Suyagada 1.4

1.4

S/1.4 samayajjhayaṇe paḍhame /
ee jiyā bho na saraṇaṃ | bālā paṇḍiyamāṇiṇo /
hiccā -aṃ puvvasaṃjoyaṃ | siyā kiccovaesagā ||1||
taṃ ca bhikkhū parinnāya | viyaṃ tesu na mucchae /
aṇukkasse appalīṇe | majjheṇa muṇi jāvae ||2||
sapariggahā ya sārambhā | ihamegesimāhiyaṃ /
apariggahā aṇārambhā | bhikkhū tāṇaṃ parivvae ||3||
kaḍesu ghāsam esejjā | viū dattesaṇaṃ care /
agiddho vippamukko ya | omāṇaṃ parivajjae ||4||
logavāyaṃ nisāmejjā | ihamegesimāhiyaṃ /
vivarīyapannasaṃbhūyaṃ | annauttaṃ tayāṇuyaṃ ||5||
aṇante niie loe | sāsae na viṇassaī /
antavaṃ niie loe | ii dhīro tipāsaī ||6||
aparimāṇaṃ viyāṇāi | ihamegesimāhiyaṃ /
savvattha saparimāṇaṃ | ii dhīro tipāsaī ||7||
je kei tasā pāṇā | ciṭhanti adu thāvarā /
pariyāe atthi se añjū | jeṇa te tasathāvarā ||8||
urālaṃ jagao jogaṃ | vivajjāsaṃ palenti ya /
savve akkantadukkhā ya | ao savve ahiṃsiyā ||9||
eyaṃ khu nāṇiṇo sāraṃ | jaṃ na hiṃsai kiṃcaṇa /
ahiṃsāsamayaṃ ceva | eyāvantaṃ viyāṇiyā ||10||
vusie ya vigayagehī | āyāṇaṃ samma rakkhae /
cariyāsaṇasejjāsu | bhattapāṇe ya antaso ||11||
eehiṃ tihi ṭhāṇehiṃ | saṃjae sayayaṃ muṇī /
ukkasaṃ jalaṇaṃ nūmaṃ | majjhatthaṃ ca vigiñcae ||12||
samie u sayā sāhū | pañcasaṃvarasaṃvuḍe /
siehi asie bhikkhū | āmokkhāe parivvaejjāsi ||13|| tti bemi || samayajjhayaṇaṃ paḍhamaṃ

These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes; though having given up their former occupations they will give advice in worldly matters. (1)
A wise monk who fully appreciates this, should not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate). (2)
Some say that those who own possessions and engage in undertakings (may reach perfection); but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3)
A wise man should beg food which has been prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour. (4)
He should know the talk of people: some say things which are the outcome of a wrong understanding and are but opinions of others repeated. (5)
'The world is boundless and eternal, it exists from eternity and does not perish; (another) bold philosopher says that the world is limited, but eternal. (6)
'Some say that the knowledge (of the highest authority) is unlimited; but the same bold philosopher says that it is limited in every way.' (7)
Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8)
(E. g. big creatures) have one form of bodily existence and then another. But all are subject to pain; hence they should not be killed. (9)
This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing. (10)
Living (according to the rules of conduct), and without greed, one should take care of the highest good.
In walking, in sitting and lying down, and in food and drink: with regard to these three points a monk should always control himself.
And he should leave off pride, wrath, deceit, and greed. (11, 12)
Possessing the Samitis and being protected by the five Samvaras, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). (13)
Thus I say.