Tuesday 28 August 2018
The Buddha’s Teachings as recorded in the Sutta Pitaka, consists of 5 collections:
巴利三藏，又作巴利文大藏經、南傳大藏經，指錫蘭上座部所傳用巴利語寫成之佛教三藏[1]，是早期佛教經典的結集[2]。p
三藏，佛教術語，佛教經典的一種分類法，即經、律、論三種類別的佛典，包含：
· 經藏（sūttapiṭaka）、
· 律藏（vinayapiṭaka）、
· 論藏（abhidharmapiṭaka）
其經藏部分分為五部
1. Digha Nikaya - the collection of the Long Discourses
《長部》或稱《長尼柯耶》
2. Majjhima Nikaya - the collection of the Middle Length Discourses
《中部》或稱《中尼柯耶》
3. Samyutta Niakaya - the collection of the Connected Discourses
《相應部》或稱《相應尼柯耶》
4. Anguttara Nikaya - the collection of the Numerical Discourses
《增支部》或稱《增支尼柯耶》
5. Khuddaka Nikaya - the collection of the Minor Discourses, which comprises the following books:
《小部》或稱《小尼柯耶》
鍚蘭巴利經藏《小部》由十五部经组成：
( 鍚蘭及泰國傳的巴利經藏中，小部有十五部經，而緬甸共有十八部經。 )
A) Khuddaka Patha
小誦：從其它經律中選錄，供初學者誦習的9部短小經文。
B) Dhammapada
法句经：佛法之要偈，教義之名句，共26品，423偈。
C) Udana
自说经：佛陀無問自發感興之偈，多處與律藏的「犍度」相同。
D) Itivuttaka
如是語經：以增一法集成的重頌，表示輾轉傳來聽聞的話語。
E) Suttanipata
5. 經集：為赤銅鍱部所選錄的經文集成，主要由偈頌所組成，包含了許多初期佛教的經文。
F) Vimanavatthu
6. 天宫事經：講述行善升往天界的種種樂事。
G) Petavatthu
7. 餓鬼事經：講述遭惡報墮為餓鬼的悲慘故事。
H) Theragatha
8. 長老偈：佛陀的大弟子比丘所說，以1279偈講述264位長老的事跡。
I) Therigatha
長老尼偈：佛的大弟子比丘尼所說，以522首偈頌講述73位長老尼的事跡。
J) Jataka
本生經：俗稱「五百五十本生」，收錄本生故事547個，但重複頗多。巴利本生原只有偈頌，
後加的長行部分是從僧伽羅語所譯出。
K) Niddesa (Maha and Cula)
義釋：對《經集》中的〈義品〉、〈彼岸品〉，以及〈犀角經〉的義疏，據傳為舍利弗所作。
L) Patisambhida Magga
無礙解道：論述止觀為主的論書，體裁近於部派的阿毗達摩，據傳為舍利弗所作。
M) Apadana
譬喻經：講述佛陀、辟支佛、長老、長老尼的前世傳略和生平事跡及業報因緣。
N) Buddhavamsa, history of the Buddhas
佛种姓经：講述佛傳故事的專品，風格與《長部·大本經》相類 。
O) Cariya Pitaka
所行藏經：用詩偈講述了35個本生故事。論述了十波羅蜜多，講釋迦佛前生的大行。
P) Netti
指導論： (緬甸版有，泰國版沒有)
Q) Petakopadesa
藏釋： (緬甸版有，泰國版沒有)
R) Milinda Panha
彌蘭王問： (緬甸版有，泰國版沒有)
參考
中文維基百科
Starting today, we’ll go through the Khuddaka Nikaya, starting with Khuddakapatha. We will only skip Dhammapada, which we have gone through last year.
Khuddakapatha - The Short Passages
1. Saranagamana -- Going for Refuge
I go to the Buddha for refuge. 我皈依佛
I go to the Dhamma for refuge . 我皈依法
I go to the Sangha for refuge. 我皈依僧
A second time I go to the Buddha for refuge. 第二次我皈依佛
A second time I go to the Dhamma for refuge. 第二次我皈依法
A second time I go to the Sangha for refuge .第二次我皈依僧
A third time I go to the Buddha for refuge. 第三次我皈依佛
A third time I go to the Dhamma for refuge. 第三次我皈依法
A third time I go to the Sangha for refuge. 第三次我皈依僧
[8/29, 7:01 AM] Heng Chai Teet: Khuddakapatha
2. Dasa Sikkhapada -- The Ten Training Rules for novices
I undertake the training rule to refrain from taking life. 我受持离杀生学处
I undertake the training rule to refrain from stealing.我受持离不与取学处
I undertake the training rule to refrain from sexual intercourse.我受持离非梵行学处
I undertake the training rule to refrain from telling lies.我受持离虚妄语学处
I undertake the training rule to refrain from intoxicating fermented & distilled beverages that lead to carelessness.我受持离放逸之因的诸酒类学处
I undertake the training rule to refrain from eating at the wrong time [after noon & before dawn].我受持离非时食学处
I undertake the training rule to refrain from dancing, singing, music, & watching shows. 我受持不跳舞、歌唱及表演。
I undertake the training rule to refrain from wearing garlands and beautifying myself with perfumes & cosmetics.我受持不戴持、塗抹、妝飾的花朵，香芬及美容品。
I undertake the training rule to refrain from high & luxurious seats & beds.我受持不坐臥于高、大坐臥處。
I undertake the training rule to refrain from accepting gold & money.我受持不持金银及金钱。
4. Samanera Panha -- The Novice's Questions 問沙彌文
What is one? 一者為何？一切眾生依食而住。
All beings subsist on food.
Samanera Panha -- The Novice's Questions 問沙彌文
What is two? 二者為何？名與色。
Name & form [mental & physical phenomena].
[8/29, 7:01 AM] Heng Chai Teet: Samanera Panha -- The Novice's Questions 問沙彌文
What is three? 三者為何？三受。
The three types of feeling [pleasant, painful, neither pleasant nor painful].
Samanera Panha -- The Novice's Questions 問沙彌文
What is four? 四者為 何？四聖諦。
The four noble truths [stress, the origination of stress, the cessation of stress, the path of practice leading to the cessation of stress].
Khuddaka Nikaya小 誦 經
Samanera Panha -- The Novice's Questions 問沙彌文
What is six? 六者為何？六內處。
The six internal sense media [eye, ear, nose, tongue, body, intellect/mind].
Khuddaka Nikaya小 誦 經
Samanera Panha -- The Novice's Questions 問沙彌文
What is five? 五者為何？五取蘊。
The five aggregates [form, feeling, perception, fabrications, consciousness].
Khuddaka Nikaya小 誦 經
Samanera Panha -- The Novice's Questions 問沙彌文
What is seven? 七者為何？七菩提分。
The seven factors of Awakening [mindfulness, analysis of qualities, persistence, rapture, serenity, concentration, equanimity].
Khuddaka Nikaya小 誦 經
Samanera Panha -- The Novice's Questions 問沙彌文
What is nine? 九者為何？九眾生居。
The nine abodes for beings [seven stations of consciousness and two spheres:
There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms. This is the first station of consciousness.
There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana]. This is the second station of consciousness.
There are beings with singularity of body and diversity of perception, such as the Radiant Devas. This is the third station of consciousness.
There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas. This is the fourth station of consciousness.
There are beings who, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' arrive at the sphere of the infinitude of space. This is the fifth station of consciousness.
There are beings who, with the complete transcending of the sphere of the infinitude of space, thinking, 'Infinite consciousness,' arrive at the sphere of the infinitude of consciousness. This is the sixth station of consciousness.
There are beings who, with the complete transcending of the sphere of the infinitude of consciousness, thinking, 'There is nothing,' arrive at the sphere of nothingness. This is the seventh station of consciousness.
The sphere of non-percipient beings and, second, the sphere of neither perception nor non-perception. These are the two spheres. {Maha Nidana Suttanta, D.15}] diversity, thinking, 'Infinite space,' arrive at the sphere of the infinitude of space. This is the fifth station of consciousness.
There are beings who, with the complete transcending of the sphere of the infinitude of space, thinking, 'Infinite consciousness,' arrive at the sphere of the infinitude of consciousness. This is the sixth station of consciousness.
There are beings who, with the complete transcending of the sphere of the infinitude of consciousness, thinking, 'There is nothing,' arrive at the sphere of nothingness. This is the seventh station of consciousness.
The sphere of non-percipient beings and, second, the sphere of neither perception nor non-perception. These are the two spheres. {Maha Nidana Suttanta, D.15}]
Khuddaka Nikaya小 誦 經
Samanera Panha -- The Novice's Questions 問沙彌文
What is eight? 八者為何？八支聖道。
The noble eightfold path [right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration].
Khuddaka Nikaya小 誦 經
Samanera Panha -- The Novice's Questions 問沙彌文
What is ten? 十者為何？具足十支 謂之阿羅漢。
Endowed with ten qualities, one is called an arahant
[the right view of one beyond training,
the right resolve of one beyond training,
the right speech of one beyond training,
the right action of one beyond training,
the right livelihood of one beyond training,
the right effort of one beyond training,
the right mindfulness of one beyond training,
the right concentration of one beyond training,
the right knowledge of one beyond training,
the right release of one beyond training {Mahacattarisaka Sutta, M.117}].
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's park. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One. On approaching, having bowed down to the Blessed One, she stood to one side. As she stood to one side, she addressed him with a verse.
如是我聞。爾時世尊住舍衛城祇樹給孤獨園，其時，一甚美之神，深夜光輝全
祇樹園而近至佛所。至已向佛問訊，立於一隅。立一隅彼神以如是之偈白佛言：
Many devas and humans beings
give thought to protection,
desiring well-being.
Tell, then, the highest blessings.
多神與眾人，祈求最上福，思惟於吉祥，請佛示說最吉祥。
Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經
[The Buddha:]
Not consorting with fools,
consorting with the wise,
paying homage to those worthy of homage:
This is the highest blessings.
〔佛言：〕遠避愚癡者，交往賢聖人，敬應尊敬者，此為最吉祥。
Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經
Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
This is the highest blessings.
廣學長技藝，善學諸律儀，能語彼言辭，此為最吉祥。
Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經
Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
This is the highest blessings.
善能事父母，養護己妻子，安住於生業，此為最吉祥。
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經
Living in a civilized land,
having made merit in the past,
directing oneself rightly:
This is the highest blessings.
住於適當所，過去積善業，己持正誓願，此為最吉祥。
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經 6
Generosity, living in rectitude,
assistance to one's relatives,
deeds that are blameless:
This is the highest blessings.
淨行行布施，愛護諸親族，生業無非難，此為最吉祥。
Bahasa Indonesia
Memberi, berlatih apa yang baik*, menyokong kerabatnya dan bertindak tanpa cela. Itulah berkah utama.
* Berlatih apa yang baik adalah 10 puňňa kiriya vatthu (1.Dana; 2. sila; 3. Pengembangan batin; 4. berbakti terhadap orang tua/mahluk suci; 5. sukarelawan dalam perbutan bajik; 6. berbagi jasakebajikan; 7. turut berbahagia atas kebajikan orang lain; 8. mendengarkan Dhamma; 9. menerangkan Dhamma; 10. melurukan pandangan salah orang lain).
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經 7
Mangala Sutta -- Highest blessings 吉祥經
Avoiding, abstaining from evil;
refraining from intoxicants,
being heedful of the qualities of the mind:
This is the highest blessings.
遠離諸惡趣，僅慎勿飲酒，於法無放逸，此為最吉祥。
Bahasa Indonesia
Menghindari kejahatan dalam pikiran@,
menghindari kejahatan dan tubuh dan ucapan*
Menghindari minuman keras& dan tidak lalai dalam perbuatan yang bajik. Itulah berkah utama.
@ dengan samadhi
* dengan sila
& secara total menghindari minuman keras memabukkan atau narkoba.
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經 8
Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highest blessings.
虔敬而自遜，滿足且知恩，隨時聞正法，此為最吉祥。
Bahasa Indonesia
Penuh hormat@, sederhana, merasa puas, berterima-kasih* dan mendengarkan Dhamma pada saat yang sesuai&. Itulah berkah utama.
@ kepada Bhikkhu sangha, guru, orang tua, sesepuh (senior), yang luhur, dst
* mereka yang tidak mengenal rasa terima-kasih, maka mereka tidak akan mengenal kebahagiaan.
& sebagai contohnya, seseorang yang dipenuhi oleh pikiran jahat
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經 9
Patience, composure,
seeing contemplatives (holy men),
discussing the Dhamma on timely occasions:
This is the highest blessings.
謙恭有忍辱，詣會於沙門，隨時為法談，此為最吉祥。
Bahasa Indonesia
Sabar, patuh, mengunjungi mereka yang telah menenangkan kekotoran batin* dan membahas Dhamma pada kesempatan yang sesuai. Itulah berkah utama.
* Disini merujuk kepada makhluk Suci (Ariya Puggala)
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經 10
Austerity, celibacy,
seeing the Noble Truths,
realizing the Unbinding:
This is the highest blessings.
修道行梵行，〔審實〕見聖諦，實證於涅槃，此為最吉祥。
Bahasa Indonesia
Setelah mengatasi perbuatan yang tidak baik@, menuju kehidupan yang suci, melihat Kebenaran Mulia dan merealisasi Nibbana. Itulah berkah utama.
@ Pengendalian diri : menekan nafsu raga dan kebencian dengan mengendalikan indriya, dan untuk menekan kemalasan dengan meningkatkan usaha/semangat.
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經
Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
This is their highest blessings.
能為如此者，何處無不勝，到處皆多幸，彼等最吉祥。」
Bahasa Indonesia:
Setelah menyempurnakan hal-hal seperti ini, semua makhluk tak terkalahkan di manapun dan mendapatkan kebahagiaan di manapun. Itulah berkah utama bagi mereka. *.
* Semua diatas berjumlah 38 syair berkah utama (Maṅgalasuttaṃ).
[8/29, 7:01 AM] Heng Chai Teet: Khuddaka Nikaya 小 誦 經
Mangala Sutta -- Highest blessings 吉祥經
A mind that, when touched
by the ways of the world,
is unshaken, sorrowless, dustless, secure:
This is the highest blessings.
雖依世間法2，其心不動搖，安穩無憂垢，此為最吉祥。
2 云得、不得、毀、譽、稱、譏、苦、樂之八法。
Bahasa Indonesia
Pikiran dari seseorang yang dihadapakan dengan kondisi-kondisi duniawi* tidak langsung (seorang Arahant), tanpa duka cita, tak bernoda dan terjaga@. Itulah berkah utama.
* Untung-rugi, berhasil-gagal, dipuji-dicela, bahagia-menderita.
@ Masing-masing dari tiga ini adalah ekspresi yang mengacu dengan pikiran dari Arahant:asoka: tanpa duka-cita; viraja: tak bernoda, i.e. bebas dari nafsu, kebencian dan kebodohan; khema: aman dari perbudakan nafsu indriawi (kama), tumimbal-lahir (bhava), pandangan salah (dițṭhi) dan kebodohan batan (avijjā)
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 1
Whatever beings are here assembled, those of the earth or those of the air, may all of them be happy! Let them all listen attentively to these words!
集於此處諸鬼神，無論地上者、空中者一切諸鬼神，歡喜熱心聞我之所說。
Maklum apapun yang berkumpul di sini, baik di bumi maupun di angkasa semoga mereka mendengarkan dengan penuh perhatian kata-kataku.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 3
Whatever wealth -- here or beyond --
whatever exquisite treasure in the heavens,
does not, for us, equal the Tathagata.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
於人間世界，或於他世界，雖有如何之財寶，或則天上之勝寶，亦無比擬於如
來，此於佛為最勝寶。此為真理故，一切有幸福。
Apapun harta yang ada di sini maupun di dunia lainnya, atau apapun permata yang berharga di dunia para Dewa, tak ada satupun yang menyamai Tathagata. Dalam Buddha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 2
Thus, (heavenly) beings, you should all be attentive.
