Theragāthā (Psalms of the Brethren)

You’re not a bandit because of what someone says, you’re not a sage because of what someone says; but as you know yourself, so the gods will know you.

When others do not understand, let us, who do understand this, restrain ourselves in this regard; for that is how conflicts are laid to rest.

A wise person lives on even after loss of wealth; but without gaining wisdom, even a rich person doesn’t really live.

All is heard with the ear, all is seen with the eye; the attentive ought not discard all that is seen and heard.

Though you have eyes, be as if blind; though you have ears, be as if deaf; though you have wisdom, be as if dumb; though you have strength, be as if feeble. And when issues come up lie as still as a corpse.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how such a mendicant doesn’t grieve after passing away.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant <j>with sense doors always guarded doesn’t grieve after passing away.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant of good morals doesn’t grieve after passing away.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant with good friends doesn’t grieve after passing away.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant of good wisdom, doesn’t grieve after passing away.

Whoever has faith in the Realized One, unwavering and well grounded; whose ethical conduct is good, praised and loved by the noble ones;

who has confidence in the Saṅgha, and correct view: they’re said to be prosperous; their life is not in vain.

So let the wise devote themselves to faith, ethical behavior, confidence, and insight into the teaching, remembering the instructions of the Buddhas.

When I first saw the Teacher who fears nothing from any quarter, I was struck with a sense of urgency, seeing the supreme among men.

Anyone who, having found such a Teacher, would lose them again, is like one who, when approached by Lady Luck, would ward her off with their hands and feet.

Then I left behind my children and wives, my riches and my grain; I had my hair and beard cut off, and went forth to homelessness.

Endowed with the monastic training and livelihood, my sense faculties well-restrained, paying homage to the Buddha, I meditated undefeated.

Then a wish occurred to me, my heart’s truest wish: I wouldn’t sit down, not even for a short while, until the dart of craving was plucked.

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

I know my past lives, my clairvoyance is clarified; I’m perfected, worthy of offerings, liberated, free of attachments.

Then, at the end of the night, as the rising of the sun drew near, all craving was dried up, so I sat down cross-legged.

When an astute person knows, <j>“Old age and death are suffering; yet an ignorant ordinary person is bound to them”, completely understanding suffering, being mindful, <j>practicing absorption: there is no greater pleasure than this.

When clinging, the carrier <j>of suffering, and craving, the carrier <j>of this painful mass of proliferation, are destroyed, and one is mindful, <j>practicing absorption: there is no greater pleasure than this.

When the eightfold way, so full of grace, the supreme path, cleanser of all corruptions, is seen with wisdom; and one is mindful, <j>practicing absorption: there is no greater pleasure than this.

When one develops that peaceful state, sorrowless, stainless, unconditioned, cleanser of all corruptions, <j>cutter of fetters and bonds: there is no greater pleasure than this.

When the thundercloud rumbles in the sky, while the rain pours on the path of birds all around, and a monk has gone to a mountain cave, <j>practicing absorption: there is no greater pleasure than this.

When sitting on a riverbank covered in flowers, garlanded with brightly colored forest plants, one is truly happy, <j>practicing absorption: there is no greater pleasure than this.

When it is midnight in a lonely forest, and the lions roar as the heavens pour, and a monk has gone to a mountain cave, <j>practicing absorption: there is no greater pleasure than this.

When one’s own thoughts have been cut off, between the mountains, sheltered inside a cleft, without stress or heartlessness, <j>practicing absorption: there is no greater pleasure than this.

When one is happy, destroyer of stains, heartlessness, and sorrow, free of obstructions, snarls, and thorns, and with all defilements annihilated, <j>practicing absorption: there is no greater pleasure than this.

“The trees are now crimson, venerable sir, they’ve shed their foliage, and are ready to fruit. They shine as if aflame; great hero, this season is full of flavor.

The blossoming trees are delightful, wafting their scent all around, in all directions. They’ve shed their leaves and wish to fruit, hero, it is time to leave here.

