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concentration gone to absorption; Wisdom united with the four paths, this is considered the threefold training. 37. The characteristic of virtue is virtue, the destruction of immorality is its taste; Shame and fear are its foundation, purity is its manifestation. 38. Guarded by virtue, a refuge, difficult to control, confident; Established in the Dhamma, these five qualities are considered in the Vinaya. 39. Knowing the beginning of goodness, bhikkhus established in virtue; For the sake of gaining higher goodness, unwavering, not turning back. 40. Having washed away the impurities of the bowl, with the water of the teaching of arising; Established in pure virtue, thus should the wise one think. 41. Like sons born from the breast of the Buddha, nourished by the Buddha's essence; Born as heirs of the Father, sons by nature. 42. Having drunk milk, they live, even the sons born here; Having drunk the milk of the Teaching of the Conqueror, the sons of the Conqueror. 43. Twofold is the inheritance of the Buddha, the inheritance of Dhamma and material things; The Dhamma is the path, knowledge, etc., the four requisites are material things. 44. For a long time, heirs of material things, receiving royal offerings, etc.; The Conqueror rejected the inheritance of material things, revering the true Dhamma. 45. For a period of a lakh, a kappa, and four incalculable periods, having discerned and determined; We have not taken the inheritance of the Dhamma, even though we are sons of the Buddha. 46. Excluded by the Buddha from the inheritance, outside the inheritance of the true Dhamma; Sons like slaves of the Teacher, only eating, indeed, slaves. 47. Even to the venerable Rāhula, the Conqueror did not give an inheritance; We have not taken that inheritance of the end of skillful things through negligence. 48. "Become heirs of the Dhamma, bhikkhus, not heirs of material things;" Thus was said by the Lord of Sages, compassionate to his disciples. 49. By this word of the Buddha, remember that which belongs to the Buddha; The prevention of the state of being heirs of material things. 50. In the kingdom, like a son of a caṇḍāla, sa Turning the Wheel of Dhamma; Even being sons, in inheritance, they are hopeless, greatly despised. 51. Engaged in wrong livelihood, excessively greedy for material requisites; Having attained great knowledge, making the triple gem vain. 52. Having abandoned household desires, clinging to what belongs to others; Having crossed the Ganges, like one drowned in a pond, greatly despised. 53. In robes, alms food, requisites, and lodging; Do not create craving in these, lest you return to ruin. 54. According to what has been said, by purification through reflection; Destroy desire for material things, remembering sons and relatives. 55. Better to eat an iron ball, Hot, like a flame of fire; Than that a corrupt person should eat, The alms food of the country, unrestrained. 56. Not reflecting on what has been said, one should avoid corrupt behavior; Established in virtue, one should eat, swallowing a burning ball. 57. Of foods and drinks, And also of things to be eaten and clothes; Having obtained them, one should make provision, And not be distressed if one does not obtain them. 58. One thing leads to gain, another leads to Nibbana; One should not rejoice in honor, but cultivate seclusion. 59. Not creating desire for material things, But being attached to the true Dhamma; Being diligent and energetic, One will obtain the inheritance of Dhamma. 60. Even the wise do not attain excellence without learning; One should learn for the sake of excellence, not for the sake of worship, etc. 61. Learn for the sake of escape from existence, not like a clinging laggard; Learning in that way, one will fall into the lower realms. 62. Having learned, one who is arrogant is not good, being proud; Having learned for gentleness, controlling oneself, one becomes gentle. 63. Even while learning, one should avoid lust, hatred, conceit, and pride; Even young people die, there is no death according to age. 64. One should subdue faith with wisdom, lust with contemplation of the unattractive; Conceit with death, and hatred with loving-kindness. 65. With these four guards, one should learn the texts, being restrained; For one who is learning with these guards, there is no defilement. 66. Also recite the Buddha's words, and reflect on these; He is called a "dweller in the Dhamma." , he is the best in this teaching. 67. Through the teacher's instruction, Four-eyed, very virtuous; Even with little learning, praiseworthy, All the more so, the very learned. 68. Little pleasure is quickly enjoyed, leading to endless suffering; The wise one should renounce desire, like honey on a razor's edge. 69. Whoever considers pleasure in desires, Will not be freed from suffering; Like a mother approaching a tiger, How can her cub be free from fear? 70. Desires should not be pursued, attainable by animals and ghosts; That pleasure is to be feared, great heat clings to it. 71. Having obtained sensual pleasure, fools rejoice, not the wise; Attainable by beasts and birds, a cause of endless suffering. 