Chapter Two: Abandoning Belief in Pleasure
Although the body is seen like a foe,
Nevertheless it should be protected.
By long sustaining a disciplined [body]
Great merit is created. [2.26]
When human suffering is produced
By the body, and pleasure by other [factors], Why are you devoted to This hull, a container of suffering? [2.27] When humans do not have As much pleasure as pain, Should so much pain Be considered negligible? [2.28] Ordinary people are bent on pleasure; Those who have pleasure are hard to find. Thus it is as if transitory Beings are pursued by suffering. [2.29] Suffering is found at will? But what pleasure is there at will? Why do you value the rare But do not fear the plentiful? [2.30] A comfortable body Is a container of suffering Thus valuing the body and Valuing a foe both seem alike. {2.31] The body, however long one spends, Will not in itself become pleasurable. To say its nature can be overruled By other factors is improper. [2.32] The high have mental suffering; For the common it comes from the body. Day by day, both kinds of suffering Overwhelm people in the world. [2.33] Pleasure is governed by thoughts; Thoughts are governed by pain. Thus there is nothing anywhere More powerful than pain. [2.34]
With the passage of time
Pain increases. Pleasure, therefore, seems as if Alien to this body. [2.35] There seem to be many causes Of suffering, like sickness and others, But humans do not seem to have As many causes of pleasure. [2.36] With the intensification of pleasure It opposite is seen to occur. With the intensification of pain There will not likewise be its opposite. [2.37] With the conditions for pleasure Its opposite is seen. With the conditions for pain There is not its opposite. [2.38] When you have spent, are spending And will spend time dying, It is not at all proper to call The process of dying pleasurable. [2.39] When beings with bodies are constantly Afflicted by hunger and so forth, It is not at all proper to call Being afflicted pleasurable. [2.40] Though powerless, the combining of All the elements produces [the body]; Thus it is not at all proper to call What is incompatible pleasure. [2.41] When there is never that Which will relieve cold and so forth, It is not at all proper to call Being destroyed pleasurable. [2.42] When on earth no action is Done without exertion, It is not at all proper to call Performing actions pleasurable. [2.43]
In this [life] and in others, always
One should guard agains ill deeds. Calling them pleasurable is not all Proper when there are bad rebirths. [2.44] There is never any pleasure For humans in riding and so forth. How can that which at the start Does not begin, in the end increase? [2.45] Thinking the alleviation Of pain is pleasure Is like someone who feels delight Vomiting into a gold pot. [2.46] By beginning it stops the produced- How can pain that begins be pleasure? It seems the Subduer therefore said Both birth and cessation are suffering. [2.47] If common beings do not see suffering Because pleasure disguises it, Why is there no pleasure Which obscures suffering? [2.48] Common beings must be told, “You are not Free from attachment to suffering.” Certainly Tathagatas therefore have said This is the worst confusion of all. [2.49] The impermanent is definitely harmed. What is harmed is not pleasurable. Therefore all that is impermanent Is said to be suffering. [2.50]
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