209
Ayoge yuñjamattānaṁ,
yogasmiñca ayojayaṁ;
Atthaṁ hitvā piyaggāhī,
pihetattānuyoginaṁ.
One who engages in what is not suitable,
and neglects what is suitable;
clinging to what is pleasing, having given up one’s true welfare,
envies those devoted to their own true welfare.
210
Mā piyehi samāgañchi,
appiyehi kudācanaṁ;
Piyānaṁ adassanaṁ dukkhaṁ,
appiyānañca dassanaṁ.
Do not associate with the beloved,
nor ever with the unloved;
for the disappearance of the beloved is suffering,
and so too is the sight of the unloved.
211
Tasmā piyaṁ na kayirātha,
piyāpāyo hi pāpako;
Ganthā tesaṁ na vijjanti,
yesaṁ natthi piyāppiyaṁ.
Therefore, do not hold anything as beloved,
for separation from the beloved is painful;
there are no bonds for those
for whom there is neither the beloved nor the unloved.
212
Piyato jāyatī soko,
piyato jāyatī bhayaṁ;
Piyato vippamuttassa,
natthi soko kuto bhayaṁ.
From the beloved arises sorrow,
from the beloved arises fear;
for one who is freed from the beloved,
there is no sorrow—whence fear?
213
Pemato jāyatī soko,
pemato jāyatī bhayaṁ;
Pemato vippamuttassa,
natthi soko kuto bhayaṁ.
From affection arises sorrow,
from affection arises fear;
for one who is freed from affection,
there is no sorrow—whence fear?
214
Ratiyā jāyatī soko,
ratiyā jāyatī bhayaṁ;
Ratiyā vippamuttassa,
natthi soko kuto bhayaṁ.
From delight arises sorrow,
from delight arises fear;
for one who is freed from delight,
there is no sorrow—whence fear?
215
Kāmato jāyatī soko,
kāmato jāyatī bhayaṁ;
Kāmato vippamuttassa,
natthi soko kuto bhayaṁ.
From sensual pleasure arises sorrow,
from sensual pleasure arises fear;
for one who is free from sensual pleasure,
there is no sorrow—whence fear?
216
Taṇhāya jāyatī soko,
taṇhāya jāyatī bhayaṁ;
Taṇhāya vippamuttassa,
natthi soko kuto bhayaṁ.
From craving arises sorrow,
from craving arises fear;
for one who is free from craving,
there is no sorrow—whence fear?
217
Sīladassanasampannaṁ,
dhammaṭṭhaṁ saccavedinaṁ;
Attano kamma kubbānaṁ,
taṁ jano kurute piyaṁ.
Endowed with virtue and vision,
firmly established in the Dhamma, knowing the [four] truths;
fulfilling one’s own duties,
such a person is held dear by the people.
218
Chandajāto anakkhāte,
Manasā ca phuṭo siyā;
Kāmesu ca appaṭibaddhacitto,
Uddhaṁsototi vuccati.
One who aspires for the ineffable,
and whose mind is suffused by it;
whose mind is unattached to sensual pleasures—
such a one is called ‘one who flows upstream.’
219
Cirappavāsiṁ purisaṁ,
dūrato sotthimāgataṁ;
Ñātimittā suhajjā ca,
abhinandanti āgataṁ.
When one who has been away for a long time,
returns safely from afar;
their relatives, friends, and well-wishers
welcome them back with delight.
220
Tatheva katapuññampi,
asmā lokā paraṁ gataṁ;
Puññāni paṭigaṇhanti,
piyaṁ ñātīva āgataṁ.
In the same way, when one who has made merit
passes from this world to the next;
their merits welcome them,
like relatives welcoming a dear one home.