Mind your mind

‘‘नाहं , भिक्खवे, अञ्‍ञं एकधम्मम्पि समनुपस्सामि यं एवं अदन्तं अगुत्तं अरक्खितं असंवुतं महतो अनत्थाय संवत्तति यथयिदं, भिक्खवे, चित्तं। चित्तं, भिक्खवे, अदन्तं अगुत्तं अरक्खितं असंवुतं महतो अनत्थाय संवत्तती’’ति।

 No other thing do I know, O monks, that brings so much harm as a mind that is untamed, unguarded, unprotected and uncontrolled. Such a mind truly brings much harm.

 ‘‘नाहं, भिक्खवे, अञ्‍ञं एकधम्मम्पि समनुपस्सामि यं एवं दन्तं गुत्तं रक्खितं संवुतं महतो अत्थाय संवत्तति यथयिदं, भिक्खवे, चित्तं । चित्तं, भिक्खवे, दन्तं गुत्तं रक्खितं संवुतं महतो अत्थाय संवत्तती’’ति। 

No other thing do I know, O monks, that brings so much benefit as a mind that is tamed, guarded, protected and controlled. Such a mind truly brings great benefit.

Buddha (Anuguttar Nikay !:4-9&10)

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मेघियसुत्तं

‘‘खुद्दा वितक्‍का सुखुमा वितक्‍का,

अनुगता [अनुग्गता (सी॰ क॰ अट्ठकथायं पाठन्तरं)] मनसो उप्पिलावा [उब्बिलापा (सी॰ स्या॰ पी॰)]।

एते अविद्वा मनसो वितक्‍के,

हुरा हुरं धावति भन्तचित्तो॥

‘‘एते च विद्वा मनसो वितक्‍के,

आतापियो संवरती सतीमा।

अनुगते मनसो उप्पिलावे,

असेसमेते पजहासि बुद्धो’’ति॥ पठमं।

Little thoughts, subtle thoughts,

when followed, stir up the heart.

Not comprehending the thoughts of the heart,

one runs here & there,

the mind out of control.

But comprehending the thoughts of the heart,

one who is ardent, mindful,

restrains them.

When, followed, they stir up the heart,

one awakened

lets them go without trace.

Buddha

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"Meghiya Sutta: About Meghiya" (Ud 4.1), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 3 September 2012,http://www.accesstoinsight.org/tipitaka/kn/ud/ud.4.01.than.html . Retrieved on 4 March 2013 (Offline Edition 2013.03.04.11).

वैर से वैर कभी शान्त नहीं होता

अक्‍कोच्छि मं अवधि मं, अजिनि [अजिनी (?)] मं अहासि मे।

ये च तं उपनय्हन्ति, वेरं तेसं न सम्मति॥

अक्‍कोच्छि मं अवधि मं, अजिनि मं अहासि मे।

ये च तं नुपनय्हन्ति, वेरं तेसूपसम्मति॥

न हि वेरेन वेरानि, सम्मन्तीध कुदाचनं।

अवेरेन च सम्मन्ति, एस धम्मो सनन्तनो॥

परे च न विजानन्ति, मयमेत्थ यमामसे।

ये च तत्थ विजानन्ति, ततो सम्मन्ति मेधगा॥

उसने मेरा अपमान किया, मुझे मारा, मुझे हराया, मुझे लूटा- जो

ऐसा सोचते हैं, उनका वैर शान्त नहीं होता।

उसने मेरा अपमान किया, मुझे मारा, मुझे हराया, मुझे लूटा- जो

 

ऐसा नहीं सोचते, उनका वैर शान्त होता है।

वैर से वैर कभी शान्त नहीं होता, अवैर से ही वैर शान्त होता है- 

 

चिरकाल से यह नियम चला आ रहा है।

वे यह नहीं जानते हैं कि यहाँ हम सब मृत्यु के निकट हैं। जो यह

 

जानते हैं उनके सारे झगड़े शान्त हो जाते हैं।

'He insulted me, hit me, beat me, robbed me' — for those who brood on this, hostility isn't stilled.

'He insulted me, hit me, beat me, robbed me' — for those who don't brood on this, hostility is stilled.

Hostilities aren't stilled

through hostility, regardless. Hostilities are stilled through non-hostility: this, an unending truth.

Unlike those who don't realize that we're here on the verge of perishing, those who do:

their quarrels are stilled.

Dhammpad (3-6)

मनोपुब्बङ्गमा धम्मा, मनोसेट्ठा मनोमया।

१.

