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*Catuhsataka Sastra Karika
by Aryadeva*
Homage to the foremost excellent ones who possess great passion。
*Chapter 1： Abandoning Belief in Permanence*
1。 If those whose lord is Death himself；
Ruler of the three worlds； without a master；
Sleep soundly like true ＇vanquishers＇；
What could be more improper？
2。 Those who are born only to die
And whose nature is to be driven；
Appear to be in the act of dying
And not in the act of living。
3。 You see the path as brief
Yet see the future differently。
To think both equal or unequal
Is clearly like a cry of fear。
4。 Since death is mon to others to；
You have no fear of it。
Does jealousy cause suffering
When only one is harmed？
5。 Sickness can be cured and aging treated；
Therefore you do not fear them。
Yet there is no cure for the last ordeal；
Thus obviously you fear it。
6。 Like a cattle intended for slaughter；
Death is mon to all。
Moreover when you see others die
Why do you not fear the Lord of Death？
7。 If because the time is uncertain
You think you are eternal；
One day the Lord of Death
Will do you injury。
8。 If you consider future goals
But not your waning life；
Who would call intelligent
Such selling of yourself？
9。 Why do you do ill deeds；
Pledging yourself as security？
Of course； like the wise； you must be
Free of attachment to yourself。
10。 No matter whose life； it does not
Differ from the moments of mind。
This people certainly do not perceive。
Thus it is rare to know the self。
11。 You would like to live long
But dislike old age。
Amazing！ Your behavior
Seems right to people like you。
12。 Why do you not grieve death
On account of your son and others？
When the one that laments is a victim；
How is that not reprehensible？
13。 If； unrequested； someone has
Bee your son； it is not
Unreasonable if he leaves
Without having asked。
14。 Only because of your confusion
You did not notice your son's ＇indications＇。
His enthusiasm to go
Is shown by his growing old。
15。 A son does not love ＇his father＇
As much as his father loves him。
People in the world go down；
Thus； a high rebirth is hard to find。
16。 When he is disobedient
No one will call him lovable。
In that case attachment is
Nothing but a transaction。
17。 Suffering caused by separation
Is quickly gone from human hearts。
See； too； attachment's instability；
Indicated by suffering's end。
18。 Knowing it is of no benefit；
Still you have injured yourself。
You make yourself a hypocrite；
Which also is improper。
19。 People in this world wander；
Full； as it were； of suffering。
Why fill with suffering
People who already suffer？
20。 If meeting is a joy to you
Why is parting not also a joy？
Do not meeting and parting
Both seem to go together？
21。 When the past is beginningless
And the future endless；
Why do you notice being together
But not the separations； though they be long？
22。 Time； ＇consisting of＇ instants and so forth；
Is certainly like an enemy。
Therefore never be attached
To that which is your enemy。
23。 Fool； because you fear separation；
You do not leave home。
Who that is wise does under punishment
What must certainly be done？
24。 You may think you must obviously
Go to the forest once this has been done。
Whatever you do must be left behind。
What is the value of having done it？
25。 Whoever with certainty has
The thought； 〃I am going to die；〃
Having pletely relinquished attachment；
Why would they fear even the Lord of Death？
That which cuts craving for reward and honor；
The best spur to practice with effort in seclusion；
The excellent secret of all the scriptures；
Is initially to remember death。
This is the first chapter from the Four Hundred on the Yogic Deeds；
showing the means to abandon the belief in permanence。
*Chapter 2： Abandoning Belief in Pleasure*
26。 Although the body is seen like a foe；
Nevertheless it should be protected。
By long sustaining a disciplined ＇body＇
Great merit is created。
27。 When human suffering is produced
By the body； and pleasure by other ＇factors＇；
Why are you devoted to
This hull； a container of suffering？
28。 When humans do not have
As much pleasure as pain；
Should so much pain
Be considered negligible？
29。 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。
30。 Suffering is found at will；
But what pleasure is there at will？
Why do you value the rare
But do not fear the plentiful？
31。 A fortable body
Is a container of suffering。
Thus valuing the body and
Valuing a foe both seem alike。
32。 The body； however long one spends；
Will not in itself bee pleasurable。
To say its nature can be overruled
By other factors is improper。
33。 The high have mental suffering；
For the mon it es from the body。
Day by day； both kinds of suffering
Overwhelm people in the world。
34。 Pleasure is governed by thoughts；
Thoughts are governed by pain。
Thus there is nothing anywhere
More powerful than pain。
35。 With the passage of time
Pain increases。
Pleasure； therefore； seems as if
Alien to this body。
36。 There seem to be many causes
of suffering； like sickness and others；
But humans do not seem to have
As many causes of pleasure。
37。 With the intensification of pleasure
Its opposite is seen to occur。
With the intensification of pain
There will not likewise be its opposite。
38。 With the conditions for pleasure
its opposite is seen。
With the conditions for pain
There is not its opposite。
39。 When you have spent； are spending
And will spend time dying；
It is not at all proper to call
The process of dying pleasurable。
40。 When beings with bodies are constantly
Afflicted by hunger and so forth；
It is not at all proper to call
Being afflicted pleasurable。
41。 Though powerless； the bining of
All the elements produces ＇the body＇；
Thus it is not at all proper to call
What is inpatible pleasurable。
42。 When there is never that
Which will relieve cold and so forth；
It is not at all proper to call
Being destroyed pleasurable。
43。 When on earth no action is
Done without exertion；
It is not at all proper to call
Performing actions pleasurable。
44。 In this ＇life＇ and in others； always
One should guard against ill deeds。
Calling them pleasurable is not at all
Proper when there are bad rebirths。
45。 There is never any pleasure
For human in riding and so forth。
How can that which at the start
Does not begin； in the end increase？
46。 Thinking the alleviation
Of pain is pleasure
Is like someone who feels delight
Vomiting into a gold pot。
47。 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。
48。 If mon beings do not see suffering
Because pleasure disguises it；
Why is there no pleasure
Which obscures suffering？
49。 mon beings must be told； 〃You are not
Free from attachment to suffering。〃
Certainly Tathagatas therefore have said
This is the worst confusion at all。
50。 The impermanent is definitely harmed。
What is harmed is not pleasurable。
Therefore all that is impermanent
Is said to be suffering。
Abiding in this fathomless ocean of cyclic existence；
Utterly tormented by the crocodiles of disturbing emotions；
What sentient beings would not feel aversion？
With effort endeavor to attain enlightenment。
This is the second chapter from the Four Hundred on the Yogic Deeds；
showing the means to abandon the belief in pleasure。
*Chapter 3： Abandoning Belief in Cleanness*
51。 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。
52。 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。
53。 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？
54。 Whoever sees her as appealing
Thinks himself satisfied with her。
Since even dogs and the like share this；
Why； fool； are you attracted？
55。 This woman； every part of whom is
Lovely to you； was mon to all before。
Finding her is not as
Astonishing as it is for you。
56。 If those with good qualities seem attractive
And their opposite the reverse；
Which is true； former or latter？
For neither alone persists。
57。 A fool's desire does not arise
Only for those with good qualities。
How can reason prevent
Those involved in it without reason？
58。 As long as she knows no other
She will remain with you。
As with disease； woman should always be
Kept from opportunity。
59。 In old age one dislikes
What one did during youth。
Why would the liberated not
Be extremely saddened by it？
60。 Those without desire have no pleasure；
Nor do those not foolish have it。
How can there be pleasure for one
Whose mind constantly strays？
61。 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。〃
62。 If