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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 desire were pleasurable
There would be no need for women。
Pleasure is not regarded as
Something to get rid of。
63。 Even in intercourse with a woman
Pleasure arises from other ＇factors＇。
What sensible person would say
It is caused just by his lover？
64。 Blinded by desire they do not see
Sensuality's fault； like a leper scratching。
Those free from desire see the infatuated
As suffering like the leper。
65。 During a famine the destitute；
Tormented by hunger； ＇bear＇ what occurs。
This is how all the infatuated
Behave when they are with women。
66。 Through arrogance one may be
Attached even to one's privy。
Anyone infatuated with
A woman will be jealous of others。
67。 It is reasonable for confusion
And anger about the unclean to occur；
It is not at all reasonable
For desire to occur。
68。 If； except to some people；
A pot of filth is objectionable；
Why would one not think objectionable
That from which the filth es？
69。 Clean things are looked upon
As the most worthless of all。
What intelligent person
Would say that it is clean？
70。 Whoever has lived in a privy
And without it would not have survived；
In such a dung…worm； arrogance
Arises only through stupidity。
71。 No means whatsoever will purify
The inside of the body。
The efforts you make toward the outside
Do not match those toward the inside。
72。 If； like leprosy； being full of
Urine were not mon to all；
Those full of urine； just like lepers；
Would be shunned by everyone。
73。 Just as someone lacking a part
Is delighted with a substitute nose；
Desire holds that impurity is
Remedied by flowers and so forth。
74。 It is inappropriate to call clean that
Toward which freedom from desire arises。
Nor is there anything which is
A definitive cause of desire。
75。 In summary； all four； that is
Impermanence； uncleanness； suffering；
And selflessness are possible
With regard to a single ＇thing＇。
Understanding that sentient beings are also bound
Like oneself in this unclean prison；
With energy generate passion observing transmigrators；
And make effort to acplish highest enlightenment。
This is the third chapter from the Four Hundred on the Yogic Deeds；
showing the means to abandon the belief in cleanness。
*Chapter 4： Abandoning Pride*
76。 Who that is wise about worldly existence
Would be arrogant； thinking 〃I〃 and 〃mine〃？
For all things belong equally
To all embodied beings。
77。 Society's servant； paid with a sixth part；
Why are you so arrogant？
Your being the agent of actions
Depends on being placed in control
78。 When those in his care receive their due；
They think of their master as the giver。
When the master gives what is to be given；
He thinks with conceit； 〃I am the giver。〃
79。 That which you wrongly regard；
Others ＇consider＇ as source of suffering。
Living by working for others；
What causes you pleasure？
80。 When a ruler seems to be the protector
Of his people； as well as protected；
Why be proud because of the one？
Why not be free from pride because of the other？
81。 Those in each caste prefer their own work；
Thus a living is hard to find。
If you bee non…virtuous
Good rebirths will be scarce for you。
82。 Those who act at other's insistence
Are called fools on this earth。
There is no one else at all
So dependent on others as you。
83。 Claiming that 〃protection depends on me；〃
You take payment from the people；
But if you perform ill deeds；
Who is equally merciless？
84。 If people who do ill deeds
Should not be treated with mercy；
All ordinary childish people
Would also not need to be protected。
85。 There is nothing that will not serve
As a reason for happiness。
Reasons such as scriptural statements
Will not destroy demerit。
86。 If giving proper protection is
A ruler's religious practice；
Why would the toil of artisans too
Not be religious practice？
87。 This example shows the ruler on whom
The people rely as reprehensible。
The excellent see attachment to existence
As mother of all those in the world。
88。 The sensible do not acquire kingship。
Since fools have no passion；
These merciless rulers of men；
Although protectors； are irreligious。
89。 Sages' activities are not all
＇Actions＇ that the wise perform；
For there are inferior；
Mediocre and superior ones。
90。 Virtuous rulers of the past
Protected the people like their children。
Through the practices of this time of strife
It is now like a waste without wildlife。
91。 If a king who seizes the occasion
To harm is not doing wrong；
Then others； too； such as thieves
Have not done so in the first place。
92。 If giving all one has for liquor
And so on is not an offering；
Why consider it an offering
To give oneself in battle？
93。 You； the king； guardian of the people；
Have no guardian yourself。
Since your guardianship does not
Release you； who would be happy？
94。 Though a king is famous after his death
It will bring no benefit。
Do you； being worthless； and those who
Cook dogs not have notoriety？
95。 When all power and w