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Insight Meditation coping with mental suffering [1]
1.Introduction [CHAPTER 17] Present by Mr. Thanes Oonsiri LL.B
Now on a full moon day of July at eventide, when the moon was rising in a glowing Eastern sky the Master addressed the five ascetics:
"Monks, these two extremes ought not to be cultivated by the recluse, by one gone forth from the house life. What who? Sensual indulgence on the one hand and safe mortification on the other; both of which are base, unworthy and do not lead to deliverance. The middle way, monks, understood by the Tathagata, the Perfect One, after he had avoided the extremes, give knowledge, and leads to calm, realization, enlightenment, Nibbana. And what, monks, is that middle way? It is the Noble Eight fold Path, namely:
Right Understanding
Right Thought
Right Speech
Right Action
Right Livelihood
Right Effort
Right Mindfulness
Right Concentration
This did the Enlightened One proclaim the Dhamma and set in motion the matchless "Wheel of the Dhamma " [Anutaram Dhammacakkam]
Whe the numble of followers increase up to sixty, the Buddha addressed them and said;
"Go now and wander for the welfare and happiness of many, out of compassion for the world. Let not two of you proceed in the same direction. Proclaim the Dhamma that is excellent in the beginning, excellent in its progress, excellent in the end, possessed of meaning and the letter and utterly perfect…"
Thus did the Buddha commence his sublime mission which lasted to the end of his life. With his disciples he walked the highways and byways of India enfolding all within the aura of his boundless compassion and wisdom.
The practice of Insight Meditation in coping with mental suffering follows procedures similar to those described under the previous Chapter 16, "Insight Meditation-Overcoming Dissatisfaction or Anger [Dosa]". This is because both Dosa and mental suffering are ultimate reality and coexist in the same mind. In addition, they arise and fall away and at the same time have a common, undesirable object of mind.
The basic difference between mental suffering and Dosa lies in their respective specific characteristics. This is the basis for treating them separately even though the procedures of practicing Direct Awareness are the same for each. Nevertheless, whether mental suffering or Dosa is to become an object of Insight Meditation depends on the intensity of each at that particular time of practice. If mental suffering is more pronounced than Dosa, the former should be used as the object of
Present by Mr. Thanes Oonsiri LL.B [2]
Insight Meditation. On the other hand, if Dosa is more intensified than mental suffering, Dosa should be used instead.
Because of the similarity of practice procedures, explanations under certain headings will be left out to avoid unnecessary repetition.
2.What is to be specifically gained from this Insight Meditation
The specific benefits are similar to those mentioned in Chapter 16 "Insight Meditation" Overcoming Dissatisfaction of Anger [Dosa]"
3.Nature of mental suffering
Mental suffering is a type of Vedana [feeling] Cetaiska [mental constituent]. Vedana Cetaiska is classified into three categories: pleasant feeling [Sukha-Vedana], painful feeling [Upekkha-Vedana]. The pleasant feeling is further subdivided into physical and mental pleasant feelings, while the painful feeling is similarly broken down into physical and mental painful feelings. In the case of an indifferent feeling [Upekkha-Vedana], There is neither a pleasant nor a painful feeling.
The subject of mental suffering, which is essential to the practice of Insight Meditation, is clarified under the following headings:
a. General characteristics of mental suffering
b. Specific characteristics of mental suffering
c. Causes of mental suffering
d. Manifestation of mental suffering
a.General characteristics of mental suffering: Anicca , Dukkha , Anatta
Please see the detailed explanations under the same section of the previous Chapter 16
b. Specific characteristics of mental suffering
Mental suffering is specifically characterized by its unwholesome nature, and is a mental constituent that mentally and unpleasantly feels an undesirable object. This is a painful feeling which adversely affects one's mind by causing sorrow or grief. For example, when a loved one passes away, one suffers mentally in the form of mental agitation or anguish, based upon the painful feeling of coming into contact with an undesirable object . This mental suffering can further cause mental illness.
An unwholesome nature is a harmful condition which produces painful and undesirable effects, under this adverse condition, one is very likely to come into contact with unpleasant and undesirable objects.
a. Causes of mental suffering
The causes comprise two major types:
Present by Mr. Thanes Oonsiri LL.B [3]
1.] Loss of a loved one, such as a parent wife, husband ,other relatives etc.
b.] Loss of property , status or position .For example , loss of possessions through fire of theft.
c.]Loss of health.
d. The deterioration of personal qualities.
For example : changing
From To
Being honest being dishonest
Telling the truth telling a lie
Being a non-drinker being an alcoholic
Being constructive being destructive
Having the right of life of the reality of life
Of the reality of life of the reality of life
2.]The existence of the mind accompanied with Dosa
When the mind is accompanied with Dosa in such forms as dissatisfaction, anger and frustration, mental suffering will inevitably arise.
b. Manifestation of mental suffering
There are various degrees of mental suffering as follows:
1.] Sorrow
A sorrowful feeling within one's mind is a type of mental suffering of slight degree. This can be compared to cooking oil being heated in a frying pan.
2.] Weeping sorrow
Mental suffering which is intensified to the extent of causing one to weep or lament. This can be compared to hot cooking oil which is bubbling .
3.Grief-stricken sorrow
Mental suffering which greatly disturbs one's mind to the extent of causing one to behave abnormally. This high degree of mental suffering can create physical pain for others as well as for oneself. For example, when mental suffering reached this critical stage, some to injuring or destroying themselves by knocking their head senselessly against a wall, throwing themselves on the floor ,kicking a wall , throwing themselves on the floor, kicking and cursing , or committing suicide. This suffering may even cause one to physically hurt or kill others.
4.]The most severe sorrow accompanied by acute Dosa
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Mental suffering of the highest degree, in which one feels as if the mind has completely withered away. There is no will-power for one to combat this most adverse feeling.
This suffering can manifest itself in such forms as people being stricken dumb, blacking out , becoming psychotic, or committing suicide. This acute suffering is likely to happen to those who unexpectedly face a great loss in life.
