The Dhammapada · 1 of 2 · tr. F. Max Müller
Chapter XXV, Section 1a
p.
85 CHAPTER XXV.
THE BHIKSHU (MENDICANT).
360.
Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.
361.
In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things.
A Bhikshu, restrained in all things, is freed from all pain.
362.
He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
363.
The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
364.
He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
365.
Let him not despise what he has received, [363.
On artha and dharma, see Stanislas Julien, Les Avadânas, I, 217, note; 'Les quatre connaissances sont; 1° la connaissance du sens (artha); 2° la connaissance de la Loi (dharma); 3° la connaissance des explications (niroukti); 4° la connaissance de l'intelligence (prâtibhâna).' 364.
The expression dhammârâmo, 'having his garden or delight (Lustgarten) in the law,' is well matched by the Brahmanic expression ekârâma, i.e.
nirdvandva (Mahâbh.
XIII, 1930).
Cf.
Suttanipâta, v.
326 ; Dhammapada, v.
32 .] p.
86 nor ever envy others: a mendicant who envies others does not obtain peace of mind.
366.
A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.
367.
He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
368.
The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvâ n a), cessation of natural desires, and happiness.
369.
O Bhikshu, empty this boat!
if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvâ n a.
370.
Cut off the five (senses), leave the five, rise above the five.
A Bhikshu, who has escaped from the five fetters, he is called Oghati nn a, 'saved from the flood.' 371.
Meditate, O Bhikshu, and be not heedless!
Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, 'This is pain.' [367.
§ Ask Guru about this passage →Themes
Detachment Gelassenheitpraxis
Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.
The instruction to not despise what one has received and to be content reflects a radical letting-go of attachment.
All passages →Good Thought Word Deedethics
The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.
The passage centrally emphasizes restraint in the eye, ear, nose, tongue, body, speech, and thought as foundational for freedom from pain.
All passages →Inner Silencepraxis
The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.
The text advocates for being collected and solitary to achieve peace of mind.
All passages →Meditationpraxis
Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.
Multiple verses explicitly command meditation as a core practice for reaching Nirvana and cessation of desires.
All passages →Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
The goal is described as reaching the quiet place (Nirvana) and cessation of natural desires through inner control.
All passages →Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
The text instructs to not identify with name and form or grieve over what is no more, dissolving dualistic attachments.
All passages →Paradox As Teachingethics
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The instruction 'empty this boat!' uses paradoxical language to convey the necessity of letting go for liberation.
All passages →Poverty Of Spiritanthropology
Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).
The text warns against despising what one has received and emphasizes contentment over envy or attachment.
All passages →Self Knowledgesoteriology
The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.
The instruction not to identify with name and form implies a recognition of one's true nature beyond external labels.
All passages →Sunyata Emptinesssoteriology
The Buddhist doctrine that all phenomena lack independent self-nature; emptiness as the positive recognition that things arise only in dependence on conditions — distinct from kenoma's mere deficiency.
The instruction to empty the boat and escape fetters aligns with the Buddhist concept of emptiness as liberation from attachment.
All passages →Related passages · 15 of 17 parallels
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