मनोपुब्बङ्गमा धम्मा, मनोसेट्ठा मनोमया।

मनसा चे पदुट्ठेन, भासति वा करोति वा।

ततो नं दुक्खमन्वेति, चक्‍कंव वहतो पदं॥

सभी क्रियाओं के मूल में मन है, उनमें मन की प्रधानता है और वे मन

से ही निर्मित हैं। इसीलिए जो दूषित मन से बोलता या करता है, उसके

पीछे दुख उसी प्रकार आता है, जैसे बैल के पैरों के पीछे पहिया।

Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a corrupted heart, then suffering follows you — as the wheel of the cart, the track of the ox that pulls it.

२.

मनोपुब्बङ्गमा धम्मा, मनोसेट्ठा मनोमया।

मनसा चे पसन्‍नेन, भासति वा करोति वा।

ततो नं सुखमन्वेति, छायाव अनपायिनी [अनुपायिनी (क॰)]॥

सभी क्रियाओं के मूल में मन है, उनमें मन की प्रधानता है और वे मन

से ही निर्मित हैं। इसीलिए जो निर्मल मन से बोलता या करता है,

उसके पीछे सुख उसी प्रकार आता है, जैसे साथ न छोड़ने वाली छाया।

Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a calm, bright heart, then happiness follows you, like a shadow that never leaves.

Dhammapad

Courtesy: English translation by Thanissaro Bhikkhu. Access to Insight, 29 April 2012,http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.01.than.html . Retrieved on 9 May 2012.
हिन्दी अनुवाद: राजीव

Iron's rust

अयसाव मलं समुट्ठितं [समुट्ठाय ], ततुट्ठाय [तदुट्ठाय ] तमेव खादति।

एवं अतिधोनचारिनं, सानि कम्मानि [सककम्मानि ] नयन्ति दुग्गतिं॥

Just as rust — iron's impurity — eats the very iron from which it is born, so the deeds of one who lives slovenly lead him on to a bad destination.

Buddha (Dhammpad)

Karaniya Metta Sutta: Good Will

This is to be done by one skilled in aims
who wants to break through to the state of peace:

Be capable, upright, & straightforward,

easy to instruct, gentle, & not conceited,

content & easy to support,

with few duties, living lightly,

with peaceful faculties, masterful,

modest, & no greed for supporters.



Do not do the slightest thing

that the wise would later censure.



Think: Happy, at rest,

may all beings be happy at heart.

Whatever beings there may be,

weak or strong, without exception,

long, large,

middling, short,

subtle, blatant,

seen & unseen,

near & far,

born & seeking birth:

May all beings be happy at heart.



Let no one deceive another

or despise anyone anywhere,

or through anger or irritation

wish for another to suffer.



As a mother would risk her life

to protect her child, her only child,

even so should one cultivate a limitless heart

with regard to all beings.


With good will for the entire cosmos,

cultivate a limitless heart:

Above, below, & all around,

unobstructed, without enmity or hate.


Whether standing, walking,

sitting, or lying down,

as long as one is alert,

one should be resolved on this mindfulness.


This is called a sublime abiding

here & now.



Not taken with views,

but virtuous & consummate in vision,

having subdued desire for sensual pleasures,

one never again

will lie in the womb.


 (Snp 1.8), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 11 July 2010, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.than.html . Retrieved on 3 January 2012.

It's easy to see the errors of others,

It's easy to see
the errors of others,
but hard to see
your own.

You winnow like chaff
the errors of others,
but conceal your own —
like a cheat, an unlucky throw.

If you focus on the errors of others,
constantly finding fault,
your effluents flourish.
You're far from their ending.

Dhammapad

--> translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 September 2010, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.18.than.html . Retrieved on 6 November 2011

CRAVING

When a person lives heedlessly,

his craving grows like a creeping vine.

He runs now here


& now there,


as if looking for fruit:


a monkey in the forest.




If this sticky, uncouth craving


overcomes you in the world,


your sorrows grow like wild grass


after rain.






If, in the world, you overcome


this uncouth craving, hard to escape,


sorrows roll off you,


like water beads off


a lotus.




To all of you gathered here


I say: Good fortune.


Dig up craving


— as when seeking medicinal roots, wild grass —


by the root.


Don't let Mara cut you down


— as a raging river, a reed —


over & over again.

If its root remains


undamaged & strong,


a tree, even if cut,


will grow back.


