Archive for the ‘GautamBudhha’ Category

Osho – Once it so happened that a man came every day for twenty-one days to hear Lao Tzu. Every day he would tell Lao Tzu, ”I have forgotten what you said yesterday. Please explain again”. This went on for a few days. Lao Tzu’s one disciple Ma Tzu could bear it no longer. On the morning of the fifth day, he stopped the man outside Lao Tzu’s hut and said, ”What is your problem?”

The man replied, ”I have forgotten what was said yesterday and so have come to ask again.” Ma Tzu said, ”Go away, do not enter in for one mad person is you and another is this Lao Tzu. If you come with the same question for the rest of your life, he will keep on explaining to you. Since the last five days I have noted that you are where you are with your question and he is where he is with his answer!”

Personally I feel there is nothing to ask and there is nothing to answer. That person was right. Between master and this Person love is going on. Once you love some one. It does not matter what he says. You simply love to listen. You listen inner silence not the words. Words are a just a way to be with masters.

When this talk was going on, Lao Tzu came out of his hut and said, ”You have come brother? Come in. Have you forgotten? Then hear again.” For twenty-one days this went on. On the twenty-second day, he did not come. The story goes that Lao Tzu went to his house, fearing he might be ill. ”What is the matter? Why did you not come today?” Lao Tzu asked. The man replied. ”I have understood. Now I am a different man.

Understand the difference: Had we gone twenty-one times to Lao Tzu it would not have been for the sake of understanding. The understanding, according to us, took place the very first day but life did not change. This man however says that: ”If I understand what you have said, my life must change.” And there the matter ends.

Whenever Buddha spoke – and this amazing fact came to be known when his books were edited – he repeated each line not less than three times. Now it is difficult to print the same matter three times. Besides, making the book three times its size, it proves burdensome to the reader also. Therefore when Rahula Sankrityayana first translated the vinaya pitarika, he put an asterisk after each line and in his notes he added another asterisk and yet another – the whole book is filled with asterisks.

What was the reason? Why did Buddha repeat so often? To explain a thing, a logic has to be given but to convey the thing to the innermost to those simple people, all that was needed was repetition, which then became mantra-like and suggestible and it quickly penetrated the innermost centre. Continuous repetition was enough. Each repetition helped it to penetrate more within.

Source: from Osho Book “The Way of Tao, Volume 1″

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Wrong does not exist .

Wrong exists not. Only God exists; the Devil is man’s creation.

The third meaning of ‘dhamma’ can be God — but Buddha never uses the word ‘God’ because it has become wrongly associated with the idea of a person, and the law is a presence, not a person. Hence Buddha never uses the word ‘God’, but whenever he wants to convey something of God he uses the word ‘dhamma’. His mind is that of a very profound scientist. Because of this, many have thought him to be an atheist — he is not. He is the greatest theist the world has ever known or will ever know — but he never talks about God. He never uses the word, that’s all, but by ‘dhamma’ he means exactly the same. “That which is” is the meaning of the word ‘God’, and that’s exactly the meaning of ‘dhamma’. ‘Dhamma’ also means discipline — different dimensions of the word. One who wants to know the truth will have to discipline himself in many ways. Don’t forget the meaning of the word ‘discipline’ — it simply means the capacity to learn, the availability to learn, the receptivity to learn. Hence the word ‘disciple’. ‘Disciple’ means one who is ready to drop his old prejudices, to put his mind aside, and look into the matter without any prejudice, without any a priori conception.

And ‘dhamma’ also means the ultimate truth. When mind disappears, when the ego disappears, then what remains? Something certainly remains, but it cannot be called ‘something’ — hence Buddha calls it ‘nothing’. But let me remind you, otherwise you will misunderstand him: whenever he uses the word ‘nothing’ he means no-thing. Divide the word in two; don’t use it as one word — bring a hyphen between ‘no’ and ‘thing’, then you know exactly the meaning of ‘nothing’.

The ultimate law is not a thing. It is not an object that you can observe. It is your interiority, it is subjectivity.

Buddha would have agreed totally with the Danish thinker, Soren Kierkegaard. He says: Truth is subjectivity. That is the difference between fact and truth. A fact is an objective thing. Science goes on searching for more and more facts, and science will never arrive at truth — it cannot by the very definition of the word. Truth is the interiority of the scientist, but he never looks at it. He goes on observing other things. He never becomes aware of his own being.

