Rago ya doso
vi ya kamaviyam, kammam ca mohappabhavam vayanti.
Kammam ca
jaimaranassa mulam, dukkham ca jamaranam vayanti. (71)
Attachment and aversion and seeds of karma; karma orginates from
infatuation; karma is the root-cause of birth and death. Birth and death
are said to be sources of misery. (71)
Na vi tam
kunai amitto, sutthu vi ya virahio samattho vi.
Jam do vi
aniggahiya, karamti rago ya doso ya. (72)
Even the most
offended and powerful enemy does not cause as much harm as uncontrolled
attachment and aversion do. (72)
Na ya
samsarammi suham, jaijaramaranadukkhagahiyassa.
Jivassa atthi
jamha, tamha mukkho unadeo. (73)
Since living
beings caught in the grip of miseries of birth, old age and death, have no
happiness in this mudane existence, liberation is, therefore, worthy of
attainment. (73)
Tam jai
icchasi gamtum, tiram bhavasayarassa ghorassa.
To
tavasamjamabhandam, suvihiya! ginhahi turamto. (74)
If you are
desirous of crossing this terrible ocean of mundane existance, Oh:
virtuous one, better catch quickly a boat of penance and self-control.
(74)
Bahubhayamkaradosanam, sammattacarittagunavinasanam,
Na hu
vasamagantavvam, ragaddosana pavanam. (75)
One should not
be under the influence of attachmentaversion which are formidabel defects,
destructive of right faith, right conduct and other virtues. (75)
Kamanugiddhippabhavam khu dukkham, savvassa logassasadevagassa.
Jam kaiyam
manasiyam ca kimci, tassamtagam gachai viyarago. (76)
Bodily and
mental misery of all human beings and of gods is to some extent born of
their constant sensual desire; he who is free from desire can put an end
to this misery. (76)
Jena virago
jayai, tam tam savvayarena karanijjam.
Muccai hu
sasamvegi, anantavo hoi asamvegi. (77)
That which
secures freedom from attachment must be practised with utmost respect; he
who is free from attachments secures release from mundane existence;
while, one who is not, continues to wander in it endlessly. (77)
Evam
sasamkappavikappanasum, samjayai samayamuvatthiyassa.
Atthe ya
samkappayao tao se, pahiyae kamagunesu tanha. (78)
He, who
endeavours to recognise that the cause of his misery lies in desires and
not in the objects of senses, acquires the equanimity of mind. When he
ceases to desire the objects (of the senses), his thirst for sensual
pleasure will become extinct. (78)
Annam imam
sariram, anno jivu tti nicchiyamaio.
Dukkhaparikesakaram, chhinda mamattam sarirao. (79)
From the real
pont of view the body and the soul are distinct from each other, that is
why shake off the attachment to the body because it is the cause of
suffering and pain. (79)
Kammasavadaraim, nirumbhiyavvaim indiyaim ca.
Hamtavva ya
kasaya, tiviham-tivihena mukkhattham. (80)
To attain
liberation, one must block all the passages of karmic influx and also curb
the activities of one's sense organs and must annihilate all passions; all
this (must be achieved) through the three modes of activity, i.e., mind,
speech and body and in a three-fold manner of doing, causing to be done
and approving the action. (80)
Bhave
viratto manuo visogo, eena dukkhohaparamparena.
Na lippai
bhavamajjhe vi samto, jalena va pokkharinipalasam. (81)
A person who is
free from worldly attachments becomes free from sorrow. Just as the petals
of lotus growing in the midst of a lake remain untouched by water, even
so, a person who is detached from all passions will remain unaffected by
sorrows in this world. (81)
