Udanavarga 3: Bam po 3

cannot match even a sixteenth part [thereof]. Chapter 24: Comparison. / Udānavarga. [Bampo 3]. / Those lacking faith and avaricious, / Divisive and slanderous— / A wise person should not befriend them; / One should not keep company with evil folk. / Those possessing faith and pleasant speech, / Learned and keeping moral discipline— / A wise person should make friends with them / And keep company with excellent people. / Do not rely on evil companions; / Do not rely on base people. / Rely on spiritual friends; / Rely on noble persons. / If one relies on such as those, / One will not turn to evil, but turn to good. / Those who are learned, contemplate many topics, / And possess faith and wisdom—let a person rely on them. / Having listened well to what they say here, / Even after a long time one will attain distinction. / By relying on an inferior person one deteriorates; / By relying on an equal one stays the same; / By relying on a superior one attains nobility; / Therefore, rely on those who are superior to oneself. / With moral discipline, calming, / And possessing the highest wisdom— / If one relies on such a superior one, / One becomes even greater than the superior. / Just as here when a person / Ties a rotting fish with purifying kuśa grass, / The kuśa grass itself also rots— / So it is when relying on an evil person. / Just as when a person wraps tagara incense / In a palāśa leaf, / The leaf itself becomes fragrant— / So it is when relying on a virtuous person. / Even if one who does not commit evil / Relies on those who do commit evil, / Suspicions will arise that one commits evil, / And ill repute will also increase. / A person who relies on those who should not be relied upon / Becomes contaminated by their flaws; / Just as placing a poisoned arrow in a quiver / Contaminates even the unpoisoned ones. / Those who fear the contamination of relying [on flaws] / Should not befriend evil ones. Just as one relies on a companion

and closely associates with them, / In whatever way that object of reliance is, / Before long one will become just like that. / Therefore, as with a basket of fruits, / Knowing whom to rely upon, / One should not rely on the non-virtuous; / A wise person relies on the virtuous. / If a monk follows that path, / He will attain the exhaustion of suffering. / If a fool, as long as he lives, / Even should rely on a wise person, / He will not come to know the Dharma, / Just like a ladle [does not know] the flavor of soup. / If one possessing wisdom, even for a moment, / Closely relies on a wise person, / He will come to know all dharmas, / Just like the tongue [knows] the flavor of soup. / If a fool, as long as he lives, / Even should rely on a wise person, / Because he lacks eyes, / He will not come to know the dharmas. / If one possessing wisdom, even for a moment, / Closely relies on a wise person, / Because he possesses eyes, / He will thoroughly know the dharmas. / If a fool, as long as he lives, / Even should rely on a wise person, / The dharmas taught by the complete Buddha— / He will not come to know them. / If one possessing wisdom, even for a moment, / Closely relies on a wise person, / The dharmas taught by the complete Buddha— / He will come to know them. / Even by a single meaningful word, / The deed of a wise person is done; / Even by the speech of all the buddhas, / The fool's deed will not be done. / An intelligent person, by a single word, / Will come to understand a hundred words; / For a fool, by a thousand words, / Even a single word will not be understood. / Rather, it is better not to befriend the wise, / [Yet] one should never befriend fools; / Befriending fools / Leads sentient beings to hell. / When a fool knows, / 'I am a fool,' he is wise in that regard; / A fool who imagines himself to be wise / Is indeed called a 'fool.' / Whatever praise from a fool, / And