So too if latent craving


is not rooted out,


this suffering returns


again


&

again.

Buddha

अकुसलं, भिक्खवे, पजहथ। (Abandon what is unskillful, monks)

‘‘अकुसलं, भिक्खवे, पजहथ। सक्‍का, भिक्खवे, अकुसलं पजहितुं। नो चेदं [नो चेतं (स्या॰ कं॰ पी॰ क॰) सं॰ नि॰ ३.२८ पस्सितब्बं], भिक्खवे, सक्‍का अभविस्स अकुसलं पजहितुं, नाहं एवं वदेय्यं – ‘अकुसलं, भिक्खवे, पजहथा’ति। यस्मा च खो, भिक्खवे, सक्‍का अकुसलं पजहितुं तस्माहं एवं वदामि – ‘अकुसलं, भिक्खवे, पजहथा’ति। अकुसलञ्‍च हिदं, भिक्खवे [अकुसलं भिक्खवे (क॰)], पहीनं अहिताय दुक्खाय संवत्तेय्य नाहं एवं वदेय्यं – ‘अकुसलं, भिक्खवे, पजहथा’ति। यस्मा च खो, भिक्खवे, अकुसलं पहीनं हिताय सुखाय संवत्तति तस्माहं एवं वदामि – ‘अकुसलं , भिक्खवे, पजहथा’’’ति।

‘‘कुसलं , भिक्खवे, भावेथ। सक्‍का, भिक्खवे, कुसलं भावेतुं। नो चेदं, भिक्खवे, सक्‍का अभविस्स कुसलं भावेतुं, नाहं एवं वदेय्यं – ‘कुसलं, भिक्खवे, भावेथा’ति। यस्मा च खो, भिक्खवे, सक्‍का कुसलं भावेतुं तस्माहं एवं वदामि – ‘कुसलं, भिक्खवे, भावेथा’ति। कुसलञ्‍च हिदं, भिक्खवे, भावितं अहिताय दुक्खाय संवत्तेय्य, नाहं एवं वदेय्यं – ‘कुसलं, भिक्खवे, भावेथा’ति। यस्मा च खो, भिक्खवे, कुसलं भावितं हिताय सुखाय संवत्तति तस्माहं एवं वदामि – ‘कुसलं, भिक्खवे, भावेथा’’’

"Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, 'Abandon what is unskillful.' But because it is possible to abandon what is unskillful, I say to you, 'Abandon what is unskillful.' If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, 'Abandon what is unskillful.' But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, 'Abandon what is unskillful.'
"Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'"

Buddha

लेखसुत्तं Three types of individuals

१३३. ‘‘तयोमे, भिक्खवे, पुग्गला सन्तो संविज्‍जमाना लोकस्मिं। कतमे तयो? पासाणलेखूपमो पुग्गलो, पथविलेखूपमो पुग्गलो, उदकलेखूपमो पुग्गलो। कतमो च, भिक्खवे, पासाणलेखूपमो पुग्गलो? इध, भिक्खवे, एकच्‍चो पुग्गलो अभिण्हं कुज्झति। सो च ख्वस्स कोधो दीघरत्तं अनुसेति। सेय्यथापि, भिक्खवे, पासाणे लेखा न खिप्पं लुज्‍जति वातेन वा उदकेन वा, चिरट्ठितिका होति; एवमेवं खो, भिक्खवे, इधेकच्‍चो पुग्गलो अभिण्हं कुज्झति। सो च ख्वस्स कोधो दीघरत्तं अनुसेति। अयं वुच्‍चति, भिक्खवे, पासाणलेखूपमो पुग्गलो।

