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(the personification of all temptations to evil and distraction, and ceremonies) overpower him who lives attached to sense pleasures, who lives with his senses uncontrolled, who knows not moderation in his food, and who is indolent and inactive. As the wind does not overthrow a rocky mount, so Māra indeed does not overpower him who lives unattached to sense pleasures, who lives with his sense well-controlled, who knows moderation in his food, and who is full of faith and high vitality. Whosoever, not freed from defilements, without self-control and truthfulness, should put on the yellow robe - he is not worthy of it. But he who has discarded defilements, firmly established in moral precepts, possessed of self-control and truth, is indeed worthy of the yellow robe. In the unessential they imagine the essential, in the essential they see the unessential; they who feed on wrong thoughts as such never achieve the essential. Knowing the essential as the essential, and the unessential as the unessential, they who feed on right thoughts as such achieve the essential. Even as rain gets into an ill-thatched house, even so lust penetrates an undeveloped mind. Even as rain gets not into a well-thatched house, even so lust penetrates not a well-developed mind. Here he grieves, hereafter he grieves, in both worlds the evil-doer grieves, he mourns, he is afflicted, beholding his own impure deeds. Here he rejoices, hereafter he rejoices in both worlds the well-doer rejoices, he rejoices, exceedingly rejoices, seeing his own pure deeds. Here he laments, hereafter he laments in both worlds the evil-doer laments; thinking: 'Evil have I done,' thus he laments. Furthermore he laments, when gone to a state of woe. Here he is happy, hereafter he is happy, in both worlds the well-doer is happy thinking: 'Good have I done,' thus he is happy, furthermore he is happy, when gone to the state of bliss. Though much he recites the Sacred Texts, but acts not accordingly. That heedless man is like the cowherder who counts other's kine (cows); he has no share in religious life. Though little he recites the Sacred Texts, but puts the precepts into practice, ridding himself of craving, hatred and delusion, possessed of right knowledge with mind well-freed, cling to nothing here or hereafter, he has a share in religious life.
"Who will conquer this earth (life) with Yama's (king of hell) realm and with celestial world? Who will investigate the well-taught Dharma-verses Eeen as a skilful garland-maker plucks flowers? A learner will conquer this earth with Yama's realm and with celestial world. He will investigate the well-taught Dharma Verses. Even as a skilful garland-maker plucks flowers. Perceiving this body to be similar unto foam and comprehending its mirage-nature, one should destroy the flower-tipped arrows of love and pass beyond the sight of the King of Death. The man who gathers flowers of sensual pleasures, whose mind is distracted - death carries him off as the great flood, a sleeping villager. The man who gathers flowers of sensual pleasures, whose mind is distracted and who is insatiate in desires - him the Destroyer brings under his way. As the bee takes honey from the flowers, leaving its colour and fragrance unharmed, so should the sage wander in the village. Pay no attention to the faults of others, things done or left undone by others. Consider only what by oneself is done or left undone. As a flower that is lovely and colourful, but scentless, even so fruitless is the well-spoken word of one who follows it not. As a flower that is lovely, colourful, and fragrant, even so fruitful is the well-spoken word of one who practises it. As from a heap of flowers many kinds of garlands can be made, so many good deeds should be done by one born a mortal. The perfume of flowers blows not against the wind, nor does the fragrance of sandal-wood, tagara and jasmine, but the fragrance of the virtuous blows against the wind. The virtuous man pervades all directions. Sandal-wood, tagara, lotus and wild jasmine - of all these kinds of fragrances, the fragrance of virtue is by far the best. Little is the fragrance of tagara and sandal-wood, but the fragrance of virtue is excellent and blows even among the devas (Gods, heavenly beings; beings in possession of supernatural powers). Of those who possess these virtues, who live without negligence, who are freed by perfect knowledge, Māra finds not their way. Just as on a heap of rubbish thrown upon the highway grows the lotus sweetly fragrant and delighting the heart. Even so among those blinded mortals who are like rubbish, the disciple of the Fully-Enlightened One Shines with exceeding glory by his wisdom.
