(A) Bahyatapa
External Penance
Jattha kasayaniroho,
bambham jinapuyanam anasanam ca.
So savvo ceva tavo, visesao
muddhaloyammi. (439)
Everything celibacy, worship
of Jina and fasting done to check the passions is penance;specially
according to the simple people. (439)
So tavo duviho vutto,
bahirabbhamtaro taha.
Bahiro chavviho vutto,
evamabbhamtaro tavo. (440)
That penance is said to be of
two types viz., external and internal. The external penance is again of six
types, and so is internal penance. (440)
Anasanamunoyariya,
bhikkhayariya ya rasapariccao.
Kaakileso samlinaya ya,
bajjho tavo hoi. (441)
(1) Fasting, (2) eating less
than one's normal diet, (3) begging for alms (4) giving up of delicacies.
(5) mortification of body, (6) lonely residence, these are the external
penances. (441)
Kammana nijjarattham,
aharam pariharei lilae.
Egadinadipamanam, tassa tavam
anasanam hodi. (442)
He who voluntarily gives up
food for a day or so, for purging the soul from Karmas practises the
external penance of fasting. (442)
Je payanubhattapana,
suyaheu te tavassino samae.
Jo a tavo suyahino, bahirayo
so chuhaharo. (443)
A monk who takes a little
food for undertaking study of scriptures is said to be a tapasvi (i.e., one
practising the penance), according to scriptures. The penance of fasting
without scriptural study amounts only to starving. (443)
So nama anasanatavo, jena
mano'mamgulam na cittei.
Jena na imdiyahani, jena ya
joga na hayamti. (444)
Fasting is penance when the
person observing it does not entertain any inauspicious thoughts, when it
does not result in bodily weakness, and when the activities of mind, speech
and body remain unimpaired. (444)
Balam thamam ca pehatye,
saddhamaroggamappano.
Khettam kalam ca vinnaya,
tahappanam nijumjae. (445)
A person should decide upon
fasting after taking into consideration his physical strength, stamina,
faith, state of health, place and time. (445)
Uvasamano akkhanam,
uvavaso vannido samasena.
Tamha bhumjamta vi ya,
jidimdiya homti uvavasa. (446)
In short, subjugation of
senses is also described as fasting; therefore those who have conquered
their senses are said to be fasting, though they maybe taking food. (446)
Chatthatthamadasamaduvalasehim, abahusuyassa ja sohi.
Tatto bahutaraguniya, havijja
jimiyassa nanissa. (447)
The purity (of self) achieved
by one who is wellversed in scriptures, though regularly takes food, would
be many times more than the purity of a person who is ignorant of
scriptures, though he may fast for two, three, four or five days. (447)
Jo jassa u aharo, tatto
omam tu jo kare.
Jahannenegastthai, evam
davvena u bhave. (448)
A person, who takes food less
even by a morsel than his usual diet, is said to practise penance called
formal unodari (partial fasting). (448)
Goyarapamanadayaga-bhayanananavidhana jam gahanam.
Taha esanassa gahanam,
vividhassa ya vuttiparisamkha. (449)
If one procures alms after
having taken various sorts of decisions as to their amount, their donor,
their containing-vessel or as to their various types of contents, one
performs the penance called vittiparisankhyana i. e. limiting the things
begged for. (449)
Khiradahisappimai, paniyam
panabhoyanam.
Parivajjanam rasanam tu,
bhaniyam rasavivajjanam. (450)
A monk who avoids delicious
food like milk, curds, butter and taking his food on leaf, practises the
penance of rasaparityaga (renunciation of delicious dishes). (450)
Egamtamanavae,
itthipasuvivajjie.
Sayanasanasevanaya,
vivittasayanasanam. (451)
The penance of having his bed
and seat in a solitary and unfrequented place, shunned by women and animals,
is called Viviktasayyasana (i.e. solitary residence). (451)
Thana virasanaiya, jivassa
u suhavaha.
Ugga jaha dharijjamti,
kayakilesam tamahiyam. (452)
Adapting harsh bodily
postures like virasana etc. which cause bliss in a soul, constitute the
penance called kayaklesa (mortification of body). (452)
Suhena bhavidam nanam,
duhe jade vinassadi.
Tamha jahabalam joi, appa
dukkhehi bhavae. (453)
The knowledge acquired at a
time when one experiences convenience vanishes away when one begins to
experience inconvenience. Hence (at the time of acquiring knowledge) a yogin
ought to put himself to inconvenience keeping in mind his capacity for
tolerance. (453)
Na dukkham na sukham va
vi, jahahetu tigicchiti.
Tigicchie sujuttassa, dukkham
va jai va suham.
Mohakkhae u juttassa, dukkham
va jai va suham.
Mohakkhae jahaheu, na dukkham
na vi va suham. (454 & 455)
Neither an experience of pain
nor an experience of pleasure is an appropriate cause for curing an ailment
but one who conducts one's life well, gets cured either by way of pain or by
way of pleasure. Likewise, one engaged in putting an end to one's delusion
might experience either pain or pleasure but neither pain nor pleasure is
what puts an end to one's delusion. (454 & 455)
