Uttarajjhayana 128.1

128.1.1

parīsahāṇaṃ pavibhattī | kāsaveṇaṃ paveiyā /
taṃ bhe udāharissāmi | āṇupuvviṃ suṇeha me ||1||

128.1.2

1 digiṃchāparigae dehe | tavassī bhikkhū thāmavaṃ /
na chinde na chindāvae | na pae na payāvae ||2||

Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance, should not cut or cause another to cut (anything to be eaten), nor cook it or cause another to cook it. (2)
Though emaciated like the joint of a crow's (leg) and covered with a network of veins, he should know the permitted measure of food and drink, and wander about with a cheerful mind. (3)

128.1.3

kālīpavvaṃgasaṃkāse | kise dhamaṇisaṃtae /
māyanne asaṇapāṇassa | adīṇamaṇaso care ||3||

Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance, should not cut or cause another to cut (anything to be eaten), nor cook it or cause another to cook it. (2)
Though emaciated like the joint of a crow's (leg) and covered with a network of veins, he should know the permitted measure of food and drink, and wander about with a cheerful mind. (3)

128.1.4

2 tao puṭho pivāsāe | doguṃchī lajjasaṃjae /
sīodagaṃ na sevijjā | viyaḍassesaṇaṃ care ||4||

Though overcome by thirst, he should drink no cold water, restrained by shame and aversion (from forbidden things); he should try to get distilled water. (4)
Wandering about on deserted ways, in pain, thirsty, with dry throat, and distressed, he should bear this trouble (of thirst). (5)

128.1.5

chinnāvāesu panthesu | āure supivāsie /
parisukkhamuhadīṇe | taṃ titikkhe parīsahaṃ ||5||

Though overcome by thirst, he should drink no cold water, restrained by shame and aversion (from forbidden things); he should try to get distilled water. (4)
Wandering about on deserted ways, in pain, thirsty, with dry throat, and distressed, he should bear this trouble (of thirst). (5)

128.1.6

3 carantaṃ virayaṃ lūhaṃ | sīyaṃ phusai egayā /
nāivelaṃ muṇī gacche | soccāṇaṃ jiṇasāsaṇaṃ ||6||

If a restrained, austere ascetic occasionally suffers from cold on his wanderings, he should not walk beyond the (prescribed) time, remembering the teaching of the Gina. (6)
'I have no shelter and nothing to cover my skin, therefore I shall make a fire to warm myself;' such a thought should not be entertained by a monk. (7)

128.1.7

na me nivāraṇam atthi | chavittāṇaṃ na vijjaī /
ahe tu aggiṃ sevāmi | ii bhikkhū na cintae ||7||

If a restrained, austere ascetic occasionally suffers from cold on his wanderings, he should not walk beyond the (prescribed) time, remembering the teaching of the Gina. (6)
'I have no shelter and nothing to cover my skin, therefore I shall make a fire to warm myself;' such a thought should not be entertained by a monk. (7)

128.1.8

4 usiṇaṃ pariyāveṇaṃ | paridāheṇa tajjie /
ghiṃsu vā pariyāveṇaṃ | sāyaṃ no paridevae ||8||

If he suffers from the heat of hot things, or from the heat of his body, or from the heat of summer, he should not lament the loss of comfort. (8)
A wise man, suffering from heat, should not long for a bath, or pour water over his body, or fan himself. (9)

128.1.9

uṇhāhitatte mehāvī | siṇāṇaṃ vi no patthae /
gāyaṃ no parisiṃcejjā | na vīejjā ya appayaṃ ||9||

If he suffers from the heat of hot things, or from the heat of his body, or from the heat of summer, he should not lament the loss of comfort. (8)
A wise man, suffering from heat, should not long for a bath, or pour water over his body, or fan himself. (9)

128.1.10

5 puṭho ya daṃsamasaehiṃ | samareva mahāmuṇī /
nāgo saṃgāmasīse vā | sūro abhihaṇe paraṃ ||10||

Suffering from insects a great sage remains undisturbed. As an elephant at the head of the battle kills the enemy, so does a hero (in self-control conquer the internal foe). (10)
He should not scare away (insects), nor keep them off, nor be in the least provoked to passion by them. Tolerate living beings, do not kill them, though they eat your flesh and blood. (11)

128.1.11

na saṃtase na vārejjā | maṇaṃ pi na paosae /
uvehe na haṇe pāṇe | bhuṃjante maṃsasoṇiyaṃ ||11||

Suffering from insects a great sage remains undisturbed. As an elephant at the head of the battle kills the enemy, so does a hero (in self-control conquer the internal foe). (10)
He should not scare away (insects), nor keep them off, nor be in the least provoked to passion by them. Tolerate living beings, do not kill them, though they eat your flesh and blood. (11)

128.1.12

6 parijuṇṇehi vatthehiṃ | hokkhāmi tti acelae /
aduvā sacele hokkhāmi | ii bhikkhū na cintae ||12||

'My clothes being torn, I shall (soon) go naked,' or 'I shall get a new suit;' such thoughts should not be entertained by a monk. (12)
At one time he will have no clothes, at another he will have some; knowing this to be a salutary rule, a wise (monk) should not complain about it. (13)

128.1.13

egayācelae hoi | sacele āvi egayā /
eyaṃ dhammahiyaṃ naccā | nāṇī no paridevae ||13||

'My clothes being torn, I shall (soon) go naked,' or 'I shall get a new suit;' such thoughts should not be entertained by a monk. (12)
At one time he will have no clothes, at another he will have some; knowing this to be a salutary rule, a wise (monk) should not complain about it. (13)

128.1.14

7 gāmāṇugāmaṃ rīyantaṃ | aṇagāraṃ akiṃcaṇaṃ /
araī aṇuppavesejjā | taṃ titikkhe parīsahaṃ ||14||

A houseless and poor monk who wanders from village to village may become tired of ascetic life: he should bear this trouble. (14)
A sage should turn away from this discontent; he should wander about free from sins, guarded in himself, a tabernacle (as it were) of the Law, doing no actions, and perfectly passionless. (15)

128.1.15

araiṃ piṭhao kiccā | virae āyarakkhie /
dhammārāme nirārambhe | uvasante muṇī care ||15||

A houseless and poor monk who wanders from village to village may become tired of ascetic life: he should bear this trouble. (14)
A sage should turn away from this discontent; he should wander about free from sins, guarded in himself, a tabernacle (as it were) of the Law, doing no actions, and perfectly passionless. (15)

128.1.16

8 saṃgo esa maṇūsāṇaṃ | jāo logaṃmi itthio /
jassa eyā parinnāyā | sukaḍaṃ tassa sāmaṇṇaṃ ||16||

In this world men have a natural liking for women; he who knows (and renounces) them, will easily perform his duties as a Sramana. (16)
A wise man who knows that women are a slough, as it were, will get no harm from them, but will wander about searching for the Self. (17)

128.1.17

eyam ādāya mehāvī | paṃkabhūyā u itthio /
no tāhiṃ viṇihammejjā | carejjattagavesae ||17||

In this world men have a natural liking for women; he who knows (and renounces) them, will easily perform his duties as a Sramana. (16)
A wise man who knows that women are a slough, as it were, will get no harm from them, but will wander about searching for the Self. (17)

128.1.18

9 ega eva care lāḍhe | abhibhūya parīsahe /
gāme vā nagare vāvi | nigame vā rāyahāṇie ||18||