That is the last meaning of ‘dhamma’: your interiority, your subjectivity, your truth.

One thing very significant — allow it to sink deep into your heart: truth is never a theory, a hypothesis; it is always an experience. Hence my truth cannot be your truth. My truth is inescapably my truth; it will remain my truth, it cannot be yours. We cannot share it. Truth is unsharable, untransferable, incommunicable, inexpressible.

I can explain to you how I have attained it, but I cannot say what it is. The “how” is explainable, but not the “why.” The discipline can be shown, but not the goal. Each one has to come to it in his own way. Each one has to come to it in his own inner being. In absolute aloneness it is revealed.

And the second word is PADA. ‘Pada’ also has many meanings. One, the most fundamental meaning, is path. Religion has two dimensions: the dimension of “what” and the dimension of “how.” The “what” cannot be talked about; it is impossible. But the “how” can be talked about, the “how” is sharable. That is the meaning of ‘path’. I can indicate the path to you; I can show you how I have traveled, how I reached the sunlit peaks. I can tell you about the whole geography of it, the whole topography of it. I can give you a contour map, but I cannot say how it feels to be on the sunlit peak.

It is like you can ask Edmund Hillary or Tensing how they reached the highest peak of the Himalayas, Gourishankar. They can give you the whole map of how they reached. But if you ask them what they felt when they reached, they can only shrug their shoulders. That freedom that they must have known is unspeakable; the beauty, the benediction, the vast sky, the height, and the colorful clouds, and the sun and the unpolluted air, and the virgin snow on which nobody had ever traveled before…all that is impossible to convey. One has to reach those sunlit peaks to know it. ‘Pada’ means path, ‘pada’ also means step, foot, foundation. All these meanings are significant. You have to move from where you are. You have to become a great process, a growth. People have become stagnant pools; they have to become rivers, because only rivers reach the ocean. And it also means foundation, because it is the fundamental truth of life. Without dhamma, without relating in some way to the ultimate truth, your life has no foundation, no meaning, no significance, it cannot have any glory. It will be an exercise in utter futility. If you are not bridged with the total you cannot have any significance of your own. You will remain a driftwood — at the mercy of the winds, not knowing where you are going and not knowing who you are. The search for truth, the passionate search for truth, creates the bridge, gives you a foundation. These sutras that are compiled as THE DHAMMAPADA are to be understood not intellectually but existentially. Become like sponges: let it soak, let it sink into you.

Don’t be sitting there judging; otherwise you will miss the Buddha. Don’t sit there constantly chattering in
your mind about whether it is right or wrong — you will miss the point. Don’t be bothered whether it is right or wrong.

The first, the most primary thing, is to understand what it is — what Buddha is saying, what Buddha is trying to say. There is no need to judge right now. The first, basic need is to understand exactly what he means. And the beauty of it is that if you understand exactly what it means, you will be convinced of its truth, you will know its truth. Truth has its own ways of convincing people; it needs no other proofs.

                                   Truth never argues: it is a song, not a syllogism.

The sutras:




It has been said to you again and again that the Eastern mystics believe that the world is illusory. It is true: they not only believe that the world is untrue, illusory, maya — they know that it is maya, it is an illusion, a dream. But when they use the word sansara — the world — they don’t mean the objective world that science investigates; no, not at all. They don’t mean the world of the trees and the mountains and the rivers; no, not at all. They mean the world that you create, spin and weave inside your mind, the wheel of the mind that goes on moving and spinning. Sansara has nothing to do with the outside world.

There are three things to be remembered. One is the outside world, the objective world. Buddha will never say anything about it because that is not his concern; he is not an Albert Einstein. Then there is a second world: the world of the mind, the world that the psychoanalysts, the psychiatrists, the psychologists investigate. Buddha will have a few things to say about it, not many, just a few — in fact, one: that it is illusory, that it has no truth, either objective or subjective, that it is in between.

The first world is the objective world, which science investigates. The second world is the world of the mind, which the psychologist investigates. And the third world is your subjectivity, your interiority, your inner self.

