Precepts On Reflection 关于反省
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)
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)
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)
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)