(A) Samata
Equanimity
Samano tti samjado tti ya,
risi muni sadhu tti vidarago tti.
Namani suvihidanam,
anagara bhadamta damto tti. (336)
Sramana, Samyata, Rsi, Muni,
Sadhu, Vitaraga, Anagara, Bhadanta and Danta, these are designations used
for monks with ideal behaviours. (336)
Siha-gaya-vasaha-miya-pasu,
maruda-suruvahi-mamdarimdu-mani.
Khidi-uragamvarasarisa,
parama-paya-vimaggaya sahu. (337)
Monks who are in search of
the supreme path of liberation, resembel a lion (in fearlessness), an
elephant (in dignity), a bull (in strength), a deer (in uprightness), a
beast (in freedom from attachment), the wind (in being companionless), the
sun (in brilliance), an ocean (in serenity), the Mandara Mountain (in
firmness) the moon (in coolness), a diamond (in lustre), the earth (in
patience), a serpent (in being houseless) and the sky (in not being
dependent). (337)
Bahave ime asahu, loe
vuccamti sahuno.
Na lave asahum sahu tti,
sahum sahu tti alave. (338)
In this world, there are many
ill-behaved monks who are called monks; a pseudo-monk should not be called a
monk; but a true monk alone must be called a monk. (338)
Nanadamsanasampannam,
samjame ya tave rayam.
Evamgunasamauttam,
samjayam sahumalave. (339)
A person who is endowed with
(Right) knowledge and (Right) Faith, is engaged in self-restraint and
penance, and is endowed truly with all these virtues, should be called a
monk. (339)
Na vi mundiena samano, na
omkarena bambhano.
Na muni rannavasenam,
kusairena na tavaso. (340)
A person does not become a
monk by merely shaving his head, a Brahmin by repeating the Omkara mantra, a
monk by residing in a forest, nor a hermit by wearing garments woven of
darbha grass. (340)
Samayae samano hoi,
bambhacerena bambhano.
Nanena ya muni hoi,
tavena hoi tavaso. (341)
A person becomes a Stramana
by equanimity, a Brahmin by his celibacy, a Muni by his knowledge and an
ascetic by his austerities. (341)
Gunehi sahu agunehisahu,
ginhahi sahuguna mumcasahu.
Viyaniya
appagamappaenam, jo ragadosehim samo sa pujjo. (342)
A person becomes a monk by
his virtues and a pseudo-monk by absence of virtues; therefore master all
the virutes of a monk and be free from all the vices of a pseudo-monk;
conquer your self through the self. He who possesses equanimity in the face
of attachments and hatred is worthy of veneration. (342)
Dehadisu anuratta,
visayasatta kasayasamjutta.
Appasahave sutta, te
sahu sammaparicatta. (343)
Those monks who are attached
to their body, addicted to sensual pleasures, possessed of passions, and
asleep in respect of their own nature are certainly devoid of righteousness.
(343)
Bahum sunei kannehim,
bahum acchihim pecchai.
Na ya dittham suyam savvam,
bhikkhu akkhaumarihai. (344)
A monk hears much through his
ears and sees much with his eyes; but everything that he has seen and heard
does not deserve to be narrated. (344)
Sajjhayajjhanajutta,
rattim na suyamti te payamam tu.
Suttattham cimtamita,
niddaya vasam na gacchamti. (345)
The monks do not sleep long
at night as they are engaged in studying of scriptures and meditation. They
do not fall asleep as they are always reflecting on the meaning of precepts.
(345)
Nimmamo nirahamkaro,
nissamgo cattagaravo.
Samo ya savvabhuesu,
tasesu thavaresu a. (346)
The (real) monks are free
from attachment, self-conceit, companionship and egotism, they treat
impartially and equally all living beings, whether mobile or immobile. (346)
Labhalabhe suhe dukkhe,
jivie marane taha.
Samo nindapasamsasu,
taha manavamanao. (347)
A real monk maintains his
equanimity, in success and failure, happiness and misery, life and death,
censure and praise and honour and disnhonour. (347)
Garavesu kasaesu,
dandasallabhaesu ya.
Niyatto hasasogao,
aniyano abandhano. (348)
He is thoroughly unaffected
by honour, passions, punishment, affliction and fear; he is undisturbed and
unbound and free from laughter and sorrow.(348)
