Isibhasiyaim 6

6

bhavidavvaṃ khalu bho savva-levovarateṇaṃ. levovalittā khalu bho ||*1||
jīvā aṇeka-jamma-joṇī-bhay' āvattaṃ aṇādīyaṃ aṇavadaggaṃ dīha- ||*2||
m-addhaṃ cāturantaṃ saṃsāra-sāgaraṃ [ ... ] vītīkantā sivam ||*3||
atul' amalam avvābāham apuṇabbhavam apuṇar-āvattaṃ sāsataṃ ||*4||
ṭhāṇam abbhuvagatā ciṭhanti. se bhavati savva-kāma-virate ||*5||
savva-sangātīte savva-siṇeh' atikante savva-vīriya-parinivvuḍe savva-kohovarate ||*6||
savva-māṇovarate savva-māyo'varate savva-lobhovarate savva-vās' ādāṇovarate su-savva-saṃvuḍe
||*7||
su-savva-savvovarate su-savva-savvovasante su-savva-parivuḍe, no katthaī sajjati ||*8||
jati ya, tamhā savva-levovarae bhavissāmi tti kau ||*9||
asieṇa davileṇaṃ arahatā isiṇā buitaṃ. ||*10||
suhume va bāyare vā | pāṇe jo tu vihiṃsai /
rāga-dosābhibhūt' appā | lippate pāva-kammuṇā ||1||
pariggahaṃ giṇhate jo u | appaṃ vā jati vā bahuṃ /
gehī-mucchāya doseṇaṃ | lippae pāva-kammuṇā ||2||
kohaṃ jo u udīrei | appaṇo vā parassa vā /
taṃ-nimittāṇubandheṇaṃ | lippate pāva-kammuṇā ||3||
evaṃ jāva micchādaṃsaṇa-salle. ||*11||
pāṇātivāto levo, | levo aliya-vayaṇaṃ adattaṃ ca /
mehuṇa-gamaṇaṃ levo, | levo pariggahaṃ ca ||4||
koho bahuviho levo, | levo māṇo ya bahuvidha-vidhīo /
māyā ya bahuvidhā levo, | lobho vā bahuvidha-vidhīo ||5||
tamhā te taṃ vikiṃcittā | pāva-kamma-pavaḍḍhaṇaṃ /
uttam' aṭha-var' aggāhī | vīriyattāe parivvae ||6||
khīre dūsiṃ jadhā pappa | viṇāsam uvagacchati /
evaṃ rāgo va doso va | bambhacera-viṇāsaṇā ||7||
jadhā khīraṃ padhāṇaṃ tu | mucchaṇā' jāyate dadhiṃ /
evaṃ gehi-ppadoseṇaṃ | pāva-kammaṃ pavaḍḍhatī ||8||
raṇṇe dav' aggiṇā daḍḍhā | rohante vaṇa-pādavā /
koh' aggiṇā tu daḍḍhāṇaṃ | dukkhā dukkhāṇa -ivvutī ||9||
sakkā vaṇhī -ivāretuṃ | vāriṇā jalito bahiṃ /
savvodahi-jaleṇāvi | moh' aggī duṇṇivārao ||10||
jassa ete parinnātā | jātī-maraṇa-bandhaṇā /
se chinna-jāti-maraṇe | siddhiṃ gacchati -īrae ||11||
evaṃ se buddhe ... -o puṇar-avi icc-atthaṃ havvam āgacchati tti bemi. ||*12||
|| taīyaṃ davil' ajjhayaṇaṃ. ||3||

"Sirs, one must become abstinent from all defilement! For sirs, besmeared with defilement,
living beings [wander in] the ocean of saṃsāra, a whirlpool of fear across many births and origins, beginningless, endless, over a long
time, with its four destinies; [having crossed it, they] stand having attained the auspicious,
incomparable, stainless, unhindered, non-recurrent, never-returning, eternal
abode. He becomes abstinent from all sensual desires,
transcending all attachments, beyond all affection, completely extinguished in all energy, abstinent from all anger,
abstinent from all pride, abstinent from all deceit, abstinent from all greed, abstinent from taking any dwelling, thoroughly restrained in all ways,
thoroughly abstinent from everything in all ways, thoroughly tranquil in all ways, thoroughly guarded in all ways; he clings to nothing wherever
he goes. 'Therefore I will become abstinent from all defilement'—having done so,"
—Thus spoke Asita Davila, the arhat, the seer.
Whether subtle or gross, / whoever harms a living being,
with his self overcome by attachment and aversion, / is defiled by evil karma.
Whoever takes possession, / whether small or whether great,
through the fault of greedy infatuation, / is defiled by evil karma.
Whoever stirs up anger, / either his own or another's,
through the consequence of that cause, / is defiled by evil karma.
Thus up to the dart of false view. ||11
Killing living beings is defilement; false speech and taking what is not given are defilement,
engaging in sexual intercourse is defilement, and possession is defilement. ||4
Anger is a manifold defilement; and pride is a defilement of manifold kinds;
deceit is a manifold defilement, and greed is of manifold kinds. ||5
Therefore, having eliminated that which increases bad karma,
grasping the highest and best goal, one should wander with energy. ||6
Just as milk, when encountering a spoilant, goes to ruin,
so attachment or aversion destroys chaste conduct. ||7
Just as curd arises from milk by curdling,
so through longing and aversion bad karma increases. ||8
Trees in the forest burned by a forest fire grow back,
but for those burned by the fire of anger, extinction of sorrows is hard to attain. ||9
Fire blazing outside can be extinguished with water,
but the fire of delusion is hard to extinguish even with the water of all the oceans. ||10
He by whom these bonds of birth and death are fully known,
having severed birth and death, free from passion, goes to perfection. ||11
Thus the enlightened one … does not come again to this state, so I say. ||12
|| The third chapter, on Davila. ||3