Uttarajjhayana 5

5.1

annavaṃsi mahohaṃsi ege tinne duruttaraṃ |
tattha ege mahāpanne imaṃ paṭṭhamudāhare ||

In the ocean, in the great flood, hard to cross, a certain one crossed over;
there a certain highly wise one uttered this sixth [lecture]:

5.2

saṃtime ya duve ṭhāṇā akkhāyā māraṇaṃtiyā |
akāmamaraṇaṃ ceva sakāmamaraṇaṃ tahā ||

"These two states at the point of death have been declared:
involuntary death and voluntary death.

5.3

bālāṇaṃ akāmaṃ tu maraṇaṃ asaiṃ bhave |
paṃḍiyāṇaṃ sakāmaṃ tu ukkoseṇa saiṃ bhave ||

Involuntary death occurs repeatedly for fools;
voluntary death, however, occurs at most once for the wise.

5.4

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

There, this first state was taught by Mahāvīra:
how the fool, greedy for desires, does terribly cruel things.

5.5

je giddhe kāmabhogesu ege kūḍāya gacchaī |
na me diṭṭhe pare loe cakkhudiṭṭhā imā raī ||

One who is greedy for desires and pleasures goes toward deception:
'The other world is not seen by me; this pleasure is seen with the eyes.

5.6

hatthāgayā ime kāmā kāliyā je anāgayā |
ko jāṇai pare loe atthi vā natthi vā puṇo? ||

These desires are in hand; those that are yet to come belong to time.
Who knows whether the other world exists or does not exist?'

5.7

janena saddhiṃ hokkhāmi ii bāle pagabbhaī |
kāma-bhogānurāeṇaṃ kesaṃ saṃpaḍivajjaī ||

'I will fare together with the crowd'—thus the fool acts boldly;
through attachment to desires and pleasures, he incurs affliction.

5.8

tao se daṃḍaṃ samārabhaī tasesu thāvaresu ya |
aṭṭhāe ya anaṭṭhāe bhūyaggāmaṃ vihiṃsaī ||

Then he takes up the rod against mobile and immobile [creatures]; / with or without purpose he injures the host of beings.

5.9

hiṃse bāle musāvāī māille pisuṇe saḍhe |
bhuṃjamāṇe suraṃ maṃsaṃ seyameyaṃ ti mannaī ||

Violent, foolish, lying, deceitful, slanderous, rogish, / consuming liquor and meat, he thinks, "This is the best."

Overbearing in acts and words, desirous for wealth and women, he accumulates sins in two ways, just as a young snake gathers dust (both on and in its body).

5.10

kāyasā vayasā matte vitte giddhe ya itthisu |
duhao malaṃ saṃciṇai sisuṇānāgu vva maṭṭiyaṃ ||

Intoxicated by body and speech, greedy for wealth and women, / he accumulates dirt on both sides, like an earthworm [piles up] mud.

5.11

tao puṭṭho āyaṃkeṇaṃ gilāṇo paritappaī |
pabhīo paralogassa kammānuppehi appaṇo ||

Then, stricken by illness and sick, he suffers torment; / terrified of the next world, seeing his own karmas.

5.12

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

"I have heard of the places in hell, and what the destiny of the immoral is, / of the fools of cruel deeds, where intense torment [awaits]."

5.13

tatthovavāiyaṃ ṭhāṇaṃ jahā meyamanussuyaṃ |
āhākammehiṃ gacchaṃto so pacchā paritappaī ||

"The place of rebirth there is just as I have heard"; / departing by the workings of his actions, he later torments himself.

5.14

jahā sāgaḍio jāṇaṃ samaṃ hiccā mahāpahaṃ |
visamaṃ maggamoiṇṇo akkhe bhaggaṃmi soyaī ||

Just as a cart-driver, having left the smooth highway, / having turned into an uneven road, grieves when the axle breaks,

5.15

evaṃ dhammaṃ viukkamma ahammaṃ paḍivajjiyā |
bāle maccumuhaṃ patte akkhe bhagge va soyaī ||

even so, having transgressed Dharma and embraced unrighteousness, / the fool, having reached the jaws of death, grieves like [the driver] with a broken axle.

5.16

tao se maraṇaṃtammi bāle saṃtassaī bhayā |
akāmamaraṇaṃ maraī dhutte va kalinā jie ||

Then, at the time of death, the fool trembles in fear; / he dies an involuntary death, like a gambler defeated by Kali.

5.17

eyaṃ akāmamaraṇaṃ bālāṇaṃ tu paveiyaṃ |
etto saṃkāmamaraṇaṃ paṃḍiyāṇaṃ suṇeha me ||

This involuntary death has indeed been expounded for fools; / now hear from me the voluntary death of the wise.

