Isibhasiyaim 42

42

parisāḍī kamme, aparisāḍiṇo buddhā, tamhā khalu aparisāḍiṇo ||*1||
buddhā -ovalippanti raeṇaṃ pukkhara-pattaṃ va vāriṇā. dagabhāleṇa ||*2||
arahatā isiṇā buitaṃ. ||*3||
puris' ādīyā dhammā purisa-pavarā purisa-jeṭhā purisa-kappiyā ||*4||
purisa-pajjovitā purisa-samannāgatā purisam eva abhiunjiyāṇaṃ ||*5||
ciṭhanti. se jahā nāmate aratī siyā sarīraṃsi jātā sarīraṃsi ||*6||
vaḍḍhiyā sarīra-samannāgatā sarīraṃ c' eva abhiunjiyāṇa ||*7||
ciṭhati, evām eva dhammā vi puris' ādīyā jāva ciṭhanti. ||*8||
evaṃ gaṇḍe vammīke thūbhe rukkhe vaṇasaṇḍe pukkhariṇī -avaraṃ ||*9||
puḍhavīya jātā bhāṇiyavvā, udaga pukkhale udagaṃ -etavvaṃ. ||*10||
se jahā -āmate agaṇi-kāe siyā araṇīya jāte jāva araṇiṃ c' eva ||*11||
abhibhūya ciṭhati, evām eva dhammā vi puris' ādīyā taṃ c eva. ||*12||
dhit tesiṃ gāmaṇṇagarāṇaṃ | jesiṃ mahilā paṇāyikā /
te yāvi dhik-kiyā purisā | je itthīṇaṃ vasaṃ gatā ||1||
gāh' ākulā sudivvā va | bhāvakā madhurodakā /
phullā va paumiṇī rammā | vāl' akkantā va mālavī ||2||
hemā guhā sasīhā vā | mālā vā vajjha-kappitā /
savisā gandha-juttī vā | anto-duṭhā va vāhiṇī ||3||
gar' antā madirā vā vi | joga-kaṇṇā va sāliṇī /
-ārī logammi viṇṇeyā | jā hojjā sa-guṇodayā ||4||
ucchāyaṇaṃ kulāṇaṃ tu, | davva-hīṇāṇa lāghavo /
patiṭhā savva-dukkhāṇaṃ, | -iṭhāṇaṃ ajjiyāṇa ya ||5||
gehaṃ verāṇa gambhīraṃ, | viggho sad-dhammacāriṇaṃ /
duṭhāso akhalīṇaṃ va | loke sutā kimangaṇā ||6||
itthī u balavaṃ jattha | gāmesu -agaresu vā /
aṇassayassa hesaṃ taṃ | apavvesu ya muṇḍaṇaṃ ||7||
| /
dhit tesiṃ gāmaṇṇagarāṇaṃ | silogo ||8||
ḍāho bhayaṃ hutāsāto, | visāto maraṇaṃ bhayaṃ /
chedo bhayaṃ ca satthāto, | vālāto dasaṇaṃ bhayaṃ ||9||
sankaṇīyaṃ ca jaṃ vatthuṃ | appaḍīkāram eva ya /
taṃ vatthuṃ suṭhu jāṇejjā | jujjante je 'ujoitā ||10||
jatth' atthī je samārambhā | je vā je sāṇubandhiṇo /
te vatthu suṭhu jāṇejjā | -' eva savva-viṇicchaye ||11||
jesiṃ jahiṃ suh' uppattī | je vā je sāṇugāmiṇo /
viṇāsī aviṇāsī vā | jāṇejjā kāla-veyavī ||12||
sīsa-cchede dhuvo maccū, | mūla-cchede hato dumo /
mūlaṃ phalaṃ ca savvaṃ ca | jāṇejjā savva-vatthusu ||13||
sīsaṃ jahā sarīrassa, | jahā mūlaṃ dumassa ya /
savvassa sādhu-dhammassa | tahā jhāṇaṃ vidhīyate ||14||
evaṃ se siddhe buddhe ... -o puṇar-avi icc-atthaṃ havvam āgacchati tti bemi. ||*13||
|| gaddabhīya-nām' ajjhayaṇaṃ. ||22||

Karma is shed, but the enlightened ones are non-shedding. Therefore indeed the non-shedding
enlightened ones are not smeared with dust, as a lotus leaf is not smeared with water. By Dagabhāla,
the arhat, the seer, it was said: ||*3
Mental states originate from the soul, are dominated by the soul, are chief in the soul, are shaped by the soul,
end with the soul, are connected with the soul, and overpowering the soul itself
they remain. Just as there might be disquiet arisen in the body, grown in the body,
connected with the body, and having overpowered the body itself,
it remains; even so mental states too originate from the soul, and so forth, remaining.
In the same way, a boil, an anthill, a stūpa, a tree, a grove, a lotus-pond, and another
born of the earth should be spoken of; in an abundance of water, water is to be understood.
Just as the body of fire might be arisen from the fire-drill, and having overpowered that very fire-drill
it remains; even so mental states too originate from the soul, and that very [soul].
"Woe to those villages and towns / where a woman is the leader!
And also cursed are those men / who have come under the control of women. ||1
Like a river infested with crocodiles yet very pleasant, / charming with sweet water,
or like a blossomed, lovely lotus-pond, / or a mālavī creeper beset by beasts,
or a golden cave with a lion, / or a garland fashioned for one to be executed,
or an aromatic mixture containing poison, / or a river impure inside,
or wine ending in deadly poison, / or like a sorceress equipped with potions,
a woman in the world should be known, / even if she possesses good qualities. ||4
Destruction of families, / humiliation of those devoid of wealth,
the foundation of all sufferings, / and of objects of desire and gained treasures, ||5
a deep abode of enmities, / an obstacle to those practicing the true dharma,
like an unbridled, wicked horse: / why speak of women in the world? ||6
Where a woman is dominant, / in villages or in towns,
that is neighing without a horse, / and shaving of the head without sacred festivals. ||7
"Woe to those villages and towns": / verse. ||8
From fire there is the danger of burning, / from poison there is the danger of death,
from a weapon there is the danger of being cut, / and from a serpent the danger of a bite. ||9
And an object which is suspect / and has no remedy,
that object should be thoroughly known / by those who strive rightly. ||10
Where there are undertakings, / or whatever involves consequences,
one should thoroughly know those matters, / thus in the decisive discernment of all things. ||11
Wherein and to whom there is the arising of happiness, / and whatever are the consequences,
whether perishable or imperishable, / the knower of time should know. ||12
When the head is cut off, death is certain; / when the root is cut, the tree is destroyed;
the root and the fruit and everything / one should know in all things. ||13
Just as the head is to the body, / and just as the root is to the tree,
so meditation is prescribed / for the entirety of the mendicant's dharma. ||14
"Thus he is perfected, enlightened... nor does he quickly come again to this state," so I say.
|| The chapter named after Gaddabhi. ||22