English
What is for me, standing at the mouth of old age and death, not in my power, standing in the power of desires? 53. By desire, by desire, liberation is not achieved, by pride, by pride, I have nothing; Indeed, Mara with his army is irresistible, like a machine crushing sugarcane, he crushes me. 54. Those who are aflame, gone forth, gone to the root (of suffering), those people without protection, without shelter, without refuge; Having seen their peace by me, by desire, by desire, how can I discipline myself? 55. By knowledge and ignorance, fallen and arisen, people who have come to the essence of the non-essential; I, endowed with knowledge, departed (from samsara), am able to save, having gone without attachment. 56. They do not seek the escape from wrong views, "Excellent!" thus those united people say; Oh, the nakedness of this group of blinding darkness, I will destroy this group by the supreme path. 57. By force, suffering that cannot be endured, people here generate for people themselves; By force, suffering that cannot be endured, they do not know evil from that cause. 58. Those floods, bonds, taints, and defilements, destroy those who arise from them; Absolutely, birth, old age, and death, that manifold suffering is continuous. Long-burning defilements, Seeing the latent tendencies of beings, the Self-Existent One; I shall accomplish awakening, I shall discipline beings, Afterwards I shall also see the heard, the well-heard. That divine wheel, a garland of razor-wheels, A kingdom, a kingdom with a gathering, a gathering; Those relatives, others who have come to bondage, This son, born, is a messenger of the bodiless one. Shining brightly, dwells mindfulness and glory, This house of the Sirīsa tree is greatly poisonous; A dazzling young woman, full of vows, Is like a thorny plant, well-arranged, well-arranged. Whose radiant beauty is not even equal to glory, Looking at her, there is no end to satisfaction; I go, indeed, to your bodiless one's head-splitting, Like a lion gracefully walking upon the forehead of a rutting elephant. Oh, oh, bodiless one, for a long time your arrows have been shot, Withdraw your arrows, from here restraint has been shot; By restraint, the mind has gone to the bow, do not grieve, Grieving, seeing your insignificance, I go to peace. Delight, delight in sensual pleasures, in solitude, Thinking "enough, enough," The mind, a dwelling of the bodiless one's wealth, Here and there, like a foolish person, it departed. Stanzas illuminating the wonder of lifting the foot As long as this sun moves, obstructed by the mountain, And as long as the wheel-gem proceeds in the world; So long is the lord, the sky-walker, who has conquered the four quarters, Having abandoned, how did he lift his foot, so dispassionate? In the great island, and in two thousand four hundred more, And there, the best part, the excellent Jambudīpa; The navel of the earth, the delightful city of Kapilavatthu, Having abandoned, how did he lift his foot, so dispassionate? Among eighty thousand Sakyan relatives, Possessing elephants, grain, and wealth, having conquered enemy hosts; By clan, being Gotama, his father, the foremost Añjana, Having abandoned, how did he lift his foot, so dispassionate? A delightful, very pleasant dwelling, shining with jewels, Even in summer, astonishing, like a divine palace; With raised banners, flags, and white parasols, Having abandoned, how did he lift his foot, so dispassionate? Four lotus ponds, with lotuses, Well-blossomed all around the mansion; Cuckoos singing above the red lotuses Ah, Having abandoned, how then did he take a step, that unattached one? 70. In the lake, in the lotus, rows of weeping bees, From all sides, it sees a swift cage; Having seen lotuses, the lotus-face Of the Lord, as if in shame, they shrink. 71. Sweet, sweet-sounding ones, Having roamed in lotus after lotus, groups of bees; Their dwelling now, with honey, What is this, abandoned by the master? 72. From there, honey-makers, having carried the essence to their dwelling, Humming, they make honey very sweet; With their sound, they surpass the sound of a lute, They dance, like praised women in the city of gods. 73. Urged, with full breasts and lower lips, Shining with the sound of love-born girdles; Celestial nymphs, always giving sensual touch, Beautiful women delight, giving excellent pleasure with their sounds. 74. With hands exceedingly red, beautiful women delighted in pleasure, They strike the time-keepers all around; Dancing high, with many thousands of hands, They would challenge, "Is even Sakka equal to us?" 75. With wide eyes, smiling, with beautiful waists, With slender bodies, with wondrous singing sounds; Adorned, wearing garlands, beautifully clothed, They dance, accompanied by the time-keepers. 