Buddha’s indication is towards the interiormost core of your being. But you are too much involved with the mind. Unless he helps you to become untrapped from the mind, you will never know the third, the real world: your inner substance. Hence he starts with the statement: WE ARE WHAT WE THINK. That’s what everybody is: his mind. ALL THAT WE ARE ARISES WITH OUR THOUGHTS.

Just imagine for a single moment that all thoughts have ceased…then who are you? If all thoughts cease for a single moment, then who are you? No answer will be coming. You cannot say, “I am a Catholic,” “I am a Protestant,” “I am a Hindu,” “I am a Mohammedan” — you cannot say that. All thoughts have ceased. So the Koran has disappeared, the Bible, the Gita…all words have ceased! You cannot even utter your

name. All language has disappeared so you cannot say to which country you belong, to which race. When thoughts cease, who are you? An utter emptiness, nothingness, no-thingness.

It is because of this that Buddha has used a strange word; nobody has ever done such a thing before, or since. The mystics have always used the word ‘self’ for the interiormost core of your being — Buddha uses the word ‘no-self’. And I perfectly agree with him; he is far more accurate, closer to truth. To use the word ‘self’ — even if you use the word ‘Self’ with a capital ‘S’, does not make much difference. It continues to give you the sense of the ego, and with a capital ‘S’ it may give you an even bigger ego.

Buddha does not use the words atma, ‘self’, atta. He uses just the opposite word: ‘no-self’, anatma, anatta. He says when mind ceases, there is no self left — you have become universal, you have overflowed the boundaries of the ego, you are a pure space, uncontaminated by anything. You are just a mirror reflecting nothing.


If you really want to know who, in reality, you are, you will have to learn how to cease as a mind, how to stop thinking. That’s what meditation is all about. Meditation means going out of the mind, dropping the mind and moving in the space called no-mind. And in no-mind you will know the ultimate truth, dhamma.

And moving from mind to no-mind is the step, pada. And this is the whole secret of THE DHAMMAPADA.




Whenever Buddha uses the phrase ‘impure mind’ you can misunderstand it. By ‘impure mind’ he means mind, because all mind is impure. Mind as such is impure, and no-mind is pure. Purity means no-mind; impurity means mind.

SPEAK OR ACT WITH AN IMPURE MIND — speak or act with mind — AND TROUBLE WILL FOLLOW YOU…. Misery is a by-product, the shadow of the mind, the shadow of the illusory mind. Misery is a nightmare. You suffer only because you are asleep. And there is no way of escaping it while you are asleep. Unless you become awakened the nightmare will persist. It may change forms, it can have millions of forms, but it will persist.

Misery is the shadow of the mind: mind means sleep, mind means unconsciousness,                           mind means unawareness. Mind means not knowing who you are and still pretending that you know. Mind means not knowing where you are going and still pretending that you know the goal, that you know what life is meant for — not knowing anything about life and still believing that you know.

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My beloved bodhisattvas…. Yes, that’s how I look at you. That’s how you have to start looking at yourselves. Bodhisattva means a buddha in essence, a buddha in seed, a buddha asleep, but with all the potential to be awake. In that sense everybody is a bodhisattva, but not everybody can be called a bodhisattva — only those who have started groping for the light, who have started longing for the dawn, in whose hearts the seed is no longer a seed but has become a sprout, has started growing.

You are bodhisattvas because of your longing to be conscious, to be alert, because of your quest for the truth. The truth is not far away, but there are very few fortunate ones in the world who long for it. It is not far away but it is arduous, it is hard to achieve. It is hard to achieve, not because of its nature, but because of our investment in lies.

We have invested for lives and lives in lies. Our investment is so much that the very idea of truth makes us frightened. We want to avoid it, we want to escape from the truth. Lies are beautiful escapes — convenient, comfortable dreams. But dreams are dreams. They can enchant you for the moment, they can enslave you for the moment, but only for the moment. And each dream is followed by tremendous frustration, and each desire is followed by deep failure.

But we go on rushing into new lies; if old lies are known, we immediately invent new lies. Remember that only lies can be invented; truth cannot be invented. Truth already is! Truth has to be discovered, not invented. Lies cannot be discovered, they have to be invented.