whatever censure from a wise person— / Censure by a wise person is far better, / But praise by a fool is not suitable. / Relying on a fool is painful, / Resembling an enemy in every way; / It is better not to hear, not to see, / And not to rely on a fool at all. / Just like meeting with a relative, / Relying on a steadfast one brings happiness. / Therefore, like the moon along the path of constellations, / Follow a steadfast, learned, supreme leader, / One endowed with moral discipline and the vows of the noble ones, / A supreme person, compassionate and of excellent intellect. / Chapter 25: Friendship. / / Just like a turtle drawing its limbs into its shell, / When a monk gathers inward the mental discursive thoughts, / Without dependence and without harming others, / None can reproach him who has attained nirvāṇa. / Patience is the supreme asceticism; / The Buddha taught that patience is supreme nirvāṇa. / One gone forth who harms others / And injures others is not an ascetic (śramaṇa). / Do not utter any harsh words; / If spoken, they will speak back to you. / Strife and bitter words bring suffering, / And punishment will fall in return upon them. / If I retaliate, / It is like striking a brass vessel: / In saṃsāra, birth and old age / Will be experienced for a very long time. / If I do not retaliate, / Like not striking a brass vessel, / Then strife will not arise, / And nirvāṇa will be attained. / Health is the supreme gain; / Contentment is the supreme wealth; / The trustworthy is the best among friends; / Nirvāṇa is the highest bliss. / Conditioned phenomena are severe suffering; / Among illnesses, hunger is intolerable; / When one knows this as it truly is, / Nirvāṇa becomes supreme. / Few go to higher rebirths; / Inconceivably many go to lower realms. / When one perceives such pitfalls, / Nirvāṇa is swiftly attained. / Going to higher

rebirths has a cause; / Going to lower realms has a cause; / Going to nirvāṇa has a cause; / All of them have their causes. / Deer go to the best forests; / Birds travel through the sky; / Going into Dharma through meditation, / The arhat goes to nirvāṇa. / Here, one who is slack in diligence, / Dull-witted, and devoid of knowledge / Will not attain nirvāṇa / In which all knots are severed. / Just as clearing water from this boat / Causes it to become light, / Even so, abandon hatred and desire; / Then you will attain nirvāṇa. / That which previously occurred will not occur, / And that which did not occur will occur; / That which has not occurred will not occur, / And that which occurs in the present does not exist. / Difficult to see, without end, not seen there; / One who knows and fully understands truth, / And sees without craving or delight— / Such as this is the end of suffering. / When cravings are cut off / And lust is thoroughly abandoned, / And when the pool has dried up and flows no more— / Such as this is the end of suffering. / The body destroyed, feelings cooled, / Apperceptions ceased and conditioned phenomena calmed, / Consciousness extinguished— / Such as this is the end of suffering. / Mere seeing by visual perception, / Mere hearing by auditory perception, / Mere realizing by realization, / Mere cognizing by consciousness— / Such as this is the end of suffering. / Without this and without torment, utterly cooled— / Such as this is the end of suffering. / Without craving, peaceful without craving, / Thoroughly free from desire everywhere— / Such as this is the end of suffering. / Because there is dependence, there is conduct; / Because there is conduct, there is inclination; / Because there is inclination, there is lack of pliancy; / Because there is lack of pliancy, there is going and coming; / Because there is going and coming, there is taking death and transmigration elsewhere; / Death and transmigration elsewhere

taking up [a rebirth], there will occur birth elsewhere, aging, sickness, death, sorrow, lamentation, suffering, distress, and turmoil; in this way, this whole great mass of suffering arises. Due to being without support, there is no conduct. Due to having no conduct, there is no inclination. Due to having no inclination, there is complete pliancy. Due to complete pliancy, there is no coming and going. Due to the absence of coming and going, there is no taking up of death and rebirth elsewhere. Due to not taking up death and rebirth elsewhere, birth elsewhere, aging, sickness, death, sorrow, lamentation, suffering, distress, and turmoil cease; in this way, this whole great mass of suffering ceases. Monks, there is the unborn, the unbecome, the unmade, the unconditioned, and the non-arising. There is the born, the become, the made, that which is produced by intention, the conditioned, and dependent origination. Monks, if the unborn, the unbecome, the unmade, the unconditioned, and the non-arising did not exist, I would not state that there is an escape from the born, the become, the made, the conditioned, that which is produced by intention, and dependent origination. Monks, because there is here the unborn, the unbecome, the unmade, the unconditioned, and the non-arising, I therefore state that there is an escape from the born, the become, the made, the conditioned, that which is produced by intention, and dependent origination: / That which is born, become, and arisen, / Made, conditioned, and unstable, / Having the nature of aging, death, and bewilderment,

