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14.
179
yassa jitaM n'aavajiiyati jitaM yassa no yaati kochi loke
taM buddham ananta-gocharaM apadaM kena padena nessatha.
- He whose victory is not relost, and whose victory no-one in the world can take away, that Buddha, whose home is in the infinite, pathless as he is, by what path will you lead him? (Ⅰ) - By what path will you lead the Buddha of infinite range of perception, the Pathless One, whose conquest of passions cannot be undone, into whose conquest no one in this world enters? (Ⅱ)
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14.
180
yassa jaalinii visattikaa taNhaa n'atthikuhiñchi netave
taM buddham ananta-gocharaM apadaM kena padena nessatha.
- He who has no entrapping, clinging desire to lead him in any direction, that Buddha, whose home is in the infinite, pathless as he is, by what path will you lead him? (Ⅰ) - By what path will you lead the Buddha of infinite range of perception, the Pathless One, in whom there is not that entangling and poisonous craving which leads one astray (to another state of birth)? (Ⅱ)
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14.
181
ye jhaana-pasutaa dhiiraa nekkhamm'uupasame rataa
devaa pi tesaM pihayanti sambuddhaanaM satiimataM.
- Those wise men, who are much given to meditation and find pleasure in the peace of a spiritual way of life, even the devas envy them perfect Buddhas and recollected as they are. (Ⅰ) - Those wise ones who are absorbed in meditation, who take delight in the inner calm of renunciation, such mindful and perfectly awakened ones even the devas (gods) hold dear. (Ⅱ)
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14.
182
kichchho manussa-paTilaabho kichchhaM machchaana jiivitaM
kichchhaM saddhamma-ssavanaM kichchho buddhaanam uppaado.
- A human birth is hard to achieve. Difficult is the life of mortals. To hear the true teaching is difficult, and the achievement of Buddhahood is difficult. (Ⅰ) - Difficult is it to be born as a human being; difficult is the existence of mortals; difficult is the hearing of the Sublime Truth; rare is the appearance of the Enlightened Ones (Buddhas). (Ⅱ)
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14.
183
sabba-paapassa akaraNaM kusalassa upasampadaa
sa-chitta-pariyodapanaM etaM buddhaana saasanaM.
- To abstain from all evil, the practice of good, and the thorough purification of one's mind - this is the teaching of the Buddhas. (Ⅰ) - Abstention from all evil, the doing of good deeds, and the purification of the mind, is the admonition of the Enlightened Ones. (Ⅱ)
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14.
184
khantii paramaM tapo titikkhaa
nibbanaM paramaM vadanti buddhaa
na hi pabbajito par'uupaghaatii
samaNo hoti paraM viheThayanto.
- Long-suffering patience is the supreme ascetic practice. Nirvana is supreme, say the Buddhas. He is certainly not an ascetic who hurts others, and nor is he a man of religion who causes suffering to others. (Ⅰ) - Forbearance which is long-suffering is the highest austerity. The Buddhas declare nirvana to be the supreme state. Verily he is not an anchorite who harms another; nor is he an ascetic who causes grief to another. (Ⅱ)
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14.
185
anuupavaado anuupaghaato paatimokkhe cha saMvaro
mattaññutaa cha bhattasmiM pantaM cha sayan'aasanaM
adhichitte cha aayogo etaM buddhaana saasanaM.
- Not to speak harshly and not to harm others, self restraint in accordance with the rules of the Order, moderation in food, a secluded dwelling, and the cultivation of the higher levels of consciousness - this is the teaching of the Buddhas. (Ⅰ) - Not reviling, not injuring, practicing restraint according to the moral code (patimokkha) leading to freedom, moderation in eating, living in solitude, dwelling with diligence on the highest thoughts -- this is the teaching of the Buddhas. (Ⅱ)
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14.
186
na kahaapaNa-vassena titti kaamesu vijjati
app'assaadaa dukhaa kaamaa iti viññaaya paNDito.
- There is no satisfying the senses, not even with a shower of money. "The senses are of slight pleasure and really suffering." (Ⅰ) - There is no satisfying the passions even by a shower of gold coins; (Ⅱ)
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14.
187
api dibbese kaamesu ratiM so n'aadhigachchhati
taNha-kkhaya-rato hoti sammaa-sambuddha-saavako.