‘‘कतमो च, भिक्खवे, पथविलेखूपमो पुग्गलो? इध, भिक्खवे, एकच्‍चो पुग्गलो अभिण्हं कुज्झति। सो च ख्वस्स कोधो न दीघरत्तं अनुसेति। सेय्यथापि, भिक्खवे, पथविया लेखा खिप्पं लुज्‍जति वातेन वा उदकेन वा, न चिरट्ठितिका होति; एवमेवं खो, भिक्खवे, इधेकच्‍चो पुग्गलो अभिण्हं कुज्झति। सो च ख्वस्स कोधो न दीघरत्तं अनुसेति। अयं वुच्‍चति, भिक्खवे, पथविलेखूपमो पुग्गलो।
‘‘कतमो च, भिक्खवे, उदकलेखूपमो पुग्गलो? इध, भिक्खवे, एकच्‍चो पुग्गलो आगाळ्हेनपि वुच्‍चमानो फरुसेनपि वुच्‍चमानो अमनापेनपि वुच्‍चमानो सन्धियतिमेव [… येव (स्या॰ कं॰) … चेव (पी॰)] संसन्दतिमेव [… येव (स्या॰ कं॰) … चेव (पी॰)] सम्मोदतिमेव [… येव (स्या॰ कं॰) … चेव (पी॰)]। सेय्यथापि, भिक्खवे, उदके लेखा खिप्पंयेव पटिविगच्छति, न चिरट्ठितिका होति; एवमेवं खो, भिक्खवे, इधेकच्‍चो पुग्गलो आगाळ्हेनपि वुच्‍चमानो फरुसेनपि वुच्‍चमानो अमनापेनपि वुच्‍चमानो सन्धियतिमेव संसन्दतिमेव सम्मोदतिमेव। अयं वुच्‍चति, भिक्खवे, उदकलेखूपमो पुग्गलो। इमे खो, भिक्खवे, तयो पुग्गला सन्तो संविज्‍जमाना लोकस्मि’’न्ति [पु॰ प॰ ११५]। दसमं।


"Monks, there are these three types of individuals to be found existing in the world. Which three? An individual like an inscription in rock, an individual like an inscription in soil, and an individual like an inscription in water.


"And how is an individual like an inscription in rock? There is the case where a certain individual is often angered, and his anger stays with him a long time. Just as an inscription in rock is not quickly effaced by wind or water and lasts a long time, in the same way a certain individual is often angered, and his anger stays with him a long time. This is called an individual like an inscription in rock.


"And how is an individual like an inscription in soil? There is the case where a certain individual is often angered, but his anger doesn't stay with him a long time. Just as an inscription in soil is quickly effaced by wind or water and doesn't last a long time, in the same way a certain individual is often angered, but his anger doesn't stay with him a long time. This is called an individual like an inscription in soil.


"And how is an individual like an inscription in water? There is the case where a certain individual — when spoken to roughly, spoken to harshly, spoken to in an unpleasing way — is nevertheless congenial, companionable, & courteous. Just as an inscription in water immediately disappears and doesn't last a long time, in the same way a certain individual — when spoken to roughly, spoken to harshly, spoken to in an unpleasing way — is nevertheless congenial, companionable, & courteous. This is called an individual like an inscription in water.


"These are the three types of individuals to be found existing in the world."




Buddha"Lekha Sutta: Inscriptions" (AN 3.133), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 3 July 2010, http://www.accesstoinsight.org/tipitaka/an/an03/an03.130.than.html.

सुप्पबुद्धकुट्ठिसुत्तं

चक्खुमा विसमानीव, विज्‍जमाने परक्‍कमे।

पण्डितो जीवलोकस्मिं, पापानि परिवज्‍जये’’ति॥


A person with good eyes,



encountering


a treacherous, uneven place,


would try hard to avoid it.


A wise person, in the world of life,


should avoid


evil deeds.


Buddha

 "Kutthi Sutta: The Leper" (Ud 5.3), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 8 July 2010, http://www.accesstoinsight.org/tipitaka/kn/ud/ud.5.03.than.html.

Do Good Works

यथापि पुप्फरासिम्हा, कयिरा मालागुणे बहू।

एवं जातेन मच्‍चेन, कत्तब्बं कुसलं बहुं॥


Just as from a heap of flowers



many garland strands can be made,


even so


one born & mortal


should do


— with what's born & is mortal —


many a skillful thing.
 
 
Buddha
 
Pupphavagga: Blossoms (Dhp IV), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 September 2010, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.04.than.html.

Reasons of defilements

The Blessed One said, "Monks, if you are asked by wanderers of other sects, 'Friends, there are these three qualities. Which three? Passion, aversion, & delusion. These are the three qualities. Now what is the difference, what the distinction, what the distinguishing factor among these three qualities?' — when thus asked, you should answer those wanderers of other sects in this way, 'Friends, passion carries little blame and is slow to fade. Aversion carries great blame and is quick to fade. Delusion carries great blame and is slow to fade.
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen passion arises, or arisen passion tends to growth & abundance?' 'The theme of the attractive,' it should be said. 'For one who attends inappropriately to the theme of the attractive, unarisen passion arises and arisen passion tends to growth & abundance...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen aversion arises, or arisen aversion tends to growth & abundance?' 'The theme of irritation,' it should be said. 'For one who attends inappropriately to the theme of irritation, unarisen aversion arises and arisen aversion tends to growth & abundance...'
"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen delusion arises, or arisen delusion tends to growth & abundance?' 'Inappropriate attention,' it should be said. 'For one who attends inappropriately, unarisen delusion arises and arisen delusion tends to growth & abundance...'




