32. Bhikṣuvarga
The Chapter about Monastics
(82 Verses)
[32.1]
[stm.]
Piṇḍacārikāya bhikṣave,
hy ātmabharāya nānyapoṣiṇe,
Devāḥ spṛhayanti tāyine,
hy upaśāntāya sadā smṛtātmane. In this verse, the words bhikṣave, anyapoṣiṇe, tāyine, and smṛtātmane are morphologically locative singular but function syntactically as datives, representing the object of the verb spṛhayanti (they envy). This use of the locative for the dative is a common Prakritism in Buddhist Hybrid Sanskrit. See Syntax §170.
The alms-gathering monastic, self-supporting, not nourishing another, the Devas envy such a one, a peaceful one who is always mindful of himself.
[32.2]
[stm.]
Piṇḍapātikāya bhikṣave,
hy ātmabharāya nānyapoṣiṇe,
Devāḥ spṛhayanti tāyine,
na tu satkārayaśo ’bhikāṅkṣiṇe.
The alms-gathering monastic, self-supporting, not nourishing another, the Devas envy such a one, but not one who seeks honour and fame.
[32.3]
[stm.]
Sarvakarmajahasya bhikṣuṇo,
dhunvānasya puraskṛtaṁ rajaḥ,
amamasya sadā sthitātmano,
hy artho nāsti janasya lāpanam.
For the monastic who has abandoned all deeds, who throws off the dust of what was done before, who is unselfish, always stable, speaking to people is not necessary.
[32.4]
[adm. + sim.]
Tudanti vācābhir asaṁyatā janāḥ,
śarair hi saṁgrāmagataṁ yathā gajam,
śrutvā tu vācāṁ paruṣām udīritām,
adhivāsayed bhikṣur aduṣṭacittaḥ.
Unrestrained people strike with words, like they strike with arrows an elephant gone to battle, but having heard that harsh speech broadcast around, a monastic should bear it with an uncorrupt mind.
[32.5]
[stm.]
Yas tv alpajīvī laghur ātmakāmo,
yatendriyaḥ sarvagatiḥ pramuktaḥ,
anokasārī hy amamo nirāśaḥ,
kāmaṁjahaś, caikacaraḥ – sa bhikṣuḥ.
But one who lives on little, light, desiring his own good, with restrained faculties, one freed from all destinations, homeless, unselfish, without longing, having given up desires, living solitary – that one is a monastic.
[32.6]
[adm.]
Mātraṁ bhajeta pratirūpaṁ, śuddhājīvo bhavet sadā,
pratisaṁstāravṛttiḥ syād, ācārakuśalo bhavet,
tataḥ prāmodyabahulaḥ, smṛto bhikṣuḥ parivrajet.
One should partake in proper measure, one should always have pure livelihood, one should be of friendly disposition, one should be skilful in conduct, abundant in joy because of that, the monastic should wander mindfully.
[32.7]
[stm.]
Hastasaṁyataḥ pādasaṁyato, Note the inconsistency in the nominative singular endings: five adjectives use the Classical Sanskrit ending -aḥ (-ataḥ, -ataḥ, -ataḥ, -ataḥ, -ataḥ), while three use the Prakrit/BHS ending -o (-ato, -ito, -ito). This variation exemplifies the incomplete Sanskritization of the text, revealing its Prakrit vernacular base.
vācāsaṁyataḥ sarvasaṁyataḥ,
ādhyātmarataḥ samāhito,
hy ekaḥ saṁtuṣito: hi yaḥ sa bhikṣuḥ.
The one who is restrained in hands, restrained in feet, restrained in speech, restrained in everything, delighting internally, composed, solitary, content: that is one who is a monastic.
[32.8]
[stm.]
Dharmārāmo Dharmarato Dharmam evānucintayan,
Dharmaṁ cānusmaraṁ bhikṣur, Dharmān na parihīyate.
Taking pleasure in the Dharma, delighting in Dharma, reflecting on Dharma only, the monastic who remembers Dharma, does not fall away from the Dharma.
[32.9]
[stm.]
Śunyāgāraṁ praviṣṭasya, prahitātmasya bhikṣuṇaḥ,
amānuṣā ratir bhavati, samyag dharmāṁ vipaśyataḥ.
For the one who has entered an empty place, a monastic who is self-directed, who has right insight into phenomena, there is superhuman delight.
[32.10]
[adm.]