It is neither too hot nor too cold, venerable sir, it’s a pleasant season for traveling. Let the Sākiyans and Koliyans see you, heading west across the Rohiṇī river.

In hope, the field is plowed; the seed is sown in hope; in hope, merchants travel the seas, carrying rich cargoes. The hope that I stand for: may it succeed!

Again and again, they sow the seed; again and again, the king of the heavens sends rain; again and again, farmers plow the field; again and again, grain is produced for the nation.

Again and again, the beggars wander, again and again, the donors give. Again and again, when the donors have given, again and again, they take their place in heaven.

A hero of vast wisdom purifies seven generations of the family in which they’re born. Sakya, I believe you’re the king of kings, since you fathered the one who is truly named a sage.

The father of the great seer is named Suddhodana; and the Buddha’s mother is named Māyā. Having borne the Bodhisatta in her belly, she rejoices in the Third Heaven.

When she died and passed away from here, she was blessed with heavenly sensual pleasures; enjoying the five kinds of sensual stimulation. Gotamī is surrounded by those hosts of gods.”

“I’m the son of the Buddha, the incomparable Aṅgīrasa, the unaffected, the bearer of the unbearable. You, Sakya, are my father’s father; Gotama, you are my grandfather in the Dhamma.”

If no one else is found before or behind, it’s extremely pleasant to be dwelling alone in a forest grove.

Come now, I’ll go alone to the wilderness praised by the Buddha. It’s pleasant for a mendicant to be dwelling alone and resolute.

Alone and self-disciplined, I’ll quickly enter the delightful forest, which gives joy to meditators, and is frequented by rutting elephants.

In the Cool Grove, so full of flowers, in a cool mountain cave, I’ll bathe my limbs and walk mindfully alone.

When will I dwell alone, without a companion, in the great wood, so delightful, my task complete, free of defilements?

This is what I want to do: may my wish succeed! I’ll make it happen myself, for no one can do another’s duty.

Fastening my armor, I’ll enter the forest. I won’t leave without attaining the end of defilements.

As the cool gale blows with fragrant scent, I’ll split ignorance apart, sitting on the mountain-peak.

In a forest grove covered with blossoms, in a cave so very cool, I take pleasure in the Mountainfold, happy with the happiness of freedom.

I’ve got all I wished for like the moon on the fifteenth day. With the utter ending of all defilements, now there’ll be no more future lives.

If you’re prepared for the future, both the good and the bad, then those, whether enemies or well-wishers, who examine you for weakness will see none.

One who has fulfilled, developed, and gradually consolidated mindfulness of breathing as it was taught by the Buddha: they shine on this world, like the moon freed from clouds.

Yes, my mind is clean, limitless and well-developed; it has broken through and been uplifted— it radiates in every direction.

A wise person lives on even after loss of wealth; but without gaining wisdom, even a rich person doesn’t really live.

Wisdom questions what is learned; wisdom grows fame and reputation; a person united with wisdom finds happiness even among sufferings.

It’s not a teaching just for today; it isn’t incredible or amazing. When you’re born, you die— what’s amazing about that?

For anyone who is born, death always follows after life. Everyone who is born here dies here; such is the nature of living creatures.

The things that are useful for the living are of no use for the dead—not fame, not celebrity, not praise by ascetics and brahmins. For the dead, there is only weeping.

And weeping impairs the eye and the body; complexion, strength, and intelligence decline. Your enemies rejoice; but your well-wishers are not happy.

So you should wish that those who stay in your family have intelligence and learning, and do their duty through the power of wisdom, just as you’d cross a full river by boat.

My progress was slow, I was despised in the past. Even my brother turned me away, saying, “Go home now.”

Turned away at the gate of the Saṅgha’s monastery, I stood there sadly, longing for the dispensation.

Then the Buddha came and touched my head. Taking me by the arm, he brought me into the Saṅgha’s monastery.

The Teacher, out of sympathy, gave me a foot-wiping cloth, saying: “Focus your awareness exclusively on this clean cloth.”