For example, if one experiences an incurable illness. The sudden passing away of his dearest one, or complete destruction of his property by flood or fire, the most severe sorrow accompanied by acute Dosa may result. This can be compared to cooking oil which is smoking and burning away.
It should be noted that even the rightly understanding of Buddhist Science [BUDDHIST DHAMMA] is helpful in relieving or preventing mental suffering. Furthermore, if one is able to procaine Insight Meditation to the extent of being able to control and limit mental suffering, through the Direct Awareness of it, the suffering can be arrest without the use of and mental force of concentration. This comes about due to one's full awareness of the characteristics of mental suffering as they occur each moment . As a result of this full awareness , one will attain a subtle level of pleasure and happiness as never before experienced.
4.Meditation practice
The practice procedures described under the previous Chapter 16, can also be applied here.
5.CONCLUSION Please refer to the concluding sections or Chapter 16
INSIGHT MEDITATION COPING WITH PHYSICAL PAIN [Chapter 18]
Introduction
To all human beings, physical pain is inescapable: some even suffer miserably throughout their lives due to ill health. As a result of the physical pain, mental suffering follows, thereby aggravation the condition. This is clearly evident among many hospital patients, who often moan and groan and react to pain intensely with much agitation and frustration. This occurs because they lack
the right technique to adequately cope with physical pain. But those who have effectively practiced Insight Meditation are able to get rid of the mental suffering which is caused by physical pain; they are able to relieve physical pain and to face their afflictions wisely and tolerantly.
Sometimes people who have before experienced serious physical injury suddenly meet with an accident, causing unexpected great pain. Some may damage or even lose part of their body and suffer physically and/or mentally throughout the rest of their lives. If they are well prepared to face the physical pain through the practice of Insight Meditation, suffering will be considerably relieved and some may even be able to lead more useful and significant lives. Even those who have just begun to practice Insight Meditation are often able to deal effectively with physical pain as well as develop wisdom despite their suffering.
Present by Mr. Thanes Oonsiri LL.B [5]
There are many who have never suffered from serious physical injury during their lifetime. But there is no guarantee that they will continue to be free from such suffering. Therefore ,one should be ready, through the practice of Insight Meditation to wisely meet with any adverse situation that may arise in the future.
Those who have never suffered major physical pain still experience minor physical pain in the course of everyday life, such as ; headaches, digestive upsets, elimination distress, muscle tension, etc. Athough such pain may be tolerable and of comparatively little importance, one should not overlook its significance. If we are not aware of its true nature , the pain can unknowingly give rise to the accumulation of defilements. This calls for the practice of Insight Meditation, which enables one to be aware of the real nature of pain and makes life happier, more peaceful and successful , thereby eventually leading to the attainment of "Perpetual Happiness"[Nibbana]
2.What is to be specifically gained from this Insight Meditation
In addition to the general benefits described previously in Chapter 11, the effective practice of Insight Meditation will yield the following:
a. The prevention of mental suffering cause be physical pain.
b. Elimination of an unwholesome mind which causes delusion or self-deception to the extent of aggravation one's physical pain.
c. The handling of physical pain with subtle wisdom as if occurs.
d. The attainment of wisdom in Direct Awareness of physical pain at the time of its occurrence, the promotion of better physical health, and the ability to effectively cope with physical pain in the future.
c. The acquisition of the right technique of right technique of living be direct and full awareness of physical pain as a means of eventually achieving "Perpetual Happiness" [Nibbana]
1. Nature of physical pain
There are 3 basic kinds of feelings [Vedana]: pleasant, unpleasant and indifferent, Physical pain is an unpleasant feeling. The specific characteristic of all Vedana is that it experiences the objects of the six senses in terms of pleasantness, unpleasantness or indifference: i.e., visible object, audible object, odorous object, taste object, bodily contact objet, and mental contact object. For example, when the body comes into contact with the softness of a pillow, a pleasant feeling [Sukha-Vedana} will arise, Suce a pleasant feeling is one characteristic of Vedana. When something excessively hot touches the body, physical pain [Dukkha-Vedana] results. This unphysical is another kind of Vedana. The third kind of Vedana is an indifferent feeling [Upekkha-Vedana], which is neither pleasant nor unpleasant. [vedana], which is neither pleasant nor unpleasant. The details of Vedana
Present by Mr. Thanes Oonsiri LL.B [6]
have been highlighted in the details of Vedana have been highlighted in Chapter 17, under "Nature of mental suffering."
Dukkha-Vedana, the unpleasant feeling, pertains not only to physical pain and/or suffering but also to mental suffering.
Although the nature of physical pain is a subject of very great detail ,only certain essential points which are fundamental to the practice of Insight Meditation will be covered under the following headings:
a. General characteristics of physical pain.
b. Specific characteristics of physical pain.
c. Major causes of physical pain.
a. Types of physical pain.
a. General characteristics of physical pain.
Physical pain arises because of its causes only and nothing else. When these causes are powerful enough, their painful effects are inevitable. This can be compared to an electric generator, which will produce electricity only when it is sufficiently activated to reach a certain level of performance. When the power of these causes fades, the effects will fall away. Being transitory by nature, the effect of these causes is impermanent, leading to its eventual extinction .This phenomenon gives rise to three basic characteristics of physical pain consisting of impermanence [Anicca]. Inability to retain its original existence [Dukkha] and non-self of being dependent on causes [Anatta].
1.] Anicca characteristic
Physical pain is impermanent {Anicca], as it arises and falls away rapidly and successively [Santati]. If one simply looks into one's past experience of physical pain, such as a headache, stomach-ache, toothache, muscle tension, etc., one will realize that these physical pains are transitory.
But even with this realization of its characteristic of impermanence, the awareness is not subtle enough. This is because one becomes aware of its falling away only after the physical pain ceases to exist. In reality, when physical pain arises, it falls away rapidly to be succeeded by its next
arising, and so on, Its extreme rapidity in successively arising and falling away misleads people into thinking that physical pain is constant. This situation can be compared to the operation of a neon light. Usually, we take notice to the falling away of the neon light only after it goes out; such realization is not subtle at all and contrary to reality. This is simply because when the neon light is still on, it does not mean that the light is constantly glowing . In the actual phenomenon, within one second the neon light arises and falls away rapidly and successively up to about 48 times, but since this succession is very rapid, it gives the false impression that the neon light is on all the time.