5.18

maraṇaṃ pi sapuṇṇāṇaṃ jahā meyamanussuyaṃ |
vippasaṇṇamaṇāghāyaṃ saṃjayāṇa vusīmao ||

Even death of the meritorious, as I have heard it, / is serene and uninterrupted for the restrained and self-disciplined.

5.19

na imaṃ savvesu bhikkhūsu na imaṃ savvesugārisu |
nāṇāsīlā agāratthā visamasīlā ya bhikkhuṇo ||

This is not found among all monks, nor is this found among all householders; / householders have diverse moral conduct, and monks have unequal moral conduct.

5.20

saṃti egehiṃ bhikkhūhiṃ gāratthā saṃjamuttarā |
gāratthehi ya savvehiṃ sāhavo saṃjamuttarā ||

There are householders superior in self-restraint to some monks; / and virtuous mendicants are superior in self-restraint to all householders.

Some householders are superior to some monks in self-control; but the saints are superior to all householders in self-control.

5.21

cīrājinaṃ naginiṇaṃ jaḍī-saṃghāḍi-muṃḍiṇaṃ |
eyāṇi vi na tāyaṃti dussīlaṃ pariyāgayaṃ ||

Wearing bark, skin, or nakedness, wearing matted hair, monk's robes, or a shaven head— / even these do not protect one of bad moral conduct who has adopted monastic life.

5.22

piṃḍolae va dussīle naragāo na muccaī |
bhikkhāe vā gihatthe vā suvvae kammaī divaṃ ||

Like a beggar of bad moral conduct, he is not released from hell; / whether living on alms or as a householder, one of good vows attains heaven.

5.23

agāri-sāmāiyaṃgāiṃ saḍḍhī kāeṇa phāsae |
posahaṃ duhao pakkhaṃ egarāyaṃ na hāvae ||

A faithful [layman] touches with his body the limbs of a householder's sāmāyika; / he does not miss posadha in both fortnights, even for a single night.

5.24

evaṃ sikkhā-samāvanne gihavāse vi suvvae |
muccaī chavi-pavvāo gacche jakkha-salogayaṃ ||

Thus endowed with discipline, even in the household life a person of good vows / is released from human embodiment and goes to the realm of the yakṣas.

5.25

aha je saṃvuḍe bhikkhū doṇhaṃ annayare siyā |
savvadukkhappahīṇe vā deve vāvi mahaḍḍhie ||

Now, the monk who is restrained attains either of two [states]: / either completely rid of all suffering, or indeed a deity of great power.

5.26

uttarāiṃ vimohāiṃ juimaṃtānupuvvaso |
samāiṇṇāiṃ jakkhehiṃ āvāsāiṃ jasaṃsiṇo ||

The higher vimohas, successively radiant, / crowded with yakṣas, dwellings of the glorious,

5.27

dīhāuyā iḍḍhimaṃtā samiddhā kāmarūviṇo |
ahuṇovavanna-saṃkāsā bhujjo accimālippabhā ||

long-lived, powerful, affluent, able to change their form at will, / resembling those just newly born, endowed with the radiance of garlands of flames—

5.28

tāṇi ṭhāṇāṇi gacchaṃti sikkhittā saṃjamaṃ tavaṃ |
bhikkhāe vā gihatthe vā je saṃti parinivvuḍā ||

to those places they go, having practiced self-restraint and austerity; / whether living on alms or as householders, those who are completely cooled [reach them].

5.29

tesiṃ soccā sapujjāṇaṃ saṃjayāṇa vusīmao |
na saṃtasaṃti maraṇaṃte sīlavaṃtā bahussuyā ||

Having heard of them, the venerable, self-restrained, and disciplined / of moral conduct and great learning do not tremble at the end of life.

5.30

tuliyā visesamādāya dayādhammassa khaṃtie |
vippasīejja mehāvī tahābhūeṇa appaṇā ||

Having weighed [the truth], grasping the distinction through the forbearance of the Dharma of compassion, / the wise one should become serene through his true self.

A wise man having weighed (both kinds of death) and chosen the better one (taught in) the Law of Compassion, will become calm through patience, with an undisturbed mind (at the time of death).

5.31

tao kāle abhippee saḍḍhī tālisamaṃtie |
vinaejja lomaharisaṃ bheyaṃ dehassa kaṃkhae ||

Then, when the time has arrived, faithful, possessing such understanding, / he should dispel trembling of the hair and await the breaking of the body.

5.32

aha kālaṃmi saṃpatte āghāyāya samussayaṃ |
sakāmamaraṇaṃ maraī tiṇhamannayaraṃ munī || –tti bemi ||

Now, when the time has arrived, having struck down the physical frame, / the sage dies a voluntary death, one of the three kinds. — Thus I say.