Isibhasiyaim 29

29

[1.] sāyā-dukkheṇa abhibhūte dukkhī dukkhaṃ udīreti, ||*1||
asātā-dukkheṇa abhibhūte dukkhī dukkhaṃ udīreti? sātā-dukkheṇa abhibhūte dukkhī dukkhaṃ
udīreti, -o asātā-dukkheṇa abhibhūte dukkhī dukkhaṃ udīreti ||*2||
[2.] sātā-dukkheṇa abhibhūtassa dukkhiṇo dukkhaṃ udīreti, ||*3||
asātā-dukkheṇa abhibhūyassa dukkhī dukkhaṃ udīreti? sātā-dukkheṇa abhibhūtassa dukkhī
dukkhaṃ udīreti. ||*4||
pucchā ya vāgaraṇaṃ ca. [3.] santaṃ dukkhī dukkhaṃ udīreti, ||*5||
asantaṃ dukkhī dukkhaṃ udīreti? santaṃ dukkhī dukkhaṃ udīreti, sātā-dukkheṇa
abhibhūtassa ||*6||
udīreti, -o asantaṃ dukkhī dukkhaṃ udīreti madhurāyaṇeṇa arahatā ||*7||
isiṇā buitaṃ. ||*8||
dukkheṇa khalu bho appahīṇeṇaṃ jīe āgacchanti hattha- ||*9||
ccheyaṇāiṃ pāda-ccheyaṇāiṃ evaṃ -avam' ajjhataṇa-gamaeṇaṃ ||*10||
-eyavvaṃ jāva sāsataṃ nivvāṇam abbhuvagatā ciṭhanti, -avaraṃ ||*11||
dukkhābhilāvo. ||*12||
pāva-mūlam aṇivvāṇaṃ | saṃsāre savva-dehiṇaṃ /
pāva-mūlāṇi dukkhāṇi | pāva-mūlaṃ ca jammaṇaṃ ||1||
saṃsāre dukkha-mūlaṃ tu | pāvaṃ kammaṃ pure-kaḍaṃ /
pāva-kammaṇṇirodhāya | sammaṃ bhikkhū parivvae ||2||
sabhāve sati kandassa | dhuvaṃ vallīya rohaṇaṃ /
bīe saṃvujjhamāṇammi | ankurass' eva saṃpadā ||3||
sabhāve sati pāvassa | dhuvaṃ dukkhaṃ pasūyate /
-āsato maiyā-piṇḍe | -ivvattī tu ghaḍ' ādiṇaṃ ||4||
sabhāve sati kandassa | jahā vallīya rohaṇaṃ /
bīyāto ankuro c' eva, | dhuvaṃ vallīya ankurā ||5||
pāva-ghāte hataṃ dukkhaṃ | puppha-ghāe jahā phalaṃ /
viddhāe muddha-sūīe | kato tālassa saṃbhave? ||6||
mūla-seke phal' uppattī, | mūla-ghāte hataṃ phalaṃ /
phal' atthī sincae mūlaṃ, | phala-ghātī na sincati ||7||
dukkhito dukkha-ghātāya | dukkhāvettā sarīriṇo /
paḍiyāreṇa dukkhassa | dukkham aṇṇaṃ -ibandhaī ||8||
dukkha-mūlaṃ purā kiccā | dukkham āsajja soyatī /
gahitammi aṇe puvviṃ | adaittā -a muccai ||9||
āhār' atthī jahā bālo | vaṇhiṃ sappaṃ ca geṇhatī /
tahā mūḍho suh' atthī tu | pāvam aṇṇaṃ pakuvvatī ||10||
pāvaṃ parassa kuvvanto | hasatī moha-mohito /
maccho galaṃ gasanto vā | viṇighātaṃ -a passatī ||11||
paccuppaṇṇa-rase giddho | moha-malla-paṇollito /
dittaṃ pāvati ukkaṇṭhaṃ | vāri-majjhe va vāraṇā ||12||
parovaghāta-talliccho | dappa-moha-mal' uddhuro /
sīho jaro dupāṇe vā | guṇa-dosaṃ -a vindatī ||13||
sa-vaso pāvaṃ puro-kiccā | dukkhaṃ vedeti dummatī /
āsatta-kaṇṭha-pāso vā | mukka-dhāro duh' aio ||14||
pāvaṃ je u pakuvvanti | jīvā sātāṇugāmiṇo /
vaḍḍhatī pāvakaṃ tesiṃ | aṇaggāhissa vā aṇaṃ ||15||
aṇubaddham apassantā | paccuppaṇṇa-gavesakā /
te pacchā dukkham acchanti | gal' ucchinnā jhasā jahā ||16||
