Jo janiuna deham,
jivasaruvadu taccado bhinnam.
Appanam pi ya sevadi,
kajjakaram tassa annattam. (519)
He who reflects over his own
soul, after knowing that, in principle, his body is distinct from his soul,
achieves effective results. (519)
Mamsatthiyasamghae,
muttapurisabharie navacchidde.
Asuim parissavamte, suham
sarirammi kim atthi? (520)
What is there auspicious in
this body, which is constituted of flesh and bone, filled with urine and
excrement, and foul matter through nine openings? (520)
Ede mohaya-bhava, jo
parivajjei uvasame lino.
Heyam ti mannamano,
asavaanuvehanam tassa. (521)
Thus absorbed in an
experience of calmness the person who renounces the mental state born of
delusion considering that they are worth being renounced, truly undertakes
deep reflection related to karmic inflow. (521)
Manavayanakayaguttim-diyassa samidisu appamttassa.
Asavadaranirohe,
navakammarayasavo na have. (522)
A monk who controls his
senses through restraints of his mind, speech and body, and is aware of the
observance of samiti, i.e., the five types of vigilance, prevents influx of
karmas and will not attract the dust of new karmas. (522)
Nauna logasaram, nissaram
dihagamanasamsaram.
Loyaggasiharavasam, jhahi
payattena suhavasam. (523)
Having understood the nature
of worldly existence and the worthlessness of long transmigrations in
mundane life, a monk should exert to meditate residing on the top of the
universe (i.e. siddha-sila) where living is blissful. (523)
Bamdhappadesa-ggalanam
nijjaranam idi jine hi panattam.
Jena have samvaranam, tena du
nijjarana midi jana. (524)
It is preached by Jina that
the dissociation of Karmic matter (from the self) is called Nirjara. Know
that means of Samvara (stoppage) are also the means of Nirjara. (524)
Jaramaranavegenam,
vujjhamanana paninam.
Dhammo divo paittha ya, gai
saranamuttamam. (525)
For living beings who are
floating in the currents of odl age and death, religion is the best island,
resting place and supreme shelter. (525)
Manussam viggaham laddhum,
sui dhammassa dullaha.
Jam socca padivajjamti, tavam
khamtimahimsayam. (526)
Even after being born in a
human body it is the most difficult to listen to the scriptural texts;
having listened them one accepts penance, forgiveness and not-voilence
(Ahimsa). (526)
Ahacca savanam laddhum,
saddha paramadullaha.
Socca neauyam maggam, bahave
paribhassai. (527)
Even after listening to the
religious text, it is extremely difficult to cultivate faith in it; because
there are many people, who even after learning about the righteous path,
deviate from it. (527)
Suim ca laddhum saddham
ca, viriyam puna dullaham.
Bahave royamana vi, no enam
padivajjae. (528)
Even after listening to the
sacred lore and acquiring firm faith in it, it is again difficult to
undertake the endeavour needed, for certainly there are many people who even
having a firm faith in religion, do not practise it. (528)
Bhavanajoga-suddhappa,
jale nava va ahiya.
Nava va tirasampanna,
savvadukkha tiuttai. (529)
A person who has purified his
soul by his thought activity resembles a boat; as boat crosses an ocean, so
also such a person secures freedom from all misery. (529)
Barasa anuvekkhao,
paccakkhanam taheva padikkamanam.
Aloyanam samahi, tamha
bhavejja anuvekkham. (530)
The twelve Anupreksa (deep
reflections), abstinence, repentance, confession and meditation, one should
deeply contemplate on these reflections. (530)