"For him who has completed his journey course, for him who is wholly free from all, for him who has destroyed all bonds, the fever of passion exists not. The mindful ones who leave their homes to no abode are they attached; like swans that quit their pools, home after home they leave behind. Those for whom there is no accumulation, who reflect well over their food, who have perceived void and unconditioned freedom - their path is hard to trace, like that of birds in the air. he whose corruptions are destroyed, he who is not attached to food, he who has perceived void and unconditioned freedom - his track cannot be traced, like that of birds in the air. He whose senses are subdued, like steeds well-trained by a charioteer; he who is free from pride and corruption - such a steadfast one even the gods hold dear. Like the earth the worthy one resents not; like the chief post is he of a firm mind; like an unsullied pool is he of pure conduct; to such a one life's wanderings are no more. Calm is his mind; calm is his speech; calm is his bodily action; who, through right knowledge, is wholly freed, perfectly peaceful and equipoised. He who is not credulous, he who knows the uncreated, he who has severed all ties, he who has put an end to opportunity, he who has removed all desires, he indeed is the greatest of men. Whether in village or in forest, whether in vale or on a hill, wherever the Worthy Ones dwell, delightful indeed is that spot. Delightful are the forests where worldings find no joy, there the passionless rejoice for they seek no sensual pleasures.
Sayings of Buddha... "Mind foreruns all mental conditions, Mind is chief, mind-made are they; if one speaks or acts with a wicked mind, then suffering follows him even as the wheel, the hoof of the ox. Mind foreruns all mental conditions, mind is chief, mind-made are they; If one speaks or acts with a pure mind, then happiness follows him even as the shadow that never leaves. He abused me, he beat me, he defeated me, he robbed me, in those who harbour such thoughts hatred never ceases. He abused me, he beat me, he defeated me, he robbed me. In those who harbour not such thoughts hatred finds its end. At any time in this world, hatred never ceases by hatred, but through non-hatred it ceases his is an eternal law. The common people know not that in this quarrel they will perish, but those who realize this truth have their quarrels calmed thereby. As the wind overthrows a weak tree, so does Māra
the forest, yet,if only for a moment, he should honour the self-restrained, that honour, indeed, is better than a century of sacrifice.  Whatever oblations and sacrifices one might offer for a year, seeking merit hereby, all that is not worth a single quarter. Better is homage towards the upright. He who ever reverences and respects elders ,four qualities for him increase: Long life, fame, happiness and strengh. Though one should live a hundred years, without conduct and concentration, yet, better is a single day's life of one who is moral and meditative. Though one should live a hundred years, without wisdom and concentration, yet, better is a single day's life of one who is wise and meditative. Though one should live a hundred years, sluggish and inactive yet, better is a single day's life of one who intensely exerts himself.  Better is a single day's life of one who discerns the rise and fall of things than a hundred years's life of one who is not comprehending. Better is a single day's life of one who sees the Deathless than a hundred years's life of one who sees not that state. Better is a single day's life of one who understands the truth sublime, than a hundred years's life of one who knows not that truth, so high.
"Make haste in doing good, and check your mind from evil who is slow in making merit - his mind delights in evil.  Should a man commit evil, let him not do it again and again, nor turn his heart to delight therein; painful is the heaping-up of evil. Should a man perform merit, let him do it again and again, and turn his mind to delight therein; Blissful is the piling-up of merit. For the evil-doer all is well, while the evil ripens not; but when his evil yields its fruit, he sees the evil results. For the good man, perhaps, all is ill while as yet his good is not ripe; but when it bears its fruit, he sees the good results. Despise not evil, saying 'it will not come to me'. Drop by drop, is the water pot filled, likewise the fool, gathering little by little, fills himself with evil. Despise not merit, saying 'it will not come to me.' Drop by drop, is the water pot filled, likewise the wise, gathering little by little, fills himself with merit. Just as a rich merchant, with small escort, evoids a dangerous path, just as one who loves life avoids poison, even so should one shun evil. If no wound there be in the hand, one may handle poison; poison does not effect one who has no wound; there is no ill for him who does no wrong. Whosoever offends a harmless person, one pure and guiltless, upon that very fool the evil recoils even as fine dust thrown against the wind. Some are born in the womb again, the evil-doers in Hell; the good go to Heaven; the undefiled ones attain Nirvana. Neither in the sky nor in mid-ocean, nor in the clefts of the rocks, nowhere in the world is a place to be found where abiding, one may escape from (the consequences of) an evil deed.  Neither in the sky nor in mid-ocean, nor in the clefts of the rocks, nowhere in the world is found that place where abiding, one will not be overcome by death.
