A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities . Such emotions of an infinite variety arise in one who is the slave of his senses. (104)

Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an impassioned man exerts himself. (105)

But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106)

He who endeavours to recognise the vanity of all desires , will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107)

The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledge and to right faith, and whatever Karman produces obstruction (to righteousness). (108)

Then he knows and sees all things, he is free from delusion and hindrances, his Asravas have gone,

and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent. (109)

He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. (110)

We have taught the way how to become exempt from all misery which arises since time without beginning; those beings who follow it will in their time become infinitely happy. (111)

Thus I say.

Footnotes

^184:3 By beginningless time the Samsara is meant; its causes are the kashayas or cardinal passions, and avirati.

^184:4 Sakkassa = satyasya. This is a various reading; the received text has savvassa. The commentators give the following explanation: by the property of knowledge to make everything known--this indicates that knowledge is the cause of moksha.

^185:1 Samadhi; the Dipika explains it by gnanadarsanakaritralabha.

^185:2 Balaka.

^185:3 Trishna.

^185:4 Rasa.

^185:5 Driptikara.

^186:1 Duttara.

^186:2 Suuttara.

^187:1 Trichosanthes Palmata, or Cucumis Colocynthus.

^187:2 Compare verse 4.

^187:3 Love and Hatred must of course be understood in their widest meaning. The same remark applies to the term 'colour,' which according to Hindu terminology denotes everything that is perceived by the eye. The first three sentences are, in the original, dependent on verbs as vadanti, ahus. I have, here and elsewhere, dropped them in the translation.

^188:1 Ruvanugasanuga = rupa-anuga-asa-anuga. This division of the compound looks artificial; I should prefer to divide ruva-anugasa-anuga = rupa-anukarsha-anuga; literally, possessed of attraction by colours.