Suvididapayatthasutto, samjamatavamudo vigadarago.
Samano
samasuhadukkho, bhanido suddhovaoo tti. (276)
That monk, is
said to possess pure consciousness (comprising darsana and Jnana) who has
understood the real nature of the substances, is endowed with
self-restraint and penance, is free from attachment and maintains
equanimity (of mind) both in happiness and sorrow. (276)
Siddhassa ya
samannam, bhaniyam suddhassa damsanam nanam.
Suddhassa ya
nivvanam, so cciya siddho namo tassa. (277)
Purity of faith
and knowledge constitutes pure asecticism. Such pure soul attains
liberation. He is the Siddha; to him, I pay my obeisance. (277)
Aisayamadasamuttham, visayatidam anovamamanamtam.
Avvucchinnam ca
suham, suddhuvaogappasiddhanam. (278)
The bliss of a
liberated sould (Siddha), charactgerized by purity of consciousness, is
born of the excellence of his soul, is beyond the reach of senses, is
incomparable, inexhaustible, and indivisible. (278)
Jassa na
vijjadi rago, doso moho va savvadavvesu.
Na'savadi suham
asuham, samasuhadukkhassa bhikkhussa. (279)
The monk who
harbours on attachment, aversion or delusion in respect of anything
whatsoever and who maintains equanimity of mind in pleasures and pains,
does not cause an inflow of good or evil Karmas. (279)
(i)
Samanvaya
Synthesis
Nicchaya
sajjhasaruvam, saraya tasseva sahanam caranam.
Tamha do vi ya
kamaso, padicchamanam pabujjheha. (280)
Right Conduct
from the real point of view is the ultimate goal; Conduct vitiated by
attachment, i.e. conduct from practical view point is only the means to
attain it. Hence these two should be followed one after another. He who
follows them gradually will attain intuitive knowledge. (280)
Abbhamtarasodhie, bahirasodhi vi hodi niyamena.
Abbhamtra-dosena hu, kunadi naro bahire dose. (281)
Invariable,
internal impurity results in external impurity; due to his internal
impurities man commits external blemishes. (281)
Madamanamayaloha-vivajjiyabhavo du bhavasuddhi tti.
Parikahiyam
bhavvanam, loyaloyappadarisihim. (282)
Those who have
seen and known this world and the other (i.e. the Omniscinet Arhats) have
preached to all (who are capable of getting release from the Karmas) that
purity of mind can be achieved by those who free themselves from lust,
conceit, delusion and greed. (282)
Catta
pavarambham, samutthido va suhammi cariyamhi.
Na jahadi jadi
mohadi, na lahadi so appagam suddham. (283)
He who has
acquired auspicious conduct after renouncing all sinful activities, cannot
obtain purity of his soul, it he has not freed himself from delusion.
(283)
Jaha va
niruddham asuham, suhena suhamavi taheva suddhena.
Tamha ena
kamena ya, joi jhaeu niyaadam. (284)
Just as
inaupicious thoughts are obstructed by auspicious conduct, auspicious
conduct by pure conduct; hence pervforming these (latter two types of act)
one after another let a yogin meditate on his own soul. (284)
Nicchayanayassa caranaya-vighae nanadamsanavaho'avi.
Vavaharassa u
carane, hayammi bhayana hu sesanam. (285)
If there si any
damage from the real point of view in one's Right Conduct, then there
would be damage in Right Knowledge and Right Faith, but if there is any
damage to right conduct from the empirical point of view then there may or
may not be any defect in Right knowledge and Right Faith. (285)
Saddham
nagaram kicca, tavasamvaramaggalam.
Khamtim
niunapagaram, tiguttam duppadhamsayam.
Tavanarayajuttena, bhittunam kammakamcuyam.
Muni
vigayasamgamo, bhavao parimuccae.(286 & 287)
After building
a citadel with his Right Faith, gate-bars with his austerities and
self-control, strong ramparts with his forgiveness, invincible gaurds with
his three controls (of mind, speech and action), a monk arms himself with
a bow of his penance, pierces through the garb of his Karma, wins the
battle and becomes liberated from this mundane worldly life. (286 & 287)