"All tremble at punishment; all fear death; comparing others with oneself, one should neither kill nor cause to kill. All tremble at punishment; to all life is dear; comparing others with oneself, one should neither kill nor cause to kill.  Who so, himself seeking happiness, harms with rod pleasure loving beings - he gets no happiness hereafter. Who so, himself seeking happiness, harms not with rod pleasure loving beings - he gets happiness hereafter. Speak not harshly to anyone. Those thus addressed will retort. Painful indeed is vindictive speech. Blows in exchange may bruise you. If you silence yourself as a broken gong, you have already attained Nirvana. No contention will be found in you. As with a staff the cowherder drives his cattle out to pasture-ground, so do old age and death compel the life of beings (all around). When a fool does wicked deeds, he does not know their future fruit. The witless one is tormented by his own deeds. He who inflicts punishment on those who are harmless and who offend no one, speedily comes to one of these ten states: To grievous bodily pain, to disaster, to bodily injury, to serious illness, to loss of mind, will he come. To oppression by the king, to grave accusation, to loss of relatives, to destruction of wealth, (will he come). Or his house will be burnt up with fire, and that unwise one will pass to Hell in the world to come. Not nakedness, nor matted hair, nor dirt, nor fasting, nor lying on the ground, nor besmearing oneself with ashes, nor squatting on the heels, can purify a mortal who has not overcome doubts. In whatever he be decked, if yet he cultivates tranquility of mind, is calm, controlled, certain and chaste, and has ceased to injure all other beings, he is indeed, a brahman, a samana, a bhikkhu.  Rarely is found in this world anyone who is restrained by shame and wide-awake as a thorough-bred horse avoids the whip. Even as a thorough-bred horse once touched by the whip, becomes agitated and exerts himself greatly, so be strenuous and filled with religious emotion. By confidence, virtue, effort and concentration, by the investigation of the Doctrine, by being endowed with knowledge and conduct and by keeping your mind alert, will you leave this great suffering behind. Irigators lead water; fetchers fashion arrows; carpenters bend wood; the good tame themselves.
"Happily indeed do we live unhating among those hating men. Among many hate-filled men, thus we dwell unhating.  Happily indeed do we live not yearning among those who yearn. Among many yearning men, thus we dwell unyearning.  Happily indeed do we live not anxious among those anxious men. Among many anxious men, thus we dwell unanxious.  Happily indeed do we live - we that call nothing our own. Feeders on joy shall we be even as the Abhassara gods. The victor begets hate, while the defeated lives in distress. Happily the peaceful lives, having given up victory and defeat.  No fire is there like dust, no crime like hatred, no ill like the Five Aggregates, no higher bliss than Nirvana's peace.  Of all diseases hunger is the greatest, of all pains the compound things, knowing this (the wise realize Nirvana) which is the bliss supreme. Health is the highest gain, contentment is the greatest wealth, trustful are the best kinsmen, Nirvana is the highest bliss. Having tasted the flavour of ssion and Nirvana's peace, woesless and stainless becomes he, drinking the taste of the Dharma's joy. Good is it to see the Noble Ones, to dwell with them is happiness, by not seeing foolish men, one may ever be happy. Frequenting the company of fools one surely grieves for long; for association with fools is ever ill, just as ever that of foes. But to dwell with the wise is happiness, just as relatives together meet.  Therefore - him the intelligent, the wise, the learned, the devout, the dutiful and the noble one - such a wise and intelligent man should one ever follow as the moon follows the track of stars.
"Better than a thousand useless words is one beneficial single word, hearing which, one is pacified. Better than a thousand useless verses is one beneficial single line, hearing which, one is pacified. Should one recite a hundred useless verses, better is one single word of the Dharma, hearing which, one is pacified. Though one should conquer in battle a thousand times a thousand men, yet should one conquer just oneself, one is indeed the greatest victor. Better indeed is it to conquer oneself, neither a god nor a Gandhabba, neither Mara nor Brahma could turn into defeat the victory of such a man who is self-mastered and self-controlled. Better indeed is it to conquer oneself, neither a god nor a Gandhabba, neither Mara nor Brahma could turn into defeat the victory of such a man who is self-mastered and self-controlled. Though month after month, with a thousand, one should sacrifice for a hundred years, yet, if only for a moment, one should honour the self-restrained, that honour, indeed, is better Than a century of sacrifice. Though one for a century, should tend the fire in
"Exerting oneself in what should be shunned, not exerting where one should exert, rejecting the good and grasping at the pleasant, one comes to envy those who exert themselves. Be not attached to the beloved and never with the unbeloved. Not to meet the beloved is painful as also to meet with the unbeloved. Therefore hold nothing dear, for separation from the beloved is painful. There are no bonds for those to whom nothing is dear or not dear. From endearment springs grief, from endearment springs fear; for him who is free from endearment there is neither grief nor fear. From love springs grief, from love springs fears; for him who is free from love there is neither grief nor fear. From attachment springs grief, from attachment springs fear; for him who is free from attachment there is neither grief nor fear. From lust springs grief, from lust springs fear; for him who is free from lust there is neither grief nor fear.  From craving springs grief, from craving springs fear; for him who is free from craving there is neither grief nor fear. He who is perfect in virtue and insight, is established in
the Dharma; who speaks the truth and fulfills his own duty - him do people hold dear.  He who has developed a wish for Nirvana, he whose mind is thrilled (with the Three Fruits), he whose mind is not bound by sensual pleasures, such a person is called 'Upstream-bound on.' After a long absence a man comes home safe and sound from afar, kinsmen and freinds gladly welcome him. Likewise, good deeds well receive the doer Who has gone from here to the next world, as kinsmen receive a dear friend on his return.