Present by Mr. Thanes Oonsiri LL.B [7]
When physical pain arises, it falls away rapidly. This means impermanence. But because one does not effectively practice Insight Meditation, he mistakenly thinks that physical pain has not fallen away during the time he is experiencing the pain. This is due to the extremely rapid sequence of arising and falling away.
When real understanding of the impermanent characteristic of physical pain is reached, one's mind will be in harmony with its nature. This will prevent his mind from being in conflict with the characteristic of impermanence, and will result in the relief or elimination of mental suffering which is caused by physical pain.
2.] Dukkha characteristic
Physical pain is characterized by its inability to retain any of its original existence. Whenever physical, pain arises, it must directly fall away. Because of its characteristic of impermanence, the physical pain cannot remain as it is: anything which is impermanent [Anicca] is Dukkha. But it they are well aware of its true characteristic, i.e., physical pain is not able to retain its existing condition, they will be significantly relieved. In reality, physical pain falls away according to its causes, but the successive and rapid arising and falling away tend to obscure its true characteristic.
3.]Anatta characteristic
Whenever there is physical pain, it is characterized by arising and falling away in accordance with its causes. It arises because of its causes and as they cease to exist, the pain falls away. The pain cannot be forced to fall away as long as is causes still remain.
No matter how the pain is symbolized, such as by giving it a name like headache, it, in reality, does not contain any symbolization. This can be compared to the saltiness of salt. No matter what this inherent taste is called or how it is symbolized, the naming of it does not exist in the salt, The supposed word "saltiness" does not exist in the salt itself. The saltiness is itself inherent in the salt by nature. Thus, when there is physical pain, its real nature does not depend upon a description or symbolization. The feeling of this physical pain is called Vedana.
Even though the word "I" is used instead of Vedana. In the actual phenomenon physical pain does not contain the word "I" at all.
For example, when we say "I" feel pain, there is no such thing as "I" in the feeling of pain.
b. Specific characteristics of physical pain
Physical pain here refers to pain which can arise all over the body except the hair, the tips of the nails, and dead skin. When one has a pain in his arm, he tends to have a wrong view [Micchaditthi] by thinking that his arm hurts. It should be noted that physical pain is not physical, but it is so-called because it has the body as its base. The snow mobile is so-call because it runs on the snow, but the vehicle itself is not snow. The analogy is true for physical pain.
Present by Mr. Thanes Oonsiri LL.B [8]
Physical pain is the feeling [Vedana] caused by body contact with an undesirable object.
For example, if a rock hits your head, the painful feeling will have and unfavorable effect on the body, which in those who lack awareness and wisdom. This physical pain can also lead to mental suffering and can cause prolonged physical illness. For these reasons, physical pain is detrimental to our well-being and difficult to tolerate.
c. Major causes of physical pain
Physical pain comes from several causes. A receptive physical body element and an undesirable bodily contact object are two important and obvious causes of physical pain.
1. Receptive physical body element [Kaya Pasada-rupa] is an extremely subtle object which cannot be seen with the naked eye, even with the help of a microscope, This element can only be perceived through a trained mind. It permeates the body with the exception of the hair, finger tips, teeth, and dead skin. Its form is similar to thinly and finely-spread cotton of several layers saturated with oil. This receptive element is able to make contact with bodily contact objects, In the case where physical pain arises, this receptive element has come into contact with an undesirable object.
2. Bodily-contact object can be anything which comes into contact with our receptive body element, giving rise to painful [or pleasant ]feelings For example , the contact of our body element with burning charcoal causes physical pain. When one's head is hit by an iron rod, i.e. when the receptive physical body element makes contact with an undesirable bodily-contact object, physical pain arises. During the cold season our skin may become dry, resulting in physical discomfort; when excessive gas in the stomach touches our receptive body element, physical pain is also evident.
a. Type of physical pain
Physical pain can be classified into two types according to the degree of the suffering; minor physical pain and major physical pain.
1.Minor physical pain
This type of physical pain is not readily observable by others, and its condition can be known only if the sufferer mentions it or is questioned about it. This is simple because the pain is at a low level. This type of pain can occur either regularly or occasionally in daily life. The former includes such minor pains as simple headaches, elimination distress and other pains or discomforts arising from remaining in the position of standing , lying down , sitting or walking for a certain period of time. The latter covers such pain as headaches, digestive upsets, toothaches, rashes, etc.
1. Major physical pain
This type of pain can readily be observed by others without resorting to any questioning or verbal acknowledgement, because the pain is obviously more intense.
Present by Mr. Thanes Oonsiri LL.B [9]
This pain is evident in severe afflictions, such as knife of gunshot wounds or a severed limb.
4.Meditation Practice
a.What should be kept in mind
1.] One is required to be well aware that the purpose of Insight Meditation practice is to gain insight into the nature of physical pain as it really is.
2.]Before practicing, one should understand that physical pain is a type of natural feeling [Vedana] which arises as the result of multiple causes.
3.] Whenever there is physical pain, one is generally mistaken in thinking that it is "I" who feel the pain instead of the pain being Vedana [natural feelings]. With this misconception , an attempt is often made to mistakenly direct Vedana according to one's personal desires without the realization of its true nature; i.e., causes solely bring about the arising and falling away of Vedana. This point has been highlighted previously in detail under "Nature of physical pain."
4.] People associate the natural feeling of physical pain with "I", "Je" in French , "Wor" in Chinese ,or "Chan" in Thai .In fact, these words never really exist in the natural feeling of pain, but people tend to automatically give a meaning to these words which is not consistent with the real characteristic of this natural feeling [Vedana]. To say "I" feel pain, suggests that this natural feeling [Vedana] of pain comes under one's personal command without taking into account its origins. In reality, pain arises from causes and falls away as its causes cease to exist. No one can contradict this natural phenomenon because the causes always produce the corresponding effects.