Completely subject to destruction, / Arisen from a continuum of nutriment— / One should take no delight in this destructible thing. / The basis for its escape / Is the calming of conceptualization and investigation, / The cessation of all phenomena of suffering; / The calming of conditioned phenomena is bliss. / Monks, that does not abide anywhere: it does not abide in earth, nor in water, nor in fire, nor in wind; nor in the sphere of infinite space, nor in the sphere of infinite consciousness, nor in the sphere of nothingness, nor in the sphere of neither-perception-nor-non-perception; nor in this world, nor in the world beyond, nor abiding in the sun and moon. I have directly known that in this there is no objective support. Monks, I do not say that there is coming and going in that, nor abiding; I do not say that there is death and transmigration, nor rebirth. Such as this is the end of suffering. / Where neither earth, nor water, nor fire, nor wind / Abide at all, / There light does not illuminate, / Nor is there any darkness; / There the moon does not shine, / And the sun does not appear. / When a sage is a brāhmaṇa, / He knows this by himself; / He is completely liberated from form and the formless, / And from all suffering. / Having reached the culmination, he is without fear, / Without conceit and without remorse; / Having cut through the barbs of existence, / He has reached his final body. / This is the supreme of attainments, / The unsurpassed state of peace, / The exhaustion of all marks, / The deathless state of complete liberation. / The conditioned phenomena arisen from the comparable and incomparable / Were utterly abandoned by the sage; / Delighting internally in equipoise, / He broke out having pierced the shell of the egg. / The gift of Dharma conquers all gifts; / The delight in Dharma conquers all delights; / The power of patience conquers all powers; / The exhaustion of craving conquers all bliss.

The Chapter on Nirvāṇa, the twenty-sixth. / The faults of others other than oneself / Are easy to see, just like scattering chaff; / But one’s own faults are hard to see. / Just as a cheat conceals his dice, / So one hides one's own faults / And gazes upon the faults of others; / Always having the notion of seeking blame, / Such a one is far from seeing the Dharma, / And unwholesome qualities only increase. / Insolent and presumptuous in plunder, / Like a crow engaged in foul deeds, / Living a life of extreme affliction, / The life of the shameless is easy. / Always seeking what is pure, / Never rash, but conscientious, / Looking for a pure livelihood, / The life of the modest is hard. / This world has become darkness; / Few in it possess vipassanā. / Like a bird escaped from a net, / Only a very few delight in heaven. / Fools are bound by the body, / Encircled by a ring of darkness; / Craving worldly wealth, / They regard it as though it were another's possession. / Thinking, 'I have brought forth these living beings, / Or another has made them'— / Viewing the untrue as true, / They do not see anything at all. / None of them sees, / Nor do they see the barb. / Those who previously saw the barbs / For which people crave sense objects, / Do not grasp them thinking, 'I made them,' / Nor do they grasp them thinking, 'Another made them.' / These beings possess pride; / Attached to pride and bound by pride, / Possessing disputatious views, / They will not turn back from saṃsāra. / Whatever has been obtained / And whatever is to be obtained, / Both of these are covered with dust; / They train in following affliction. / Whosoever regards moral discipline, training, ascetic observances, brahmacarya, austerities, and attending upon others as the essence—that is one extreme. Whosoever holds such a view and speaks thus: 'Desires are pure; desires