ātā-kaḍāṇa kammāṇaṃ | ātā bhunjati jaṃ phalaṃ /
tamhā ātassa aṭhāe | pāvam ādāya vajjae ||17||
sante jamme pasūyanti | vāhi-soga-jar' ādao /
nāsante ḍahate vaṇhī | taru-cchettā -a chindati ||18||
dukkhaṃ jarā ya maccū ya | sogo māṇāvamāṇaṇā /
jamma-ghāte hatā hontī | puppha-ghāte jahā phalaṃ ||19||
patthare-' āhato kīvo | khippaṃ ḍasai pattharaṃ /
migāri ūsaraṃ pappa | sar' uppattiṃ va maggati ||20||
tahā bālo duhī vatthuṃ | bāhiraṃ -indatī bhisaṃ /
dukkh' uppatti-viṇāsaṃ tu | migāri vva -a pappati ||21||
vaṇaṃ vaṇhiṃ kasāe ya | aṇaṃ jaṃ vā vi duṭhitaṃ /
āmagaṃ ca uvvahantā | dukkhaṃ pāvanti pīvaraṃ ||22||
vaṇhī aṇassa kammassa | āmakassa vaṇassa ya /
nissesaṃ ghāiṇaṃ seyo, | chiṇṇo vi ruhatī dumo ||23||
bhāsa-cchaṇṇo jahā vaṇhī, | gūḍha-koho jahā ripū /
pāva-kammaṃ tahā līṇaṃ | dukkha-saṃtāṇa-saṃkaḍaṃ ||24||
patt' indhaṇassa vaṇhissa | uddāmassa visassa ya /
micchatte yāvi kammassa | dittā vuḍḍhī duh' āvahā ||25||
dhūma-hīṇo ya jo vaṇhī | chiṇṇ' ādāṇaṃ ca jaṃ aṇaṃ /
mant' āhataṃ visaṃ jaṃ, ti | dhuvaṃ taṃ khayam icchatī ||26||
chiṇṇ' ādāṇaṃ dhuvaṃ kammaṃ | jhijjate taṃ tah' āhataṃ /
āditta-rassi-tattaṃ va | chiṇṇ' ādāṇaṃ jahā jalaṃ ||27||
tamhā u savva-dukkhāṇaṃ | kujjā mūla-viṇāsaṇaṃ /
vālaggāhi vva sappassa | visa-dosa-viṇāsaṇaṃ ||28||
evaṃ se siddhe buddhe ... -o puṇar-avi havvam āgacchati tti bemi. ||*13||
|| madhurāyaṇijjaṇṇām' ajjhayaṇaṃ. ||15||

[1.] "Overcome by the pain of pleasure, does the sufferer experience suffering,
or overcome by the pain of displeasure does the sufferer experience suffering? Overcome by the pain of pleasure the sufferer experiences
suffering; not overcome by the pain of displeasure does the sufferer experience suffering.
[2.] Does suffering arise for the sufferer who is overcome by the pain of pleasure,
or does suffering arise for the sufferer who is overcome by the pain of displeasure? For the sufferer overcome by the pain of pleasure
suffering arises.
Question and answer. [3.] Does the sufferer experience existing suffering,
or does the sufferer experience non-existing suffering? The sufferer experiences existing suffering; for one overcome by the pain of pleasure
it arises,
not non-existing suffering does the sufferer experience." Thus by the arhat Madhurāyaṇa,
the seer, it was said:
"Indeed, O [monks], by suffering that has not been eliminated, living beings incur the cutting off of hands
and the cutting off of feet; thus by the passage of the ninth chapter
it should be understood, up to: 'they remain having attained eternal nirvāṇa'; further
is the recital of suffering.