- When a wise man has realised this, he takes no pleasure, as a disciple of the Buddhas, even in the pleasures of heaven. Instead he takes pleasure in the elimination of craving. (Ⅰ) - the wise man, knowing that sense delights are of fleeting pleasure and productive of pain, finds no joy even in celestial pleasures. The true disciple of the Fully Enlightened One delights only in the destruction of all worldly desires. (Ⅱ)
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14.
188
bahuM ve saraNaM yanti pabbataani vanaani cha
aaraama-rukkha-chetyaani manussaa bhaya-tajjitaa.
- Driven by fear, men take to many a refuge, in mountains, forests, parks, sacred groves and shrines, (Ⅰ) - Men driven by fear betake themselves to numerous refuges, such as mountains, forests, groves, sacred trees and shrines. (Ⅱ)
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14.
189
n'etaM kho saraNaM khemaM n'etaM saraNam uttamaM
n'etaM saraNam aagamma sabba-dukkhaa pamuchchati.
- but these are not a secure kind of refuge. By taking to this sort of refuge one is not released from suffering. (Ⅰ) - Verily, none of these is a safe refuge, nor is it the supreme refuge. For even after arriving at a refuge, one is not emancipated from all suffering. (Ⅱ)
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14.
190
yo cha buddhaM cha dhammaM cha sanghaM cha saraNaM gato
chattaari ariya-sachchaani samma-ppaññaaya passati.
- He who has gone to Buddha, Dhamma and Sangha for refuge, though, and who with true wisdom understands (Ⅰ) - He who takes refuge in the Enlightened One (buddha), in his Doctrine (dhamma), and in his Community of Monks (sangha), perceives with clarity of wisdom the Four Noble Truths, namely: (Ⅱ)
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14.
191
dukkhaM dukkha-samuppaadaM dukkhassa cha atikkamaM
ariyaM ch'aTThangikaM maggaM dukkh'uupasama-gaaminaM.
- the Four Noble Truths of Suffering, the Origin of Suffering, the End of Suffering and the Noble Eightfold Path, leading to the Elimination of Suffering, (Ⅰ) - 192. Suffering, the Origin of Suffering, the Cessation of Suffering, the Noble Eightfold Path that leads to the cessation of suffering. (Ⅱ)
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14.
192
etaM kho saraNaM khemaM etaM saraNam uttamaM
etaM saraNam aagamma sabba-dukkhaa pamuchchati.
- this is a secure refuge, this is the ultimate refuge; by taking to this refuge one is indeed released from all suffering. (Ⅰ) - That, verily, is the safe refuge and the supreme refuge. After having arrived at that refuge, a man is emancipated from all suffering. (Ⅱ)
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14.
193
dullabo puris'aajañño na so sabbattha jaayati
yattha so jaayati dhiiro taM kulaM sukham edhati.
- A truly thoroughbred man (a Buddha) is hard to find. He is not born anywhere, but where that seer is born, the people prosper. (Ⅰ) - An illumined person (a Buddha) is indeed very rare. He is not born everywhere. Wherever such a one takes birth, that family prospers. (Ⅱ)
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14.
194
sukho buddhaanam uppaado sukhaa saddhamma-desanaa
sukhaa sanghassa saamaggii samaggaanaM tapo sukho.
- Happy is the attainment of Buddhahood, happy the teaching of the true Teaching, happy is the concord of the Sangha, happy the training of those in concord. (Ⅰ) - Blessed is the birth of the Buddhas; blessed is the discourse on the Noble Law; blessed is the harmony of the Community of Monks; blessed is the devotion of those living in brotherhood. (Ⅱ)
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14.
195
puuj'aarahe puujayato buddhe yadi va saavake
papañcha-samatikkante tiNNa-soka-pariddave.
- When a man venerates those worthy of veneration, be they Buddhas or their disciples, who have transcended all obstacles and passed beyond sorrow and tears - (Ⅰ) - He who pays homage to those who deserve homage, whether the Enlightened Ones or their disciples; he who has overcome the host of passions, and crossed the stream of grief and lamentations; (Ⅱ)
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14.
196
te taadise puujayato nibbute akuto-bhaye
na sakkaa puññaM sankhaatuM im'ettam api kenachi.
- venerating such as these, whose passions are extinguished and for whom there is no further source for fear, no one can calculate how great his merit is. (Ⅰ) - he who pays homage to such as are emancipated and fearless -- his merit cannot be measured. (Ⅱ)
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