Precepts On religion
Dhammo mangalamukkittham, ahimsa samjamo tavo.
Deva vi tam namamsanti, jassa dhamme saya mano. (82)
Religion is supremely auspicious; non-violence, selfcontrol and p[enance are
its essentials. Even the gods bow down before him whose mind is ever
preoccupied with religion. (82)
Dhammo vatthu sahavo, khamadibhavo ya dasaviho
Rayanattayam ca dhammo, jivanam rakkhanam dhammo. (83)
The essential nature of a thing is called dharma. The ten virtues, i.e.
forgiveness etc., are the ten forms of dharma. The three jewels, i.e. right
faith, right knowledge and right conduct, constitute the dharma (religion). To
render protection to the living being is also called dharma. (83)
Uttamakhamamaddavajjava-saccasauccam ca samjamam
Tavacagamakimcanham, bamha idi dasaviho dhammo. (84)
Supreme forgiveness, supreme humility, supreme straightforwardness; supreme
truthfulness, supreme purity, supreme self-restraint, supreme penance, supreme
renunciation, supreme non-possessiveness and supreme celibacy, these
constitute the ten-fold Religion. (84)
Kohena jo na tappadi, sura-nara-tiriehi kiramane vi.
Uvasagge vi raudde, tassa khama nimmala hodi. (85)
he who does not become excited with anger even when terrible afflictions are
caused to him by gods, human beings and beasts, his forbearance is perfect.
Khammami savvajivanam, savve jiva khamamtu me.
Mittu me savvabhudesu, veram majjaham na kena vi. (86)
I forgive all living beings and may all living beings forgive me; I cherish
feelings of friendship towards all and I harbour enmity towards none. (86)
Jai kimci pamaenam, na sutthu bhe vattiyam mae
Tam me khamemi aham, nissallo nikkasao a. (87)
If I have behaved towards you in the past in an improper manner due to slight
inadvertance, I sincerely beg your pardon, with a pure heart (i.e. without any
sting and passion). (87)
Kularuvajadibuddhisu, tavasudasilesu garvam kimci.
Jo navi kuvvadi samano, maddavadhammam have tassa. (88)
A monk who doesnot boast even slightly of his family, handsomeness, caste,
learning, penance, scriptural knowledge and character observes the religion of
Jo avamanakaranam, dosam pariharai niccamautto.
So nama hodi nami, na du gunacattena manena. (89)
He alone is really worthy of proud who is careful not to insult other people.
A person who merely boasts, has no virtues, cannot command respect. (89)
Se asaim uccagoe asaim niagoe, no hine no airitte.
No pihae iti samkhae, ke goyavai ke manvai? (90)
Every one has born several times in high families as well as in low families;l
hence none is either high or low. After knowing this, who will feel proud of
taking birth in respectable or high family? (90)
Jo cintei na vamkam, na kunadi vamkam na jampade
Na ya govadi niyadosam, ajjava-dhammo have tasst. (91)
He who does not think crookedly, does not act crookedly, does not speak
crookedly and does not hide his own weaknesses, observes the virtue of
Jo vadadi Bhikkhu turiyo tasst du dhammo have saccam. (92)
A monk who avoids all speech that is likely to hurt others and speaks only
what is good to himself and to others observes the fourth virtue of
Mosassa paccha ya puratthao yha, paogakale ya duhi durante.
Evam adattani samayayanto, ruve atitto duhio anisso. (93)
A person suffers misery after telling a lie, before telling a lie and while
telling a lie; thus suffers endless misery, similarly a person who steels or a
person who is lustful also suffers misery and finds himself without support.
Pattham hidayanittham pi, bhannamanassa
kadugam va osaham tam, mahuravivayam havai tassa. (94)
Every beneficial advice given by a group-fellow though unpalatable to the mind
at first, proves wholesome in the end, like a medicine which is better in
taste becomes agreeable in effect. (94)
Vissasanijjo maya va, hoi pujjo guru vva loass.
Sayanu vva saccavai, puriso savvassa hoi pio. (95)
A person who speaks the truth becomes trustworthy like a mother, venerable
like a preceptor to his people and dear to all others as their relatives. (95)
Saccammi vasadi tavo, saccammi samjamo taha vase
sesa vi guna.
Saccam nibandhanam hi ya, gunanamudadhiva macchanam. (96)
Truthfulness is the abode of penance, of self-control and of all other
virtues; indeed truthfulness is the place of origination of all other noble
qualities as the ocean is that of fishes. (96)
Jaha laho taha loho, laha loho pavaddhai.
Domasakayam kajjam, kodie vi na nitthiyam. (97)
Greed grows with every gain, every gain increases greed. A work which could be
done by two grams of gold, could not be done even by crores of grams. (97)
Suvannaruppassa u pavvaya bhave, siya hu
Narassa liddhassa na tehi kimci, iccha hu agasasama anantiya. (98)
Even if a greedy person comes to accumulate a numberless Kailasa-like
mountains of gold and silver they mean nothing to him, for this desire is as
endless as is the sky. (98)
Jha ya andappabhava balaga, andam balagappabhavam
Emeva mohayayanam khu tanha, moham ca tanhayayanam vayanti. (99)
Just as a she-crane is born of an egg and an egg is born of a she-crane,
soalso delusion is born of craving and craving is born of dulusion. (99)
Samasamtosajalenam, jo dhovadi tivva-lohamala-punjam.
