Na lavejja
puttho savajjam, na nirattham na mammayam.
Appanattha
parattha va, ubhayassantarena va. (399)
Even when
enquired, a monk ought not to utter a sinful word, a senseless word, a
heart-rending word either for the sake of oneself, or for the sake of
another one, or for the sake of both. (399)
Taheva pharusa
bhasa, gurubhuvaghani.
Sacca-vi sa na
vattavva, jao pavassa agamo. (400)
The monk should
not use harsh words or speak what is harmful to other living beings; even if
it is true, because it is sinful. (400)
Taheva kanam
kane tti, pamdagam pamdage tti va.
Vahiyam va vi
rogi tti, tenam core tti no vae. (401)
Similarly, he
should not call an one-eyed person as one-eyed, and eunuch as eunuch, a
diseased person as diseased or a thief a thief. (401)
Pesunnahasakakkasa-paranimdappappasamsa vikahadi.
vajjitta
saparahiyam, bhasasamidi have kahanam. (402)
Carefulness in
speech (bhasasamiti) consists in avoiding slanderous, ridiculous and
speeches blaming others, self-praise or incredible stories. Such speeches
conduce neither to the good of oneself nor that of others. (402)
Dittham
miyam asamdiddham, padipunnam viyamjiyam.
Ayampiramanuvviggam, bhasam nisira attavam. (403)
A wise monk would
speak what he has seen; his speech should be frief, free from ambiguity,
clearly expressed, free from prattle and incapable of causing anxiety. (403)
Dullaha u
muhadai, muhajivi vi dullaha.
Muhadai muhajivi,
dovi gacchamti soggaim. (404)
It is difficult
to find faultless alms-givers; it is more difficult to find one who lives on
faultless begging; one who gives faultless alms and the one who lives one
faultless begging, both will attain happy state in the next birth. (404)
Uggama-uppadana-esanehim, pimdam ca uvadhi sajjam va.
Sodhamtassa ya
munino, parisujjhai esana samidi. (405)
The monk, who
begs for a meal, an implement or a bedding in a manner not vitiated by the
defects pertaining to their sources, preparation and receiving, practises in
a true sense the carefulness (samiti) in respect of begging for alms. (405)
Na
balausauattham, na sarirassuvacayattha tejattham.
nanatthasamjamattham, jhanttham ceva bhumjejja. (406)
A monk should not
take food for the sake of (physical) strength, taste, bodily improvement or
lustre; but only for acquisition of knowledge, self-restraint and
meditation. (406)
Jaha dumassa
pupphesu, bhamaro aviyai rasam.
Na ya puppham
kilamei, so ya pinei appayam.
Emee samana mutta,
je loe samti sahuno.
Vihamgama va
pupphesu, danabhattesaneraya. (407 & 408)
Just as a bee
sips the sap of a tree flowers without injuring the flowers and pleases
itself, similarly in this world the monks who properly observe the monstic
code of conduct and are free from all possessions are engaged in begging for
meal and other things heeded (from householders without being burden on
them) as the bees procure nourishment from flowers. (407 & 408)
Ahakamma-parinao, phasuyabhoi vi bamdhao hoi.
Suddham
gavesamano, ahakamme vi so suddho. (409)
A monk who
entertains in his mind the idea of having a violently prepared meal; binds
down karmas even if he is actually having a non-violently prepared meal. On
the other hand, a monk who always looks for a pure (non-violently prepared)
meal is pure (blameless) even if perchance he gets a violently prepared
meal. (409)
Cakkhusa
padilehitta, pamajjejja jayam jai.
Aie nikkhivejja
va, duhaovi samie saya. (410)
If a monk
attentively undertakes the required visual inspection and cleaning while
receiving or placing down things, he always practises the concerned two-fold
samiti (i.e., samiti in respect of receiving and placing things). (410)
Egamte accitte
dure, gudhe visalamavirohe.
Uccaradiccao,
padithavaniya have samidi. (411)
A monk should
answer his calls of nature at a place which is solitary, free from insects
and grass, concealed, spacious, free from objection, this is observance of
Utsarga Samiti. (411)
(I) Gupti
Self-Control
Samrambhasamaramhe, arambhe ya taheva ya.
Manam
pavattamanam tu, niyattejja jayam jai. (412)
An attentive monk
should prevent his mind from indulging in evil thoughts (samrambha),
collection of impliments which cause harm to others (samarambha) and evil
actions (arambha). (412)
Samrambhasamarambhe, arambhe ya taheva ya.
Vayam
pavattamanam tu, niyattejja jayam jai. (413)
An attentive monk
should control his speech as soon as it is inclined towards the thought of
evil expression efforts for evil expression and evil expression. (413)
Samrambhasamarambhe, arambhammi taheva ya.
Kayam
pavattamanam tu, niyattejja jayam jai. (414)
An attentive monk
should bring under control his body as soon as it is inclined towards a
mental plan for causing misery, collection of impliments to others to cause
misery to others and action causing misery to others. (414)
Khettassa vai
nayarassa, khaiya ahava hoi payaro.
Taha pavassa
niroho, tao guttio sahussa. (415)
As a fence
protects a field, a ditch or a rempart protects a city, so the guptis (i.e.,
control of mind, speech and body) protect a monk from sins. (415)
Eya
pavayanamaya, je sammam ayare muni.
Se khippam
savvasamsara, vippamuccai pandie. (416)
A monk who
practises these eight mother-precepts by his righteous conduct is a wise
person who will be liberated quickly from all bondages of mundane existence.
(416)