Show kindness to the human race.
Who day & night they give offerings,
so, being heedful, protect them.
〔受我教而來〕，是故一切鬼神！皆須諦聽。垂慈晝夜奉獻供祭之人眾，是故有
意護彼等。
Oleh karena itu, oh para Dewa, dengarkanlah! Kasihilah manusia. Siang dan malam mereka memberikan persembahan kepadamu. Oleh karena itu lindungilah mereka dengan rajin.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 4
The peaceful Sage of the Sakya realised the Nibbana
Which is the cessation of defilement, free from passion, deathless and supreme
There is none equal to that state
In the Dhamma is this precious jewel
By this utterance of truth, may there be happiness
寂靜釋迦牟尼世尊，已至盡煩惱、離貪欲、成不死、殊勝法，任何亦無比擬此
法者，此亦於法最勝寶。此為真理故，一切有幸福。
Sang Bijaksana tenang dari suku Sakya merealisasi Dhamma (Nibbana) di mana lenyapnya semua kekotoran, yang mana bersih dari nafsu dan tiada kematian juga amat mulia. Tak ada satupun yang menyamai Dhamma ini. Juga dalam Dhamma inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 5
The Supreme Buddha praised the pure concentration of the noble path
and the Buddha described it as giving result immediately.
There is none equal to that state
In the Dhamma is this precious jewel.
By this utterance of truth, may there be happiness
最勝之佛所稱讚，謂清淨不斷之三昧，無有等此三昧者，此亦於法最勝寶。此
為真理故，一切有幸福。
Buddha yang Maha Agung memuji konsentrasi yang murni (yang menyertai kesadaran akan Jalan) dan Para Buddha menguraikan itu sebagan pemberi hasil langsung*. Tak ada satupun yang menyamai konsentrasi itu. Juga dalam Dhamma inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
* Kesadaran Magga
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 6
The eight individuals, who are praised by the most virtuous, constitute four pairs:
they are the disciples of the Buddha and most worthy of offerings;
gifts made to them yield rich results.
In the Sangha is this precious jewel
By this utterance of truth, may there be happiness
於諸善人中，被稱讚者有八人(2)，此等是四雙。彼等善逝之弟子，有受供養價
值人，布施此等有大果，此亦僧伽最勝寶。此為真理故，一切有幸福。
2 云四向四果之八。四雙云向果各四。
Delapan individu yang dipuji oleh yang berbudi luhur, merupakan empat pasangan*; mereka adalah siswa-siswi Buddha dan bernilai untuk menerima persembahan; pemberian yang dibuat kepada mereka menghasilkan buah yang melimpah. Juga dalam Sangha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
* Mereka yang mencapai tingkat kesucian pertama, yaitu pemenang-arus (sotāpatti) dan buahnya; dengan demikian keduanya ini menjadi sepasang. Begitu juga tingkat kesucian kedua yaitu Yang-kembali-sekali-lagi (Sakadāgāmi), tingkat kesucian ketiga yaitu Yang-tak-kembali-lagi (Anāgami) dan Yang-mulia (Arahatta). Demikian maka terbentuk delapan individu.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 7
Those, who have strived on with a steadfast mind during the Dispensation of Gotama Buddha, have been liberated from passions;
they have attained the highest state and the deathless state;
they took delight in perfect peace, which is obtained without obligation.
In the Sangha is this precious jewel. By this utterance of truth, may there be happiness
專念而持堅固心，信奉瞿曇之教者，何得最高之〔涅槃〕、入不死、獲無償，享
受寂靜樂，此亦僧伽最勝寶。此為真理故，一切有幸福。
Dengan pikiran yang tetap, mereka menerapkan dirinya dalam dispensasi* Gotama, mereka bebas dari nafsu; mereka telah mencapai apa yang harus dicapai. Menyelam ke dalam ke tanpa kematian, mereka menikmati kedamaian yang dimenangkan tanpa biaya@. Juga dalam Sangha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
* Buddha sasana
@ Nibbana
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 8
Just as the post planted in the earth, cannot be shaken by the wind from four directions;
so, I declare that the righteous person is not shaken who thoroughly sees the Noble Truths.
In the Sangha is this precious jewel.
By this utterance of truth, may there be happiness
譬如市門之巨柱，釘入大地時，如於四風不動搖，我說猶如甚深觀察聖諦人，
此亦僧伽最勝寶。此為真理故，一切有幸福。
Bagaikan sebuah tiang yang tertancap teguh di bumi tak tergoncangkan oleh empat angin (angin dari empat penjuru), maka, Aku nyatakan, mereka sebagai orang yang berbudi yang secara menyeluruh merasakan Kebenaran Mulia. Juga dalam Sangha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 9
Those who have comprehended the Noble Truths,
well taught by the Buddha of profound wisdom,
however extremely heedless they may be; they do not take an eight rebirth.
In the Sangha is this precious jewel.
By this utterance of truth, may there be happiness
依甚深之智慧，善能理解妙說聖諦人，則使大為放逸者，亦決不受第八生 。
此亦僧伽最勝寶。此為真理故，一切有幸福。
Bagaimanapun mereka menjadi sangat waspada, ia yang memahami Kebenaran Mulia yang diajakan oleh-Nya dari kebijaksanaan terdalam, tidak akan terlahir yang kedelapan* kalinya. Juga dalam Sangha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
* Maksimal Sotāpanna hanya mengalami 7 kali kelahiran lagi, lalu akan mengakhiri perbudakan ini.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 10
Similarly, with his attainment of the First Path,
the three mental defilements are abandoned,
namely, self-illusion, doubt and indulgence in wrongful habits and practices.
Also, he abandons some other defilements.
He is entirely free from the four woeful states
and is incapable of commiting the six major wrong actions.
In the Sangha is this precious jewel.
By this utterance of truth, may there be happiness
彼俱成就正見捨三事。即為身見、疑、戒禁取見。彼離四惡趣 (4)，不犯六逆
罪 (5)，此亦僧伽最勝寶。此為真理故，一切有幸福。
3 見道十五心之間斷三界之見惑，於十六心之無間成就正見得預流果者，盡七生欲界之生，
云不受第八之生。
4 云地獄、餓鬼、畜生、修羅。
5 於北傳之五逆罪加「從他師」之一。
Tiga kondisi telah ditinggalkan oleh dia pada saat mencapai pandangan terang*, yaitu: (i) pandangan salah tentang diri@, (ii) keraguan& dan (iii) pandangan salah bahwa ritual dan upacara dapat menyelamatkan.
Dia juga telah sepenuhnya terbebas dari empat keadaan menderita% dan tidak dapat lagi melakukan enam kejahatan~. Juga dalam Sangha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
* Pandangan terang (dassana): Sang Jalan dan Buah dari Pemenang-arus (Sotāpatti)
@ Adalah diri atau jiwa yang kekal
& Keraguan terhadap: 1. Buddha, 2. Dhamma, 3. Sangha, 4. sīla, samādhi, paňňā (3 latihan), 5. khandha lampau dan mendatang, 8. Paṭiccasamuppāda, yang mencakup khandha masa sekarang.
% Empat alam apaya (asura, hantu, binatang, neraka)
~ 1. Membunuh ibJuga dalam Sangha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
u, 2. Membunuh ayah, 3. Membunuh Arahant, 4. Melukai Buddha, 5. Menecah-belah Sangha, 6. Memegang pandang salah yang kuat.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 11
Also he may unintentionally do evil action, either by body, speech or mind,
he is incapable of hiding it.
The Buddha has declared that hiding such a wrong doing
is incapable of a person who has seen Nibbana with Noble Path.
In the Sangha is this precious jewel.
By this utterance of truth, may there be happiness
彼雖為身、語意惡業，不於隱匿彼；此稱為見涅槃人，此亦僧伽最勝寶。此
為真理故，一切有幸福。
Mestipun ia mungkin melakukan perbuatan jahat melalui tubuh, atau melalui ucapan atau melalui pikiran*, ia tak mampu untuk menyembunyikannya@. Buddha menyatakan kebenaran semacam ini bahwa orang telah melihat Nibbana dengan Kesadaran Sang Jalan& tak mampu menyembunyikan kelakuan salahnya. Juga dalam Buddha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
* Ini merujuk kepada tingkat kesucian terendah yaitu, Sotāpanna.
@ Karena Sotapanna sempurna dalan moralitas.
& Sang Jalan (magga) menunjuk pada Pemenang-arus (sotāpatti), tahap dimana Sang Calon memahami Nibbana untuk pertama kalinya.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 13
The Glorious One (Buddha), who knows the glory,
delivers the glory, brings the glory, peerlessly expounds the glorious doctrine.
In the Buddha is this precious jewel.
By this utterance of truth, may there be happiness
最勝而知最勝、與最勝、運最勝之無上士，說最勝之法，此亦於佛最勝寶。
此為真理故，一切有幸福。
Ia yang unggul tanpa bandingan (Buddha), pengetahu yang ulung, pemberi yang terbaik, pembawa yang turulung, telah mengajarkan ajaran yang terunggul. Juga dalam Buddha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 12
Just as the woodland grove is blossoming out at the treetops
in the first month of summer and delights with the impressive beauties,
even so the sublime doctrine leads to Nibbana,
which was taught for the achievement of the highest goal.
In the Buddha is this precious jewel.
By this utterance of truth, may there be happiness
猶如夏初，林中諸樹之開花，如是彼為施最上之利益，說至涅槃最勝法。此
亦於佛最勝寶。此為真理故，一切有幸福。
Layaknya tanah hutan yang anggun dengan bermekarannya pucuk pohon pada bulah pertama di musim panas bagaikan ajaran luhur yang menuju Nibbana. Dhamma yang diajarkan Buddha demi kebaikan tertinggi semua makhluk Juga dalam Buddha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
[8/29, 7:01 AM] Heng Chai Teet: Ratana Sutta -- Discourse on the Jewels 三寶經 14
Their past kamma is exhausted and the new kamma arises no more,
their minds are not attached to a future birth;
they have extinguished the seed of rebirth;
their desire for rebirth does not grow.
These wise ones go out for perfect peach, even as the lamp burns out.
In the Sangha is this precious jewel.
By this utterance of truth, may there be happiness
盡前之生，不起新生，於未來之生無貪求生，斷「生」之種子，不望生長，賢
人之彼等如燈盡而涅槃，此亦僧伽最勝寶。此為真理故，一切有幸福。
Kamma lampau mereka telah habis; tidak ada kamma baru yang mencul; pikiran mereka tidak melekat pada kelahiran dumadi*; hasrat mereka untuk menjadi sudah tidak tumbuh. Sang bijaksana ini telah pergi serupa dengan lilin yang habis terbakar. Juga dalam Sangha inilah terdapat permata yang berharga. Berkat ungkapan kebenaran ini, semoga terciptalah kebahagiaan.
* Tumimbal-lahir
Sayings of the Buddha 佛语名言。
Bhante Ariya Dassana:
Sayings of the Buddha 佛语名言。
1) The Highest Gift
The gift of Truth excels all other gifts
最胜之施
一切施中真理的施最胜.
1) The Highest Gift
The gift of Truth excels all other gifts
最胜之施
一切施中真理的施最胜.
2) Accept Truth
If you find truth in any religion, accept that truth!
接受真理
若你在任何宗教中找到真理， 就接受那真理。
If you find truth in any religion, accept that truth!
接受真理
若你在任何宗教中找到真理， 就接受那真理。
3)See the Buddha
One who sees my teachings sees me.
得见如来
见到如来之法， 就见到如来。
One who sees my teachings sees me.
得见如来
见到如来之法， 就见到如来。
4)Serve the Buddha
One who serves the sick serves me.
照顾如来
照顾病患者， 等同照顾如来。
One who serves the sick serves me.
照顾如来
照顾病患者， 等同照顾如来。
5)The Eternal Law
In this world hatred can never be appeased by hatred.
Hatred can only be appeased by love. This is the eternal law.
永恒（不变）的真理
在这个世界上， 决不能以怨恨止息怨恨， 惟独无怨， 恨才可以止息， 这是永恒（不变）的真理
In this world hatred can never be appeased by hatred.
Hatred can only be appeased by love. This is the eternal law.
永恒（不变）的真理
在这个世界上， 决不能以怨恨止息怨恨， 惟独无怨， 恨才可以止息， 这是永恒（不变）的真理
6) World within You
In this very one fathom long body, along with perception and thoughts, I proclaim the world, the origin of the world, the cessation of the world, and the path leading to the end of the world.
世界在你六尺之躯内
在这具备想与思维的六尺之躯内， 我说即是世界，世界的生起，世界的寂灭， 以及走向世界寂灭之道。
7) Mind is the forerunner
By mind the world is led, by mind the world is drawn. And all men own the sovereignty of mind.
心为前导
一切事心为前导，心为主使。 而人类掌握心的主权。
8) Two Different Paths
One is the road that leads to worldly gain, one leads to deathlessness – Eternal Bliss.
两条不同的道路
一条路导向世间利益，一条路导向不死。 永恒之乐。
一切事心为前导，心为主使。 而人类掌握心的主权。
9) Everything Is Impermanent
All conditioned things are impermanent. When one sees this in Wisdom, then one becomes dispassionate towards the painful.
一切行无常
一切行无常， 以慧观照时， 得厌离于苦。
10) Ignorance
It is because you and I do not understand and comprehend the four noble truths that we have to run this long and weary round of existence-Samsara.
无明
由于不理解， 不洞察四圣谛故，我与汝等长劫以来如是流转轮回。
11) Lucky Day
Fools wait for a lucky day, but everyday is a lucky day for an industrious man.
幸运的一天
愚痴的人期待幸运的一天。
对勤劳的人来说， 每天都是幸运的一天
12）Worldly Ties
The secret of happiness lies in mind’s release from worldly ties.
世间的束缚
把心从世间的束缚中释放， 这是快乐的秘诀。
13）Insufficient Knowledge
The man of little learning grows old like the ox.
His body grows but wisdom grows not.
寡闻
寡闻之愚人， 生长如牡牛， 唯增长筋肉， 而不增智慧。
14）Life Is Dear To All
All tremble at the rod. All fear death. Feeling for others as for oneself, one should neither kill nor cause to kill.
一切皆畏死
一切惧刀杖。 一切皆畏死， 以自度他情， 莫杀教他杀
15）A Religion To Practise
This is a religion for one to come and practise but not just to come and believe.
供人实践的宗教
这是一个供人实践的宗教， 而不是供人信仰的宗教
16）Evil-Doer Grieves
The evil-doer grieves here, he grieves hereafter. He grieves in both worlds. He grieves, he perishes with his own impure deed.
作恶者忧悲
现世此处悲， 死后他处悲， 作诸恶业者， 俩处惧忧伤， 见自恶业已， 他悲他苦恼。
17）Vigilance and Negligence
Vigilance is the path to deathlessness. Negligence is the path to death. The vigilant do not die. The negligent are as if dead already.
不放逸与放逸
不放逸是不死径，放逸是死径。
不放逸的人不死，放逸的人与死同样
18）Real fool
The fool who is aware of his foolishness is wise at least to that extent. But the fool who thinks himself wise is a fool indeed.
真正的愚夫
愚者自知愚， 彼即是智者。
愚人自谓智， 实称真愚人
19）Highest Virtues
Tolerance, patience and understanding are the highest virtues every man should develop.
至高的美德
宽容， 忍耐和谅解是至高的美德， 每个人都必须培育这些美德。
20）Righteous Living
The Middle Path of righteous living brings, knowledge and understanding. It brings insight, leads to calm and wisdom, to awakening – Nibbana
中道的正规生活导致知识和正见。它带来观照智(般若)， 导致正定，智慧和觉悟 - 涅槃。
[4/2, 6:16 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
21）Fortunate People
Blessed are they who earn their living without hurting others.
