The Buddha’s teaching: Sila (morality), Samadhi (mastery over the mind) and Panna (purification of the mind via Vipassana Meditation).
Easy is what’s bad to do,
what’s harmful to oneself.
But what is good, of benefit,
is very hard to do.
Explanation: Those actions which are very bad and harmful to one’s own self can be very easily done. But if some action is good for one’s own self; that kind of right action will be found to be difficult to do. Continue reading “Verse 163. Doing Good Unto One’s Own Self Is Difficult”
He whose conduct’s very bad
like oak-tree choked with ivy,
so he does towards himself
what enemies would wish.
Explanation: The extremely evil action of the person lacking in virtue is similar to that of the parasitic maluva creeper. The creeper grows on the tree and crushes in into destruction. The evil doer’s action too crushes himself in that way. Continue reading “Verse 162. Evil Action Crushes The Doer”
By oneself is evil done,
it’s born of self and self-produced.
Evil grinds the unwise one
as diamond does the hardest gem.
Explanation: The diamond is born of, produced and is sprung from stone. But it cut the precious stone. The evil action is born of, produced by, and sprung from the evil doer. Continue reading “Verse 161. The Unwise Person Comes To Grief On His Own”
Oneself is refuge of oneself,
who else indeed could refuge be?
By good training of oneself
one gains a refuge hard to gain.
Explanation: The saviour of oneself is one’s own self. What other person could be your saviour? This is a difficult kind of help – being your own saviour. It can be achieved only through self discipline. Continue reading “Verse 160. One Is One’s Best Saviour”
As one teaches others
so should one do oneself.
Well-tamed, on may tame others,
oneself to tame is hard.
Explanation: If you are keen to discipline others in the same way, you must yourself behave in that manner. It is the best disciplined person, who will disciplined others best. The most difficult to be disciplined is one’s own self indeed. Continue reading “Verse 159. Discipline Yourself Before You Do Others”
One should first establish
oneself in what is proper.
One may then teach others,
and wise, one is not blamed.
Explanation: If you are keen to advise others, in the first instance establish yourself in the proper virtues. It is only then that you become fit to instruct others. Continue reading “Verse 158. Giver Advice While Being Virtuous Yourself”
If one holds oneself as dear,
protected, one protects oneself.
One who’s wise should be aware
through all the watches three.
Explanation: If you are aware that you are fond of your own self then protecting it is the best safeguard. You must take measures to protect your self in one of the three stages of life – namely childhood, youth and old age. The best safeguard is the acquisition of virtue. Continue reading “Verse 157. Safeguard Your Own Self”
Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.
Explanation: This verse captures a situation that is universally true. Most people tend to spend their youth squandering the precious days with no though about the inevitable old-age that will overtake them. Youth is allow to slip by without having garnered either material or spiritual wealth. The Buddha’s admonition to mankind in this passage, is that they must, in time, become mindful of the passage of time and the speedy fading of the glamour of youth.
The Story of Mahadhana the Treasurer’s Son (Verses 155 & 156)
Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.
Explanation: In youth they did not lead the higher spiritual life. Nor did they acquire wealth when they were young. Now they are old and incapable. They are similar to those old emaciated, old flightless storks who are sighing away at the bank of a lake without fish. The fish are gone because others have caught them. Continue reading “Verse 155. Regrets In Old Age”
O builder of this house you’re seen,
you shall not build a house again,
all your beams have given away,
rafters of the ridge decayed,
mind to the unconditioned gone,
exhaustion of craving has it reached.
Explanation: Verses 153 and 154 were spoken by the Buddha immediately after his enlightenment under the Bodhi tree, and at a later time was recited to Venerable Ananda in an answer to a question).