Mind feels very good with lies because the mind becomes the inventor, the doer. And as the mind becomes the doer, ego is created. With truth, you have nothing to do…and because you have nothing to do, mind ceases, and with the mind the ego disappears, evaporates. That’s the risk, the ultimate risk.

You have moved towards that risk. You have taken a few steps — staggering, stumbling, groping, haltingly, with many doubts, but still you have taken a few steps; hence I call you bodhisattvas.

And THE DHAMMAPADA, the teaching of Gautama the Buddha, can only be taught to the bodhisattvas. It cannot be taught to the ordinary, mediocre humanity, because it cannot be understood by them.

These words of Buddha come from eternal silence. They can reach you only if you receive them in silence. These words of Buddha come from immense purity. Unless you become a vehicle, a receptacle, humble, egoless, alert, aware, you will not be able to understand them. Intellectually you will understand them — they are very simple words, the simplest possible. But their very simplicity is a problem, because you are not simple. To understand simplicity you need simplicity of the heart, because only the simple heart can understand the simple truth. Only the pure can understand that which has come out of purity.

I have waited long…now the time is ripe, you are ready. The seeds can be sown. These tremendously important words can be uttered again. For twenty-five centuries, such a gathering has not existed at all. Yes, there have been a few enlightened masters with a few disciples — half a dozen at the most — and in small gatherings THE DHAMMAPADA has been taught. But those small gatherings cannot transform such a huge humanity. It is like throwing sugar in the ocean with spoons: it cannot make it sweet — your sugar is simply wasted.

A great, unheard-of experiment has to be done, on such a large scale that at least the most substantial part of humanity is touched by it — at least the soul of humanity, the center of humanity, can be awakened by it. On the periphery, the mediocre minds will go on sleeping — let them sleep — but at the center where intelligence exists a light can be kindled.

The time is ripe, the time has come for it. My whole work here consists in creating a buddhafield, an energy field where these eternal truths can be uttered again. It is a rare opportunity. Only once in a while, after centuries, does such an opportunity exist. Don’t miss it. Be very alert, mindful. Listen to these words not only with the head but with your heart, with every fiber of your being. Let your totality be stirred by them.

And after these ten days of silence, it is exactly the right moment to bring Buddha back, to make him alive again amongst you, to let him move amongst you, to let the winds of Buddha pass through you. Yes, he can be called back again, because nobody every disappears. Buddha is no longer an embodied person; certainly he does not exist as an individual anywhere — but his essence, his soul, is part of the cosmic soul now.

If many many people — with deep longing, with immense longing, with prayerful hearts — desire it, passionately desire it, then the soul that has disappeared into the cosmic soul can again become manifest in millions of ways.

No true master ever dies, he cannot die. Death does not appear for the masters, does not exist for them. Hence they are masters. They have known the eternity of life. They have seen that the body disappears but that the body is not all: the body is only the periphery, the body is only the garments. The body is the house, the abode, but the

guest never disappears. The guest only moves from one abode to another. One day, ultimately, the guest starts living under the sky, with no shelter…but the guest continues. Only bodies, houses, come and go, are born and then die. But there is an inner continuum, an inner continuity — that is eternal, timeless, deathless.

Whenever you can love a master — a master like Jesus, Buddha, Zarathustra, Lao Tzu — if your passion is total, immediately you are bridged.

My talking on Buddha is not just a commentary: it is creating a bridge. Buddha is one of the most important masters who has ever existed on the earth — incomparable, unique. And if you can have a taste of his being, you will be infinitely benefited, blessed.

I am immensely glad, because after these ten days of silence I can say to you that many of you are now ready to commune with me in silence. That is the ultimate in communication. Words are inadequate; words say, but only partially. Silence communes totally.

And to use words is a dangerous game too, because the meaning will remain with me, only the word will reach you; and you will give it your own meaning, your own color. It will not contain the same truth that it was meant to contain. It will contain something else, something far poorer. It will contain your meaning, not my meaning. You can distort language — in fact it is almost impossible to avoid distortion — but you cannot distort silence. Either you understand or you don’t understand.

And for these ten days there were only two categories of people here: those who understood and those who did not. But there was not a single person who misunderstood. You cannot misunderstand silence — that’s the beauty of silence. The demarcation is absolute: either you understand or, simply, you don’t understand — there is nothing to misunderstand.