are pleasurable; desires are to be enjoyed; desires are blameless'—and takes up the ascetic observance of falling excessively into desires, this too is one extreme. These two extremes increase the charnel grounds; by these the charnel grounds are increased. Failing to see these two extremes, some cling, while others rush forward. Those with eyes see those who cling excessively and rush forward excessively. When seeing these two extremes, one does not cling and does not rush; those with eyes also see those who do not cling excessively and do not rush forward excessively. When they do not do so and do not think so, not designating them as the path—this is the end of suffering. / Just as one looks upon a water bubble, / And just as one looks upon a mirage, / Whoever regards the world in this way / Will not be seen by the king of death. / Just as one looks upon a water bubble, / And just as one looks upon a mirage, / Whoever regards the body in this way / Will not be seen by the king of death. / That to which fools are attached / Wise persons are not attached; / Just as a king's ornate chariot, / Look constantly upon this body! / That by which fools are bewildered / Wise persons are not bewildered; / Just as a king's ornate chariot, / Look constantly upon this body! / Where fools have fallen ruined, / Like an old ox stuck in the mud; / Just as a king's ornate chariot, / Look constantly upon this body! / Subject to destruction like a sick person, / Resembling an open wound, / In which nothing whatever remains firm, / Look constantly upon this body! / Subject to destruction like a sick person, / In which nothing whatever remains firm, / Look upon the body adorned / With jeweled earrings and bracelets! / The hair braided

With hair braided in eight pleats / And eyes smeared with kohl, / Though it greatly bewilders fools, / It does not seek the other shore. / With fresh kohl applied / And an abscess-filled body adorned, / Though it greatly bewilders fools, / It does not seek the other shore. / Having anointed the body with perfumes, / And rubbed the feet with red ochre, / Though it greatly bewilders fools, / It does not seek the other shore. / Whoever is bound and attached in fetters to desires, / And fails to see the faults of fetters— / That person, attached and tied to desires, / Will not cross over the vast and boundless river. / Those free from attachment to the highest, lowest, and all, / Who do not regard this as 'I' and 'mine'— / Fully liberated in this way, they cross over the river / That was not crossed before, and have no further existence. / Abandoning the grove, free from desire, / Running into the forest after leaving the woods— / Look here at this person / Hurrying back to bondage from freedom! / Possessing the matching spokes of a chariot, / Gracious limbs, covered in white cloth— / Look at that faultless progress, / And cut off the currents of bonds! / People driven by fear / Mostly go for refuge / To mountains, forests, / Pleasure groves, shrines, and trees. / That refuge is not the foremost; / That refuge is not the supreme. / By going to that refuge, / One will not be freed from all suffering. / But whoever goes for refuge / To the Buddha, the Dharma, and the Saṅgha, / And perceives with wisdom / The four noble truths: / Suffering, the origin of suffering, / The complete transcendence of suffering, / And the noble eightfold path / That leads to blissful nirvāṇa— / That is the supreme refuge; / That is the sacred refuge. / By going to that refuge, / One will be freed from all suffering. / Seeing what is seen,