Yato yataḥ saṁpṛśati skandhānām udayavyayam,
prāmodyaṁ labhate tatra, prītyā sukham analpakam,
tataḥ prāmodyabahulaḥ, smṛto bhikṣuḥ parivrajet.
However and whenever one is aware of the rise and fall of the body-and-mind components, The common translation of skandha by aggregates seems to obscure, rather than elucidate, the meaning. Although a mouthful, it seems better to translate it with: the body-and-mind components, as this is more comprehensible. one obtains gladness there, and through joy not a little happiness, abundant in joy because of that, the monastic should wander mindfully.
[32.11]
[stm. + sim.]
Yathāpi parvataḥ śailo vāyunā na prakampate,
evaṁ rāgakṣayād bhikṣuḥ, śailavan na prakampate.
Even as a rocky mountain is not shaken by the wind, so a monastic, through the destruction of passion, is not shaken, like a mountain.
[32.12 We now have the usual variations, with keyword substitution. ]
[stm. + sim.]
Yathāpi parvataḥ śailo vāyunā na prakampate,
evaṁ dveṣakṣayād bhikṣuḥ, śailavan na prakampate.
Even as a rocky mountain is not shaken by the wind, so a monastic, through the destruction of hatred, is not shaken, like a mountain.
[32.13]
[stm. + sim.]
Yathāpi parvataḥ śailo vāyunā na prakampate,
evaṁ mohakṣayād bhikṣuḥ, śailavan na prakampate.
Just as a rocky mountain is not shaken by the wind, so a monastic, through the destruction of delusion, is not shaken, like a mountain.
[32.14]
[stm. + sim.]
Yathāpi parvataḥ śailo vāyunā na prakampate,
evaṁ mānakṣayād bhikṣuḥ, śailavan na prakampate.
Just as a rocky mountain is not shaken by the wind, so a monastic, through the destruction of conceit, is not shaken, like a mountain.
[32.15]
[stm. + sim.]
Yathāpi parvataḥ śailo vāyunā na prakampate,
evaṁ lobhakṣayād bhikṣuḥ, śailavan na prakampate.
Just as a rocky mountain is not shaken by the wind, so a monastic, through the destruction of greed, is not shaken, like a mountain.
[32.16]
[stm. + sim.]
Yathāpi parvataḥ śailo vāyunā na prakampate,
evaṁ tṛṣṇākṣayād bhikṣuḥ, śailavan na prakampate.
Just as a rocky mountain is not shaken by the wind, so a monastic, through the destruction of craving, is not shaken, like a mountain.
[32.17]
[stm.]
Yasya saṁnicayo nāsti, yasya nāsti mamāyitam,
asantaṁ śocate naiva, sa vai bhikṣur nirucyate.
For the one who has no accumulation, who does not take anything as “mine”, who does not grieve for what does not exist, he is surely called a monastic.
[32.18]
[stm.]
Bhikṣur na tāvatā bhavati yāvatā bhikṣate parān,
veśmāṁ dharmāṁ samādāya bhikṣur bhavati na tāvatā.
One is not a monastic on account of asking for food from others, on account of undertaking house duties It looks like veśmāṁ (houses) must be a wrong Sanskritisation of whatever underlies vissaṁ (carnal) in the Pāḷi, Edgerton says nothing. one is also not a monastic.
[32.19]
[stm.]
Yas tu puṇyaṁ ca pāpaṁ ca prahāya, brahmacaryavān,
viśreṇayitvā carati, sa vai bhikṣur nirucyate.
But the one living the spiritual life who, abandoning both merit and demerit, who wanders free from association, that one is surely called a monastic.
[32.20]
[stm.]
Maitrāvihārī yo bhikṣuḥ, prasanno Buddhaśāsane,
adhigacchet padaṁ śāntam, asecanakadarśanam.
The monastic who dwells in loving-kindness, having faith in the Buddha’s dispensation, can attain to the state of peace, the vision of the uncorrupted.
[32.21]
[stm.]
Maitrāvihārī yo bhikṣuḥ, prasanno Buddhaśāsane,
adhigacchet padaṁ śāntam, saṁskāropaśamaṁ sukham.
The monastic who dwells in loving-kindness, having faith in the Buddha’s dispensation, can attain to the state of peace, the happiness in the stilling of conditioned things.
[32.22]
[stm.]
Maitrāvihārī yo bhikṣuḥ, prasanno Buddhaśāsane,
abhavyaḥ parihāṇāya, Nirvāṇasyaiva so ’ntike.