With words the case is just the opposite: it is very difficult to understand, it is very difficult to understand that you don’t understand; these two are almost impossibilities. And the third is the only possibility: misunderstanding.

These ten days have been of strange beauty, and of a mysterious majesty too. I no longer really belong to this shore. My ship has been waiting for me for a long time — I should have gone. It is a miracle that I am still in the body. The whole credit goes to you: to your love, to your prayers, to your longing. You would like me to linger a little while longer on this shore, hence the impossible has become possible.

These ten days, I was not feeling together with my body. I was feeling very uprooted, dislocated. It is strange to be in the body when you don’t feel that you are in the body. And it is also strange to go on living in a place which no longer belongs to you — my home is on the other shore. And the call comes persistently. But because you need me, it is the compassion of the universe — you can call it God’s compassion — that is allowing me to be in the body a little more.

It was strange, it was beautiful, it was mysterious, it was majestic, it was magical. And many of you have felt it. Many of you have felt it in different ways. A few have felt it as a very frightening phenomenon, as if death is knocking on the door. A few have felt it as a great confusion. A few have felt shocked, utterly shocked. But everybody has been touched in some way or other.

Only the newcomers were a little at a loss — they could not comprehend what was going on. But I feel thankful to them too. Although they could not understand what was going on, they waited — they were waiting for me to speak, they were waiting for me to say something, they were hoping. Many were afraid that I might not speak ever again…that was also a possibility. I was not certain myself.

Words are becoming more and more difficult for me. They are becoming more and more of an effort. I have to say something so I go on saying something to you. But I would like you to get ready as soon as possible so that we can simply sit in silence…listening to the birds and their songs…or listening just to your own heartbeat…just being here, doing nothing….

Get ready as soon as possible, because I may stop speaking any day. And let the news be spread to all the nooks and corners of the world: those who want to understand me only through the words, they should come soon, because I may stop speaking any day. Unpredictably, any day, it may happen — it may happen even in the middle of a sentence. Then I am not going to complete the sentence! Then it will hang forever and forever…incomplete.

But this time you have pulled me back.

These sayings of Buddha are called THE DHAMMAPADA. This name has to be understood. Dhamma means many things. It means the ultimate law, logos. By “ultimate law” is meant that which keeps the whole universe together. Invisible it is, intangible it is — but it is certainly; otherwise the universe would fall apart. Such a vast, infinite universe, running so smoothly, so harmoniously, is enough proof that there must be an undercurrent that connects everything, that joins everything, that bridges everything — that we are not islands, that the smallest grass leaf is joined to the greatest star. Destroy a small grass leaf and you have destroyed something of immense value to the existence itself.

In existence there is no hierarchy, there is nothing small and nothing great. The greatest star and the smallest grass leaf, both exist as equals; hence the other meaning of the word ‘dhamma’. The other meaning is justice, the equality, the nonhierarchic existence. Existence is absolutely communist; it knows no classes, it is all one. Hence the other meaning of the word ‘dhamma’ — justice.

And the third meaning is righteousness, virtue. Existence is very virtuous. Even if you find something which you cannot call virtue, it must be because of your misunderstanding; otherwise the existence is absolutely virtuous. Whatsoever happens here, always happens rightly. The wrong never happens. It may appear wrong to you because you have a certain idea of what right is, but when you look without any prejudice, nothing is wrong, all is right. Birth is right, death is right. Beauty is right and ugliness is right.

But our minds are small, our comprehension is limited; we cannot see the whole, we always see only a small part. We are like a person who is hiding behind his door and looking through the keyhole into the street. He always sees things…yes, somebody is moving, a car suddenly passes by. One moment it was not there, one moment it is there, and another moment it is gone forever. That’s how we are looking at existence. We say

something is in the future, then it comes into the present, and then it has gone into the past.

In fact, time is a human invention. It is always now! Existence knows no past, no future — it knows only the present.

