Panhavagarana 1.4.20

1.4.20

mehuṇasaṇṇāsaṃpagiddhā ya mohabhariyā satthehiṃ haṇaṃti ekkamekkaṃ visayavisaudīraesu| avare paradārehiṃ hammaṃti visuṇiyā ghananāsaṃ sayaṇavippanāsaṃ ca pāuṇaṃti| parassa dārāo je avirayā mehuṇa-saṇṇasaṃpagiddhā ya mohabhariyā assā hatthī gavā ya mahisā migā ya māreṃti ekkamekkaṃ, manuyagaṇā vānarā ya pakkhī ya virujjhaṃti, mittāṇi khippaṃ bhavaṃti sattū, samaye dhamme gaṇe ya bhiṃdaṃti pāradārī| dhammaguṇarayā ya baṃbhayārī khaṇeṇa ulloṭṭae carittao, jasamaṃto suvvayā ya pāvaṃti ayasakittiṃ, rogattā vāhiyā ya vaḍḍheṃti roya-vāhī, duve ya loyā duārāhagā bhavaṃti–ihaloe ceva paraloe–parassa dārāo je avirayā|
taheva kei parassa dāraṃ gavesamāṇā gahiyā hayā ya baddharuddhā ya evaṃ jāva narage gacchaṃti nirabhirāme vipula-mohābhibhūyasaṇṇā|
mehuṇamūlaṃ ca suvvae tattha-tattha vattapuvvā saṃgāmā bahujanakkhayakarā sīyāe dovatīe kae, ruppiṇīe, paumāvaīe, tārāe, kaṃcaṇāe, rattasubhaddāe, ahilliyāe, suvaṇṇaguliyāe, kinnarīe, surūvavijjumatīe, rohaṇīe ya|
annesu ya evamādiesu bahavo mahilākaesu suvvaṃti aikkaṃtā saṃgāmā gāmadhammamūlā|
ihaloe tāva naṭṭhāparaloe vi ya naṭṭhā mahayāmohatimisaṃdhakāre ghore, tasathāvara-suhumabādaresu pajjattamapajjattakasāhāraṇasarīrapatteyasarīresu ya, aṃḍaja-potaja-jarāuya-rasaja-saṃseima-saṃmucchima-ubbhiya -uvavāiesu ya, naraga tiriya deva mānusesu, jarā maraṇa roga soga bahule, paliovama sāgarovamāiṃ anādīyaṃ anavadaggaṃ dīhamaddhaṃ cāuraṃtaṃ saṃsārakaṃtāraṃ aṇupariyaṭṭaṃti jīvā mohavasasanniviṭṭhā|
eso so abaṃbhassa phalavivāgo ihaloio pāraloio ya appasuho bahudukkho-mahabbhao bahurayappagāḍho dāruṇo kakkaso asāo vāsasahassehiṃ muccatī, na ya avedayittā atthi hu mokkhotti– evamāhaṃsu nāyakulanaṃdaṇo mahappā jiṇo u vīravaranāmadhejjo, kahesī ya abaṃbhassa phalavivāgaṃ|
eyaṃ taṃ abaṃbhaṃti cautthaṃ sadevamaṇuyāsurassa logassa patthaṇijjaṃ, paṃka paṇaga pāsajālabhūyaṃ thī purisa napuṃsagavedaciṃdhaṃ tava saṃjama baṃbhaceravigghaṃ bhedāyayaṇa bahupamādamūlaṃ kāyarakāpurisaseviyaṃ suyaṇaja-navajjaṇijjaṃ uḍḍhaṃ naraga tiriya tilokkapaiṭṭhāṇaṃ jarāmaraṇa roga sogabahulaṃ vadha baṃdha vighāya duvvighāyaṃ daṃsaṇa carittamohassa heubhūyaṃ cirapariciyamaṇugayaṃ duraṃtaṃ| cautthaṃ adhammadāraṃ samattaṃ|

Deeply attached to the sexual impulse and full of delusion, they strike one another with weapons when poisonous sense-objects are stirred up. Others are slain on account of another's wife, ruined, and meet with the destruction of wealth and the ruin of their kin. Those who do not abstain from another's wife, deeply attached to the sexual impulse and full of delusion—horses, elephants, cattle, buffaloes, and deer kill one another, human hosts, monkeys, and birds fight, friends quickly become enemies, [and] adulterers break with the doctrine, righteous conduct, and the monastic order. A celibate practitioner devoted to the virtues of the doctrine falls from conduct in an instant, the renowned and those of excellent vows incur infamy, those afflicted by disease and sickness increase their diseases and sicknesses, and those who do not abstain from another's wife find both worlds difficult to attain: this world and the world beyond.
Likewise, some, seeking another's wife, are seized, beaten, bound, and imprisoned, and in this manner, [suffering torment] up to [death], their consciousness overwhelmed by vast delusion, they go to joyless hell.
And it is heard that because of sexual union, devastating wars that brought destruction to many people took place there and then on account of Sītā, Draupadī, Rukmiṇī, Padmāvatī, Tārā, Kāñcanā, Raktasubhadrā, Ahalyā, Suvarṇaguṭikā, a Kinnarī, the fair Vidyunmatī, and Rohiṇī.
And on account of many other such groups of women, past wars are heard of that had their origin in the carnal impulse.
Ruined in this world and ruined in the next world as well, in the dread darkness of great delusion, living beings, held under the power of delusion, wander through the vast trackless forest of the fourfold cycle of rebirth—which is without beginning and without end, lasting a long period measured in palyopamas and sāgaropamas, full of old age, death, disease, and sorrow—among mobile and immobile, subtle and gross, fully developed and undeveloped, beings with a common body and individual bodies, beings born from eggs, born alive without an envelope, born from a womb, born from fluids, born from moisture, spontaneously generated, born from sprouts, and born through sudden manifestation, among beings in hell, animals, gods, and humans.
This is the fruition of the unchastity in this world and in the next world: giving little happiness, producing much suffering, causing great terror, thick with abundant karmic dirt, terrible, harsh, unpleasant, escaped only after thousands of years, and indeed there is no liberation without having experienced it. Thus spoke the great-souled Jina, the joy of the Jñāta clan, named the best of heroes [Vīra], and he related the fruition of unchastity.
This unchastity is the fourth [door of unrighteousness], desired by the world of gods, humans, and asuras; being a mire, moss, and an ensnaring net; the mark of female, male, and neuter gender; an obstacle to asceticism, self-control, and celibacy; an abode of discord; the root of abundant negligence; practiced by cowards and contemptible men; avoided by virtuous people; establishing the triple world—above, hell, and the animal realm; full of old age, death, disease, and sorrow; [a cause of] slaughter, binding, affliction, and grievous harm; the cause of delusion regarding insight and conduct; long-cultivated, pervasive, and terminating in evil. The fourth door of unrighteousness is completed.