5.] The notion that "I" feel pain causes one to suffer more. An apt analogy is that of a house burning down: if the house belongs to strangers, there is little or no sense of personal loss. On the other hand, if I own the house , that means my house is destroyed and I will suffer great pain. Therefore, when there is physical pain, one must consider the pain as being a type of natural feeling without becoming "attached" to the pain; that is, not thinking that "I" feel the pain .In other words, one should disassociate oneself from any connection with the pain.
6.] To be effective in Insight Meditation, the mind should be set free from any unwholesome desire or Dosa. Also, one should keep in mind that the purpose of this Insight Meditation practice is to be mindful of the true nature of physical pain at the time of its occurrence through Direct Awareness. In addition to these, wisdom must be incorporated into mindfulness for increased effectiveness.
7.] In the beginning mindfulness is still weak causing the meditator to be forgetful, both in being closely aware of the physical pain and in realizing it. Because of this, he will not be able to cope with the physical pain effectively. It is automatic to take the position that "I" feel the pain, thereby making the pain unbearable or causing more suffering. In spite of this, one should not get
Present by Mr. Thanes Oonsiri LL.B [10]
discouraged, but instead one should try again to be mindful of the physical pain as it occurs. Try to disregard what has been improperly practiced as it is a normal experience, especially for beginners. As one continues to be mindful of physical pain through Direct Awareness one will become more skillful.
b. Coping with minor physical pain
1.] Because minor physical pain normally occurs many times each day, one should closely and regularly follow it directly at the moment it arises. With such Direct Awareness, the meditator will understand the reality of life directly rather than have knowledge based on supposition, which does not lead to the full realization of the true reality of nature. The development of such direct mindfulness and wisdom will enhance the attainment of full realization. Apart from this, one will not only become fully aware of the basic causes which aggravate physical pain, but also will be fully aware of the accumulation of such causes, which will produce undesirable results in the future.
2.] Direct Awareness must be purified by freeing it from defiliments.
If we are not fully and directly aware of the true nature of physical pain. This pain can cause defilements to arise unknowingly, resulting in further suffering, restlessness, frustration and agitation.
Although minor physical pain occurs many times daily and can be tolerated, it is nevertheless undesirable. This will lead to certain actions to get rid of the pain. For example, when physical pain arises because of standing too long, we will change our position be sitting or lying down in order to relieve of do away with this pain. When one feels hunger pangs or elimination distress, he takes corrective action accordingly. Even though every action is taken to eliminate the pain or discomfort , people generally overlook this reality and mislead themselves into thinking that the action is basically taken to create comfort or pleasure. This thinking is contrary to the fact that the real purpose of this corrective action is only to relieve to the get rid of the pain or discomfort.
When physical pain is eliminated, one tends to become mentally attached to the pleasant condition arising from the relief that the mew condition in which physical pain no longer exists, is a state of happiness. In other words, when physical pain occurs from standing too long, one will change into another posture, such as sitting. While remaining in the sitting position, physical pain in the leg will be relieved. As a result, pleasant mental attachment, which is a defilement of mind, follows immediately, and this automatically creates the feeling that this sitting position is a happy one. On the contrary, to change from a standing to a sitting position in only to remedy physical pain. One not only enjoys the comfort of changing to a sitting position, but also firmly misleads oneself into thinking that this posture brings about real happiness.
Present by Mr. Thanes Oonsiri LL.B [11]
This misunderstanding is due to the fact that during the subsequent sitting position, one is not able to retain the original condition. This position is impermanent, leading to the feeling of pain. People tend to overlook or misunderstand the true reality of life. Their belief and understanding are contrary to its real nature, thereby obstruction the gaining of Insight. Therefor, when this type of physical pain arises, if we are mindful by means of Direct Awareness we will realize that the changing of physical positions is only a means of relieving physical pain.
Another example is evident in the case of itchiness. When there is an itch, one has a desire to scratch the affected part. During the scratching, the itching will not be felt. As the scratching ceases, the itchiness will reappear. The scratching will be further intensified until the skin is damaged. But the scratchier mistakenly feels that there is real happiness while scratching, even though the scratching is meant to relieve the discomfort rather than to bring about happy feelings. In actuality, the scratching, if excessive, is harmful to the skin, resulting in physical pain. Some people cannot resist the comfort derived from scratching excessively, and often skin disease or infection results. With the right understanding, there will be wise action taken and the unwholesome desire of scratching the affected part, resulting in worsening physical pain, will be prevented. This is because wisdom is developed through Direct Awareness of the minor physical discomfort called itching. Even if scratching is used to cope with minor physical discomfort, It should be dome wisely for the sole purpose of relieving the discomfort without causing any damage to the skin. The development of mindfulness will enable one to wisely face the physical pain called "itching" without a feeling of discomfort or dissatisfaction at the time of its occurrence. In this way, the mind becomes more firm more secure, more prudent and more at ease as the result of the effective practice of Insight Meditation.
Even in the case of other minor physical pain, the Direct Awareness of this pain at the present moment can prevent the occurrence of the unwholesome action of wrongfully coping with the pain.
3.] Be careful not to let unwholesome desire influence the Direct Awareness of physical pain
while practicing Direct Awareness, some people purposely create physical pain.
For example, they try to remain in the sitting position or press a heavy object such as a chair against their leg. Until physical pain arises, in order to be directly aware of the pain,. Such a practice reflects the existence of unwholesome desire to the extent of adversely affecting Direct Awareness. The pain, thus arisen, is an invented one and is not in harmony with true reality .For this reason, when such Direct Awareness is influenced by unwholesome, one cannot fully realize the true reality of physical pain.
