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209. Applying oneself 1 to that which should be avoided, not applying oneself to that which should be pursued, 2 and giving up the quest, 3 one who goes after pleasure envies them who exert themselves. 4
210. Consort not with those that are dear, 5 never with those that are not dear; not seeing those that are dear and seeing those that are not dear, are both painful. 6
211. Hence hold nothing dear, for separation from those that are dear is bad; bonds do not exist or those to whom naught is dear or not dear.
212. From endearment springs grief, from endearment springs fear; for him who is wholly free from endearment there is no grief, much less fear.
213. From affection springs grief, from affection springs fear; for him who is wholly free from affection there is no grief, much less fear.
214. From attachment springs grief, from attachment springs fear; for him who is wholly free from attachment there is no grief, much less fear.
215. From lust springs grief, from lust springs fear; for him who is wholly free from lust there is no grief, much less fear.
216. From craving springs grief, from craving springs fear; for him who is wholly free from craving there is no grief, much less fear.
217. Whoso is perfect in virtue, 7 and insight, 8 is established in the Dhamma, 9 has realized the Truths, 10 and fulfils his own duties 11 — him do folk hold dear.
218. He who has developed a wish for the Undeclared 12 (Nibbāna), he whose mind is thrilled (with the three Fruits 13), he whose mind is not bound by material pleasures, such a person is called an "Upstream-bound One". 14
219. A man long absent and returned safe from afar, his kinsmen, friends, and well-wishers welcome on his arrival.
220. Likewise, his good deeds will receive the well-doer who has gone from this world to the next, as kinsmen will receive a dear one on his return.
[1] That is, frequenting places undesirable for bhikkhus.
[2] That is, right attention (yoniso manasikāra).
[3] The practice of higher Morality, Concentration, and Insight.
[4] The bhikkhu with no right discrimination, gives up his quest and being attached to sensual pleasures, returns to lay life. Later, he sees successful bhikkhus and envies them.
[5] Applicable to both animate and inanimate objects, pleasant persons or things.
[6] Attachment in one case and aversion in the other.
[7] Four kinds of morality.
[8] Connected with the supramundane Paths and Fruits.
[9] Nine supramundane states. See note on v. 115.
[10] Saccavedinaṃ, "speaketh truth" (Mrs. Rhys Davids). The four Noble Truths are implied here.
[11] The three modes of discipline, Morality (Sīla), Concentration (Samādhi), and Wisdom (Paññā).
[12] Anakkhāta — Nibbāna. It is so called because it should not be said that Nibbāna was created by any or that it is of some such hue as blue, etc. (Commentary).
[13] The first three stages of Sainthood. Sotāpatti, Sakadāgāmi, and Anāgāmi.
[14] The reference is to the Anāgāmis (Never-Returners) who, after death, are born in the Pure Abodes. They are not born in the sense-sphere as they have eradicated sense-desires.
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