Vaya-samidi-kasayanam, dandanam taha imdiyana pancanham.
Dharana-palana-niggaha-caya-jao samjamo bhanio. (101)
consists of the keeping of five vows, observance of five rules of
carefulness (samiti) subjugation of (four) passions, controlling all
activities of mind, speech and body, and victory over the senses. (101)
Visayakasaya-viniggahabhavam, kauna jhanasajjhae,
appanam, tassa tavam hodi niyamena. (102)
consists in concentration on the self by meditation, study of the
scripture and restraining the senses and passions. (102)
bhavai, moham caiuna savvadavvesu.
Jo tassa have
cago, idi bhanidam jinavrindehim. (103)
has said that true renunciation consists in developing indifference
towards the three, namely the world, the body and the enjoyment, through
detachment for material objects. (103)
pie bhoe, laddhe vipitthikuvvai.
bhoe, se hu cai tti vuccai. (104)
He alone can be
said to have truly renounced everything who has turened his back on all
availble, beloved and dear objects of enjoyment possessed by him. (104)
nissamgo, niyabhavan niggahittu suhaduhadam.
vattadi, anayaro tassa kicannam. (105)
That monk alone
acquires the virtue of nonpossessiveness, who renouncing the sense of
ownership and attachment and controlling his own thoughts, remains
unperturbed by the pair of oppiness and misery. (105)
khalu suddho, damsanananamaio sada ruvi.
Na vi atthi
majjha kimci vi, annam paramanumittam pi. (106)
Verily I am
alone, pure, eternal and formless and possessing the qualities of
apprehension and comprehension except these is nothing, not even an atom,
that is my own. (106)
jivamo, jesim no natthi kimcana.
dajjhamanie, na me dajjhai kimcana.
Cattaputtakalattassa, nivvavarassa bhikkhuno.
Piyam na vijjai
kimci appiyam pi na vijjae. (107 & 108)
We, who have
nothing of our own, reside happily and live happily. As Nami who had
renounced his kingdom and become a saint, said when Mithila was in flames
nothing of mine is being burnt there. I have abandoned my children and my
wife, I have no occupation; I am a mendicant; there is nothing dear or
disareeable to me. (107 & 108)
jale jayam, novalippai varina.
kamehim, tam vayam buma mahanam. (109)
We call him a
Brahmin who remains unaffected by objects of sensual pleasures like a
lotus which remains untouched by water though born in it. (109)
hayam jassa na hoi moho, moho hao jass ana hoi tanha.
jassa na hoi loho, loho hao jass ana kimcanaim. (110)
He who has got
rid of delusion has his misery destroyed, he who has got rid of craving
has his delusion destroyed. He who has got rid of greed has his craving
destroyed, he who owns nothing has his greed destroyed. (110)
jivammi, ceva cariya havijja ja jadino.
bambhaceram, vimukkaparadehatittisa. (111)
The soul verily
is Brahman, so the activity regarding the self of a monk-who refrains
himself from seeking enjoyment through other's body (i. e. sexual
enjoyment), is called Brahmacarya
pecchanto, itthinam tasu muyadi dubbhavam.
bamhacerabhavam, sukkadi khalu duddharam dharadi. (112)
He observes the
most difficult but pious virtue of celibacy, who does not entertain evil
thoughts even after looking at all the organs of woman. (112)
joiuvagudhe, asubhitatte nasamuvayai.
anagara, samvasena nasamuvayanti. (113)
Just as a jar
made of lac (sealing wax) when placed near fire soon gets melted and
perished. Similarly a monk who moves in the company of women looses his
Ee ya samge
samikkamitta, suduttara ceva bhavanti sesa.
mahasagaramuttaritta, nai bhave avi gamgasamana. (114)
overcomes desires for association with women, can overcome other
temptations of his life as easily as a person, who has crossed an ocean,
can easily cross the river Ganges. (114)
silarakkhayanam, purisanam nindidao mahilao.
silarakkhayanam, mahilanam nindida purisa. (115)
Just as women
become censurable by men observing calibacy, similarly men become
censurable by women observing celibacy. (115)
gunsahidao, ithio atthi vitthadajasao.
devehim vi vandanijjao. (116)
But there are
women endowed with stern character, renowned far and wide, who are
goddesses on this earth and are even adorned by gods. (116)
Tellokkadavidahano, kamaggi visayarukkhapajjalio.
Jovvanatanillacari, jam na dahai so havai dhanno. (117)
The sexual fire
fed by the trees of desires can burn the forest of the three world, one is
blessed whose grass of youthful life remains unburnt by this fire. (117)
Ja ja vajjai
rayani, na sa padiniyattai.
kunamanssa, aphala janti raio. (118)
The nights that
pass away cannot return back. The night of a person engaged in sinful
activities, go waste. (118)
tinni vaniya, mulam ghettauna niggaya.
laham, ego mulena agao.
Ego mulam pi
haritta, agao tatha vanio.
esa, evam dhamme viyanaha. (119 &120)
started (on business) with their capital; one of them made profit in his
business; the other returned back with his capital only; the third one
returned after losing all the capital that he had taken with him. Know
that in practice, this simile is also applicable in religious matter. (119
appa, jahatthio appasakkhio dhammo.
appa kareim tam
taha appasuhavao hoi. (121)
The soul verily
knows himself. Really one's soul itself is the witness of religiousity,
hence he performs religious activity in such a manner as brings
satisfaction to himself. (121)