Alone, living on allowed food, he should wander about, bearing all troubles, in a village or a town or a market-place or a capital. (18)
Different (from other men) a monk should wander about, he should acquire no property; but not being attached to householders, he should live without a fixed residence. (19)

128.1.19

asamāṇe care bhikkhū | neva kujjā pariggahaṃ /
asaṃsatte gihatthehiṃ | aṇieo parivvae ||19||

Alone, living on allowed food, he should wander about, bearing all troubles, in a village or a town or a market-place or a capital. (18)
Different (from other men) a monk should wander about, he should acquire no property; but not being attached to householders, he should live without a fixed residence. (19)

128.1.20

10 susāṇe sunnagāre vā | rukkhamūle va egao /
akukkuo nisīejjā | na ya vittāsae paraṃ ||20||

In a burial-place, or a deserted house, or below a tree he should sit down, alone, without moving, and he should not drive away any one. (20)
Sitting there he should brave all dangers; when seized with fear, he should not rise and go to some other place. (21)

128.1.21

tattha se ciṭhamāṇassa | uvasaggābhidhārae /
saṃkābhīo na gacchejjā | uṭhittā annam āsaṇaṃũ||21||

In a burial-place, or a deserted house, or below a tree he should sit down, alone, without moving, and he should not drive away any one. (20)
Sitting there he should brave all dangers; when seized with fear, he should not rise and go to some other place. (21)

128.1.22

11 uccāvayāhiṃ sejjāhiṃ | tavassī bhikkhu thāmavaṃ /
nāivelaṃ vihammejjā | pāvadiṭhī vihammaī ||22||

A monk who does penance and is strong (in self-control), will not be affected beyond measure by good or bad lodgings, but an evil-minded monk will. (22)
Having obtained a good or bad lodging in an empty house, he should stay there thinking: 'What does it matter for one night?' (23)

128.1.23

pairikkuvassayaṃ laddhuṃ | kallāṇam aduvā pāvayaṃ /
kim egarāiṃ karissai | evaṃ tattha 'hiyāsae ||23||

A monk who does penance and is strong (in self-control), will not be affected beyond measure by good or bad lodgings, but an evil-minded monk will. (22)
Having obtained a good or bad lodging in an empty house, he should stay there thinking: 'What does it matter for one night?' (23)

128.1.24

12 akkosejjā pare bhikkhuṃ | na tesiṃ paḍisaṃjale /
sariso hoi bālāṇaṃ | tamhā bhikkhū na saṃjale ||24||

If a layman abuses a monk, he should not grow angry against him; because he would be like a child, a monk should not grow angry. (24)
If a monk hears bad words, cruel and rankling ones, he should silently overlook them, and not take them to heart. (25)

128.1.25

soccāṇaṃ pharusā bhāsā | dāruṇā gāmakaṇagā /
tusiṇīo uvehejjā | na tāo maṇasī kare ||25||

If a layman abuses a monk, he should not grow angry against him; because he would be like a child, a monk should not grow angry. (24)
If a monk hears bad words, cruel and rankling ones, he should silently overlook them, and not take them to heart. (25)

128.1.26

13 hao na saṃjale bhikkhū | maṇaṃ pi na paosae /
titikkhaṃ paramaṃ naccā | bhikkhū dhammaṃ samāyare ||26||

A monk should not be angry if beaten, nor should he therefore entertain sinful thoughts; knowing patience to be the highest good, a monk should meditate on the Law. (26)
If somebody strikes a restrained, resigned Sramana somewhere, he should think: 'I have not lost my life.' (27)

128.1.27

samaṇaṃ saṃjayaṃ dantaṃ | haṇejjā koi katthaī /
natthi jīvassa nāsu tti | evaṃ pehejja saṃjae ||27||

A monk should not be angry if beaten, nor should he therefore entertain sinful thoughts; knowing patience to be the highest good, a monk should meditate on the Law. (26)
If somebody strikes a restrained, resigned Sramana somewhere, he should think: 'I have not lost my life.' (27)

128.1.28

14 dukkaraṃ khalu bho niccaṃ | aṇagārassa bhikkhuṇo /
savvaṃ se jāiyaṃ hoi | natthi kiṃci ajāiyaṃ ||28||

It will always cause difficulties to a houseless monk to get everything by begging, and nothing without begging. (28)
The hand (of the giver) is not always kindly stretched out to a monk when he is on his begging tour; but he should not think that it would be better to live as a householder. (29)

128.1.29

goyaraggapaviṭhassa | pāṇī no suppasārae /
seo agāravāsu tti | ii bhikkhū na cintae ||29||

It will always cause difficulties to a houseless monk to get everything by begging, and nothing without begging. (28)
The hand (of the giver) is not always kindly stretched out to a monk when he is on his begging tour; but he should not think that it would be better to live as a householder. (29)

128.1.30

15 paresu ghāsam esejjā | bhoyaṇe pariṇiṭhie /
laddhe piṇḍe aladdhe vā | nāṇutappejja paṇḍie ||30||

He should beg food from the householder when his dinner is ready; a wise man should not care whether he gets alms or not. (30)
'I get nothing to-day, perhaps I shall get something to-morrow;' a monk who thinks thus, will not be grieved by his want of success. (31)

128.1.31

ajjevāhaṃ na labbhāmi | avi lābho sue siyā /
jo evaṃ paḍisaṃcikkhe | alābho taṃ na tajjae ||31||

He should beg food from the householder when his dinner is ready; a wise man should not care whether he gets alms or not. (30)
'I get nothing to-day, perhaps I shall get something to-morrow;' a monk who thinks thus, will not be grieved by his want of success. (31)

128.1.32

16 naccā uppaiyaṃ dukkhaṃ | veyaṇāe duhaṭhie /
adīṇo thāvae pannaṃ | puṭho tatthahiyāsae ||32||

If any misfortune happens and he suffers pain, he should cheerfully steady his mind, and bear the ills that attack him. (32)
He should not long for medical treatment, but he should continue to search for the welfare of his soul; thus he will be a true Sramana by neither acting himself nor causing others to act. (33)

128.1.33

teicchaṃ nābhinandejjā | saṃcikkhattagavesae /
evaṃ khu tassa sāmaṇṇaṃ | jaṃ na kujjā na kārave ||33||

If any misfortune happens and he suffers pain, he should cheerfully steady his mind, and bear the ills that attack him. (32)
He should not long for medical treatment, but he should continue to search for the welfare of his soul; thus he will be a true Sramana by neither acting himself nor causing others to act. (33)

128.1.34

17 acelagassa lūhassa | saṃjayassa tavassiṇo /
taṇesu sayamāṇassa | hujjā gāyavirāhaṇā ||34||

When a naked, rough, restrained ascetic lies on the grass, his body will be hurt. (34)
In the sun his pain will grow insupportable; still a monk, though hurt by the grass, will not use clothes. (35)

128.1.35

āyavassa nivāeṇa | aulā havai veyaṇā /
evaṃ naccā na sevanti | tantujaṃ taṇatajjiyā ||35||

When a naked, rough, restrained ascetic lies on the grass, his body will be hurt. (34)
In the sun his pain will grow insupportable; still a monk, though hurt by the grass, will not use clothes. (35)

128.1.36

18 kilinnagāe mehāvī | paṃkeṇa va raeṇa vā /
ghiṃsu vā pariyāveṇa | sāyaṃ no paridevae ||36||

