|
21.
290
mattaa-sukha-parichchaagaa passe che vipulaM sukhaM
chaje mattaa-sukhaM dhiiro sampassaM vipulaM sukhaM.
- If he sees that by sacrificing a slight happiness he can obtain a greater happiness, then a wise man should sacrifice the lesser happiness with a view to the greater happiness. (Ⅰ) - If by renouncing a small pleasure one derives great bliss, the wise man relinquishes that smaller pleasure in view of the greater one. (Ⅱ)
|
|
|
|
|
21.
291
para-dukkh'uupadhaanena attano sukham ichchhati
vera-saMsagga-saMsaTTho veraa so na parimuchchati.
- He who seeks his own happiness by inflicting suffering on others, does not reach freedom from hatred, caught as he is in the toils of hatred. (Ⅰ) - He who desires happiness for himself by inflicting injury on others, is not freed from hatred, being entangled himself in the bonds of hatred. (Ⅱ)
|
|
|
|
|
21.
292
yaM hi kichchaM apaviddhaM akichchaM pana kayirati
unnaLaanaM pamattaanaM tesaM vaDDhanti aasavaa.
- What IS their affair is put aside. What is NOT their affair gets done. The inflow of thoughts in such brazen and careless people just goes on increasing. (Ⅰ) - If what ought to be done is neglected, and what ought not to be done is done, then the sensuous influxes of the arrogant and the heedless increase. (Ⅱ)
|
|
|
|
|
21.
293
yesaM cha susamaaraddhaa nichchaM kaaya-gataa sati
akichchaM te na sevanti kichche saatachcha-kaarino
sataanaM sampajaanaanaM atthaM gachchhanti aasavaa.
- They whose recollection of the body is always well established, however, have nothing to do with what is not their affair, always persevering in what IS their affair. The inflow of thoughts in such recollected and aware people simply dies away. (Ⅰ) - Those who are constantly watchful as to the nature of the body, who abstain from doing what ought not to be done, who strive to perform the deeds that ought to be done, who are mindful and self-restrained -- in such men the sensuous influxes are extinguished. (Ⅱ)
|
|
|
|
|
21.
294
maataraM pitaraM hantvaa raajaano dve cha khattiye
raTThaM s'aanucharaM hantvaa aniigho yaati braahmaNo.
- After killing mother (desire), father ("I am" conceit) and two warrior kings, and destroying the kingdom along with its subjects, the brahmin goes on his way unperturbed. (Ⅰ) - Having slain mother (craving), father (egotism), and the two kings of the Kshatriya caste (the two false doctrines of eternalism and annihilation of the soul), and having destroyed the kingdom with its inhabitants (the twelve bases of sense perception and objects of attachment), the true Brahman goes his way unperturbed. (Ⅱ)
|
|
|
|
|
21.
295
maataraM pitaraM hantvaa raajaano dve cha sotthiye
veyaggha-pañchamaM hantvaa aniigho yaati braahmaNo.
- After killing mother, father and two priestly kings, and killed a tiger as his fifth victim, the brahmin goes on his way unperturbed. (Ⅰ) - Having slain mother, father and two kings of the Brahman caste, and having destroyed as the fifth, the tiger (the perilous path of the five hindrances, namely, lust, ill will, torpor, restlessness and doubt), the true Brahman goes his way unperturbed. (Ⅱ)
|
|
|
|
|
21.
296
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha nichchaM buddha-gataa sati.
- A good awakening have ever Gotama's disciples, whose recollection is always established, day and night on the Buddha. (Ⅰ) - The disciples of Gotama (Gautama) always awake well-enlightened. Their consciousness is constantly centered, day and night, on the Buddha. (Ⅱ)
|
|
|
|
|
21.
297
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha nichchaM dhamma-gataa sati.
- A good awakening have ever Gotama's disciples, whose recollection is always established, day and night on the Teaching. (Ⅰ) - The disciples of Gotama always awake well-enlightened. Their consciousness is constantly centered, day and night, on the Dhamma. (Ⅱ)
|
|
|
|
|
21.
298
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha nichchaM sangha-gataa sati.
- A good awakening have ever Gotama's disciples, whose recollection is always established, day and night on the Order. (Ⅰ) - The disciples of Gotama always awake well-enlightened. Their consciousness is constantly centered, day and night, on the Order (sangha). (Ⅱ)
|
|
|
|
|
21.
299
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha nichchaM kaaya-gataa sati.
- A good awakening have ever Gotama's disciples, whose recollection is always established, day and night on the body. (Ⅰ) - The disciples of Gotama always awake well-enlightened. Their consciousness is constantly centered, day and night, upon (the transitory nature of) the body. (Ⅱ)
|
|
|
|
|
21.
300
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha ahiMsaaya rato mano.
- A good awakening have ever Gotama's disciples, whose minds are always rejoicing in non violence. (Ⅰ) - The disciples of Gotama always awake well-enlightened. Their consciousness, by day and night, delights in the virtue of nonviolence (ahimsa). (Ⅱ)
|
|
|
|
|
21.
301
su-ppabuddhaM pabujjhanti sadaa gotama-saavakaa
yesaM divaa cha ratto cha bhaavanaaya rato mano.
- A good awakening have ever Gotama's disciples, whose minds are always rejoicing in the practice of meditation. (Ⅰ) - The disciples of Gotama always awake well-enlightened. Their consciousness, by day and night, delights in contemplation. (Ⅱ)
|
|
|
|
|
21.
302
du-ppabbajjaM dur-abhiramaM dur-aavaasaa gharaa dukhaa
dukkho'samaana-saMvaaso dukkh'aanupatit'addhaguu
tasmaa na ch'addhaguu siyaa na cha dukkh'aanupatito siyaa.
- It is hard to take up a life of renunciation, and difficult to find satisfaction in it, but it is also difficult to live in bad households, and painful to live with people unlike oneself, when one is forever tangled in suffering and restless. Therefore don't always be restless, and don't let yourself be tangled in suffering. (Ⅰ) - Renunciation of the worldly life is difficult; difficult is it to be happy in the monastic life; equally difficult and painful is it to lead a householder's life. Association with the unsympathetic is also painful. Woe befalls the wayfarer (who enters the cycle of births and deaths). Therefore be not a traveler (in samsara); fall not a victim of sorrow! (Ⅱ)
|
|
|
|
|
21.
303
saddho siilena sampanno yaso-bhoga-samappito
yaM yaM padesaM bhajati tattha tatth'eva puujito.
- When a man has faith, is endowed with virtue, and possessed of fame and wealth, wherever he lives he will be honoured. (Ⅰ) - He who is endowed with devotion and virtue and is blessed with fame and wealth, is revered wherever he goes. (Ⅱ)
|
|
|
|
|
21.
304
duure santo pakaasenti himavanto va pabbato
asant'ettha na dissanti rattiM khittaa yathaa saraa.
- The good are conspicuous a long way off, like a Himalayan peak, while the bad are just not noticed, like arrows shot into the dark. (Ⅰ) - Good men shine from afar like the snowy peaks of the Himalayas. But the wicked, like arrows shot in the night, are not seen. (Ⅱ)
|
|
|
|
|
21.
305
ek'aasanaM eka-seyyaM eko charam atandito
eko damayam attaanaM van'ante ramito siyaa.
- Living alone, sleeping alone, travelling alone, and resolute, alone and self disciplined, should take pleasure in living in the forest. (Ⅰ) - Sitting alone, sleeping alone, living alone, and being diligent, subduing the self by means of the Self, let a man find delight in the ending of the forest (of desires). (Ⅱ)
|
|
|
|
|