Evil is the root of the unextinguished state / in saṃsāra for all embodied beings;
evils are the root of sufferings, / and evil is the root of birth. ||1
Indeed, the root of suffering in saṃsāra / is evil karma done in the past;
for the cessation of evil karma, / a mendicant should wander properly. ||2
When a bulb exists, / the growth of a creeper is certain;
when a seed is being watered, / there is certainly the attainment of a sprout. ||3
When evil exists, / suffering is certainly produced,
just as from the presence of a lump of clay / there is the production of a pot and the like. ||4
Just as when a bulb exists / there is the growth of a creeper,
and from a seed [comes] a sprout, / surely from the creeper [come] shoots. ||5
When evil is destroyed, suffering is destroyed, / just as fruit is destroyed when the flower is destroyed;
when the crown shoot is pierced, / whence can the growth of a palmyra tree arise? ||6
By watering the root comes the arising of fruit; / by destroying the root the fruit is destroyed;
he who desires fruit waters the root; / the destroyer of fruit does not water it. ||7
A suffering person, seeking the destruction of suffering, / afflicting other embodied beings,
by his reaction to suffering / binds another suffering. ||8
Having done the root of suffering in the past, / meeting with suffering he laments;
when a debt has been contracted earlier, / without paying it back he is not released. ||9
Just as a child seeking food / grasps fire and a snake,
even so the deluded person seeking happiness / commits further evil. ||10
Doing evil to another, / infatuated by delusion he laughs;
or like a fish swallowing a hook, / he does not see his destruction. ||11
Greedy for present sensations, / impelled by the wrestler of delusion,
he meets terrible distress, / like an elephant in the midst of water. ||12
Desiring the injury of others, / burdened by the defilement of pride and delusion,
like a lion [attacking] an old beast, / he does not perceive good or evil. ||13
Under his own control having done evil earlier, / the foolish person experiences suffering;
or like one around whose neck a noose is fastened, / whose support has fallen away, he is overcome with misery. ||14
Those living beings who commit evil, / pursuing pleasant sensations,
their evil increases, / like the debt of one who takes loans. ||15
Not seeing the consequence, / seekers of the present [pleasure],
they experience suffering afterwards, / like fish whose throats are pierced. ||16
Since the self enjoys the fruit / of deeds done by the self,
therefore, for the sake of oneself, / perceiving evil, one should abandon it. ||17
When birth exists, there arise / disease, sorrow, old age and so forth;
when there is nothing, fire does not burn, / nor does a tree-cutter cut down [anything]. ||18
Suffering, old age, death, / sorrow, honor and dishonor,
are destroyed when birth is destroyed, / just as fruit is destroyed when the flower is destroyed. ||19
Struck by a stone, a dog / immediately bites the stone;
the lion, arriving on barren ground, / searches for the origin of the arrow. ||20
Even so, a foolish suffering person / blames the external object severely;
the destruction of the origin of suffering, / however, he does not attain, unlike the lion. ||21
A wound, fire, passion, / or a debt that is neglected,
and raw [food]—those who harbor these / suffer immense pain. ||22
Of fire, of debt, of karma, / of raw [matter], and of a wound,
the complete destruction is best; / even a cut tree grows again. ||23
Just as fire covered by ashes, / or an enemy with concealed anger,
even so latent evil karma / is dense with an unbroken series of sufferings. ||24
Of fire that has found fuel, / of fierce poison,
and of karma in false view, / the flaming increase brings misery. ||25
The fire that is smokeless, / the debt whose taking has ceased,
and the poison subdued by a spell— / that certainly approaches destruction. ||26
Karma whose intake has ceased / is worn away when thus struck,
like water whose intake has ceased, / heated by the blazing rays [of the sun]. ||27
Therefore, of all sufferings / one should bring about the destruction of the root,
like a snake-catcher [bringing about] / the destruction of the snake's venomous harm. ||28
Thus he, perfected, enlightened […] does not return again, so I say. ||*13
|| Chapter named Madhurāyaṇijja. ||15