When by the heat of summer his body sweats and is covered with dirt and dust, a wise monk should not lament his loss of comfort. (36)
He should bear (all this), waiting for the destruction of his Karman, (and practising) the noble, excellent Law; he should carry the filth on his body till he expires. (37)

128.1.37

veejja nijjarāpehī | āriyaṃ dhammaṇuttaraṃ /
jāva sarīrabheu tti | jallaṃ kāeṇa dhārae ||37||

When by the heat of summer his body sweats and is covered with dirt and dust, a wise monk should not lament his loss of comfort. (36)
He should bear (all this), waiting for the destruction of his Karman, (and practising) the noble, excellent Law; he should carry the filth on his body till he expires. (37)

128.1.38

19 abhivāyaṇam abbhuṭhāṇaṃ | sāmī kujjā nimantaṇaṃ /
je tāiṃ paḍisevanti | na tesiṃ pīhae muṇī ||38||

It may be that a gentleman salutes a monk, or rises from his seat on his approach, or invites him (to accept alms in his house): a monk should evince no predilection for men of this sort, who show him such marks of respect. (38)
Not resentful, having few wants, begging from strangers, and not being dainty, a wise man should not long for pleasant things, nor be sorry afterwards (for not having got them). (39)

128.1.39

aṇukkasāī appicche | annāesī alolue /
rasesu nāṇugijjhejjā | nāṇutappejja pannavaṃ ||39||

It may be that a gentleman salutes a monk, or rises from his seat on his approach, or invites him (to accept alms in his house): a monk should evince no predilection for men of this sort, who show him such marks of respect. (38)
Not resentful, having few wants, begging from strangers, and not being dainty, a wise man should not long for pleasant things, nor be sorry afterwards (for not having got them). (39)

128.1.40

20 se nūṇaṃ mae puvvaṃ | kammāṇāṇaphalā kaḍā /
jeṇāhaṃ nābhijāṇāmi | puṭho keṇai kaṇhuī ||40||

'Forsooth, in bygone times I have done actions productive of ignorance, for I do not remember them when asked by anybody anywhere.' (40)
'Afterwards, however, actions productive of ignorance take effect.' Therefore comfort yourself, knowing the consequences of actions. (4!)

128.1.41

aha pacchā uijjanti | kammāṇāṇaphalā kaḍā /
evam assāsi appāṇaṃ | naccā kammavivāgayaṃ ||41||

'Forsooth, in bygone times I have done actions productive of ignorance, for I do not remember them when asked by anybody anywhere.' (40)
'Afterwards, however, actions productive of ignorance take effect.' Therefore comfort yourself, knowing the consequences of actions. (4!)

128.1.42

21 niraṭhagammi virao | mehuṇāo susaṃvuḍo /
jo sakkhaṃ nābhijāṇāmi | dhammaṃ kallāṇapāvagaṃ ||42||

'It was of no use to turn away from the lust of the senses and to live restrainedly, for I do not properly recognise good and bad things.' (42)
'Though in practising austerities and religious observances I live according to strict rules, still the hindrances to knowledge will not go off.' (43)

128.1.43

tavovahāṇam ādāya | paḍimaṃ paḍivajjao /
evaṃ pi viharao me | chaumaṃ na niyaaī ||43||

'It was of no use to turn away from the lust of the senses and to live restrainedly, for I do not properly recognise good and bad things.' (42)
'Though in practising austerities and religious observances I live according to strict rules, still the hindrances to knowledge will not go off.' (43)

128.1.44

22 natthi nūṇaṃ pare loe | iḍḍhī vāvi tavassiṇo /
aduvā vaṃcio mi tti | ii bhikkhū na cintae ||44||

A monk should not think: 'There is, indeed, no life to come, nor an exalted state to be acquired by penances; in short, I have been deceived.' (44)
A monk should not think: 'Those lied who said that there were, are, and will be Ginas.' (45)
All these troubles have been declared by the Kâsyapa. A monk should not be vanquished by them, when attacked by any anywhere.
Thus I say.

128.1.45

abhū jiṇā atthi jiṇā | aduvā vi bhavissaī /
musaṃ te evam āhaṃsu | ii bhikkhū na cintae ||45||

128.1.2_2

ee parīsahā savve | kāsaveṇa niveiyā /
je bhikkhū na vihammejjā | puṭho keṇai kaṇhuī ||46|| tti bemi || parīsahajjhayaṇaṃ samattaṃ ||2||

128.1.1_2

U/3 cāuraṃgijjaṃ tṛtīyam adhyayanam /
cattāri param aṃgāṇi | dullahāṇīha jantuṇo /
māṇusattaṃ suī saddhā | saṃjamaṃmi ya vīriyaṃ ||1||

Four things of paramount value are difficult to obtain here by a living being: human birth, instruction in the Law, belief in it, and energy in self-control. (1)
I. The universe is peopled by manifold creatures, who are, in this Samsâra, born in different families and castes for having done various actions. (2)
Sometimes they go to the world of the gods, sometimes to the hells, sometimes they become Asuras in accordance with their actions. (3)
Sometimes they become Kshattriyas, or Kandâlas and Bukkasas, or worms and moths, or (insects called) Kunthu and ants. (4)
Thus living beings of sinful actions, who are born again and again in ever-recurring births, are not disgusted with the Samsâra, but they are like warriors (never tired of the battle of life). (5)
Living beings bewildered through the influence of their actions, distressed and suffering pains, undergo misery in non-human births. (6)
But by the cessation of Karman, perchance, living beings will reach in due time a pure state and be born as men. (7)
II. And though they be born with a human body, it will be difficult for them to hear the Law, having heard which they will do penances, combat their passions and abstain from killing living beings. (8)
III. And though, by chance, they may hear the Law, it will be difficult for them to believe in it; many who are shown the right way, stray from it. (9)
IV. And though they have heard the Law and believe in it, it is difficult for them to fulfill it strenuously; many who approve of the religion, do not adopt it. (10)
Having been born as a man, having heard the Law, believing in it, and fulfilling it strenuously, an ascetic should restrain himself and shake off sinfulness. (11)
The pious obtain purity, and the pure stand firmly in the Law: (the soul afterwards) reaches the highest Nirvâna, being like unto a fire fed with ghee. (12)
Leave off the causes of sin, acquire fame through patience! (A man who acts up to this) will rise to the upper regions after having left this body of clay. (13)
The Yakshas who are gifted with various virtues, (live in the heavenly regions, situated) one above the other, shining forth like the great luminaries, and hoping never to descend thence. (14)
Intent on enjoying divine pleasures and changing their form at will, they live in the upper Kalpa heavens many centuries of former years. (15)
The Yakshas, having remained there according to their merit, descend thence at the expiration of their life and are born as men.
Men are of ten kinds. (16)
Fields and houses, gold, cattle, slaves and servants: where these four goods, the causes of pleasure, are present, in such families he is born. (17)
He will have friends and relations, be of good family, of fine complexion, healthy, wise, noble, famous, and powerful. (18)
After having enjoyed, at their proper time, the unrivalled pleasures of human life, he will obtain true knowledge by his pure religious merit acquired in a former life. (19)
Perceiving that the four requisites are difficult to obtain, he will apply himself to self-control, and when by penances he has shaken off the remnant of Karman, he will become an eternal Siddha. (20)
Thus I say.