[This story take it more to Data of Buddha's teaching 01-3046228]
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Buddhist Proverbs
1-10 11-20 21-30 31-40 41-50 51-60 61-70 71-80 81-90 91-100 Home
1. MIND IS THE FORERUNNER OF (ALL EVIL) STATES. MIND IS CHIEF;
MIND-MADE ARE THEY. IF ONE SPEAKS OR ACTS WITH WICKED MIND,
BECAUSE OF THAT, SUFFERING FOLLOWS ONE, EVEN AS THE WHEEL
FOOLOWS THE HOOF OF THE DRAUGHT-OX.
2. HE WHOSE MIND IS NOT STEADFAST, HE WHO KNOWS NOT THE TRUE
DOCTRINE, HE WHOSE CONFIDENCE WAVERS - THE WISDOM OF SUCH A
ONE WILL NEVER BE PERFECT.
3. AS A FLOWER THAT IS LOVELY AND BEAUTIFUL BUT IS SCENTLESS,
EVEN SO FRUITLESS IS THE WELL-SPOKEN WORD OF ONE WHO DOES NOT
PRACTISE IT.
4. THE PERFUME OF FLOWERS BLOWS NOT AGAINST THE WIND, NOR DOES
THE FRAGRANCE OF SANDALWOOD, TAGARA AND JASMINE, BUT THE
FRAGRANCE OF THE VIRTUOUS BLOWS AGAINST THE WIND; THE VIRTUOUS
MAN PERVADES EVERY DIRECTION.
5. THOUGH A FOOL, THROUGH ALL HIS LIFE, ASSOCIATES WITH A WISE
MAN, HE NOMORE UNDERSTANDS THE DHAMMA THAN A SPOON (TASTES)
THE FLAVOUR OF SOUP.
6. THOUGH AN INTELLIGENT PERSON, ASSOCIATES WITH A WISE MAN FOR
ONLY A MOMENT, HE QUICKLY UNDERSTANDS THE DHAMMA AS THE
TONGUE (TASTES) THE FLAVOUR OF SOUP.
7. EXCELLENT ARE TRAINED MULES, SO ARE THROUGHBRED HORSES OF
SINDH AND NOBLE TUSKED ELEPHANTS; BUT FAR BETTER IS HE WHO HAS
TRAINED HIMSELF.
8. HE WHO IS FULL OF CONFIDENCE AND VIRTUE POSSESSED OF FAME AND
WEALTH, HE IS HONOURED EVERYWHERE, IN WHATEVER LAND HE
SOJOURNS.
9. DIFFICULT AND PAINFUL IS HOUSEHOLD LIFE, PAINFUL IS ASSOCIATION
WITH THOSE WHO ARE INCOMPATIBLE.
10. HATRED NEVER CEASES THROUGH HATRED IN THIS WORLD; THROUGH
LOVE ALONE WILL IT CREASE. THIS IS AN ETERNAL LAW.
Buddhist Proverbs
1-10 11-20 21-30 31-40 41-50 51-60 61-70 71-80 81-90 91-100 Home
11. "HE ABUSED ME, HE BEAT ME, HE DEFEATED ME, HE ROBBED ME," IN
THOSE WHO HARBOUR SUCH THOUGHTS HATRED IS NOT APPEASED.
12. "HE ABUSED ME, HE BEAT ME, HE DEFEATED ME, HE ROBBED ME," IN
THOSE WHO DO NOT HARBOUR SUCH THOUGHTS HATRED IS APPEASED.
13. HE WHO WISHES HIS OWN HAPPINESS BY CAUSING PAIN TO OTHERS IS
NOT RELEASED FROM HATRED, BEING HIMSELF ENTANGLED IN THE
TANGLES OF HATRED.
14. HEEDFUL AMONGST THE HEEDLESS, WIDE AWAKE AMONGST THE
SLUMBERING, THE WISE MAN ADVANCES AS DOES A SWIFT HORSE,
LEAVING A WEAK JADE BEHIND.
15. HEEDFULNESS IS THE PATH TO THE DEATHLESS, HEEDLESSNESS IS
THE PATH TO DEATH.
THE HEEDFUL DO NOT DIE,
THE HEEDLESS ARE LIKE UNTO THE DEAD.
16. BY SUSTAINED EFFORT, EARNESTNESS, DISCIPLINE, AND
SELF-CONTROL LET THE WISE MAN MAKE FOR HIMSELF AN ISLAND, WHICH
NO FLOOD OVERWHELMS.
17. THE GLORY OF HIM WHO IS ENERGETIC, MINDFUL, PURE IN DEED,
CONSIDERATE, SELF-CONSIDERATE, RIGHTLIVING AND HEEDFUL STEADILY
INCREASES.
18. IN THE UNESSENTIAL THEY IMAGINE THE ESSENTIAL, IN THE
ESSENTIAL THEY SEE THE UNESSENTIAL, THEY WHO ENTERTAIN (SUCH)
WRONG THOUGHTS NEVER REALIZE THE ESSENCE.
19. WHAT IS ESSENTIAL THEY REGARD AS ESSENTIAL. WHAT IS
UNESSENTIAL THEY REGARD AS UNESSENTIAL, THEY WHO ENTERTAIN
(SUCH) RIGHT THOUGHTS NEVER REALIZE THE ESSENCE.
20. HE WITH THE ROD HARMS THE RODLESS AND HARMLESS, SOON WILL
COME TO ONE OF THESE STATEES:- HE WILL BE SUBJECT TO ACTUTE PAIN,
DISASTER, AND BODILY INJURY, ETC.
Buddhist Proverbs
1-10 11-20 21-30 31-40 41-50 51-60 61-70 71-80 81-90 91-100 Home
21. ALL TREMBLE AT THE ROD. ALL FEAR DEATH. COMPARING OTHERS
WITH ONESELF, ONE SHOULD NEITHER STRIKE NOR CAUSE TO STRIKE.
22. WHOEVER HARMS A HARMLESS PERSON, ONE PURE AND GUILTLESS,
UPON THAT VERY FOOL THE EVIL RECOILS LIKE FINE DUST THROWN
AGAINST THE WIND.
