Isibhasiyaim 8

8

āyāṇa-rakkhī purise, paraṃ kiṃci -a jāṇatī. ||*1||
asāhu-kammakārī khalu ayaṃ purise, puṇar-avi pāvehiṃ kammehiṃ ||*2||
codijjatī -iccaṃ samā pīti. angarisiṇā bhāraddāeṇaṃ ||*3||
arahatā isiṇā buitaṃ. ||*4||
-o saṃvasituṃ sakkā | sīlaṃ jāṇittu māṇavā /
paramaṃ khalu paḍicchannā | māyāe duṭha-māṇasā ||1||
-iya-dose -igūhante | ciraṃ pi -ovadaṃsae /
`kiha maṃ kovi -a jāṇe`, | jāṇe -' attaṇhiyaṃ sayaṃ ||2||
jeṇa jāṇāmi appāṇaṃ | āvī vā jati vā rahe /
ajjayāriṃ aṇajjaṃ vā | taṃ -āṇaṃ ayalaṃ dhuvaṃ ||3||
suyāṇi bhittie cittaṃ | kaṭhe vā suṇivesitaṃ /
maṇussa-hidayaṃ pu-' iṇaṃ | gahaṇaṃ duvviyāṇakaṃ ||4||
aṇṇahā sa maṇe hoi, | aṇṇaṃ kuṇanti kammuṇā /
aṇṇa-m-aṇṇāṇi bhāsante, | maṇussa-gahaṇe hu se ||5||
taṇa-khāṇu-kaṇḍaka-latā | ghaṇāṇi vallī-ghaṇāṇi gahaṇāṇi /
saḍhaṇṇiyaḍi-saṃkulāiṃ | maṇussa-hidayāiṃ gahaṇāṇi ||6||
bhunjitt' uccāvae bhoe | saṃkappe kaḍa-māṇase /
ādāṇa-rakkhī purise | paraṃ kiṃci -a jāṇati ||7||
aduvā parisā-majjhe | aduvā vi rahe kaḍaṃ /
tato -irikkha appāṇaṃ | pāva-kammā -irumbhati ||8||
duppaciṇṇaṃ sapehāe | aṇāyāraṃ ca appaṇo /
aṇuvaṭhito sadā dhamme | so pacchā paritappati ||9||
suppaiṇṇaṃ sapehāe | āyāraṃ vā vi appaṇo /
supatiṭhito sadā dhamme | so pacchā u -a tappati ||10||
puvvarattāvarattammi | saṃkappeṇa bahuṃ kaḍaṃ /
sukaḍaṃ dukkaḍaṃ vā vi | kattāram aṇugacchai ||11||
sukaḍaṃ dukkaḍaṃ vā vi | appaṇo yāvi jāṇati /
-a ya -aṃ aṇṇo vijāṇāti | sukkaḍaṃ -' eva dukkaḍaṃ ||12||
-araṃ kallāṇakāriṃ pi | pāvakāriṃ ti bāhirā /
pāvakāriṃ ti -aṃ būyā | sīlamanto tti bāhirā ||13||
coraṃ pi tā pasaṃsanti, | muṇī vi garihijjatī /
-a se ittāvatā core, | -a se ittāvatā muṇī ||14||
-' aṇṇassa vayaṇā 'core, | -' aṇṇassa vayaṇā 'muṇī /
appaṃ appā viyāṇāti | je vā uttamaṇṇāṇiṇo ||15||
jai me paro pasaṃsāti | asādhuṃ sādhu māṇiyā /
-a me sā tāyae bhāsā | appāṇaṃ asamāhitaṃ ||16||
jai me paro vigarahāti | sādhuṃ santaṃ -irangaṇaṃ /
-a me s' akkosae bhāsā | appāṇaṃ susamāhitaṃ ||17||
jam ulūkā pasaṃsanti | jaṃ vā -indanti vāyasā /
-indā vā sā pasaṃsā vā | vāyu jāle vva gacchatī ||18||
jaṃ ca bālā pasaṃsanti | jaṃ vā -indanti kovidā /
-indā vā sā pasaṃsā vā | pappā ti kurue jage ||19||
jo jattha vijjatī bhāvo | jo vā jattha -a vijjatī /
so sabhāveṇa savvo vi | lokammi tu pavattatī ||20||
visaṃ vā amataṃ vā vi | sabhāveṇa uvaṭhitaṃ /
canda-sūrā maṇī jotī | tamo aggī divā khitī ||21||
vadatu jaṇe jaṃ se icchiyaṃ, | kiṃ -u kalemi udiṇṇam appaṇo? /
bhāvita mama -' atthi elise | iti saṃkhāe -a saṃjalām' ahaṃ ||22||
akkhovanjaṇam ādāya | sīlavaṃ susamāhite /
appaṇā c' eva-m-appāṇaṃ | codito vahate rahaṃ ||23||
sīl' akkha-raham ārūḍho | -āṇa-daṃsaṇa-sārathī /
appaṇā c' eva appāṇaṃ | codittā subham ehatī ||24||
evaṃ se buddhe ... -o puṇar-avi icc-atthaṃ havvam āgacchati tti bemi. ||*5||
|| cautthaṃ angarisi-nām' ajjhayaṇaṃ. ||4||

