Precepts on the Transmigratory Cycle
Adhuve asasayammi, samsarammi dukkhapaurae.
Kim nama hojjk tam kmmayam, jenaaham duggai na gacchejja. (45)
In this world which is unstable, impermanent and full of misery, is there any thing by the performance of which I can be saved from taking birth in undesirable conditions. (45)
Khanamittasukkha bahukaladukkha, pagamadukkha, anigamasukkha.
samsaramokkhassa vipakkhabhuya, khani anatthana u kamabhoga. (46)
Sensuous enjoyments give momentary pleasure, but prolonged misery, more of misery and less of pleasure and they are the obstructions to salvationa and a veritable mine of misfortunes. (46)
Sutthauvi maggijjanto, kattha vi kelii, natthi jaha saro.
Indiavisaesu taha, natthi suham sutthu vi gavittham. (47)
Just as no substantial thing can be found in a bananaplant even after a minute search, similarly there can be no happiness in the objects of senses even when minutely looked for. (47)
Naravibuhesarasukkham, dukkham paramatthao tayam binti.
Parinamadarunamasasayam ca jam ta alam tena. (48)
From the real point of view the pleasures enjoyed by emperors and the lord of gods are painful as they are momentary and agonizing in their effect, tgherefore it is proper to remain away from them.
Jaha kacchullo kcchum, kanadayamano duham munai sukkham.
Mohaura manussa, taha kamaduham suham binti. (49)
Just as a person suffering from itches considers the scratching of his body to be a pleasure though really it is painful similarly people who are under the spell of infatuation consider the sensuous injoyment to be pleasurable. (49)
Bale ya mandiye mudhe, bajjhai macchiya va khelammi. (50)
He who is immersed in carnal pleasures becomes perverted in knowing what is beneficial and conducive to spiritual welfare, becomes ignorant, dull and infatuated and entangles himself in his own Karamas like a fly cought in phlegm. (50)
Janijjai cintijjai, jammajaramaranasambhavam dukkham.
Na ya visaesu virajjai, aho subaddho kavadaganthi. (51)
Everyone knows and thinks about the pains of birth, old age and death, and yet no one develops distregard for the objects of sense. Oh: how tight is this knot of conceit? (51)
Jo khalu samsarattho, jivo tatto du hodi parinamo.
Parinamado kammam, kammado hodi gadisu gadi.
Gadimadhigadassa deho, dehado imdiyani jayante.
Tehim du visayaggahanam, tatto rago va doso va.
Jayadi jivassevam, bhavo samsaracakkavalammi.
Idi jinavarehim bhanido, anadinidhano sanidhano va. (52-54)
A person who is worldly, becomes the subject of feeling like attachment and aversion; as a conse-quence, karma binds his soul; the bondage of karmas results in cycles of births. As a result of birth, he gets a body; the body will have its senses; the senses will lead to their respective enjoyments which in turn will give birth to attachment and aversion. Thus is the soul involved into cycles of births and deaths – that is why it is said by the supreme Jinas, that the soul as such is beginningless and endless and still it has an end due to its death). (52-54)
Jammam dukkham jara dukkham, Roga ya maranani ya.
Aho dukkho hu samsaro, jattha kisanti jantavo. (55)
Birth is painful, old age is painful, disease and death are painful. Oh: painful, indeed, is worldly existence, where living beings suffer afflictions. (55)