Isibhasiyaim 25

25

kim-atthaṃ -' atthi lāvaṇṇatāe? metejjeṇa bhayāliṇā arahatā ||*1||
isiṇā buitaṃ. ||*2||
-o 'haṃ khalu ho appaṇo vimoya-' aṭhatāe paraṃ abhibhavissāmi ||*3||
, mā -aṃ mā -aṃ se pare abhibhūyamāṇe mamaṃ c' eva ||*4||
ahitāe bhavissati. ||*5||
ātāṇāe u savvesiṃ | gihi-būhaṇatā-rae /
saṃsāra-vāsa-santāṇaṃ, | kahaṃ me hantum icchasi? ||1||
santassa karaṇaṃ -' atthi, | -āsato karaṇaṃ bhave /
bahudhā diṭhaṃ imaṃ suṭhu: | -āsato bhava-saṃkaro ||2||
santam etaṃ imaṃ kammaṃ | dāre-' ete-' uvaṭhiyaṃ /
-imitta-mettaṃ paro ettha, | majjha me tu pure kaḍaṃ ||3||
mūla-seke phal' uppattī, | mūla-ghāte hataṃ phalaṃ /
phal' atthī sincatī mūlaṃ, | phala-ghātī -a sincatī ||4||
luppatī jassa jaṃ atthi, | -āsantaṃ kiṃci luppatī /
santāto luppatī kiṃci, | -āsantaṃ kiṃci luppatī ||5||
`atthi me`, teṇa deti; | `n' atthi me` teṇa dei me /
jai se hojja, -a me dejjā; | -' atthi se, teṇa dei me ||6||
evaṃ se siddhe buddhe ... -o puṇar-avi icc-atthaṃ havvam āgacchati tti bemi. ||*6||
|| bhayāli-nām' ajjhayaṇaṃ. ||13||

"For what purpose is there charm?" Thus by the arhat Bhayāli Maitreya,
the seer, it was said:
"Truly, O [monks], for the purpose of my own liberation, I will not oppress another;
lest, lest that other, being oppressed, should become
to my own disadvantage.
For the acquisition of all things, delighting in expanding the householder's state,
the lineage of dwelling in saṃsāra—how do you wish to destroy [it] for me?
Of what exists, there is no making; of what does not exist, there would be making.
This is seen in many ways, very well: from what does not exist comes the confusion of existences.
Existing is this karma, present at the doors [of the senses];
another here is merely an instrumental cause, but it was done by me in the past.
When the root is watered, the fruit arises; when the root is struck, the fruit is destroyed.
One desiring fruit waters the root; a destroyer of fruit does not water it.
That which exists for one is lost; does anything that does not exist get lost?
From what exists something is lost; from what does not exist does anything get lost?
'It belongs to me,' therefore he gives; 'it does not belong to me,' therefore he gives to me.
If he had it, he would not give it to me; it does not belong to him, therefore he gives it to me."
Thus he is perfected, enlightened... does not come again to this state; so I say.
The chapter named Bhayāli. ||13