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Pure Life (Bambhacerāim)
97
If you have recognized the connection of the world, 17 then look around you: (there20 after you are not a killer nor an accomplice in killing. (When one as a result of the
elimination of one or the other on the basis of deliberation does not commit an evil act)," what is there indeed, (o monk,) the reason? [Answer:) Surveying the oneness all around, 119 may he bring about self-modesty; whoever knows nothing else but the highest should never be imprudent.
The intelligent one, always on guard, should be satisfied with what is absolutely necessary to live; towards the phenomena he should adopt equanimity on a large
scale and in small things. 120 (84) (Recognizing the coming (and) going through the existences as evil],) missing on both
ends!21 (he does not experience cut, break or burn,) he kills no one in the whole world. Many do not know how to remember with the help of the later the present existence],
the earlier one; (they do not ask:) of what kind has been his past or what kind (will his] 16,5 future [be]? Some people here say also: as his past so (also will be his] future. Those who
have progressed to perfection know neither a past nor a future; the one has thrown away from himself the sequence [of the forms of existence] comprehends this world-activity), destroys (the impulse to act), terminates the effects of previous action and) is a great wise one.
What does displeasure mean and what enjoyment? unstirred by both he should lead his mode of life; avoiding all joy he should, withdrawn and attentive, wander as a monk. (O man!) you yourself are your (only) friend, why are you seeking a friend apart from yourself? ([The one] whom you know (as a friend) who has built grandiosely, he has, know this, built far away (from your goal]; he of whom you know that he has built far away (from your goal], he is, you should know this, grandiose
15
"For the difficulty concerning this passage see Jacobi 1884, p. 31, fn. 4 (WB).
18 The word viigimchā is otherwise always "doubt." anna-m-anna (metrically: annonna-) viigimchāe kim ... sivă (the old verse line) would then mean: "what, o monk, could the reason possibly be to doubt [the belonging together of the one [the I] with the other (the living world]?” 19 Cf. Sūy. 1, 2, 2, 8, Bollée 1988, pp. 54f. (WB).
120 The Nāgārjuniya have: "If he knows well, in accordance with their being, the double five of the worldly realm (probably the five elements and their corresponding sense organs according to the Indian view), the double triad [heart, mouth and hand in action, instigation and approval), then he taints himself with neither of both (like and dislike)."
12 In the text dohim pi is better in 15, 28, but against the MSS. Cf. fn. 109 above.
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