23. IF NO WOUND THERE BE IN ONE'S HAND, ONE MAY CARRY POISON IN
IT. POISON DOES NOT AFFECT ONE WHO HAS NO WOUND. THERE IS NO ILL
FOR HIM WHO DOES NO WRONG.
24. DO NOT DISREGARD EVIL, SAYING, "IT WILL NOT COME NIGH UNTO ME"
; BY THE FALLING OF DROPS EVEN A WATER-JAR IS FILLED; LIKEWISE THE
FOOL, GATHERING LITTLE BY LITTLE, FILLS HIMSELF WITH EVIL.
25. EVEN AN EVIL-DOER SEES GOOD AS LONG AS EVIL RIPENS NOT; BUT
WHEN IT BEARS FRUIT, THEN HE SEES THE EVIL RESULTS.
26. SHOULD A PERSON COMMIT EVIL, HE SHOULD NOT DO IT AGAIN AND
AGAIN; HE SHOULD NOT FIND PLEASURE THEREIN: PAINFUL IS THE
ACCUMULATION OF EVIL.
27. MAKE HASTE IN DOING GOOD; CHECK YOUR MIND FROM EVIL, FOR THE
MIND OF HIM WHO IS SLOW IN DOING MERITORIOUS ACTIONS DELIGHTS IN
EVIL.
28. BETTER THAN A THOUSAND UTTERANCES, COMPRISING USELESS
WORDS, IS ONE SINGLE BENEFICIAL WORD, BY HEARING WHICH ONE IS
PACIFIED.
29. THOUGH ONE SHOULD LIVE A HUNDRED YEARS IDLE AND INACTIVE,
YET BETTER, INDEED, IS A SINGLE DAY'S LIFE OF ONE WHO MAKES AN
INTENSE EFFORT.
30. SELF-CONQUEST IS, INDEED, FAR GREATER THAN THE CONQUEST OF
ALL OTHER FOLK.
Buddhist Proverbs
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31. FOR ONE WHO IS IN THE HABIT OF CONSTANTLY HONOURING AND
RESPECTING THE ELDERS, FOUR BLESSINGS INCREASE-AGE, BEAUTY,
BLISS, AND STRENGTH.
32. NEITHER FOR THE SAKE OF ONESELF NOR FOR THE SAKE OF ANOTHER
(DOES A WISE PERSON DO ANY WRONG).
33. IRRIGATORS LEAD THE WATERS; FLETCHERS BEND THE SHAFTS;
CARPENTERS BEND THE WOOD; THE WISE CONTROL THEMSELVES.
34. AS A SOLID ROCK IS NOT SHAKEN BY THE WIND EVEN SO THE WISE
ARE NOT SUFFLED BY PRAISE OR BLAME.
35. ASSOCIATE NOT WITH EVIL FRIENDS, ASSOCIATE NOT WITH MEAN MEN;
ASSOCIATE WITH GOOD FRIENDS, ASSOCIATE WITH NOBLE MEN.
36. SHOULD ONE SEE A WISE MAN, WHO LIKE A REVEALER OF TREASURE,
POINTS OUT FAULTS AND REPROVES; LET ONE ASSOCIATE WITH SUCH A
WISE PERSON; IT WILL BE BETTER, NOT WORSE, FOR HIM WHO
ASSOCIATES WITH SUCH A ONE.
37. TO HIS RUIN, INDEED, THE FOOL GAINS KNOWLEDGE AND FAME.
38. AS SWEET AS HONEY IS AN EVIL DEED, SO THINKS THE FOOL SO LONG
AS IT RIPENS NOT; BUT WHEN IT RIPENS, THEN HE COMES TO GRIEF.
39. WHATEVER (HARM) A FOE MAY DO TO A FOE, OR A HATER TO A HATER,
AN ILL-DIRECTED MIND CAN DO ONE FAR GREATER (HARM).
40. LET NOT ONE SEEK OTHERS' FAULTS, THINGS LEFT DONE OR UNDONE
BY OTHERS, BUT ONE'S OWN DEEDS DONE AND UNDONE.
Buddhist Proverbs
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41. THE FOOL WHO KNOWS THAT HE IS A FOOL IS FOR THAT VERY REASON
A WISE MAN; THE FOOL WHO THINKS THAT HE IS WISE IS CALLED A FOOL
INDEED.
42. FOUR MISFORTUNES BEFALL A CARELESS MAN WHO COMMITS
ADULTERY: ACQUISITION OF DEMERIT, DISTURBED SLEEP, THIRDLY
BLAME, AND FOURTHLY A STATE OF WOE.
43. EVEN FROM AFAR LIKE THE HIMALAYA MOUNTAIN, THE GOOD REVEAL
THEMSELVES.
44. AN EVIL DEED IS BETTER NOT DONE: A MISDEED TORMENTS ONE
HEREAFTER. BETTTER IT IS TO DO A GOOD DEEDS, AFTER DOING WHICH
ONE DOES NOT GRIEVE.
45. NO TRUE FRIENDSHIP CAN BE FOUND IN THE WICKED ONES.
46. MERIT BRINGS ABOUT HAPPINESS TILL THE END OF LIFE.
47. THE AVOIDANCE OF EVIL BRINGS ABOUT HAPPINESS.
48. PLEASANT IS VIRTUE [CONTINUED] UNTIL OLD AGE.
49. THE INACTIVE IDLER WHO STRIVES NOT WHEN HE SHOULD STRIVE,
WHO, THOUGH YOUNG AND STRONG, IS SLOTHFUL, WITH [GOOD]
THOUGHTS DEPRESSED, DOES NOT BY WISDOM REALIZE THE PATH.
50. BY SELF DO YOU CENSURE YOURSELF. BY SELF DO YOU EXAMINE
YOURSELF. SELF-GUARDED AND MINDFUL, 0 BHIKKHU, YOU WILL LIVE
HAPPILY.
Buddhist Proverbs
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51. SELF, INDEED, IS THE PROTECTOR OF SELF, SELF, INDEED, IS ONE'S
REFUGE. THEREFORE, CONTROL YOUR OWN SELF AS A MERCHANT
CONTROLS A NOBLE STEED.
