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-L227]
TRANSLATION
109
ment is five-fold, the forms of Contentment in question also are five in number. --The term • Upara ma' here stands for absence of attachment, and the compound 'Vuşayoparama " means ' absence of attachment to ohjects'. So that the objects of sense being five, the 'abstinence' from these must also be five-fold. These five Abstinences are due to the preception of defects in the process of sense-enjoyment involving as it does the trouble of earning, saving, wasting, pleasures and kıllıng.
(224) To explain -The means of acquiring wealth 1. Pura
consist of service etc., and these are sources
of pain to the servants,-as is declared in the following words —" who would ever be attracted towards service, when one thinks of the pain caused by the insults suffered at the hands of the wardens of a haughty and wicked master ?" Similar is the case with other means of acquiring wealth. The contentment resulting from the abstinence from objects of sense due to the consideration of such troubles, is called ' Pāra.'
(225) And then, the wealth having been acquired, it II Supuru Su brings with it further trouble of saving it
from the ravages of the king, thieves, floods and fire;-the contentmert due to abstinence arising from such considerations is the second one called 'Supūra'.
(226) Thirdly, the wealth having been acquired with as more great effort (and safely hoarded ), there
arises the fear of its being spent up,--this consideration gives rise to the third form of abstinence leading to contentment called ' Pārāpūra'. (227) Fourthly, when one becomes addicted to sense
objects, one's desires for Pleasure increase; IV. A nuttamàmbha
amona the non-fulfilment of these desires brings about the abstinence that leads to the fourth form of contentment called 'Anuttamāmbha'.
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