Uttarajjhayana 211.22

211.22

uvadaṃsie 74

211.22.p1.29

tti bemi || sammattaparakkame samatte ||29||

211.22.p1.1

U/30 tavamaggaṃ triṃśam adhyayanam /
jahā u pāvagaṃ kammaṃ | rāgadosasamajjiyaṃ /
khavei tavasā bhikkhū | tam egaggamaṇo suṇa ||1||

211.22.p1.2

pāṇivahamusāvāyā | adattamehuṇapariggahā virao /
rāībhoyaṇavirao | jīvo bhavai aṇāsavo ||2||

211.22.p1.3

paṃcasamio tigutto | akasāo jiindio /
agāravo ya nissallo | jīvo hoi aṇāsavo ||3||

211.22.p1.4

eesiṃ tu vivaccāse | rāgadosasamajjiyaṃ /
khavei u jahā bhikkhū | tam egaggamaṇo suṇa ||4||

211.22.p1.5

jahā mahātalāyassa | sanniruddhe jalāgame /
ussiṃcaṇāe tavaṇāe | kameṇaṃ sosaṇā bhave ||5||

211.22.p1.6

evaṃ tu saṃjayassāvi | pāvakammanirāsave /
bhavakoḍīsaṃciyaṃ kammaṃ | tavasā nijjarijjai ||6||

211.22.p1.7

so tavo duviho vutto | bāhirabbhantaro tahā /
bāhiro chavviho vutto | evam abbhantaro tavo ||7||

211.22.p1.8

aṇasaṇam ūṇoyariyā | bhikkhāyariyā ya rasapariccāo /
kāyakileso saṃlīṇayā ya | bajjho tavo hoi ||8||

211.22.p1.9

ittariya maraṇakālā ya | aṇasaṇā duvihā bhave /
ittariya sāvakaṃkhā | niravakaṃkhā u biijjiyā ||9||

211.22.p1.10

jo so ittariyatavo | so samāseṇa chavviho /
seḍhitavo payaratavo | ghaṇo ya taha hoi vaggo ya ||10||

211.22.p1.11

tatto ya vaggavaggo | paṃcamo chaṭhao paiṇṇatavo /
maṇaicchiyacittattho | nāyavvo hoi ittario ||11||

211.22.p1.12

jā sā aṇasaṇā maraṇe | duvihā sā viyāhiyā /
saviyāramaviyārā | kāyaciṭhaṃ paī bhave ||12||

Fasting is of two kinds: a. itvara, temporary, and b. maranakâla, fasting which precedes, and ends with death. Temporary fasting is either such in which a desire (for food) is present, or such in which no such desire exists. (9) a. The temporary fasting is briefly of six kinds: 1. in the form of a line; 2. in the form of a square; 3. in the form of a cube; 4. of a sixth power; 5. of a twelfth power; 6. of any arrangement. Temporary fasting (can be practised) for different objects which one has in mind. (10, 11) b. Fasting which is to precede death, is of two kinds with regard to the motions of the body: with change (of position) and without change. (12)
And again it is twofold: admitting of relief, or not; one may either leave the place (which one has chosen to die in), or not leave it; in both cases one may not take any food. (13)

211.22.p1.13

ahavā saparikammā | aparikammā ya āhiyā /
nīhārimaṇīhārī | āhāraccheo dosu vi ||13||

Fasting is of two kinds: a. itvara, temporary, and b. maranakâla, fasting which precedes, and ends with death. Temporary fasting is either such in which a desire (for food) is present, or such in which no such desire exists. (9) a. The temporary fasting is briefly of six kinds: 1. in the form of a line; 2. in the form of a square; 3. in the form of a cube; 4. of a sixth power; 5. of a twelfth power; 6. of any arrangement. Temporary fasting (can be practised) for different objects which one has in mind. (10, 11) b. Fasting which is to precede death, is of two kinds with regard to the motions of the body: with change (of position) and without change. (12)
And again it is twofold: admitting of relief, or not; one may either leave the place (which one has chosen to die in), or not leave it; in both cases one may not take any food. (13)

211.22.p1.14

omoyaraṇaṃ paṃcahā | samāseṇa viyāhiyaṃ /
davvao khettakāleṇaṃ | bhāveṇaṃ pajjavehi ya ||14||

Abstinence is briefly of five kinds: with regard to a. substance; b. place; c. time; d. state of mind; e. development. (14) a. He who takes less food than he usually does, in the extreme case but one mouthful, performs abstinence with regard to substance. (15) b. (Place means) a village, a scotfree town, a capital, a camp of merchants, a mine, a settlement of a wild tribe, a place with an earth wall, a poor town, a town with a harbour, a large town, an isolated town, and an open town. (16)
In a hermitage, a vihâra, a halting-place for procession, a resting-place for travellers, a station of herdsmen, a camp on high ground, a caravan's camp, a fortified place of refuge. (17)
In gardens, on roads, in houses--all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18)

211.22.p1.15

jo jassa u āhāro | tatto omaṃ tu jo kare /
jahanneṇegasitthāī | evaṃ davveṇa ū bhave ||15||

Abstinence is briefly of five kinds: with regard to a. substance; b. place; c. time; d. state of mind; e. development. (14) a. He who takes less food than he usually does, in the extreme case but one mouthful, performs abstinence with regard to substance. (15) b. (Place means) a village, a scotfree town, a capital, a camp of merchants, a mine, a settlement of a wild tribe, a place with an earth wall, a poor town, a town with a harbour, a large town, an isolated town, and an open town. (16)
In a hermitage, a vihâra, a halting-place for procession, a resting-place for travellers, a station of herdsmen, a camp on high ground, a caravan's camp, a fortified place of refuge. (17)
In gardens, on roads, in houses--all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18)

211.22.p1.16

gāme nagare taha rāyahāṇi | nigame ya āgare pallī /
kheḍe kabbaḍadoṇamuha | paaṇamaḍambasaṃbāhe ||16||

Abstinence is briefly of five kinds: with regard to a. substance; b. place; c. time; d. state of mind; e. development. (14) a. He who takes less food than he usually does, in the extreme case but one mouthful, performs abstinence with regard to substance. (15) b. (Place means) a village, a scotfree town, a capital, a camp of merchants, a mine, a settlement of a wild tribe, a place with an earth wall, a poor town, a town with a harbour, a large town, an isolated town, and an open town. (16)
In a hermitage, a vihâra, a halting-place for procession, a resting-place for travellers, a station of herdsmen, a camp on high ground, a caravan's camp, a fortified place of refuge. (17)
In gardens, on roads, in houses--all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18)

211.22.p1.17

āsamapae vihāre | sannivese samāyaghose ya /
thaliseṇākhandhāre | satthe saṃvaakoe ya ||17||

Abstinence is briefly of five kinds: with regard to a. substance; b. place; c. time; d. state of mind; e. development. (14) a. He who takes less food than he usually does, in the extreme case but one mouthful, performs abstinence with regard to substance. (15) b. (Place means) a village, a scotfree town, a capital, a camp of merchants, a mine, a settlement of a wild tribe, a place with an earth wall, a poor town, a town with a harbour, a large town, an isolated town, and an open town. (16)
In a hermitage, a vihâra, a halting-place for procession, a resting-place for travellers, a station of herdsmen, a camp on high ground, a caravan's camp, a fortified place of refuge. (17)
In gardens, on roads, in houses--all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18)

211.22.p1.18

vāḍesu va racchāsu va | gharesu vā evam ittiyaṃ khettaṃ /
kappai u evamāī | evaṃ khetteṇa ū bhave ||18||

Abstinence is briefly of five kinds: with regard to a. substance; b. place; c. time; d. state of mind; e. development. (14) a. He who takes less food than he usually does, in the extreme case but one mouthful, performs abstinence with regard to substance. (15) b. (Place means) a village, a scotfree town, a capital, a camp of merchants, a mine, a settlement of a wild tribe, a place with an earth wall, a poor town, a town with a harbour, a large town, an isolated town, and an open town. (16)
In a hermitage, a vihâra, a halting-place for procession, a resting-place for travellers, a station of herdsmen, a camp on high ground, a caravan's camp, a fortified place of refuge. (17)
In gardens, on roads, in houses--all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18)

211.22.p1.19

peḍā ya addhapeḍā | gomuttipayaṃgavīhiyā ceva /
sambukkāvaāyaya | gantuṃpaccāgayā chaṭhā ||19||

pêtâ, 2. ardhapêtâ, 3. gômûtrikâ, 4. pataṅgavîthikâ, 5. sambûkâvartta, 6. âyatam-gatvâ-pratyâgata. (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushîs of the day (which he selects for that purpose). (20)
Or if he collects alms in a part of the third Paurushî, or in its last quarter, then he observes abstinence with reference to time. (21) d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition. (22, 23) e. A monk who observes abstinence according to the particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development too. (24)

211.22.p1.20

divasassa porusīṇaṃ | cauṇhaṃ pi u jattio bhave kālo /
evaṃ caramāṇo khalu | kālomāṇaṃ muṇeyavvaṃ ||20||

pêtâ, 2. ardhapêtâ, 3. gômûtrikâ, 4. pataṅgavîthikâ, 5. sambûkâvartta, 6. âyatam-gatvâ-pratyâgata. (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushîs of the day (which he selects for that purpose). (20)
Or if he collects alms in a part of the third Paurushî, or in its last quarter, then he observes abstinence with reference to time. (21) d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition. (22, 23) e. A monk who observes abstinence according to the particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development too. (24)

211.22.p1.21

ahavā taiyāe porisīe | ūṇāi ghāsam esanto /
caubhāgūṇāe vā | evaṃ kāleṇa ū bhave ||21||

pêtâ, 2. ardhapêtâ, 3. gômûtrikâ, 4. pataṅgavîthikâ, 5. sambûkâvartta, 6. âyatam-gatvâ-pratyâgata. (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushîs of the day (which he selects for that purpose). (20)
Or if he collects alms in a part of the third Paurushî, or in its last quarter, then he observes abstinence with reference to time. (21) d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition. (22, 23) e. A monk who observes abstinence according to the particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development too. (24)

211.22.p1.22

itthī vā puriso vā | alaṃkio vā nalaṃkio vā vi /
annayaravayattho vā | annayareṇaṃ va vattheṇaṃ ||22||

pêtâ, 2. ardhapêtâ, 3. gômûtrikâ, 4. pataṅgavîthikâ, 5. sambûkâvartta, 6. âyatam-gatvâ-pratyâgata. (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushîs of the day (which he selects for that purpose). (20)
Or if he collects alms in a part of the third Paurushî, or in its last quarter, then he observes abstinence with reference to time. (21) d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition. (22, 23) e. A monk who observes abstinence according to the particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development too. (24)

211.22.p1.23

anneṇa viseseṇaṃ | vaṇṇeṇaṃ bhāvam aṇumuyante u /
evaṃ caramāṇo khalu | bhāvomāṇaṃ muṇeyavvaṃ ||23||

pêtâ, 2. ardhapêtâ, 3. gômûtrikâ, 4. pataṅgavîthikâ, 5. sambûkâvartta, 6. âyatam-gatvâ-pratyâgata. (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushîs of the day (which he selects for that purpose). (20)
Or if he collects alms in a part of the third Paurushî, or in its last quarter, then he observes abstinence with reference to time. (21) d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition. (22, 23) e. A monk who observes abstinence according to the particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development too. (24)

211.22.p1.24

davve khette kāle | bhāvammi ya āhiyā u je bhāvā /
eehi omacarao | pajjavacarao bhave bhikkhū ||24||

pêtâ, 2. ardhapêtâ, 3. gômûtrikâ, 4. pataṅgavîthikâ, 5. sambûkâvartta, 6. âyatam-gatvâ-pratyâgata. (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushîs of the day (which he selects for that purpose). (20)
Or if he collects alms in a part of the third Paurushî, or in its last quarter, then he observes abstinence with reference to time. (21) d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition. (22, 23) e. A monk who observes abstinence according to the particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development too. (24)

211.22.p1.25

aṭhavihagoyaraggaṃ tu | tahā satteva esaṇā /
abhiggahā ya je anne | bhikkhāyariyam āhiyā ||25||

With regard to collecting alms there are the eight principal ways how to collect them; the seven êshanâs (or modes of begging) and other self-imposed restrictions. (25)

211.22.p1.26

khīradahisappimāī | paṇīyaṃ pāṇabhoyaṇaṃ /
parivajjaṇaṃ rasāṇaṃ tu | bhaṇiyaṃ rasavivajjaṇaṃ ||26||

Abstention from dainty food means abstention from such highly nourishing food and drink as milk, curds, ghee, &c. (26)

211.22.p1.27

ṭhāṇā vīrāsaṇāīyā | jīvassa u suhāvahā /
uggā jahā dharijjanti | kāyakilesaṃ tam āhiyaṃ ||27||

Mortification of the flesh consists in the different postures as Virâsana, &c., which benefit the soul, and which are difficult to perform. (27)

211.22.p1.28

egantam aṇāvāe | itthīpasuvivajjie /
sayaṇāsaṇasevaṇayā | vivittasayaṇāsaṇaṃ ||28||

Using unfrequented lodgings and beds consists in living and sleeping in separate and unfrequented places where there are neither women nor cattle. (28)
Thus external austerities have been briefly explained; I shall now explain internal austerities in due order. (29)
Internal austerities are:

211.22.p1.29_2

eso bāhiragatavo | samāseṇa viyāhio /
abbhintaraṃ tavaṃ etto | vucchāmi aṇupuvvaso ||29||

211.22.p1.30

pāyacchittaṃ viṇao | veyāvaccaṃ taheva sajjhāo /
jhāṇaṃ ca viossaggo | eso abbhintaro tavo ||30||

prâyaskitta, expiation of sins;

vinaya, politeness;

vaiyâvritya, serving the Guru;

svâdhyâya, study;

dhyâna, meditation;

vyutsarga, abandoning of the body. (30)

211.22.p1.31

āloyaṇārihāīyaṃ | pāyacchittaṃ tu dasavihaṃ /
jaṃ bhikkhū vahaī sammaṃ | pāyacchittaṃ tam āhiyaṃ ||31||

Expiation of sins is tenfold, what must be confessed, &c.; this is to be strictly observed by a monk; this is called expiation of sins. (31)

211.22.p1.32

abbhuṭhāṇaṃ aṃjalikaraṇaṃ | tahevāsaṇadāyaṇaṃ ũ/
gurubhattibhāvasussūsā | viṇao esa viyāhio ||32||

Politeness consists in rising (from one's seat), folding of the hands, offering of a seat, loving the Guru, and cordial obedience. (32)

211.22.p1.33

āyariyamāīe | veyāvaccammi dasavihe /
āsevaṇaṃ jahāthāmaṃ | veyāvaccaṃ tam āhiyaṃ ||33||

There are ten kinds of service, as serving the Âkârya, &c.; doing service consists in giving one's assistance as well as one is able. (33)

211.22.p1.34

vāyaṇā pucchaṇā ceva | taheva pariyaaṇā /
aṇuppehā dhammakahā | sajjhāo paṃcahā bhave ||34||

Study is fivefold: 1. saying or learning one's lesson; 2. (questioning the teacher about it); 3. repetition; 4. pondering; 5. religious discourse. (34)

211.22.p1.35

aṭharuddāṇi vajjittā | jhāejjā susamāhie /
dhammasukkāiṃ jhāṇāiṃ | jhāṇaṃ taṃ tu buhāvae ||35||

Abstaining to meditate on painful and sinful things, one should, with a collected mind, engage in pure meditations on the Law; this the wise call meditation. (35)

211.22.p1.36

sayaṇāsaṇaṭhāṇe vā | je u bhikkhū na vāvare /
kāyassa viussaggo | chaṭho so parikittio ||36||

If a monk remains motionless when lying down, sitting, or standing upright, this is called abandoning of the body, which is the sixth kind (of internal austerities). (36)
If a sage truly performs these two kinds of austerities, he will soon be thoroughly released from the Circle of Births. (37)
Thus I say.

211.22.p1.30_2

evaṃ tavaṃ tu duvihaṃ | je sammaṃ āyare muṇī /
se khippaṃ savvasaṃsārā | vippamuccai paṇḍio ||37|| tti bemi || tavamaggaṃ samattaṃ ||30||

211.22.p1.1_2

U/31 caraṇavihī ekatriṃśam adhyayanam /
caraṇavihiṃ pavakkhāmi | jīvassa u suhāvahaṃ /
jaṃ carittā bahū jīvā | tiṇṇā saṃsārasāgaraṃ ||1||

I shall declare the mode of life that benefits the soul; by practising it many souls have crossed the ocean of Samsâra. (1)
One should desist from one thing, and practise another: desist from neglect of self-control, and practise self-control. (2)
Love and hatred are two evils which produce bad Karman; if a monk always avoids them, he will not stand within the circle (of transmigration). (3)
A monk who always avoids the thrice threefold hurtful, conceited, and delusive acts, will not stand in the circle (of transmigration). (4)
A monk who well bears calamities produced by gods, animals, or men, will not stand, &c. (5)
A monk who always avoids the (four) different kinds of praises, passions, expressions (of the emotions), and (of the four) meditations the two sinful ones, will not stand, &c. (6)
A monk who always exerts himself with regard to the (five) vows, the (five) objects of sense, the (five) Samitis, and (five) actions, will not stand, &c. (7)
A monk who always exerts himself with regard to the six lêsyâs, the six kinds of bodies, and the six (regular functions as) eating, will not stand, &c. (8)
A monk who always exerts himself with regard to the (seven) rules of accepting alms, and the seven causes of danger (to other men) will not stand, &c. (9)
A monk who always exerts himself with regard to the (eight) objects of pride, to that which protects his chastity, and to the tenfold Law of the monks. (10)
A monk who always exerts himself with regard to the (eleven) duties of the upâsakas, and the (twelve) duties of the bhikshus, will not stand, &c. (11)
A monk who always exerts himself with regard to the (thirteen) actions (productive of Karman), to the various (fourteen) kinds of living beings, and the (fifteen) places of punishment of the wicked, will not stand, &c. (12)
A monk who always exerts himself with regard to the sixteen Gâthâs, and to the (seventeen kinds of) neglect of self-control, will not stand, &c. (13)
A monk who always exerts himself with regard to the (eighteen kinds of) continence, to the (nineteen) gñâtâdhyayanas, and the (twenty) cases for not concentrating one's thoughts, will not, &c. (14)
A monk who always exerts himself with regard to the twenty-one forbidden actions, and the twenty-two troubles, will not stand, &c. (15)
A monk who always exerts himself with regard to the twenty-three (lectures of the) Sûtrakritâṅga, and to the gods whose number exceeds by an unit (the number of the lectures of the Sûtrakritâṅga), will not stand, &c. (t 6)
A monk who always exerts himself with regard to the twenty-five clauses, and (to the recitation of the twenty-six) chapters of the Dasâs, &c., will not stand, &c. (17)
A monk who always exerts himself with regard to the (twenty-seven) virtues of the laity, and the (twenty-eight lectures of the) Prakalpa, will not stand, &c. 08)
A monk who always exerts himself with regard to the (twenty-nine) causes of wrong knowledge, and the (thirty) causes of delusion, will not stand, &c. (19)
A monk who always exerts himself with regard to the (thirty-one) qualities of Siddhas, &c., the (thirty-two) Yogas, and thirty-three Âsâtanâs, will not stand, &c. (20)
A clever monk who always exerts himself with regard to the above-mentioned points, will soon be thoroughly released from the Circle of Births (21)
Thus I say.

211.22.p1.2_2

egao viraiṃ kujjā | egao ya pavattaṇaṃ /
asaṃjame niyattiṃ ca | saṃjame ya pavattaṇaṃ ||2||

211.22.p1.3_2

rāgadose ya do pāve | pāvakammapavattaṇe /
je bhikkhū rumbhaī niccaṃ | se na acchai maṇḍale ||3||

211.22.p1.4_2

daṇḍaṇaṃ gāravāṇaṃ ca | sallāṇaṃ ca tiyaṃ tiyaṃ /
je bhikkhū cayaī niccaṃ | se na acchai maṇḍale ||4||

211.22.p1.5_2

divve ya je uvasagge | tahā tericchamāṇuse /
je bhikkhū sahaī jayaī | se na acchai maṇḍale ||5||

211.22.p1.6_2

vigahākasāyasannāṇaṃ | jhāṇāṇaṃ ca duyaṃ tahā /
je bhikkhū vajjaī niccaṃ | se na acchai maṇḍale ||6||

211.22.p1.7_2

vaesu indiyatthesu | samiīsu kiriyāsu ya /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||7||

211.22.p1.8_2

lesāsu chasu kāesu | chakke āhārakāraṇe /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||8||

211.22.p1.9_2

piṇḍoggahapaḍimāsu | bhayaṭhāṇesu sattasu /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||9||

211.22.p1.10_2

madesu bambhaguttīsu | bhikkhudhammaṃmi dasavihe /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||10||

211.22.p1.11_2

uvāsagāṇaṃ paḍimāsu | bhikkhūṇaṃ paḍimāsu ya /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||11||

211.22.p1.12_2

kiriyāsu bhūyagāmesu | paramāhammiesu ya /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||12||

211.22.p1.13_2

gāhāsolasaehiṃ | tahā asaṃjamammi ya /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||13||

211.22.p1.14_2

bambhammi nāyajjhayaṇesu | ṭhāṇesu ya samāhie /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||14||

211.22.p1.15_2

egavīsāe sabale | bāvīsāe parīsahe /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||15||

211.22.p1.16_2

tevīsāi sūyagaḍe | rūvāhiesu suresu a /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||16||

211.22.p1.17_2

paṇuvīsabhāvaṇāsu | uddesesu dasāiṇaṃ /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||17||

211.22.p1.18_2

aṇagāraguṇehiṃ ca | pagappammi taheva ya /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||18||

211.22.p1.19_2

pāvasuyapasaṃgesu | mohaṭhāṇesu ceva ya /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||19||

211.22.p1.20_2

siddhāiguṇajogesu | tettīsāsāyaṇāsu ya /
je bhikkhū jayaī niccaṃ | se na acchai maṇḍale ||20||

211.22.p1.31_2

īi eesu ṭhāṇesu | je bhikkhū jayaī sayā /
khippaṃ so savvasaṃsārā | vippamuccai paṇḍio ||21|| tti bemi || caraṇavihī samattā ||31||

211.22.p1.1_3

U/32 pamāyaṭhāṇaṃ dvātriṃśam adhyayanam /
accantakālassa samūlagassa | savvassa dukkhassa u jo pamokkho /
taṃ bhāsao me paḍipuṇṇacittā | suṇeha egantahiyaṃ hiyatthaṃ ||1||

With attentive mind hear me explain for your benefit the deliverance from the beginningless time, together with its causes, and from all misery: a truly wholesome subject. (1)
By the teaching of true knowledge, by the avoidance of ignorance and delusion, and by the destruction of love and hatred, one arrives at final deliverance which is nothing but bliss. (2)
This is the road to it: to serve the Gurus and the old (teachers), to avoid throughout foolish people, to apply oneself earnestly to study, and to ponder zealously on the meaning of the Sûtras. (3)
A Sramana engaged in austerities, who longs for righteousness, should eat the proper quantity of allowed food, should select a companion of right understanding, and should live in a place suited to seclusion. (4)
If he does not meet with a clever companion who surpasses or equals him in virtue, he should live by himself, abstaining from sins and not devoted to pleasures. (5)
As the crane is produced from an egg, and the egg is produced from a crane, so they call desire the origin of delusion, and delusion the origin of desire. (6)
Love and hatred are caused by Karman, and they say that Karman has its origin in delusion; Karman is the root of birth and death, and birth and death they call misery. (7)
Misery ceases on the absence of delusion, delusion ceases on the absence of desire, desire ceases on the absence of greed, greed ceases on the absence of property. (8)

211.22.p1.2_3

nāṇassa savvassa pagāsaṇāe | annāṇamohassa vivajjaṇāe /
rāgassa dosassa ya saṃkhaeṇaṃ | egantasokkhaṃ samuvei mokkhaṃ ||2||

211.22.p1.3_3

tassesa maggo guruviddhasevā | vivajjaṇā bālajaṇassa dūrā /
sajjhāyaegantanisevaṇā ya | suttatthasaṃcintaṇayā dhiī ya ||3||

211.22.p1.4_3

āhāram icche miyam esaṇijjaṃ | sahāyam icche niuṇatthabuddhiṃ /
nikeyam icchejja vivegajoggaṃ | samāhikāme samaṇe tavassī ||4||

211.22.p1.5_3

na ya labhejjā niuṇaṃ sahāyaṃ | guṇāhiyaṃ vā guṇao samaṃ vā /
ekko vi pāvāi vivajjayanto | viharejja kāmesu asajjamāṇo ||5||

211.22.p1.6_3

jahā ya aṇḍappabhavā balāgā | aṇḍaṃ balāgappabhavaṃ jahā ya /
emeva mohāyayaṇaṃ khu taṇhā | mohaṃ ca taṇhāyayaṇaṃ vayanti ||6||

211.22.p1.7_3

rāgo ya doso vi ya kammabīyaṃ | kammaṃ ca mohappabhavaṃ vayanti /
kammaṃ ca jāimaraṇassa mūlaṃ | dukkhaṃ ca jāīmaraṇaṃ vayanti ||7||

211.22.p1.8_3

dukkhaṃ hayaṃ jassa na hoi moho | moho hao jassa na hoi taṇhā /
taṇhā hayā jassa na hoi loho | loho hao jassa na kiṃcaṇāiṃ ||8||

211.22.p1.9_3

rāgaṃ ca dosaṃ ca taheva mohaṃ | uddhattukāmeṇa samūlajālaṃ /
je je uvāyā paḍivajjiyavvā | te kittaissāmi ahāṇupuvviṃ ||9||

I shall explain in due order the means which must be adopted by him who wants to thoroughly uproot love, hatred, and delusion. (9)
Pleasant food should not be enjoyed with preference, for it generally makes men over-strong; and desires rush upon the strong, like birds upon a tree with sweet fruits. (10)
As in a forest, full of fuel, a fire fanned by the wind cannot be extinguished, so the fire (as it were) of the senses of him who eats as he lists; it does not benefit any chaste man. (11)
The mind of those who always live in unfrequented lodgings, who eat low food, and who subdue their senses, will not be attacked by the foe, Love, who is vanquished as disease is by medicine. (12)
As it is not safe for mice to live near the dwelling of a cat, so a chaste (monk) cannot stay in a house inhabited by women. (13)
A Sramana, engaged in penance, should not allow himself to watch the shape, beauty, coquetry, laughter, prattle, gestures, and glances of women, nor retain a recollection of them in his mind. (14)
Not to look at, nor to long for, not to think of, nor to praise, womankind: this is becoming the meditation of the noble ones, and it is always wholesome to those who delight in chastity. (15)
Though those who possess the three Guptis, cannot be disturbed even by well-adorned goddesses, still it is recommended to monks to live by themselves, as this is wholesome in every way. (16)

211.22.p1.10_3

rasā pagāmaṃ na niseviyavvā | pāyaṃ rasā dittikarā narāṇaṃ /
dittaṃ ca kāmā samabhiddavanti | dumaṃ jahā sāuphalaṃ va pakkhī ||10||

211.22.p1.11_3

jahā davaggī paurindhaṇe vaṇe | samāruo novasamaṃ uvei /
evindiyaggī vi pagāmabhoiṇo | na bambhayārissa hiyāya kassaī ||11||

211.22.p1.12_3

vivittasejjāsaṇajantiyāṇaṃ | omāsaṇāṇaṃ damiindiyāṇaṃ /
na rāgasattū dharisei cittaṃ | parāio vāhirivosahehiṃ ||12||

211.22.p1.13_3

jahā birālāvasahassa mūle | na mūsagāṇaṃ vasahī pasatthā /
emeva itthīnilayassa majjhe | na bambhayārissa khamo nivāso ||13||

211.22.p1.14_3

na rūvalāvaṇṇavilāsahāsaṃ | na jaṃpiyaṃ iṃgiyapehiyaṃ vā /
itthīṇa cittaṃsi nivesaittā | daṭhuṃ vavasse samaṇe tavassī ||14||

211.22.p1.15_3

adaṃsaṇaṃ ceva apatthaṇaṃ ca | acintaṇaṃ ceva akittaṇaṃ ca /
itthījaṇassāriyajhāṇajuggaṃ | hiyaṃ sayā bambhavae rayāṇaṃ ||15||

211.22.p1.16_3

kāmaṃ tu devīhi vibhūsiyāhiṃ | na cāiyā khobhaiuṃ tiguttā /
tahā vi egantahiyaṃ ti naccā | vivittavāso muṇiṇaṃ pasattho ||16||

211.22.p1.17_3

mokkhābhikaṃkhissa u māṇavassa | saṃsārabhīrussa ṭhiyassa dhamme /
neyārisaṃ duttaram atthi loe | jahitthio bālamaṇoharāo ||17||

To a man who longs for liberation, who is afraid of the Samsâra, and lives according to the Law, nothing in the world offers so many difficulties as women who delight the mind of the ignorant. (17)
To those who have overcome the attachment (to women), all others will offer no difficulties; even as to those who have crossed the great ocean, no river, though big like the Ganges, (will offer any difficulty). (18)
From desire of pleasure arises the misery of the whole world, the gods included; whatever misery of body and mind there is, the dispassionate will put an end to it. (19)
As the fruit of the Kimpâka is beautiful in taste and colour, when eaten; but destroys the life when digested, (being) poison; similar in their effect are pleasures. (20)
A Sramana, engaged in austerities, who longs for righteousness, should not fix his thoughts on the pleasant objects of the senses, nor turn his mind from them, if they be unpleasant. (21)
'Colour' attracts the eye; it is the pleasant cause of Love, but the unpleasant cause of Hatred; he who is indifferent to them (viz. colours), is called dispassionate. (22)
The eye perceives 'colour,' and 'colour' attracts the eye; the cause of Love is pleasant, and the cause of Hatred is unpleasant. (23)
He who is passionately fond of 'colours,' will come to untimely ruin; just as an impassioned moth which is attracted by the light rushes into death. (24)

211.22.p1.18_3

ee ya saṃge samaikkamittā | suduttarā ceva bhavanti sesā /
jahā mahāsāgaram uttarittā | naī bhave avi gaṃgāsamāṇā ||18||

211.22.p1.19_3

kāmāṇugiddhippabhavaṃ khu dukkhaṃ | savvassa logassa sadevagassa /
jaṃ kāiyaṃ māṇasiyaṃ ca kiṃci | tassantagaṃ gacchai vīyarāgo ||19||

211.22.p1.20_3

jahā ya kiṃpāgaphalā maṇoramā | raseṇa vaṇṇeṇa ya bhujjamāṇā /
te khuḍḍae jīviya paccamāṇā | eovamā kāmaguṇā vivāge ||20||

211.22.p1.21_2

je indiyāṇaṃ visayā maṇunnā | na tesu bhāvaṃ nisire kayāi /
na yāmaṇunnesu maṇaṃ pi kujjā | samāhikāme samaṇe tavassī ||21||

211.22.p1.22_2

cakkhussa rūvaṃ gahaṇaṃ vayanti | taṃ rāgaheuṃ tu maṇunnam āhu /
taṃ dosaheuṃ amaṇunnam āhu | samo ya jo tesu sa vīyarāgo ||22||

211.22.p1.23_2

rūvassa cakkhuṃ gahaṇaṃ vayanti | cakkhussa rūvaṃ gahaṇaṃ vayanti /
rāgassa heuṃ samaṇunnam āhu | dosassa heuṃ amaṇunnam āhu ||23||

211.22.p1.24_2

rūvesu jo gehim uvei tivvaṃ | akāliyaṃ pāvai se viṇāsaṃ /
rāgāure se jaha vā payaṃge | āloyalole samuvei maccuṃ ||24||

211.22.p1.25_2

je yāvi dosaṃ samuvei tivvaṃ | taṃsi kkhaṇe se u uvei dukkhaṃ /
duddantadoseṇa saeṇa jantū | na kiṃci rūvaṃ avarujjhaī se ||25||

He who passionately hates (a colour), will at the same moment suffer pain. It is the fault of an undisciplined man that he is annoyed (by a colour); it is not the 'colour' itself that annoys him. (25)
He who is very fond of a lovely 'colour,' hates all others; hence a fool will suffer misery, but a dispassionate sage is not affected by it. (26)
He who has a passion for 'colours,' will kill many movable and immovable beings; a passionate fool, intent on his personal interest, pains and torments those beings in many ways. (27)
How can a man who passionately desires 'colours,' be happy while he gets, keeps, uses, loses, and misses (those things). Even when he enjoys them, he is never satisfied. (28)
When he is not satisfied with those 'colours,' and his craving for them grows stronger and stronger, he will become discontented, and unhappy by dint of his discontent; misled by greed he will take another's property. (29)
When he is overcome by violent desire, takes another's property, and is not satisfied with those 'colours' and their possession, then his deceit and falsehood increase on account of his greed; yet he will not get rid of his misery. (30)
After and before he has lied, and when he is on the point of lying, he feels infinitely unhappy. Thus when he takes another's property, and is (after all) not satisfied by the 'colours' (he has obtained), he becomes unhappy, and nobody will protect him. (31)

211.22.p1.26_2

egantaratte ruiraṃsi rūve | atālise se kuṇaī paosaṃ /
dukkhassa saṃpīlam uvei bāle | na lippaī teṇa muṇī virāgā ||26||

211.22.p1.27_2

rūvāṇugāsāṇugae ya jīve | carācare hiṃsai -egarūve /
cittehi te paritāvei bāle | pīlei attaṭhagurū kiliṭhe ||27||

211.22.p1.28_2

rūvāṇuvāeṇa pariggaheṇa | uppāyaṇe rakkhaṇasannioge /
vae vioge ya kahaṃ suhaṃ se | saṃbhogakāle ya atittalābhe ||28||

211.22.p1.29_3

rūve atitte ya pariggahaṃmi | sattovasatto na uvei tuṭhiṃ /
atuṭhidoseṇa duhī parassa | lobhāvile āyayaī adattaṃ ||29||

211.22.p1.30_3

taṇhābhibhūyassa adattahāriṇo | rūve atittassa pariggahe ya /
māyāmusaṃ vaḍḍhai lobhadosā | tatthāvi dukkhā na vimuccaī se ||30||

211.22.p1.31_3

mosassa pacchā ya puratthao ya | paogakāle ya duhī durante /
evaṃ adattāṇi samāyayanto | rūve atitto duhio aṇisso ||31||

211.22.p1.32_2

rūvāṇurattassa narassa evaṃ | katto suhaṃ hojja kayāi kiṃci /
tatthovabhoge vi kilesadukkhaṃ | nivvattaī jassa kaeṇa dukkhaṃ ||32||

How, then, can a man who is devoted to 'colours,' ever derive any happiness from anything? He suffers pain at the time of their enjoyment to procure which he had suffered misery. (32)
In the same way he who hates 'colours,' incurs a long succession of pains; when his mind is filled with hatred, he accumulates Karman which in the end again produces misery. (33)
But a man who is indifferent to 'colours,' is free from sorrows; though still in the Samsâra, he is not affected by that long succession of pains, just as the leaf of the Lotus (is not moistened) by water. (34)
[The whole set of verses 22-34 is, with few alterations, five times repeated in the original in order to apply to the other organs of sense.
Verses 35-47 treat of sounds; 'sound' is to be substituted for 'colour,' 'ear' for 'eye.'
The last line of verse 37, which corresponds to verse 24, runs thus:
As an impassioned deer allured (by a song) rushes into death, without being satisfied with the sound.
In the same way verses 48-60 apply to smells'; substitute 'smell' and 'organ of smell.'
Verses 61-73 apply to tastes; substitute 'tastes' and 'tongue.'
Verses 74-86 apply to touches; substitute touches' and 'body.'
Verses 87-99 apply to feelings; substitute 'feelings' and 'mind.'
The lines corresponding to the comparison in verse 24, run as follows:
Just as an impassioned snake which is allured by the smell of a drug, when it comes out of its hole. (50)

211.22.p1.33_2

emeva rūvammi gao paosaṃ | uvei dukkhohaparaṃparāo /
paduṭhacitto ya ciṇāi kammaṃ | jaṃ se puṇo hoi duhaṃ vivāge ||33||

211.22.p1.34_2

rūve viratto maṇuo visogo | eeṇa dukkhohaparaṃpareṇa /
na lippae bhavamajjhe vi santo | jaleṇa vā pokkhariṇīpalāsaṃ ||34||

211.22.p1.35_2

soyassa saddaṃ gahaṇaṃ vayanti | taṃ rāgaheuṃ tu maṇunnam āhu /
taṃ dosaheuṃ amaṇunnam āhu | samo ya jo tesu sa vīyarāgo ||35||

211.22.p1.36_2

saddassa soyaṃ gahaṇaṃ vayanti | soyassa saddaṃ gahaṇaṃ vayanti /
rāgassa heuṃ samaṇunnam āhu | dosassa heuṃ amaṇunnam āhu ||36||

211.22.p1.37

saddesu jo gehim uvei tivvaṃ | akāliyaṃ pāvai se viṇāsaṃ /
rāgāure hariṇamige va muddhe | sadde atitte samuvei maccuṃ ||37||

211.22.p1.38

je yāvi dosaṃ samuvei tivvaṃ | taṃsi kkhaṇe se u uvei dukkhaṃ /
duddantadoseṇa saeṇa jantū | na kiṃci saddaṃ avarujjhaī se ||38||

211.22.p1.39

egantaratte ruiraṃsi sadde | atālise se kuṇaī paosaṃ /
dukkhassa saṃpīlam uvei bāle | na lippaī teṇa muṇī virāgo ||39||

211.22.p1.40

saddāṇugāsāṇugae ya jīve | carācare hiṃsai 'egarūve /
cittehi te paritāvei bāle | pīlei attaṭhagurū kiliṭhe ||40||

211.22.p1.41

saddāṇuvāeṇa pariggaheṇa | uppāyaṇe rakkhaṇasannioge /
vae vioge ya kahaṃ suhaṃ se | saṃbhogakāle ya atittalābhe ||41||

211.22.p1.42

sadde atitte ya pariggahaṃmi | sattovasatto na uvei tuṭhiṃ /
atuṭhidoseṇa duhī parassa | lobhāvile āyayaī adattaṃ ||42||

211.22.p1.43

taṇhābhibhūyassa adattahāriṇo | sadde atittassa pariggahe ya /
māyāmusaṃ vaḍḍhai lobhadosā | tatthāvi dukkhā na vimuccaī se ||43||

211.22.p1.44

mosassa pacchā ya puratthao ya | paogakāle ya duhī durante /
evaṃ adattāṇi samāyayanto | sadde atitto duhio aṇisso ||44||

211.22.p1.45

saddāṇurattassa narassa evaṃ | katto suhaṃ hojja kayāi kiṃci /
tatthovabhoge vi kilesadukkhaṃ | nivvattaī jassa kaeṇa dukkhaṃ ||45||

211.22.p1.46

emeva saddammi gao paosaṃ | uvei dukkhohaparaṃparāo /
paduṭhacitto ya ciṇāi kammaṃ | jaṃ se puṇo hoi duhaṃ vivāge ||46||

211.22.p1.47

sadde viratto maṇuo visogo | eeṇa dukkhohaparaṃpareṇa /
na lippae bhavamajjhe vi santo | jaleṇa vā pokkhariṇīpalāsaṃ ||47||

211.22.p1.48

ghāṇassa gandhaṃ gahaṇaṃ vayanti | taṃ rāgaheuṃ tu maṇunnam āhu /
taṃ dosaheuṃ amaṇunnam āhu | samo ya jo tesu sa vīyarāgo ||48||

211.22.p1.49

gandhassa ghāṇaṃ gahaṇaṃ vayanti | ghāṇassa gandhaṃ gahaṇaṃ vayanti /
rāgassa heuṃ samaṇunnam āhu | dosassa heuṃ amaṇunnam āhu ||49||

211.22.p1.50

gandhesu jo gehim uvei tivvaṃ | akāliyaṃ pāvai se viṇāsaṃ /
rāgāure osahagandhagiddhe | sappe bilāo viva nikkhamante ||50||

211.22.p1.51

je yāvi dosaṃ samuvei tivvaṃ | taṃsi kkhaṇe se u uvei dukkhaṃ /
duddantadoseṇa saeṇa jantū | na kiṃci gandhaṃ avarujjhaī se ||51||

211.22.p1.52

egantaratte ruiraṃsi gandhe | atālise se kuṇaī paosaṃ /
dukkhassa saṃpīlam uvei bāle | na lippaī teṇa muṇī virāgo ||52||

211.22.p1.53

gandhāṇugāsāṇugae ya jīve | carācare hiṃsai 'egarūve /
cittehi te paritāvei bāle | pīlei attaṭhagurū kiliṭhe ||53||

211.22.p1.54

gandhāṇuvāeṇa pariggaheṇa | uppāyaṇe rakkhaṇasannioge /
vae vioge ya kahaṃ suhaṃ se | saṃbhogakāle ya atittalābhe ||54||

211.22.p1.55

gandhe atitte ya pariggahaṃmi | sattovasatto na uvei tuṭhiṃ /
atuṭhidoseṇa duhī parassa | lobhāvile āyayaī adattaṃ ||55||

211.22.p1.56

taṇhābhibhūyassa adattahāriṇo | gandhe atittassa pariggahe ya /
māyāmusaṃ vaḍḍhai lobhadosā | tatthāvi dukkhā na vimuccaī se ||56||

211.22.p1.57

mosassa pacchā ya puratthao ya | paogakāle ya duhī durante /
evaṃ adattāṇi samāyayanto | gandhe atitto duhio aṇisso ||57||

211.22.p1.58

gandhāṇurattassa narassa evaṃ | katto suhaṃ hojja kayāi kiṃci /
tatthovabhoge vi kilesadukkhaṃ | nivvattaī jassa kaeṇa dukkhaṃ ||58||

211.22.p1.59

emeva gandhammi gao paosaṃ | uvei dukkhohaparaṃparāo /
paduṭhacitto ya ciṇāi kammaṃ | jaṃ se puṇo hoi duhaṃ vivāge ||59||

211.22.p1.60

gandhe viratto maṇuo visogo | eeṇa dukkhohaparaṃpareṇa /
na lippaī bhavamajjhe vi santo | jaleṇa vā pokkhariṇīpalāsaṃ ||60||

211.22.p1.61

jibbhāe rasaṃ gahaṇaṃ vayanti | taṃ rāgaheuṃ tu maṇunnam āhu /
taṃ dosaheuṃ amaṇunnam āhu | samo ya jo tesu sa vīyarāgo ||61||

211.22.p1.62

rasassa jibbhaṃ gahaṇaṃ vayanti | jibbhāe rasaṃ gahaṇaṃ vayanti /
rāgassa heuṃ samaṇunnam āhu | dosassa heuṃ amaṇunnam āhu ||62||

211.22.p1.63

rasesu jo gehim uvei tivvaṃ | akāliyaṃ pāvai se viṇāsaṃ /
rāgāure vaḍisavibhinnakāe | macche jahā āmisabhogagiddhe ||63||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

211.22.p1.64

je yāvi dosaṃ samuvei tivvaṃ | taṃsi kkhaṇe se u uvei dukkhaṃ /
duddantadoseṇa saeṇa jantū | na kiṃci rasaṃ avarujjhaī se ||64||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

211.22.p1.65

egantaratte ruiraṃsi rase | atālise se kuṇaī paosaṃ /
dukkhassa saṃpīlam uvei bāle | na lippaī teṇa muṇī virāgo ||65||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

211.22.p1.66

rasāṇugāsāṇugae ya jīve | carācare hiṃsai 'egarūve /
cittehi te paritāvei bāle | pīlei attaṭhagurū kiliṭhe ||66||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

211.22.p1.67

rasāṇuvāeṇa pariggaheṇa | uppāyaṇe rakkhaṇasannioge /
vae vioge ya kahaṃ suhaṃ se | saṃbhogakāle ya atittalābhe ||67||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

211.22.p1.68

rase atitte ya pariggahaṃmi | sattovasatto na uvei tuṭhiṃ /
atuṭhidoseṇa duhī parassa | lobhāvile āyayaī adattaṃ ||68||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

211.22.p1.69

taṇhābhibhūyassa adattahāriṇo | rase atittassa pariggahe ya /
māyāmusaṃ vaḍḍhai lobhadosā | tatthāvi dukkhā na vimuccaī se ||69||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

211.22.p1.70

mosassa pacchā ya puratthao ya | paogakāle ya duhī durante /
evaṃ adattāṇi samāyayanto | rase atitto duhio aṇisso ||70||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

211.22.p1.71

rasāṇurattassa narassa evaṃ | katto suhaṃ hojja kayāi kiṃci /
tatthovabhoge vi kilesadukkha | nivvattaī jassa kaeṇa dukkhaṃ ||71||

Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63)
Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies. (76)
Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)]
Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100)
Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (101)
Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103)
A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses. (104)