The monastic who dwells in loving-kindness, having faith in the Buddha’s dispensation, is incapable of decline, that one is indeed in the presence of Nirvāṇa.
[32.23]
[adm.]
Udagracittaḥ sumanā, hy abhibhūya priyāpriyam,
prāmodyabahulo bhikṣur, duḥkhakṣayam avāpnuyāt.
With uplifted mind and happy, having overcome what is loved and unloved, the monastic, abundant in joy, should attain the destruction of suffering.
[32.24]
[stm.]
Śāntakāyaḥ ⸱ ⸱ ⸱ śāntavāk susamāhitaḥ,
vāntalokāmiṣo bhikṣur upaśānto nirucyate.
Calm in body ⸱ ⸱ ⸱ calm in speech, well-composed, having removed worldliness, a monastic is called one at peace.
[32.25]
[stm.]
Nāsty aprajñasya vai dhyānaṁ, prajñā nādhyāyato ’sti ca,
yasya dhyānaṁ tathā prajñā sa vai Nirvāṇasāntike.
There is no absorption for one without wisdom, and there is no wisdom for one without absorption, the one who has both absorption and wisdom is indeed in the presence of Nirvāṇa.
[32.26]
[stm.]
Tasmād dhyānaṁ tathā prajñām anuyujyeta paṇḍitaḥ,
tasyāyam ādir bhavati, tathā prājñasya bhikṣuṇaḥ.
Therefore a wise one should apply himself to absorption and to wisdom, this is the very beginning for him, and for the wise monastic.
[32.27]
[stm.]
Saṁtuṣṭir indriyair guptiḥ, prātimokṣe ca saṁvaraḥ,
mātrajñatā ca bhakteṣu, prāntaṁ ca śayanāsanam,
adhicitte samāyogaṁ – yasyāsau bhikṣur ucyate.
Contentment, guarding the senses, restraint according to the regulations, knowing the right measure in food, a remote dwelling, devotion to the higher mind – for that one he is called a monastic.
[32.28]
[stm.]
Yasya kāyena vācā ca manasā ca na duṣkṛtam,
kalyāṇaśīlam āhus taṁ, hrīmantaṁ bhikṣum uttamam.
For the one who has no wrong-doing by way of body, speech and mind, they say Verbs of saying, speaking can take more than one accusative. Here āhuḥ takes three. that monastic has beautiful virtue, is conscientious and is a supreme monastic.
[32.29]
[stm.]
Dharmāḥ subhāvitā yasya saptasaṁbodhapakṣikāḥ,
kalyāṇadharmam āhus, taṁ sadā bhikṣuṁ samāhitam.
For whom the seven things on the side of Awakening are well-developed, they say that monastic has beautiful qualities, is always composed.
[32.30]
[stm.]
Ihaiva yaḥ prajānāti duḥkhasya kṣayam ātmanaḥ,
kalyāṇaprajñam āhus taṁ, sadā śīlam anāsravam.
The one who knows for himself the destruction of suffering right here, they say that one has beautiful wisdom, is always virtuous, without pollutants.
[32.31–32.32]
[adm.]
Na śīlavratamātreṇa, bahuśrutyena vā punaḥ,
tathā samādhilābhena viviktaśayanena vā –
bhikṣur viśvāsam āpadyed aprāpte hy āsravakṣaye,
spṛśet tu Saṁbodhisukham, akāpuruṣasevitam.
Not merely through virtue or vows, or again through great learning, or through the attainment of concentration, or through a secluded dwelling – a monastic In English we do not like to wait so long to find out who the subject is! But in these verses it actually serves to build up tension, and has a strong rhetorical effect. should not attain confidence while the destruction of the pollutants is unattained, but he should experience the happiness of Full Awakening, not practised by bad people.
[32.33]
[stm.]
Tāpajāto hy ayaṁ lokaḥ skandhā nātmeti manyate,
manyate yena yenāhaṁ, tat tad bhavati cānyathā.
This world, born of torment, does not consider body-and-mind components as not-self, We have to take na as working twice here, a fairly common feature of these texts, being negative to both ātma and to manyate. with whatever one considers as I, that very thing becomes other.
[32.34]
[stm.]
Loko ’yam anyathābhūto, bhavasakto, bhave rataḥ,
bhavābhinandī satataṁ, bhavān na parimucyate.
This world, becoming other, is attached to existence, has delight in existence, always rejoicing in existence, it is not fully freed from existence.
[32.35]
[stm.]
Yan nandate sa hi bhavo, duḥkhasya sa bibheti ca,
uṣyate bhavahānāya brahmacaryaṁ mamāntike.
