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He should loathe it exceedingly in the future. 105. He should perceive the body's dangers, Even now, with some discernment; In the future, for gaining the path, It will be a strong support. 106. A woman's limbs and features, He should neither see nor think about; Thence, she falls from both, From a good rebirth and the Teaching. 107. Drawn by a woman's form, Many have fallen from the Teaching; Having been miserable here, They are exceedingly miserable hereafter. 108. A woman's form stands, Having taken possession of a man's mind; Therefore, I know not even one thing, That exists everywhere. 109. One might converse with a drawn sword, One might converse with a demon; One might approach a venomous snake, One might approach a mass of fire; But never with a woman, Alone, in a friendly manner. 110. Desire, with thoughts of foulness, Ill-will, with thoughts of affection; Violence, with thoughts of compassion, He should extinguish these three fires of thought. 111. The fires of thought not extinguished, Like chaff in a heap of stubble; Unstable is the ascetic in the Teaching, Afterwards, they are exceedingly tormented. 112. If foul thoughts arise in the world, Approach them with loving-kindness; With these well-developed, He abandons what is dear and not dear in the world. 113. The three fires of thought, Arisen from going, standing, and sitting, he stills; Ardent, with effort, Such a one is called diligent. 114. The second, prone to contention, With whom will one contend? For him, desiring heaven, Solitude is highly praised. 115. The second, prone to affection, With whom will one be affectionate? For him, desiring liberation, Solitude is highly praised. 116. Whether before or behind, If there is no other person, It is comfortable for him, Living alone in the forest. 117. Pleasant is sensual pleasure, Painful is solitude; Solitude with pain is better, Than sensual pleasure. 118. He who lives a hundred years, Not seeing rise and fall; Better is life for a day, Seeing rise and fall. 119. For the monk who has entered an empty house, Whose mind is peaceful, There is superhuman joy, Contemplating the true Dhamma. 120. From whatever he contemplates, The rise and fall of the aggregates, He obtains joy and delight, That is the deathless, for those who know. 121. Thus was spoken the joy of the Dhamma, Born of solitude, surpassing all tastes; Desiring this, the virtuous monk, With unremitting energy. 122. Having lived in the forest, Developing qualities like fewness of desires; Cutting off obstacles to enlightenment, He should cultivate solitude thus. 123. In the body are repulsive heaps, Form, due to its changing nature; Feeling, perception, And volitional formations thereafter. 124. And consciousness, these five, Aggregates are considered as heaps; They are impermanent, painful, not-self, Subject to arising and passing away. 125. Form is like a foam ball, Feeling is like a bubble; Perception is like a mirage, Volitional formations are like a banana tree. 126. Consciousness is like an illusion, Shown by the All-Seeing One; He should compare with similes, The five aggregates, devoid of essence. 127. As long as it is being created, In a moment, a hundred thousand million times; The aggregates break up, having been, Therefore, they are called impermanent. 128. The aggregates are fearful, oppressed, painful, Not-self, uncontrollable; The aggregates break up, No other is found. 129. The aggregates are impermanent, by way of destruction, Painful, by way of fear; Not-self, by way of lacking essence, Thus he sees again and again. 130. At sunrise they perish, In winter, like falling dew; Greed and pride, all thus, By constantly seeing impermanence. 131. Having roared the lion's roar in the forest, They frighten the hares; Thus the world, even the Vehapphala, Is shaken by the three characteristics taught by the Conqueror. 132. Feeling and the rest are names, Indeed, the duality of name and form. Craving, ignorance, and karma, Are the causes for name and form. 133. Having grasped name and form, Then the cause for that; Having become impermanent from non-existence, Oppressed by arising and passing away. 134. Suffering, uncontrollable, Having the three characteristics of not-self; Having imposed them on conditioned things, Repeatedly contemplating. 135. One should attain gradually, The destruction of all fetters; Having attained that, the Arahant bhikkhu, Crossed over existence, fully extinguished. 136. "This is not yours, bhikkhus, relinquish it," Having said, destroy the clinging, To the five aggregates. 137. "Sons are mine, wealth is mine," Thus the fool is tormented; Even oneself is not one's own, Where are sons, where is wealth? 