128.1.2_3

samāvannāṇa saṃsāre | nāṇāgottāsu jāisu /
kammā nāṇāvihā kau | puḍho vissaṃbhiyā payā ||2||

128.1.3_2

egayā devaloesu | naraesu vi egayā /
egayā āsuraṃ kāyaṃ | āhākammehiṃ gacchaī ||3||

128.1.4_2

egayā khattio hoi | tao caṇḍālavokkaso /
tao kīḍapayaṃgo ya | tao kunthupivīliyā ||4||

128.1.5_2

evam āvaajoṇīsu | pāṇiṇo kammakivvisā /
na nivijjanti saṃsāre | savvaṭhesu va khattiyā ||5||

128.1.6_2

kammasaṃgehiṃ sammūḍhā | dukkhiyā bahuveyaṇā /
amāṇusāsu joṇīsu | viṇihammanti pāṇiṇo ||6||

128.1.7_2

kammāṇaṃ tu pahāṇāe | āṇupuvvī kayāi u /
jīvā sohim aṇuppattā | āyayanti maṇussayaṃ ||7||

128.1.8_2

māṇussaṃ viggahaṃ laddhuṃ | suī dhammassa dullahā /
jaṃ soccā paḍivajjanti | tavaṃ khantim ahiṃsayaṃ ||8||

128.1.9_2

āhacca savaṇaṃ laddhuṃ | saddhā paramadullahā /
soccā neāuyaṃ maggaṃ | bahave paribhassaī ||9||

128.1.10_2

suiṃ ca laddhuṃ saddhaṃ ca | vīriyaṃ puṇa dullahaṃ /
bahave royamāṇā vi | no ya -aṃ paḍivajjae ||10||

128.1.11_2

māṇusattaṃmi āyāo | jo dhammaṃ socca saddahe /
tavassī vīriyaṃ laddhuṃ | saṃvuḍe niddhuṇe rayaṃ ||11||

128.1.12_2

sohī ujjuyabhūyassa | dhammo suddhassa ciṭhaī /
nivvāṇaṃ paramaṃ jāi | ghayasitti vva pāvae ||12||

128.1.13_2

vigiṃca kammuṇo heuṃ | jasaṃ saṃciṇu khantie /
sarīraṃ pāḍhavaṃ hiccā | uḍḍhaṃ pakkamaī disaṃ ||13||

128.1.14_2

visālisehiṃ sīlehiṃ | jakkhā uttarauttarā /
mahāsukkā va dippantā | mannantā apuṇaccavaṃ ||14||

128.1.15_2

appiyā devakāmāṇaṃ | kāmarūvaviuvviṇo /
uḍḍhaṃ kappesu ciṭhanti | puvvā vāsasayā bahū ||15||

128.1.16_2

tattha ṭhiccā jahāṭhāṇaṃ | jakkhā āukkhae cuyā /
uventi māṇusaṃ joṇiṃ | se dasaṃge 'bhijāyaī ||16||

128.1.17_2

khettaṃ vatthuṃ hiraṇṇaṃ ca | pasavo dāsaporusaṃ /
cattāri kāmakhandhāṇi | tattha se uvavajjaī ||17||

128.1.18_2

mittavaṃ nāyavaṃ hoi | uccāgoe ya vaṇṇavaṃ /
appāyake mahāpanne | abhijāe jasobale ||18||

128.1.19_2

bhoccā māṇussae bhoe | appaḍirūve ahāuyaṃ /
puvviṃ visuddhasaddhamme | kevalaṃ bohi bujjhiyā ||19||

128.1.3_3

cauraṃgaṃ dullahaṃ mattā | saṃjamaṃ paḍivajjiyā /
tavasā dhuyakammaṃse | siddhe havai sāsae ||20|| tti bemi || cāuraṃgijjaṃ samattaṃ ||3||

128.1.1_3

U/4 asaṃkhayaṃ catuturthaṃ adhyayanam /
asaṃkhayaṃ jīviya mā pamāyae | jarovaṇīyassa hu natthi tāṇaṃ /
evaṃ vijāṇāhi jaṇe pamatte | ki- -ū vihiṃsā ajayā gahinti ||1||

You cannot prolong your life, therefore be not careless; you are past help when old age approaches. Consider this: what (protection) will careless people get, who kill living beings and do not exert themselves? (1)
Men who adhering to wrong principles acquire wealth by evil deeds, will lose it, falling into the snares (of their passions) and being held captive by their hatred. (2)
As the burglar caught in the breach of the wall perishes by the work the sinner himself had executed, thus people in this life and the next cannot escape the effect of their own actions. (3)
If a man living in the Samsâra does an action for the sake of somebody else, or one by which he himself also profits, then, at the time of reaping the fruit of his actions, his relations will not act as true relations (i.e. will not come to his help). (4)
Wealth will not protect a careless man in this world and the next. Though he had seen the right way, he does not see it, even as one in the dark whose lamp has suddenly been put out. (5)
Though others sleep, be thou awake! Like a wise man, trust nobody, but be always on the alert; for dangerous is the time and weak the body. Be always watchful like a Bhârunda bird! (6)
A monk should step carefully in his walk (i.e. in his life), supposing everything to be a snare for him. First he must bestow care on his life till he wins the stake (viz. enlightenment), and afterwards he should despise it, annihilating his sins. (7)
By conquering his will, (a monk) reaches liberation, as a well-broken horse which is clad in harness (goes to battle). Be watchful in your young years; for thereby a monk quickly obtains liberation. (8)
'If he does not get (victory over his will) early, he will get it afterwards;' such reasoning presupposes the eternity of human life. But such a man despairs when his life draws to its close, and the dissolution of his body approaches. (9)
One cannot quickly arrive at discernment; therefore one should exert one's self, abstain from pleasures, understand the world, be impartial like a sage, and guard one's self: (thus) never be careless. (10)
A Sramana who again and again suppresses the effects of delusion, and controls himself, will be affected in a rough way by external things; but a monk should not hate them in his mind. (11)
External things weaken the intellect and allure many; therefore keep them out of your mind. Keep off delusion, remove pride, do not practise deceit, leave off greed. (12)
Heretics who are impure and vain, are always subject to love and hate, and are wholly under the influence (of their passions). Despising them as unholy men, desire virtues till the end of your life. (13)
Thus I say.

128.1.2_4

je pāvakammehi dhaṇaṃ maṇūsā | samāyayantī amaiṃ gahāya /
pahāya te pāsapayaie nare | verāṇubaddhā narayaṃ uventi ||2||

128.1.3_4

teṇe jahā sandhimuhe gahīe | sakammuṇā kiccai pāvakārī /
evaṃ payā pecca ihaṃ ca loe | kaḍāṇa kammāṇa na mukkha atthi ||3||

128.1.4_3

saṃsāram āvanna parassa aṭhā | sāhāraṇaṃ jaṃ ca karei kammaṃ /
kammassa te tassa u veyakāle | na bandhavā bandhavayaṃ uventi ||4||

128.1.5_3

vitteṇa tāṇaṃ na labhe pamatte | imaṃmi loe aduvā paratthā /
dīvappaṇaṭhe va aṇantamohe | neyāuyaṃ daṭhum adaṭhum eva ||5||

128.1.6_3

sattesu yāvī paḍibuddhajīvī | na vīsase paṇḍie āsupanne /
ghorā muhuttā abalaṃ sarīraṃ | bhāruṇḍapakkhī va carappamatte ||6||

128.1.7_3

care payāiṃ parisaṃkamāṇo | jaṃ kiṃci pāsaṃ iha maṇṇamāṇo /
lābhantare jīviya vūhaittā | pacchā parinnāya malāvadhaṃsī ||7||

