 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to find out if you can volunteer, please contact LibriVox.org. Shirabdongbu, or The Tree of Wisdom, by Nagarjuna, edited and translated by W. L. Campbell. Preface The Shirabdongbu Tree of Wisdom is a metrical translation in Tibetan of a Sanskrit ethical work entitled Pranya Danda, written by Nagarjuna, who flourished in the 4th century of the Buddhist era, about 100 BC. The Tibetan version was probably made about the 11th century of our era, but the exact date has not been determined. It is included in the ten year, beginning at leaf 165. The Tibetan translator describes it as the second volume, but I cannot say whether the remainder of the work has been preserved in Tibetan. The Sanskrit original is apparently lost. When this work was selected as one of the textbooks for the higher proficiency examination in Tibetan, the Tibetan text was edited by the late Rai, Bahandar, Sarat, Chandra Das, and printed in continuous lines as is done in Tibet. This adds to the difficulties of the student as there is nothing to show where one verse ends and the next begins. No English translation was prepared at the time, and the present attempt has been made with the object of assisting future students of Tibetan. The poem is known by name to the educated classes in Tibet, but few laymen appear to have read it, and fewer still to understand the many obscure passages. In the course of two years spent in Tibet, I sought the assistance of monks and laymen in and around Yantse, but only succeeded in finding one elderly scholar who had read the poem. The habit of the paokor monastery was good enough to make inquiries at Trashi Lompo regarding the possible existence of a commentary on this work, but without success. By the courtesy of the Tibetan trade agent at Yantse, Ken Chong, Lobsang, Kuan Chi, Lotswana, the printed text was compared with the xylograph edition forming part of the ten gear collection in the paokor monastery and a number of errors detected. It must, however, be added that the paokor text does not appear to be absolutely accurate. All that can be claimed for the present edition is that it is more correct than the earlier printed text. A number of emendations have been suggested in the footnotes. Rai Bharinder Sarachandra Das remarked in his preface that the shirabdongmu was largely quoted by Tibetan authors, but it is hardly quotation in the ordinary sense of the word. Later writers have borrowed many of the sentiments and sometimes entire lines, inserting them in their own compositions. This is particularly the case in the Sakyalegshi Sanskrit Subhasita Ratna Nithinama Sastra, written by the celebrated Kunga Gyaltsen in the 13th century of our era, which is said to be a reshafé of the works of three earlier writers on the same subject. I mention this here as the works of Nagarjuna appear to have been not so much the subject of quotation as a source of extensive literary piracies. The present translation was made at Gyansi, but the number of passages to which no clear meaning could be assigned by the Tibetans was so great that I was in doubt whether it would be possible to proceed with publication, until I came to Gangtok and obtained the invaluable assistance of Kasi Dawa Samdup, headmaster Gupta boarding school. Kasi Dawa Samdup had the advantage of receiving a scholarly explanation of the first 102 verses from a learned Lama Gai Shi Kachen Tundra of Shigatsi, who studied the book some years ago and was accordingly able to give the meaning assigned by tradition to some of the passages which appear quite incomprehensible at first sight. The latter part of the translation was done without this special advantage and some of the more difficult passages remain to be properly explained. The extreme baldness of the translation is intentional. I take this opportunity of recording my gratitude to the many Tibetan gentlemen who assisted me at the start and above all to Kasi Dawa Samdup without whose assistance this translation would never have seen the light. Finally, I would acknowledge my obligation to the honorable Sir Asutash Mukherjee Sinde and the Calcutta University who have undertaken the printing of the text and translation. W. L. Campbell Gangtok Sikim October 1918 and Preface This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to find out how to volunteer, please contact LibriVox.org Shirab Dong Bu or The Tree of Wisdom by Nagarjuna translated by W. L. Campbell Sections 1-40 In the Tibetan language, the commentary of manor is called The Tree of Wisdom. I do obeisance to the three deities. 1. Evil persons should be brought under control. The wise should be reverenced. Fill your treasury with honest deeds and protect your own countrymen. 2. As regards your own secrets and those of others, if you guard these as your own dear child, he for whom all earthly things are equal will make love for man the principal affection. 3. If your wife is evil and your friend evil, if the king is evil and your relatives evil, if your neighbor is evil and the country evil, then abandon them for a distant land. 4. Avoid that friend who is greedy for wealth. Avoid a wife who is fond of fornication. If unskillful and curing and hard to please or respect, avoid such a doctor. 5. Although you know the difference between good and bad deeds, you should carry out your own work after consultation. Although you may only succeed partially, even without succeeding, you are to be admired. 6. The steadfast who speak in few words impolitely are very much respected by mankind. 7. As the sun, which coming out from the shadow, by his rays creates great heat. 7. As regards these doctrines, though you may suffer, be not anxious in your mind. When the moon has eclipsed, will it not shine again? 8. Just as for the garlands on the altars, only full-blown flowers are gathered. So a gardener, in the same way, does not uproot the plant. 9. Rewards and royal favors. The price of prostitution and praise. The hire of a boat and the rent of a dwelling. These may be asked for at once, for these six are not to be had after a long interval. 10. A magic spell misunderstood is poison. Indifference to illness is poison. 11. An old man keeping company with woman is poison. A poor man's sleep in the daytime is poison. 11. Worthy men do not make many promises. But if a promise is made under pressure, then it is like a carving on stone. Even should they die, it is not altered. 12. You will come to terms with your enemy on occasion. And on occasion, you will quarrel with your friends. Having learned to distinguish what should be done and what not, the clever man will always select his opportunity. 