Uttarajjhayana 24

24.1

aṭṭha pavayaṇamāyāo samiī guttī taheva ya |
paṃceva ya samiīo tao guttīo āhiyā ||

The eight mothers of the teaching are the samitis and the guptis: / five are the samitis, and three are declared to be the guptis.

24.2

iriyābhāsesaṇādāne uccāre samiī iya |
managuttī vayaguttī kāyaguttī ya aṭṭhamā ||

The samitis are: in walking, speaking, begging, taking, / and voiding [excrement]; the control of mind, control of speech, and control of body are the eighth.

24.3

eyāo aṭṭha samiīo samāseṇa viyāhiyā |
duvālasaṃgaṃ jinakkhāyaṃ māyaṃ jattha u pavayaṇaṃ ||

These eight samitis have been declared in brief; / they are the mothers wherein the twelve-limbed teaching proclaimed by the Jina [is contained].

24.4

ālaṃbanena kālena maggeṇa jayaṇāi ya |
caukāraṇaparisuddhaṃ saṃjae iriyaṃ rie ||

With respect to support, time, path, and carefulness, / purified by four causes, a restrained one should walk with circumspection.

The walking of a well-disciplined monk should be pure in four respects: in respect to 1. the cause; 2. the time; 3. the road; 4. the effort.

24.5

tattha ālaṃbanaṃ nāṇaṃ daṃsaṇaṃ caraṇaṃ tahā |
kāle ya divase vutte magge uppahavajjie ||

Here, the support is knowledge, faith, and conduct; / and the time is said to be daytime; the path is one free from forbidden paths.

24.6

davvao khettao ceva kālao bhāvao tahā |
jayaṇā cauvvihā vuttā taṃ me kiyattao suṇa ||

With respect to substance, place, time, and state of mind, / carefulness is said to be fourfold: hear from me in detail about that.

24.7

davvao cakkhusā pehe jugamittaṃ ca khettao |
kālao jāva rīejjā uvautte ya bhāvao ||

With respect to substance, one looks with the eyes; with respect to place, [a distance of] a yoke's length; / with respect to time, as long as one walks; and with respect to state of mind, one is attentive.

24.8

iṃdiyatthe vivajjittā sajjhāyaṃ ceva paṃcahā |
tammuttī tappurakkāre uvautte iriyaṃ rie ||

Avoiding sense objects and fivefold study, / absorbed in that, intent on that, attentive, one should walk with circumspection.

24.9

kohe māne ya māyāe lobhe ya uvauttayā |
hāse bhae moharie vigahāsu taheva ca ||

In anger, pride, deceit, and greed, / in laughter, fear, loquacity, and also in idle talk, being attentive,

To give way to: anger, pride, deceit and greed, laughter, fear, loquacity and slander; these eight faults should a well-disciplined monk avoid; he should use blameless and concise speech at the proper time.

24.10

eyāiṃ aṭṭha ṭhāṇāiṃ parivajjittu saṃjae |
asāvajjaṃ miyaṃ kāle bhāsaṃ bhāsejja pannavaṃ ||

Avoiding these eight occasions, a restrained and wise [monk] / should speak blameless, measured speech at the proper time.

24.11

gavesaṇāe gahaṇe ya paribhogesaṇā ya jā |
āhārovahisejjāe ee tinni visohae ||

In searching, in receiving, and in consuming— / regarding food, equipment, and bedding, one should purify these three.

As regards begging, a monk should avoid the faults in the search, in the receiving, and in the use of the three kinds of objects, viz. food, articles of use, and lodging.

24.12

uggamuppāyaṇaṃ paḍhame bīe sohejja esaṇaṃ |
paribhoyaṃmi caukkaṃ visohejja jayaṃ jaī ||

In the first, one should purify origin and production; in the second, the begging; / in consumption, the ascetic, striving, should purify the fourfold [faults].

