Theragāthā (Psalms of the Brethren)

Blinded by sensual pleasures, trapped in a net, they are smothered over by craving; bound by the kinsman of the negligent, like a fish caught in a funnel-net trap.

Having thrown off those sensual pleasures, having cut Māra’s bond, and having plucked out craving, root and all: I’m cooled, quenched.

Covered over with gold, surrounded by all her maids, with my son upon her hip, my wife came to me.

I saw her coming, the mother of my son, adorned with jewelry and all dressed up, set up like a snare of death.

Then the realization came upon me— the danger became clear, and I was firmly disillusioned.

Then my mind was freed— behold the clear rightness of the teaching! I’ve attained the three knowledges and fulfilled the Buddha’s instructions.

“Dhamma surely protects <j>one who practices Dhamma. The teaching brings happiness when practiced well. This is the benefit of practicing Dhamma: one doesn’t go to a bad destination.

It’s not the case that Dhamma <j>and what is not Dhamma lead to the same results. What is not Dhamma leads to hell, while Dhamma takes you to a good place.

So you should rouse up enthusiasm for the teachings; such rejoicing is owing to the Holy One, <j>the unaffected. The disciples of the excellent Holy One <j>are firm in the teaching; those attentive ones are led on, <j>headed to the very best of refuges.”

“The boil has been burst from its root, the net of craving is eradicated. He has ended transmigration, he has nothing, he’s like the full moon on a bright night.”

When the crane with its beautiful white wings, startled by fear of the dark cloud, flees, seeking shelter— then the River Ajakaraṇī delights me.

When the crane, so very pure and white, startled by fear of the dark rcloud, seeks a cave to shelter in, but can’t see one— then the River Ajakaraṇī delights me.

Who wouldn’t be delighted by the black plum trees that grace both banks of the river, there, behind my cave?

Well rid of the pack of jackals, <j>mad for the dead, the lazy frogs croak: “Today is no time to stray from mountain streams; Ajakaraṇī is safe, pleasant, and delightful.”

I went forth to save my life. But I embraced faith after receiving full ordination. I strove, strong in effort:

Gladly, let this body be broken! Let this scrap of meat disintegrate! Let both my legs fall off at the knees!

I won’t eat, I won’t drink, I won’t leave my dwelling, nor will I lie down on my side, until the dart of craving is plucked.

As I meditate like this, see my energy and vigor! I’ve attained the three knowledges and fulfilled the Buddha’s instructions.

I, a monk, went to a charnel ground and saw a woman’s body abandoned there, dumped in a cemetery, full of worms that devoured.

Some men were disgusted, seeing her dead and rotten; but sexual desire arose in me, I was as if blind to her oozing body.

Quicker than the cooking of rice I left that place! Mindful and aware, I retired to a discreet place.

Then the realization came upon me— the danger became clear, and I was firmly disillusioned.

Then my mind was freed— behold the clear rightness of the teaching! I’ve attained the three knowledges and fulfilled the Buddha’s instructions.

When a person, wishing for a certain outcome, applies themselves where they ought not; not achieving what they worked for, they say: “That’s a sign of my bad luck.”

When a misfortune is extracted and beaten, to surrender it in part would be like losing at dice; but to surrender it all you’d have to be blind, not seeing the even and the uneven.

You should only say what you would do; you shouldn’t say what you wouldn’t do. The wise will recognize one who talks without doing.

Just like a glorious flower that’s colorful but lacks fragrance; well-spoken speech is fruitless for one who does not act on it.

Just like a glorious flower that’s both colorful and fragrant, well-spoken speech is fruitful for one who acts on it.

The heavens rain like a sweet song; my hut is roofed and pleasant, sheltered from the wind. I meditate there, peaceful: so rain forth, heavens, if you wish.

The heavens rain like a sweet song; my hut is roofed and pleasant, sheltered from the wind. I meditate there, my mind at peace: so rain forth, heavens, if you wish.

The heavens rain like a sweet song; my hut is roofed and pleasant, sheltered from the wind. I meditate there, free of greed: so rain forth, heavens, if you wish.

