Sacred Books of the East. Томас КарлейльЧитать онлайн книгу.
sage rejoices always in the law, as preached by the elect.
Well-makers lead the water wherever they like; fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
Good men indeed walk warily under all circumstances; good men speak not out of a desire for sensual gratification; whether touched by happiness or sorrow wise people never appear elated or depressed.
If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
But those who, when the law has been well preached to them, follow the law, will pass over the dominion of death, however difficult to cross.
A wise man should leave the dark state of ordinary life, and follow the bright state of the Bhikshu. After going from his home to a homeless state, he should in his retirement look for enjoyment where enjoyment seemed difficult. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
Those whose mind is well grounded in the seven elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, they are free even in this world.
CHAPTER VII
There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
They exert themselves with their thoughts well-collected, they do not tarry in their abode; like swans who have left their lake, they leave their house and home.
Men who have no riches, who live on recognized food, who have perceived void and unconditioned freedom (Nirvâna), their path is difficult to understand, like that of birds in the air.
He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvâna), his path is difficult to understand, like that of birds in the air.
The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites; such a one who does his duty is tolerant like the earth, or like a threshold; he is like a lake without mud; no new births are in store for him.
His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
In a hamlet or in a forest, on sea or on dry land, wherever venerable persons (Arahanta) dwell, that place is delightful.
Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
CHAPTER VIII
Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.
Even though a Gâthâ (poem) be a thousand (of words), but made up of senseless words, one word of a Gâthâ is better, which if a man hears, he becomes quiet.
Though a man recite a hundred Gâthâs made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.
If one man conquer in battle a thousand times a thousand men, and if another conquer himself, he is the greatest of conquerors.
One's own self conquered is better than all other people; not even a god, a Gandharva, not Mâra (with Brâhman) could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.
If a man for a hundred years sacrifice month by month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded in true knowledge, better is that homage than a sacrifice for a hundred years.
If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded in true knowledge, better is that homage than sacrifice for a hundred years.
Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter a farthing; reverence shown to the righteous is better.
He who always greets and constantly reveres the aged, four things will increase to him: life, beauty, happiness, power.
But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.
And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength.
And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.
And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.
And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.
CHAPTER IX
A man should hasten towards the good, and should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.
If a man commits a sin, let him not do it again; let him not delight in sin: the accumulation of evil is painful.
If a man does what is good, let him do it again; let him delight in it: the accumulation of good is delightful.
Even an evil-doer sees happiness so long as his evil deed does not ripen; but when his evil deed ripens, then does the evil-doer see evil.
Even a good man sees evil days so long as his good deed does not ripen; but when his good deed ripens, then does the good man see good things.
Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.
Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, avoids a dangerous road; as a man who loves life avoids poison.
He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.
If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.
Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvâna.
Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.
Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome the mortal.
CHAPTER X
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