Seeing what is not seen through what is seen, / What is not seen is not seen; the object to be seen will not be seen. / Seeing things as similar and seeing distinctly are said to be different things, / Just as day and night never dwell together. / By seeing things as similar, one will not see; / If one sees, one will not see them as similar. / Through this seeing, one does not see things as similar; / A person who sees things as similar has no sight. / What must a person not see to see things as similar? / Seeing what causes one not to see things as similar? / In what way does one see things as similar here? / In the absence of what is one free from seeing things as similar? / When one does not see suffering, / At that time one sees a self. / In whatever way suffering is understood, / Thereby one will not see this self as similar. / When one's ordinary nature is obscured, / One does not see conditioned phenomena as suffering; / Therefore, here one sees them as similar, / But without that, one does not see them as similar. / Chapter Twenty-Seven: Seeing. // Do not commit any evils; / Cultivate virtue completely; / Subdue your own mind thoroughly: / This is the teaching of the Buddha. / Through generosity merit greatly increases; / Through being well-restrained, enemies do not arise. / One endowed with virtue abandons evil; / Through exhausting afflictions, one passes into nirvāṇa. / Whether dwelling among the wise, the mixed, or ordinary fools, / Whether associating together or dwelling alone, / Just as a swan drinks milk from water, / The wise person should utterly abandon evil-doers. / Seeing the faults of the world, / And seeing the dharmas of cessation, / The noble one does not delight in evil, / And the evil-doer will not delight in virtue. / Knowing the taste of being well-calmed / And the taste of complete seclusion, / Being free from fevers and free from evil, / One drinks the taste of delighting in the Dharma. / Untainted in mind, / With a mind not conquered by bonds, / Having utterly abandoned virtue and evil, / One has no fear of the miserable realms. / Rely on such beings / Who avert what is improper, speak well, / Point out faults, / And whose wise speech reproves. / If one relies on such people, / Things will not turn out badly; they will turn out well. / Calmed, fully peaceful, / Speaking gently and without arrogance, / One shakes off evil dharmas / Like the wind does leaves from a tree. / Whoever gets angry with a pure, unafflicted person, / A man who is utterly free from hatred— / That evil will rebound upon the fool / Just as dust thrown against the wind. / The virtue of doing virtue / And the evil of doing evil: / Whatever a person has done, / That very thing they will personally see. / If one has done evil oneself, / That alone afflicts oneself; / If one has not done evil oneself, / One is completely purified by oneself. / One does not engage in the conduct of another; / Purity and impurity are made by oneself. / The evil committed / And accumulated by oneself / Utterly crushes the mindless fool, / Just as a vajra pierces a jewel. / Just as one who has eyes to walk with / [Avoids] perilous paths, / The wise person in this world of the living / Should utterly abandon evil deeds. / Just as a merchant with few companions and great wealth / [Avoids] a dangerous path, / And just as one who desires to live avoids poison, / The wise person should utterly abandon evil deeds. / If there is no wound on the palm of the hand, / Even if one holds poison with that hand, / Because there is no wound, the poison does not seep in; / Likewise, there is no evil for one who has not acted. / To do what is harmful to oneself / And what is improper is easy; / What is beneficial and brings happiness, / That is exceedingly difficult to do. / To do good is easy for the virtuous person; / For the virtuous person to do evil is difficult. / For the wicked person to do evil is easy; / For the noble person to do evil is difficult. / As long as evil has not ripened, / So long does the fool think it is sweet; / When evil has ripened, / At that time they think it is burning. / As long as evil has not ripened, / So long does one view evil as acceptable; / When evil has ripened, / At that time

One will see the evil. / As long as the good has not ripened, / So long does one view the good as evil; / When the good has ripened, / At that time one will see it as good. / Because evil accumulates suffering, / One should not take delight in it; / Even if by chance one has committed evil, / One should not do it again and again. / Because merit accumulates happiness, / One should take delight in that very thing; / If one has performed merit, / One should perform it again and again. / Since a mind delighted by evil / Performs merit sluggishly, / One should turn the mind away from evil / And quickly perform merit. / Even committing a small evil / Causes great destruction and great ruin / In the world beyond, / Like poison that has entered the belly. / Even performing a small merit / Leads to happiness in the world beyond / And accomplishes great benefit, / Like an abundance of grain. / Whoever punishes the innocent / And is fiercely hostile toward the unhostile / Will quickly encounter / Any of ten states: / Fierce feelings of suffering, / Or else tearing of the body, / Or burning, harmful sensations, / Or else distraction of the mind, / Separation from relatives, / Or the depletion of wealth, / Harm arising from the king, / Or extremely harsh slander, / Or indeed one's home / Being utterly burned by a great fire; / After the destruction of the body, lacking wisdom, / Tenth, they will go to the miserable realms. / Having done evil, one should not be at ease; / Even if done long ago or far away, do not be at ease; / Even if done in seclusion, one should not be at ease; / Because its karmic ripening exists, do not be at ease. / Having made merit, one should be at ease; / Even if done long ago or far away, be at ease; / Even if done in seclusion, one should be at ease; / Because its karmic ripening exists, be at ease. / 'I have done evil' brings sorrow; / Whether done long ago or far away,