128.1.8_3

chandaṃniroheṇa uvei mokkhaṃ | āse jahā sikkhiya vammadhārī /
puvvāiṃ vāsāiṃ carappamatte | tamhā muṇī khippam uvei mokkhaṃ ||8||

128.1.9_3

sa puvvam evaṃ na labhejja pacchā | esovamā sāsayavāiyāṇaṃ /
visīyaī siḍhile āuyaṃmi | kālovaṇīe sarīrassa bhee ||9||

128.1.10_3

khippaṃ na sakkei vivegameuṃ | tamhā samuṭhāya pahāya kāme /
samicca loyaṃ samayā mahesī | āyāṇurakkhī caramappamatte ||10||

128.1.11_3

muhuṃ muhuṃ mohaguṇe jayantaṃ | aṇegarūvā samaṇaṃ carantaṃ /
phāṃsā phusantī asamaṃjasaṃ ca | na tesi bhikkhū maṇasā pausse ||11||

128.1.12_3

mandā ya phāsā bahulohaṇijjā | tahappagāresu maṇaṃ na kujjā /
rakkhijja kohaṃ viṇaejja māṇaṃ | māyaṃ na seve payahejja lohaṃ ||12||

128.1.4_4

je 'saṃkhayā tucchā parappavāī | te pijjadosāṇugayā parabbhā /
ee ahamme tti duguṃchamāṇo | kaṃkhe guṇe jāva sarīrabheu ||13|| tti bemi ||asaṃkhyaṃ samattaṃ ||4||

128.1.1_4

U/5 akāmamaraṇijjaṃ pañcamaṃ adhyayanam /
aṇṇavaṃsi mahoghaṃsi | ege tiṇṇe duruttaraṃ /
tattha ege mahāpanne | imaṃ paṇham udāhare ||1||

In this ocean (of life) with its currents (viz. births) difficult to cross, one man has reached the opposite shore; one wise man has given an answer to the following question. (1)
These two ways of life ending with death have been declared: death with one's will, and death against one's will. (2)
Death against one's will is that of ignorant men, and it happens (to the same individual) many times. Death with one's will is that of wise men, and at best it happens but once. (3)
Mahâvîra has (thus) described the first kind in which an ignorant man, being attached to pleasures, does very cruel actions. (4)
A man attached to pleasures and amusements will be caught in the trap (of deceit). (He thinks): 'I never saw the next world, but I have seen with my own eyes the pleasures of this life.' (5)
'The pleasures of this life are (as it were) in your hand, but the future ones are uncertain. Who knows whether there is a next world or not?' (6)
The fool boasts: 'I shall have the company of (most) men.' But by his love of pleasures and amusements he will come to grief. (7)
Then he begins to act cruelly against movable and immovable beings, and he kills living beings with a purpose or without. (8)
An ignorant man kills, lies, deceives, calumniates, dissembles, drinks liquor, and eats meat, thinking that this is the right thing to do. (9)

128.1.2_5

santime ya duve ṭhāṇā | akkhāyā māraṇantiyā /
akāmamaraṇaṃ ceva | sakāmamaraṇaṃ tahā ||2||

128.1.3_5

bālāṇaṃ tu akāmaṃ tu | maraṇaṃ asaiṃ bhave /
paṇḍiyāṇaṃ sakāmaṃ tu | ukkoseṇa saiṃ bhave ||3||

128.1.4_5

tatthimaṃ paḍhamaṃ ṭhāṇaṃ | mahāvīreṇa desiyaṃ /
kāmagiddhe jahā bāle | bhisaṃ kūrāiṃ kuvvaī ||4||

128.1.5_4

je giddhe kāmabhogesu | ege kūḍāya gacchaī /
na me diṭhe pare loe | cakkhudiṭhā imā raī ||5||

128.1.6_4

hatthāgayā ime kāmā | kāliyā je aṇāgayā /
ko jāṇai pare loe | atthi vā natthi vā puṇo ||6||

128.1.7_4

jaṇeṇa saddhiṃ hokkhāmi | ii bāle pagabbhaī /
kāmabhogāṇurāeṇaṃ | kesaṃ saṃpaḍivajjaī ||7||

128.1.8_4

tao se daṇḍaṃ samārabhaī | tasesu thāvaresu ya /
aṭhāe ya aṇaṭhāe | bhūyagāmaṃ vihiṃsaī ||8||

128.1.9_4

hiṃse bāle musāvāī | māille pisuṇe saḍhe /
bhuṃjamāṇe suraṃ maṃsaṃ | seyam eyaṃ ti mannaī ||9||

Overbearing in acts and words, desirous for wealth and women, he accumulates sins in two ways, just as a young snake gathers dust (both on and in its body). (10)
Then he suffers ill and is attacked by disease; and he is in dread of the next world when he reflects on his deeds. (11)
I have heard of the places in hell, and of the destination of the sinner, where the fools who do cruel deeds will suffer violently. (12)
Then going to the place where he is to be born again according to his deeds, he feels remorse, as I have heard (from my teacher). (13)
As a charioteer, who against his better judgment leaves the smooth highway and gets on a rugged road, repents when the axle breaks; so the fool, who transgresses the Law and embraces unrighteousness, repents in the hour of death, like (the charioteer) over the broken axle. (14, 15)
Then when death comes at last, the fool trembles in fear; he dies the 'death against one's will,' (having lost his chance) like a gambler vanquished by Kali. (16)
Thus has been explained the fools’ 'death against one's will;' now hear from me the wise men's 'death with one's will!' (17)
Full of peace and without injury to any one is, as I have heard (from my teachers), the death of the virtuous who control themselves and subdue their senses. (18)
(Such a death) does not fall to the lot of every monk, nor of every householder; for the morality of householders is of various character, and that of monks is not always good throughout. (19)

128.1.10_4

kāyasā vayasā matte | vitte giddhe ya itthisu /
duhao malaṃ saṃciṇai | siṃsuṇāgu vva maiyaṃ ||10||

128.1.11_4

tao puṭho āyaṃkeṇaṃ | gilāṇo paritappaī /
pabhīo paralogassa | kammāṇuppehi appaṇo ||11||

128.1.12_4

suyā me narae ṭhāṇā | asīlāṇaṃ ca jā gaī /
bālāṇaṃ kūrakammāṇaṃ | pagāḍhā jattha veyaṇā ||12||

128.1.13_3

tatthovavāiyaṃ ṭhāṇaṃ | jahā meyam aṇussuyaṃ /
āhākammehiṃ gacchanto | so pacchā paritappaī ||13||

128.1.14_3

jahā sāgaḍio jāṇaṃ | samaṃ hiccā mahāpahaṃ /
visamaṃ maggam oiṇṇo | akkhe bhaggaṃmi soyaī ||14||

128.1.15_3

evaṃ dhammaṃ viukkammaṃ | ahammaṃ paḍivajjiyā /
bāle maccumuhaṃ patte | akkhe bhagge va soyaī ||15||

128.1.16_3

tao sa maraṇantaṃmi | bāle santasaī bhayā /
akāmamaraṇaṃ maraī | dhutte va kalinā jie ||16||

128.1.17_3

eyaṃ akāmamaraṇaṃ | bālāṇaṃ tu paveiyaṃ /
etto sakāmamaraṇaṃ | paṇḍiyāṇaṃ suṇeha me ||17||

128.1.18_3

maraṇaṃ pi sapuṇṇāṇaṃ | jahā meyam aṇussuyaṃ /
vippasaṇṇam aṇāghāyaṃ | saṃjayāṇa vusīmao ||18||

128.1.19_3

na imaṃ savvesu bhikkhūsu | na imaṃ savvesu 'gārisu /
nāṇāsīlā agāratthā | visamasīlā ya bhikkhuṇo ||19||

128.1.20_2

santi egehiṃ bhikkhūhiṃ | gāratthā saṃjam uttarā /
gāratthehi ya savvehiṃ | sāhavo saṃjam uttarā ||20||

Some householders are superior to some monks in self-control; but the saints are superior to all householders in self-control. (20)
Bark and skin (of a goat), nakedness, twisted hair, baldness--these (outward tokens) will not save a sinful ascetic. (21)
A sinner, though he be a mendicant (friar), will not escape hell; but a pious man, whether monk or householder, ascends to heaven. (22)
A faithful man should practise the rules of conduct for householders; he should never neglect the Pôsaha fast in both fortnights, not even for a single night. (23)
When under such discipline he lives piously even as a householder, he will, on quitting flesh and bones, share the world of the Yakshas. (24)
Now a restrained monk will become one of the two: either one free from all misery or a god of great power. (25)
To the highest regions, in due order, to those where there is no delusion, and to those which are full of light, where the glorious (gods dwell)--who have long life, great power, great lustre, who can change their shape at will, who are beautiful as on their first day, and have the brilliancy of many suns--to such places go those who are trained in self-control and penance, monks or householders, who have obtained liberation by absence of passion. (26-28)
Having heard (this) from the venerable men who control themselves and subdue their senses, the virtuous and the learned do not tremble in the hour of death. (29)

128.1.21_2

cīrājiṇaṃ nagiṇiṇaṃ | jaḍī saṃghāḍimuṇḍiṇaṃ /
eyāṇi vi na tāyanti | dussīlaṃ pariyāgayaṃ ||21||

128.1.22_2

piṇḍola evva dussīle | naragāo na muccaī /
bhikkhāe vā gihatthe vā | suvvae kammaī divaṃ ||22||

128.1.23_2

agārisāmāiyaṃgāṇi | saḍḍhī kāeṇa phāsae /
posahaṃ duhao pakkhaṃ | egarāyaṃ na hāvae ||23||

128.1.24_2

evaṃ sikkhāsamāvanne | gihivāse vi suvvae /
muccaī chavipavvāo | gacche jakkhasalogayaṃ ||24||

128.1.25_2

aha je saṃvuḍe bhikkhū | doṇhaṃ annayare siyā /
savvadukkhapahīṇe vā | deve vāvi mahiḍḍhie ||25||

128.1.26_2

uttarāiṃ vimohāiṃ | juīmantāṇupuvvaso /
samāiṇṇāiṃ jakkhehiṃ | āvāsāiṃ jasaṃsiṇo ||26||

128.1.27_2

dīhāuyā iḍḍhimantā | samiddhā kāmarūviṇo /
ahuṇovavannasaṃkāsā | bhujjo accimalippabhā ||27||

128.1.28_2

tāṇi ṭhāṇāṇi gacchanti | sikkhittā saṃjamaṃ tavaṃ /
bhikkhāge vā gihitthe vā | je santi paḍinivvuḍā ||28||

128.1.29_2

tesiṃ soccā sapujjāṇaṃ | saṃjayāṇa vusīmao /
na saṃtasanti maraṇante | sīlavantā bahussuyā ||29||

128.1.30_2

tuliyā visesamādāya | dayādhammassa khantie /
vippasīejja mehāvī | tahābhūeṇa appaṇā ||30||

A wise man having weighed (both kinds of death) and chosen the better one (taught in) the Law of Compassion, will become calm through patience, with an undisturbed mind (at the time of death). (30)
When the right time (to prepare for death) has arrived, a faithful (monk) should in the presence (of his teacher) suppress all emotions (of fear or joy) and wait for the dissolution of his body. (31)
When the time for quitting the body has come, a sage dies the 'death with one's will,' according to one of the three methods. (32)
Thus I say.

128.1.31_2

tao kāle abhippee | saḍḍhī tālisamantie /
viṇaejja lomaharisaṃ | bheyaṃ dehassa kaṃkhae ||31||

128.1.5_5

aha kālaṃmi saṃpatte | āghāyāya samussayaṃ /
sakāmamaraṇaṃ maraī | tiṇham annayaraṃ muṇī ||32|| tti bemi || akāmamaraṇijjaṃ samattaṃ ||5||

128.1.1_5

U/6 khuḍḍāganiyaṇṭhijjaṃ ṣaṣṭham adhyayanam /
jāvantavijjāpurisā | savve te dukkhasaṃbhavā /
luppanti bahuso mūḍhā | saṃsāraṃmi aṇantae ||1||

All men who are ignorant of the Truth are subject to pain; in the endless Samsâra they suffer in many ways. (1)
Therefore a wise man, who considers well the ways that lead to bondage and birth, should himself search for the truth, and be kind towards all creatures. (2)
'Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds.' (3)
This truth should be taken to heart by a man of pure faith; he should (therefore) cut off greed and love, and not hanker after his former connections. (4)
Cows and horses, jewels and earrings, cattle, slaves and servants: all these (possessions) you must give up in order to obtain the power of changing your form at will. (5)
Everything that happens to somebody, affects him personally; therefore, knowing the creatures' love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6)
Seeing that to accept (presents) leads to hell, one should not accept even a blade of grass; only to preserve one's life one should eat the food that is put in one's own alms-bowl. (7)
Here some are of opinion that they will be delivered from all misery by merely attending the teacher, without abstaining from sins. (8)
Acknowledging the truth about bondage and liberation, but talking only, not acting (in accordance with these tenets), they seek comfort for themselves in mighty words. (9)
Clever talking will not work salvation; how should philosophical instruction do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (to)
They are (going) a long way in the endless Samsâra; therefore looking out carefully one should wander about carefully. (11)
Choosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one's body only to be able to annihilate one's Karman. (12)
Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13)
Recognising the cause of Karman, one should wander about waiting for one's death; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the householders for their own consumption). (14)
An ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bowl); but as a bird with its plumage, so he with his alms-bowl should wander about without desires. (15)
Receiving alms in a manner to avoid faults, and controlling one's self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one's food. (16)
Thus has spoken the Arhat Gñâtriputra, the venerable native of Vaisâlî, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17)
Thus I say.

128.1.2_6

samikkha paṃḍie tamhā | pāsajāī pahe bahū /
appaṇā saccam esejjā | mettiṃ bhūesu kappae ||2||

128.1.3_6

māyā piyā nhusā bhāyā | bhajjā puttā ya orasā /
nālaṃ te mama tāṇāe | luppantassa sakammuṇā ||3||

128.1.4_6

eyam aṭhaṃ sapehāe | pāse samiyadaṃsaṇe /
chinda geddhiṃ siṇehaṃ ca | na kaṃkhe puvvasaṃthuyaṃ ||4||

128.1.5_6

gavāsaṃ maṇikuṃḍalaṃ | pasavo dāsaporusaṃ /
savvam eyaṃ caittāṇaṃ | kāmarūvī bhavissasi ||5||

128.1.6_5

ajjhatthaṃ savvao savvaṃ | dissa pāṇe piyāyae /
na haṇe pāṇiṇo pāṇe | bhayaverāo uvarae ||6||

128.1.7_5

āyāṇaṃ narayaṃ dissa | nāyaejja taṇām avi /
doguṃchī appaṇo pāe | dinnaṃ bhuṃjejja bhoyaṇaṃ ||7||

128.1.8_5

iham ege u mannanti | appaccakkhāya pāvagaṃ /
āyāriyaṃ vidittāṇaṃ | savvadukkhāṇa muccaī ||8||

128.1.9_5

bhaṇantā akarentā ya | bandhamokkhapaiṇṇiṇo /
vāyāviriyametteṇa | samāsāsenti appayaṃ ||9||

128.1.10_5

na cittā tāyae bhāsā | kuo vijjāṇusāsaṇaṃ /
visannā pāvakammehiṃ | bālā paṃḍiyamāṇiṇo ||10||

128.1.11_5

je kei sarīre sattā | vaṇṇe rūve ya savvaso /
maṇasā kāyavakkeṇaṃ | savve te dukkhasanbhavā ||11||

128.1.12_5

āvannā dīham addhāṇaṃ | saṃsāraṃmi aṇantae /
tamhā savvadisaṃ passaṃ | appamatto parivvae ||12||

128.1.13_4

bahiyā uḍḍham ādāya | nāvakaṃkhe kayāi vi /
puvvakammakhayaṭhāe | imaṃ dehaṃ samuddhare ||13||

128.1.14_4

vivicca kammuṇo heuṃ | kālakaṃkhī parivvae /
māyaṃ piṃḍassa pāṇassa | kaḍaṃ laddhūṇa bhakkhae ||14||

128.1.15_4

sannihiṃ ca na kuvvejjā | levamāyāe saṃjae /
pakkhī pattaṃ samādāya | niravekkho parivvae ||15||

128.1.6_6

esaṇāsamio lajjū | gāme aṇiyao care /
appamatto pamattehiṃ | piṃḍavāyaṃ gavesae ||16|| khuḍḍāganiyaṃṭhijjaṃ samattaṃ ||6||

128.1.1_6

U/7 elayaṃ saptamam adhyayanam /
jahāesaṃ samuddissa | koi posejja elayaṃ /
oyaṇaṃ javasaṃ dejjā | posejjā vi sayaṃgaṇe ||1||

As somebody, to provide for (the arrival of) a guest, brings up a young ram, gives it rice and gram, and brings it up in his yard; (1)
Then when it is grown up and big, fat and of a large belly, fattened and of a plump body, it is ready for the guest. (2)
As long as no guest comes, the poor (animal) lives; but as soon as a guest arrives, its head is cut off, and it is eaten. (3)
As this ram is well treated for the sake of a guest, even so an ignorant, great sinner longs (as it were) for life in hell. (4)
An ignorant man kills, tells lies, robs on the highway, steals foreign goods, deceives, (always thinking of some one) whom he could plunder, the villain. (5)
He is desirous of women and pleasures, he enters on undertakings and business, drinks liquor, eats meat, becomes strong, a subduer of foes. (6)
He eats crisp goats’ meat, his belly grows, and his veins swell with blood--but he gains nothing but life in hell, just as the ram is only fed to be killed for the sake of a guest. (7)
After having enjoyed pleasant seats, beds, carriages, riches, and pleasures, after having squandered his wealth which he had so much trouble in gaining, and after having committed many sins, he will, under the burden of his Karman, and believing only in the visible world, be grieved in the hour of death like the ram at the arrival of a guest. (8, 9)

128.1.2_7

tao se puṭhe parivūḍhe | jāyamee mahodare /
pīṇie viule dehe | āesaṃ parikaṃkhae ||2||

128.1.3_7

jāva na ei āese | tāva jīvai so duhī /
aha pattaṃmi āese | sīsaṃ chettūṇa bhujjaī ||3||

128.1.4_7

jahā se khalu urabbhe | āesāe samīhie /
evaṃ bāle ahammiṭhe | īhaī narayāuyaṃ ||4||

128.1.5_7

hiṃse bāle musāvāī | addhāṇaṃsi vilovae /
annadattahare teṇe | māī kaṃ nu hare saḍhe ||5||

128.1.6_7

itthīvisayagiddhe ya | mahāraṃbhapariggahe /
bhuṃjamāṇe suraṃ maṃsaṃ | parivūḍhe paraṃdame ||6||

128.1.7_6

ayakakkarabhoī ya | tuṃḍille ciyalohie /
āuyaṃ narae kaṃkhe | jahāesaṃ va elae ||7||

128.1.8_6

āsaṇaṃ sayaṇaṃ jāṇaṃ | vittaṃ kāme ya bhuṃjiyā /
dussāhaḍaṃ dhaṇaṃ hiccā | bahuṃ saṃciṇiyā rayaṃ ||8||

128.1.9_6

tao kammagurū jantū | paccuppannaparāyaṇe /
aya vva āgayāese | maraṇantaṃmi soyaī ||9||

128.1.10_6

tao āuparikkhīṇe | cuyā dehā vihiṃsagā /
āsurīyaṃ disaṃ bālā | gacchanti avasā tamaṃ ||10||

Then the sinner who has been killing living beings, at the end of his life falls from his state, and against his will he goes to the world of the Asuras, to the dark place. (10)
As a man for the sake of one Kâkinî (risks and) loses a thousand (Kârshâpanas), or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician): (11)
Even so are human pleasures compared with the pleasures of the gods: divine life and pleasures surpass (the former) a thousand times and more. (12)
Those endowed with excellent knowledge live many nayutas of years; so great a loss suffer the fools in a life of less than a hundred years! (13)
Three merchants set out on their travels, each with his capital; one of them gained there much, the second returned with his capital, and the third merchant came home after having lost his capital. This parable is taken from common life; learn (to apply it) to the Law. (14, 15)
The capital is human life, the gain is heaven; through the loss of that capital man must be born as a denizen of hell or a brute animal. (16)
These are the two courses open to the sinner; they consist in misery, as corporal punishment, &c.; for the slave to his lusts has forfeited human life and divine life. (17)
Having once forfeited them, he will have to endure these two states of misery; it will be difficult for him to attain an upward course for a long time to come. (18)

128.1.11_6

jahā kāgaṇie heuṃ | sahassaṃ hārae naro /
apacchaṃ ambagaṃ bhoccā | rāyā rajjaṃ tu hārae ||11||

128.1.12_6

evaṃ māṇussagā kāmā | devakāmāṇa antie /
sahassaguṇiyā bhujjo | āuṃ kāmā ya divviyā ||12||

128.1.13_5

aṇegavāsānauyā | jā sā pannavao ṭhiī /
jāṇi jīyanti dummehā | ūṇavāsayāue ||13||

128.1.14_5

jahā ya tinni vāṇiyā | mūlaṃ ghettūṇa niggayā /
ego 'ttha lahaī lābhaṃ | ego mūleṇa āgao ||14||

128.1.15_5

ego mūlaṃ pi hārittā | āgao tattha vāṇio /
vavahāre uvamā esā | evaṃ dhamme viyāṇaha ||15||

128.1.16_4

māṇusattaṃ bhave mūlaṃ | lābho devagaī bhave /
mūlaccheeṇa jīvāṇaṃ | naragatirikkhattaṇaṃ dhuvaṃ ||16||

128.1.17_4

duhao gaī bālassa | āvaī vahamūliyā /
devattaṃ māṇusattaṃ ca | jaṃ jie lolayāsaḍhe ||17||