72. Having obtained the joy of Dhamma, the wise rejoice, not the fools; A unique experience, leading to release from suffering. 73. One should not desire hidden, low actions, or the taste of sensuality; One should desire joy and delight in the Dhamma, a noble attainment. 74. Those who cling to desires, they seek harm and discontent; The wise praise renunciation, for there is no harm or discontent in detachment. 75. Though constantly attended to, the body is a foe under control; Soon it will lie on the ground, so it is fitting to disregard it. 76. Though protected, it is unprotected, the body stands in the face of danger; Therefore, disregarding the body, one should live the Dhamma without fear. 77. Though constantly nourished, this body is a dwelling place for diseases on the earth; What is done is futile, so do not engage in difficult practices for its sake. 78. The fool commits evil, Nourishing the body, so difficult to bear; Having placed the body on the earth, He is helpless, destined for the lower realms. 79. The fool nourishes the body, a foe under control, difficult to manage; Nourishing it, he is cooked in hell, The body lies on the earth, subject to decay. 80. Do not commit evil for the sake of the body, the body is a foe under control; It will lie on the earth, decaying, leading to evil, gone to hell. 81. With the perception of "mine" for what is not mine, The body is subject to disease; Nourishing it, one attains great loss, No opportunity to see the Dhamma. 82. Through concern for the body, there is no opportunity To see the Dhamma in solitude; Only through detachment is there opportunity, For those who are suffering. ha, with expectation. 83. Those ripe are the mind purifiers, those new are the body purifiers; Purify the mind like the ripe fruit, not the body, fearful of existence. 84. Mind adornment is good, that adorned is radiant; Not good is body adornment, adorned though it is, it is impure. 85. How can one make the body, naturally impure, immaculate? The mind, impure by adventitious defilement, can be made very immaculate. 86. Subject to disease and affliction, and destroyed today or tomorrow; For what body, indeed, should one act contrary to the Dhamma? 87. One cannot beautify the body, naturally disgusting; But the mind, adorned, shines, fragrant with virtue and so on. 88. If you fear suffering, if suffering is displeasing to you; Do not do evil deeds, openly or in secret. 89. Defilements are adventitious impurities of the mind, naturally radiant; Wash away that adventitious impurity, the mind, when washed, is radiant. 90. Defilements are adventitious impurities of the mind, purify it with effort; With a very pure mind, indeed, they crossed over the ocean of existence. 91. Disregarding the body's impurities, wash away the mind's impurities; For with a pure mind, even a foul body is revered. 92. Endure bodily illness with patience, cure mental illness; Even a bodily ill person is happy, when the mind is free from disease. 93. Many physicians for bodily ailments, like Buddhas for mental ailments; Even here, bodily peace is found, but mental diseases are endless. 94. Disregarding the burning head, extinguish the fire of lust; Quickly, with the perception of repulsiveness, forever burning in existence after existence. 95. Lust arisen for the beautiful, restrain it with the perception of repulsiveness; Lustful, it will lead the being, having tasted it, to the four woeful states. 96. Conceit is the impurity of the wise, evident through self-praise; Do not praise yourself, do not reveal your impurity. 97. Regarding the qualities of the virtuous, conceit arises; By contemplating death, bring down the banner of conceit. 98. One is devoted to bodily seclusion, having subdued defilements; One is devoted to mental seclusion, both are from seclusion of substrata. 99. In an unseen, unheard place, one should dwell for the sake of liberation. To restrain delight, In what's seen and heard is very hard. 100. In what's unseen, unheard, and unknown, Let him dwell, guarding his senses; To restrain the eye and ear, Overwhelmed by objects, is very hard. 101. Passion arisen in the mind, He should ward off with the fire of anguish; Passion arisen externally, Internally, with thoughts of foulness. 102. He who, alone, cuts off passion, Is called a Buddha's arrow; Seeing loathsomeness in this body, He attains the stilling of craving. 103. He should see the body as foul, As a charnel ground, a sight of corpses; Let him not waste time in vain, For even tomorrow, he may be sick. 104. He should see the body as loathsome, Reflecting on its end in decay; From the beginning, with some disgust,