Jhanovarame'vi muni,
niccamaniccaibhavanaparamo.
Hoi subhaviyacitto,
dhammajjhanena jo puvvim. (505)
Even when ordinary meditation
is over then before undertaking the meditation called `dharma-dhyana', a
monk ought to constantly make his mind permeated with deep reflection
pertaining to things transient etc. (505)
Addhuvamasaranamegattamannattasamasaraloyamasuittam.
Asavasamvaranijjara, dhammam
bodhim ca cimtijja. (506)
(A monk) should reflect upon
transitoriness, helplessness, loneliness, distinctness (of body and soul),
mundane existence, the terrestrial world, impurity, influx of Karmas,
stoppage of Karmic influx, release from Karmas, religion and enlightenment.
(506)
Jammam maranena samam,
sampajjai jovvanam jarasahiyam.
Lacchi vinasa-sahiya, iya
savvam bhamgura munaha. (507)
Know that birth is
accompanied by death; youth is succeeded by odl age, wealth is perishable.
Thus should one reflect that everything is transient. (507)
Caiuna mahamoham, visae
muniuna bhamgure savve.
Nivvisayam kunaha manam, jena
suham uttamam lahaha. (508)
After discarding the great
illusion, and reflecting that all objects of senses are transient, cultivate
a detached mind so that you may attain supreme bliss. (508)
Vittam pasavo ya naio, tam
bale saranam ti mannai.
Ee mama tesim va aham, no
tanam saranam na vijjai. (509)
A fool thinks wealth, animals
and kinsmen to be his protectors, saying to himself they are mine, I am
theirs. Infact, they are neither his protectors nor his shelter. (509)
Samgam parijanami, sallam
pi ya uddharami tivihenam.
Guttio samuo, majjham tanam
ca saranam ca. (510)
I know that they are all (the
forms of) attachments; I shall remove those defects knows as salya from my
mind, speech and body; the guptis and the samitis are my protectors and
shelters. (510)
Dhi samsaro jahiyam,
juvanao paramaruvagavviyao.
Mariuna jayai, kimi tattheva
kalevare niyae. (511)
Fie upon the transmigratory
cycle where a youth, highly proud of his own handsomeness, is born after
death as a tiny insect in his own dead body. (511)
So natthi ihogaso, loe
valaggakodimitto'vi.
Jammanamaranabaha, anegaso
jattha na ya patta. (512)
There is no place in this
world, even as tiny as tip of hair, where a soul has not suffered the pangs
of births and deaths several times. (512)
Bahijaramaranamayaro,
niramtaruppattiniranikurumbo.
Parinamadarunaduho, aho
duramto bhavasamuddo. (513)
Oh, this ocean of mundane
existence is difficult to cross over; there are many crocodiles in the form
of disease, old-age and death; there is great mass of water in the form of
constant births and deaths, the result of all these are terrible misery.
(513)
Rayanattaya-samjutto, jivo
vi havei uttamam tittham.
Samsaram tarai jado,
rayanattaya-divva-navae. (514)
A soul endowed with the Three
Jewels constitutes an excellent ford. One can cross the ocean of
transmigratory cycle with the aid of the divine boat of Three Jewles. (514)
Patteyam patteyam niyagam,
kammaphalamanuhavamtanam.
Ko kassa jae sayano; ko kassa
va parajano bhanio? (515)
In this world where every one
has to suffer the fruits of his own Karmas individually, is there any person
whom one can call his own either related or stranger? (515)
Ego me sasao app,
nanadamsanasamjuo.
Sesa me bahira bhava, savve
samjogalakkhana. (516)
My soul endowed with
knowledge and faith is alone permanently mine; all others are alien to me
and are in the nature of external adjuncts. (516)
Samjogamula jivenam, patta
dukkhaparampara.
Tamha samjogasambamdham
savvabhavena vosire. (517)
All the series of miseries
suffered by a soul are born of these alien associations; therefore, I sever
whole-heartedly contacts from all alien associations. (517)
Anusoai annajanam,
annabhavamtaragayam tu balajano.
Navi soyai appanam,
kilissamanam bhavasamudde. (518)
A foolish person grieves over
the death of another person when he has departed to assume another birth but
he does not think of his own soul which is suffering in this ocean of
mundane existence. (518)