13. If you sin in speech, you will be damned. The parrot, the singing bird, and the water hen. The silent water duck, which man does not catch. Their entire accomplishment is keeping silence. 14. If you keep your weapons in order, your enemy will be subdued. By wearing poor clothes, a woman will be subdued. By treatment, illness will be subdued. Ignorance will be subdued by effort. 15. Keep your resolves to yourself as a secret, like the body which lies hid in the mud. If it were not the sprouts attract attention, who would find lotus root? 16. Although it may become perceptible, still a non-existent substance will not be mentioned. How could the peacock in the painting eat the jewels? This refers to the story of a man who was threading pearls in a room on the wall of which there was a painting of a peacock. The peacock came out of the picture and swallowed the pearls, but no one would believe his story. DS and Footnote 17. If anyone plans in his mind to do evil, he always uses pleasant words to the other. When the hunter sees the game to be killed, he sings a sweet song to please it. 18. Whatever your thought or opinion may be, it should be clearly impressed on all men's minds. They are thus brought under your control, as by the wish-granting gem, 19. It is easy to live by carrying the loads of others. It is easy to dress in tree bark in the forest. It is easier for men to die than to spend their days quarreling. 20. The root principle of mankind is not to quarrel. What would you do with wealth obtained by quarreling? What would you do with wealth and life obtained by pride and the suppression of good? 21. He who undertakes work which he cannot carry out, who vies with the multitude and disputes with the powerful, who lets a woman know his thoughts. The four gods of death sit at his door. 22. Regard not evil prince. Regard not deceitful relatives. Regard not a lustful woman. Regard not a great sinner. Footnote. 23. He who can go anywhere. Why should he be injured through his attachment to his own native land? The evil man says, It is my own well. And saying thus, I will go to heaven. I will go to heaven. I will go to heaven. I will go to heaven. I will go to heaven. I will go to heaven. And saying thus, drinks the brackish water. 24. A highly-learned man has two forms of felicity. Either he will abandon all earthly interests, or else he has much which could be abandoned. 25. He whose glory has left him, and whose efforts have become meaningless, when a holy man becomes impoverished in this way, he is unhappy except in a forest. 26. The career of a holy man is of two kinds, like a flower waving its head, which is either honored by all in the world, or else disappears alone in the forest. Life which perishes naturally in a moment, has this as its essence. As your actions and intellect are undeveloped, remain modest in society. 28. An ant hill increases by accumulation. Similarly, eye medicine is used up by distribution. The to be feared grows less by association. That is the thing to understand. 29. The ant hill and honey, the waxing moon up to the full, the possession of kings and beggars, increased by gradual accumulation. 30. Do not be excessively covetous. Great greed entails punishment. If you are stultified by excessive covetousness, you were like the fox that was killed by the bow. footnote The fox bit the bow string and was killed by the poisoned arrow. footnote 31. He who always pursues the man who can do something for him and pays no heed to the man who has done something is like the wicked man whose ears are filled with curds. Such a one has stolen that which was guarded. 31. O carna, evil-minded like curdled milk, you have conquered what you should have protected. footnote The last two lines of the verse are very obscure. They are possibly a reference to some story. The gay she's explanation is to the effect that the curds are a reference to churning and that the lines mean that a man who churns pays no heed to the butter already produced but thinks of the butter to come. footnote 32. Do not go in search of excessive fame. Judge honestly for yourself. By the fall of the bell fruit into the water, see, the forest was deserted. footnote This refers to a story of Sanskrit origin. The noise caused by the fall of the bell fruit frightened the smaller animals who communicated their fear to the larger, thus causing the forest to be deserted. footnote 33. Do not say things which hurt the feelings of others. Do not speak in a very injurious way. The good man and the armed enemy become known. 34. Even if the son of his enemy speaks sweetly, the wise man is not indifferent. As a poisonous leaf is extremely potent, it will cause injury at any time. 35. Whosoever does benefit to his enemy with straightforward intention. By so doing, all enemies will arrive at the state of folding their hands in devotion. 36. In desiring to injure your enemy, praise is inherent good qualities. What do evil thoughts of injury do? They injure you and not your enemy. 37. Be firm with th'unruly, not with mildness, but with suitable harshness. If the children are not diligent, does not the beneficent father threaten punishment? 38. As long as you watch the way, as long as your steps are steady, as long as your wisdom is unimpaired, so long is their profit for you. 39. If you are always seeking your own advantage, what is the use of remaining among the multitude? There exists no means whatever for making all beings rejoice exceedingly. Footnote, i.e. Whatever you do, you cannot please everybody. And footnote, 40. To seek from others and yet wish for good food. To spend your life in begging and yet have great pride. To be ignorant of literary works and yet wish to dispute. These three make you ridiculous to others. And part one. This recording is in the public domain. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to find out how to volunteer, please contact LibriVox.org. Sherab Dong Lu, or The Tree of Wisdom by Nagarjuna. Translated by WL Campbell. Section 41-80. 41. The fire which burned the forest became the companion of the wind. And that same extinguished the fire. So has the weak man no friends. 42. Not doing harm to others, not bowing down to low people, not abandoning the path of virtue. These are small points, but really very many. Footnote. I.e. of really great importance. And footnote. 43. Having no fear of disease, endeavoring to associate with the holy, not using the vulgar language of the mean, a day spent thus is greater than a hundred years. 