Whatever existence one rejoices in, one fears the suffering, the spiritual life is lived in my presence for the destruction of existence.
[32.36]
[stm.]
Ye bhavena bhavasyaiva prāhur niḥsaraṇaṁ sadā,
aniḥsṛtāṁ bhavā sarvāṁs tāṁ vadāmi sadā-v-aham.
There are those who always say that the escape from existence is through existence, but I always say they have not escaped from all existences.
[32.37]
[stm.]
Pratītya duḥkham upadhiṁ bhavaty – upadhisaṁbhavam,
kṣayāt sarvopadhīnāṁ tu nāsti duḥkhasya saṁbhavaḥ.
Conditioned by adherence there is suffering – originated by adherence, through the destruction of all adherence there is no origination of suffering.
[32.38]
[stm.]
Anityā hi bhavāḥ sarve duḥkhā vipariṇāminaḥ,
paśyataḥ prajñayā, sarve kṣīyante nābhinanditāḥ.
For all existences are impermanent, suffering, changeable, for one who sees this with wisdom, they are all destroyed and not rejoiced in.
[32.39]
[stm.]
Nirvṛtasya sadā bhikṣor, āyatyām upaśāmyate,
abhibhūto bhavaḥ sarvo, duḥkhāntaḥ sa nirucyate.
For the monastic who is always emancipated, for whom future existences have ceased, having overcome all existence, that is called the end of suffering.
[32.40]
[stm.]
Sadopaśāntacittasya, vastucchinnasya bhikṣuṇaḥ,
vikṣīṇo jātisaṁsāro, mukto ’sau Mārabandhanāt.
For the monastic whose mind is always peaceful, who has cut off the grounds of rebirth, having totally destroyed the transmigration through births, that one is freed from the bonds of Māra.
[32.41 There now follows some variations.]
[stm.]
Sadopaśāntacittasya, vastucchinnasya bhikṣuṇaḥ,
vikṣīṇo jātisaṁsāro, nāstīdānīṁ punarbhavaḥ.
For the monastic whose mind is always peaceful, who has cut off the grounds for rebirth, having totally destroyed transmigration through births, now there is no further existence.
[32.42]
[stm.]
Anavasrutacittasya, vastucchinnasya bhikṣuṇaḥ,
vikṣīṇo jātisaṁsāro, mukto ’sau Mārabandhanāt.
For the monastic whose mind is free from lust, who has cut off the grounds for rebirth, having totally destroyed transmigration through births, that one is freed from the bonds of Māra.
[32.43]
[stm.]
Anavasrutacittasya, vastucchinnasya bhikṣuṇaḥ,
vikṣīṇo jātisaṁsāro, nāstīdānīṁ punarbhavaḥ.
For the monastic whose mind is not free from lust, who has cut off the grounds for rebirth, having totally destroyed transmigration through births, now there is no further existence.
[32.44]
[stm.]
Vikṣīnabhavatṛṣṇasya, vastucchinnasya bhikṣuṇaḥ,
vikṣīṇo jātisaṁsāro, mukto ’sau Mārabandhanāt.
For the monastic whose mind has totally destroyed craving for existence, who has cut off the grounds for rebirth, having totally destroyed transmigration through births, that one is freed from the bonds of Māra.
[32.45]
[stm.]
Vikṣīnabhavatṛṣṇasya, vastucchinnasya bhikṣuṇaḥ,
vikṣīṇo jātisaṁsāro, nāstīdānīṁ punarbhavaḥ.
For the monastic whose mind has totally destroyed craving for existence, who has cut off the grounds for rebirth, having totally destroyed transmigration through births, now there is no further existence.
[32.46 Again variations follow. ]
[stm.]
Ucchinnabhavatṛṣṇasya, vastucchinnasya bhikṣuṇaḥ,
vikṣīṇo jātisaṁsāro, mukto ’sau Mārabandhanāt.
For the monastic who has cut off craving for existence, who has cut off the grounds for rebirth, having totally destroyed transmigration through births, that one is freed from the bonds of Māra.
[32.47]
[stm.]
Ucchinnabhavatṛṣṇasya, vastucchinnasya bhikṣuṇaḥ,
vikṣīṇo jātisaṁsāro, nāstīdānīṁ punarbhavaḥ.
For the monastic whose mind has cut off craving for existence, who has cut off the grounds for rebirth, having totally destroyed transmigration through births, now there is no further existence.