And whether done in seclusion, one grieves; / When seeing the evil deeds one has done, / One is distressed, knowing, 'I have acted wrongly.' / 'I have made merit' brings delight; / Whether done long ago or far away, be delighted; / And even if done in seclusion, one is delighted; / Because its karmic ripening exists, be delighted. / Having made merit, one rejoices; / Whether done long ago or far away, / And even if done in seclusion, one rejoices; / Seeing the meritorious deeds one has performed, / One is exceedingly happy, knowing, 'I have acted well.' / The evil done by oneself, / Born of oneself and arisen from oneself, / Utterly crushes the mindless fool, / Just as a diamond pierces a jewel. / One who commits evil actions / Is tormented here and is tormented hereafter; / The evil-doer is tormented in both: / Tormented by the thought, 'I have done evil,' / And after falling into the miserable realms, they are tormented even more. / One who performs meritorious actions / Rejoices here and rejoices hereafter; / The performer of merit rejoices in both: / Delighted by the thought, 'I have made merit,' / And having gone to higher rebirth, they rejoice even more. / Thinking, 'It will not come to me,' / Do not belittle even a small evil; / By the falling of water drops, / A water jar is filled to the brim; / The fool gradually accumulates it, / Filling up with evil little by little. / Thinking, 'It will not come to me,' / Do not belittle even a small merit; / By the falling of water drops, / A water jar is filled to the brim; / The steadfast person gradually accumulates it, / Filling up with merit little by little. / For the person who acts without evil, / Pure and free from taint, / If one harms that innocent person, / That evil will rebound upon the fool / Just as fine dust thrown against the wind. / Just as an iron bar is broken / By rust that arises from itself, / So those who commit evil / Are led to the miserable realms by their own actions. / Chapter Twenty-Eight: Evil. // Happy is the arising of the buddhas; / Happy is the teaching of the Dharma; / Happy is the harmony of the saṅgha;

he grieves. / He grieves, thinking, ‘I have acted in secret.’ / He grieves because its ripening exists. / Seeing himself possessed of black deeds, / he grieves here, and he grieves elsewhere too. / Having committed evil, he grieves in both; / he grieves and grieves exceedingly. / Thinking, ‘I have performed merit,’ he rejoices; / thinking, ‘I have done so far and wide,’ he rejoices; / thinking, ‘I have acted in solitude,’ he rejoices; / thinking, ‘Its ripening exists,’ he rejoices. / Seeing himself possessed of purely white deeds, / he rejoices here, and he rejoices elsewhere too. / Having performed merit, he rejoices in both; / he rejoices and rejoices exceedingly. / Thinking, ‘I have committed evil,’ he is tormented; / having done so far and wide, he is tormented; / thinking, ‘I have acted in secret,’ he is tormented; / thinking, ‘Its ripening exists,’ he is tormented. / Seeing himself possessed of black deeds, / he is tormented here, and he will be tormented in the beyond. / Having committed evil, he is tormented in both; / he is tormented and is tormented exceedingly. / Thinking, ‘I have performed merit,’ he rejoices; / having done so far and wide, he rejoices; / thinking, ‘I have acted in solitude,’ he rejoices; / thinking, ‘Its ripening exists,’ he rejoices. / Seeing himself possessed of white deeds, / he rejoices here, and he will rejoice in the beyond. / Having performed merit, he rejoices in both; / he rejoices and rejoices exceedingly. / The person who has done evil and not performed merit, / who strayed from the Dharma and embraced what is not Dharma, / that evil-doer will fear death, / like a wrecked rotten boat in a great river. / One who has performed merit and not done evil, / practicing the ancient Dharma of the virtuous ones, / says: ‘I will never fear death, / like crossing to the other shore in a sturdy boat.’

