Of paths the Eight-fold is the best,
of truths the statement four,
the passionless of teachings best,
of humankind the Seer.
Explanation: Off all paths, the eight-fold path is the greatest. Of the truths, the greatest are the four noble truths. Detachment is the greatest of all states. And, of all those who are two-footed ones, one who possesses eyes. The Buddha is the greatest. Continue reading “Verse 273. The Eight-fold Path Is Best”
Should you, O bhikkhu, be content,
“I’ve touched the bliss of letting go
not enjoyed by common folk”,
though you’ve not gained pollution’s end.
Explanation: Monks, do not rest content by precepts and rites. Do not be content with extensive learning, Nor should you feel satisfied by achieving states of mental trance. Do not rest content with seclusion, assuring yourself “I have experienced the joy of renunciation not possible for the ordinary.” Do not slacken your effort until you have attained Nibbana. Continue reading “Verse 272. Blemishes Should Be Given Up To Reach Release”
Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.
Explanation: These two stanzas are an admonition to the monks making an effort to reach the state of blemishlessness – Nibbana. They are asked not to slacken their effort to win liberation by being content with some achievement which only pave the way to the final goal. Continue reading “Verse 271. A Monk Should Destroy All Passions”
By harming living beings
one is not a ‘Noble’ man,
by lack of harm to all that live
one is called a ‘Noble One’.
Explanation: A person who hurts living beings is not a noble human being. The wise person, who does not hurt any living being is called ariya, a noble individual. Continue reading “Verse 270. True Ariyas Are Harmless”
Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that one’s called a ‘Sage’.
Explanation: Weighing what is right and wrong, he shuns evil. For he is a sage (muni). He is capable of weighing both worlds through his sagely wisdom. Continue reading “Verse 269. Only True Wisdom Makes a Sage”
By silence one is not a sage
if confused and foolish,
but one who’s wise, as if with scales
weighs, adopts what’s good.
Explanation: The ignorant person, possessing foolish ways and seemingly bewildered, may practice silence – the austerities of the munis. But this does not make him a sage. But the wise person, like someone holding scales, weighs good and bad and selects what is noble. Continue reading “Verse 268. Silence Alone Does Not Make A Sage”
Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and ‘Bhikkhu’ he is called.
Explanation: Who rises above both good and evil and treads the path of higher discipline, reflecting wisely , that person, indeed, deserves to be described as a monk. Continue reading “Verse 267. The Holy Life Makes a Monk”
Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.
Explanation: No one becomes a monk merely because he begs others. An individual, though begging , does not become a monk if he embraces vicious and repulsive beliefs. Continue reading “Verse 266. One Is Not A Monk Merely By Begging Alms Food”
All evils altogether he
subdues both fine and gross.
Having subdued al evil he
indeed is called a ‘Samana’.
Explanation: If an individual were to quell all defilements, big and small, he is described as an ascetic – a samana. Continue reading “Verse 265. Who Give Up Evil Is True Monk”
By shave head no samana
if with deceit, no discipline.
Engrossed in greed and selfishness
how shall he be a samana?
Explanation: Can an individual who does not practice religion, speaks untruth, and is filled with desire and greed, become an ascetic, merely because he is shaven-headed? Continue reading “Verse 264. Shaven Head Alone Does Not Make A Monk”