[32.48]
[stm. + ana.]
Uttīrṇo yena vai paṅko, marditā grāmakaṇṭakāḥ,
yaś ca rāgakṣayaṁ prāptaḥ, sa vai bhikṣur nirucyate.
The one who, by having crossed over the swamp, crushed the thorns of worldliness, who attained the destruction of passion, that one is surely called a monastic.
[32.49]
[stm. + ana.]
Uttīrṇo yena vai paṅko, marditā grāmakaṇṭakāḥ,
yaś ca dveṣakṣayaṁ prāptaḥ, sa vai bhikṣur nirucyate.
The one who, by having crossed over the swamp, crushed the thorns of worldliness, who attained the destruction of hatred, that one is surely called a monastic.
[32.50]
[stm. + ana.]
Uttīrṇo yena vai paṅko, marditā grāmakaṇṭakāḥ,
yaś ca mohakṣayaṁ prāptaḥ, sa vai bhikṣur nirucyate.
The one who, by having crossed over the swamp, crushed the thorns of worldliness, who attained the destruction of delusion, that one is surely called a monastic.
[32.51]
[stm. + ana.]
Uttīrṇo yena vai paṅko, marditā grāmakaṇṭakāḥ,
yaś ca mānakṣayaṁ prāptaḥ sa vai bhikṣur nirucyate.
The one who, by having crossed over the swamp, crushed the thorns of worldliness, who attained the destruction of conceit, that one is surely called a monastic.
[32.52]
[stm. + ana.]
Uttīrṇo yena vai paṅko, marditā grāmakaṇṭakāḥ,
yaś ca lobhakṣayaṁ prāptaḥ sa vai bhikṣur nirucyate.
The one who, by having crossed over the swamp, crushed the thorns of worldliness, who attained the destruction of greed, that one is surely called a monastic.
[32.53]
[stm. + ana.]
Uttīrṇo yena vai paṅko, marditā grāmakaṇṭakāḥ,
yaś ca tṛṣṇākṣayaṁ prāptaḥ sa vai bhikṣur nirucyate.
The one who, by having crossed over the swamp, crushed the thorns of worldliness, who attained the destruction of craving, that one is surely called a monastic.
[32.54]
[sim. + stm.]
Yena jitā grāmakaṇṭakā,
hy ākrośāś ca vadhāś ca bandhanaṁ ca,
yaḥ parvatavat sthito hy aneyaḥ,
sukhaduḥkhena na vethate sa bhikṣuḥ
The one who, by being victorious over the thorns of worldliness, abuse, slaying, and other bonds, the one who stands unmoved like a mountain, that monastic does not shake through pleasure and pain.
[32.55]
[stm. + sim.]
Yo nātyasaraṁ na cātyalīyaṁ,
jñātvā vitatham imaṁ hi sarvalokam,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who neither overshoots nor holds back, knowing this entire world is false, that monastic abandons the near shore, Meaning he will never return to this near shore, having gone beyond. In the Pāḷi it says: the monastic abandons the near and the far shore. like a snake abandons its old, worn-out skin.
[32.56]
[stm. + sim.]
Yo rāgam udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs passion entirely, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.57]
[stm. + sim.]
Yo dveṣam udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs hatred entirely, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.58]
[stm. + sim.]
Yo moham udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs delusion entirely, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.59]
[stm. + sim.]
Yo mānam udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs conceit entirely, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.60]
[stm. + sim.]
Yo lobham udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs greed entirely, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.61]
[stm. + sim.]
Tṛṣṇāṁ ya udācchinatty aśeṣaṁ,
bisapuṣpam iva jaleruhaṁ vigāhya,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs craving entirely, as one entering a lake severs a lotus growing in water, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.62]
[stm. + sim.]
Yas tūtpatitaṁ nihanti rāgaṁ,
visṛtaṁ sarpaviṣaṁ yathauṣadhena,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who destroys the passion that has arisen, as he destroys pervasive snake venom with medicine, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.63]
[stm. + sim.]
Yas tūtpatitaṁ nihanti dveṣaṁ,
visṛtaṁ sarpaviṣaṁ yathauṣadhena,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
That one who destroys the hatred that has arisen, as he destroys pervasive snake venom with medicine, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.64]
[stm. + sim.]
Yas tūtpatitaṁ nihanti mohaṁ,
visṛtaṁ sarpaviṣaṁ yathauṣadhena,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
That one who destroys the delusion that has arisen, as he destroys pervasive snake venom with medicine, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.65]
[stm. + sim.]
