Ucchaya anunnavana,
avvavaham yajatta avanaya.
Avaraha-samana vi, va
chatthana humti vamdana e. (430)
Obeisance is of six kinds:
(1) Expression of desire for salutation; (2) to obtain the permission of his
preceptor to go to any place determined by him; (3) to express a desire for
completation of religious acts; (4) to go on a pilgrimage with full
self-control; (5) Conquest over senses; and (6) to pray for pardon for
faults committed through mistake. (430)
Vinaovayara
manassa-bhamjana, pujana gurujanassa.
Titthayaranaya ana suyadhamma
rahana kiriya. (431)
Humility is a must; it
dispels pride; it amounts to worship of the preceptor and tirthankaras and
it is the obedience of scriptural tenets. (431)
Mottuna vayanarayanam,
ragadibhavavaranam kicca.
Appanam jo jhayadi, tassa du
hodi tti padikammanam. (432)
A monk who meditates upon his
soul after renunciation of attachment and other passions, refraining from
talking about them, practises repentance in the true sense. (432)
Jhananilino sahu,
paricagam kunai savvadosanam.
Tamha du jhanameva hi,
savva'dicarassa padikkamanam. (433)
A monk who becomes absorbed
in meditation renounces all faults; therefore meditation alone is real
repentance for all transgressions. (433)
Devassiyaniyamadisu,
jahuttamanena uttakalamhi.
Jinagunacimtanjutto, kausaggo
tanuvisaggo. (434)
At the time of daily
ceremonials etc. the renunciation of attachment for one's own body at the
prescribed time, for the prescribed period and with one's mind concentrated
on the virtuous qualities of Jinas this is what constitutes kayotsarga (an
immobile state of body). (434)
Je kei uvasagga,
devamanusa-tirikkha'cedaniya.
Te savve adhiase, kausagge
thido samto. (435)
While performing the
kayotsarga one ought to face patiently all the obstacles that might be
placed in one's way by a god, a man, an animal, or by the inanimate nature.
(435)
Mottuna sayalajappa
managayasuhamasuhavaranam kicca.
Appanam jo jhayadi,
paccakkhanam have tassa. (436)
He who having given up all
sorts of talking about and having detached himself from all future thought
activities, good and evil; meditates upon his soul, practises renunciation
of future evil acts, pratyakhyana in a true sense. (436)
Niyabhavam na vi muccai,
parabhavam neva genhae keim.
Janadi passadi savvam, so'ham
idi cimtae nani. (437)
That, which never gives up
its own nature, that which never assumes another one's nature, that which
knows and sees everything whatsoever is `I'. Thus should be the meditation
of an intelligent person. (437)
jam kimci me ducaritam,
savvam tivihena vosire.
Samaiyam tu tiviham, karemi
savvam nirayaram. (438)
Whatever evil act has been
performed by me that I renounce in a three fold fashion (i.e. through mind,
speech and body) and I perform samayika in a threefold fashion without any
transgression. (438)