But we are sitting behind a keyhole and looking. A person is not there, then suddenly he appears; and then as suddenly as he appears he disappears too. Now you have to create time. Before the person appeared he was in the future; he was there, but for you he was in the future. Then he appeared; now he is in the present — he is the same! And you cannot see him anymore through your small keyhole — he has become past. Nothing is past, nothing is future — all is always present. But our ways of seeing are very limited.

Hence we go on asking why there is misery in the world, why there is this and that…why? If we can look at the whole, all these whys disappear. And to look at the whole, you will have to come out of your room, you will have to open the door…you will have to drop this keyhole vision.

This is what mind is: a keyhole, and a very small keyhole it is. Compared to the vast universe, what are our eyes, ears, hands? What can we grasp? Nothing of much importance. And those tiny fragments of truth, we become too much attached to them.

If you see the whole, everything is as it should be — that is the meaning of “everything is right.”

The Dhammapada: The Way of the Buddha, Vol 1 Talks given from 21/06/79 am to 30/04/80 am
The Dhammapada: The Way of the Buddha, Vol 1 Chapter #1 Chapter title: We are what we think 21 June 1979 am in Buddha Hall

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Death is at Hand ?

You are  as the yellow leaf.
The messengers of death are at hand.
You are to travel far away.
What will you take with you?

You are the lamp
To lighten the way.
Then hurry, hurry.
When your light shines

Without impurity of desire
You will come into the boundless country.
Your life is falling away.
Death is at hand.

Where will you rest on the way?
What have you taken with you?
You are the lamp
To lighten the way.

Then hurry, hurry.
When you light shines purely
You will not be born
And you will not die.

As a silversmith sifts dust from silver,
Remove your own impurities
Little by little.
Or as iron is corroded by rust

Your own mischief will consume you.
Neglected, the sacred verses rust.
For beauty rusts without use
And unrepaired the house falls into ruin,

And the watch, without vigilance, fails.
In this world and the next
There is impurity and impurity:
When a woman lacks dignity,

When a man lacks generosity.
But the greatest impurity is ignorance.
Free yourself from it.
Be pure.

Life is easy
For the man who is without shame,
Impudent as a crow,
A vicious gossip,

Vain, meddlesome, dissolute.
But life is hard
For the man who quietly undertakes
The way of perfection,

With purity, detachment and vigour.
He sees light.
If you kill, lie or steal,
Commit adultery or drink,

You dig up your own roots.
And if you cannot master yourself,
The harm you do turns against you Grievously.
You may give in the spirit of light

Or as you please,
But if you care how another man gives
Or how he withholds,
You trouble your quietness endlessly.

These envying roots!
Destroy them
And enjoy a lasting quietness.
There is no fire like passion.

There are no chains like hate.
Illusion is a net,
Desire is a rushing river.
How easy it is to see your brother’s faults,

How hard it is to face your own.
You winnow his in the wind like chaff,
But yours you hide,
Like a cheat covering up an unlucky throw.

Dwelling on your brother’s faults
Multiplies your own.
You are far from the end of your journey.
The way is not in the sky.

The way is in the heart.
See how you love
Whatever keeps you from your journey.
But the tathagathas,

“They who have gone beyond,”
Have conquered the world.
They are free.
The way is not in the sky.

The way is in the heart.
All things arise and pass away.
But the awakened awake forever.

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If you are filled with desire

Your sorrows swell
Like the grass after the rain.
But if you subdue desire
Your sorrows shall fall from you
Like drops of water from a lotus flower.

This is good counsel
And it is for everyone:
As the grass is cleared for the fresh root,
Cut down desire
Lest death after death crush you
As a river crushes the helpless reeds.
For if the roots hold firm,

A felled tree grows up again.
If desires are not uprooted,
Sorrows grow again in you.
Thirty-six streams are rushing toward you!

Desire and pleasure and lust…
Play in your imagination with them
And they will sweep you away.
Powerful streams!
They flow everywhere.
Strong vine!

If you see it spring up,
Take care!
Pull it out by the roots.
Pleasures flow everywhere.
You float upon them
And are carried from life to life.
Like a hunted hare you run,
The pursuer of desire pursued,
Harried from life to life.
O seeker!

Give up desire,
Shake off your chains.
You have come out of the hollow
Into the clearing.
The clearing is empty.
Why do you rush back into the hollow?
Desire is a hollow
And people say “Look!

