The Mendicant

It is good to guard the eye, good to guard the ear, good to guard the nose, good to guard the tongue.

Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue.

It is good to guard the body, good to guard speech, good to guard the mind: good to be restrained in everything. The one restrained in all things is freed from all suffering.

Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering.

The one who masters their hands, their feet, and their speech, who is composed, content, at peace within, and at home in solitude: that is what it truly means to be a seeker.

He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented — him do people call a monk.

The seeker who has control over the tongue, measured in speech, unassuming, and who can explain the teaching in both its words and its meaning: whatever such a person says is a pleasure to hear.

That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing.

The seeker who lives within the teaching, delights in it, reflects on it, and keeps it well in mind: that one does not fall away from the sublime truth.

The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma.

Do not look down on what you have been given, and do not envy what others receive. The seeker who envies the gains of others cannot settle into deep concentration.

One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption.

The seeker who does not look down on what they receive, however little it may be, who lives purely and never slackens in effort: that one even the gods praise.

A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise.

The one who clings to nothing in body or mind as "mine," and who does not grieve over what they do not have: that one truly deserves to be called a seeker.

He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not — he is truly called a monk.

The seeker who dwells in goodwill and trusts deeply in the Buddha's teaching reaches the peaceful state, the calm that comes when all restless striving is stilled.

The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things.

Bail out this boat, seeker; once emptied, it will carry you swiftly. Cut away craving and hatred, and you will arrive at peace.

Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana.

Cut off the five, let go of the five, and cultivate the five. The seeker who has risen above the five bonds is called one who has crossed the flood.

Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood. [24]

Meditate, seeker, and do not be careless. Do not let your mind go whirling after sensual pleasures, lest in your heedlessness you swallow a red-hot iron ball and cry out, as you burn, "This is agony!"

Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, “O this is painful!”

There is no deep concentration without insight, and no insight without concentration. The one in whom both are found stands close to peace.

There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana.

The seeker who has gone to a quiet place and calmed the mind, seeing the teaching clearly with insight, feels a delight that goes beyond any ordinary human joy.

The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights.

Each time one sees clearly how the parts of body and mind rise and pass away, joy and gladness arise. For the discerning, this is a glimpse of the Deathless.

Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless. [25]

Guarding the senses, contentment, and restraint in keeping with the rules of the path: these are where the wise seeker begins.

Control of the senses, contentment, restraint according to the code of monastic discipline — these form the basis of holy life here for the wise monk.

Let the seeker keep company with friends who are noble, energetic, and pure in life, and be warm and gracious in conduct. Full of such joy, they will make an end of suffering.

Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering.

Just as the jasmine creeper drops its withered flowers, so too, seekers, should you let craving and hatred fall completely away.

Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred!

The seeker who is calm in body, calm in speech, calm in thought, well-composed, and free of the world's enticements, is rightly called serene.

The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness — he, truly, is called serene.

By yourself you should correct yourself and examine yourself. Self-guarded and mindful, the seeker will always live in happiness.

By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness.

You are your own protector; you are your own refuge. So watch over yourself, as a trader watches over a fine horse.

One is one’s own protector, one is one’s own refuge. Therefore, one should control oneself, even as a trader controls a noble steed.

Full of joy and full of faith in the Buddha's teaching, the seeker reaches the peaceful state, the calm that comes when all restless striving is stilled.

Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things.

The seeker who, while still young, gives themselves to the Buddha's teaching brightens this world like the moon set free from clouds.

That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds.