Uttarajjhayana 32

32.1

accaṃtakālassa samūlagassa savvassa dukkhassa u jo pamokkho |
taṃ bhāsao me paḍipuṇṇacittā suṇeha egaggahiyaṃ hiyatthaṃ ||

That which is liberation for all time, / with its root destroyed, from all suffering—
as I speak of it, listen with attentive minds, / focused on one point, for your benefit.

32.2

nāṇassa savvassa pagāsaṇāe annāṇamohassa vivajjaṇāe |
rāgassa dosassa ya saṃkhaeṇaṃ egaṃtasokkhaṃ samuvei mokkhaṃ ||

By illuminating all knowledge, / by renouncing ignorance and delusion,
by the destruction of attachment and aversion, / one attains liberation of absolute bliss.

32.3

tassesa maggo guruviddhasevā vivajjaṇā bālajanassa dūrā |
sajjhāyaegaṃtanisevaṇā ya suttatthasaṃciṃtaṇayā dhiī ya ||

This is its path: service to preceptors and elders, / keeping far from the company of fools,
practice of study and solitude, / reflection on the meaning of the sūtras, and firmness.

32.4

āhāramicche miyamesaṇijjaṃ sahāyamicche niuṇatthabuddhiṃ |
nikeyamicchejja vivegajoggaṃ samāhikāme samaṇe tavassī ||

A mendicant ascetic desiring meditative composure / should seek moderate and permissible food,
should seek a companion with discerning intellect, / and should seek a dwelling fit for seclusion.

32.5

na vā labhejjā niuṇaṃ sahāyaṃ guṇāhiyaṃ vā guṇao samaṃ vā |
ekko vi pāvāi vivajjayaṃto viharejja kāmesu asajjamāṇo ||

If he cannot find a discerning companion, / superior in virtue or equal in virtue,
he should live alone, avoiding evil, / unattached to pleasures of the senses.

32.6

jahā ya aṃḍappabhavā balāgā aṃḍaṃ balāgappabhavaṃ jahā ya |
emeva mohāyayaṇaṃ khu taṇhaṃ mohaṃ ca taṇhāyayaṇaṃ vayaṃti ||

Just as the crane is born from the egg, / and the egg is born from the crane,
even so they declare delusion to be the source of craving, / and craving to be the source of delusion.

32.7

rāgo ya doso vi ya kammabīyaṃ kammaṃ ca mohappabhavaṃ vayaṃti |
kammaṃ ca jāīmaraṇassa mūlaṃ dukkhaṃ ca jāīmaraṇaṃ vayaṃti ||

They declare attachment and aversion to be the seed of karma, / and karma to be born of delusion;
they declare karma to be the root of birth and death, / and birth and death to be suffering.

32.8

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

Suffering is slain for him who has no delusion; / delusion is slain for him who has no craving;
craving is slain for him who has no greed; / greed is slain for him who has no possessions.

32.9

rāgaṃ ca dosaṃ ca taheva mohaṃ uddhattukāmeṇa samūlajālaṃ |
je je uvāyā paḍivajjiyavvā te kittaissāmi ahānupuvviṃ ||

For one desiring to eradicate / attachment, aversion, and delusion along with their web of roots,
whatever means must be adopted, / I shall proclaim them in proper order.

I shall explain in due order the means which must be adopted by him who wants to thoroughly uproot love, hatred, and delusion.

32.10

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

Tasty foods should not be consumed excessively; / for tasty foods usually excite men;
and desires eagerly attack an excited man, / just as birds [fly] toward a tree with sweet fruit.

32.11

jahā davaggī pauriṃdhaṇe vaṇe samāruo novasamaṃ uvei |
eviṃdiyaggī vi pagāmabhoiṇo na baṃbhayārissa hiyāya kassaī ||

Just as a forest fire in a wood with abundant fuel, aided by wind, does not subside, / so the fire of the sense organs of one who eats abundantly never serves the welfare of any celibate.

32.12

vivittasejjāsaṇajaṃtiyāṇaṃ omāsaṇāṇaṃ damiiṃdiyāṇaṃ |
na rāgasattū dharisei cittaṃ parāio vāhirivosahehiṃ |

For those restrained by solitary beds and seats, who eat less than their fill, and whose sense organs are subdued, / the enemy of attachment does not overpower their mind, [just as] a disease [is subdued] by medicines.

32.13

jahā birālāvasahassa mūle na mūsagāṇaṃ vasahī pasatthā |
emeva itthīnilayassa majjhe na baṃbhayārissa khamo nivāso ||

Just as near the dwelling of a cat, an abode is not commendable for mice, / even so in the midst of women's quarters, living is not fitting for a celibate.

32.14

na rūvalāvaṇṇavilāsahāsaṃ na jaṃpiyaṃ iṃgiyapehiyaṃ vā |
itthīṇa cittaṃsi nivesaittā daṭṭhuṃ vavasse samaṇe tavassī ||

An ascetic śramaṇa should not fix his mind on women / so as to gaze at their beauty, charm, playful gestures, laughter, speech, hints, or glances.

32.15

adaṃsaṇaṃ ceva apatthaṇaṃ ca aciṃtaṇaṃ ceva akittaṇaṃ ca |
itthījanassāriyajjhāṇajoggaṃ hiyaṃ sayā baṃbhavae rayāṇaṃ ||

Not seeing, not desiring, not thinking of, and not praising women / is suitable for noble meditation, and ever beneficial for those delighting in the vow of celibacy.

32.16

kāmaṃ tu devīhi vibhūsiyāhiṃ na cāiyā khobhaiuṃ tiguttā |
tahā vi egaṃtahiyaṃ ti naccā vivittavāso muninaṃ pasattho ||

Granted that one guarded by the three restraints cannot be agitated even by adorned goddesses, / nevertheless, knowing that it is solely beneficial, a secluded abode is praised for sages.

32.17

mokkhābhikaṃkhissa vi mānavassa saṃsārabhīrussa ṭhiyassa dhamme |
neyārisaṃ duttaramatthi loe jahitthio bālamanoharāo ||

Even for a man who longs for liberation, fears the cycle of rebirth, and stands firm in Dharma, / there is nothing in the world so hard to overcome as women, who captivate the ignorant.

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.

32.18

ee ya saṃge samaikkamittā suhuttarā ceva bhavaṃti sesā |
jahā mahāsāgaramuttarittā naī bhave avi gaṃgāsamānā ||

Having overcome these attachments, all the rest become very easy to cross, / just as after crossing the great ocean, a river like the Gaṅgā [becomes easy to cross].

32.19

kāmāṇugiddhippabhavaṃ khu dukkhaṃ savvassa logassa sadevagassa |
jaṃ kāiyaṃ mānasiyaṃ ca kiṃci tassaṃtagaṃ gacchai vīyarāgo ||

Indeed, suffering arises from greed for sensual pleasures for the whole world together with the gods; / whatever [suffering there is], bodily or mental, one free from attachment reaches its end.

32.20

jahā ya kiṃpāgaphalā manoramā raseṇa vanneṇa ya bhujjamāṇā |
te khuḍḍae jīviya paccamāṇā eovamā kāmaguṇā vivāge ||

And just as the fruits of the kiṃpāka tree are delightful in taste and color when being eaten, / but destroy life when digesting, such are the qualities of sensual pleasure in their fruition.

32.21

je iṃdiyāṇaṃ visayā maṇunnā na tesu bhāvaṃ nisire kayāi |
na yāmanunnesu manaṃ pi kujjā samāhikāme samaṇe tavassī ||

Whatever objects of the sense organs are agreeable, he should never direct his affection toward them; / nor should an ascetic śramaṇa desiring tranquility set his mind even slightly on disagreeable ones.

32.22

cakkhussa rūvaṃ gahaṇaṃ vayaṃti taṃ rāgaheuṃ tu maṇunnamāhu |
taṃ dosaheuṃ amaṇunnamāhu samo ya jo tesu sa vīyarāgo ||

They say that form is the object of the eye; and they say that an agreeable [form] causes attachment, / while a disagreeable one causes aversion; but he who is indifferent toward both is free from attachment.

32.23

rūvassa cakkhuṃ gahaṇaṃ vayaṃti cakkhussa rūvaṃ gahaṇaṃ vayaṃti |
rāgassa heuṃ samaṇunnamāhu dosassa heuṃ amaṇunnamāhu ||

They say the eye is the grasper of form, they say form is the object of the eye; / they say the agreeable is the cause of attachment, they say the disagreeable is the cause of aversion.

32.24

rūvesu jo giddhimuvei tivvaṃ akāliyaṃ pāvai se vināsaṃ |
rāgāure se jaha vā payaṃge āloyalole samuvei maccuṃ ||

He who conceives an intense greed for forms meets with untimely ruin; / afflicted with attachment, he meets death like a moth eager for light.

32.25

je yāvi dosaṃ samuvei tivvaṃ taṃsi kkhaṇe se u uvei dukkhaṃ |
duddaṃttadoseṇa saeṇa jaṃtū na kiṃci rūvaṃ avarajjhaī se ||

And he who conceives intense aversion undergoes suffering at that very moment; / through his own untamed aversion a living being [suffers]; the form does not offend him in any way.

32.26

egaṃtaratte ruiraṃsi rūve atālise se kuṇaī paosaṃ |
dukkhassa saṃpīlamuvei bāle na lippaī teṇa munī virāgo ||

Exclusively attached to a pleasant form, he harbors hatred toward one that is not such; / the fool incurs an accumulation of suffering; the sage, free from attachment, is not smeared by it.

32.27

rūvānugāsānugae ya jīve carācare hiṃsainegarūve |
cittehiṃ te paritāvei bāle pīlei attaṭṭhagurū kiliṭṭhe ||

Pursuing the longing for forms, he harms various kinds of mobile and immobile souls; / the fool torments them in various ways; defiled and heavy with self-interest, he oppresses them.

32.28

rūvānuvāeṇa pariggaheṇa uppāyaṇe rakkhaṇasannioge |
vae vioge ya kahiṃ suhaṃ se? saṃbhogakāle ya atittilābhe ||

Through longing for forms and through possession, in acquiring them and in the task of guarding them, / in their loss and in their separation, where is his happiness? And at the time of enjoyment, insatiability is obtained.

32.29

rūve atitte ya pariggahe ya sattovasatto na uvei tuṭṭhiṃ |
atuṭṭhidosena duhī parassa lobhāvile āyayaī adattaṃ ||

Insatiable in forms and in possession, clinging and ever clinging, he does not find contentment; / miserable through the fault of discontent, turbid with greed, he seizes what is not given by another.

32.30

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

Overpowered by craving, taking what is not given, insatiable in forms and in possession, / deceit and falsehood increase through the fault of greed; even then, he is not released from suffering.

32.31

mosassa pacchā ya puratthao ya paogakāle ya duhī duraṃte |
evaṃ adattāni samāyayaṃto rūve atitto duhio anisso ||

Before the theft, after it, and at the time of its execution, he is miserable, ending in ruin; / thus seizing things not given, insatiable in forms, he is miserable and without refuge.

32.32

rūvānurattassa narassa evaṃ katto suhaṃ hojja kayāi kiṃci? |
tatthovabhoge vi kilesadukkhaṃ nivvattaī jassa kaeṇa dukkhaṃ ||

For a man who is thus attached to forms, whence could any happiness ever arise? / Even in their enjoyment there is the suffering of distress, for the sake of which suffering was produced.

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.

32.33

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

In this very way, one who feels aversion toward a form enters into continuous successions of streams of suffering; / with an corrupted mind he accumulates karma that again becomes suffering for him in its fruition.

32.34

rūve viratto manuo visogo eeṇa dukkhohaparaṃpareṇa |
na lippae bhavamajjhe vi saṃto jaleṇa vā pokkhariṇīpalāsaṃ ||

A man detached from form, free from sorrow, is not smeared by this continuous succession of streams of suffering, / even while existing in the midst of worldly existence, just as the leaf of a lotus pond [is not smeared] by water.

32.35

soyassa saddaṃ gahaṇaṃ vayaṃti taṃ rāgaheuṃ tu maṇunnamāhu |
taṃ dosaheuṃ amaṇunnamāhu samo ya jo tesu sa vīyarāgo ||

They say that sound is the object of the ear; and they say that an agreeable [sound] causes attachment, / while a disagreeable one causes aversion; but he who is indifferent toward both is free from attachment.

32.36

saddassa soyaṃ gahaṇaṃ vayaṃti soyassa saddaṃ gahaṇaṃ vayaṃti |
rāgassa heuṃ samaṇunnamāhu dosassa heuṃ amaṇunnamāhu ||

They say the ear is the grasper of sound, they say sound is the object of the ear; / they say the agreeable is the cause of attachment, they say the disagreeable is the cause of aversion.

32.37

saddesu jo giddhimuvei tivvaṃ akāliyaṃ pāvai se vināsaṃ |
rāgāure hariṇamige va muddhe sadde atitte samuvei maccuṃ ||

He who conceives an intense greed for sounds meets with untimely ruin; / afflicted with attachment, like a foolish deer insatiable in sound, he meets death.

32.38

je yāvi dosaṃ samuvei tivvaṃ taṃsi kkhaṇe se u uvei dukkha |
duddaṃtadoseṇa saeṇa jaṃtū na kiṃci saddaṃ avarajjhaī se ||

And he who conceives intense aversion undergoes suffering at that very moment; / through his own untamed aversion a living being [suffers]; the sound does not offend him in any way.

32.39

egaṃtaratte ruiraṃsi sadde atālise se kuṇaī paosaṃ |
dukkhassa saṃpīlamuvei bāle na lippaī teṇa munī virāgo ||

Exclusively attached to a pleasant sound, he harbors hatred toward one that is not such; / the fool incurs an accumulation of suffering; the sage, free from attachment, is not smeared by it.

32.40

saddāṇugāsānugae ya jīve carācare hiṃsainegarūve |
cittehi te pariyāvei bāle pīlei attaṭṭhagurū kiliṭṭhe ||

Pursuing the longing for sounds, he harms various kinds of mobile and immobile souls; / the fool torments them in various ways; defiled and heavy with self-interest, he oppresses them.

32.41

saddānuvāeṇa pariggaheṇa uppāyaṇe rakkhaṇasannioge |
vae vioge ya kahiṃ suhaṃ se? saṃbhogakāle ya atittilābhe ||

Through longing for sounds and through possession, in acquiring them and in the task of guarding them, / in their loss and in their separation, where is his happiness? And at the time of enjoyment, insatiability is obtained.

32.42

sadde atitte ya pariggahe ya sattovasatto na uvei tuṭṭhiṃ |
atuṭṭhidoseṇa duhī parassa lobhāvile āyayaī adattaṃ ||

Insatiable in sounds and in possession, clinging and ever clinging, he does not find contentment; / miserable through the fault of discontent, turbid with greed, he seizes what is not given by another.

32.43

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

Overpowered by craving, taking what is not given, insatiable in sounds and in possession, / deceit and falsehood increase through the fault of greed; even then, he is not released from suffering.

32.44

mosassa pacchā ya puratthao ya paogakāle ya duhī duraṃte |
evaṃ adattāṇi samāyayaṃto sadde atitto duhio anisso ||

Before the theft, after it, and at the time of its execution, he is miserable, ending in ruin; / thus seizing things not given, insatiable in sounds, he is miserable and without refuge.

32.45

saddānurattassa narassa evaṃ katto suhaṃ hojja kayāi kiṃci? |
tatthovabhoge vi kilesadukkhaṃ nivvattaī jassa kaeṇa dukkhaṃ ||

For a man who is thus attached to sounds, whence could any happiness ever arise? / Even in their enjoyment there is the suffering of distress, for the sake of which suffering was produced.

32.46

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

In this very way, one who feels aversion toward a sound enters into continuous successions of streams of suffering; / with an corrupted mind he accumulates karma that again becomes suffering for him in its fruition.

32.47

sadde viratto manuo visogo eeṇa dukkhohaparaṃpareṇa |
na lippae bhavamajjhe vi saṃto jaleṇa vā pokkhariṇīpalāsaṃ ||

A man detached from sound, free from sorrow, is not smeared by this continuous succession of streams of suffering, / even while existing in the midst of worldly existence, just as the leaf of a lotus pond [is not smeared] by water.

32.48

ghāṇassa gaṃdhaṃ gahaṇaṃ vayaṃti taṃ rāgaheuṃ tu maṇunnamāhu |
taṃ dosaheuṃ amaṇunnamāhu samo ya jo tesu sa vīyarāgo ||

They say that smell is the object of the nose; and they say that an agreeable [smell] causes attachment, / while a disagreeable one causes aversion; but he who is indifferent toward both is free from attachment.

32.49

gaṃdhassa ghāṇaṃ gahaṇaṃ vayaṃti ghāṇassa gaṃdhaṃ gahanaṃ vayaṃti |
rāgassa heuṃ samaṇunnamāhu dosassa heuṃ amaṇunnamāhu ||

They say the nose is the organ of smell; they say smell is the object perceived by the nose. / What is pleasant they call a cause of attachment; what is unpleasant they call a cause of aversion.

32.50

gaṃdhesu jo giddhimuvei tivvaṃ akāliyaṃ pāvai se vināsaṃ |
rāgāure osahigaṃdhagiddhe sappe bilāo viva nikkhamaṃte ||

Whoever experiences intense greed for smells meets an untimely destruction, / stricken with attachment and greedy for the scent of herbs, like a snake emerging from its hole.

32.51

je yāvi dosaṃ samuvei tivvaṃ taṃsi kkhaṇe se u uvei dukkhaṃ |
duddaṃtadoseṇa saeṇa jaṃtū na kiṃci gaṃdhaṃ avarajjhaī se ||

And whoever experiences intense aversion experiences suffering at that very moment. / A creature [suffers] through its own unruly aversion; smell does not offend it in the least.

32.52

egaṃtaratte ruiraṃsi gaṃdhe atālise se kuṇaī paosaṃ |
dukkhassa saṃpīlamuvei bāle na lippaī teṇa munī virāgo ||

Solely attached to a pleasing smell, he conceives hatred for one that is not so; / the fool experiences an accumulation of suffering, but the dispassionate sage is not tainted by it.

32.53

gaṃdhānugāsānugae ya jīve carācare hiṃsainegarūve |
cittehi te paritāvei bāle pīlei attaṭṭhagurū kiliṭṭhe ||

And in pursuit of smells, [the fool] harms various kinds of living beings, mobile and immobile; / intent on his own selfish ends, afflicted [by passions], the fool torments and crushes them with diverse [pains].

32.54

gaṃdhānuvāeṇa pariggaheṇa uppāyaṇe rakkhaṇasannioge |
vae vioge ya kahiṃ suhaṃ se? saṃbhogakāle ya atittilābhe ||

Through longing for smells and through possession, in acquiring and in guarding what is collected, / in expenditure and in loss, where is his happiness? And at the time of enjoyment, no satisfaction is attained.

32.55

gaṃdhe atitte ya pariggahe ya sattovasatto na uvei tuṭṭhiṃ |
atuṭṭhidoseṇa duhī parassa lobhāvile āyayaī adattaṃ ||

Unsatisfied with smells and possessions, clinging again and again, he attains no contentment; / miserable through the fault of discontent, clouded by greed, he takes what is not given by another.

32.56

taṇhābhibhūyassa adattahāriṇo gaṃdhe atittassa pariggahe ya |
māyāmusaṃ vaḍḍhai lobhadosā tatthāvi dukkhā na vimuccaī se ||

For him who is overcome by craving, who steals what is not given, who is unsatisfied with smells and possessions, / deceit and falsehood increase through the fault of greed, and even then he is not freed from suffering.

32.57

mosassa pacchā ya puratthao ya paogakāle ya duhī duraṃte |
evaṃ adattāni samāyayaṃto gaṃdhe atitto duhio anisso ||

Miserable before, after, and at the time of committing falsehood, [heading to] an evil end, / thus taking what is not given, unsatisfied with smells, he remains wretched and helpless.

32.58

gaṃdhānurattassa narassa evaṃ katto suhaṃ hojja kayāi kiṃci? |
tatthovabhoge vi kilesadukkhaṃ nivvattaī jassa kaeṇa dukkhaṃ ||

How could there ever be any happiness for a man thus devoted to smells? / Even in their enjoyment, the pain of affliction is produced, by which suffering is caused.

32.59

emeva gaṃdhammi gao paosaṃ uvei dukkhohaparaṃparāo |
paduṭṭhacitto ya ciṇāi kammaṃ jaṃ se puṇo hoi duhaṃ vivāge ||

In the very same way, one who feels hatred towards a smell undergoes a succession of floods of suffering; / with a corrupted mind he accumulates karma that again brings him suffering in its fruition.

32.60

gaṃdhe viratto manuo visogo eeṇa dukkhohaparaṃpareṇa |
na lippaī bhavamajjhe vi saṃto jaleṇa vā pokkhariṇīpalāsaṃ ||

A human being detached from smells, free from sorrow, is not tainted by this succession of floods of suffering, / even while remaining in the midst of existence, like the leaf of a lotus by water.

32.61

jihāe rasaṃ gahaṇaṃ vayaṃti taṃ rāgaheuṃ tu maṇunnamāhu |
taṃ dosaheuṃ amaṇunnamāhu samo ya jo tesu sa vīyarāgo ||

They say taste is the object perceived by the tongue; what is pleasant they call a cause of attachment; / what is unpleasant they call a cause of aversion; and he who is impartial towards them is free from attachment.

32.62

rasassa jibbhaṃ gahaṇaṃ vayaṃti jibbhāe rasaṃ gahaṇaṃ vayaṃti |
rāgassa heuṃ samaṇunnamāhu dosassa heuṃ amaṇunnamāhu ||

They say the tongue is the organ of taste; they say taste is the object perceived by the tongue. / What is pleasant they call a cause of attachment; what is unpleasant they call a cause of aversion.

32.63

rasesu jo giddhimuvei tivvaṃ akāliyaṃ pāvai se vināsaṃ |
rāgāure baḍisavibhinnakāe macche jahā āmisabhogagiddhe ||

Whoever experiences intense greed for tastes meets an untimely destruction, / stricken with attachment, his body pierced by a fishhook, like a fish greedy for the taste of bait.

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.
[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)
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)
Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an impassioned man exerts himself. (105)
But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106)
He who endeavours to recognise the vanity of all desires, will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107)
The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledge and to right faith, and whatever Karman produces obstruction (to righteousness). (108)
Then he knows and sees all things, he is free from delusion and hindrances, his Âsravas have gone, and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent. (109)
He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. (110)
We have taught the way how to become exempt from all misery which arises since time without beginning; those beings who follow it will in their time become infinitely happy. (111)
Thus I say.

32.64

je yāvi dosaṃ samuvei tivvaṃ taṃsi kkhaṇe se u uvei dukkhaṃ |
duddaṃtadoseṇa saeṇa jaṃtū rasaṃ na kiṃci avarajjhaī se ||

And whoever experiences intense aversion experiences suffering at that very moment. / A creature [suffers] through its own unruly aversion; taste does not offend it in the least.

32.65

egaṃtaratte ruire rasammi atālise se kuṇaī paosaṃ |
dukkhassa saṃpīlamuvei bāle na lippaī teṇa munī virāgo ||

Solely attached to a pleasing taste, he conceives hatred for one that is not so; / the fool experiences an accumulation of suffering, but the dispassionate sage is not tainted by it.

32.66

rasānugāsānugae ya jīve carācare hiṃsainegarūve |
cittehi te paritāvei bāle pīleī attaṭṭhagurū kiliṭṭhe ||

And in pursuit of tastes, [the fool] harms various kinds of living beings, mobile and immobile; / intent on his own selfish ends, afflicted [by passions], the fool torments and crushes them with diverse [pains].

32.67

rasānuvāeṇa pariggaheṇa uppāyaṇe rakkhaṇasannioge |
vae vioge ya kahiṃ suhaṃ se? saṃbhogakāle ya atittilābhe ||

Through longing for tastes and through possession, in acquiring and in guarding what is collected, / in expenditure and in loss, where is his happiness? And at the time of enjoyment, no satisfaction is attained.

32.68

rase atitte ya pariggahe ya sattovasatto na uvei tuṭṭhiṃ |
atuṭṭhidoseṇa duhī parassa lobhāvile āyayaī adattaṃ ||

Unsatisfied with tastes and possessions, clinging again and again, he attains no contentment; / miserable through the fault of discontent, clouded by greed, he takes what is not given by another.

32.69

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

For him who is overcome by craving, who steals what is not given, who is unsatisfied with tastes and possessions, / deceit and falsehood increase through the fault of greed, and even then he is not freed from suffering.

32.70

mosassa pacchā ya puratthao ya paogakāle ya duhī duraṃte |
evaṃ adattāni samāyayaṃto rase atitto duhio anisso ||

Miserable before, after, and at the time of committing falsehood, [heading to] an evil end, / thus taking what is not given, unsatisfied with tastes, he remains wretched and helpless.

32.71

rasānurattassa narassa evaṃ katto suhaṃ hojja kayāi kiṃci? |
tatthovabhoge vi kilesadukkhaṃ nivvattaī jassa kae na dukkhaṃ? ||

How could there ever be any happiness for a man thus devoted to tastes? / Even in their enjoyment, the pain of affliction is produced, by which why would suffering not be caused?

32.72

emeva rasammi gao paosaṃ uvei dukkhohaparaṃparāo |
paduṭṭhacitto ya ciṇāi kammaṃ jaṃ se puṇo hoi duhaṃ vivāge ||

In the very same way, one who feels hatred towards a taste undergoes a succession of floods of suffering; / with a corrupted mind he accumulates karma that again brings him suffering in its fruition.

32.73

rase viratto manuo visogo eeṇa dukkhohaparaṃpareṇa |
na lippaī bhavamajjhe vi saṃto jaleṇa vā pokkhariṇīpalāsaṃ ||

A human being detached from tastes, free from sorrow, is not tainted by this succession of floods of suffering, / even while remaining in the midst of existence, like the leaf of a lotus by water.

32.74

kāyassa phāsaṃ gahaṇaṃ vayaṃti taṃ rāgaheuṃ tu maṇunnamāhu |
taṃ dosaheuṃ amaṇunnamāhu samo ya jo tesu sa vīyarāgo ||

They say touch is the object perceived by the body; what is pleasant they call a cause of attachment; / what is unpleasant they call a cause of aversion; and he who is impartial towards them is free from attachment.

32.75

phāsassa kāyaṃ gahaṇaṃ vayaṃti kāyassa phāsaṃ gahaṇaṃ vayaṃti |
rāgassa heuṃ samaṇunnamāhu dosassa heuṃ amaṇunnamāhu ||

They say the body is the organ of touch; they say touch is the object perceived by the body. / What is pleasant they call a cause of attachment; what is unpleasant they call a cause of aversion.

32.76

phāsesu jo giddhimuvei tivvaṃ akāliyaṃ pāvai se vināsaṃ |
rāgāure sīyajalāvasanne gāhaggahīe mahise varanne ||

Whoever experiences intense greed for touches meets an untimely destruction, / stricken with attachment, seeking cool water, like a buffalo seized by a crocodile in a great forest.

32.77

je yāvi dosaṃ samuvei tivvaṃ taṃsi kkhaṇe se u uvei dukkhaṃ |
duddaṃtadoseṇa saeṇa jaṃtū na kiṃci phāsaṃ avarajjhaī se ||

And whoever experiences intense aversion experiences suffering at that very moment. / A creature [suffers] through its own unruly aversion; touch does not offend it in the least.

32.78

egaṃtaratte ruiraṃsi phāse atālise se kuṇaī paosaṃ |
dukkhassa saṃpīlamuvei bāle na lippaī teṇa munī virāgo ||

Solely attached to a pleasing touch, he conceives hatred for one that is not so; / the fool experiences an accumulation of suffering, but the dispassionate sage is not tainted by it.

32.79

phāsānugāsānugae ya jīve carācare hiṃsainegarūve |
cittehi te paritāvei bāle pīlei attaṭṭhagurū kiliṭṭhe ||

And in pursuit of touches, [the fool] harms various kinds of living beings, mobile and immobile; / intent on his own selfish ends, afflicted [by passions], the fool torments and crushes them with diverse [pains].

32.80

phāsānuvāeṇa pariggaheṇa uppāyaṇe rakkhaṇasannioge |
vae vioge ya kahiṃ suhaṃ se? saṃbhogakāle ya atittilābhe ||

Through longing for touches and through possession, in acquiring and in guarding what is collected, / in expenditure and in loss, where is his happiness? And at the time of enjoyment, no satisfaction is attained.

32.81

phāse atitte ya pariggahe ya sattovasatto na uveī tuṭṭhiṃ |
atuṭṭhidoseṇa duhī parassa lobhāvile āyayaī adattaṃ ||

Unsatisfied with touches and possessions, clinging again and again, he attains no contentment; / miserable through the fault of discontent, clouded by greed, he takes what is not given by another.

32.82

taṇhābhibhūyassa adattahāriṇo phāse atittassa pariggahe ya |
māyāmusaṃ vaḍḍhai lobhadosā tatthāvi dukkhā na vimuccaī se ||

For him who is overcome by craving, who steals what is not given, who is unsatisfied with touches and possessions, / deceit and falsehood increase through the fault of greed, and even then he is not freed from suffering.

32.83

mosassa pacchā ya puratthao ya paogakāle ya duhī duraṃte |
evaṃ adattāni samāyayaṃto phāse atitto duhio anisso ||

Miserable before, after, and at the time of committing falsehood, [heading to] an evil end, / thus taking what is not given, unsatisfied with touches, he remains wretched and helpless.

32.84

phāsānurattassa narassa evaṃ katto suhaṃ hojja kayāi kiṃci? |
tatthovabhoge vi kilesadukkhaṃ nivvattaī jassa kaeṇa dukkhaṃ ||

How could there ever be any happiness for a man thus devoted to touches? / Even in their enjoyment, the pain of affliction is produced, by which suffering is caused.

32.85

emeva phāsaṃmi gao paosaṃ uvei dukkhohaparaṃparāo |
paduṭṭhicitto ya ciṇāi kammaṃ jaṃ se puṇo hoi duhaṃ vivāge ||

In the very same way, one who feels hatred towards a touch undergoes a succession of floods of suffering; / with a corrupted mind he accumulates karma that again brings him suffering in its fruition.

32.86

phāse viratto manuo visogo eeṇa dukkhohaparaṃpareṇa |
na lippaī bhavamajjhe vi saṃto jaleṇa vā pokkhariṇīpalāsaṃ ||

A human being detached from touches, free from sorrow, is not tainted by this succession of floods of suffering, / even while remaining in the midst of existence, like the leaf of a lotus by water.

32.87

manassa bhāvaṃ gahaṇaṃ vayaṃti taṃ rāgaheuṃ tu maṇunnamāhu |
taṃ dosaheuṃ amaṇunnamāhu samo ya jo tesu sa vīyarāgo ||

They say that mental states are the object of the mind; / they say that what causes attachment is pleasant, / and that what causes aversion is unpleasant; / but one who is impartial toward them is free from attachment.

32.88

bhāvassa manaṃ gahaṇaṃ vayaṃti maṇassa bhāvaṃ gahaṇaṃ vayaṃti |
rāgassa heuṃ samaṇunnamāhu dosassa heuṃ amaṇunnamāhu ||

They say that the mind is the grasper of mental states, / and they say that mental states are the object of the mind; / they say that what causes attachment is pleasant, / and that what causes aversion is unpleasant.

32.89

bhāvesu jo giddhimuvei tivvaṃ akāliyaṃ pāvai se vināsaṃ |
rāgāure kāmaguṇesu giddhe kareṇumaggāvahie va nāge ||

One who falls into intense greed for mental states / meets with untimely destruction, / distressed by attachment, greedy for sensory pleasures, / like an elephant led along the path by a cow-elephant.

32.90

je yāvi dosaṃ samuvei tivvaṃ taṃsi kkhaṇe se u uvei dukkhaṃ |
duddaṃtadoseṇa saeṇa jaṃtū na kiṃci bhāvaṃ avarajjhaī se ||

And one who falls into intense aversion / suffers misery at that very moment; / by his own unsubdued aversion, / the living being does not offend the mental state at all.

32.91

egaṃtaratte ruiraṃsi bhāve atālise se kuṇai paosaṃ |
dukkhassa saṃpīlamuvei bāle na lippaī teṇa munī virāgo ||

Wholly attached to an attractive mental state, / he produces aversion toward one that is not like that; / the fool experiences intense pain, / [but] the sage, free from attachment, is not smeared by it.

32.92

bhāvānugāsānugae ya jīve carācare hiṃsainegarūve |
cittehi te paritāvei bāle pīlei attaṭṭhagurū kiliṭṭhe ||

Pursuing the longing for mental states, / a fool harms various kinds of living beings, mobile and immobile; / he afflicts them with diverse torments, / tormenting them, heavy with selfishness, defiled.

32.93

bhāvānuvāeṇa pariggaheṇa uppāyaṇe rakkhaṇasannioge |
vae vioge ya kahiṃ suhaṃ se? saṃbhogakāle ya atittilābhe ||

Through pursuit of mental states and possession, / in acquiring, in securing preservation, / in expenditure, and in loss, where is his happiness? / And at the time of enjoyment, there is insatiability.

32.94

bhāve atitte ya pariggahe ya sattovasatto na uvei tuṭṭhiṃ |
atuṭṭhidoseṇa duhī parassa lobhāvile āyayaī adattaṃ ||

Insatiable in mental states and in possession, / clinging to what is clung to, he does not attain contentment; / through the fault of discontent, miserable, turbid with greed, / he takes what is not given from another.

32.95

taṇhābhibhūyassa adattahāriṇo bhāve atittassa pariggahe ya |
māyāmusaṃ vaḍḍhai lobhadosā tatthāvi dukkhā na vimuccaī se ||

Overwhelmed by craving, taking what is not given, / insatiable in mental states and in possession, / deceit and falsehood increase through the fault of greed; / even then he is not freed from misery.

32.96

mosassa pacchā ya puratthao ya paogakāle ya duhī duraṃte |
evaṃ adattāni samāyayaṃto bhāve atitto duhio anisso ||

Miserable after the falsehood, before it, / and at the time of its execution, with an unhappy end; / thus taking what is not given, / insatiable in mental states, he is miserable and helpless.

32.97

bhāvānurattassa narassa evaṃ katto suhaṃ hojja kayāi kiṃci? |
tatthovabhoge vi kilesadukkhaṃ nivvattaī jassa kaeṇa dukkhaṃ ||

For a man attached to mental states, / whence could any happiness ever arise? / Even in enjoying them there is the misery of affliction, / produced on account of which there is misery.

32.98

emeva bhāvammi gao paosaṃ uvei dukkhohaparaṃparāo |
paduṭṭhacitto ya ciṇāi kammaṃ jaṃ se puṇo hoi duhaṃ vivāge ||

In the same way, one who has incurred aversion toward a mental state / encounters an endless stream of miseries; / and with an corrupted mind he accumulates karma / which again brings him misery in its fruition.

32.99

bhāve viratto manuo visogo eeṇa dukkhohaparaṃpareṇa |
na lippaī bhavamajjhe vi saṃto jaleṇa vā pokkhariṇīpalāsaṃ ||

A person detached from mental states, free from sorrow, / is not smeared by this continuous stream of miseries, / even while existing in the midst of worldly existence, / like a lotus-leaf [is not smeared] by water.

32.100

eviṃdiyatthā ya manassa atthā dukkhassa heuṃ manuyassa rāgiṇo |
te ceva thovaṃ pi kayāi dukkhaṃ na vīyarāgassa kareṃti kiṃci ||

The sense objects of the sense organs and the objects of the mind / are the cause of misery for an attached person; / but those very same things never cause even the slightest misery / to one who is free from attachment.

32.101

na kāmabhogā samayaṃ uveṃti na yāvi bhogā vigaiṃ uveṃti |
je tappaosī ya pariggahī ya so tesu mohā vigaiṃ uvei ||

Sensory pleasures do not turn into equanimity, / nor do pleasures undergo degeneration [on their own]; / but he who has aversion toward them and clings to them, / through delusion falls into degeneration regarding them.

32.102

kohaṃ ca mānaṃ ca taheva māyaṃ lohaṃ duguṃchaṃ araiṃ raiṃ ca |
hāsaṃ bhayaṃ sogapumitthiveyaṃ napuṃsaveyaṃ vivihe ya bhāve ||

Anger, pride, likewise deceit, / greed, disgust, dissatisfaction, and satisfaction, / laughter, fear, sorrow, male gender-feeling, female gender-feeling, / neuter gender-feeling, and various mental states—

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.
[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)
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)
Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an impassioned man exerts himself. (105)
But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106)
He who endeavours to recognise the vanity of all desires, will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107)
The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledge and to right faith, and whatever Karman produces obstruction (to righteousness). (108)
Then he knows and sees all things, he is free from delusion and hindrances, his Âsravas have gone, and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent. (109)
He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. (110)
We have taught the way how to become exempt from all misery which arises since time without beginning; those beings who follow it will in their time become infinitely happy. (111)
Thus I say.

32.103

āvajjaī evamanegarūve evaṃvihe kāmaguṇesu satto |
anne ya eyappabhave visese kāruṇṇadīṇe hirime vaisse ||

such manifold [feelings] he acquires; / attached thus to sensory pleasures, / and other distinct states born of them, / pitiful, wretched, bashful, under their sway,

32.104

kappaṃ na icchijja sahāyalicchū pacchānutāveya tavappabhāvaṃ |
evaṃ viyāre amiyappayāre āvajjaī iṃdiyacoravasse ||

he would not desire the religious rule, seeking companions, / and later regrets the power of austerity; / thus in various innumerable ways, / he acquires [states], under the sway of the thieves that are the sense organs.

32.105

tao se jāyaṃti paoyaṇāiṃ nimajjiuṃ mohamahaṇṇavaṃmi |
suhesiṇo dukkhaviṇoyaṇaṭṭhā tappaccayaṃ ujjamae ya rāgī ||

Then motives arise for him / to plunge into the great ocean of delusion; / seeking pleasure, in order to dispel misery, / the attached one strives for their sake.

32.106

virajjamāṇassa ya iṃdiyatthā saddāiyā tāvaiyappagārā |
na tassa savve vi maṇunnayaṃ vā nivvattayaṃtī amaṇunnayaṃ vā ||

For one who is becoming detached, the objects of the senses, / sounds and the rest, of so many kinds— / all of them do not produce pleasantness / or unpleasantness for him.

32.107

evaṃ sasaṃkappavikappanāso saṃjāyaī samayamuvaṭṭhiyassa |
atthe asaṃkappayato tao se pahīyae kāmaguṇesu taṇhā ||

Thus the destruction of mental constructions and doubts / arises for one established in equanimity; / not forming conceptual constructions about objects, / his craving for sensory pleasures is then abandoned.

32.108

sa vīyarāgo kayasavvakicco khavei nāṇāvaraṇaṃ khaṇeṇaṃ |
taheva jaṃ daṃsaṇamāvarei jaṃ caṃtarāyaṃ pakarei kammaṃ ||

Free from attachment, having done all that was to be done, / in an instant he destroys knowledge-obscuring karma, / and likewise that karma which obscures faith, / and that which creates obstruction.

32.109

savvaṃ tao jāṇai pāsae ya amohaṇe hoi niraṃtarāe |
anāsave jjhāṇasamāhijutte āukkhae mokkhamuvei suddhe ||

Then, free from delusion, without obstacles, / he knows and sees everything; / free from karmic inflow, engaged in the concentration of meditation, / with the exhaustion of life-span karma he attains liberation, pure.

32.110

so tassa savvassa duhassa mukko jaṃ bāhaī sayayaṃ jaṃtumeyaṃ |
dīhāmayavippamukko pasattho to hoi accaṃtasuhī kayattho ||

He is freed from all that misery / which constantly oppresses this creature; / freed from long-lasting illness, praised, / he then becomes exceedingly happy, having accomplished his goal.

32.111

anāikālappabhavassa eso savvassa dukkhassa pamokkhamaggo |
viyāhio jaṃ samuvicca sattā kameṇa accaṃtasuhī bhavaṃti || –tti bemi ||

This path of liberation from all misery / originating from beginningless time / has been expounded; following which, / living beings gradually become exceedingly happy. — Thus I say.