24.13

ohovahovaggahiyaṃ bhaṃḍagaṃ duvihaṃ munī |
giṇhaṃto nikkhivaṃto ya pauṃjejja imaṃ vihiṃ ||

Regarding general and special utensils, which are of two kinds, / taking them up and setting them down, a sage should employ this rule:

24.14

cakkhusā paḍilehittā pamajjejja jayaṃ jaī |
āie nikkhivejjā vā duhao vi samie sayā ||

Having inspected with the eye, the striving ascetic should wipe [the spot]; / he should take up or lay down, always circumspect in both.

24.15

uccāraṃ pāsavaṇaṃ khelaṃ siṃghāṇajalliyaṃ |
āhāraṃ uvahiṃ dehaṃ annaṃ vāvi tahāvihaṃ ||

Excrement, urine, spittle, nasal mucus, dirt, / leftover food, utensils, the body, or other such things,

The five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis.

24.16

anāvāyamasaṃloe anāvāe ceva hoi saṃloe |
āvāyamasaṃloe āvāe ceya saṃloe ||

In an unfrequented place that is not in sight, in an unfrequented place that is in sight, / in a frequented place that is not in sight, and in a frequented place that is in sight—

24.17

anāvāyamasaṃloe parassanuvaghāie |
same ajjhusire yāvi acirakālakayaṃmi ya ||

[Only] in an unfrequented place that is not in sight, which causes no harm to others, / even, hollow-free, and not made of fresh [earth],

24.18

vitthinne dūramogāḍhe nāsanne bilavajjie |
tasapāṇabīyarahie uccārāīṇi vosire ||

Spacious, deep, not near [human habitation], devoid of holes, / and free from mobile creatures and seeds, one should dispose of excrement and the like.

24.19

eyāo paṃca samiīo samāsena viyāhiyā |
etto ya tao guttīo vocchāmi aṇupuvvaso ||

These five samitis have been declared in brief; / and from here I shall declare the three guptis in proper order.

24.20

saccā taheva mosā ya saccāmosā taheva ya |
cautthī asaccamosā managuttī cauvvihā ||

True, false, true-and-false, / and the fourth, neither-true-nor-false: fourfold is the control of mind.

24.21

saṃraṃbhasamāraṃbhe āraṃbhe ya taheva ya |
manaṃ pavattamāṇaṃ tu niyattejja jayaṃ jaī ||

In resolution, preparation, and undertaking of harmful acts, / the striving ascetic should restrain his mind when it turns [toward them].

24.22

saccā taheva mosā ya saccāmosā taheva ya |
cautthī asaccamosā vaiguttī cauvvihā ||

True, false, true-and-false, / and the fourth, neither-true-nor-false: fourfold is the control of speech.

24.23

saṃraṃbhasamāraṃbhe āraṃbhe ya taheva ya |
vayaṃ pavattamāṇaṃ tu niyattejja jayaṃ jaī ||

In resolution, preparation, and undertaking of harmful acts, / the striving ascetic should restrain his speech when it turns [toward them].

24.24

ṭhāṇe nisīyaṇe ceva taheva ya tuyaṭṭaṇe |
ullaṃghaṇapallaṃghaṇe iṃdiyāṇa ya juṃjaṇe ||

In standing, in sitting down, and likewise in lying down, / in leaping, jumping, and engaging the sense organs,

24.25

saṃraṃbhasamāraṃbhe āraṃbhammi taheva ya |
kāyaṃ pavattamāṇaṃ tu niyattejja jayaṃ jaī ||

and likewise in violent intention, preparation, and execution, / the zealous ascetic should restrain the active body.

24.26

eyāo paṃca samiīo caraṇassa ya pavattaṇe |
guttī niyattaṇe vuttā asubhatthesu savvaso ||

These five circumspections are taught for engaging in conduct, / and the restraints for turning away in every respect from unwholesome objects.

24.27

eyā pavayaṇamāyā je sammaṃ āyare munī |
se khippaṃ savvasaṃsārā vippamuccai paṃḍie || –tti bemi ||

The sage who correctly practices these mothers of the sacred teaching— / that wise one is swiftly freed from the entire cycle of rebirth. — Thus I say.