幸福的人
在没有伤害他人的情况下谋生的人是幸福的人。
[4/3, 5:38 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
22）Equip Yourself
Vast learning, perfect handicraft, a highly trained discipline, and pleasant speech – this is a blessing.
装备自己
博学，完美的手艺， 严守戒律，言语温和及婉转， 这是一种祝福。
[4/4, 5:49 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
23）Your Duties
Support thy mother and father. Cherish loved ones and children. This is a blessing.
你的职责
保护奉养父母亲， 照顾养育妻与子。 这是一种祝福。
[4/5, 5:39 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言
24）Act Wisely
Do not associate with fools,
Associate with the wise,
Honour those who are worthy of honour –
This is a blessing.
明智的行为
远离愚人， 亲近智者， 尊敬应该尊敬的人， 这是一种祝福。
[4/6, 5:37 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
25）Behave Gently
Let not one deceive another, nor despise any person whatsoever in any place. In anger or ill will, let him not wish any harm to another.
温和的举止
不论在什么地方， 别欺骗或鄙视另一人。别为了愤慨或憎厌， 而去伤害另一人。
[4/7, 5:47 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
26）The Innocent
He who harms the innocent must bear the fruit of his act, like dust flung against the wind.
无邪无染者
损害於正直的人， 清净无染的人， 罪恶返归於愚人， 如逆风扬微尘。
[4/8, 5:54 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
27）Bad Habits
The man who is a debauchee, a drunkard, a gambler, and who squanders whatsoever he possesses - is the cause of his own downfall.
恶习
一个縱情声色的人， 赌徒， 酒鬼， 散尽自己的财产。 这是令人堕落的原因。
[4/9, 5:36 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
28）Give Up Evil
Give up evil; it can be done. If it were not possible to give up evil, I would not say so. Since it can be done, I advise you to give up evil.
放弃邪恶
放弃邪恶， 你们能做得到。
如果不能做得到， 我不会如此呼吁。
因为你们能做得到，我才劝告你们放弃邪恶
[4/10, 9:10 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
29）Caste Differences
Just as the great rivers such as the Ganga, the Yamuna, Aciravati, Sarabhu and Mahi, when they fall into the ocean lose their former names and are known as the ocean, even so do the people of different castes, when they have gone forth in the Doctrine and Discipline taught by the Buddha, from a home to a homeless life, lose their former names and clans and are known as ascetics.
种性的分别
犹如诸大河， 谓恒河， 夜摩那河， 阿夷罗跋提河， 舍劳浮河， 和摩企河，此等若到大海， 则弃前名， 唯号大海。 如是， 不同种性的人， 彼于如来的法与律， 若出家而成为无家者， 则弃前种性， 唯号沙门释子。
[4/11, 8:38 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
30）Health and Contentment
Health is the greatest wealth; contentment is the greatest happiness.
健康与知足
健康是至高的财富，知足是至高的快乐。
[4/12, 7:54 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
31）Vicious Mouth
In each man’s mouth at birth is born an axe, with which the fool who speaks ill cuts himself.
恶毒的口
每一个人诞生时， 口里都藏着一把斧。
说邪恶语的愚人， 以它伤害自己。
[4/13, 7:55 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
32）Practise Before You Preach
Let a Man apply himself to what is proper before he preaches others.
先实践后弘扬
第一将自己， 安置於正道， 然后救他人； 贤者始无过。
[4/14, 11:25 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
33）Art Of Talking
Speak the truth not untruth,
Say what is pleasant, not unpleasant;
Speak what is true, not false.
Speak only words that do not bring remorse
Nor hurt another. That is good speech indeed.
说话的艺术
说事实，不说非事实， 说可亲之语，不说非可亲之语。
说真实之语， 不说虚假之语。
只说不导致懊悔亦不伤害他人之语。
这确实是正语。
[4/15, 8:44 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
34）Conquer Yourself
Though one should conquer a million men in battlefield, yet indeed, he is the noblest victor who has conquered himself.
战胜自己
在战场上， 一个人可能战胜百万人； 但一个能战胜自己的人， 实是至上的战胜者。
[4/16, 8:38 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
35）Strengthen Your Mind
Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.
强化你的心
犹如坚固岩，不为风所摇，毁谤与赞誉， 智者不为动。
[4/17, 8:39 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
36）Develop Your Mind
As rain penetrates an ill-thatched house, so lust penetrates an undeveloped mind.
修心
如盖屋不密， 必为水漏浸， 如是不修心， 贪欲必漏入。
[4/18, 5:58 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
37）Self-confidence
Do not depend on others; develop your self-confidence.
自信
别依赖他人； 将自己的信心建立起来。
[4/19, 9:47 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
38）Serve Others Wisely
Do not forget your own spiritual development while serving others.
明智地为他人服务
为他人服务时， 别忽略了自己的精神发展。
[4/20, 8:20 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
39）Use Your Own Effort
It is through unshaken perseverance that I have reached the light, through unceasing effort that I have reached the peace supreme.
If you also will strive unceasingly, you too will within a short time reach the highest goal of bliss by understanding and realising it yourselves.
你自己要努力
通过坚持不懈， 我证得光明； 通过不间断的努力， 我证得至高无上的寂静。
若你也不停的奋斗， 你也能在短时间内， 通过亲身了解和体验， 到达悦乐的至高目标。
[4/21, 6:39 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
40）Be Mindful
A young and strong person who does not strive when he should strive, who is given to idleness, who is loose in his purpose and thoughts, and who is lazy – that idle never finds the way to wisdom.
保持警惕
一个年轻力壮的人， 应该努力时却不努力， 爱懒散， 目标和思维散乱， 懒惰成性， 如此懒惰的人， 找不到导向智慧的道路。
[4/22, 5:37 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
41）Fear
Wheresoever fear arises, it arises in the mind of the fool, not in that of the wise man.
恐惧
恐惧只在愚人心里生起;它不会在智者心里生起。
[4/23, 5:35 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
42）Real Peace
Real peace comes from within. Seek not from outside.
真正的寂静
真正的寂静来自内心， 别在外面寻觅它。
[4/24, 5:45 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
43）Accept Wisely
One should not accept anything with mere faith; but one should use one’s common sense and intelligence before accepting anything.
以智慧接受
不应该仅仅依靠信心去接受任何东西， 你必须运用常识和智慧去考虑， 然后才接受它。
[4/25, 5:56 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
44）Don’t Be Idle
A useful single day’s life of intense effort is better than a hundred years of idleness and inactivity.
不放逸
勤奋积极的一天， 胜过一百年的懒散和无所作为。
[4/26, 5:45 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
45）The Middle Path
Practise the Middle Path without going to extremes; practise it in every aspect of your life.
中庸之道
实践中庸之道， 避免极端的实践。在你生活的每一方面，实践中庸之道吧。
[4/27, 5:42 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
46）Keep The Mind Fresh
When your physical body is sick, do not allow your mind also to be sick.
维持清新的心
当你的身体生病时， 别让你的心也生病。
[4/28, 5:34 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
47）Loving-Kindness
Radiate your loving-kindness to every living being without any discrimination.
慈爱
毫无歧视地散发出慈爱给每一个众生。
[4/29, 5:34 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
48）Righteous Way Of Life
He who leads a righteous way of life, will find that noble virtue itself to protect and guide him.
正直的生活
过着正直生活的人， 将得到自己高尚道德的保护和指引。
[4/30, 5:35 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
49）Avoid Evil
Neither for the sake of oneself nor for the sake of another should one do wrong, not even for the sake of acquiring wealth, kingdom or children, should one do wrong. Such a one is indeed virtuous, wise and righteous.
避免邪恶
不因自己而造恶， 也不因他人而造恶，甚至不因为了得到财富， 王国或儿女而造恶。
[5/1, 5:46 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
50）Be Detached
He who never thinks of anything as ‘mine’, who does not feel the lack of anything, he is never worried by a sense of loss.
要放下
他不曾把任何东西当着是我的; 不曾感到缺乏什么， 他就不会忧虑有所失去。
[5/2, 5:54 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
51）The Origin
It is inconceivable to find the beginning of Samsara (cycle of birth and death). A first beginning of beings who wander on in Samsara, bounded by ignorance and fettered by craving, cannot be seen.
原点
生死轮回的开始是不可想像的。衆生因由于无明贪欲所惑而轮回的原点是见不到的。
[5/3, 5:52 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
52）Reap What You Sow
According to the seed that’s sown,
So is the fruit you reap therefrom.
The doer of good will gather good,
The doer of evil, evil reaps
依所耕耘而收获
依你所种下的种子，
你将如是有所收获。
行善者则得善报;
造恶者则得恶报。
[5/4, 5:46 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
53）Cause and Effect
We are the results of what we were and we will be the results of what we are.
因与果
我们现在是过去行为的果报，
我们现在行为将是未来的果报。
[5/5, 5:48 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
54）You Are Responsible
Your misdeeds were not committed by your parents, nor by your brothers and sisters, nor by your friends nor kinsfolk, nor by recluses and priests, it is you who are responsible.
你自己须负责
你的罪恶，非你父母所作， 非你的兄弟姐妹所作，非你的亲戚朋友所作，亦非隐修者和宗教师所作， 应该负起责任的是你。
[5/6, 7:04 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
55）No Place To Hide
Not in the sky, nor in the mid-ocean, not in mountain cave, is found that place on earth where abiding one may escape from the consequences of one’s own evil deed.
无处可逃
无论在虚空中， 或在海洋里，或 在山穴内， 在这个世界上， 没有任何地方可以逃避自己恶业的果报。
[5/7, 5:38 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
56）Evil deed
So long as an evil deed does not affect the fool, he thinks that it is honey; but when it affects him, then he comes to grief.
恶业
恶业未成熟， 愚人思如蜜;
恶业成熟时， 愚人受其苦。
[5/8, 6:09 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
57）Highest Achievements
Acquire wisdom, practise devotion, morality, and charity.
至高的成就
取得智慧，实践奉献， 道德和布施
[5/9, 6:04 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
58）Happiness Here
The accomplishment of persistent effort, the accomplishment of watchfulness, good friendship and balanced livelihood, leads to happiness.
现世快乐
精进具足， 守护具足， 善友相应与調和的生活皆是导致快乐的。
[5/10, 5:55 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
59）Happiness of Renunciation
The happiness of the senses and the happiness of renunciation, but the greater of the two is the happiness of renunciation.
舍弃之乐
乐者有感官之乐与舍弃之乐，
两者之间，舍弃之乐为大。
[5/11, 6:10 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
60）Wrong Beliefs
Belief that everything is due to previous kamma,
Belief that everything is due to supernatural causes,
Belief that everything appears without any cause.
邪见
相信一切之因是前世所作。
相信一切之因是超自然的造化。
相信一切是无因无缘而生。
[5/12, 8:29 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
61) Four Groups of People (I)
Those who go from darkness to darkness,
Those who go from light to darkness,
Those who go from darkness to light,
Those who go from light to light.
四类人(一)
那些由暗入暗的人。
那些由明入暗的人。
那些由暗入明的人。
那些由明入明的人。
[5/13, 6:09 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
62) Four Groups of People (II)
Those who look after themselves and ignore others,
Those who look after others and ignore themselves,
Those who neglect themselves as well as others,
Those who look after themselves as well as others.
四类人(二)
那些照顾自己，却不顾他人的人。
那些照顾他人，却不顾自己的人。
那些忽略自己，也忽略他人的人。
那些照顾自己，也照顾他人的人。
[5/14, 6:13 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
63) Think Before You Act
Whatever action you intend to perform by body, speech or mind,
first think: “Will this action be harmful to myself or to others or to both?
Will this action produce suffering?”
If it is harmful, avoid doing it.
行动前思考
以身`口'意进行任何行动之前，你必须思考： “此行动对自己或他人或两者有害吗?此行 动将产生痛苦吗？” 若它是有害的行动，避免进行它。
[5/15, 5:48 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
64) Think While You Act
Whatever action you are performing by body, speech or mind, first think:
“Will this action be harmful to myself or to others or to both?
Will this action produce suffering?”
If it is harmful, avoid doing it.
行动时思考
以身`口'意进行任何行动时，你必须思考： “此行动对自己或他人或两者有害吗？此行 动将产生痛苦吗？” 若它是有害的行动，避免进行它。
[5/16, 5:48 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
65) Think After You Act
Whatever action you have performed by body, speech or mind, think:
“Was this action harmful to myself or to others or both?
Did this action produce suffering?”
If it was harmful, avoid doing it.
行动后思考
以身`口'意进行任何行动后，你必须思考：
“此行动对自己或他人或两者有害吗？
此行 动将产生痛苦吗？”
若它是有害的行动，避免进行它。
[5/17, 5:41 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
66) Meditation
Develop the meditation on loving-kindness and discard ill-will.
Develop the meditation on compassion and discard cruelty.
Develop the meditation on sympathetic joy and discard jealousy.
Develop the mediation on equanimity and discard restlessness.
Develop the meditation on impermanence and discard pride.
禅修
修习慈爱禅，丢弃怨恨。
修习悲悯禅，丢弃残暴。
修习随喜禅，丢弃嫉妒。
修习舍心禅，丢弃掉举。
修习无常观，丢弃我慢。
This is the final in the series of 66 Sayings of the Buddha.
[5/18, 6:12 AM] Bhante Ariya Dassana: My volunteer managed to find the translation for the remaining 30 verses:
Sayings of the Buddha 佛语名言
67) Self mastered One Is The Real Conqueror
Better is it truly to conquer oneself than to conquer others.
Neither a god, nor an ‘angel’, nor Mara, nor Brahma could turn into defeat the victory of a person such as this who is self mastered and ever refrained in conduct.
克己者乃真正战胜者
能克制自己，过於胜他人。
若有克己者，常行自节制。
天神音乐神，魔王并梵天，
皆遭於败北，不能胜彼人。
[5/19, 5:46 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
68) Take Your Own Refuge
Oneself is one’s own protector (refuge);
what other protector (refuge) can there be?
With oneself fully controlled,
one obtains a protection (refuge) which is hard to gain.
自己为依怙
自己为依怙。
他人何可依？
自己善调御，
证难得所依。
[5/20, 6:08 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
69) You Are Responsible For Your Own Purity And Impurity
By oneself indeed is evil done and by oneself is one defiled.
By oneself is evil left undone and by oneself indeed is one purified.
Purity and impurity depend on oneself.
No one can purify another.
净不净由己
恶实由己作，
污染亦由已;
由己不作恶，
清净亦由己。
净不净由己，
他何能净他?
[5/21, 8:10 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
70) Act Diligently To End Your Suffering
Do not commit any wrongful actions.
Do not dwell in negligence.
Do not embrace false views.
So the world (i.e. Samsara, the cycle of existence and continuity) is not prolonged.
奋起莫放逸
莫从卑劣法。
莫住於放逸。
莫随於邪见。
莫增长世俗。
[5/22, 6:01 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
71) The Teaching Of The Buddha
To speak no ill,
to do no harm,
to practice restraint according to the fundamental precepts,
to be moderate in eating,
to live in seclusion to devote oneself to higher consciousness,
this is the Teaching of the Buddhas.
佛陀所教
不诽与不害，
严持於戒律，
饮食知节量，
远处而独居，
勤修增上定，
是为诸佛教。
[5/23, 6:06 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
72 ) Give Up Victory And Defeat
The conqueror begets enmity;
the defeated lie down in distress.
The peaceful rest in happiness,
giving up both victory and defeat.
胜败两俱捨
胜利生憎怨，
败者住苦恼。
胜败两俱舍，
和静住安乐
[5/24, 5:43 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
73) Lust Creates Miseries
From lust arises grief;
from lust arises fear.
For him who is free from lust there is no grief, much less fear.
从爱欲生忧
从爱欲生忧，
从爱欲生怖，
离爱欲无忧，
何处有恐怖
[5/25, 5:34 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
74) Transgressor Ruins Himself
As rust, arisen out of iron, eats itself away,
even so his own deeds lead the transgressor to the states of woe.