He was free.
But now he gives up his freedom.”
It is not iron that imprisons you
Nor rope nor wood,
But the pleasure you take in gold and

In sons and wives.
Soft fetters,
Yet they hold you down.
Can you snap them?
There are those who can,
Who surrender to the world,
Forsake desire, and follow the way.
O slave of desire,

Float upon the stream.
Little spider, stick to your web.
Or else abandon your sorrows for the
Abandon yesterday, and tomorrow,
And today.
Cross over to the father shore,
Beyond life and death.
Do your thoughts trouble you?
Does passion disturb you?

Beware of this thirstiness
Lest your wishes become desires
And desire binds you.
Quieten your mind.
Nothing binds you.

You are free.
You are strong.
You have come to the end.
Free from passion and desire,
You have stripped the thorns from the

This is you last body.
You are wise.
You are free from desire
And you understand words
And the stitching together of words.
And you want nothing.
“Victory is mine,
Knowledge is mine,
And all purity,

All surrender.
“I want nothing.
I am free.
I found my way.
What shall I call Teacher?
The gift of truth is beyond giving.
The taste beyond sweetness,

The joy beyond joy.
The end of desire is the end of sorrow.
The fool is his own enemy.
Seeking wealth, he destroys himself.
Seek rather the other shore.
Weeds choke the field.
Passion poisons the nature of man,
And hatred, illusion, and desire.

Honour the man who is without
Hatred, illusion, and desire.
What you give to him
Will be given back to you,

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Gautam Buddha: Dhammapada Discourses

If you determine your course
With force or speed,
You miss the way of the dharma.

Quietly consider
What is right and what is wrong.
Receiving all opinions equally,
Without haste, wisely,
Observe the dharma.

Who is wise,
The eloquent or the quiet man?
Be quiet,
And loving and fearless.
For the mind talks.
But the body knows.
Gray hairs do not make a master.
A man may grow old in vain.

The true master lives in truth,
In goodness and restraint,
Non-violence, moderation and purity.
Fine words or fine features
Cannot make a master

Out of a jealous and greedy man.
Only when envy and selfishness
Are rooted out of him
May he grow in beauty.
A man may shave his head
But if he still lies and neglects his work,
If he clings to desire and attachment,
How can he follow the way?

The true seeker
Subdues all waywardness.
He has submitted his nature to quietness.
He is a true seeker
Not because he begs
But because he follows the lawful way,
Holding back nothing, holding to nothing,

Beyond good and evil,
Beyond the body and beyond the mind.
Silence cannot make a master out of a fool
But he who weighs only purity in his scales,
Who sees the nature of the two worlds,
He is a master.
He harms no living thing.

And yet it is not good conduct
That helps you upon the way,
Nor ritual, nor book learning,
Nor withdrawal into the self,
Nor deep meditation.
None of these confers mastery or joy.
O seeker!
Rely on nothing
Until you want nothing.

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Gautam Buddha Dhammapada Discourses

Let go of anger.
Let go of pride.
When you are bound by nothing
You go beyond sorrow.
Anger is like a chariot careering wildly.
He who curbs his anger is the true charioteer.

Others merely hold the reins.
With gentleness overcome anger.
With generosity overcome meanness.
With truth overcome deceit.
Speak the truth.

Give whenever you can,
Never be angry.
These three steps will lead you
Into the presence of the gods.
The wise harm no one.

They are masters of their bodies
And they go to the boundless country.
They go beyond sorrow.
Those who seek perfection
Keep watch day and night
Till all desires vanish.
Listen, Atula. This is not new,
It is an old saying –
“They blame you for being silent,
They blame you when you talk too much
And when you talk too little.”

Whatever you do, they blame you.
The world always finds
A way to praise and a way to blame.
It always has and it always will.

But who dares blame the man
Whom the wise continually praise,
Whose life is virtuous and wise,
Who shines like a coin of pure gold?

Even the gods praise him.
Even Brahma praises him.
Beware of the anger of the body.
Master the body.
Let it serve truth.

Beware of the anger of the mouth.
Master your words.
Let them serve truth.
Beware of the anger of the mind.
Master your thoughts.
Let them serve truth.
The wise have mastered
Body, word and mind.
They are the true masters.


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