Uddhamahe
tiriyam pi ya, disasu parimanakaranamiha padhamam.
Bhaniyam
gunavvayam khalu, savagadhammammi virena. (319)
Lord Mahavira
has said that the first Gunavrata in the religion of a householder is
digvrata, accoring to which one should limit his activities (for the
purpose of business and enjoyment of the senses, etc.) to certain regional
boundaries in the upward, lower and oblique direction. (319)
Vayabhangakaranam hoi, jammi desammi tattha niyamena.
Kirai
gamananiyatti, tam jano gunavvayam vidiyam. (320)
Know that the
second Gunavrata (desavakasika gunavrata) is not to visit any particular
geographical region where there is possibility of voilation of an accepted
vow (i. e. to cross the fixed regional boundaries for the purpose of
sensuous enjoyment). (320)
Virai
anatthadande, taccam, sa cauvviho avajjhano.
Pamayayariya
himsappayana pavovaese ya. (321)
The third
gunavrata consists in refraining from a futile voilent act which might be
one of the four-types, viz. (1) entertaining evil thought, (2) negligent
behaviour, (3) lending to someone an instrument of violence and (4)
advising someone to commit a sinful act. (321)
Atthena tam
na bamdhai, jamanatthenam tu thovabahubhava.
Atthe kalaiya,
niyamaga na u anatthae. (322)
Meaningful
activities (of himsa etc.) do not cause so much bondage as useless
activities, The meaningful activities (of himsa etc.) are only performed
under some circumstances (i.e. the needs of time etc.) but it is not the
case of useless activities. (322)
Kandappam
kukkuiyam, mohariyam samjuyahigaranam ca.
Uvabhogaparibhoga-ireyagayam cittha vijjai. (323)
A person
observing the vow of (Anarthanda viramana) should refrain from amorous
activities, mimicry, abusive talk, garrulity, keeping instruments and
weapons of violence, excessive sexual enjoyment and possessing in excess
the things of daily requirement. (323)
Bhoganam
parisamkha, samaiya-atihisamvibhago ya.
Posahavihi ya
savvo, cauro sikkhau vuttao. (324)
Setting limit
to the consumable and unconsumable objects of sensuous enjoyment,
practising the mental equanimity (Samayika), offering food etc. to the
monks, guests and other needy persons and performing fast alongwith the
religious set called pausadha, all these are known as four disciplinary
vows. (324)
Vajjinamanamtagumbari, accamganam ca bhogao manam.
Kammayao
kharakamma-iyana avaram imam bhaniyam. (325)
The first
disciplinary vow (i. e. bhogapabhoga viramana) is of two types, viz., that
in respect of enjoyment and that in respect of occupation. The former
consists in refrainment from eating the infinite souled vegetables (i.e.
bulbous roots), fruit containing microscopic organism which are called
udumbaras and flesh etc., the second is refrainment from such trades and
industries which involves violence and other sinful acts. (325)
Savajjajogaparirakkhanattha, samaiyam kevaliyam pasattham,
Gihatthadhamma
paraqmam ti nacca, kujja buho ayahiyam parattha. (326)
Aimed at
refrainment from sinful acts, the only auspicious religious act is
samayika. Hence considering it to be something superior to a householder's
ordinary acts, an intelligent person ought to perform samayika for the
sake of one's own welfare.(326)
Samaiyammi u
kae, samano iva savao havai jamha.
Eena karanenam,
bahuso samaiyam kujja. (327)
While observing
the vow of Samayika (i. e., refraining from sinful acts and practice for
mental equanimity) a householder becomes equal to a saint; for reason, he
should observe it many times (in a day). (327)
Samaiyam ti
kaum, paricimtam jo u cimtai saddho.
Attavasattovagao, niratthayam tassa samaiyam. (328)
If a
householder thinks of other worldly matters (than his self) while
practising samayika, he will become engrossed in distressful
concentration; his samayika will be fruitless. (328)
Aharadehasakkara-bambha vavaraposaho ya nam.
Dese savve ya
imam, carame samaiyam niyama. (329)
Posadhopavas
involves abstinence from food, from embellishment of the body, from sexual
union and from violence. It is of two types, viz., partial and total and
performing posadha of the latter type one must necessarily perform
samayika. (329)
Annainam
suddhanam, kappanijjana desakalajuttam.
Danam
jainamuciyam, gihina sikkhavayam bhaniyam. (330)
A householder
who offers pure food etc. to the monks in a proper manner and according to
the rules and the needs of place and time, observes the fourth
disciplinary vow (called Atithisamvibhaga). (330)
Aharosaha-satthabhaya-bheo jam cauvviham danam.
Tam vuccai
dayavvam, nidditthamuvasayajjhayane. (331)
Donation is of
four types, viz., that of food, that of medicine, that of scriptural
teaching, that of assurance against fear. And in the scriptural text `Upasakadhyayana'
this fourfold donation is declared worthy of performance. (331)
Danam
bhoyanamettam, dijjai dhanno havei sayaro.
pattapattavisesam, samdamsane kim viyarena. (332)
A householder,
who gives food in charity becomes praise-worthy, what is the good of
inquiring about the fitness or unfitness of the person receiving the
charity? (332)
Sahunam
kappanijjam, jam na vi dinnam kahim pi kimci tahim.
Dhira
jahuttakari, susavaya tam na bhumjamti. (333)
The pious
householders who are prudent and have good conduct as per scriptures, do
not take food in a house where no charity of any kind is ever given to a
monk. (333)
Jo
munibhuttavisesam, bhumjai so bhumjae jinuvadittham.
Samsarasarasokkham, kamaso nivvanvarasokkham. (334)
He, who eats
which is left after a monk has taken food, enjoys the best worldly
happiness and will gradually obtain the bliss of emancipation. This is the
preaching of the Jina. (334)
Jam kirai
parirakkha, niccam marana-bhayabhiru-jivanam.
Tam jana
abhayadanam, sihamanim savvadananam. (335)
Know that
giving protection always to living beings who are in fear of death is
known as abhayadana, supreme amongst all charities. (335)
