English
There is no fullness for the fire of lust, even with dear fuel. 19. There is no fire like lust, Thus said the great seer; By that fire of lust burned, The whole world is afflicted with threefold suffering. 20. One's milk drunk, four oceans of tears much; Lust causes connection, a beginningless place. 21. More than four oceans of tears, blood from head cuttings; Lust causes beings fear, a beginningless fear. 22. One's weeping tears, more than four oceans of tears; Suffering without beginning, lamentation because of that. 23. Hot iron balls swallowed, death by fire and so on; Countless great sufferings, because of that, obtained in hell. 24. One, two, three, four, five, even freed by Buddhas' arising; Hunger, thirst, burning, obtained because of that, in the realm of ghosts. 25. In the animal realm and among demons, various kinds of suffering obtained; In the beginningless cycle of existence, all that is due to lust. 26. In one aeon, the accumulation of one person's bones; If collected, would be more than Mount Vepulla. 27. This suffering in one aeon, what to say of beginningless aeons; Lust is indeed a great enemy, yet the fool desires it. 28. Purification from lust, freedom from sorrow, freedom from suffering, the path of wisdom; Nibbana, five clear benefits, considered fruits of contemplation on foulness. 29. Contemplation on foulness, meditative absorption, restraint of the senses; Gentle speech, dwelling in solitude, these six are for the purification of lust. 30. Those constantly afflicted with the disease of lust, Loathsome, foul, a windy swelling; Seized by lust's demons, loathsome, the best of spells. 31. Living and lifeless, loathsome, are known as two kinds; Living are hair and body hair, these ten are lifeless. 32. Bloated, discolored, festering, split open; Eaten, scattered, bones scattered with blood. 33. Rottenness, bones, and so on, having obtained one of these with mindfulness; One should see it like a jewel in the forest, as it appears in the mind. 34. Dead, eaten, with flesh, without blood, without flesh; Scattered, a heap of white bones, in nine ways one should despise the foulness. 35. "I am freed from death," one should turn back in this way; Having considered the purpose, one should rejoice in the loathsomeness. 36. For the living, loathsomeness is intended, for the lifeless, beauty is spoken of; Such is this body, thus it will be. 37. Such is the nature of this body, such is its destiny, it cannot be avoided; Thus one should contemplate, seeing one, two, or many dead. 38. As this, so that; as that, so this; Loathsome and repulsive, thus one should contemplate the body. 39. Bloated, discolored, and so on, Repulsive, loathsome; Just so is this body of mine, There is no difference in its nature. 40. In the bloated, discolored, and so on, there is nothing beautiful at all; Even in this body of mine, searching everywhere. 41. Through the repulsiveness of the elements, and through the repulsiveness of the two kinds of fat; One should contemplate this body, desiring detachment in oneself. 42. By color, shape, and smell, and by its location; Loathsome and repulsive, the hairs are not considered pleasing. 43. Thus one should contemplate the hairs, The same method applies to body hair and so on; Indeed, in the thirty-two parts, One should contemplate them separately. 44. What comes out of the body, is repulsive and loathsome; What does not come out is also loathsome, just as repulsive. 45. Even what is prepared, like excrement, does not attain pleasantness; With a thousand efforts, so too hair and so on. 46. Even a single heap of excrement is naturally repulsive; How much more loathsome are the thirty-two heaps of excrement. 47. Even individually repulsive, like hair and so on, by nature; The thirty-two parts beginning with hair, are even more disgusting. 48. When gathered together, they seem lovely, but the collector is lovely; When gathered together, they are unlovely, and the collector is unlovely. 49. When each is separated, hair, body hair, nails, and so on; There is nothing there like a maiden, or face, hands, and so on. 50. When gathered together in those very things, From where did those things come? This is merely a designation, There is no other disgust. 51. One should contemplate the real, not the unreal, happiness comes from contemplating the real; Imagining the unreal, one is tormented by various sufferings. 52. One should not cultivate the perception of loveliness, in what is truly disgusting; For the perception of beauty arose in the woman Gāraggi, who had the perception of beauty. 53. She sees the unreal and untrue, by the flame of the fire of passion; She never sees the real and true, because of that. 54. The milk drunk by one, the blood from a severed head; The tears of one weeping, for that reason, are more than the four oceans. 