自业导恶趣
如铁自生锈，生已自腐蚀，
犯罪者亦尔，自业导恶趣。
[5/26, 5:57 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
75) Easy To See The Fault Of Others
The fault of others is easily seen;
but one’s own is hard to see.
Like chaff one winnows other’s faults;
but one’s own one conceals as a crafty fowler disguises himself.
他人的过失易见
他人的过失易见，自己的过失难见。
散布他人的过失，如播扬糠秕，
隐伏自己的 过失，如狡猾的赌徒隐匿作弊的骰子。
[5/27, 6:31 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
76) You Have To Work For Your Salvation
You yourselves should make the effort;
the Awakened Ones are only teachers.
Those who enter this Path and who are meditative are delivered from the bonds of Evil.
你们应当精勤
你们应当精勤，
如来仅是说示者。
有禅思的修行者，
解脱魔王的系缚。
[5/28, 7:23 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
77) Awakened One Shines Day And Night
The sun glows by day;
the moon shines by night;
in his armour the warrior glows.
In meditation shines the holy man.
But all day and night shines with radiance the Awakened One.
佛陀光普照昼夜
日照昼兮月明夜，
刹帝利武装辉耀，
婆罗门禅定光明，
佛陀光普照昼夜。
[5/29, 6:36 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
78) Live Happily
Happy indeed we live without hate among the hateful.
We live free from hatred amidst hateful men.
安乐生活
我等实乐生，憎怨中无憎。
於憎恨人中，我等无憎住。
[5/30, 9:15 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
79) Be on Guard
Be on guard against physical agitation; be controlled in body.
Forsaking bodily misconduct, follow right conduct in body.
Be on guard against verbal agitation; be controlled in words.
Forsaking wrong speech, follow right ways in words.
Be on guard against mental agitation; be controlled in thoughts.
Forsaking evil thoughts, follow right ways in thoughts.
摄护
摄护身忿怒，调伏於身行。
捨离身恶行，以身修善行。
摄护语忿怒，调伏於语行。
捨离语恶行，以语修善行。
摄护意忿怒，调伏於意行。
舍离语意行，以意修善行。
[5/31, 6:04 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
80) Fully Controlled Men
The wise are controlled in deed, controlled in words,
controlled in thoughts,
Verily, they are fully controlled.
实一切调伏
智者身调伏，
亦复语调伏，
於意亦调伏，
实一切调伏。
[6/1, 6:14 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
81) Impurities Can Be Removed
By degrees little by little,
from moment to moment a wise man removes his own impurities,
as a goldsmith removes the dross of gold.
垢秽可消除
刹那刹那间，
智者分分除，
渐拂自垢秽，
如治工锻金。
[6/2, 6:11 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
82) Who is the real sage?
Not by silence does one become a sage (muni) if one be foolish and untaught.
But the wise man who as if holding a pair of scales,
takes what is good and leaves out what is evil, is indeed a sage.
For that reason he is a sage. He who understands both sides in this world is called a sage.
真正的牟尼
愚昧无知者，不以漠然故， 而名为牟尼。
智者如权衡， 舍恶取其善，乃得为牟尼。
彼知於两界，故称为牟尼。
[6/3, 6:14 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
83) The best method to end suffering
Of paths the Noble Eightfold Path is the best;
Of truths the Four Words (Noble Truths);
Detachments is the best of states
and of bipeds the Seeing One (the Man of Vision).
This is the only Way.
There is no other for the purification of Vision.
Follow this Way: this is the bewilderment of Mara (Evil).
Following this Way you shall make an end of suffering.
This verily is the Way declared by me when I had learnt to remove the arrow (of suffering).
灭苦的最佳方法
八支道中胜，四句谛中胜，
离欲法中胜，具眼两足胜。
实为此一道，无余知见净。
汝等顺此行，魔为之惑乱。
汝顺此道行，使汝苦灭尽。
知我所说道，得除去荆棘。
[6/4, 6:16 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
84) Craving must be removed
As a tree cut down sprouts forth again if its roots remain uninjured and strong,
even so when the propensity to craving is not destroyed,
this suffering arises again and again.
必要断爱欲
不伤深固根，虽伐树还生。
爱欲不断根，苦生亦复尔。
[6/5, 5:58 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
85) Try to be Restraint
Good is restraint of the eye.
Good is restraint of the ear.
Good is restraint of the nose.
Good is restraint of the tongue.
Good is restraint of the body.
Good is restraint of the mind.
Restraint everywhere is good.
The bhikkhu restrained in every way is freed from all suffering.
抑制
善哉制於眼。
善哉制於耳。
善哉制於鼻。
善哉制於舌。
善哉制於身。
善哉制於语。
善哉制於意。
善哉制一切。
制一切比丘，
解脱一切苦。
[6/6, 5:49 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
86) Who is the real Bhikkhu
He who is controlled in hand, controlled in foot, controlled in speech, and possessing the highest control (of mind), delighted within, composed, solitary and contented, him they call a bhikkhu.
谁是真正比丘
调御手足及语言，
具最高之意调御，
心喜於禅住於定，
独居知足名比丘。
[6/7, 5:41 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
87) The danger of telling lies
There is no evil that cannot be done by the liar,
who has transgressed the one law (of truthfulness)
and who is indifferent to a world beyond.
说谎的危险
说谎者违反了诚实的规律，
也对将来世漠不关心。
如此的人无恶不作。
[6/8, 5:53 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
88) Act Accordingly
Though much he recites the Sacred Texts but acts not accordingly,
that heedless man is like a cowherd who courts others’ kine;
he has no share in the blessings of a recluse.
Though little he recites the Sacred Texts but acts in accordance with the Teachings,
and forsaking lust, hatred, and ignorance,
truly knowing, with mind totally freed,
clinging for naught here and hereafter,
he shares the blessings of a recluse.
依教实行
虽多诵经集，放逸而不行，
如牧数他牛，自无沙门分。
虽诵经集少，能依教实行，
具足正知识，除灭贪嗔痴，
善净解脱心，弃舍於世欲，
此界或他界，彼得沙门分。
[6/9, 5:50 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
89) Make yourself an Island
By effort, earnestness, discipline, and self-control let the wise man make for himself an island which no flood can overwhelm.
智者自作洲
勤奋不放逸，
克己自调御，
智者自作洲，
不为洪水没。
[6/10, 6:13 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
90) Guard Earnestness
The ignorant, foolish folk indulge in heedlessness;
but the wise man guards earnestness as the greatest treasure.
不放逸
暗钝愚痴人，
耽溺於放逸，
智者不放逸，
如富人护宝。
[6/11, 5:59 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
91) Mind Your Own Business
He should not regard the faults of others,
things done and left undone by others,
but his own deeds done and left undone.
做好本份
不观他人过，
不观作不作，
但观自身行，
作也与未作。
[6/12, 5:45 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
92) Practice Is More Important
As a flower that is lovely and beautiful, but is scentless,
even so fruitless is the well-spoken word of one who practises it not.
实践更为重要
犹如鲜妙花，色美而无香，
彼只说妙语，不行即无果。
[6/13, 5:39 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言
93) Many words are not Necessary
Better than a thousand useless words,
is a single useful sentence,
hearing which one is pacified.
无须千句偈
虽诵千句偈，若无义理者，
不如一句偈，闻已得寂静。
[6/14, 6:01 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
94) Respect the elders
For one who ever honours and respects the elders,
four blessings increase – age, beauty, bliss, and power.
尊敬长辈
好乐敬礼者，常尊於长老，
四法得增长：寿美乐与力。
[6/15, 5:58 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
95) Single day of Virtuous Life
Though he should live a hundred years, immoral and uncontrolled;
yet better, indeed, is it to live a single day, virtuous and meditative.
一日的道德生活
若人寿百岁，破戒无三昧，
不如生一日，持戒修禅定。
[6/16, 6:48 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
96) No Man is Free From Blame and Praise
There never was, there never will be, nor is there now,
A person who is wholly blamed or wholly praised.
无人能摆脱讥与称
完全被毁谤的人，
或完全被称赞的人，
过去 和将来没有，
现在也没有。
[6/17, 5:41 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
97) Parting word of the Buddha
Transient are conditioned things.
Try to accomplish your aim with diligence.
佛陀最后的告诫
一切行无常，汝等当精勤。
In this very one fathom long body, along with perception and thoughts, I proclaim the world, the origin of the world, the cessation of the world, and the path leading to the end of the world.
世界在你六尺之躯内
在这具备想与思维的六尺之躯内， 我说即是世界，世界的生起，世界的寂灭， 以及走向世界寂灭之道。
7) Mind is the forerunner
By mind the world is led, by mind the world is drawn. And all men own the sovereignty of mind.
心为前导
一切事心为前导，心为主使。 而人类掌握心的主权。
8) Two Different Paths
One is the road that leads to worldly gain, one leads to deathlessness – Eternal Bliss.
两条不同的道路
一条路导向世间利益，一条路导向不死。 永恒之乐。
一切事心为前导，心为主使。 而人类掌握心的主权。
9) Everything Is Impermanent
All conditioned things are impermanent. When one sees this in Wisdom, then one becomes dispassionate towards the painful.
一切行无常
一切行无常， 以慧观照时， 得厌离于苦。
10) Ignorance
It is because you and I do not understand and comprehend the four noble truths that we have to run this long and weary round of existence-Samsara.
无明
由于不理解， 不洞察四圣谛故，我与汝等长劫以来如是流转轮回。
11) Lucky Day
Fools wait for a lucky day, but everyday is a lucky day for an industrious man.
幸运的一天
愚痴的人期待幸运的一天。
对勤劳的人来说， 每天都是幸运的一天
12）Worldly Ties
The secret of happiness lies in mind’s release from worldly ties.
世间的束缚
把心从世间的束缚中释放， 这是快乐的秘诀。
13）Insufficient Knowledge
The man of little learning grows old like the ox.
His body grows but wisdom grows not.
寡闻
寡闻之愚人， 生长如牡牛， 唯增长筋肉， 而不增智慧。
14）Life Is Dear To All
All tremble at the rod. All fear death. Feeling for others as for oneself, one should neither kill nor cause to kill.
一切皆畏死
一切惧刀杖。 一切皆畏死， 以自度他情， 莫杀教他杀
15）A Religion To Practise
This is a religion for one to come and practise but not just to come and believe.
供人实践的宗教
这是一个供人实践的宗教， 而不是供人信仰的宗教
16）Evil-Doer Grieves
The evil-doer grieves here, he grieves hereafter. He grieves in both worlds. He grieves, he perishes with his own impure deed.
作恶者忧悲
现世此处悲， 死后他处悲， 作诸恶业者， 俩处惧忧伤， 见自恶业已， 他悲他苦恼。
17）Vigilance and Negligence
Vigilance is the path to deathlessness. Negligence is the path to death. The vigilant do not die. The negligent are as if dead already.
不放逸与放逸
不放逸是不死径，放逸是死径。
不放逸的人不死，放逸的人与死同样
18）Real fool
The fool who is aware of his foolishness is wise at least to that extent. But the fool who thinks himself wise is a fool indeed.
真正的愚夫
愚者自知愚， 彼即是智者。
愚人自谓智， 实称真愚人
19）Highest Virtues
Tolerance, patience and understanding are the highest virtues every man should develop.
至高的美德
宽容， 忍耐和谅解是至高的美德， 每个人都必须培育这些美德。
20）Righteous Living
The Middle Path of righteous living brings, knowledge and understanding. It brings insight, leads to calm and wisdom, to awakening – Nibbana
中道的正规生活导致知识和正见。它带来观照智(般若)， 导致正定，智慧和觉悟 - 涅槃。
[4/2, 6:16 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
21）Fortunate People
Blessed are they who earn their living without hurting others.
幸福的人
在没有伤害他人的情况下谋生的人是幸福的人。
[4/3, 5:38 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
22）Equip Yourself
Vast learning, perfect handicraft, a highly trained discipline, and pleasant speech – this is a blessing.
装备自己
博学，完美的手艺， 严守戒律，言语温和及婉转， 这是一种祝福。
[4/4, 5:49 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
23）Your Duties
Support thy mother and father. Cherish loved ones and children. This is a blessing.
你的职责
保护奉养父母亲， 照顾养育妻与子。 这是一种祝福。
[4/5, 5:39 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言
24）Act Wisely
Do not associate with fools,
Associate with the wise,
Honour those who are worthy of honour –
This is a blessing.
明智的行为
远离愚人， 亲近智者， 尊敬应该尊敬的人， 这是一种祝福。
[4/6, 5:37 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
25）Behave Gently
Let not one deceive another, nor despise any person whatsoever in any place. In anger or ill will, let him not wish any harm to another.
温和的举止
不论在什么地方， 别欺骗或鄙视另一人。别为了愤慨或憎厌， 而去伤害另一人。
[4/7, 5:47 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
26）The Innocent
He who harms the innocent must bear the fruit of his act, like dust flung against the wind.
无邪无染者
损害於正直的人， 清净无染的人， 罪恶返归於愚人， 如逆风扬微尘。
[4/8, 5:54 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
27）Bad Habits
The man who is a debauchee, a drunkard, a gambler, and who squanders whatsoever he possesses - is the cause of his own downfall.
恶习
一个縱情声色的人， 赌徒， 酒鬼， 散尽自己的财产。 这是令人堕落的原因。
[4/9, 5:36 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
28）Give Up Evil
Give up evil; it can be done. If it were not possible to give up evil, I would not say so. Since it can be done, I advise you to give up evil.
放弃邪恶
放弃邪恶， 你们能做得到。
如果不能做得到， 我不会如此呼吁。
因为你们能做得到，我才劝告你们放弃邪恶
[4/10, 9:10 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
29）Caste Differences
Just as the great rivers such as the Ganga, the Yamuna, Aciravati, Sarabhu and Mahi, when they fall into the ocean lose their former names and are known as the ocean, even so do the people of different castes, when they have gone forth in the Doctrine and Discipline taught by the Buddha, from a home to a homeless life, lose their former names and clans and are known as ascetics.
种性的分别
犹如诸大河， 谓恒河， 夜摩那河， 阿夷罗跋提河， 舍劳浮河， 和摩企河，此等若到大海， 则弃前名， 唯号大海。 如是， 不同种性的人， 彼于如来的法与律， 若出家而成为无家者， 则弃前种性， 唯号沙门释子。
[4/11, 8:38 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
30）Health and Contentment
Health is the greatest wealth; contentment is the greatest happiness.
健康与知足
健康是至高的财富，知足是至高的快乐。
[4/12, 7:54 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
31）Vicious Mouth
In each man’s mouth at birth is born an axe, with which the fool who speaks ill cuts himself.
恶毒的口
每一个人诞生时， 口里都藏着一把斧。
说邪恶语的愚人， 以它伤害自己。
[4/13, 7:55 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
32）Practise Before You Preach
Let a Man apply himself to what is proper before he preaches others.
先实践后弘扬
第一将自己， 安置於正道， 然后救他人； 贤者始无过。
[4/14, 11:25 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
33）Art Of Talking
Speak the truth not untruth,
Say what is pleasant, not unpleasant;
Speak what is true, not false.
Speak only words that do not bring remorse
Nor hurt another. That is good speech indeed.
说话的艺术
说事实，不说非事实， 说可亲之语，不说非可亲之语。
说真实之语， 不说虚假之语。
只说不导致懊悔亦不伤害他人之语。
这确实是正语。
[4/15, 8:44 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
34）Conquer Yourself
Though one should conquer a million men in battlefield, yet indeed, he is the noblest victor who has conquered himself.
战胜自己
在战场上， 一个人可能战胜百万人； 但一个能战胜自己的人， 实是至上的战胜者。
[4/16, 8:38 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
35）Strengthen Your Mind
Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.
