destruction of all Ill!' So indeed my mind you used to urge me on.

26. 'Thoroughly examine the craved-for groups as Ill. Abandon that from which arises ill. Here and now make you an end of ill.' So indeed my mind you used to urge me on.

27. 'Thoroughly see inward the impermanent as ill, the void as without self, and misery as bane, and so the mind restrain in its mental wanderings.' So indeed my mind you used to urge me on.

28. 'Head-shaven and unsightly, go to be reviled, among the people beg with skull-like bowl in hand. To the Greatest Sage, the Teacher's word devote yourself.' So indeed my mind you used to urge at me on.

29. 'Wander well-restrained among the streets and families having a mind to sensual pleasures unattached, as the full moon shining clear at night.' So indeed my mind you used to urge me on.

30. 'You should be a forest-dweller, almsman too, a graveyard-dweller and a rag-robe wearer too, one never lying down, delighting in austerities.' So indeed my mind you used to urge me on.

31. As he who having planted trees about to fruit should wish to cut a tree down to the root: that simile you made, mind, that do you desire when on me urge the unstable and the frail.

32. Formless one, far-traveler, a wanderer alone, no more shall I your bidding do, for sense desires are ill, leading to bitter fruit, to brooding fear: with mind Nibbana-turned I shall walk on.

33. Not from lack of luck did I go forth, nor shamelessness, nor caused by mind's inconstancy, nor banishment nor caused by livelihood, and therefore I agreed with you, O mind.

34. 'Having few wishes, disparagement's abandoning, with the stilling of all ill is praised by goodly men' so indeed, my mind, then you urged at me, but now you go back to habits made of old.

35. Craving, unknowing, the liked and the disliked, delighting in forms and pleasing feelings too, dear pleasures of the senses all have been vomited: never to that vomit can I make myself return.

36. In every life, O mind, your word was done by me, In many births I have not sought to anger you. That which within oneself produced by you, ingrate, long wandered on in ill create by you.

37. Indeed it is you, mind, makes us brahmanas, you make us noble warriors, kings and seers as well, sometimes it is merchant or workers become, or led by you indeed we come to gods' estate.

38. Indeed you are the cause of becoming titans too, and you are the root for becoming in the hells; sometimes there is going to birth as animals, or led by you indeed be come to ghosts' estate.

39. Not now will you injure me ever and again, moment by moment as though showing me a play, as with one gone mad you play with me but how, O mind, have you been failed by me?

40. Formerly this wandering mind, a wanderer, went where it wished, wherever whim or pleasure led, today I shall thoroughly restrain it as a trainer's hook the elephant in rut.

41. He, the Master made me see this world unstable, unsteady, lacking any essence; now in the Conqueror's Teaching, mind make me leap cross me over the great floods so very hard to cross!

42. Now it's not for you, mind, as it was before, not likely am I to return to your control in the Greatest Sage's Sasana I have gone forth and those like me are not by ruin wrapped.

43. Mountains, seas, rivers, and this wealthy world, four quarters, points between, the nadir and the heavens all the Three Becomings unstable and oppressed. Where, mind, having gone will you happily delight?

44. Firm, firm in my aim! What will you do, my mind? No longer in your power, mind, nor your follower. None would even handle a double-ended sack, let be a thing filled full and flowing with nine streams.

45. Whether peak or slopes or fair open space or forest besprinkled with fresh showers in the Rains, where frequently are found boar and antelope, there will you delight to a grotto-lodging gone.

46. Fair blue-throated and fair-crested, the peacock fair of tail, wing-plumes of many hues, the passengers of air, greeting the thunder with fair-sounding cries will bring to you joy meditating in the wood.

47. When the sky-god rains on the four inch grass and on full-flowering cloud-like woods, within the mountains like a log I'll lie and soft that seat to me as cotton down.

48. Thus will I do even as a master should: Let whatever is obtained be enough for me, that indeed I'll do to you as energetic man by taming makes supple a catskin bag.

49. Thus will I do even as a master should; Let whatever is obtained be enough for me, by energy I'll bring you in my power as a skilled trainer the elephant in rut.

