veyavaccam taheva sajjhavo.
Jhanam ca viussaggo, eso
abbhimtaro tao. (456)
Internal penance is (of six
kinds) : (1) Atonement for sins, (2) humility, (3) serving his preceptor,
(4) self-study of scriptures (5) meditation and (6) Steadiness of body while
Vada-samidi-sila-samjama-parinamo karananiggaho bhavo.
So havadi payacchittam,
anavarayam ceva kayavvo. (457)
The effects of observance of
a vow, carefulness, continence, self-control and subjugation of the senses,
these bring about atonement; they are to be practised incessantly. (457)
niyagunacimta ya nicchayado. (458)
Thinking of controlling anger
and other thoughts, passification of intense thoughts, contemplation of
one's own virtues, these constitute atonement from the real view-point.
payacchittam tavam tamha. (459)
The multitude of auspicious
and in-auspicious Karmas accumulated during endless transmigration can be
destroyed by practice of penances; so, the atonement (expiation) is called
the penance. (459)
ubhayavivego taha viussaggo.
Tava chedo mulam vi ya,
pariharo ceva saddahana. (460)
Confession, repentance, both
confession and repentance, judicious discrimination, renunciation, penance,
partial reduction of seniority, absolute exclusion for a particular time
from sangh and reiteration of faith (i.e. absolute exclusion) (these ten
constitute atonement). (460)
Anabhogakidam kammam, jaam
kim pi manasa kadam.
Tam savvam aloccejja hu,
avvakhittena cedasa. (461)
An evil act done
unintentionally or intentionally all this has to be confessed with an
unperturbed mind. (461)
Jaha balo jampanto,
kajjamakajjam ca ujjuyam bhanai.
Tam taha aloijja,
mayamayavippamukko vi. (462)
Just as a child speaks of its
good and bad acts in a straight-forward manner, similarly one ought to
confess one's guilt with a mind free from deceit and pride. (462)
Jaha kamtaena viddho,
savvamge veyanaddio hoi.
Taha ceva uddhiyammi u,
nissallo nivvuo hoi.
tenam dukkhio hoi.
So ceva cattadoso, suvisuddho
nivvuo hoi. (463 & 464)
He who is pricked by a thorn
feels the pain all over his body (but) becomes free from such pain when the
thorn is removed. Similarly, he who hides his faults fraudulently, becomes
miserable; he who confesses his faults honestly becomes pure and free from
mental affliction. (463 & 464)
Jo passadi appanam,
samabhave samthavittu parinamam.
paramajinamdassa uvaesam. (465)
He who realises his own soul
after attaining mental equanimity achieves confession, know this to be the
advice of the supreme Jina. (465)
esa viyahio. (466)
To get up at the arrival of
an elder to welcome him with folded hands, to offer him (an honoured) seat,
to serve him with feeling of devotedness, these constitute humility. (466)
Pamcaviho khalu vinao,
pamcamagainaigo bhanio. (467)
Humility is of five kinds;
humility in faith, in knowledge, in conduct, in penance and in decorum or
etiquette, these lead to liberation, i.e. the fifth state. (467)
Ekammi hiliyammi, hiliya
humti te savve.
Ekammi puiyammi, puiya humti
If one (elder) is insulted,
it amounts to an insult to all; if one is venerated, all of them are
Vinao sasane mulam, vinio
Vinayao vippamukkassa, kao
dhammo kao tavo? (469)
Humility is the basic
(virtue) according to Jaina scripture; a person of humility acquires self-restratint.
Where is religion and where is penance to one who has lost humility? (469)
vinayado samjamo tavo nanam.
savvasamgho ya. (470)
Humility is the gateway to
liberation; through humility one acquires self-restraint, penance and
knowledge. By humility one honours the Acarya and the Sangh (i.e. the entire
community of religious people). (470)
Vinayahiya vijja, demti
phalam iha pare ya logammi.
Na phalamti vinayahina
sassani va toyahinaim. (471)
Learning acquied with
humility proves fruitful in this world and in the other world; just as a
plant cannot grow without water, learning will not be fruitful without
viniyattam ma kadai chamdejja.
Appasudo vi ya puriso,
khavedi kammani vinaena. (472)
Therefore, one should not
abandon humility at any cost. Even a person with less scriptural knowledge
can annihilate his Karmas, if he has humility. (472)
The service to a monk (vaiyavrttya)
consists in providing him bed, residence, seat, proper cleaning of his
implements etc. and then arranging for his food, medicine, a reading of
scriptural text, a proper disposal of refuse with propers respect. (473)
Offering protection to and
taking care of a monk who becomes fatigued on his way, is threatened by a
thief, a wild animal, a king or obstructed by river or gets afflicted by a
contagious disease or famine, is service to a monk (vaiyavrttya). (474)
Pariyattana ya vayana,
padicchananuvehana ya dhammakaha.
pamcaviho hoi sajjhao. (475)
Study of scriptures (svadhyaya)
is of five kinds : (1) reading of scriptural text (2) questioning (3)
repitition (4) pondering over and (5) narration of religious discourses
opening with auspicious praise (of Jina). (475)
jina-sattham jo padhei bhattie.
suyalaho suhayaro tassa. (476)
He who studies scriptures
with devotion without any desire for personal praise and honour or purging
of his Karmic pollution, will have the benefit of scriptural knowledge
conducive to his happiness. (476)
pamcimdiyasamvudo tigutto ya.
Hoi ya ekaggamano, vinaena
samahio sahu. (477)
A monk who has studied the
scriptures keeps his five sense organs under control, practises the three
guptis i.e. the control over one's speech and body, concentrates his mind
and observes humility. (477)
nanabbhasam tado kujja. (478)
Perfect meditation is
attained through knowledge and destruction of Karmas by meditation;
liberation is the fruit of destruction of Karmas; hence; one should be
engaged constantly in acquisition of knowledge. (478)
Barasavihammi vi tave,
Na vi atthi na vi ya hohi,
sajjhayasamam tavokammam. (479)
Among the twelve penances,
internal and external which are experienced by one wise person, there si no
penance, that equals or will be equal to the study of scriptures. (479)
Sayanasanathane va, je u
bhikkhu na vavare.
Kayassa viussaggo, chattho so
A monk who makes no movements
of his body while sleeping, sitting or standing and checkes all activities
of his body is said to observe the sixth penance of bodily steadines. (480)
Jhayai ya suham jhanam,
egaggo kausaggommi. (481)
The benefits of practising
meditation with bodily steadiness are: removal of bodily and mental
lethargy, development of capacity to bear pain as well as pleasure,
aacquisition of deep reflection, and enhanced power of concentration in pure
Tesim tu tavo na suddho,
nikkhamta je mahakula.
Jam nevanne viyanamti, na
silogam pavejjai. (482)
The penance of those who are
born in noble families and have renounced their homes will not be pure, if
they practise it for praise and honour; those who desire to attain purity
must practise penance unnoticed and without any desire for praise. (482)
silujjalio tavo mao aggi.
davaggi va tanarasim. (483)
The fire of penance which is
set ablaze by righteous character when combined with the wind of Right
knowledge, will burn the seed of karma which is the cause of mundane
existence, like a forest-fire which burns heap of grass. (483)