Suyagada 1.3

1.3

S/1.3 samayajjhayaṇe paḍhame /
jaṃ kiṃci u pūikaḍaṃ | saḍḍhīmāgantumīhiyaṃ /
sahassantariyaṃ bhuñje | dupakkhaṃ ceva sevaī ||1||
tam eva aviyāṇantā | visamaṃsi akoviyā /
macchā vesāliyā ceva | udagassabhiyāgame ||2||
udagassa pahāveṇaṃ | sukkaṃ sigghaṃ tam enti u /
ḍhaṅkehi ya kaṅkehi ya | āmisatthehi te duhī ||3||
evaṃ tu samaṇā ege | vaamāṇasuhesiṇo /
macchā vesāliyā ceva | ghāyam essanti -antaso ||4||
iṇam annaṃ tu annāṇaṃ | ihamegesimāhiyaṃ /
devautte ayaṃ loe | bambhautte i āvare ||5||
īsareṇa kaḍe loe | pahāṇāi tahāvare /
jīvājīvasamāutte | suhadukkhasamannie ||6||
sayaṃbhuṇā kaḍe loe | ii vuttaṃ mahesiṇā /
māreṇa saṃthuyā māyā | teṇa loe asāsae ||7||
māhaṇā samaṇā ege | āha aṇḍakaḍe jae /
aso tattam akāsī ya | ayāṇantā musaṃ vae ||8||
saehiṃ pariyāehiṃ | logaṃ būyā kaḍe tti ya /
tattaṃ te na viyāṇanti | na viṇāsī kayāi vi ||9||
amaṇunnasamuppāyaṃ | dukkham eva viyāṇiyā /
samuppāyam ayāṇantā | kahaṃ nāyanti saṃvaraṃ ||10||
suddhe apāvae āyā | ihamegesimāhiyaṃ /
puṇo kiḍḍāpadoseṇaṃ | so tattha avarajjhaī ||11||
iha saṃvuḍe muṇī jāe | pacchā hoi apāvae /
viyaḍambu jahā bhujjo | nīrayaṃ sarayaṃ tahā ||12||
eyāṇuvīi mehāvī | bambhacereṇa te vase /
puḍho pāvāuyā savve | akkhāyāro sayaṃ sayaṃ ||13||
sae sae uvaṭhāṇe | siddhim eva na annahā /
ahe iheva vasavattī | savvakāmasamappie ||14||
siddhā ya te arogā ya | ihamegesimāhiyaṃ /
siddhim eva puro kāuṃ | sāsae gaḍhiyā narā ||15||
asaṃvuḍā aṇāīyaṃ | bhamihinti puṇo puṇo /
kappakālam uvajjanti | ṭhāṇā āsurakibbisiya ||16|| tti bemi || samayajjhayaṇe taiyuddeso

If a monk should eat forbidden food which a pious (layman) has prepared for some guest, and which food has been mixed up with even thousand (times more pure food), he would be neither monk nor layman. (1)
Sramanas who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless number of times, like big fishes who when the water rises are by the water (deposited) on dry land and are killed (there), poor things, by hungry dhaṅkas and herons. (2-4)
We hear also of another error of some (philosophers): some say that the world has been created (or is governed) by the gods, others, by Brahman. (5) Some say that it has been created by the Îsvara, others that it was produced from chaos, &c., this world with living beings and lifeless things, with its variety of pleasure and pain. (6)
The great Rishi said, that the world has been created by Svayambhû; Mâra originated Mâyâ, therefore the world (appears to be) uneternal. (7)
Some Brâhmanas and Sramanas say that the universe was produced from the (primeval) egg, and He (Brahman) created the things. These ignorant men speak untruth. (8)
Those who on arguments of their own maintain that the world has been created, do not know the truth. Nor will (the world) ever perish. (9)
Know that misery arises from wicked deeds. How can those who do not know the origin (of misery) know its prevention? (10)
Some say that the soul (of him who is) pure will become free from bad Karman (on reaching beatitude), but that in that state it will again become defiled through pleasant excitement or hate. (11)
(According to them) he who has lived on earth as a restrained monk, will afterwards become free from Karman. As clear water which was free from defilement becomes again defiled, so (will be the soul). (12)
A wise man should consider that these (heretics) do not lead a life of chastity, and that all these disputants proclaim their own creed in opposition (to the others). (13)
(Others maintain that) perfection can only be reached by their method of religious life, not otherwise; and that even before (that time) they have their senses under control and possess everything to be wished for. (14)
Some say that they will be perfected and sound.
On the head of Perfection some men are infatuated with their own doctrines. (15)
But these uncontrolled (men) will whirl round in the beginningless (Circle of Births); after a Kalpa they will rise from their sphere to become the lowest of Asuras. (16)
Thus I say.