The Buddha’s teaching: Sila (morality), Samadhi (mastery over the mind) and Panna (purification of the mind via Vipassana Meditation).
They meditate persistently,
constantly they firmly strive,
the steadfast to Nibbana reach,
the Unexcelled Secure from bonds.
Explanation: Those wise individuals who steadfastly practice meditation, reach a level of understanding that enables them to experience Nibbana. Those wise individuals who unceasingly continue in their meditation, firmly and steadfastly, experience Nibbana, which is the supreme release from all bonds.
The wise then, recognizing this
as the distinction of heedfulness,
pleased with the spheres of Nobles Ones,
in heedfulness rejoice.
Explanation: Those who are truly wise are especially aware of the need for sanity. They take delight in sanity. They take pleasure in the pursuit of sanity because it is the region of the supernormal.
Heedfulness is the Deathless path,
heedlessness, the path to death.
Those who are heedful do not die,
heedless are like the dead.
Explanation: The path to the Deathless is the perpetual awareness of experience. The deathless does not imply a physical state where the body does not die. When an individual becomes totally aware of the process of experiencing, he is freed from the continuity of existence. Those who do not have that awareness are like the dead, even if they are physically alive. Continue reading “Verse 21. Freedom Is Difficult”
Though few of the sacred texts he chant
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed.
Explanation: A true seeker of truth through he may speak only little of the Buddha’s word. He may not be able to recite extensively from religious texts. But, if he belongs to the teaching of the Buddha assiduously, lives in accordance with the teaching of the Buddha, if he has got rid of passion, ill-will and delusion, he has well penetrated experience and is free from clinging to worldly things, he is a partaker of the life of a renunciation.
Though many sacred texts he chants
the heedless man’s no practiser,
as cowherd counting other’s kine
in samanaship he has no share.
Explanation: Some persons may know the words of the Buddha extensively and can repeat it all. But through utter neglect they do not live up to it. In consequence they do not reach any religions attainments. They do not enjoy the fruit of the recluse life. This is exactly like the way of life of a cowherd who looks after another’s cattle. The cowherd takes the cattle to the pastures in the morning, and in the evening he takes them back to the owner’s house. He gets only the wages. Continue reading “Verse 19. Fruits of Religious Life Through Practice”
Here one’s glad, one’s glad hereafter,
in both ways is the merit-maker glad;
‘Merit I’ve made’, serenely one is glad,
and more one’s glad passed to blissful states.
Explanation: The person who has done good and virtuous deeds rejoices in this world. Gone to a pleasant state of existence after death, he rejoices exceedingly. This way he rejoices here and in the next world. In both worlds he rejoices realizing that he has done virtuous deeds. Continue reading “Verse 18. Virtuous Deeds Make One Rejoice”
Here one burns, one burns hereafter,
in both ways does the evil-doer burn;
evil I’ve done, remorsefully one burns,
and more one burns passed to realms of woe.
Explanation: Those who do evil, those given to wrong doings, are tortured in mind both here and hereafter. Being born in a state of woe after death the doer of evil keeps on torturing himself more with the thought “I have done evil deeds.” Continue reading “Verse 17. Evil Action Leads to Torment”
Here one joys, one joys hereafter,
in both ways does the merit-maker joy;
one joys and one rejoices,
one’s own pure kammas seeing.
Explanation: A wise person does good deeds. Having done those good deeds he rejoices here in this world. He rejoices in the life after as well. Seeing the purity of his virtuous actions, he rejoices. He is thoroughly joyous seeing the goodness of his deeds. Continue reading “Verse 16. Good Deeds Bring Happiness”
Here one grieves, one grieves hereafter,
in both ways does the evil-doer grieve;
one grieves and is afflicted,
one’s own base kammas seeing.
Explanation: People who commit evil actions are unaware of their consequences at the moment of performance. Therefore, they tend to repent on seeing the consequences of what they did. This creates grief. This does not mean that one must always suffer the consequences of one’s deeds, without any hope. If that is the case, there is no benefit in leading a religious life, nor is there any opportunity to work for one’s emancipation. Continue reading “Verse 15. Sorrow Springs From Evil Deeds”
As rain does never penetrate
a house that is well-thatched,
so lust does never penetrate
the mind well cultivated.
Explanation: When the house is well protected by a well-thatched roof, it is not harmed by the rain, because rain-water cannot seep though it. In the same way, the well-cultured temperament too does not allow passion to come through. Therefore, the well-cultured temperament cannot be penetrated by passions.
