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A New Way (Süyagada I 2.)
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deeds, because he employs vigorous fasting. 16. Young and old ones ask one ready to act, houseless, looking (for his alms), a self-castigating, fasting monk: "whether he is indeed listening?'18 But the people do not get him (again). 17. When miserable words are said to him," when one weeps on account of the son: a capable, brave monk they cannot regain. 18. And if they according to pleasure see to it that (the monks) are mishandled when they, after binding him:20) as long as he does not hang on to life, they cannot regain him. 19. Concerned about their own interests) his mother, father children and the wife advise him:"look at us, do you not see?21) You even give up the world beyond!22 Take care of us!" 20. Some deluded by this, some by that, people end up in [permanent) delusion. Compelled by evil things to attack (another) evil, (23) they are then again proud of their evil action. 21. Therefore also take care24 and be prudent, desisting from evil and desireless. The competent one faithfully follows the high road, the path to perfection as the right and pure (one). 22. Treading the road which destroys (the fruit of deeds), withdrawn in thoughts, words and deeds, giving up property, family and business you should, really withdrawn, lead a mode of life-s0 I say.
2. 1. He leaves passion-hood (behind him] like [a snake] its skin. If he considers this he, the wise one, is not conceited about anything, (like a) brahmin26 something about his descent; or does maligning others help? 2. Whoever thinks low of others wanders around for a long time27 in the journey through the forms of existence, and maligning is evil: if he considers this he, the wise one, is not conceited about anything. 3. He who stands above everyone and he who is the servant of the servant, when he has entered into the status of a monk, (28) then he is not reluctant,
Probably susse is śrosyati. The interpretations of sus are strange; ya here means tu. 19 Chas kāluniy'āi se kae.
In his personal copy Schubring wrote in pencil: bring (back?)(WB). 21 See Appendix 4.
4-C has para-logam pi jahāhi uttamam. If jahāhi is correct then this refers to a later existence which the monk hopes for.
23 'the unrighteous make them adopt unrighteousness' Jacobi 1895, p. 252 and Bollée 1988, p. 43 (WB). 24 The first variant in C is davie va samikkha. - siddhi-paham proves that mahā-vihim stands for m.-vihim, which appears in Ayār. 13, 11 in a similar use. 20 C has the variant recorded by śīl.: je vidū instead of māhane. (See Appendix 4.) 27 C has ciram, "long", which sil. also notes. - Is mona-payam an error for moņa-pa(t)ham? See Bollée 1988, p. 49 (WB).
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