A man who guards only his own intake knows nothing beyond. ||1
Indeed, this man who performs unwholesome actions is again urged on by bad karmas. ||2
Thus [was spoken] by Aṅgiras Bhāradvāja, ||3
the arhat, the seer. ||4
Humans cannot know [another's] character merely by living together;
for they are utterly concealed by deceit, having corrupt minds. ||1
Concealing their own faults, they may display [virtue] even for a long time,
[thinking,] 'How could anyone know me?' But one knows oneself what is beneficial to oneself. ||2
That by which I know myself, whether openly or in secret,
as noble in conduct or ignoble, that knowledge is immovable and firm. ||3
Easy to understand is a painting on a wall or well-carved on wood,
but the human heart is a thicket, difficult to discern. ||4
It is one way in mind, but they do another thing by action;
they speak entirely different things: dense indeed is the human thicket! ||5
Dense are thickets thick with grass, stumps, thorns, and creepers;
human hearts are thickets filled with deceit and wickedness. ||6
Having enjoyed various pleasures, having set his mind on desires,
a man guarding [only] his intake knows nothing beyond. ||7
Whether done in the midst of an assembly or done in secret,
having observed oneself from that, one restrains oneself from bad karma. ||8
Reflecting upon his own bad conduct and misconduct,
one not established always in the doctrine later torments himself. ||9
Reflecting upon his own good conduct and proper practice,
well established always in the doctrine, he later does not suffer. ||10
Done in abundance through intention in the first and latter parts of the night,
the well-done or the ill-done deed follows the doer. ||11
One knows oneself one's own well-done and ill-done deed;
and another does not truly discern that well-done or ill-done deed. ||12
Outsiders may call a benefactor an evil-doer,
and outsiders may call an evil-doer one possessed of virtuous conduct. ||13
They praise even a thief, and even a sage is reviled;
he is not a thief merely because of that, nor is he a sage merely because of that. ||14
Not by another's word is one a 'thief', not by another's word is one a 'sage';
the self knows the self, or those of highest knowledge [know]. ||15
If another praises me, considering the bad to be good,
that speech does not protect my uncomposed self. ||16
If another reviles me, who am good, upright, and without blemish,
that abusive speech does not harm my well-composed self. ||17
What owls praise, or what crows blame,
that blame or that praise passes away like wind in a net. ||18
And what fools praise, or what wise men blame,
whether that is blame or praise, one attains it according to [one's deeds] in the world. ||19
Whatever state exists in anything, or whatever does not exist in it,
all that operates in the world indeed by its own nature. ||20
Poison or nectar, both exist according to their own nature;
moon and sun, jewel, radiance, darkness, fire, day, and the earth. ||21
Let people say what they please; what have I to do with what arises from them?
My inner state is such: reflecting thus, I do not become agitated. ||22
Taking the axle-grease [of discipline], virtuous and well-collected,
urged by oneself, one drives the chariot of oneself. ||23
Mounted on the chariot whose axle is virtue, with knowledge and faith as his charioteer,
having urged oneself by oneself, one attains the good. ||24
Thus he is enlightened ... does not again return at once to this state: so I say. ||*5
|| Fourth chapter, named after Aṅgiras. ||4