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16.
209
He who applies himself to what is not really an appropriate subject for application, and fails to apply himself to what is, missing the real purpose to grasp after what appeals to him, may well envy the man who does apply himself.
- He who gives himself to what is not befitting and thus forgets his own quest; he who indulges in sense pleasures envies the person who exerts himself in meditation. (Ⅰ) - ayoge yuñjam attaanaM yogasmiM cha ayojanaM
atthaM hitvaa piya-ggaahii pihet'att'aanuyoginaM. (Ⅴ)
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16.
210
Never have anything to do with likes and dislikes. The absence of what one likes is painful, as is the presence of what one dislikes.
- Do not become attached to what is pleasing nor to what is displeasing; not to see what is dear to one is painful, as also is the sight of the unpleasant. (Ⅰ) - maa piyehi samaagañchhi appiyehi kudaachanaM
piyaanaM adassanaM dukkhaM appiyaanaM cha dassanaM. (Ⅴ)
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16.
211
Therefore don't take a liking to anything. To lose what one likes is hard, but there are no bonds for those who have no likes and dislikes.
- Therefore, let no one cherish anything, inasmuch as the loss of what is beloved is hard. There are no fetters for him who knows neither pleasure nor pain. (Ⅰ) - tasmaa piyaM na kayiraatha piy'aapaayo hi paapako
ganthaa tesaM na vijjanti yesaM n'atthi piy'aappiyaM. (Ⅴ)
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16.
212
From preference arises sorrow, from preference arises fear, but he who is freed from preference has no sorrow and certainly no fear.
- From pleasure arises sorrow; from pleasure arises fear. To him who is free from pleasure there is no sorrow. Whence, then, comes fear? (Ⅰ) - piyato jaayatii soko piyato jaayatii bhayaM
piyato vipamuttassa n'atthi soko kuto bhayaM. (Ⅴ)
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16.
213
From affection arises sorrow, from affection arises fear, but he who is freed from affection has no sorrow and certainly no fear.
- From affection arises sorrow; from affection arises fear. To him who is free from affection there is no sorrow. Whence fear? (Ⅰ) - pemato jaayatii soko pemato jaayatii bhayaM
pemato vipamuttassa n'atthi soko kuto bhayaM. (Ⅴ)
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16.
214
From pleasure arises sorrow, from pleasure arises fear, but he who is freed from pleasure has no sorrow and certainly no fear.
- From attachment arises sorrow; from attachment arises fear. To him who is free from attachment there is no sorrow. Whence fear? (Ⅰ) - ratiyaa jaayatii soko ratiyaa jaayatii bhayaM
ratiyaa vipamuttassa n'atthi soko kuto bhayaM. (Ⅴ)
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16.
215
From sensuality arises sorrow, from sensuality arises fear, but he who is freed from sensuality has no sorrow and certainly no fear.
- From desire arises sorrow, from desire arises fear. To him who is free from desire there is no sorrow. Whence fear? (Ⅰ) - kaamato jaayatii soko kaamato jaayatii bhayaM
kaamato vipamuttassa n'atthi soko kuto bhayaM. (Ⅴ)
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16.
216
From craving arises sorrow, from craving arises fear, but he who is freed from craving has no sorrow and certainly no fear.
- From craving arises sorrow; from craving arises fear. To him who is free from craving there is no sorrow. Whence fear? (Ⅰ) - taNhaaya jaayatii soko taNhaaya jaayatii bhayaM
taNhaaya vipamuttassa n'atthi soko kuto bhayaM. (Ⅴ)
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16.
217
Well may people hold dear the man who is endowed with morality and insight, who is well established in righteousness, a seer of the truth, and applying himself to his own business.
- He who possesses virtue and spiritual insight, who is well established in the Dhamma, who is truthful, who performs his duties, him the people hold dear. (Ⅰ) - siila-dassana-sampannaM dhamma-TThaM sachcha-vedinaM
attano kamma kubbaanaM taM jano kurute piyaM. (Ⅴ)
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16.
218
He whose longing has been aroused for the indescribable, whose mind has been quickened by it, and whose thought is not attached to sensuality is truly called one who is bound upstream.
- He in whom is born a sublime longing for the Ineffable, whose mind is permeated by this longing, whose thoughts are not bewildered by attachment -- such a person is called "one bound upstream." (Ⅰ) - chhanda-jaato anakkhaate manasaa cha phuTo siyaa
kaamesu cha appaTibaddha-chitto uddhaM-soto ti vuchchati. (Ⅴ)
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16.
219
When a man who has been away a long time at last comes home safely from far away, his family, friends and acquaintances rejoice to see him back.
- When a man who has been away for a long time returns home safely, his kinsmen, friends and well-wishers welcome him gladly. (Ⅰ) - chira-ppavaasiM purisaM duurato sotthim aagataM
ñaati-mittaa suhajjaa cha abhinandanti aagataM. (Ⅴ)
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16.
220
In the same way, when a man who has done good goes from this world to the next, his good deeds receive him like relations welcoming a loved one back again.
- When a man has departed from this world to the next, the effects of his good deeds receive him gladly, even as kinsmen welcome a friend on his return home. (Ⅰ) - tath'eva kata-puññam pi asmaa lokaa paraM gataM
puññaani paTigaNhanti piyaM ñaatii va aagataM. (Ⅴ)
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