The heavens rain like a sweet song; my hut is roofed and pleasant, sheltered from the wind. I meditate there, free of hate: so rain forth, heavens, if you wish.

The heavens rain like a sweet song; my hut is roofed and pleasant, sheltered from the wind. I meditate there, free of delusion: so rain forth, heavens, if you wish.

My mentor helped me to learn, hoping I would practice those teachings. Aspiring to freedom from death, I’ve done what had to be done.

I’ve realized the Dhamma, witnessing it for myself, not based on legends. With purified knowledge, free of doubt, I declare it in your presence.

I know my past lives, my clairvoyance is purified, I’ve realized my heart’s goal, and fulfilled the Buddha’s instructions.

Being diligent in the training, I learned your teachings well. All my defilements are ended; now there’ll be no more future lives.

You advised me in noble observances; sympathetic, you helped teach me. Your instruction was not in vain— I, your pupil, am fully trained.

Oh so well was the goad shown to me by my mother, on hearing whose words, advised by my mother, energetic and resolute, I realized supreme awakening.

I’m perfected, worthy of offerings, master of the three knowledges, <j>seer of freedom from death. I’ve conquered the army of Namuci, and live without defilements.

Those defilements that were found in me, internally and externally, are all cut off without remainder, and will not arise again.

My self-assured sister said this to me: ‘Now neither you nor I have any snarls.’

Suffering is at an end; this bag of bones is my last in the transmigration through births and deaths; now there’ll be no more future lives.”

It was truly for my benefit that the Buddha went to the Nerañjara River. When I heard his teaching, I shunned wrong view.

I used to perform a diverse spectrum of sacrifices; I served the sacred flame, imagining, “This is purity.” I was a blind, ordinary person.

Caught in the thicket of wrong view, deluded by misapprehension. Thinking impurity was purity, I was blind and ignorant.

I’ve abandoned wrong view; all rebirths are shattered. I serve the fire for those <j>worthy of a religious donation: I bow to the Realized One.

I’ve given up all delusion; craving for continued existence is shattered; transmigration through births is finished; now there’ll be no more future lives.

Three times a day— morning, midday, and evening— I plunged into the water at Gayā for the Gayā spring festival.

“Any bad things I’ve done in previous lives, I’ll now rinse away right here”— such was the view I used to hold.

Having heard the fine words, a passage meaningful and principled, I rationally reflected on the true, essential goal.

I’ve washed away all bad things; I’m stainless, clean, pristine; the pure heir of the pure one, a bosom son of the Buddha.

When I plunged into the eightfold stream, all bad things were rinsed away. I’ve attained the three knowledges and fulfilled the Buddha’s instructions.

“Struck by a wind ailment while dwelling in a forest grove, you’ve entered a tough place for gathering alms— how will you get by, monk?”

“Pervading this bag of bones with abundant rapture and happiness, putting up with what’s tough, I’ll dwell in the forest.

Developing mindfulness meditation, the faculties and the powers, developing the factors of awakening, I’ll dwell in the forest.

Having seen those who are energetic, resolute, always staunchly vigorous, harmonious and united, I’ll dwell in the forest.

Recollecting the Buddha— the best, the tamed, the serene— tireless all day and night I’ll dwell in the forest.”

I’ll cage you, mind, like an elephant in a stockade. Born of the flesh, that net of the senses, I won’t urge you to do bad.

Caged, you won’t go anywhere, like an elephant who can’t find an open gate. Loser mind, you won’t wander again and again, bullying, in love with wickedness.

Just as a strong trainer with a hook takes a wild, newly captured elephant and wins it over against its will, so I’ll win you over.

Just as a fine charioteer, skilled in the taming of fine horses, tames a thoroughbred, so I’ll tame you, firmly established in the five powers.

I’ll bind you with mindfulness; devout, I shall tame you; kept in check by harnessed energy, mind, you won’t go far from here.

With fault-finding mind, the simpleton listens to the victor’s instruction. They’re as far from the true teaching as the earth is from the sky.

With fault-finding mind, the simpleton listens to the victor’s instruction. They fall away from the true teaching, like the moon in the waning fortnight.