Bhoyana-giddhi-vihino, tassa sauccam have vimalam. (100)
One who washes away the dirty heap of greed with the water of equannimity and
contentment and is free from lust for food, will attain perfect purity. (100)
Vaya-samidi-kasayanam, dandanam taha imdiyana
Dharana-palana-niggaha-caya-jao samjamo bhanio. (101)
Self-restraint consists of the keeping of five vows, observance of five rules
of carefulness (samiti) subjugation of (four) passions, controlling all
activities of mind, speech and body, and victory over the senses. (101)
Visayakasaya-viniggahabhavam, kauna jhanasajjhae,
Jo bhavai appanam, tassa tavam hodi niyamena. (102)
Penance consists in concentration on the self by meditation, study of the
scripture and restraining the senses and passions. (102)
Nivvedatiyam bhavai, moham caiuna savvadavvesu.
Jo tassa have cago, idi bhanidam jinavrindehim. (103)
Supreme Jina has said that true renunciation consists in developing
indifference towards the three, namely the world, the body and the enjoyment,
through detachment for material objects. (103)
Jeya kante pie bhoe, laddhe vipitthikuvvai.
Sahine cayai bhoe, se hu cai tti vuccai. (104)
He alone can be said to have truly renounced everything who has turened his
back on all availble, beloved and dear objects of enjoyment possessed by him.
Houna ya nissamgo, niyabhavan niggahittu
Niddamdena du vattadi, anayaro tassa kicannam. (105)
That monk alone acquires the virtue of nonpossessiveness, who renouncing the
sense of ownership and attachment and controlling his own thoughts, remains
unperturbed by the pair of oppiness and misery. (105)
Ahamikko khalu suddho, damsanananamaio sada ruvi.
Na vi atthi majjha kimci vi, annam paramanumittam pi. (106)
Verily I am alone, pure, eternal and formless and possessing the qualities of
apprehension and comprehension except these is nothing, not even an atom, that
is my own. (106)
Suham vasamo jivamo, jesim no natthi kimcana.
Mihilae dajjhamanie, na me dajjhai kimcana.
Cattaputtakalattassa, nivvavarassa bhikkhuno.
Piyam na vijjai kimci appiyam pi na vijjae. (107 & 108)
We, who have nothing of our own, reside happily and live happily. As Nami who
had renounced his kingdom and become a saint, said when Mithila was in flames
nothing of mine is being burnt there. I have abandoned my children and my
wife, I have no occupation; I am a mendicant; there is nothing dear or
disareeable to me. (107 & 108)
Jaha pommam jale jayam, novalippai varina.
Evam alittam kamehim, tam vayam buma mahanam. (109)
We call him a Brahmin who remains unaffected by objects of sensual pleasures
like a lotus which remains untouched by water though born in it. (109)
Dukkham hayam jassa na hoi moho, moho hao jass ana
Tanha haya jassa na hoi loho, loho hao jass ana kimcanaim. (110)
He who has got rid of delusion has his misery destroyed, he who has got rid of
craving has his delusion destroyed. He who has got rid of greed has his
craving destroyed, he who owns nothing has his greed destroyed. (110)
Jivo bambha jivammi, ceva cariya havijja ja jadino.
Tam jana bambhaceram, vimukkaparadehatittisa. (111)
The soul verily is Brahman, so the activity regarding the self of a monk-who
refrains himself from seeking enjoyment through other's body (i. e. sexual
enjoyment), is called Brahmacarya (celibacy).(111)
Savvamagam pecchanto, itthinam tasu muyadi dubbhavam.
So bamhacerabhavam, sukkadi khalu duddharam dharadi. (112)
He observes the most difficult but pious virtue of celibacy, who does not
entertain evil thoughts even after looking at all the organs of woman. (112)
Jaukumbhe joiuvagudhe, asubhitatte nasamuvayai.
Evitthiyahi anagara, samvasena nasamuvayanti. (113)
Just as a jar made of lac (sealing wax) when placed near fire soon gets melted
and perished. Similarly a monk who moves in the company of women looses his
Ee ya samge samikkamitta, suduttara ceva bhavanti
Jaha mahasagaramuttaritta, nai bhave avi gamgasamana. (114)
One, who overcomes desires for association with women, can overcome other
temptations of his life as easily as a person, who has crossed an ocean, can
easily cross the river Ganges. (114)
Jaha silarakkhayanam, purisanam nindidao mahilao.
Taha silarakkhayanam, mahilanam nindida purisa. (115)
Just as women become censurable by men observing calibacy, similarly men
become censurable by women observing celibacy. (115)
Kim puna gunsahidao, ithio atthi vitthadajasao.
Naralogadevadao, devehim vi vandanijjao. (116)
But there are women endowed with stern character, renowned far and wide, who
are goddesses on this earth and are even adorned by gods. (116)
Tellokkadavidahano, kamaggi visayarukkhapajjalio.
Jovvanatanillacari, jam na dahai so havai dhanno. (117)
The sexual fire fed by the trees of desires can burn the forest of the three
world, one is blessed whose grass of youthful life remains unburnt by this
Ja ja vajjai rayani, na sa padiniyattai.
Ahammam kunamanssa, aphala janti raio. (118)
The nights that pass away cannot return back. The night of a person engaged in
sinful activities, go waste. (118)
Jaha ya tinni vaniya, mulam ghettauna niggaya.
Egottha lahai laham, ego mulena agao.
Ego mulam pi haritta, agao tatha vanio.
Vavahare uvama esa, evam dhamme viyanaha. (119 &120)
Three Merchants started (on business) with their capital; one
of them made profit in his business; the other returned back with his capital
only; the third one returned after losing all the capital that he had taken
with him. Know that in practice, this simile is also applicable in religious
matter. (119 & 120)
Appa janai appa, jahatthio appasakkhio dhammo.
appa kareim tam taha appasuhavao hoi. (121)
The soul verily knows himself. Really one's soul itself is the witness of
religiosity, hence he performs religious activity in such a manner as brings
satisfaction to himself. (121)