52. RICHES RUIN THE FOOLISH.
53. FIRM FAITH IS CONDUCIVE TO HAPPINESS.
54. PEACEFUL RECLUSESHIP CREATES HAPPINESS IN THE WORLD.
55. GOOD CARE OF ONE'S FATHER BRINGS ABOUT HAPPINESS.
56. GOOD CARE OF ONE'S MOTHER USHERS HAPPINESS IN THE WORLD.
57. PATRONAGE OF PRIESTHOOD IS CONDUCIVE TO HAPPINESS.
58. NOT BY MERE ELOQUENCE, NOR BY HANDSOME APPEARANCE, DOES A
MAN BECOME GOOD-NATURED, SHOULD HE BE JEALOUS, SELFISH, AND
DECEITFUL. BUT IN WHOM THESE ARE WHOLLY CUT OFF, UPROOTED AND
EXTINCT, THAT WISE MAN WHO IS PURGED OF HATRED, IS, INDEED,
CALLED GOOD-NATURED.
59. ONE IS NOT THEREBY A LEARNED MAN MERELY BECAUSE ONE SPEAKS
MUCH. HE WHO IS SECURE, WITHOUT HATE, AND FEARLESS IS CALLED
"LEARNED".
60. EASILY SEEN ARE OTHERS' FAULTS, HARD INDEED TO SEE ARE ONE'S
OWN, LIKE CHAFF ONE WINNOWS OTHERS' FAULTS.
Buddhist Proverbs
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61. MISCONDUCT IS THE TAINT OF A WOMAN. STINGINESS IS THE TAINT OF
A DONOR. TAINTS, INDEED, ARE ALL EVIL THINGS.
62. BY DEGREES, LITTLE BY LITTLE, FROM TIME TO TIME, A WISE PERSON
SHOULD REMOVE HIS OWN IMPURITIES, AS A SMITH REMOVES (THE
DROSS) OF SILVER.
63. NO ONE IN THE WORLD HAS NEVER BEEN BLAMED.
64. CONQUER ANGER BY LOVE.
CONQUER EVIL BY GOOD.
CONQUER THE STINGY BY GIVING.
CONQUER THE LIAR BY TRUTH.
65. HEALTH IS THE HIGHEST GAIN.
CONTENTMENT IS THE GREATEST WEALTH.
THE TRUSTY ARE THE BEST KINSMEN.
NIRVANA IS THE HIGHEST BLISS.
66. VICTORY BREEDS HATRED. THE DEFEATED LIVE IN PAIN.
HAPPILY THE PEACEFUL LIVE, GIVING UP VICTORY AND DEFEAT.
67. HAPPY IS THE UNITY OF THE SANGHA.
HAPPY IS THE DISCIPLINE OF THE UNITED ONES.
68. WHOEVER WAS HEEDLESS BEFORE AND AFTERWARDS IS NOT; SUCH A
ONE ILLUMINES THIS WORLD LIKE THE MOON FREED FROM CLOUDS.
69. BY ONESELF, INDEED, IS EVIL DONE; BY ONESELF IS ONE DEFILED. BY
ONESELF IS EVIL LEFT UNDONE; BY ONESELF, INDEED, IS ONE PURIFIED.
PURITY AND IMPURITY DEPEND ON ONESELF. NO ONE PURIFIES ANOTHER.
70. ONESELF, INDEED, IS ONE'S SAVIOUR, FOR WHAT OTHER SAVIOUR
WOULD THERE BE? WITH ONESELF WELL CONTROLLED ONE OBTAINS A
SAVIOUR DIFFICULT TO FIND.
Buddhist Proverbs
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71. AS THE INSTRUCTS OTHERS SO SHOULD HE HIMSELF ACT. HIMSELF
FULLY CONTROLLED, HE SHOULD CONTROL [OTHERS]; FOR ONESELF,
INDEED, IS DIFFICULT TO CONTROL.
72. THE GAIN OF WISDOM BRINGS ABOUT HAPPINESS.
73. WHEN NEED ARISES, PLEASANT [IS IT TO HAVE] FRIENDS.
74. HAPPY IS TO BE CONTENTED WITH WHATEVER [ONE HAS].
75. THE FLICKERING, FICKLE MIND, DIFFICULT TO GUARD, DIFFICULT TO
CONTROL-THE WISE MAN STRAIGHTENS IT AS A FLETCHER STRAIGHTENS
AN ARROW.
76. THE FOOL WILL DESIRE UNDUE REPUTATION, PRECEDENCE AMONG
MONKS, AUTHORITY IN THE MOONASTERIES, HONOUR AMONG MONKS,
HONOUR AMONG OTHER FAMILIES. LET BOTH LAYMEN AND MONKS THINK,
"BY MYSELF WAS THIS DONE; IN EVERY WORK, GREAT OR SMALL, LET
THEM REFER TO ME". SUCH IS THE AMBITION OF THE FOOL; HIS DESIRES
AND PRIDE INCREASE.
77. WHOEVER, SEEKING HIS OWN HAPPINESS, HARMS WITH THE ROD
OTHER PLEASURE-LOVING BEINGS EXPERIENCES NO HAPPINESS
HEREAFTER.
78. IF BY GIVING UP A LESSER HAPPINESS, ONE MAY BEHOLD A GREATER
ONE LET THE WISE MAN GIVE UP THE LESSER HAPPINESS IN
CONSIDERATION OF THE GREATER HAPPINESS.
79. THE ABANDONMENT OF THE ROOT CAUSE OF ALL SUFFERING BRINGS
ABOUT HAPPINESS.
80. SCRUPULOUSLY OBSERVE (THIS) PRACTICE. DO NOT OBSERVE IT
UNSCRUPULOUSLY. HE WHO OBSERVES THIS PRACTICE LIVES HAPPILY
BOTH IN THIS WORLD AND IN THE NEXT.
