They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.

They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.

Chapter XXIII: The Elephant

Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.

They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.

Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.

For with these animals does no man reach the untrodden country (Nirvāṇa), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.

The elephant called Dhanapālaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.

If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.

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 rider who holds the hook holds in the furious elephant.

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

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.

If a man find no prudent companion who walks 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.

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.

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

Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samaṇa, pleasant the state of a Brāhmaṇa.

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

Chapter XXIV: Thirst

The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.

Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Bīraṇa grass.

He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.

This salutary word I tell you, ‘Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Uśīra root must dig up the Bīraṇa grass, that Māra (the tempter) may not crush you again and again, as the stream crushes the reeds.’

As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.

He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.

The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.

A creature’s pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.

Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again.

Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.

He who having got rid of the forest (of lust) (i.e. after having reached Nirvāṇa) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.

Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.

That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.

Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.

Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.

If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.

If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful the impurity of the body, etc., he certainly will remove, nay, he will cut the fetter of Māra.

He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.

He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.

‘I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?’

The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.

Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.

The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.

The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.

The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.

The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.

Chapter XXV: The Bhikshu (Mendicant)

Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.

In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.

He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.

He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.

Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.

A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.

He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.

The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvāṇa), cessation of natural desires, and happiness.

O Bhikshu, empty this boat! If emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvāṇa.

Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatiṇṇa, ‘saved from the flood.’

Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, ‘This is pain.’

Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvāṇa.

A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.

As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvāṇa).

And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.

Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.

As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!

The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.

Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!

For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.

The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvāṇa), cessation of natural desires, and happiness.

He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.

Chapter XXVI: The Brāhmaṇa (Arhat)

Stop the stream valiantly, drive away the desires, O Brāhmaṇa! When you have understood the destruction of all that was made, you will understand that which was not made.

If the Brāhmaṇa has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.

He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brāhmaṇa.

He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brāhmaṇa.

The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brāhmaṇa is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.

Because a man is rid of evil, therefore he is called Brāhmaṇa; because he walks quietly, therefore he is called Samaṇa; because he has sent away his own impurities, therefore he is called Pravrajita (Pabbajita, a pilgrim).

No one should attack a Brāhmaṇa, but no Brāhmaṇa (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brāhmaṇa, more woe to him who flies at his aggressor!

It advantages a Brāhmaṇa not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.

Him I call indeed a Brāhmaṇa who does not offend by body, word, or thought, and is controlled on these three points.

After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brāhmaṇa worships the sacrificial fire.

A man does not become a Brāhmaṇa by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brāhmaṇa.

What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.

The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brāhmaṇa.

I do not call a man a Brāhmaṇa because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brāhmaṇa.

Him I call indeed a Brāhmaṇa who has cut all fetters, who never trembles, is independent and unshackled.

Him I call indeed a Brāhmaṇa who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.

Him I call indeed a Brāhmaṇa who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.

Him I call indeed a Brāhmaṇa who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.

Him I call indeed a Brāhmaṇa who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.

Him I call indeed a Brāhmaṇa who, even here, knows the end of his suffering, has put down his burden, and is unshackled.

Him I call indeed a Brāhmaṇa whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end.

Him I call indeed a Brāhmaṇa who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.

Him I call indeed a Brāhmaṇa who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.

Him I call indeed a Brāhmaṇa who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.

Him I call indeed a Brāhmaṇa from whom anger and hatred, pride and envy have drop like a mustard seed from the point of a needle.

Him I call indeed a Brāhmaṇa who utters true speech, instructive and free from harshness, so that he offend no one.

Him I call indeed a Brāhmaṇa who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.

Him I call indeed a Brāhmaṇa who fosters no desires for this world or for the next, has no inclinations, and is unshackled.

Him I call indeed a Brāhmaṇa who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.

Him I call indeed a Brāhmaṇa who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.

Him I call indeed a Brāhmaṇa who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.

Him I call indeed a Brāhmaṇa who has traversed this miry road; the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.

Him I call indeed a Brāhmaṇa who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.

Him I call indeed a Brāhmaṇa who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.

Him I call indeed a Brāhmaṇa who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.

Him I call indeed a Brāhmaṇa who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.

Him I call indeed a Brāhmaṇa who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).

Him I call indeed a Brāhmaṇa whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).

Him I call indeed a Brāhmaṇa who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.

Him I call indeed a Brāhmaṇa, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.

Him I call indeed a Brāhmaṇa who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.