Sariramahu nava tti, jivo
vuccai navio.
Samsaro annavo vutto, jam
taramti mahesino. (567)
The body is called a boat,
the soul is a boatman, the worldly existence is an ocean which the great
sages cross over. (567)
Bahiya uddhamadaya,
navakamkhe kayai vi.
Puvvakammakkhayatthae, imam
deham samuddhare. (568)
He who has an eye on his
upward journey (liberation) shoul not think of the external objects (i. e.,
worldly pleasures): he should protect his body for annihilating the past
Karmas. (568)
Dhirena vi mariyavvam,
kaurisena vi avassamariyavvam.
Tamha avassamarane, varam khu
dhirattane marium. (569)
The man possessed of a calm
disposition must die, the man possessed of a cowardly disposition too must
die; so when death is inevitable in any case, it is better to die possessed
of a calm disposition. (569)
Ikkam pamdiyamaranam,
chimadai jaisayani bahuyani.
Tam maranam mariyavvam, jena
mao summao hoi. (570)
One death-of-the-wise-man
puts an end to hundreds of births; hence one ought to die such a death as
earns one the title well-died. (570)
Ikkam pamdiyamaranam,
padivajjai supuriso asambhamto.
Khippam so marananam, kahie
amtam anamtanam. (571)
A wise person who is free
from anxiety dies a peaceful death once; by such death, he immediately puts
an end to an infinite number of deaths. (571)
Care payaim parisamkamano,
jam kimci pasam iha mannamano.
Labhamtare jiviya vuhaitta,
pacca parinnaya malavadhamsi. (572)
One ought to undertake every
activity with the fear of bondage (i.e., possibilities of bondage) one ought
to prolonge one's life in the hope of acquiring ever new gains in the future
and at the end, one ought to destroy one's defilements with prudence. (572)
Tassa na kappadi
bhatta-painnam anuvatthide bhaye purado.
So maranam patthito, hodi hu
samannanivvinno. (573)
He who has no fear of any
kind before him, should not take the vow of desisting from food and water;
if he seeks death, he should be treated as disgusted taken even from his
monkhood, i.e., fast-unto-death. (573)
Samlehana ya duviha,
abbhimtariya ya bahira ceva.
Abbhimtariya kasae, bahiriya
hoi ya sarire. (574)
A Sallekhana-i. e.,
fast-unto-death is of two kinds; interanl and external, internal sallekhana
consists in emaciating the passions while the external one consists in
emaciating the body. (574)
Kasae payanuem kicca,
appahare titikkhae.
Aha bhikkhu gilaejja,
aharasseva amtiyam. (575)
A monk (adopting the vow of
sallekhana) should first subdue his passions and (then) reduce the intake of
his food gradually; but when the body becomes extremely weak, he should stop
taking any food. (575)
Na vi karanam tanamao
samtharo, na vi ya phasuya bhumi.
Appa khalu samtharo, hoi
visuddho mano jassa. (576)
A person whose mind is pure,
needs neither a bed of straw nor a faultless ground; his soul itself becomes
his bed. (576)
Na vi tam sattham ca visam
ca duppautu vva kunai veyalo.
Jamtam va duppauttam, sappu
vva pamaino kuddho.
Jam kunai bhavasallam
anuddhiyam uttamtthakalammi.
Dullahabohiyattam,
anamtasamsariyattam ca. (577 & 578)
Mental thorns (salya) like
deceit, perverted attitude and a desire for worldly enjoyments in next life
in a person observing the vow of Sallekhana cause him greater pain than a
tainted weapon, poison, devil, an evil-motivated amulet or an angry serpent,
for in the presence of these salyas right understanding becomes impossible
and involvement in an infinite transmigratory cycle becomes inevitable. (577
& 578)
To uddharamti garavarahiya,
mulam punabbhavalayanam.
Micchadamsanasallam,
mayasallam niyanam ca. (579)
A monk who is free from pride
cuts down the three roots of rebirth, i.e., the thorns of wrong faith,
deceit and desire for worldly enjoyment in next life. (579)
Micchaddamsanaratta,
saniyana kanhalesamogadha.
Iya je maramti jiva, tesim
dulaha bhave bohi. (580)
Hence those persons who die
as attached to wrong faith, as full of desire for sensuous enjoyment in
return for the good acrts performed, as subject ton krsna lesya (black-
colouring) do not find it easy to attain right understanding. (580)
Sammaddamsanaratta,
aniyana sukkalesamogadha.
Iya je maramti jiva, tesim
sulaha bhave bohi. (581)
(On the other hand) those
persons who die as attached to right faith, as devoid of desire for sensuous
enjoyment in return for the good acts performed, as subject to sukla lesya
(white-colouring) find it easy to attain right understanding. (581)
Arahanae kajje, pariyammam
savvada vi kayavvam.
Pariyambhabhavidassa hu,
suhasajjha rahana hoi. (582)
One who is desirous of
performing aradhana (the set of auspicious acts to be performed at the time
of death) ought to always perform parikarman (practice of the set of
auspicious acts): for one whose mind is permeated with prikarman, finds it
easy to perform aradhana. (582)
Jaha rayakulapasuo, joggam
niccamavi kunai parikammam.
To jidakarano juddhe,
kammasamattho bhavissadi hi.
Iya samannam sadhuvi, kunadi
niccamavi jogapariyammam.
To jidakarano marane,
jjhanasamattho bhavissati. (583 & 584)
One who is born in a royal
family and performs his (military) exercises regularly will become
completent to win all wars: similarly a monk who regularly engages himself
in meditation and practise of the vows of monastic life, conquers his mind,
and will become competent to practice meditation at his death. (583 & 584)
Mokkhapahe appanam,
thavevi tam ceva jhahi tam ceva.
Tattheve vihara niccam, ma
viharasu annadavvesu. (585)
Fix (your) soul on the path
of liberation and meditate on the soul only; always be engrossed in it and
not in any other substance. (585)
Ihaparalogasamsa-ppaoga,
taha jiyamaranabhogesu.
Vajjijja bhavijja ya, asuham
samsaraparinamam. (586)
One should give up desire for
pleasures in this world as also in thenext; should give up liking either for
life or for death or for enjoyments, should engage thought in the evil
consequences available in the world of transmigration. (586)
Paradavvado duggai,
saddavvado hu suggai hoi.
Iya nau sadavve, kunaha rai
virai iyarammi. (587)
One gets birth in a miserable
state by being devoted to other substances, i.e., worldly things and birth
in a good state by being devoted to contemplation of one's own soul; knowing
this one should be absorbed in meditation of one's soul and desist from
thinking of other substances. (587)