44. Whenever the mean find a little wealth, they despise everybody, and are filled with pride. But the virtuous, although they may attain the possession of wealth, remain bowed like ripe rice. 45. Low class creatures, should they become possessed of wealth or science, think only of quarreling with everybody, like the fox with the blue skin. Footnote. Refers to the story of the fox who fell into a vat of indigo, and then said he was a tiger. And footnote. 46. If they become possessed of wealth or learning, low people become proud. But even when doubly honored, the wise man will become the more humble. 47. Trade without profit, quarreling with those who have a following, despising to beg, and thus poor, delighting in lust, using rough language to young women. These five are improper conduct in a man. The peacock, although scorched by heat and summer, would rather hope for rain from the middle of the sky, than bend its proud neck to the bad water of the dirty pond. 49. The TT raw bird preserves its own life with dew drops, for it fears to be placed under an obligation by begging, and will not even beg from Indra. 50. If you understand real truth, why have a teacher? When the disease is cured, what is the use of the doctor? When the water is crossed, what use is the boatman? What use is a sorcerer to a man without passions? Footnote. A difficult line. Might be rendered. What is the use of a familiar spirit to an aesthetic? And footnote. 51. As long as an evil man is weak, so long as he naturally good, like the waters of a river in autumn, which can be easily crossed by everyone. 52. Where a store is made by the mouse, where the cat guards the butter, and the crow is the director of ceremonies, how could reliance be placed in such an arrangement? Footnote. This is obviously an illusion to some story, but it has not been traced. And footnote. 53. If there is much discussion about anything, all make boast of their skill, and as all wish to be placed foremost, that gathering is brought to naught. 54. Copulation by day, and sleeping by day, fresh beer, curds, and young people drinking, sleeping with withered old women. These six waste the bodily strength. 55. He whose anger causes no fear, who, when pleased, can confer no benefit, who can either destroy nor subjugate, what avails the anger of such a man? 56. The encounter with the time of misfortune and disease, a time of famine and danger from enemies, being at the king's gate or in Yama's abode. These are all the common remedy, i.e. affect all alike. 57. People strive for worldly things because they want them. It is not done for the sake of righteousness. Like the calf which, seeing that the milk is exhausted, leaves the cow at a distance. 58. Separation from the object of affection, the contempt of one's own people, to be much in debt, association with the evil, to be abandoned by friends who see your property. These five are not fire, yet they burn the body. 59. He who, when small discords increase, does not attempt to make peace is like the bees' honey leaking in drops and the ruin of a country. 60. He who has knowledge is firm. The holy, even when destitute, do not discard moral virtues. Although scorched by the sun's natural heat, the natural cold of snow is not taken away. 61. Those who wish to terminate their sins believe in Buddha. Those who wish to terminate their earthly existences associate with the evil. Those who wish to terminate their families beget fools and idiots. When cereals are to be consumed, the stomach becomes heated. 62. Those blinded by desire do not perceive their sin. The blind man does not see the shape of things. The proud do not perceive their faults. He who regards himself does not perceive real truth. A conqueror, a water channel, a creeping plant, women and the blind. These five, how they are led by the crafty, and this leading places them in power of others. 64. The misery which follows pleasure is the pleasure which follows misery. The happiness and misery of mankind revolve like a wheel. 65. The invisible appears before you, and again becomes invisible. What is that of yours, and what are you? Who will be made miserable on that account? 66. Thus the logs of wood which go down together to the great ocean are driven apart by every wave. Who will be made miserable on that account? 67. The very wise man conquers rather by forcefulness than by anger. The evil man fails by being angry. Oh, evil men, defeated by defeat, how could you be called to the society of the wise? 68. A big stone, by a great effort, may be thrown to the top of a hill, but can be toppled over by a small effort. Our own faults and virtues are like this. 69. The man who, with regard to something which is not to be done, meddles in the matter, will surely come to grief, like the monkey who turned out the child. 70. He who has entirely forsaken his own interests and rejoices in those of the other party will surely be destroyed. How such a man resembles King Rab Mar. 71. If an astronomer calculates from the sky, he will ascertain the paths of the moon and the stars. But in his house the women folk are at variance, and he does not perceive their various misconduct. 72. The moon's color was apparent in the unsullied water, and you wished to seize the lotus root. Oh, swan, who knew how to separate water and milk, what has become of your knowledge today? 73. Any man who has work, great or small, and desires to do it, and in this endeavor does his best, is considered to be doing a lion's work. 74. So in protecting his kingdom, and in overcoming his venturesome rivals, a king should not rely on his subjects, but do it personally in this present life. 75. He who says to himself, who is the loved one, and who the other, who acts affectionately, magnanimously, and broad-mindedly, such a man controls the whole earthly globe. 76. By always uttering pleasant speeches, it is easy for a king to beguile his people. But as regards profitable words, which are like medicine, the speaker is rarer than the listener. 77. If you understand the purport of this doctrine, as when the beam is at fault when the weighing is done, even if it was constructed by a reputed wise man, it is better to let your own conviction be the winner. 78. If he is equal in wealth and ability, if he knows the essential vital point and is diligent, a follower of this kind is sure to injure you. No enemy will injure you as he will. 79. If fire is lighted in water, how is it to be extinguished? If the fear comes from the protector, who is there to protect you from this fear? 80. A drum, when not adjusted, does not give forth pleasant sounds. Even when adjusted, the sound emitted is not sweet. The world is like a small drum. It should be so adjusted as to give forth a melodious sound. And part two. This recording is in the public domain. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to find out how to volunteer, please contact LibriVox.org. Sherab Dong Bu, or The Tree of Wisdom by Nagarjuna. Translated by WL Campbell. Part three, sections 81 to 120. 81. The Lord of Earth, being influenced by passionate desires, does not discriminate between benefit and injury. He conducts himself as he pleases, like a lust-maddened elephant. Tortured by remorse, he falls over the precipice of despondent misery. He blames those around, and is ignorant of his own fault. 82. In a time of disputes, a king, rather than acquire wealth, should preserve his life by abandoning property. Just as when the butcher shears the sheep's fleece, the sheep thinks the sparing of its life to be a great gain. 83. When there is a snake at the root, and an eagle above, the monkeys climbing in the branches and the flowers surrounded by bees, where a resting place is provided for all savage animals, pay no heed to beware of such a sandalwood tree. 84. By whatever means you control your enemies, it is not the physical ability, but the method which matters. See how the crow, with a string of golden beads, got the snake killed. Footnote. DS explains that the snake lived at the foot of the tree in which the crow lived, who owned the beads. The crow wished to kill the snake, and accordingly, drop the beads. A passerby who wished to take the beads killed the snake in order to do so. Footnote. 85. He who has understanding is mighty. What can you do with might without understanding? How strong the lion was, yet he was killed by the hare. Footnote. The hare told the lion to look at his reflection in a well, and the lion fell in. One of the few stories referred to in this book, which are known in Tibet. End footnote. 86. If you want to have proper method in your work, consult those possessed of understanding. What need is there to speak of obtaining health, wealth, and happiness? Even if you fail, it will still look well. 87. The conduct of the morally virtuous is self-evident. But how can it cure evil persons? Like phlegm, which is brought on by hot, rough-tasting condiments, their evilness becomes very much increased. 88. The man against whom you feel anger in your heart is not to be admonished by words. Catch your enemy by the feet, and then admonish him with the weapon of words. 89. And as far as danger has not been encountered, in so far is danger to be feared. At the time of real danger, it should be vanquished like a mistake. 90. As regards one who has imbibed the truth, is it clever to impose upon such a man? When a man is resting on the bamboo, what is brave about killing him? 91. Even when young, rejoice in the intense tranquility of the old. Be not proud of what you know, even when learned. However great your glory, be forebearing in your manner. However high you may rise, be not proud. 92. Those who ever delight to benefit all creatures are supreme, like the lamp made from a jewel, which relies not on oil, nor on the vessel, nor on the wick for its light. 93. A doctor taking food and not digesting it. A king speaking falsehoods and a man of good birth misbehaving himself. These three are very unbecoming. 94. By association with the exalted, who would not become exalted, the thread on which the flowers are strong as a garland is attached to the head. 95. He who preaches at the timely season and speaks when opportunity arises will be very much remarked and obtain worldly greatness. 96. He who is possessed of diligence, courage, might, wisdom, the power to subdue others and perseverance, these six virtues is feared even by the gods. 97. As regards your former enemy, now defeated, trust him not even when he wishes to become your friend. See how in the cave where the owls were gathered, the raven litifier and they were burned. 98. Eating, sleeping, fearing and copulating, man and the brutes are likened these. By the practice of religion, mankind is elevated. If religion is not understood, is man not on a level with the brutes? 99. Those who speak ill of religion, although they go and come by day, are like the smith's bellows. They have breath, they are not alive. 100. Leaving the patron, Buddha, and bowing to other gods is like a fool who comes to the bank of the Ganges and being thirsty digs a well. 101. Although you may remain in a country for a very long time, it is absolutely certain that you will have to leave. Whatever may be the difference regarding, the actual going cannot be avoided. 102. By compulsory separation, excessive pain is infinitely caused to the mind. But if the giving up is voluntary, infinite peaceful happiness will be obtained. 103. One's desire is to be attractive and happy, and of course, pleasant. But yet, this world of existence is like a healthy drunken person being carried. 104. For living beings, there is no moral defilement equal to lust. Nothing injures others as envy does. None is so fawning as a beggar. There is no friend or relative to equal generosity. 105. There is no eye like that of wisdom. There is no darkness like spiritual darkness. There is no enemy like disease. There is no danger to equal death. 107. It is well to have this friend and that gem. The wishing gem is real. Stones are not gems. The topaz being treated as the best of gems, and that gem causes the ruin of the world. 108. Whatever there be on the earth's surface, grain, gold, cattle, and good health, not all these will suffice to satisfy one man. If you understand this, you will obtain tranquility. 109. Wealth hoarded with great pains and fondled at intervals how it resembles the starving mouse who hoards this store. Wealth is merely a source of misery. 110. Earthly life is not stable. Wealth and enjoyment are not stable. Wife and child are not abiding. Therefore, trust in religion and good reputation. 111. A king is not satisfied with great riches. A clever man is insatiable for elegant sayings. The ocean is never sated with salt. The world has never enough of the sight of beauty. Fire is not to be satisfied with wood, nor is it possible to satisfy a child's desires. 112. Moral conduct, self-restraint, and the control of the mind. Whoever bears these earnestly in mind and remains so, then what more does he need? 113. If you remain utterly contented, you are far from the plane of the evil man. Pleasures which are bound by the ties of carnal desire beget trouble at every step. 114. This so-called body full of faults has, however, one great moral quality. Whatever it encounters in this temporal life, its movements depend upon the steersman. 115. The forest elephant is powerful although he lives on grass. The serpent, although he lives on air, is not lean. The aesthetics, who have only a little grass are not of the past. Thus, modesty and contentment are the only objects of attainment. 