Regardless of the amount of time,

Concerning objects there is no limit.

Your exertion for the body's sake

Is, like a bad physician's, useless. [3.51]

 

Just as the craving for earth
Does not stop in those that subsist on it,

Similarly, longing for sensual pleasure
Grows in people as they indulge. [3.52]

 

Among all women there is not the least
Difference in sexual intercourse

When others, too, enjoy her appearance,
What use is this perfect woman to you?  [3.53]

 

Whoever sees her as appealing

Thinks himself satisfied with her.

Since even dogs and the like share this
Why, fool, are you attracted?  [3.54]

 

This woman, every part of whom is
Lovely to you, was common to all before.

Finding her is not as
Antonishing as it is for you. [3.55]

 

If those good qualities seem attractive
And their opposite the reverse,
Which is true, former or latter?
For neither alone persists. [3.56]

 

A fool's desire does not arise

Only for those with good qualities

How can reason prevent

Those involved in it without reason?  [3.57]

 

As long as she knows no other
She will remain with you

As with disease, women should always be

Kept from opportunity. [3.58]

 

In old age one dislikes

What one did during youth.

Why would the liberated not

Be extremely saddened by it? [3.59]

 

Those without desire have no pleasure,
Nor do those not foolish have it
How can there be pleasure for one

Whose mind constantly strays? [3.60]

 

You cannot have intercourse constantly
With a woman to match your attentiveness to her.

Why keep her possessively with the thought,
"She is mine and no one else's."  [3.61]

 

If desire were pleasurable
There would be no need for women
Pleasure is not regarded as
Somethiing to get rid of. [3.62]

 

Even in intercourse with a woman

Pleasure arises from other [factors]
What sensible person would say

It is caused just by his lover? [3.63]

 

Blinded by desire they do not see

Sensuality's faults, like a leper scratching.
Those free from desire see the infatuated
As suffering like the lepers. [3.64]

 

During a famine the destitute,

Tormented by hunger, [bear] what occurs.
This is how all the infatuated
Behave when they are with women. [3.65]

 

Through arrogance one may be

Attached even to one's privy [toilet].

Anyone infatuated with

A woman will be jealous of others. [3.66]

 

It is reasonable for confusion
And anger about the unclean to occur;

It is not at all reasonable
For desire to occur. [3.67]

 

If, except to some people,
A pot of filth is objectionable
Why would one not think objectionable
That from which the filth comes? [3.68]

 

Clean things are looked upon
As the most worthless of all.

What intelligent person
Would say that it is clean? [3.69]

 

Whoever has lived in a privy [toilet]
And without it would not have survived,
In such a dung-worm, arrogance
Arises only through stupidity. [3.70]

 

No means whatsoever will purify
The inside of the body.
The efforts you make toward the outside.

Do not match those toward the inside. [3.71]

 

If like leprosy, being full of
Urine were not common to all,
Those full of urine, just like lepers,
Would be shunned by everyone.  [3.72]

 

Just as someone lacking a part

Is delighted with a substitute nose,
Desire holds that impurity is
Remedied by flowers and so forth. [3.73]

 

Is it inapppropriate to call clean that

Toward which freedom from desire arises.

Nor is there anything which is

A definitive cause of desire. [3.74]

 

In summary, all four, that is 

Impermanence, uncleanness, suffering

And selflessness are possible.

With regard to a single [thing].  [3.75]

 

SUMMARIZING STANZA

 

Understanding that sentient beings are also bound

Like oneself in this unclean prison,

With energy generate compassion observing transmigrators,

And make effort to accomplish highest enlighenedment,

 

This concludes the third chapter of the Four Hundread Stanzas
on the Yogic Deeds, showing the means to abandon belief in Cleanness.