强化你的心
犹如坚固岩，不为风所摇，毁谤与赞誉， 智者不为动。
[4/17, 8:39 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
36）Develop Your Mind
As rain penetrates an ill-thatched house, so lust penetrates an undeveloped mind.
修心
如盖屋不密， 必为水漏浸， 如是不修心， 贪欲必漏入。
[4/18, 5:58 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
37）Self-confidence
Do not depend on others; develop your self-confidence.
自信
别依赖他人； 将自己的信心建立起来。
[4/19, 9:47 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
38）Serve Others Wisely
Do not forget your own spiritual development while serving others.
明智地为他人服务
为他人服务时， 别忽略了自己的精神发展。
[4/20, 8:20 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
39）Use Your Own Effort
It is through unshaken perseverance that I have reached the light, through unceasing effort that I have reached the peace supreme.
If you also will strive unceasingly, you too will within a short time reach the highest goal of bliss by understanding and realising it yourselves.
你自己要努力
通过坚持不懈， 我证得光明； 通过不间断的努力， 我证得至高无上的寂静。
若你也不停的奋斗， 你也能在短时间内， 通过亲身了解和体验， 到达悦乐的至高目标。
[4/21, 6:39 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
40）Be Mindful
A young and strong person who does not strive when he should strive, who is given to idleness, who is loose in his purpose and thoughts, and who is lazy – that idle never finds the way to wisdom.
保持警惕
一个年轻力壮的人， 应该努力时却不努力， 爱懒散， 目标和思维散乱， 懒惰成性， 如此懒惰的人， 找不到导向智慧的道路。
[4/22, 5:37 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
41）Fear
Wheresoever fear arises, it arises in the mind of the fool, not in that of the wise man.
恐惧
恐惧只在愚人心里生起;它不会在智者心里生起。
[4/23, 5:35 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
42）Real Peace
Real peace comes from within. Seek not from outside.
真正的寂静
真正的寂静来自内心， 别在外面寻觅它。
[4/24, 5:45 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
43）Accept Wisely
One should not accept anything with mere faith; but one should use one’s common sense and intelligence before accepting anything.
以智慧接受
不应该仅仅依靠信心去接受任何东西， 你必须运用常识和智慧去考虑， 然后才接受它。
[4/25, 5:56 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
44）Don’t Be Idle
A useful single day’s life of intense effort is better than a hundred years of idleness and inactivity.
不放逸
勤奋积极的一天， 胜过一百年的懒散和无所作为。
[4/26, 5:45 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
45）The Middle Path
Practise the Middle Path without going to extremes; practise it in every aspect of your life.
中庸之道
实践中庸之道， 避免极端的实践。在你生活的每一方面，实践中庸之道吧。
[4/27, 5:42 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
46）Keep The Mind Fresh
When your physical body is sick, do not allow your mind also to be sick.
维持清新的心
当你的身体生病时， 别让你的心也生病。
[4/28, 5:34 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
47）Loving-Kindness
Radiate your loving-kindness to every living being without any discrimination.
慈爱
毫无歧视地散发出慈爱给每一个众生。
[4/29, 5:34 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
48）Righteous Way Of Life
He who leads a righteous way of life, will find that noble virtue itself to protect and guide him.
正直的生活
过着正直生活的人， 将得到自己高尚道德的保护和指引。
[4/30, 5:35 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
49）Avoid Evil
Neither for the sake of oneself nor for the sake of another should one do wrong, not even for the sake of acquiring wealth, kingdom or children, should one do wrong. Such a one is indeed virtuous, wise and righteous.
避免邪恶
不因自己而造恶， 也不因他人而造恶，甚至不因为了得到财富， 王国或儿女而造恶。
[5/1, 5:46 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
50）Be Detached
He who never thinks of anything as ‘mine’, who does not feel the lack of anything, he is never worried by a sense of loss.
要放下
他不曾把任何东西当着是我的; 不曾感到缺乏什么， 他就不会忧虑有所失去。
[5/2, 5:54 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
51）The Origin
It is inconceivable to find the beginning of Samsara (cycle of birth and death). A first beginning of beings who wander on in Samsara, bounded by ignorance and fettered by craving, cannot be seen.
原点
生死轮回的开始是不可想像的。衆生因由于无明贪欲所惑而轮回的原点是见不到的。
[5/3, 5:52 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
52）Reap What You Sow
According to the seed that’s sown,
So is the fruit you reap therefrom.
The doer of good will gather good,
The doer of evil, evil reaps
依所耕耘而收获
依你所种下的种子，
你将如是有所收获。
行善者则得善报;
造恶者则得恶报。
[5/4, 5:46 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
53）Cause and Effect
We are the results of what we were and we will be the results of what we are.
因与果
我们现在是过去行为的果报，
我们现在行为将是未来的果报。
[5/5, 5:48 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
54）You Are Responsible
Your misdeeds were not committed by your parents, nor by your brothers and sisters, nor by your friends nor kinsfolk, nor by recluses and priests, it is you who are responsible.
你自己须负责
你的罪恶，非你父母所作， 非你的兄弟姐妹所作，非你的亲戚朋友所作，亦非隐修者和宗教师所作， 应该负起责任的是你。
[5/6, 7:04 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
55）No Place To Hide
Not in the sky, nor in the mid-ocean, not in mountain cave, is found that place on earth where abiding one may escape from the consequences of one’s own evil deed.
无处可逃
无论在虚空中， 或在海洋里，或 在山穴内， 在这个世界上， 没有任何地方可以逃避自己恶业的果报。
[5/7, 5:38 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
56）Evil deed
So long as an evil deed does not affect the fool, he thinks that it is honey; but when it affects him, then he comes to grief.
恶业
恶业未成熟， 愚人思如蜜;
恶业成熟时， 愚人受其苦。
[5/8, 6:09 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
57）Highest Achievements
Acquire wisdom, practise devotion, morality, and charity.
至高的成就
取得智慧，实践奉献， 道德和布施
[5/9, 6:04 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
58）Happiness Here
The accomplishment of persistent effort, the accomplishment of watchfulness, good friendship and balanced livelihood, leads to happiness.
现世快乐
精进具足， 守护具足， 善友相应与調和的生活皆是导致快乐的。
[5/10, 5:55 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
59）Happiness of Renunciation
The happiness of the senses and the happiness of renunciation, but the greater of the two is the happiness of renunciation.
舍弃之乐
乐者有感官之乐与舍弃之乐，
两者之间，舍弃之乐为大。
[5/11, 6:10 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
60）Wrong Beliefs
Belief that everything is due to previous kamma,
Belief that everything is due to supernatural causes,
Belief that everything appears without any cause.
邪见
相信一切之因是前世所作。
相信一切之因是超自然的造化。
相信一切是无因无缘而生。
[5/12, 8:29 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
61) Four Groups of People (I)
Those who go from darkness to darkness,
Those who go from light to darkness,
Those who go from darkness to light,
Those who go from light to light.
四类人(一)
那些由暗入暗的人。
那些由明入暗的人。
那些由暗入明的人。
那些由明入明的人。
[5/13, 6:09 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
62) Four Groups of People (II)
Those who look after themselves and ignore others,
Those who look after others and ignore themselves,
Those who neglect themselves as well as others,
Those who look after themselves as well as others.
四类人(二)
那些照顾自己，却不顾他人的人。
那些照顾他人，却不顾自己的人。
那些忽略自己，也忽略他人的人。
那些照顾自己，也照顾他人的人。
[5/14, 6:13 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
63) Think Before You Act
Whatever action you intend to perform by body, speech or mind,
first think: “Will this action be harmful to myself or to others or to both?
Will this action produce suffering?”
If it is harmful, avoid doing it.
行动前思考
以身`口'意进行任何行动之前，你必须思考： “此行动对自己或他人或两者有害吗?此行 动将产生痛苦吗？” 若它是有害的行动，避免进行它。
[5/15, 5:48 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
64) Think While You Act
Whatever action you are performing by body, speech or mind, first think:
“Will this action be harmful to myself or to others or to both?
Will this action produce suffering?”
If it is harmful, avoid doing it.
行动时思考
以身`口'意进行任何行动时，你必须思考： “此行动对自己或他人或两者有害吗？此行 动将产生痛苦吗？” 若它是有害的行动，避免进行它。
[5/16, 5:48 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
65) Think After You Act
Whatever action you have performed by body, speech or mind, think:
“Was this action harmful to myself or to others or both?
Did this action produce suffering?”
If it was harmful, avoid doing it.
行动后思考
以身`口'意进行任何行动后，你必须思考：
“此行动对自己或他人或两者有害吗？
此行 动将产生痛苦吗？”
若它是有害的行动，避免进行它。
[5/17, 5:41 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
66) Meditation
Develop the meditation on loving-kindness and discard ill-will.
Develop the meditation on compassion and discard cruelty.
Develop the meditation on sympathetic joy and discard jealousy.
Develop the mediation on equanimity and discard restlessness.
Develop the meditation on impermanence and discard pride.
禅修
修习慈爱禅，丢弃怨恨。
修习悲悯禅，丢弃残暴。
修习随喜禅，丢弃嫉妒。
修习舍心禅，丢弃掉举。
修习无常观，丢弃我慢。
This is the final in the series of 66 Sayings of the Buddha.
[5/18, 6:12 AM] Bhante Ariya Dassana: My volunteer managed to find the translation for the remaining 30 verses:
Sayings of the Buddha 佛语名言
67) Self mastered One Is The Real Conqueror
Better is it truly to conquer oneself than to conquer others.
Neither a god, nor an ‘angel’, nor Mara, nor Brahma could turn into defeat the victory of a person such as this who is self mastered and ever refrained in conduct.
克己者乃真正战胜者
能克制自己，过於胜他人。
若有克己者，常行自节制。
天神音乐神，魔王并梵天，
皆遭於败北，不能胜彼人。
[5/19, 5:46 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
68) Take Your Own Refuge
Oneself is one’s own protector (refuge);
what other protector (refuge) can there be?
With oneself fully controlled,
one obtains a protection (refuge) which is hard to gain.
自己为依怙
自己为依怙。
他人何可依？
自己善调御，
证难得所依。
[5/20, 6:08 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
69) You Are Responsible For Your Own Purity And Impurity
By oneself indeed is evil done and by oneself is one defiled.
By oneself is evil left undone and by oneself indeed is one purified.
Purity and impurity depend on oneself.
No one can purify another.
净不净由己
恶实由己作，
污染亦由已;
由己不作恶，
清净亦由己。
净不净由己，
他何能净他?
[5/21, 8:10 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
70) Act Diligently To End Your Suffering
Do not commit any wrongful actions.
Do not dwell in negligence.
Do not embrace false views.
So the world (i.e. Samsara, the cycle of existence and continuity) is not prolonged.
奋起莫放逸
莫从卑劣法。
莫住於放逸。
莫随於邪见。
莫增长世俗。
[5/22, 6:01 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
71) The Teaching Of The Buddha
To speak no ill,
to do no harm,
to practice restraint according to the fundamental precepts,
to be moderate in eating,
to live in seclusion to devote oneself to higher consciousness,
this is the Teaching of the Buddhas.
佛陀所教
不诽与不害，
严持於戒律，
饮食知节量，
远处而独居，
勤修增上定，
是为诸佛教。
[5/23, 6:06 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
72 ) Give Up Victory And Defeat
The conqueror begets enmity;
the defeated lie down in distress.
The peaceful rest in happiness,
giving up both victory and defeat.
胜败两俱捨
胜利生憎怨，
败者住苦恼。
胜败两俱舍，
和静住安乐
[5/24, 5:43 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
73) Lust Creates Miseries
From lust arises grief;
from lust arises fear.
For him who is free from lust there is no grief, much less fear.
从爱欲生忧
从爱欲生忧，
从爱欲生怖，
离爱欲无忧，
何处有恐怖
[5/25, 5:34 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
74) Transgressor Ruins Himself
As rust, arisen out of iron, eats itself away,
even so his own deeds lead the transgressor to the states of woe.
自业导恶趣
如铁自生锈，生已自腐蚀，
犯罪者亦尔，自业导恶趣。
[5/26, 5:57 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
75) Easy To See The Fault Of Others
The fault of others is easily seen;
but one’s own is hard to see.
Like chaff one winnows other’s faults;
but one’s own one conceals as a crafty fowler disguises himself.
他人的过失易见
他人的过失易见，自己的过失难见。
散布他人的过失，如播扬糠秕，
隐伏自己的 过失，如狡猾的赌徒隐匿作弊的骰子。
[5/27, 6:31 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
76) You Have To Work For Your Salvation
You yourselves should make the effort;
the Awakened Ones are only teachers.
Those who enter this Path and who are meditative are delivered from the bonds of Evil.
你们应当精勤
你们应当精勤，
如来仅是说示者。
有禅思的修行者，
解脱魔王的系缚。
[5/28, 7:23 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
77) Awakened One Shines Day And Night
The sun glows by day;
the moon shines by night;
in his armour the warrior glows.
In meditation shines the holy man.
But all day and night shines with radiance the Awakened One.
佛陀光普照昼夜
日照昼兮月明夜，
刹帝利武装辉耀，
婆罗门禅定光明，
佛陀光普照昼夜。
[5/29, 6:36 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
78) Live Happily
Happy indeed we live without hate among the hateful.
We live free from hatred amidst hateful men.
安乐生活
我等实乐生，憎怨中无憎。
於憎恨人中，我等无憎住。
[5/30, 9:15 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
79) Be on Guard
Be on guard against physical agitation; be controlled in body.
Forsaking bodily misconduct, follow right conduct in body.
Be on guard against verbal agitation; be controlled in words.
Forsaking wrong speech, follow right ways in words.
Be on guard against mental agitation; be controlled in thoughts.
Forsaking evil thoughts, follow right ways in thoughts.
摄护
摄护身忿怒，调伏於身行。
捨离身恶行，以身修善行。
摄护语忿怒，调伏於语行。
捨离语恶行，以语修善行。
摄护意忿怒，调伏於意行。
舍离语意行，以意修善行。
[5/31, 6:04 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
80) Fully Controlled Men
The wise are controlled in deed, controlled in words,
controlled in thoughts,
Verily, they are fully controlled.
实一切调伏
智者身调伏，
亦复语调伏，
於意亦调伏，
实一切调伏。
[6/1, 6:14 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
81) Impurities Can Be Removed
By degrees little by little,
from moment to moment a wise man removes his own impurities,
as a goldsmith removes the dross of gold.
垢秽可消除
刹那刹那间，
智者分分除，
渐拂自垢秽，
如治工锻金。
[6/2, 6:11 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
82) Who is the real sage?
Not by silence does one become a sage (muni) if one be foolish and untaught.
But the wise man who as if holding a pair of scales,
takes what is good and leaves out what is evil, is indeed a sage.
For that reason he is a sage. He who understands both sides in this world is called a sage.
真正的牟尼
愚昧无知者，不以漠然故， 而名为牟尼。
智者如权衡， 舍恶取其善，乃得为牟尼。
彼知於两界，故称为牟尼。
[6/3, 6:14 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
83) The best method to end suffering
Of paths the Noble Eightfold Path is the best;
Of truths the Four Words (Noble Truths);
Detachments is the best of states
and of bipeds the Seeing One (the Man of Vision).
This is the only Way.
There is no other for the purification of Vision.
Follow this Way: this is the bewilderment of Mara (Evil).
Following this Way you shall make an end of suffering.
This verily is the Way declared by me when I had learnt to remove the arrow (of suffering).
灭苦的最佳方法
八支道中胜，四句谛中胜，
离欲法中胜，具眼两足胜。
实为此一道，无余知见净。
汝等顺此行，魔为之惑乱。
汝顺此道行，使汝苦灭尽。
知我所说道，得除去荆棘。
[6/4, 6:16 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
84) Craving must be removed
As a tree cut down sprouts forth again if its roots remain uninjured and strong,
even so when the propensity to craving is not destroyed,
this suffering arises again and again.