After hearing his words, I happily did his bidding. I practiced meditative immersion for the attainment of the highest goal.

I know my past lives, my clairvoyance is clarified; I’ve attained the three knowledges, and fulfilled the Buddha’s instructions.

I, Panthaka, created a thousand images of myself, and sat in the delightful mango grove until the time for the meal offering was announced.

Consequently, the Teacher sent to me a messenger to announce the time. When the time was announced, I flew to him through the air.

I paid homage at the Teacher’s feet, and sat to one side. When he knew I was seated, the Teacher received the offering.

Recipient of gifts from the whole world, receiver of sacrifices, field of merit for humanity, he received the religious donation.

Filled with different kinds of dirt, a great producer of dung, like a stagnant cesspool, a big boil, a bad wound,

full of pus and blood, sunk in a toilet-pit, trickling with fluids, this rotting body always oozes.

Bound by sixty tendons, coated with a fleshy coating, clothed in a jacket of skin, this rotting body is worthless.

Held together by a skeleton of bones, and bound by sinews; it assumes postures due to a complex of many things.

We set out in the certainty of death, in the presence of the King of Death; and having discarded the body right here, a person goes where he likes.

Shrouded by ignorance, tied by the four ties, this body is sinking in the flood, caught in the net of the underlying tendencies.

Yoked to the five hindrances, afflicted by thought, stuck to the root of craving, hidden by delusion:

that is how the body goes on, propelled by the mechanism of deeds. But existence ends in perishing; separated, the body perishes.

Those blind, ordinary people who think of this body as theirs, swell the horrors of the charnel ground, taking hold of future lives.

The undefiled who shun this body like a serpent smeared with dung, having expelled the root of rebirth, will be fully quenched.

In order to go on retreat, a monk should stay in lodgings that are secluded and quiet, frequented by beasts of prey.

Having gathered scraps from rubbish heaps, cemeteries and streets, and making an outer robe from them, one should wear that coarse robe.

Humbling their heart, a mendicant should walk for alms from family to family indiscriminately, with sense doors guarded, well-restrained.

They should be content even with coarse food, not hoping for lots of flavors. The mind that’s greedy for flavors doesn’t enjoy absorption.

With few wishes, content, a sage should live secluded, mixing with neither householders nor the homeless.

They should present themselves as if stupid or dumb; an astute person would not speak overly long in the midst of the Saṅgha.

They would not insult anyone, and would avoid causing damage. Restrained in the monastic code, they would eat in moderation.

Expert in the arising of thought, they would grasp well the pattern of the mind. They would be devoted to practicing serenity and discernment at the right time.

Though endowed with energy and persistence, and always devoted to meditation, a wise person would not be too sure of themselves, until they have attained the end of suffering.

For a mendicant who meditates in this way, longing for purification, all their defilements wither away, and they realize quenching.

You should understand your own goal, and consider the dispensation carefully, as well as what’s appropriate for one who has entered the ascetic life.

Good friendship in the community, undertaking plenty of training, eagerness to learn from the teachers— this is appropriate for an ascetic.

Respect for the Buddha, reverence for the Dhamma as it really is, esteem for the Saṅgha— this is appropriate for an ascetic.

Commitment to good conduct and alms-resort, a livelihood that is pure and blameless, and stilling the mind— this is appropriate for an ascetic.

An impressive deportment <j>in things that should be done, and in those better avoided; commitment to the higher mind— this is appropriate for an ascetic.

Wilderness lodgings, remote and quiet, fit for use by a sage— this is appropriate for an ascetic.

Ethics, learning, investigation of teachings in line with the truth, and penetration of the truths— this is appropriate for an ascetic.

Developing the perceptions of impermanence, non-self, and unattractiveness, and dissatisfaction with the whole world— this is appropriate for an ascetic.

Developing the awakening factors, the bases for psychic power, the faculties and powers, and the noble eightfold path— this is appropriate for an ascetic.

A sage should abandon craving, defilements shattered, root and all, they should live liberated— this is appropriate for an ascetic.