"Titthiya Sutta: Sectarians" (AN 3.68), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 3 July 2010, http://www.accesstoinsight.org/tipitaka/an/an03/an03.068.than.html.

Purity & impurity are one's own doing.

अत्तना हि [अत्तनाव (सी॰ स्या॰ पी॰)] कतं पापं, अत्तना संकिलिस्सति।

अत्तना अकतं पापं, अत्तनाव विसुज्झति।

सुद्धी असुद्धि पच्‍चत्तं, नाञ्‍ञो अञ्‍ञं [नाञ्‍ञमञ्‍ञो(सी॰)] विसोधये॥

Evil is done by oneself

by oneself is one defiled.

Evil is left undone by oneself

by oneself is one cleansed.

Purity & impurity are one's own doing.

No one purifies another.

No other purifies one.

Dhammpad 12.165

translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 September 2010, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.12.than.html.

Buddha

Do not get easily satisfied with your efforts

"‘‘द्विन्‍नाहं , भिक्खवे, धम्मानं उपञ्‍ञासिं – या च असन्तुट्ठिता कुसलेसु धम्मेसु, या च अप्पटिवानिता पधानस्मिं। अप्पटिवानी सुदाहं, भिक्खवे, पदहामि – ‘कामं तचो च न्हारु [नहारु (सी॰ स्या॰ कं॰ पी॰)] च अट्ठि च अवसिस्सतु, सरीरे उपसुस्सतु मंसलोहितं, यं तं पुरिसथामेन पुरिसवीरियेन पुरिसपरक्‍कमेन पत्तब्बं न तं अपापुणित्वा वीरियस्स सण्ठानं भविस्सती’ति। तस्स मय्हं, भिक्खवे, अप्पमादाधिगता सम्बोधि, अप्पमादाधिगतो अनुत्तरो योगक्खेमो।

Monks, I have known two qualities through experience: discontent with regard to skillful qualities and unrelenting exertion. Relentlessly I exerted myself, [thinking,] 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.' From this heedfulness of mine was attained Awakening. From this heedfulness of mine was attained the unexcelled freedom from bondage.

Appativana Sutta: Relentlessly" (AN 2.5), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 3 July 2010, http://www.accesstoinsight.org/tipitaka/an/an02/an02.005.than.html. 


Buddha

दिसो दिसं यं तं कयिरा, वेरी वा पन वेरिनं।

मिच्छापणिहितं चित्तं, पापियो [पापियं (?)] नं ततो करे॥

न तं माता पिता कयिरा, अञ्‍ञे वापि च ञातका।

सम्मापणिहितं चित्तं, सेय्यसो नं ततो करे॥

Whatever an enemy might do to an enemy,

or a foe to a foe,

the ill-directed mind can do

to you even worse.

 

Whatever a mother, father or

other kinsman might do for you,

 the well-directed mind can do

 for you even better.

 

Buddha

Just as a silver smith

अनुपुब्बेन मेधावी,

थोकं थोकं खणे खणे।

कम्मारो रजतस्सेव,

निद्धमे मलमत्तनो॥

Just as a silver smith

step by step,

bit by bit,

moment to moment,

blows away

the impurities of molten silver —

so the wise man, his own.

 Dhammpad 18.239

"Malavagga: Impurities" (Dhp XVIII), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 September 2010, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.18.than.html.

Buddha

पियतरसुत्तं

‘‘सब्बा दिसा अनुपरिगम्म चेतसा,

नेवज्झगा पियतरमत्तना क्‍वचि।

एवं पियो पुथु अत्ता परेसं,

तस्मा न हिंसे परमत्तकामो’’ति॥

 

Searching all directions with one's awareness,

one finds no one dearer than oneself.

In the same way,

others are fiercely dear to themselves.

So one should not hurt others if one loves oneself.

 

 

from Udaan 5.1

translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 8 July 2010, http://www.accesstoinsight.org/tipitaka/kn/ud/ud.5.01.than.html.