必要断爱欲
不伤深固根，虽伐树还生。
爱欲不断根，苦生亦复尔。
[6/5, 5:58 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
85) Try to be Restraint
Good is restraint of the eye.
Good is restraint of the ear.
Good is restraint of the nose.
Good is restraint of the tongue.
Good is restraint of the body.
Good is restraint of the mind.
Restraint everywhere is good.
The bhikkhu restrained in every way is freed from all suffering.
抑制
善哉制於眼。
善哉制於耳。
善哉制於鼻。
善哉制於舌。
善哉制於身。
善哉制於语。
善哉制於意。
善哉制一切。
制一切比丘，
解脱一切苦。
[6/6, 5:49 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
86) Who is the real Bhikkhu
He who is controlled in hand, controlled in foot, controlled in speech, and possessing the highest control (of mind), delighted within, composed, solitary and contented, him they call a bhikkhu.
谁是真正比丘
调御手足及语言，
具最高之意调御，
心喜於禅住於定，
独居知足名比丘。
[6/7, 5:41 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
87) The danger of telling lies
There is no evil that cannot be done by the liar,
who has transgressed the one law (of truthfulness)
and who is indifferent to a world beyond.
说谎的危险
说谎者违反了诚实的规律，
也对将来世漠不关心。
如此的人无恶不作。
[6/8, 5:53 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
88) Act Accordingly
Though much he recites the Sacred Texts but acts not accordingly,
that heedless man is like a cowherd who courts others’ kine;
he has no share in the blessings of a recluse.
Though little he recites the Sacred Texts but acts in accordance with the Teachings,
and forsaking lust, hatred, and ignorance,
truly knowing, with mind totally freed,
clinging for naught here and hereafter,
he shares the blessings of a recluse.
依教实行
虽多诵经集，放逸而不行，
如牧数他牛，自无沙门分。
虽诵经集少，能依教实行，
具足正知识，除灭贪嗔痴，
善净解脱心，弃舍於世欲，
此界或他界，彼得沙门分。
[6/9, 5:50 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
89) Make yourself an Island
By effort, earnestness, discipline, and self-control let the wise man make for himself an island which no flood can overwhelm.
智者自作洲
勤奋不放逸，
克己自调御，
智者自作洲，
不为洪水没。
[6/10, 6:13 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
90) Guard Earnestness
The ignorant, foolish folk indulge in heedlessness;
but the wise man guards earnestness as the greatest treasure.
不放逸
暗钝愚痴人，
耽溺於放逸，
智者不放逸，
如富人护宝。
[6/11, 5:59 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
91) Mind Your Own Business
He should not regard the faults of others,
things done and left undone by others,
but his own deeds done and left undone.
做好本份
不观他人过，
不观作不作，
但观自身行，
作也与未作。
[6/12, 5:45 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
92) Practice Is More Important
As a flower that is lovely and beautiful, but is scentless,
even so fruitless is the well-spoken word of one who practises it not.
实践更为重要
犹如鲜妙花，色美而无香，
彼只说妙语，不行即无果。
[6/13, 5:39 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言
93) Many words are not Necessary
Better than a thousand useless words,
is a single useful sentence,
hearing which one is pacified.
无须千句偈
虽诵千句偈，若无义理者，
不如一句偈，闻已得寂静。
[6/14, 6:01 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
94) Respect the elders
For one who ever honours and respects the elders,
four blessings increase – age, beauty, bliss, and power.
尊敬长辈
好乐敬礼者，常尊於长老，
四法得增长：寿美乐与力。
[6/15, 5:58 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
95) Single day of Virtuous Life
Though he should live a hundred years, immoral and uncontrolled;
yet better, indeed, is it to live a single day, virtuous and meditative.
一日的道德生活
若人寿百岁，破戒无三昧，
不如生一日，持戒修禅定。
[6/16, 6:48 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
96) No Man is Free From Blame and Praise
There never was, there never will be, nor is there now,
A person who is wholly blamed or wholly praised.
无人能摆脱讥与称
完全被毁谤的人，
或完全被称赞的人，
过去 和将来没有，
现在也没有。
[6/17, 5:41 AM] Bhante Ariya Dassana: Sayings of the Buddha 佛语名言。
97) Parting word of the Buddha
Transient are conditioned things.
Try to accomplish your aim with diligence.
佛陀最后的告诫
一切行无常，汝等当精勤。
Monday 20 August 2018
Upcoming events for 2018 MONTH OF SEPT
Upcoming events for 2018 MONTH OF SEPT
4th Sept, 2018 (Tues)
Live Streaming video Meditation Guidance
🕖 7:45 pm-9:15 pm
☸网络视频禅修指导
Ajahn Cagino 👤 永觉比丘
Mandarin 🗣华语
Enquiry 📱询问 :
如权 Bro Keh +601128680823
5th Sept, 2018 (Mon)
"Let's-Chant-Together"
with Bro Loh Piak Hong
Every 1st & 3rd Monday
Time: 8.00 to 9.30 pm
6th Sept, 2018 (Thur)
Fellowship & Dhamma sharing
with Bro Dr Wong Yin Onn
Time 8 pm to 10 pm
8th Sept, 2018 (Sat)
2018 Buddhist Youth Saturday Activities
Time: 9 am to 11.30 am
9th Sept, 2018 (Sept)
DIPLOMA IN DHAMMA & ABHIDHAMMA by
COLOMBO Y.M.B.A. Sri Lanka ....
Dhamma Classes are conducted every :
1) 2nd Wed of each month
from 8 pm - 10 pm
2) 2nd. SUN of each month
from 12.50 pm - 5.00 pm
3) 3rd Wed of each month
From 8 pm - 10 pm
Facilitator : Bro T C Lim
For enquiry :
Sis Joanne Lai +60127239181 or
Sis Rose +6012 9114125
(Available: 2 pm - 6 pm Only )
10th Sept, 2018 (Sat)
New Moon Paritta Chanting & Meditation
Time 8 pm - 10 pm
We will invite a Venerable to chant every Full Moon
Dhamma family members birthday for that month can bring pot luck to share.
*15 mins Meditation
*Blessing for all birthday boy & girl for that month.
*Blessing for all ML deceased members
*Transference of merits to all ML Dhamma family
11th Sept, 2018 (Tues)
Live Streaming video Meditation Guidance
🕖 7:45 pm-9:15 pm
☸网络视频禅修指导
Ajahn Cagino 👤 永觉比丘
Mandarin 🗣华语
Enquiry 📱询问 :
如权 Bro Keh +601128680823
12th Sept, 2018 (Wed)
DIPLOMA IN DHAMMA & ABHIDHAMMA by
COLOMBO Y.M.B.A. Sri Lanka ....
Dhamma Classes are conducted every :
1) 2nd Wed of each month
from 8 pm - 10 pm
2) 2nd. SUN of each month
from 12.50 pm - 5.00 pm
3) 3rd Wed of each month
From 8 pm - 10 pm
Facilitator : Bro T C Lim
For enquiry :
Sis Joanne Lai +60127239181 or
Sis Rose +6012 9114125
(Available: 2 pm - 6 pm Only )
13th Sept, 2018 (Thur)
Fellowship & Dhamma sharing
with Bro Dr Wong Yin Onn
Time 8 pm to 10 pm
15th Sept, 2018 (Sat)
2018 Buddhist Youth Saturday Activities
Time: 9 am to 11.30 am
17th Sept, 2018 (Mon)
"Let's-Chant-Together"
with Bro Loh Piak Hong
Every 1st & 3rd Monday
Time: 8.00 to 9.30 pm
18th Sept, 2018 (Tues)
Live Streaming video Meditation Guidance
🕖 7:45 pm-9:15 pm
☸网络视频禅修指导
Ajahn Cagino 👤 永觉比丘
Mandarin 🗣华语
Enquiry 📱询问 :
如权 Bro Keh +601128680823
19th Sept, 2018 (Wed)
DIPLOMA IN DHAMMA & ABHIDHAMMA by
COLOMBO Y.M.B.A. Sri Lanka ....
Dhamma Classes are conducted every :
1) 2nd Wed of each month
from 8 pm - 10 pm
2) 2nd. SUN of each month
from 12.50 pm - 5.00 pm
3) 3rd Wed of each month
From 8 pm - 10 pm
Facilitator : Bro T C Lim
For enquiry :
Sis Joanne Lai +60127239181 or
Sis Rose +6012 9114125
(Available: 2 pm - 6 pm Only )
20th Sept, 2018 (Thur)
Fellowship & Dhamma sharing
with Bro Dr Wong Yin Onn
Time 8 pm to 10 pm
22nd Sept, 2018 (Sat)
2018 Buddhist Youth Saturday Activities
Time: 9 am to 11.30 am
24th Sept, 2018 (Mon)
禅修营 1 Days Meditation Retreat led by Ajahn Cagino 永觉比丘
on 24/09/2018 (Mon) at Metta Lodge JB.
时间 Time 节目 Event
7:45 am - 8:00 am
报到 Reporting
8.00 am - 8.30 am
Pindapat at Tmn Melodies Hawker food centre
8.30am - 9.00am
早课 Morning Chanting/
坐禅 Sitting Meditation
9.00 am - 9.30 am
供僧 Dana
9.30 am - 10.00 am
坐禅 Sitting Meditation
10.00 am - 12:00 pm
禅修讲解 Meditation instructions
12.00 pm -1:30 pm
午餐 Lunch & Rest
1:30 pm - 2:30 pm
佛法开示 Dhamma Talk
2:30 pm - 3:30 pm
坐禅 Sitting Meditation
3:30 pm - 4:30pm
问答 Q & A
4:30 pm - 5:00 pm
回向/清理 Dedicate Merits / Cleaning
24th Sept, 2018 (Sat)
Full Moon Paritta Chanting & Meditation
Time 8 pm - 10 pm
We will invite a Venerable to chant every Full Moon
Dhamma family members birthday for that month can bring pot luck to share.
*15 mins Meditation
*Blessing for all birthday boy & girl for that month.
*Blessing for all ML deceased members
*Transference of merits to all ML Dhamma family
25th Sept, 2018 (Tues)
Pindapat & Lunch Dana
8.00 am - 8.30 am
Pindapat at Tmn Melodies Hawker food centre
9.00 am* Lunch Dana 供僧
10.00 am
Depart to Singapore
For details contact:
Bro Keh +601128680823 如权
Bro Lock +60127642075
25th Sept, 2018 (Tues)
Live Streaming video Meditation Guidance
🕖 7:45 pm-9:15 pm
☸网络视频禅修指导
Ajahn Cagino 👤 永觉比丘
Mandarin 🗣华语
Enquiry 📱询问 :
如权 Bro Keh +601128680823
27th Sept, 2018 (Thur)
Fellowship & Dhamma sharing
with Bro Dr Wong Yin Onn
Time 8 pm to 10 pm
29th Sept, 2018 (Sat)
2018 Buddhist Youth Saturday Activities
Time: 9 am to 11.30 am
Friday 17 August 2018
Fasting is just the tool you use to eliminate the hindrances by Ajahn Suchart Abhijato
The Teaching of Ajahn Suchart.
“Fasting is just the tool you use to eliminate the hindrances”
Monk: On fasting, how would you recommend to practise it?
Than Ajahn: Fasting is good if you meditate and if you don’t do any physical work. When you are eating normally, you tend to be lazy because you are in comfort but when you are fasting you are in pain, so it forces you to meditate to get rid of your pain. Hunger is a form of pain. When you meditate you can eliminate half the pain, because half the pain is mental. Fasting is not the aim in itself. Fasting is just the tool you use to eliminate the hindrances such as sloth and torpor, your laziness, your sleepiness. When you fast, you don’t feel sleepy. It is just a tool. But if you fast, and you don’t meditate, then it is useless.
Monk: When you stayed at Wat Pa Ban Taat, you didn’t really get to know the other monks, how does that work in the Dhamma practice?
Than Ajahn: So you can have the time to meditate. If you mingle, you lose the time and then also you have a lot of information about other people in your mind, which disrupts your meditation for appāna-samādhi. When you want to enter into appāna-samādhi, you have to empty your mind. When you mingle and socialise, you have more mental information. This makes it harder for you to empty your mind. When you are alone you don’t have to talk to anybody. LuangTa discouraged monks from mingling.
Monk: Some young monks feel lonely. What is your advice?
Than Ajahn: Disrobe.
Monk: Should there be any friendship to support one’s practice in his early days as a young monk even if it is a hindrance to achieve samādhi?
Than Ajahn: Ideally there is no form of friendship. Ideally you have to be alone. You want to concentrate all your time and effort in developing your mind. If you have to develop friendships, you lose time.
Monk: Do you think it is important to have a relationship with a life teacher who can answer questions for you?
Than Ajahn: A life teacher is like a life doctor. Books teach you how to treat the body. If you have some problems then you can tell the doctor and he will give you the medicine. But if you have to find out yourself, you are going to read the books and you might not find it.
Monk: Is it important?
Than Ajahn: Yes, it is important if you can have a life teacher, but when there are no a life teacher, the next best things is the books or CDs.
Monk: Some kruba Ajahn said the body cease when you reach magga-phala?
Than Ajahn: Before you reach Anāgāmī, you have to go through the body. Before you can go to the fourth-stage, you have to go through the body. You have to get rid of the five-samyojana (five fetters). They are all in the body. Sakkāya–diṭṭhi, the physical pain. This is in the body. The sexual desire. These two will dissolve. Once you can let go of the attachment to the body, you will see that you have no doubt in the Buddha, Dhamma, Sangha because you are using the teachings of the Buddha to gain enlightenment.
Once you are enlightened, you know that the Buddha, Dhamma and Sangha exist. Once you can get rid of the sakkāya–diṭṭhi, you can also get rid of the micchā–diṭṭhi. This is a bonus, you don’t have to separately get rid of the micchā–diṭṭhi because it comes together. The other two that comes together is the sexual desire (kāma–rāga) and restlessness. You are restless because you have sexual desire.
Once you get rid of sexual desire, your mind becomes peaceful. So if you get rid of your sexual desire, you also get rid of your restlessness. You have to use asubha to get rid of your sexual desire. Every time when you have sexual desire, think of a corpse, think of the 32 parts of the body and your sexual desire will disappear.
Monk: Do you use dukkha-vedanā to let go of the body?
Than Ajahn: You use sukha-vedanā to get rid of dukkha-vedanā. To get rid of the fear of death, you have to investigate the death of the body. Death is something that you cannot prevent from happening. You see the anicca of the body, the anattā of the body – the body is not you. Once you see that the body is not you, once you see that the body will have to die, then you will say, “ok, so what? I am not dying?” When you reach appāna-samādhi, you can see this. When you reach appāna-samādhi, your body disappears from your mind and the mind knows it can exist without the body.
By Ajaan Suchart Abhijāto
www.facebook.com/AjahnSuchartAbhijato
Friday 3 August 2018
How to use pain in order to reach Samadhi by Ajahn Martin Piyadhammo
'How to use pain in order to reach Samadhi':
It’s very important that we start investigating pain, particularly because we don’t like it. If we get concentrated on pain, it can become very, very interesting, even if it disappears after a while. It can be much more interesting than any of the other meditation objects that we use, for the breath or the word buddho become boring after a while. Pain doesn’t become boring so it is the perfect meditation object. If we meditate all day long and then pain comes up, it’s really useful because we can concentrate on it; the mind doesn’t wander off, so it’s the perfect object for investigation and concentration. At these times, we investigate the pain, we find that it disappears, and we go back to our breath or the word buddho. So you should really be happy if you are meditating all day long and pain comes up because you can concentrate on it easily. In fact, the investigation of pain can lead to appanã samãdhi, the deep state of samãdhi. If we really investigate and really focus in, we can easily become one-pointed. Don’t despair that pain is coming up, but rather be happy, thank it for appearing and accept it. In fact, pain is a whetstone that sharpens our wisdom, and it can hone our concentration as well.