116. Where is the solitary retreat where there is not vegetation and dustless water? The moon is the public light. What is the use of personal property? 117. The surest possession is real contentment. It is not difficult to earn your livelihood whatever it may be. It is like places where there are grass, leaves, and water. There is no place where these are not to be found. 118. The tiger is chief of the forest and the elephant is leader. Make of the grass your seat and your garments of tree bark and have the fruit of the trees of food. The evil society of poor relations is not real life. 119. The man who either in a good or bad style adapts himself somehow to what he has and continues to keep his body from impurity. What is the attraction of wealth to him? 120. The price of great good actions. The ship of your present body has been bought. So long as it is not wrecked strive to cross the ocean of human misery. And part 3. This recording is in the public domain. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to find out how to volunteer in the public domain, please visit the link in the description. Thank you. 122. When your eyes are fixed in unconsciousness and you have come to your last breath through constant hiccoughing as one led in the dark to a great precipice of what assistance can child and wife be then 123. He who yearns in pity whose passions are controlled and whose passions are controlled whose passions are controlled who rejoices in contentment who is passionless rejoices at the general happiness lives in the woods eats fallen fruits wears bark on his emaciated body cries Victor, Victor to him who at Benares triumphed over the power of death will yet have to discard this mortal body. Salvation is not to be found in believing in religious books not yet in freedom from bodily suffering. 124. If the thoughts are controlled by wisdom then salvation is very near. To get rid of the contamination of moral faults what is the use of shaving your head? 125. To him who has no covering what is the use of a cotton rope? He who's mind is imbued with compassion for all sentient beings that is the way of salvation and divine wisdom. Ashes and long hair do not constitute the religious robe. 126. He who is subdued in the prime of life I know for a really subdued person if all the senses were completely exhausted how could he possibly not be subdued? 127. Over friends and kindred in the burning place there comes a change when the smoke is dispersed as regards that which always accompanies you if you are convinced that it is your own works then practice acts of virtue. Footnote DS takes the first two lines to mean that friends and kindred return home after they have seen you burned at the ghat the translation given above seems near the original and footnote 128. Wealth acquired through great misery or by acts contrary to religion or by bending before your enemy such wealth is not proper wealth 129. The holy man who is very firm in his longing to act nobly is always miserable through the fear of being decried in society but the shameless man who spreads the root of perverse conduct and does not discriminate between the proper and improper is happier on the whole 130. He who has not the sense to distinguish between the proper and improper who has abandoned all heed and observance of vows who only wishes to be filled with good food what difference is there between a rich man of this kind and the beasts 131. The great source of virtues both visible and invisible is knowledge therefore there is striving to procure them take hold of wisdom in its entirety 132. A hero is born among a hundred a clever man is found amongst a thousand but the wise hero in a hundred thousand may be born in a thousand or not at all 133. By the wise the sciences will be studied even when they are past middle age although there may be no results in this life it will become easier for them to obtain such in another life 134. Even when white-haired and wrinkled learning from others should be treasured wherever the man of much learning may go he will not obtain the aggregate of learning 135. A king and an accomplished man these two are not alike a king is esteemed in his own country an accomplished man is esteemed everywhere 136. Although the accomplished man have faults philosophers will not grieve although the moon may become spotted the firm look at it with pleasure 137. There is no bodily ornament like accomplishments there is no physical misery like mental worry there is no protection from the body like patience there is no relative or friend to equal charity 138. Although the holy man may live far away his virtues act as a messenger through sniffing the perfume of the kataka flower the bees are attracted themselves 139. If you are persevering in virtue what is the use of your haughty attitude the cow which has no milk even if a bell be attached to it will not be purchased 140. Our existence is short but science is of many kinds we may estimate life but we do not know how long it will be so like the swan which separates milk from water devote yourself to whatever you undertake 141. Although many large stars are gleaming and the moon too shines as an ornament of the earth yet whenever the sun sets it becomes night except for the sun there is no meaning attached to the terms east and west 142. On whatever it shines darkness is dispelled and light produced the shining of the sun being supreme what is there in the shining of the other bodies 143. The man who accomplishes thoroughly excels all sentient beings what need for many acts as the moon when full lights the earth's surface a great multitude of stars have not this power 144. The growth of moral virtue depends on one's self the acquisition of property depends on previous merit why blame anybody for this 145. Moral virtues are to be obtained by making an effort and this effort rests with yourself to say that others possess moral virtues who could endure to lead such a life footnote i.e. without emulating them in endeavor and footnote 146. Of those who understand the meaning of the scriptures there are many even among the crippled it is a matter for rejoicing to find the sharp pointed sword by which the enemy is conquered 147. Rich men are to be found even among the barbarians and there are many heroes and priests but holy men who can explain the various truths are the rarest of all 148. There are not sandalwood trees on all hills nor does one get pearls from all elephants the learned who can explain the meaning of the real are not to be found everywhere 149. Real truth is a virtue to the talented but a harmful thing to those without