The Buddha’s teaching: Sila (morality), Samadhi (mastery over the mind) and Panna (purification of the mind via Vipassana Meditation).
As from a mass of flowers
many a garland may be made,
so by one born mortal
should many good deeds be done.
Explanation: The deft maker of garlands takes a variety of flowers. Out of these he creates garlands of different strands and variegated arrangements. In the same way, those who are born into this world should, out of their lives, create good, wholesome, meritorious actions of a vast variety. Continue reading “Verse 53. Those Born Into This World Must Acquire Much Merit”
Just as a gorgeous blossom
brilliant and sweet-scented,
so fruitful the well-spoken words
of one who acts as well.
Explanation: A flower may be quite attractive, alluring and possessing a brilliant hue. In addition, it may be also full of fragrance. So is the person who is well spoken and practises what he preaches. His words are effective and they are honoured.
Just as a gorgeous blossom
brilliant but unscented,
so fruitless the well-spoken words
of one who does not act.
Explanation: A flower may be quite attractive, alluring. It may possess a brilliant hue. But, if it is devoid of fragrance, and has no scent, it is of no use. So is the well spoken word of him who does not practice it. It turns out to be useless. Continue reading “Verse 51. Good Words Attract Only Those Who Practice”
Not others’ opposition
nor what they did or failed to do,
but in oneself should be sought
things done, things left undone.
Explanation: Do not find fault with others. Do not worry about what others do or not do. Rather, look within yourself to find out what you yourself have done or left undone. Stop doing evil; do good. Continue reading “Verse 50. Look Inwards And Not At Others”
Just as a bee in a flower
harming neither hue nor scent
gathers nectar, flies away,
so in towns a Wise One fares.
Explanation: The bee extracts honey from flowers without damaging either the colour or the fragrance of the flower and in so doing helps the tree bear much fruit. Similarly, the silent sage goes about the village collecting alms without harming anyone even minutely, and in so doing helps people gain much merit and happiness. Continue reading “Verse 49. The Monk In The Village”
For one of desires insatiate
who gathers only pleasure-flowers,
for one who has a clinging mind
Death the sovereign overpowers.
Explanation: Those who pursue worldly pleasures are like garland-makers who pick flowers here and there in the garden according to their preference. Those given to pleasures of the senses are not satisfied. They seek still more. In consequence of their endless pleasure-seeking they come under the spell of Antaka, or ‘ender of all’, i.e. death. Continue reading “Verse 48. Attachment To Senses If Folly”
For one who has a clinging mind
and gathers only pleasure-flowers,
Death does seize and carry away
as great flood a sleeping village.
Explanation: Those men and women , fascinated by worldly things, go about seeking pleasure, like a garland-maker picking the flowers of his choice in a garden. But, gradually and silently, death overcomes them like a flood in the night sweeping away a village asleep. Continue reading “Verse 47. Pleasure Seeker Is Swept Away”
Having known this froth-like body
and awakening to its mirage nature,
smashing Mara’s flowered shafts
unseen beyond the Death-king go.
Explanation: This body of ours is like froth, bubbles, or foam. It disintegrates quickly. The nature of life is like a mirage, an illusion. Therefore, one must give up these unrealities. To achieve that one must destroy Mara’s flower-arrows by which he tempts men and women. It is necessary that the truth-seeker should go beyond Mara’s region, to areas unseen by him. Mara knows only the realm of death. The truth seeker goes beyond that region to the ‘deathless’ (Nibbana) – a domain Mara has never seen. Continue reading “Verse 46. Who Conquers Death”
One Trained will comprehend this earth,
the world of Yama, and the gods,
One Trained discern the well-taught Dhamma
as one who’s skilled selects a flower.
Explanation: In the previous stanza the question was raised as to who will penetrate the well-articulated doctrine? The present stanza provides the answer: the student, the learner, the seeker, the person who is disciplined. He or she will perceive the doctrine, like the expert garland-maker who recognizes and arranges flowers. It is the learner, the seeker, the student who will perceive the world of Yama, the realm of heavenly beings and existence on earth. He will discard and determine the various areas of the doctrine, life a deft garland-maker who plucks and arranges the flowers into garlands.
Who will comprehend this earth,
the world of Yama, and the gods?
Who will discern the well-taught Dhamma
as one who’s skilled selects a flower.
Explanation: An expert in garland making will select, pluck and arrange flowers into garlands. In the same way who will examine the nature of life penetratingly? Who will perceive the real nature of life in the world, along with the realms of the underworld and heavenly beings? Who will understand and penetratively perceive the well-articulated doctrine, like an expert maker of garlands, deftly plucking and arranging flowers. Continue reading “Verse 44. The Garland-Maker”