For the investigation of pain, we have to sit long enough so that pain arises. Then, we have to learn how to accept pain; we have to think, “Oh, there is pain. Thank you for coming.” We have to breathe in the pain just as we would breathe in the smell of delicious food, experiencing it completely, one-hundred percent. After we’ve done this, we go to the spot where it has arisen and ask the question, “What is pain?” because we have to understand what this painful feeling really is. Where is it? Is it a point, or an area, is it deep, or shallow? Is it moving? If we assume that it is fixed, this contradicts the Lord Buddha’s teaching on anicca, that everything is changing, and it means we have not accepted the pain wholeheartedly. So, we have to go back and accept the pain and start the investigation again. If we do this exercise properly, we will see that the pain is constantly changing. Just as our breath changes all the time, so pain is always changing; sometimes it is more painful and sometimes less. We will find that we can observe it, because it’s interesting. Because our interest helps us to concentrate, we will discover that we become more concentrated and able to stay with the changing pain. Next, we ask ourselves where the pain actually is. Is it in the skin, the tendons, the flesh, the bones, or the muscles? Although we’ve had all of these body parts since we were born, the pain has developed only while we have been sitting in meditation, so we can infer that something else is going on. At the beginning of our investigation, we really believe that the pain is in our skin, muscles or joints, but if we examine the pain that comes from sitting practice, we discover that we really cannot find it. After all, if it were really in the parts of the body, it would still be there when we get up, but it vanishes as soon as we stand up. Why does it appear only when we sit and try to meditate, and disappear as soon as we get up?
The next task is to try to find the spot that is the origin of the pain. If we really get concentrated on the pain, on that spot, we find that something ‘shifts’. This shows that our investigation is becoming keen and that we are getting close to finding the spot, for the pain will shift from one place to another, e.g. from one knee to the other. We then turn our attention to the place to which the pain has shifted and do the same kind of investigation until we are very close to the spot where we think the pain arises. Again, we find that the pain jumps to another place. Sometimes the pain will go to the back, but wherever it goes, we follow it until it shows us its true origin. People who have read a lot about Buddhism assume that the origin is the citta (heart), so they go to the heart. But that is not the exercise here. The exercise is to follow the pain from wherever it initially shows itself to the place to which it shifts or jumps. We do this until it leads us to the heart, to the origin of the pain. We can only understand pain if we follow it until it shows us where it comes from, and that is the heart. At the final step, the pain jumps to the heart and creates a pain that is unimaginable. But we can stay there and try to see the nature of pain and understand it; the heart is the last place where we can investigate pain. In the last stage of the investigation, the pain becomes so strong that we believe we are going to die. Then we go through the first stage of death, and after this the pain completely disappears. It disappears instantly the moment we accept that we are going to die, even though it was very strong.
~ Ajahn Martin Piyadhammo
From the Dhamma talk “Dealing with pain and emotions” given on 30th August 2015
Available at: http://www.forestdhammatalks.org/…/ajahn_martin/readings.php
Youtube channel: https://www.youtube.com/channel/UC9XqRMjIiJI1s4jm9_kz3bA
Wednesday 1 August 2018
Committing to a rains retreat. - Ajahn Suchat Abhijāto
The Teaching Of Ajahn Suchart.
22 July 2024"Committing to a rains retreat.” by Ajahn Suchart Abhijāto
“We have now made a resolution to remain in this monastery throughout the next three months: not to stay overnight elsewhere except in cases of emergency.
According to the disciplinary rules (vinaya), a monk is allowed to take leave to care for an ill parent or teacher for no more than seven days and seven nights.
“Essential Teachings.”
By Ajahn Suchart Abhijāto
“Committing to a rains retreat.” part 2
“You are not allowed to leave the monastery grounds before dawn. Leaving the monastery grounds before dawn is considered breaking vassa. For example, if you were to go on your alms round before dawn and return once it’s light, then it would be considered breaking vassa. However, if there’s a reason for you to leave the monastery during the night and you’re able to return before dawn, then it’s not considered breaking your observance.
There are two ways to determine whether it is light. One is to look at leaves. If you can clearly see each leaf on a tree, then it’s considered light. The other is to look at your palm lines. If you can clearly see your palm lines when your arm is fully extended, then it’s considered light.
You can leave the monastery grounds if you have a duty to perform, such as going on an alms round. So, when you go on your alms round in the morning, you shouldn’t have to bring your outer robe with you; otherwise, it would mean that it’s not light yet. You should wait until you’re able to leave behind your outer robe and then go on your alms round. If you were to leave before dawn and then return once it’s light, then it would be considered breaking vassa.
This is a disciplinary matter that the Buddha laid down so that each of you has time to remain in one place to study and practise the Dhamma continually. The purpose of ordination is to learn Dhamma theory and the Buddha’s teachings (pariyatti). This is so we know the right way to practise.
Once we know the theory or method, we can then put it into practice (paṭipatti). When we’ve practised properly, a result from having penetrated the truth (paṭivedha) will arise. Together they form a triad of theory, practice, and attainment.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
"Committing to a rains retreat.” Part 3
“An attainment is a result of practice. And what is the result of the Buddhist practice? It is the four paths (magga), four fruits (phala), and one enlightenment (nibbāna). They are the goal—the result of ordination, Dhamma study, and proper practice—which is to be liberated from thej cycles (vaṭṭa) of rebirth, ageing, illnesses, and death.
There are four levels of attainment. The first level is called sotāpatti phala, or the result of stream-entry. There will be at most only seven more times of rebirth before attaining nibbāna.
Stream-enterers (sotāpanna) will not be reborn into the lower realms (apāya-bhumi)—anything lower than those of human and heavenly beings. The second level is that of once-returner (sakadāgāmı). There will be at most only one more rebirth.
If once-returners were to be reborn, they would only be reborn one more time into the human realm. The third level is that of non-returner (anāgāmı). Non-returners will no longer be reborn as humans. They will instead be reborn into the heavenly realm of pure abode (brahmā) before attaining arahantship. If they practise to the level of arahant, they will no longer be in the perpetual cycles of rebirth and death, thus reaching enlightenment.
The Buddha referred to the practice towards these results as the four maggas, four phalas, and one nibbāna. Each level’s path involves a cultivation of moral virtue (sıla), meditative absorption (samādhi), and wisdom (paññā). Sotāpannas must cultivate their level of sıla, samādhi, and paññā. Sakadāgāmıs must cultivate their level of sıla, samādhi, and paññā; so is the same for anāgāmıs and arahants. Each of them uses sıla, samādhi, and paññā as means to achieve various levels of attainment.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
"Committing to a rains retreat.” Part 4
“If you want and manage to practise correctly just as you chant to recollect the Saṅgha’s qualities, ‘Supaṭipanno bhagavato sāvaka-saṅgho. Uju-paṭipanno bhagavato sāvaka-saṇgho. Ñāya-paṭipanno bhagavato sāvakasaṅgho. Sāmı-cipaṭipanno bhagavato sāvaka-saṅgho’, you will then attain the four paths and their results respectively.
You will reach the level of sotāpanna, and then move on to that of sakadāgāmı, of anāgāmı, and of arahant. This is your duty. The duty of a monk is to study, to practise, and to attain enlightenment.
It is not your duty to build permanent structures and objects or to raise funds to build such things. The Buddha left those affairs to lay devotees and their faith, for they are the ones with financial means to build shrine halls (uposatha), stupas (chedis), huts (kuṭis), halls (sālās), and so on. For monks like us, the ones without money, it is not our duty to build such things.
When the Buddha was still alive, he never built a temple, not even one. Each temple was established as a result of lay devotees’ faith in, and admiration for, the Buddha. They wished to provide the Buddha and monks with dwellings and places to study, to practise and to attain enlightenment. Such is the duty of lay devotees—to build permanent structures and so on.
The duty of a monk is to cultivate sıla, samādhi, and paññā. Samādhi and paññā, in particular, are the most important. While you duly maintain the 227 precepts, samādhi and paññā require mental cultivation (bhāvanā). Samatha bhāvanā, or the development of tranquility, is to cultivate samādhi. Vipassanā bhāvanā, or the development of insight, is to cultivate paññā.
“Essential Teachings.”
By Ajahn Suchart Abhijāto
"Committing to a rains retreat.” Part 5
*“Samādhi alone isn’t enough to eradicate mental craving and desire. Samādhi is only able to suppress them. It’s just like a rock on a patch of grass that prevents the grass from growing: the grass will continue to grow once the rock has been removed.”*
When the mind becomes concentrated and absorbed in calmness, your mental defilements (kilesas) and craving (taṇhā) will disappear. They will stop working for a while but not disappear permanently. Once you come out of samādhi, you will resume thinking about things, seeing things, and hearing things. Your craving and desire will reappear. If you want to eradicate your craving and desire for good, you will need to resort to paññā by practising vipassanā bhāvanā.
The development of insight is to be carried out once you’ve come out of samādhi. When the mind is in absorption, during which the mind is resting, it is not possible to cultivate wisdom. The mind recharges just like the body does. You cannot go out and work while you sleep, but once you have enough rest and get up, you can then resume working and doing things. The cultivation of wisdom is like the function of your body: it can only be carried out once you’ve come out of samādhi.
In leaving that calm absorption, you will need to contemplate your physical body. This is because you still misperceive your body and cling to it—you still suffer because of your body. You need to contemplate and see clearly: your body is impermanent— it is not who or what you are and it does not belong to you.
Thinking that your body is you and yours will make you want it to be permanent and last forever. Once you have cravings, discontentment (dukkha) will then arise. You need to contemplate in order to realise that your body is impermanent and not you or yours. Once you see it clearly, you won’t have the desire for your body to last forever and not to change. It ought to change with time: having been born, your body will age, get ill, and die eventually. No one can prevent it. It’s a matter of your physical body. Your physical body does not belong to you and is not who or what you are.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
“Committing to a rains retreat.” Part 6
“The Buddha taught us to identify and contemplate thirty-two parts of the body in order to see that the body is not who or what you are. The body consists of thirty-two parts, such as head hair, body hair, nails, teeth, skin, flesh, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, undigested food, faeces, and other bodily fluids.
The Buddha told us to contemplate each part on its own and consider whether we can truly identify ourselves with any of them. Is your head hair who or what you are? Is your body hair who or what you are? Are your nails, teeth, and skin who or what you are? You ought to identify each and every single part and contemplate whether any of them is who or what you are. Are you your head hair? Are you your body hair? By contemplating this way, you will see clearly that they are simply head hair, body hair, nails, and teeth and nothing more. It is, in fact, your delusion to think that head hair, body hair, nails, teeth, skin, flesh, tendons, and bones are who or what you are and that they belong to you.
You need to train yourself to contemplate these bodily parts on a regular basis. You will come to realise that they are not who or what you are. You will see that your true self is merely the one who is contemplating and investigating. You are, in fact, the perceiver and the thinker who are contemplating your body. Your body is merely an object of contemplation, not who or what you are. If you can see it clearly, you will become detached from your body. There won’t be any desire for your body not to age, get ill, and die. When there is no desire, there is no dukkha.
*Ageing, illnesses, and death are not the causes of your dukkha. The cause of your discontentment is your craving—craving not to age, craving not to get ill, and craving not to die.* You can see clearly that your body is inevitably subject to illnesses and death due to impermanence and selflessness. You cannot prevent illnesses and death from happening to your body and you cannot hold on to your body. If your physical body is truly yours, then it should be with you forever. If it doesn’t last forever, how can you assume that it is yours? Looking at it rationally will give you courage to detach yourselves from your body.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
“Committing to a rains retreat.” Part 7
*“You should seek and go to places that used to make you afraid of dying in order to see whether you are still attached to your body. If you don’t consider your body as who or what you are and as yours, you will not care. No matter what happens to your body, you will be happy and prepared. It is as if your body belongs to someone else, just as you aren’t normally bothered when something happens to other people’s body. This is a contemplation to eliminate any fear of illnesses and death.* Illnesses are just the same: they are unpleasant sensations (dukkha-vedanā). They belong to your physical body, not you— you only come into contact with and acknowledge them. If you only perceive and acknowledge them and do not have any desire for them to go away, then you won’t suffer.
Dukkha arises out of your desire for a physical pain to go away. You need to sit until it hurts to teach yourself that the pain belongs to your body, not you. You are simply the observer and the perceiver. You don’t need to want it to go away because if there’s craving, then there’s dukkha. Your inability to tolerate the pain has nothing to do with the pain itself but your desire to be without it. There will be no dukkha if you don’t wish for it to go away. You will then be able to live happily with the pain.
When you’re ill and have no medication, you won’t be bothered. If there are no painkillers, it is not a problem as most aches and pains have to do with your mind. If you have the wisdom to cure them by not desiring them to go away, most pain in your mind will disappear and only minor physical pain will remain. There is then no need to take painkillers. This is how to contemplate your physical body: to become detached from them so that you no longer suffer because of your body.
You are all heading towards old age, illnesses, and death. If you don’t prepare yourself to handle them, you will not be able to face them without suffering. This is the goal of the cultivation of wisdom, or vipassanā bhāvanā. It is to see the truth—to see things as they are and not according to your thoughts and feelings.
*Your thoughts and feelings arise from your delusion—from not knowing the truth. It makes us mistake things: to see things that are wrong or bad as right or good, to see things that are impermanent as permanent, to see things that are not who or what you are as you, and to see suffering as happiness (sukha).*
“Essential Teachings.”
By Ajahn Suchart Abhijāto
"Committing to a rains retreat.” Part 8
“The cultivation of wisdom is for you to see any existing things as they truly are. You are not changing anything. The only thing that you change is your mind. This is only to turn your ignorance into wisdom: to know what is what, to know that your physical body is not you or yours, to know that your body is impermanent, and to know that any physical pain belongs to your physical body and not to you. If you can see your body clearly, then you will not be troubled by the ageing, illnesses, and death of your physical body.
Another aspect that you need to contemplate is the unattractiveness of your physical body. If you consider your body as something beautiful and attractive, there will then be sensual passion (kāmarāga). Once sensual desires arise, there will be lust. Once there is lust, there will be sexual desires. It will be very tormenting to not be able to fulfil them. If it were to happen to a monk, then that monk would not be able to remain in robes and would eventually have to disrobe because he wants to sleep with those he considers beautiful and attractive.
Your sexual desires will diminish if you contemplate the foulness of your body, such as their ageing, illnesses, death, decomposition, and internal organs. This is why your ordinator taught you to recite during your ordinations the five key words, ‘kesā, lomā, nakhā, dantā, taco’, meaning head hair, body hair, nails, teeth, and skin, respectively. Your ordinator taught you to contemplate the unattractiveness of your body—to consider various organs and conditions within your body and not just their external features and appearance. Seeing only the attractive parts of your body will conjure up sexual desires, which makes it difficult to remain celibate, thus leading to disrobing in the end.
This all concerns the cultivation of pañña. You alternate it with the cultivation of samādhi because after a period of contemplation, you will be exhausted. So you need to take a break to rest your mind. You need to stop contemplating and get into samādhi to recharge. This is just like your body that needs rest and sleep and food after a long day of work.
When you wake up, you can resume your work. When you contemplate to the point where your mind is no longer interested or distracted, you need to stop and get back into samādhi and calm your mind. You should alternate them accordingly until you can rid yourself completely of various desires and cravings that are in your mind. Once you have eradicated all these cravings, there will no longer be any dukkha in your mind.
“Essential Teachings.”
By Ajahn Suchart Abhijāto
“Committing to a rains retreat.” Part 9
“The contemplation of your body and sensations are only the first two tests. The third test is the contemplation of the foulness of your body. The fourth test is the contemplation of your mind (citta). Your mind is also subject to the three characteristics of all existence and beings (tilakkhaṅa), namely impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anattā).