Buddhist Proverbs
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81.FORBEARING PATIENCE IS THE HIGHEST AUSTERITY. NIRVANA IS
SUPREME, SAY BUDDHAS. HE,VERILY, IS NOT A RECLUSE WHO HARMS
ANOTHER. NOR IS HE AN ASCETIC WHO OPPRESSES OTHERS.
82.NOT TO DO ANY EVIL, TO CULTIVATE GOOD, TO PURIFY ONE
MIND, THIS IS THE TEACHING OF THE BUDDHAS.
83.NOT INSULTING, NOT HARMING, RESTRAINT ACCORDING TO THE
FUNDAMENTAL MORAL CODE, MODERATION IN FOOD, SECLUDED ABODE,
INTENT ON HIGHER THOUGHTS, THIS IS THE TEACHING OF THE BUDDHAS.
84. WHOEVER LIVES CONTEMPLATING PLEASANT THINGS, WITH SENSES
UNRESTRAINED, IN FOOD IMMODERATE, INDOLENT, INACTIVE, HIM VERILY
MARA OVERTHROWS, AS THE WIND (OVERTHROWS) A WEAK TREE.
85.WHOEVER LIVES CONTEMPLATING "THE IMPURITIES", WITH SENSES
RESTRAINED, IN FOOD MODERATE, FULL OF FAITH, FULL OF SUSTAINED
ENERGY, HIM MARA OVERTHROWS NOT, AS THE WIND [DOES NOT
OVERTHROW] A ROCKY MOUNTAIN.
86.GOOD IS RESTRAINT IN THE EYE; GOOD IS RESTRAINT IN THE EAR;
GOOD IS RESTRAINT IN THE NOSE; GOOD IS RESTRAINT IN THE TONGUE.
GOOD IS RESTRAINT IN DEED; GOOD IS RESTRAINT IN SPEECH; GOOD IS
RESTRAINT IN MIND; GOOD IS RESTRAINT IN EVERYTHING. THE BHIKKHU,
RESTRAINED AT ALL POINTS, IS FREED FROM SORROW.
87.BEINGS WHO IMAGINE FAULTS IN THE FAULTLESS AND PERCEIVE NO
WRONG IN WHAT IS WRONG, EMBRANCE FALSE VIEWS AND GO TO A
WOEFUL STATE.
88.THE BHIKKHU WHO IS CALM IN BODY, CALM IN SPEECH, CALM IN MIND,
WHO IS WELL-COMPOSED, WHO HAS SPEWED OUT WORLDLY THINGS, IS
TRULY CALLED A "PEACEFUL ONE".
89.AS RUST SPRUNG FROM IRON EATS ITSELF AWAY WHEN ARISEN, EVEN
SO HIS OWN DEEDS LEAD THE TRANSGREESOR TO STATES OF WOE.
90.HE WHO IS FRIENDLY AMONGST THE HOSTILE, WHO IS PEACEFUL
AMONGST THE VIOLENT, WHO IS UNATTACHED AMONGST THE ATTACHED,
HIM CALL A BRAHMANA.
Buddhist Proverbs
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91. HE IS NOT THEREBY AN ELDER [THERA] MERELY BECAUSE HIS HEAD IS
GREY, RIPE IS HE IN AGE. "OLD-IN -VAIN" IS HE CALLED.
92. IN WHOM ARE TRUTH, VIRTUE, HARMLESSNESS, RESTRAINT AND
CONTROL, THAT WISE MAN WHO IS PURGED OF IMPURITIES IS, INDEED,
CALLED AN ELDER.
93. HE IS NOT THEREFORE AN ARIYA [NOBLE] IN THAT HE HARMS LIVING
BEINGS; THROUGH HIS HARMLESSNESS TOWARDS ALL LIVING BEINGS IS
HE CALLED AN ABIYA [NOBLE].
94. THERE IS NO FIRE LIKE LUST, NO CRIME LIKE HATE. THERE IS NO NET
LIKE DELUSION. THERE IS NO RIVER LIKE DESIRE. THERE IS NO ILL LIKE
THE BODY, NO BLISS HIGHER THAN PEACE [NIRVANA].
95. FROM AFFECTION SPRINGS GRIEF, FROM AFFECTION SPRINGS FEAR;
FOR HIM WHO IS WHOLLY FREE FROM AFFECTION THERE IS NO GRIEF,
MUCH LESS FEAR.
96. THAT WHICH IS MADE OF IRON, WOOD OR HEMP, IS NOT A
STRONG BOND, SAY THE WISE THE LONGING FOR JEWELS,
ORNAMENTS, CHILDREN, AND WIVES IS A FAR GREATER ATTACHMENT.
THAT BOND IS STRONG, SAY THE WISE, IT HURL DOWN, IS SUPPLE, AND IS
HARD TO LOOSEN. THIS TOO THE WISE CUT OFF, AND LEAVE THE WORLD,
WITH NO LONGING, RENOUNCING SENSUAL PLEASURE.
97. SURELY, THE PATH THAT LEADS TO WORLDLY GAIN IS ONE, AND THE
PATH THAT LEADS TO NIRVANA IS ANOTHER.
98. BEFORE LONG, ALASI! THIS BODY WILL LIE UPON THE GROUND CAST
ASIDE, DEVOID OF CONSCIOUSNESS, EVEN AS A USELESS CHARRED LOG.
99. FOLK ENWRAPT IN CRAVING ARE TERRIFIED LIKE A CAPTIVE HARE.
HELD FAST BY FETTERS AND BONDS, FOR LONG THEY COME TO SORROW
AGAIN AND AGAIN. FOLK, ENWRAPT IN CRAVING, ARE TERRIFIED LIKE A
CAPTIVE HARE. THEREFORE BHIKKHU WHO WISHES HIS OWN
PASSIONLESSNESS [NIRVANA] SHOULD DISCARD CRAVING.
100. LIKE THE EARTH, A BALANCED AND WELL-DISCIPLINED PERSON
RESENTS NOT. HE IS COMPARABLE TO AN INDAKHILA [THE CITY STONE
PILLAR].
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