Chapter Twenty-Eight: Evil. / / As long as the sun has not risen, / so long does the firefly shine; / when the sun has risen, / it has no light and turns pale. / As long as the Tathāgata has not appeared, / so long do the dialecticians shine; / when the fully enlightened Buddha appears in the world, / the dialecticians along with their disciples are no longer seen. / Conceiving what is not dear as dear, / and viewing what is dear as not dear, / having erroneous conceptualization as their sphere, / they will not attain what is dear. / Recognizing what is not dear as not dear, / and what is dear as dear, / having correct conceptualization as their sphere, / they will attain what is dear. / Here, those whose bonds ever freshly increase, / clinging intensely to seeing and hearing, / run in saṃsāra, wandering and remaining, / like moths fallen into a flame. / Whatever variety of doubts there may be here, / to be experienced in this life or in another, / those who strive in practicing brahmacarya / and reflect on them completely abandon them. / One who wears the saffron robe / while still possessed of corruptions, / lacking self-control and honesty, / is not worthy of wearing the saffron robe. / But one who has abandoned corruptions, / who is well-settled in moral discipline, / possessed of self-control and honesty, / is worthy of wearing the saffron robe. / A deceitful and stingy person, / merely because of good complexion and form, / or eloquence of speech, / is not reckoned to be a supreme man. / But whoever has cut off these three things / like the head of a palm tree, / that wise person, freed from faults, / is spoken of as a supreme man. / In this world those who are not well-restrained / mostly wander disguised as the well-restrained; / therefore, before investigating thoroughly, do not trust / people merely upon seeing their complexion and form. / Like an imitation of brass that is unfitting,

and like iron coated on one side with gold, / very wicked inside, outwardly appearing noble, / they wander in this world with a retinue. / Whoever falls asleep after stuffing their belly, / rolling about day and night as they sleep, / like a fat pig lying in the mud, / repeatedly enters an inferior womb. / A person who is constantly mindful, / and always knows moderation in food, / will have little suffering, / and digesting slowly, their life will also be prolonged. / Whoever does not restrain the senses, / is not moderate in food, / lacks mindfulness, is lazy, / and abides viewing things as pure, / is conquered by passions, / as an unstable tree is by the wind. / Whoever has well-restrained senses, / knows moderation in food, / is mindful and diligent, / and abides viewing things as impure, / is not conquered by passions, / as a mountain is unshaken by the wind. / Even though ordinary people do not delight / in the forest which is fit for delight, / those free from passion delight in it; / they are not seekers of sensual pleasures. / Whether in a wilderness or in a village, / in a valley or in a plain, / wherever the noble ones reside, / that place is delightful. / The virtuous are visible from afar, / like the snowy mountains; / the wicked are not visible even when near, / like an arrow shot into the darkness. / If a wise person who contemplates the goal / associates with the virtuous, / great purpose will be achieved, / and deep wisdom realized. / Like an elephant on the battlefield / struck by arrows shot from bows, / one must endure the harsh words / spoken by many unvirtuous people. / The man who breaks into a house, / lacks faith, is ungrateful, / destroys opportunity, and eats vomit, / is a noble person. / Having slain father and mother, / and two pure kings, / and destroyed a realm along with its retinue, / a man is called pure. / Those who have no hoard anywhere, / who have full knowledge of food, / whose sphere of experience is emptiness, the signless, / and solitude, / their going is hard to trace, / like the path of birds in the sky. / Those who have no hoard anywhere, / who have full knowledge of food, / whose sphere of experience is emptiness, the signless, / and solitude, / their track is hard to trace, / like the path of birds in the sky. / Those who have no hoard anywhere, / who have full knowledge of food, / whose sphere of experience is emptiness, the signless, / and whose constant sphere of experience is meditative absorption, / their going is hard to trace, / like the path of birds in the sky. / Those who have no hoard anywhere, / who have full knowledge of food, / whose sphere of experience is emptiness, the signless, / and whose constant sphere of experience is meditative absorption, / their track is hard to trace, / like the path of birds in the sky. / Those who have no hoard anywhere, / who have full knowledge of food, / whose sphere of experience is emptiness, the signless, / and solitude, / their going is hard to trace, / like the path of birds in the sky. / Those who have no hoard anywhere, / who have full knowledge of food, / whose sphere of experience is emptiness, the signless, / and solitude, / their track is hard to trace, / like the path of birds in the sky. / Those who have no support at the ultimate limit, / who have fully comprehended the cessation of taints, / whose sphere of experience is emptiness, the signless, / and solitude, / their going is hard to trace, / like the path of birds in the sky. / Those who have no support at the ultimate limit, / who have fully comprehended the cessation of taints, / whose sphere of experience is emptiness, the signless, / and solitude, / their track is hard to trace, / like the path of birds in the sky.