The term, citta, refers to various moods and mental states that are in your mind. Your mind are in a constant flux—depending on the day it can range from being clear and happy to gloomy and sad. It is impermanent, unsatisfactory, and non-self. You need to contemplate in order to become detached from its conditions just in the same way. This is to not have any desire for your mind to be in a certain way. Whatever condition it is in, just be aware of that. So you won’t have any desire. When there’s no desire, then there’s no suffering. Without suffering, then there’s no problem.
That’s all the problem there is when it comes to dukkha. The cause of dukkha is craving. The means to eliminate the cause of craving is sıla, samādhi, and paññā, which are what you are here to learn and practise.
"I’d like to conclude the Dhamma talk here. May you be blessed with merit.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
Exceeding this permissible leave period is considered breaking one’s observance of rains retreat (vassa).
Breaking vassa means not being able to benefit from the five merits of committing to a rains retreat. For instance, you will not be able to receive a kaṭhina (festival at the end of vassa) cloth—only those who maintain their observance can receive the cloth.
Breaking vassa means not being able to benefit from the five merits of committing to a rains retreat. For instance, you will not be able to receive a kaṭhina (festival at the end of vassa) cloth—only those who maintain their observance can receive the cloth.
However, breaking vassa will not affect your period of ordination—the number of years you have been in robes. Such is an example of an exception that allows monks to be away with consent for seven days and seven nights.
To commit to a rains retreat, you need to be aware of the monastery grounds you are to remain in. Most monasteries have surrounding walls to mark their boundaries. But Wat Yansangwararam—being a part of His Majesty the King’s Royal Project—is situated on a vast piece of land, so it is necessary to inform everyone of its boundaries.
Let’s begin from the entrance of the monastery: the gate just before the roundabout is the starting point.
To commit to a rains retreat, you need to be aware of the monastery grounds you are to remain in. Most monasteries have surrounding walls to mark their boundaries. But Wat Yansangwararam—being a part of His Majesty the King’s Royal Project—is situated on a vast piece of land, so it is necessary to inform everyone of its boundaries.
Let’s begin from the entrance of the monastery: the gate just before the roundabout is the starting point.
The road that runs along the Geriatric Centre and the Agricultural Centre and leads to the Land Development section marks the boundary on one side.
The monastery grounds also include the lodging area of Dhamma practitioners, His Majesty the King’s residence, the Mondop hill, Khao Chi-On, and the Non-Hunting Wildlife Reserve area. From the Reserve area, the road that runs behind the monks’ residence area and leads to the Sian Vihāra and loops back to the roundabout along the International Sālā marks the boundary on the other side. These are the monastery grounds you are to remain in during the rains retreat.”
The monastery grounds also include the lodging area of Dhamma practitioners, His Majesty the King’s residence, the Mondop hill, Khao Chi-On, and the Non-Hunting Wildlife Reserve area. From the Reserve area, the road that runs behind the monks’ residence area and leads to the Sian Vihāra and loops back to the roundabout along the International Sālā marks the boundary on the other side. These are the monastery grounds you are to remain in during the rains retreat.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
“Committing to a rains retreat.” part 2
“You are not allowed to leave the monastery grounds before dawn. Leaving the monastery grounds before dawn is considered breaking vassa. For example, if you were to go on your alms round before dawn and return once it’s light, then it would be considered breaking vassa. However, if there’s a reason for you to leave the monastery during the night and you’re able to return before dawn, then it’s not considered breaking your observance.
There are two ways to determine whether it is light. One is to look at leaves. If you can clearly see each leaf on a tree, then it’s considered light. The other is to look at your palm lines. If you can clearly see your palm lines when your arm is fully extended, then it’s considered light.
You can leave the monastery grounds if you have a duty to perform, such as going on an alms round. So, when you go on your alms round in the morning, you shouldn’t have to bring your outer robe with you; otherwise, it would mean that it’s not light yet. You should wait until you’re able to leave behind your outer robe and then go on your alms round. If you were to leave before dawn and then return once it’s light, then it would be considered breaking vassa.
This is a disciplinary matter that the Buddha laid down so that each of you has time to remain in one place to study and practise the Dhamma continually. The purpose of ordination is to learn Dhamma theory and the Buddha’s teachings (pariyatti). This is so we know the right way to practise.
Once we know the theory or method, we can then put it into practice (paṭipatti). When we’ve practised properly, a result from having penetrated the truth (paṭivedha) will arise. Together they form a triad of theory, practice, and attainment.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
"Committing to a rains retreat.” Part 3
“An attainment is a result of practice. And what is the result of the Buddhist practice? It is the four paths (magga), four fruits (phala), and one enlightenment (nibbāna). They are the goal—the result of ordination, Dhamma study, and proper practice—which is to be liberated from thej cycles (vaṭṭa) of rebirth, ageing, illnesses, and death.
There are four levels of attainment. The first level is called sotāpatti phala, or the result of stream-entry. There will be at most only seven more times of rebirth before attaining nibbāna.
Stream-enterers (sotāpanna) will not be reborn into the lower realms (apāya-bhumi)—anything lower than those of human and heavenly beings. The second level is that of once-returner (sakadāgāmı). There will be at most only one more rebirth.
If once-returners were to be reborn, they would only be reborn one more time into the human realm. The third level is that of non-returner (anāgāmı). Non-returners will no longer be reborn as humans. They will instead be reborn into the heavenly realm of pure abode (brahmā) before attaining arahantship. If they practise to the level of arahant, they will no longer be in the perpetual cycles of rebirth and death, thus reaching enlightenment.
The Buddha referred to the practice towards these results as the four maggas, four phalas, and one nibbāna. Each level’s path involves a cultivation of moral virtue (sıla), meditative absorption (samādhi), and wisdom (paññā). Sotāpannas must cultivate their level of sıla, samādhi, and paññā. Sakadāgāmıs must cultivate their level of sıla, samādhi, and paññā; so is the same for anāgāmıs and arahants. Each of them uses sıla, samādhi, and paññā as means to achieve various levels of attainment.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
"Committing to a rains retreat.” Part 4
“If you want and manage to practise correctly just as you chant to recollect the Saṅgha’s qualities, ‘Supaṭipanno bhagavato sāvaka-saṅgho. Uju-paṭipanno bhagavato sāvaka-saṇgho. Ñāya-paṭipanno bhagavato sāvakasaṅgho. Sāmı-cipaṭipanno bhagavato sāvaka-saṅgho’, you will then attain the four paths and their results respectively.
You will reach the level of sotāpanna, and then move on to that of sakadāgāmı, of anāgāmı, and of arahant. This is your duty. The duty of a monk is to study, to practise, and to attain enlightenment.
It is not your duty to build permanent structures and objects or to raise funds to build such things. The Buddha left those affairs to lay devotees and their faith, for they are the ones with financial means to build shrine halls (uposatha), stupas (chedis), huts (kuṭis), halls (sālās), and so on. For monks like us, the ones without money, it is not our duty to build such things.
When the Buddha was still alive, he never built a temple, not even one. Each temple was established as a result of lay devotees’ faith in, and admiration for, the Buddha. They wished to provide the Buddha and monks with dwellings and places to study, to practise and to attain enlightenment. Such is the duty of lay devotees—to build permanent structures and so on.
The duty of a monk is to cultivate sıla, samādhi, and paññā. Samādhi and paññā, in particular, are the most important. While you duly maintain the 227 precepts, samādhi and paññā require mental cultivation (bhāvanā). Samatha bhāvanā, or the development of tranquility, is to cultivate samādhi. Vipassanā bhāvanā, or the development of insight, is to cultivate paññā.
“Essential Teachings.”
By Ajahn Suchart Abhijāto
"Committing to a rains retreat.” Part 5
*“Samādhi alone isn’t enough to eradicate mental craving and desire. Samādhi is only able to suppress them. It’s just like a rock on a patch of grass that prevents the grass from growing: the grass will continue to grow once the rock has been removed.”*
When the mind becomes concentrated and absorbed in calmness, your mental defilements (kilesas) and craving (taṇhā) will disappear. They will stop working for a while but not disappear permanently. Once you come out of samādhi, you will resume thinking about things, seeing things, and hearing things. Your craving and desire will reappear. If you want to eradicate your craving and desire for good, you will need to resort to paññā by practising vipassanā bhāvanā.
The development of insight is to be carried out once you’ve come out of samādhi. When the mind is in absorption, during which the mind is resting, it is not possible to cultivate wisdom. The mind recharges just like the body does. You cannot go out and work while you sleep, but once you have enough rest and get up, you can then resume working and doing things. The cultivation of wisdom is like the function of your body: it can only be carried out once you’ve come out of samādhi.
In leaving that calm absorption, you will need to contemplate your physical body. This is because you still misperceive your body and cling to it—you still suffer because of your body. You need to contemplate and see clearly: your body is impermanent— it is not who or what you are and it does not belong to you.
Thinking that your body is you and yours will make you want it to be permanent and last forever. Once you have cravings, discontentment (dukkha) will then arise. You need to contemplate in order to realise that your body is impermanent and not you or yours. Once you see it clearly, you won’t have the desire for your body to last forever and not to change. It ought to change with time: having been born, your body will age, get ill, and die eventually. No one can prevent it. It’s a matter of your physical body. Your physical body does not belong to you and is not who or what you are.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
“Committing to a rains retreat.” Part 6
“The Buddha taught us to identify and contemplate thirty-two parts of the body in order to see that the body is not who or what you are. The body consists of thirty-two parts, such as head hair, body hair, nails, teeth, skin, flesh, tendons, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestines, small intestines, undigested food, faeces, and other bodily fluids.
The Buddha told us to contemplate each part on its own and consider whether we can truly identify ourselves with any of them. Is your head hair who or what you are? Is your body hair who or what you are? Are your nails, teeth, and skin who or what you are? You ought to identify each and every single part and contemplate whether any of them is who or what you are. Are you your head hair? Are you your body hair? By contemplating this way, you will see clearly that they are simply head hair, body hair, nails, and teeth and nothing more. It is, in fact, your delusion to think that head hair, body hair, nails, teeth, skin, flesh, tendons, and bones are who or what you are and that they belong to you.
You need to train yourself to contemplate these bodily parts on a regular basis. You will come to realise that they are not who or what you are. You will see that your true self is merely the one who is contemplating and investigating. You are, in fact, the perceiver and the thinker who are contemplating your body. Your body is merely an object of contemplation, not who or what you are. If you can see it clearly, you will become detached from your body. There won’t be any desire for your body not to age, get ill, and die. When there is no desire, there is no dukkha.
*Ageing, illnesses, and death are not the causes of your dukkha. The cause of your discontentment is your craving—craving not to age, craving not to get ill, and craving not to die.* You can see clearly that your body is inevitably subject to illnesses and death due to impermanence and selflessness. You cannot prevent illnesses and death from happening to your body and you cannot hold on to your body. If your physical body is truly yours, then it should be with you forever. If it doesn’t last forever, how can you assume that it is yours? Looking at it rationally will give you courage to detach yourselves from your body.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
“Committing to a rains retreat.” Part 7
*“You should seek and go to places that used to make you afraid of dying in order to see whether you are still attached to your body. If you don’t consider your body as who or what you are and as yours, you will not care. No matter what happens to your body, you will be happy and prepared. It is as if your body belongs to someone else, just as you aren’t normally bothered when something happens to other people’s body. This is a contemplation to eliminate any fear of illnesses and death.* Illnesses are just the same: they are unpleasant sensations (dukkha-vedanā). They belong to your physical body, not you— you only come into contact with and acknowledge them. If you only perceive and acknowledge them and do not have any desire for them to go away, then you won’t suffer.
Dukkha arises out of your desire for a physical pain to go away. You need to sit until it hurts to teach yourself that the pain belongs to your body, not you. You are simply the observer and the perceiver. You don’t need to want it to go away because if there’s craving, then there’s dukkha. Your inability to tolerate the pain has nothing to do with the pain itself but your desire to be without it. There will be no dukkha if you don’t wish for it to go away. You will then be able to live happily with the pain.
When you’re ill and have no medication, you won’t be bothered. If there are no painkillers, it is not a problem as most aches and pains have to do with your mind. If you have the wisdom to cure them by not desiring them to go away, most pain in your mind will disappear and only minor physical pain will remain. There is then no need to take painkillers. This is how to contemplate your physical body: to become detached from them so that you no longer suffer because of your body.
You are all heading towards old age, illnesses, and death. If you don’t prepare yourself to handle them, you will not be able to face them without suffering. This is the goal of the cultivation of wisdom, or vipassanā bhāvanā. It is to see the truth—to see things as they are and not according to your thoughts and feelings.
*Your thoughts and feelings arise from your delusion—from not knowing the truth. It makes us mistake things: to see things that are wrong or bad as right or good, to see things that are impermanent as permanent, to see things that are not who or what you are as you, and to see suffering as happiness (sukha).*
“Essential Teachings.”
By Ajahn Suchart Abhijāto
"Committing to a rains retreat.” Part 8
“The cultivation of wisdom is for you to see any existing things as they truly are. You are not changing anything. The only thing that you change is your mind. This is only to turn your ignorance into wisdom: to know what is what, to know that your physical body is not you or yours, to know that your body is impermanent, and to know that any physical pain belongs to your physical body and not to you. If you can see your body clearly, then you will not be troubled by the ageing, illnesses, and death of your physical body.
Another aspect that you need to contemplate is the unattractiveness of your physical body. If you consider your body as something beautiful and attractive, there will then be sensual passion (kāmarāga). Once sensual desires arise, there will be lust. Once there is lust, there will be sexual desires. It will be very tormenting to not be able to fulfil them. If it were to happen to a monk, then that monk would not be able to remain in robes and would eventually have to disrobe because he wants to sleep with those he considers beautiful and attractive.
Your sexual desires will diminish if you contemplate the foulness of your body, such as their ageing, illnesses, death, decomposition, and internal organs. This is why your ordinator taught you to recite during your ordinations the five key words, ‘kesā, lomā, nakhā, dantā, taco’, meaning head hair, body hair, nails, teeth, and skin, respectively. Your ordinator taught you to contemplate the unattractiveness of your body—to consider various organs and conditions within your body and not just their external features and appearance. Seeing only the attractive parts of your body will conjure up sexual desires, which makes it difficult to remain celibate, thus leading to disrobing in the end.
This all concerns the cultivation of pañña. You alternate it with the cultivation of samādhi because after a period of contemplation, you will be exhausted. So you need to take a break to rest your mind. You need to stop contemplating and get into samādhi to recharge. This is just like your body that needs rest and sleep and food after a long day of work.
When you wake up, you can resume your work. When you contemplate to the point where your mind is no longer interested or distracted, you need to stop and get back into samādhi and calm your mind. You should alternate them accordingly until you can rid yourself completely of various desires and cravings that are in your mind. Once you have eradicated all these cravings, there will no longer be any dukkha in your mind.
“Essential Teachings.”
By Ajahn Suchart Abhijāto
“Committing to a rains retreat.” Part 9
“The contemplation of your body and sensations are only the first two tests. The third test is the contemplation of the foulness of your body. The fourth test is the contemplation of your mind (citta). Your mind is also subject to the three characteristics of all existence and beings (tilakkhaṅa), namely impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anattā).
The term, citta, refers to various moods and mental states that are in your mind. Your mind are in a constant flux—depending on the day it can range from being clear and happy to gloomy and sad. It is impermanent, unsatisfactory, and non-self. You need to contemplate in order to become detached from its conditions just in the same way. This is to not have any desire for your mind to be in a certain way. Whatever condition it is in, just be aware of that. So you won’t have any desire. When there’s no desire, then there’s no suffering. Without suffering, then there’s no problem.
That’s all the problem there is when it comes to dukkha. The cause of dukkha is craving. The means to eliminate the cause of craving is sıla, samādhi, and paññā, which are what you are here to learn and practise.
"I’d like to conclude the Dhamma talk here. May you be blessed with merit.”
“Essential Teachings.”
By Ajahn Suchart Abhijāto
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