[35] 25.
Restraint (saṃvara) with the eye is good; good is restraint with the ear;
restraint with the nose is good; good is restraint with the tongue;
restraint with the body is good; good is restraint with speech;
restraint with the mind is good; good is restraint everywhere.
A bhikkhu restrained everywhere is freed from all suffering (dukkha).
Restrained in hand, restrained in foot,
restrained in speech, restrained in self,
delighting inwardly, concentrated,
solitary, content — him they call a bhikkhu.[1]
The bhikkhu who is restrained in mouth, who speaks with wisdom (mantabhāṇī), not restless,
who illuminates the meaning and the Dhamma — sweet is his speech.
With the Dhamma as his delight, delighting in the Dhamma, pondering the Dhamma,
recollecting the Dhamma, a bhikkhu does not fall away from the true Dhamma (saddhamma).
Let him not despise his own gain; let him not go about envying others.
A bhikkhu who envies others does not attain concentration (samādhi).
If a bhikkhu, though he receives but little, does not despise his own gain,
him indeed the devas praise — pure of livelihood, unwearying.
He for whom there is no cherishing as "mine" of name-and-form (nāmarūpa) in any way,
and who does not sorrow over what is not — he indeed is called a bhikkhu.
The bhikkhu who dwells in loving-kindness (mettā), confident in the Buddha's teaching (Buddhasāsana),
would attain the peaceful state, the stilling of formations (saṅkhāra), bliss.
Bail out this boat, bhikkhu! Bailed out, it will go swiftly for you.
Having cut off lust (rāga) and hatred (dosa), you will then come to Nibbāna.
Let him cut off five, let him abandon five, let him develop five further;
a bhikkhu who has gone beyond the five ties (saṅga) is called "one who has crossed the flood (ogha)."
Meditate, bhikkhu, and do not be heedless!
Let not your mind (citta) whirl among the strands of sensual pleasure (kāmaguṇa).
Do not, heedless, swallow the iron ball;
do not, as you burn, cry out, "This is suffering!"
There is no meditation (jhāna) for one without wisdom (paññā); there is no wisdom for one who does not meditate.[2]
He in whom there are both meditation and wisdom — he indeed is in the presence of Nibbāna.
For a bhikkhu who has entered an empty dwelling, whose mind is at peace,
who rightly sees the Dhamma with insight, there is a delight beyond that of humans.
Whenever one comprehends the rise and fall of the aggregates (khandha),
one gains rapture (pīti) and gladness (pāmojja); for those who know, that is the Deathless (amata).
Herein, this is the beginning for a wise bhikkhu here:
guarding of the sense faculties (indriya),[3] contentment, and restraint in the Pātimokkha.
Associate with good friends, of pure livelihood, unwearying.
Let him be of hospitable conduct (paṭisanthāra); let him be skilled in good behavior;
thereby, abounding in gladness, he will make an end of suffering.[4]
As the jasmine sheds its withered flowers,
so, bhikkhus, should you shed lust and hatred.
Peaceful in body, peaceful in speech, peaceful in mind, well concentrated,
a bhikkhu who has spewed out the world's bait (lokāmisa) is called "one at peace."
By yourself reprove yourself; by yourself examine yourself.
Self-guarded and possessed of mindfulness (sati), you, bhikkhu, will dwell in happiness.
Oneself, indeed, is one's own protector; oneself, indeed, is one's own recourse (gati).
Therefore restrain yourself, as a merchant does a fine horse.
A bhikkhu abounding in gladness, confident in the Buddha's teaching,
would attain the peaceful state, the stilling of formations, bliss.
Truly, the bhikkhu who, while young, applies himself in the Buddha's teaching,
illumines this world like the moon released from a cloud.
The Bhikkhu Chapter (Bhikkhuvagga), the Twenty-fifth.
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Verses of the Dhammapada: the Twenty-sixth, the Brāhmaṇa Chapter (Brāhmaṇavagga).
[Variant notes of the Siamese edition: 1. Ma. and Yu. read "bhikkhuṃ." 2. Po. reads "ajhāyino." 3. Yu. reads "indriyagutto." 4. Po. reads "karissasi" ("you will make").]
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.