 

 

Buddha

जागरियसुत्तं Sutta on Wakefulness

वुत्तञ्हेतं भगवता, वुत्तमरहताति मे सुतं –

‘‘जागरो चस्स, भिक्खवे, भिक्खु विहरेय्य सतो सम्पजानो समाहितो पमुदितो विप्पसन्‍नो च तत्थ कालविपस्सी च कुसलेसु धम्मेसु। जागरस्स, भिक्खवे, भिक्खुनो विहरतो सतस्स सम्पजानस्स समाहितस्स पमुदितस्स विप्पसन्‍नस्स तत्थ कालविपस्सिनो कुसलेसु धम्मेसु द्विन्‍नं फलानं अञ्‍ञतरं फलं पाटिकङ्खं – दिट्ठेव धम्मे अञ्‍ञा, सति वा उपादिसेसे अनागामिता’’ति। एतमत्थं भगवा अवोच। तत्थेतं इति वुच्‍चति –

‘‘जागरन्ता सुणाथेतं, ये सुत्ता ते पबुज्झथ।

सुत्ता जागरितं सेय्यो, नत्थि जागरतो भयं॥

‘‘यो जागरो च सतिमा सम्पजानो, समाहितो मुदितो विप्पसन्‍नो च।

कालेन सो सम्मा धम्मं परिवीमंसमानो, एकोदिभूतो विहने तमं सो॥

‘‘तस्मा हवे जागरियं भजेथ, आतापी भिक्खु निपको झानलाभी।

संयोजनं जातिजराय छेत्वा, इधेव सम्बोधिमनुत्तरं फुसे’’ति॥

अयम्पि अत्थो वुत्तो भगवता, इति मे सुतन्ति। दसमं।

This was said by the Blessed One, said by the Arahant, so I have heard: "A monk should be wakeful: mindful, alert, centered, sensitive, clear, and calm. And there he should, at the appropriate times, see clearly into skillful mental qualities. For a monk who is wakeful — mindful, alert, centered, sensitive, clear, and calm, seeing clearly, at the appropriate times, into skillful mental qualities — one of two fruits can be expected: either gnosis right in the present life, or — if there be any remnant of clinging-sustenance — non-return."

Those who are wakeful, listen!

Those who are sleeping, wake up!

Wakefulness is better than sleep.

For those who are wakeful, there's no danger, no fear.

Whoever is wakeful, mindful, alert,

centered, sensitive, calm, and clear,

rightly exploring the Dhamma at appropriate times,

will — at oneness — shatter the darkness.

So be devoted to wakefulness.

 The ardent monk — masterful, acquiring jhana,

 cutting the fetter of birth and aging —

touches right here a self-awakening un-surpassed.

 "Itivuttaka: The Group of Twos" (Iti 28-49), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 September 2010, http://www.accesstoinsight.org/tipitaka/kn/iti/iti.2.028-049.than.html.

निब्बान सुत्तं

एवं मे सुतं – एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तेन खो पन समयेन भगवा भिक्खू निब्बानपटिसंयुत्ताय धम्मिया कथाय सन्दस्सेति समादपेति समुत्तेजेति सम्पहंसेति। तेध भिक्खू अट्ठिं कत्वा मनसि कत्वा सब्बं चेतसो समन्‍नाहरित्वा ओहितसोता धम्मं सुणन्ति।

अथ खो भगवा एतमत्थं विदित्वा तायं वेलायं इमं उदानं उदानेसि –

‘‘निस्सितस्स चलितं, अनिस्सितस्स चलितं नत्थि। चलिते असति पस्सद्धि, पस्सद्धिया सति नति न होति। नतिया असति आगतिगति न होति। आगतिगतिया असति चुतूपपातो न होति। चुतूपपाते असति नेविध न हुरं न उभयमन्तरेन [न उभयमन्तरे (सब्बत्थ) म॰ नि॰ ३.३९३; सं॰ नि॰ ४.८७ पस्सितब्बं]। एसेवन्तो दुक्खस्सा’’ति। चतुत्थं।

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks — receptive, attentive, focusing their entire awareness, lending ear — listened to the Dhamma.
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

One who is dependent has wavering.

 One who is independent has no wavering.

There being no wavering, there is calm.

There being calm, there is no desire.

There being no desire, there is no coming or going.

There being no coming or going, there is no passing away or arising.

There being no passing away or arising, there is neither a here nor a there nor a between-the-two.

This, just this, is the end of stress.

"Nibbana Sutta: Total Unbinding (4)" (Ud 8.4), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, July 8, 2010, http://www.accesstoinsight.org/tipitaka/kn/ud/ud.8.04.than.html.