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Good is restraint over the eye;
good is restraint over the ear;
good is restraint over the nose;
good is restraint over the tongue.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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Empty this boat, O monk!
Emptied, it will sail lightly.
Rid of lust and hatred,
you shall reach Nibbana.
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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.
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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!"
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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.
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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.
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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.
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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.
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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.
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Just as the jasmine creeper
sheds its withered flowers,
even so, O monks,
should you totally shed lust and hatred!
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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.
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By oneself one must censure oneself
and scrutinize oneself.
The self-guarded and mindful monk
will always live in happiness.
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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.
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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.
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That monk who while young devotes himself
to the Teaching of the Buddha
illumines this world like the moon
freed from clouds.