Yas tūtpatitaṁ nihanti mānaṁ,
visṛtaṁ sarpaviṣaṁ yathauṣadhena,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
That one who destroys the conceit that has arisen, as he destroys pervasive snake venom with medicine, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.66]
[stm. + sim.]
Yas tūtpatitaṁ nihanti lobhaṁ,
visṛtaṁ sarpaviṣaṁ yathauṣadhena,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
That one who destroys the greed that has arisen, as he destroys pervasive snake venom with medicine, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.67]
[stm. + sim.]
Yas tūtpatitaṁ nihanti tṛṣṇāṁ,
visṛtaṁ sarpaviṣaṁ yathauṣadhena,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
That one who destroys the craving that has arisen, as he destroys pervasive snake venom with medicine, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.68]
[stm. + sim.]
Yo rāgam udācchinatty aśeṣaṁ,
naḍasetum iva sudurbalaṁ mahaughaḥ,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs passion entirely, like a great flood severs a fragile reed bridge, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.69 The usual six variations now follow. ]
[stm. + sim.]
Yo dveṣam udācchinatty aśeṣaṁ,
naḍasetum iva sudurbalaṁ mahaughaḥ,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs hatred entirely, like a great flood severs a fragile reed bridge, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.70]
[stm. + sim.]
Yo moham udācchinatty aśeṣaṁ,
naḍasetum iva sudurbalaṁ mahaughaḥ,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs delusion entirely, like a great flood severs a fragile reed bridge, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.71]
[stm. + sim.]
Yo mānam udācchinatty aśeṣaṁ,
naḍasetum iva sudurbalaṁ mahaughaḥ,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs conceit entirely, like a great flood severs a fragile reed bridge, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.72]
[stm. + sim.]
Yo lobham udācchinatty aśeṣaṁ,
naḍasetum iva sudurbalaṁ mahaughaḥ,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs greed entirely, like a great flood severs a fragile reed bridge, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.73]
[stm. + sim.]
Tṛṣṇāṁ ya udācchinatty aśeṣaṁ,
naḍasetum iva sudurbalaṁ mahaughaḥ,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs craving entirely, like a great flood severs a fragile reed bridge, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.74]
[stm. + sim.]
Tṛṣṇāṁ ya udācchinatty aśeṣaṁ,
saritāṁ śīghrajavām aśoṣayajñaḥ,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who severs craving entirely, the knowing one who dried up the fast-flowing streams, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.75]
[stm. + sim.]
Yaḥ kāmaguṇāṁ prahāya sarvāṁ,
chitvā kāmagatāni bandhanāni,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who abandons all the strands of desires, having cut off the bonds that lead to desire, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.76]
[stm. + sim.]
Yo nīrvaraṇāṁ prahāya pañca,
tv anighaś chinnakathaṁkatho viśalyaḥ,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who abandons the five hindrances, untroubled, who has cut off doubt, and is without a dart, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.77]
[stm. + sim.]
Yasya vitarkā vidhūpitās,
tv ādhyātmaṁ vinivartitā hy aśeṣam,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
For the one whose thoughts are dispelled, who has entirely turned away internally, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.78]
[stm. + sim.]
Yasya hi vanasā na santi ke cin,
mūlaṁ cākuśalasya yasya naṣṭam,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who has no desires whatsoever, whose unwholesome roots are destroyed, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.79]
[stm. + sim.]
Yasya jvarathā na santi ke cin,
mūlaṁ cākuśalasya yasya naṣṭam,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who has no fevers whatsoever, whose unwholesome roots are destroyed, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.80]
[stm. + sim.]
Yasyānuśayā na santi ke cin,
mūlaṁ cākuśalasya yasya naṣṭam,
sa tu bhikṣur idaṁ jahāty apāraṁ,
hy urago jīrṇam iva tvacaṁ purāṇam.
The one who has no latent dispositions whatsoever, whose unwholesome roots are destroyed, that monastic abandons the near shore, like a snake abandons its old, worn-out skin.
[32.81]
[stm.]
Sa bhikṣur yasya śīlāni, sa dhyāyī yatra śunyatā,
sa yogī yatra sātatyaṁ, tat sukhaṁ yatra nirvṛtiḥ.
That one is a monastic who has virtue, that one is a meditator where there is emptiness, that one is a yogi where there is perseverance, there is happiness where there is emancipation.
Bhikṣuvargaḥ, 32
The Chapter about Monastics, the Thirty-Second