128.1.18_4

tao jie saī hoi | duvihaṃ doggaiṃ gae /
dullahā tassa ummuggā | addhāe suirādavi ||18||

128.1.19_4

evaṃ jiyaṃ sapehāe | tuliyā bālaṃ ca paṃḍiyaṃ /
mūliyaṃ te pavesanti | māṇusiṃ joṇim enti je ||19||

Considering what is at stake, one should weigh (the chances of) the sinner and of the virtuous man (in one's mind).
He who brings back his capital, is (to be compared to) one who is born again as a man. (19)
Those men who through the exercise of various virtues become pious householders, will be born again as men; for all beings will reap the fruit of their actions. (20)
But he who increases his capital, is (to be compared to) one who practises eminent virtues; the virtuous, excellent man cheerfully attains the state of gods. (21)
When one thus knows that a (virtuous) monk or householder will be gladdened (by his gain), how, then, should a man, whilst he is losing (his chance), not be conscious of his losing it? (22)
As a drop of water at the top of a blade of Kusa-grass dwindles down to naught when compared with the ocean, so do human pleasures when compared with divine pleasures. (23)
The pleasures in this very limited life of men are like (the water at) the top of a blade of Kusa-grass; for the sake of what will a man not care to gain and to keep (so precious a good which he risks to lose)? (24)
He who has not renounced pleasure, will miss his aim (i.e. the true end of his soul); for though he has been taught the right way, he will go astray again and again. (25)
But he who has renounced pleasure, will not miss his aim; (he will think): I have learned that, by getting rid of this vile body, I shall become a god. (26)

128.1.20_3

vemāyāhiṃ sikkhāhiṃ | je narā gihisuvvayā /
uventi māṇusaṃ joṇiṃ | kammasaccā hu pāṇiṇo ||20||

128.1.21_3

jesiṃ tu viulā sikkhā | mūliyaṃ te aicchithā /
sīlavantā savīsesā | adīṇā janti devayaṃ ||21||

128.1.22_3

evam addīṇavaṃ bhikkhuṃ | āgāriṃ ca viyāṇiyā /
kaha- -u jiccam elikkhaṃ | jiccamāṇe na saṃvide ||22||

128.1.23_3

jahā kusagge udagaṃ | samuddeṇa samaṃ miṇe /
evaṃ māṇussagā kāmā | devakāmāṇa antie ||23||

128.1.24_3

kusaggamettā ime kāmā | sanniruddhaṃmi āue /
kassa heuṃ purākāuṃ | jogakkhemaṃ na saṃvide ||24||

128.1.25_3

iha kāmāṇiyaṭhassa | attaṭhe avarajjhaī /
soccā neyāuyaṃ maggaṃ | jaṃ bhujjo paribhassaī ||25||

128.1.26_3

iha kāmaṇiyaṭhassa | attaṭhe nāvarajjhaī /
pūidehaniroheṇaṃ | bhave devi tti me suyaṃ ||26||

128.1.27_3

iḍḍhī juī jaso vaṇṇo | āuṃ suham aṇuttaraṃ /
bhujjo jattha maṇussesu | tattha se uvavajjaī ||27||

He will be born among men where there is wealth, beauty, glory, fame, long life, and eminent happiness. (27)
See the folly of the sinner who practises unrighteousness: turning away from the Law, the great sinner will be born in hell. (28)
See the wisdom of the wise man who follows the true Law: turning away from unrighteousness, the virtuous man will be born as a god. (29)
A wise man weighs in his mind the state of the sinner and that of the virtuous man; quitting the state of the sinner, a sage realises that of the virtuous. (30)
Thus I say.

128.1.28_3

bālassa passa bālattaṃ | ahammaṃ paḍivajjiyā /
ciccā dhammaṃ ahammiṭhe | narae uvavajjaī ||28||

128.1.29_3

dhīrassa passa dhīrattaṃ | saccadhammāṇuvattiṇo /
ciccā adhammaṃ dhammiṭhe | devesu uvavajjaī ||29||

128.1.7_7

tuliyāṇa bālabhāvaṃ | abālaṃ ceva paṇḍie /
caiūṇa bālabhāvaṃ | abālaṃ sevaī muṇi ||30|| tti bemi || elayajjhayaṇaṃ samattaṃ ||7||

128.1.1_7

U/8 kāvilīyaṃ aṣamam adhyayanam /
adhuve asāsayaṃmī | saṃsāraṃmi dukkhapaurāe /
kiṃ nāma hojja taṃ kammayaṃ | jeṇāhaṃ doggaiṃ na gacchejjā ||1||

By what acts can I escape a sorrowful lot in this unstable ineternal Samsâra, which is full of misery? (1)
Quitting your former connections place your affection on nothing; a monk who loves not even those who love him, will be freed from sin and hatred. (2)
Then the best of sages, who is exempt from delusion and possesses perfect knowledge and faith, speaks for the benefit and eternal welfare, and for the final liberation of all beings. (3)
All fetters (of the soul), and all hatred, everything of this kind, should a monk cast aside; he should not be attached to any pleasures, examining them well and taking care of himself. (4)
A stupid, ignorant sinner who never fixes his thoughts on the soul's benefit and eternal welfare, but sinks down through hatred and the temptation of lust, will be ensnared as a fly is caught on glue. (5)
It is difficult to cast aside the pleasures of life, weak men will not easily give them up; but there are pious ascetics (sâdhu) who get over the impassable (Samsâra) as merchants cross the sea. (6)
Some there are who call themselves Sramanas, though they are like the beasts ignorant of (the prohibition of) killing living beings; the stupid sinners go to hell through their superstitious beliefs. (7)
One should not permit (or consent to) the killing of living beings; then he will perhaps be delivered from all misery; thus have spoken the preceptors who have proclaimed the Law of ascetics. (8)
A careful man who does not injure living beings, is called 'circumspect' (samita). The sinful Karman will quit him as water quits raised ground. (9)
In thoughts, words, and acts he should do nothing injurious to beings who people the world, whether they move or not. (10)
He should know what alms may be accepted, and should strictly keep these rules; a monk should beg food only for the sustenance of life, and should not be dainty. (11)
He should eat what tastes badly, cold food, old beans, Vakkasa Pulâga, and for the sustenance of his life he should eat Manghu (ground badara). (12)
Those who interpret the marks of the body, and dreams, and who know the foreboding changes in the body (aṅgavidyâ), are not to be called Sramanas; thus the preceptors have declared. (13)
Those who do not take their life under discipline, who cease from meditation and ascetic practices, and who are desirous of pleasures, amusements, and good fare, will be born again as Asuras. (14)
And when they rise (in another birth) from the world of the Asuras, they err about, for a long time, in the Samsâra; those whose souls are sullied by many sins, will hardly ever attain Bôdhi. (15)
And if somebody should give the whole earth to one man, he would not have enough; so difficult is it to satisfy anybody. (16)
The more you get, the more you want; your desires increase with your means. Though two mâshas would do to supply your want, still you would scarcely think ten millions sufficient. (17)
Do not desire (women), those female demons, on whose breasts grow two lumps of flesh, who continually change their mind, who entice men, and then make a sport of them as of slaves. (18)
A houseless (monk) should not desire women, he should turn away from females; learning thoroughly the Law, a monk should strictly keep its rules. (19)
This Law has been taught by Kapila of pure knowledge; those who follow it, will be saved and will gain both worlds. (20)
Thus I say.