talent the water of the river is very free from impurity but entering the ocean it becomes undrinkable 150. The cultured delight in culture the uncultured find no pleasure in it the bee is attracted from the forest by the lotus the frogs although living together are not thus 151. The fame of the sagacious increases among the sagacious themselves as valuables among experts and heroes in battle 152. The swan does not look well in an assemblage of hawks nor the horse among the donkeys nor the lion among the foxes nor the clever man among fools 153. That which is placed on their heads by the great may be considered merely as a basis by the vulgar as the shortened to which the learned bow is used as a seat by the crows footnote Sanskrit a stupa and footnote 154. Though possessing it themselves unproclaimed while others may have it in small measure holy men delight in such moral virtue how remarkable is such conduct footnote i.e. holy men are ready to praise the lesser accomplishments of others without advertising their own superior accomplishments and footnote 155. The virtues of the omniscient are comprehended only by the omniscient the exact weight of the earth is known only to Tai Yi footnote Ananta the serpent God who supports the globe and footnote 156. If people mutually advertise each other's virtues even he who possesses none will acquire them but he who proclaims his own virtues even where he Indra would not be respected 157. There where the possession of learning is not respected why should the learned man go thither in the city of the Naked Janus what would the washerman do 158. Alas this stupid world has not obtained personal independence but following the doings of others is lost in the vessel of the unobstructed disappears like a lump of copper in a vessel of molten copper footnote the translation of this line is due to the gay she it appears to mean that worldly people are lost in the round of material things and footnote 159. Of the two the buffoon and the clever man to the fool the laughter maker is superior the buffoon acquires wealth but the learned man goes empty handed 160. by means of various records of profitable meaning the sage passes his time the indigence consequent on abandoning religion may be acquired even in sleeping and part four this recording is in the public domain this is LibriVox recording all LibriVox recordings are in the public domain for more information or to find out how to volunteer please contact LibriVox.org Shirob Dong Lu or The Tree of Wisdom by Nagarjuna translated by W.L. Campbell part five sections 161 through 200 161 he who in an assembly of many persons makes no effort to obtain the virtues of the holy what is the profit in such a one being born who is driven away by his own mother's pains 162 the way of the wise man is knowledge the way of the cuckoo is a sweet note the way of the aesthetic is patience the way of a woman is perversity 163 astronomy itself and doctrinal principles the eagle spell and the repeating of spells of these the essential meaning should be seized do not analyze the sound of the words 164 knowledge contained in books and wealth procured from others when the time for needing them arrives are neither knowledge nor wealth 165 the accomplishments of the teacher of the arts are but accomplishments for earning a living but the study of the termination of earthly incarnation why should that not be THE accomplishment 166 to know man without due scrutiny should sound advice be given see how for only giving a place to a monkey the man was made homeless 167 some devote themselves to speech some gain their object without speaking the reed flower has no fruit the walnut has both flower and fruit 168 the fruit of the kataka tree clears all water but if its name only be mentioned this does not cause the mud in the water to subside 169 although a man may be learned in written works yet if he does not apply what he knows he resembles the blind man who even with a lamp in his hand cannot see the road 170 like the moon which waxes and wanes and having recourse to the holy or empires a little virtue may be increased or vast accomplishments may be decreased 171 it is easier to have a clever man for one's enemy than to be friends with the stupid as in the stories of the protection of the brahmin by a thief and of the monkey who squeezed the king's eyes 172 the clever the disciplined the contented and the truth tellers it is better for such to die than to live in the kingdom of the evil footnote or to share a kingdom with the wicked and footnote 173 in the matter of a snake's venom and that of an evil man an evil man is more venomous than a snake for the snake's venom may be overcome by drugs and spells but what can soothe the venom of an evil man 174 although the evil may be benefited by a hundred talents yet even when happy they use abusive language he who is well educated is firm although poor as a fact here he will not abandon virtue 175 the naturally evil man is like the weighing scales a little thing sends him up and a little thing sends him down 176 although smeared with sandalwood musk and camphor the natural strong smell of garlic is not driven out although many texts may be well studied one does not drive out the natural evil in one's disposition 177 there are no lotuses on the face of a holy man's son nor do horns grow on the heads of prostitutes' sons but in so far as there was perversion in the act in so far is that the essential characteristic of the bastard 178 the word which is uttered is one thing and different from the thought in the mind alas, then for the crooked-minded who can change this natural disposition 179 he assiduously retains his vices and ever discards the moral virtues in retaining vice and discarding virtue the evil man resembles a strainer 180 the evil man resembles a strainer 180 he who has been refuted by an evil man loses confidence even in the holy when a child's mouth has been scalded by hot milk he will drink curds only after blowing on them 181 seeing the stars reflection on the lake by night the swan is disappointed in taking them for lotus shoots so that even when he sees the real lotus shoot by day, he will not eat it when once refuted by a liar one will doubt even the truthful 182 a woman's appetite is twice that of a man her deceitfulness four times as much her shame six times and her passions eight times that of a man 183 not by gifts nor by attentions not by worship nor by veneration not by constant association nor by aciduity by none of these is a woman to be resisted 184 when he was carried off by the king of the birds the white lotus serpent god said he tells secrets to women his life is lost there and then 