76. For whom indeed in the world there is no comparison, For them indeed, in their touches, what room for words? Enjoying such sensual pleasure, Having abandoned, how then did he depart, that unattached one? 77. At every step, the sound of bangles, girdles, and lutes, Song after song, giving great pleasure, she sings and sings; With every hand movement, bangles moving, they move with great grace, Repeatedly seeing such pleasure-giving, alas, alas, what desire did he have? Stanzas illustrating the going forth from which there is no return, using yamaka (repetition/puns) 78. By that merit accumulated over endless time, In the celestial palace-vehicle produced; On that day, his wife, having a born son, Having abandoned, he went, the Fortunate One indeed went. 79. That living son, and father, and mother, Those relatives, and such women; Those such delightful dwellings, Having abandoned, he went, the Fortunate One indeed went. 80. And linen, and silk, and fine Kasi cloth, Well-perfumed with good fragrance; Clothed, he shines like Vasava indeed, Having abandoned, he went, the Fortunate One indeed went. 81. Treasures revealed by ritual four, The earth, supporter of beings, arose; The earth, where beings dwell, full of nectar, Having abandoned, that Fortunate One went, indeed he went. 82. In a beautiful golden plate, with a hundred kings, Excellent, fragrant, pure rice food; Having eaten with charming women, Having abandoned, that Fortunate One went, indeed he went. 83. With a delightful fragrance, not devoid of scent, His body anointed with fragrant perfumes; His limbs fanned by fragrant breezes, Having abandoned, that Fortunate One went, indeed he went. 84. His limbs marked with excellent auspicious signs, Adorned with divine ornaments; Shining brightly with queens, Having abandoned, that Fortunate One went, indeed he went. 85. Various seats, beds, dwellings, Shining brightly, like mines of jewels; There, lofty, adorned with jeweled banners, Having abandoned those, like dewdrops, those. 86. With various kinds of shining jewels, In palaces always sung to by women; In kingdoms adorned with the wheel-jewel and so forth, He went from there, honored by the lords of men. 87. Yasodhara, with full breasts, Her body like the banner of the god of love, Shining like a divine nymph, devoted to her husband, Having abandoned, that Fortunate One went, indeed he went. 88. With a mind naturally free from desire, shining brightly, The husband Kusa gathered food for the meal; That beautiful and excellent Yasodhara, Having abandoned, that Fortunate One went, indeed he went. 89. In city after city he wandered, sword in hand, Excellent among other women, without the scent of women; Though he abandoned glory, he did not abandon women, Having abandoned these pleasures, the Tathagata went. 90. His skin green by the power of the queen's passion, By the sign of the garment, he did not remember the sign; He indulged in desire, that desire, Having abandoned, that Fortunate One went, indeed he went. 91. In immeasurable eons, he practiced solitude, Having abandoned the glory of kingship, and excellent women; He described that ancient, tiny fault, Like a tailor a hole in a garment. 92. Thinking "thus it is," now his body, Yasodhara, taken like a banner; "I am drunk, I am victorious," the heedless kinsman, Did not see the end of knowledge. A secret fall. 93. Having seen existence, the origin of suffering's fire, Having broken the limbs that produce that (suffering); Yasodhara, with full breasts, Having abandoned, he went to the state giving Buddha's power. 94. For endless beings, for endless time, Having taken the mind as a limb, the bodiless one was conquered; Surely defeated by one alone, That Tathāgata, indeed, did not return. 95. Having seen the secret fall of knowledge's thunderbolt, That Tathāgata, indeed, did not return; That Tathāgata, indeed, did not return, Having seen the secret fall of knowledge's thunderbolt. 96. Thus was his great wonder of the Tathāgata; Thus he placed the burning peace; Thus indeed Māra then said "peace"; Thus indeed Māra then laughed. 97. One who gives according to desire, one who has gone to the mind's state of discipline; One who gives according to desire, one who has gone to the mind's end of discipline; One who gives according to desire, one who has gone to the mind's end of discipline; One who gives according to desire, one who has gone to the mind's end of discipline. 98. In the sound, in the sound, in the terrible sound of Māra; In the sound, like a sound, in the terrible sound; In the sound, in the sound, in the sound of destroyed respect; In the sound, the Victor taught, in the sound, in the sound. 99. By the world's extension, time, a distinction, did not not serve; A distinction, did not not serve, by the world's extension, time. 100. A special quality endowed with the glory of a king of kings was composed by me; That which is restrained, a long-practiced skill, O king of kings! 101. Desire, sense, desire, limb, Seizer of the doubt-river's branch; Seizer of doubt, doubt-killer, Alas, alas, doubt, where, where? 102. Not arrogant,