50. With you well-tamed, no longer turning round, like to a trainer with a straight running horse, I am able to practice the safe and blissful Path ever frequented by them who guard the mind.

51. I'll bind you by strength to the meditation-base as elephant to post by a strong rope bound; well-guarded by me, well-grown with mindfulness, you shall, by all becomings, be without support.

52. With wisdom cutting off wending the wrong path, by endeavor restrained, established in the Path, having seen the origin of passing, rising too you will be an heir to the Speaker of the Best.

53. You dragged me, mind, as on an ox's round, in the power of the Four Perversions set; come now, serve the Great Sage, Compassionate, He the sure cutter of fetters and bonds.

54. As a deer roams in the very varied woods and goes to the pleasant crest garlanded by clouds, so there you will delight on that unentangled mount. There is no doubt, mind, you'll be established there.

55. Men and women enjoying any happiness controlled by thy desires and delighting in life, blind fools they are who comply with Mara's power, they driven on, O mind, servants are of thee.

Th 19 Talaputa Thera

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:28 pm

Days & nights fly past. Life comes to an end. The span of mortals runs out, like the water of a piddling stream. But the fool doing evil deeds doesn't realize that later it's bitter for him: evil for him the result.
Th 2.13 Herannakani

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:29 pm

This swarthy woman [preparing a corpse for cremation] crow-like, enormous breaking a thigh & then the other thigh, breaking an arm & then the other arm, cracking open the head, like a pot of curds, she sits with them heaped up beside her. Whoever, unknowing, makes acquisitions the fool returns over & over to suffering & stress. So, discerning, don't make acquisitions. May I never lie with my head cracked open again.
Th 2.16 Mahakala

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:30 pm

What needs to be done with firm persistence, what needs to be done by someone who hopes for Awakening, that I will do. I will not fail. See: persistence & striving! You show me the path: straight, coming ashore in the Deathless. I, through sagacity, will reach it, know it, as the stream of the Ganges, the sea.
Th 2.24 Valliya

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:31 pm

Shedding five hindrances so as to reach the unexcelled rest from the yoke, taking the Dhamma as mirror for knowing & seeing myself, I reflected on this body the whole thing, inside & out, my own & others'. How vain & empty it looked!
Th 2.26 Punnamasa

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:31 pm

Just as a fine thoroughbred steed stumbling, regains its stance, feeling all the more urgency, & draws its burden undaunted. In the same way, remember me: consummate in vision, a disciple of the Rightly Self-awakened One, the Awakened One's thoroughbred child, his son.
Th 2.27 Nandaka

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:32 pm

Men of integrity have been attended to, the Dhamma repeatedly listened to. Having listened, I followed the straight way, coming ashore in the Deathless. Passion for becoming, having been killed by me, no further such passion is found in me. It neither was nor will be nor is found in me even now.
Th 2.30 Kanhadinna

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:32 pm

It's not for sleeping, the night garlanded with zodiac stars. The night, for one who knows, is for staying awake. If I were to fall from my elephant's shoulder, and a tusker trampled me, death in battle would be better for me, than that I, defeated, survive.
Th 2.37 Sona Potiriyaputta

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:33 pm

The peacocks with lovely feathers, lovely wings, Lovely blue necks and lovely faces, Call out a lovely song with a lovely sound. This great earth has lovely waters and grasses; There are lovely clouds in the sky. Meditating with a good sound body and a good mind, It is good to go forth well In the good teaching of the Buddha. Experience that highest, unwavering state! Most pure, subtle, most hard to see.
Th 2.46 Culaka

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Re: Theragatha

Post by DNS » Wed May 02, 2018 9:34 pm

I. Departed (Nikkhantam)

1209. Alas! Now that I have departed from home to the homeless state, these reckless thoughts from the Dark One[1] come upon me.

1210. Mighty warriors, great archers, trained, steady bowmen, one thousand fearless men, might surround me on all sides.

1211. Even if more women than these will come,[2] they will not cause me to waver, for I am firmly established in the teaching.

1212. In his presence I heard from the Awakened One, the Kinsman of the Sun, of this path leading to nibbana; it is there that my mind is attached.

1213. Evil One, while I am living thus, if you assail me, so shall I act, O Death, that you will not see my path.

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