138. By thinking in this way, "Self" or "mine"; One should destroy the perception of aggregates, The wise one should not cling to "I am." 139. Not clinging to the destruction of aggregates, "My son is dead," thus; They grieve and lament, "My son is no more, nor is my body." 140. When the aggregates are breaking up, The one who perceives self in what is not-self; From beginningless time, perverted, Has gone to great ruin. 141. When the aggregates are breaking up, Attached, infatuated, possessive; By the perception of woman, man, and so on, Perverted from beginningless time. 142. From beginningless time, perverted, Perceiving self in what is not-self; When the aggregates are breaking up, Relinquish "I" and possessiveness. 143. By constantly arising, One does not understand the breaking up; The characteristic of impermanence is hidden, The wise one should contemplate that. 144. Clinging to what is not, They are not freed from the three existences; There is no clinging to what is, Where are the aggregates of form here? 145. Craving grasps, "This is mine," Conceit thinks, "I am"; Views seize, "This is self," These are the three proliferations. 146. "Mine, I, me," Subject to the power of proliferations; Seizing in the mire of existence, Submerged in the terrifying. 147. "Not mine, not I, not self," Do not argue with these; Arguing, they are freed, From the terrifying mire of existence. 148. "Not mine, not I, not self," Should be seen, said the Conqueror; Thus, I always think, Not subject to the power of proliferations. 149. L The world argues with the Buddha, But never with the wise. The Awakened One points to no-self, But the world thinks there is a self. 150. How can one be equal to the world? Who is equal to him, who can answer? This world is blinded, Opposed to the Fully Awakened One. 151. Let them come under the Buddha's control, Frightened by the fear of evening. Only by coming under his control, Will they cross over and become liberated. 152. The words "no-self" are true, The statement "self" is false. The world argues with falsehood, Against the Buddha, the speaker of truth. 153. By the elder Aggadhamma, Dwelling in the Camakya forest, Near the village of Turaṅga, This was composed. 154. May I, at the moment of hearing The Dhamma of the Buddha Arimatteyya, Be a disciple, a perfected one, Of great wisdom, through that merit. Contemplation of the Body 1. Seeing the truth, not perverted by time, Giving the taste of bliss, The Teacher's feet are revered. 2. Placing the lotus feet Of the Fully Awakened One on my head, I speak of the contemplation of the body, Which brings great joy. 3. Having wisely considered, Not thinking it is contrary to the Noble Ones, May the virtuous ones observe it, Even by me, of dull intellect. 4. Not under the control of desires, And because of its accumulation and nature, Existing in that manner, The body is a repulsive mass. 5. Entering again and again, With knowledge, Observing without external support, Is contemplation. 6. The thought that there is beauty In a woman, covered with flesh, Moved by the fickle wind, Is not contemplation. 7. Perceptions, views, and mind, These three are perversions. They exist in that manner, Covered thickly by ignorance. 8. Those whose desires are perverted, Are said to have perversions, Desire is said to be longing, By nature, it is craving. 9. Thinking the impure is pure, The impermanent is permanent, The painful is pleasant, And no-self is self. 10. Perception, seeing, thought, These three have twelve aspects. Views are abandoned by the first path, The rest are abandoned by the others. 11. Craving is "this is mine," Conceit is "I am," And views are "there is a self." These three are called proliferation. 12. They proliferate existence, therefore they are called proliferation; They increase and apply, they do not quickly abandon liberation. 13. Sinking in the mire of existence, following the will of proliferation; They are long afflicted, far from Nibbana indeed. 14. Name, not I, not self, with these they make dispute; Quarreling and disputing, they are not near to Nibbana. 15. Both perversions and proliferation, these two should be abandoned; The body should be contemplated with reflection, a repulsive heap. 16. Hair, body hair, nails, teeth, Are also the object of craving; Therefore, by one wishing to see them, Craving should always be restrained. 17. Craving clings only to the skin, craving has external objects; Therefore, here is the skin-boundary, the Awakened One is not outside the skin. 18. This skin-boundary, is restrained even by the word; Therefore, do not cling to the skin, make the skin your boundary. 19. It covers repulsive things, bones, flesh, skin, and so on; It should be cut with knowledge, therefore it is called skin. 20. Having cut the skin, see the hide, Having cut that, flesh and so on; The things in the womb with a lamp, Just as the lamp of wisdom. 21. The body is repulsive with skin, The impure appears as pure; Without skin, with just hide, How can this appear pure? 22. Bound by sinews, a collection of bones, smeared with flesh and blood;