185 by them one's object and religion are completely destroyed they create an obstacle in the attainment of salvation they become the cause of all mischief rather therefore avoid other men's womenfolk 186 if even one verse of truth is given by a lama to his pupil the gift given would be supreme such a thing is not on earth 187 all worldly pleasures should be abandoned but if you are unable to abandon them then cling to the holy that is the cure for it 188 188 all desires should be abandoned but if you cannot abandon them let your desire be for salvation that is the cure for it 189 the unhelpful relative is like a stranger but he who helps even if he be an outsider is a relative like the body in its diseases which are with us and the beneficial medicine of solitude footnote i.e. the diseases of the body are like an unhelpful relative and solitude like a helpful outsider and footnote 190 if you hold with aciduity a pot half full of water on your head so also if respected the evil man becomes excited footnote this verse is rather elliptical it is to be inferred that the evil man's excitement is to be compared to the water splashing over and footnote 191 whatever may be agreeable to your mind although it be far away is yet near that which is not kept firmly in mind although by your side is yet a far off 192 though we may live in the society of the empires there is no intimacy like the water and the lotus the holy may ever live far apart yet they rejoice like the moon and the water lily footnote these two admire each other at a distance and footnote 193 if you are ever desirous of friendship then do not do these three laying wagers money transactions and speaking privily with women 194 when milk is got from a horn when the reed flower drops honey then when a woman is true the lotus will grow in dry ground 195 a man possessed a very little moral merit even should he obtain abundance knows not how to enjoy it like a dog on a lake of snow which when thirsty licks with its tongue footnote the dog has not the ability to melt the ice and footnote 196 those who do work in this world would not properly carry provisions for the journey without payment but beggars and the poor without its being evident have a hundred fold profit in the future 197 as we have to go leaving wealth behind therefore men give alms as even if you die your property is not lost realize that giving alms is like the act of a clever miser 198 hesitating to impoverish themselves by charity the miserly the miserly do not give alms but this wealth being the real danger the learned man distributes his wealth 199 from your food why not give about half to the beggars the desire and the reward which charity brings will be obtained at some time 200 although you may get no results from your actions still do not be grieved for you can still give alms from what you possess leaves, flowers fruit, water and medicines all these can ultimately be rendered inimitable by the power of mental dedication footnote mental dedication a good action to some definite object such as the salvation of a parent it is not the material value of the alms but the spirit in which they are given which matters and footnote and part 5 this recording is in the public domain this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to find out how to volunteer please contact LibriVox.org or The Tree of Wisdom by Nagarjuna translated by WL Campbell part 6 sections 201 through 240 201 as regards wealth which is devoid of charity and enjoyment neither given away nor enjoyed to be the owner of such wealth is to err for although it is your property why are you not the owner 202 further this is the place for action the beyond is the place for results whatever may be done here that same will certainly be enjoyed there 203 the wealth rank, beauty and health of others why be grieved in seeing these here if you desire these is not the getting of the fruits of work from the seed of virtuous action applicable to you too 204 if you have possessions and do not distribute them the use of keeping them by you the fruit of the kimpaka may grow but what is its use in hunger footnote the kimpaka is described as a pretty but bitter fruit and footnote 205 whoever gives alms which do not harm others his various resulting pleasures will neither be carried away by water nor burn by fire nor stolen by thieves such possessions will never be utterly destroyed 206 he who does not try a remedy for the disease of hell when he reaches the place where there is no medicine what will he do he and his disease 207 holy men are seized by the snake of words which comes from the pit of savage men as a means of allaying this poison drink the medicine of wisdom and patience 208 although you may kill all your life long you will not exhaust the number of your enemies but if your own anger be slain that is to slay the real enemy 209 the mighty are not amenable to reform therefore why exercise patience with them with those who are disciplined and peaceful in conduct what necessity is there for patience 210 if you are merely angry owing to an injury then why not be angry with anger which obviously destroys religious aims and salvation 211 he who having seen the excellence of others is afflicted by disturbance in his own mind will not gain even a little of the truth such a being destroys his own merit 212 let all hear this moral maxim and having heard it keep it well whatever is not pleasing to yourself do not that unto others 213 as regards the leaving of this mortal life who is not clever in knowing and speaking about it but when it comes to practicing what they preach those who know would be considered wise among the sages 214 property is unstable and youth perishes in a moment life is like being ever in the grinning fangs of death yet mankind delays to obtain release from this world alas the conduct of mankind is very surprising 215 he who has good intellect but is lazy such a being will not become exalted he is like a youthful writer who makes his calculations in the dust 216 if all these human beings could perceive the god of death on their own heads even in food there would be no flavor what need to mention other things 217 the god of death does not wait to ask whether your composite works are completed or not therefore do tomorrow's work today and the evening's work in the morning 218 so long as you are healthy and produce a harvest which is not ruined by the great hail of disease and so long as your intellect is in your work all this is the time for heating religious doctrines 219 what are wreaths of flowers to donkeys and cattle what is delicate food to quadrupeds and pigs light to the blind or songs to the death of what use