"He who hastily arbitrates is not known as just, the wise investigating right and wrong (is known as such). He who judges others with due deliberation, with judgement righteous and just - such a wise one, guardain of the law, is called righteous.  A man is not called Pandit merely because he speaks much. Secure, hateless and fearless - such a man is called Pandit. He is not a Dharma-holder merely because he speaks much. He who hears little of the teaching but mentally sees the Truth and who is not heedless of the Truth - he is indeed a Dharma-holder. A man is not an Elder merely because his head is grey. Ripe is his age, and old-in-vain is he called. In whom there are truth, virtue, harmlessness, self-mastery, and self-restaint, who is free from defilements and is wise, he, indeed, is called an Elder.  Not by mere eloquence, nor by beautiful complexion does a man become good natured. Should he be jealous, selfish and deceitful. In whom such behaviour is cut off and wholly uprooted, that wise man who has cast out impurities, is indeed called good-nature. Not by a shaven head does an undisciplined and lying man become an ascetic. How can he become an ascetic who is full of desire and greed? Whosoever makes an end of all evil, both small and great - he is called an ascetic, since he has overcome all evil. A man is not a bhikkhu simply because he begs from others. By adapting householder's manner, one does not truly become a bhikkhu. Herein, he who has abandoned both merit and demerit, he who is leading a pure life, he who lives in the world with wisdom - he indeed is called a bhikkhu. Not by silence does one become a sage if one be both ignorant and dull. But the wise who, as if holding a pair of scales, embraces the best and shuns evil - he is indeed, for that reason, a sage. He that understands both worlds is called a sage. Not by silence does one become a sage if one be both ignorant and dull. But the wise who, as if holding a pair of scales, embraces the best and shuns evil - he is indeed, for that reason, a sage. He that understands both worlds is called a sage. By harming living beings not thus is one a noble man. By harmlessness towards all beings one is then called a noble man. Not by mere conduct and vows, nor again by much learning, nor even by gaining concentration, nor by living alone in solitude, at the thought: 'I enjoy the bliss of renunciation not resorted to by the worlding,' should you, O monks, rest content without reaching the extinction of corruption. Not by mere conduct and vows, nor again by much learning, nor even by gaining concentration, nor by living alone in solitude, at the thought: 'I enjoy the bliss of renunciation not resorted to by the worlding,' should you, O monks, rest content without reaching the extinction of corruption.
"If by giving up a slight happiness one may behold a greater one, Let the wise man renounce the lesser, having regard to the greater. Whosoever wishes his own happiness yet inflicts suffering on others - he is not free from hatred, entangled in the tangles of anger. What ought to be done is left undone; what ought not to be done is done, for those who are naughty and heedless, corruptions greatly progress. They who develop well mindfulness of the body, who never do what ought not to be done, and ever do what ought to be done - of those mindful and reflective ones, defilements come to extinction. Having slain mother and father, and two warrior kings, having destroyed a country, with its governor, ungrieving goes a brahman. Having slain mother and father, and two learned kings, having destroyed the five ways of a tiger, scatheless goes the brahman. Ever well awake are the disciples of Gotama who every day and night recollect the Buddha's virtues. Ever well awake are the disciples of Gotama who every day and night recollect the Dharma's virtues. Ever well awake are the disciples of Gotama who every day and night recollect the Sangha's virtues.  Ever well awake are the disciples of Gotama who every day and night recollect the body's nature. Ever well awake re the disciples of Gotama whose mind every day and night takes delight in harmlessness. Ever well awake are the disciples of Gotama whose mind every day and night takes delight in meditation. Hard is the going forth. Hard is it to delight therein. Hard is household life. Ill is association with unequals. Ill is also to wander in Samsāra. Be therefore no more a wanderer, nor be a pursuer of suffering. He who if full of faith and virtue, possessed of repute and wealth - in whatever land he travels, he is honoured everywhere. The good shine from far away just as the Himalayan peaks. The wicked are not seen, though near, just as an arrow shot at night. Alone should he sit and rest alone. Alone should he the active walk. Alone should he himself subdue. Alone should he in the forest delight.
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