55. Even in the future, for one wandering in samsara, it will be so; If you desire to destroy passion, milk, tears, and blood. 56. He grows with the perception of beauty, In its absence, he perishes; It is not possible to firmly destroy that perception, For one with weak effort. 57. Having aroused effort, one should cultivate the perception of repulsiveness; Even sacrificing life, for the abandonment of the perception of beauty. 58. Neglecting other duties, one should cultivate the perception of repulsiveness; The fire of passion, becoming weak here, will be extinguished in the future. 59. "This is my duty," one should cultivate the perception of repulsiveness; Now, having become weak in passion, one will attain joy. 60. Not seeing the repulsiveness to be seen in the body, through negligence; Not attaining any joy, one does not rejoice even in renunciation. 61. "Before I die, in this body, I will see what is to be seen;" Thus, being intent, having attained confidence, one greatly rejoices in renunciation. 62. Not seeing the repulsiveness to be seen in the body, through negligence; Having passed beyond the difficult, one goes to great ruin, as if in vain. 63. The real and true repulsiveness, I did not see it. With the light of wisdom's lamp, one should frequently examine it. 64. Wishing to see the calm and real in the body, ever mindful, Only with the lamp of wisdom, should one see, not with the fire of passion. 65. With a repulsive body, repulsed by what has come forth, Today or tomorrow destroyed, the mindful one should not be proud. 66. What do you think of me? I am all repulsive. Having come forth from the repulsive, thus one should speak. 67. One should establish the perception of repulsiveness in the body, in all paths of conduct. In that, there is no satisfaction, nothing beloved, nothing of mine. 68. For the new, destroy passion with the beautiful; for the ripe, cultivate the repulsive. Calm is the end of wandering for the ripe, endless for the passionate new. 69. With the perception of repulsiveness in the body, one whose nature is ripe, Not fickle in objects, is firm in the Buddha's teaching. 70. Ripe are those who frequent the inner pasture, new are those who frequent the outer pasture. The ripe are high in abandoning, the new are low in acquiring. 71. New and new are the enjoyers of the beautiful, low and low are those who go to ruin. Ripe and ripe are the meditators of wisdom, calm and calm are those detached. 72. It is possible, possible not to show, beauty, beauty, again and again. The wise and unwise are submerged, in body, in body, in action, in action. 73. It is possible, possible to do that, beauty, beauty, not with wisdom. Calm, calm, knowing repulsiveness, not new, new, seeking the beautiful. 74. Thinking of suffering as happiness, those who consider it mine are of great austerity. Wishing to extinguish austerity, think of suffering as suffering. 75. Who is more foolish than one who perceives the repulsive as beautiful? Like the blind or the mad, he does not understand himself as such. 76. This should be remembered, the heap of repulsiveness in the body. One should obtain the calming of passion, the cooling of the mind, through that constant reflection. 77. In the household life and in the lower realms, passion is the destroyer of aggregates. That demon will lead me away, if I delight in what has come. 78. The demon of passion, who constantly seizes, is the giver of endless suffering. With the balance of the repulsive, with the mantra, ward him off; he is afraid. 79. The demon of passion has many illusions, faith and loving-kindness are his enemies. People even consider passion skillful, and by that very thing... deceived. 80. See this heap, Nanda, as diseased, impure, and foul; Oozing and dripping, desired by fools. 81. The fool, led by ignorance, deems it beautiful; Thus said the Blessed One, rebuking those who perceive beauty. 82. Sinews, bones, skin, and flesh, a hundred streams, not to be despised; To be freed from the Buddha's rebuke, reflect on these. 83. Having recognized one's folly, seeing beauty in the impure; One should strive without foolishness, reflecting on the body as impure. 84. Having reproached oneself, a fool with perverse vision; One should abandon the perception of beauty, and cultivate the perception of impurity. 85. Like one standing near a poisonous medicinal tree, bitten by a snake; Who, by eating its leaves, would expel the poison. 86. Thus, when lust arises, through fragrance and the like, in the body; By contemplating the repulsiveness within, one should expel lust. 87. Not seeing the repulsiveness in this repulsive body; One exalts it without contempt, led by ignorance. 88. For future gain of the path, one should sow the seed of cultivation; Without the seed, where is cultivation? Cultivation is from the seed of the path. 89.