is religious doctrine to fools 220 so long as one is not ambitious for so long will one's accomplishments be great if great ambition be entertained in the mind how can moral attainments be controlled 221 so long as a man does not beg even when the time comes for so long is he styled a glorious aesthetic brave clever of high rank and manly are terms used of a man until he begs 222 the first inventor of anything how wonderful he is the water mill having been made can be managed even by a girl 223 a sages son may suitably die soon and a king's son suitably live for a long time for the hunter's son life and death are equally unsuitable and for the saint's son equally convenient 224 then let that which exists in the beginning for the purpose of increasing man's understanding let the elegant classics be expounded by the man who understands the doctrines 225 words of the nature of elegant sayings should be collected as far as convenient for the temporary but supreme gift of words any price will be paid 226 the student of science the hero and the beautifully formed woman wherever they go acquire great fame here and then 227 a scientist and a king are not to be compared in any way the king is esteemed in his own country the wise man is esteemed wherever he goes 228 he who is handsome youthful accomplished and born of high caste yet more of the violet lac tree does not look well when separated from his caste 229 he who has a body but is devoid of learning even though of good birth what uses he in the world reverence comes from learning from lack of learning comes destruction 230 your ease forsake learning if you desire learning forsake ease how can the man at his ease acquire knowledge and how can the earnest student enjoy ease 231 he who is no friend of knowledge will always be in misery he who is a friend of knowledge will always obtain happiness 232 what country is foreign to a sage who is hostile to a pleasant speaker what load is heavy to a man in his own home what distance is long to the energetic 233 since he who gives has friends the summit of the king of mountains the earth's profundities are not too deep and even when sundered by the ocean it is not beyond his reach 234 the superior man who has learned from books only and has not studied things from many standpoints resembles a pregnant girl of loose morals he does not look well in an assemblage 235 he who scorns the spiritual teacher who has given him even a single letter will pass through a hundred dog incarnations and be reborn of low cast 236 to whom so ever a single letter is given by a llama as to a pupil whatever he may hand over in payment there does not exist sufficient wealth to repay this 237 he who brings one up he who imparts elegant learning he who imparts science he who feeds one and gives fearlessness these five are declared to be like fathers 238 the wife of a king or of a minister likewise the wife of a friend a brother's wife and one's own mother these five are declared to be like mothers 239 counsel given to fools excites but does not pacify them he who pours out milk for a snake is only increasing its venom 240 the fool who is really a two footed brute should be special should be specially avoided for like the unseen thorn the pain of his words hurts and part six this recording is in the public domain this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to find out how to volunteer please contact LibriVox.org Shirob Dong Bu or The Tree of Wisdom by Nagarjuna translated by WL Camp Bell part seven sections 241 through 260 241 if a fool sees a fool he is more refreshed by this than by sandalwood if he sees a learned man he regards him as a parasite 242 as regards benefiting the evil whatever you may do they are not grateful but if you do even a small service to a holy man for this he is yours to command for life 243 all the doings of fools are like ripples on water quickly effaced the doings of a holy man are like a carving on stone they may be small but they are permanent 244 though the evil man may speak sweetly yet he is not to be trusted the peacock has a sweet note but for food it eats powerful poison 245 alas the evil man and phlegm are really alike by mildness they are excited and by roughness they are soothed 246 an evil man gold a drum a wild horse women and cloth are controlled by beating these are not vessels for elegant doings 247 association with the evil man is unbecoming whether he be pleasant or obnoxious as with a dog it is unbecoming whether you play with him or let him lick you 248 wildness is worse than a serpent a serpent's venom can be assuaged by drugs and spells wildness is not to be assuaged by anything 249 the sins of the unruly leave their mark on the temperament whosoever mixes with the unruly becomes even more unruly than they 250 even without noticing his father's conduct the son imitates him from the kataka tree one does not get the karura fruit footnote the kataka is a magic tree and the karura a sour fruit and footnote 251 if my father mother own brother and wife imitate me in whatever sin I commit is as if they had committed it 252 this earth the mighty ocean and the mountains are not a burden but he who is ungrateful is indeed a heavy burden 253 he who stays in the society of those of good moral behavior rejoices to benefit all evil spirits although yama is the destroyer yet wise men praise him very much 254 in the society of the clever the disciplined the contented and the truthful imprisonment is a superior state the sovereignty of the unruly is not thus 255 intimacy in the society of the holy conversation in the society of the learned and the friendship of the unselfish these will cause no regrets 256 although for a very long time you may not perceive the misery caused by sin in this world and the other world yet bring your mind into harmony with religion 257 although a thing may afford you mental enjoyment yet the whole fruition is to be injurious how can it be right if anything upsets your health how could it be right to eat such a sweet dish 258 that which hurts but is profitable is drunk by the wise like medicine the result attained afterwards becomes in itself incomparable 259 if the learned king summarizes the meaning of this book in the beginning the middle and the end it will be found to be not otherwise than stated 260 when the ocean shall be no more it may be crossed in the middle so they say whether holy men exist or not we should not transgress the moral codes book 2 the tree of manners called the tree of wisdom written by the teacher which has been translated separately is finished footnote ie from Sanskrit into Tibetan and footnote and part 7 this recording is in the public domain