With fault-finding mind, the simpleton listens to the victor’s instruction. They wither away in the true teaching, like a fish in a little puddle.

With fault-finding mind, the simpleton listens to the victor’s instruction. They don’t thrive in the true teaching, like a rotten seed in a field.

But one with contented mind who listens to the victor’s instruction— having wiped out all defilements; having witnessed the unshakable; having arrived at ultimate peace— the undefiled are fully extinguished.

I’ve received ordination; I am liberated, without defilements; I’ve seen the Blessed One myself, and even stayed together with him.

The Blessed One, the Teacher, spent much of the night in the open; then he, who is so skilled in meditation, entered his dwelling.

Spreading his outer robe, Gotama made his bed, like a lion in a rocky cave, with fear and dread given up.

Then, with lovely enunciation, Soṇa, a disciple of the Buddha, recited the true teaching before the best of Buddhas.

When he has completely understood <j>the five aggregates, developed the direct route, and arrived at ultimate peace, undefiled, he’ll be fully quenched.

Whatever attentive one, <j>understanding their teacher’s words, stays with them, their fondness growing; that astute person is indeed devoted— knowing the teachings, they’re distinguished.

When extreme stresses arise, one who does not tremble, but reflects instead, that astute person is indeed strong— knowing the teachings, they’re distinguished.

Steady as the ocean, imperturbable, their wisdom is deep, they see the subtle meaning; that astute person is indeed unfaltering— knowing the teachings, they’re distinguished.

They’re very learned, <j>and have memorized the teaching, living in line with the teaching— that astute person is indeed such— knowing the teachings, they’re distinguished.

They know the meaning of what is said, and act accordingly; that astute person is indeed a master of meaning— knowing the teachings, they’re distinguished.

Seeing the demonstrations of the renowned Gotama was not enough for me to bow to him— I was blinded by jealousy and conceit.

Knowing my thoughts, the trainer of men scolded me. I was struck with a sense of urgency, so astonishing and hair-raising!

Setting aside the petty powers I had before as a matted-hair ascetic, I then went forth in the victor’s instruction.

I used to be content with sacrifice, the realm of sensual pleasures was my priority. But later I eradicated desire, and hatred and also delusion.

I know my past lives; my clairvoyance is clarified; I have psychic powers, and know the minds of others; I have attained clairaudience.

I’ve attained the goal for the sake of which I went forth from the lay life to homelessness— the ending of all fetters.

“The rice has been harvested and gathered on the threshing-floor— but I don’t get any almsfood! How will I get by?”

“In faith, recollect the immeasurable Buddha! Your body soaked with rapture, <j>you’ll always be full of joy.

In faith, recollect the immeasurable teaching! Your body soaked with rapture, <j>you’ll always be full of joy.

In faith, recollect the immeasurable Saṅgha! Your body soaked with rapture, <j>you’ll always be full of joy.”

“You stay in the open, though these winter nights are cold. Don’t perish, overcome with cold; enter your dwelling, with door shut fast.”

“I’ll realize the four immeasurable states, and meditate happily in them. I won’t perish, overcome with cold; I’ll dwell unperturbed.”

Whoever has no respect for their spiritual companions falls away from the true teaching, like a fish in a little puddle.

Whoever has no respect for their spiritual companions doesn’t thrive in the true teaching, like a rotten seed in a field.

Whoever has no respect for their spiritual companions is far from extinguishment, in the teaching of the Dhamma king.

Whoever does have respect for their spiritual companions doesn’t fall away from the true teaching, like a fish in plenty of water.

Whoever does have respect for their spiritual companions thrives in the true teaching, like a fine seed in a field.

Whoever does have respect for their spiritual companions is close to extinguishment in the teaching of the Dhamma king.

I, Kulla, went to a charnel ground and saw a woman’s body abandoned there, dumped in a cemetery, full of worms that devoured.

“See this bag of bones, Kulla— diseased, filthy, rotten, oozing and trickling, a fool’s delight.”

Taking the teaching as a mirror for realizing knowledge and vision, I examined this body, hollow, inside and out.

As this is, so is that; as that is, so is this. As below, so above; as above, so below.