Like that Kaurava, or Pih-se-ni Nanda, or Ni-k’he-lai Danta, as some butcher’s appearance, such also is the appearance of lustful desire; the wise man will have nothing to do with it; he would rather throw his body into the water or fire, or cast himself down over a steep precipice.  Seeking to obtain heavenly pleasures, what is this but to remove the place of sorrow, without profit.  Suen-tau, Po-sun-tau, brothers of Asura, lived together in great affection, but on account of lustful desire slew one another, and their name perished; all this then comes from lust; it is this which makes a man vile, and lashes and goads him with piercing sorrow; lust debases a man, robs him of all hope, whilst through the long night his body and soul are worn out; like the stag that covets the power of speech and dies, or the winged bird that covets sensual pleasure, or the fish that covets the baited hook, such are the calamities that lust brings; considering what are the requirements of life, none of these possess permanency; we eat to appease the pain of hunger, to do away with thirst we drink, we clothe ourselves to keep out the cold and wind, we lie down to rest to get sleep, to procure locomotion we seek a carriage, when we would halt we seek a seat, we wash to cleanse ourselves from dirt; all these things are done to avoid inconvenience; we may gather therefore that these five desires have no permanent character; for as a man suffering from fever seeks and asks for some cooling medicine, so covetousness seeks for something to satisfy its longings; foolish men regard these things as permanent, and as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them; there is no character of permanency therefore about them.  To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs; summer is cool during the moon-tide shining; winter comes and cold increases; and so through all the eightfold laws of the world they possess no marks of permanence, sorrow and joy cannot agree together, as a person slave-governed loses his renown.  But religion causes all things to be of service, as a king reigning in his sovereignty; so religion controls sorrow, as one fits on a burden according to power of endurance.  Whatever our condition in the world, still sorrows accumulate around us.  Even in the condition of a king, how does pain multiply, though bound to others by love, yet this is a cause of grief; without friends and living alone, what joy can there be in this?  Though a man rules over the four kingdoms, yet only one part can be enjoyed; to be concerned in ten thousand matters, what profit is there in this, for we only accumulate anxieties.  Put an end to sorrow, then, by appeasing desire, refrain from busy work, this is rest.  A king enjoys his sensual pleasures; deprived of kingship there is the joy of rest; in both cases there are pleasures but of different kinds; why then