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The body IS due to these four elements The rise of con- sciousness IS the cause of ndma rupa The cessation 15 114 jAtNiSM AND Buddhism of consciousness is the cessation of NSma mpa This eight'fold path is the means of the cessation of ndma rtipa Note. — Here the ndma of the Boddhist philosophy includes all the uorldiy conscious thought-activities and impure knowledge Ndma rttpa means a group of all the worldl} conditions According to the Jam literature also all the impure modifications of body and consciousness oi the soul are what is called the world. The destruction of all this world is Ninana just as destruction of Ndma rupa is Ntrvdua in the Buddhist philosoph} Both the Jam and the Buddhist philosophies are agreed upon this point with difference only in name filWR n5r<^ () (S) ^ (^) ^ " Vijftdnancha pajdndU vtjnana samadayancha paj&ndti, vtjtidna ~nuodJ\aincka pajdndH, njnana- ntrodha-gamm paH padamka pajdndti, chhaya tm vijudna hdyd (1) chaiihtt yijndnam (2) soia xdjndnaiu (3) ghdna vijndnam (4) jthva vtjndnam (5) idyd vijndnam (6) mono vtjndnam Sankara samudaya The Path of Nirvana or Liberation 115 vtjKdna samadayo, sankara ntrodho, vtjttatut’fiirodho ayameva atthangtko maggo vijnana nirodha-gamm patt pada" {A nght believer) knows the ^impure) conscious* ness, the cause of the consciousness, the cessation of the consciousness, the means of the cessation of the consciousness These six are the spheres of con- sciousness. 1) consciousness due to eje (2) to ear (3) to nose (4) to tongue (3) to body and (6) to mind. Rise of mentations is the cause of consciousness, cessation of mentations is the cessation of conscious- ness The eight-fold way is the means of cessation of consciousness. Note — Here sanhMra is translated as mentations, while Woodward in his book “ Some Sayings of the Buddha ’’ translates sankhaca as activities which inake karmas It appears that this sankhdra or sansiare IS the link of acquisition of impure) consciousness in the fresh bod). This sam^khara may be taken to be the group of past karmas. WAiRi piklvii i jaw# (V; (R) fev ^ i K eiL j. s (1:4) “ SankhdraficPa pajdndti, sanhhdra-samu‘ dayandia pajdn^, sard^ra-turodkatudia paj&a^* 116 Jainism \nd Buddhism saiikhara-nuodha-gamtm pati padan cha pajd ndtt, fayo iifte ^ankhdrd — (1) Kdya saukhdro (2) vacln sankbdro (3) clntta vinkharo Axtjjd samudaya san- khdrd-xamiidayo, avijja-ntrodha sanihard-mrodho, ayameta atthangtko maggo sankhara-ntrodha-gdmm Pati-pada ” “ right belie\er) knows the santkara, the cause of ’tanthara, the cessation of xanxkara, the means of the cessation of sanskara These three are the sanikaras (1) bodj aamkata (2) speech sanskara (3) mind sanskara. Rise of ignorance is the cause of xanxkara Cessation of ignorance is the cessation of xamkara This eight-fold jiath is the means of cessation of sanskara' (15) q aiwift 5;^ anjR I1R aWTT ^ ^ri^- Jint “ Avtjjancha pajandtt , axtjja samndayancha pajdnati, axijja-mrodhancha pajdndh, avtjja-mtrodka' gdmm patt padancita pajdnatt dtikkhe ajnanam, dukilta samudaya ajnanam dukkhe-mrodhe'ajnanam, dtttikha-mrodha-gannnt patt paddya ajnanam ayirm luchchate aitjja asava aamudayd avtjja samudayo The Path of Nirvaka or Liberation 11/ dsava-ntroiha avtjja-ntrodho, ayatn cha atthangtho maggo avtjja-^ttrodhe gamtnt pah pada " (A right believer) knows the ignorance, the cause of Ignorance, the ces&ition of ignorance, the means of the cessation of ignorance, 'not knowing what is pain, what is the cause of ]iain, what is the cessation of pain, what is the means of cessation of pain is Ignorance Rise of Ssava^ (impure thoughts) is the cause of ignorance, cessation of Stava is the cessation of Ignorance This eight-fold path is the means of the cessation of ignorance (111') tnrpnicr ^13^ qs n Hiid vim 3T?5T5rwg5nn aidiaiPiOMi ^ <wh3^h4 vm T#f^ fNr ^ ^ r?rrsraT ^qnram^ 3nqatwr^i?5qf5l‘ i “ Asavancha pajanah, dsavasantudayancha pajii ttdh, asavantrodhancha pajdnah, a’tava-nirodha-gamm pah padancha pajandh Tayo itne dvnd . — Kdmasavo, bJiavdsavo, avtjjdsavo, avijja samttdayd dsava samu* 118 JMXISM HLiDDHISM dayo , aztjjd ntrodha-ascna-nirodJio, ayatneva atthangtko maggo dsava nirodha-gdmtnt patt padd Evam dsaxa-mrodha-gdmtm pattpadam pajdnaU, so savcaso rdganusayam pahaya patighdnusayam Pati vtno detvii asmttt dittlu rnfmiwsayam sammu hanitva axijjam pahdya, vijjam vppadetvd dittheva dhatume dtikkhassa antakaro hoU-ettavatd artya sdvako samma- dttthi hoU ujagata •ssa dttfht axecbap pasddena saman- mgato, dgato imam saddhammam tu" “(\ nght beheverj knows the trsffvflf, the CHUse of the dsaxas, the ressation of the tfsffvtr, the means of the cessation of the dsiwas There .ire three dsavas — sense desire desire of birth, entanglement in ignorance Rise of ignonince is the cause of tfsoitrs Cessation of Ignorance is the cessation of dmx'os This eight-fold path IS the means of the cessatidn of the asnvffs Thus he, who knows the path of the cessation of the dwvas, having remo\ed the dirt of attachment has destri^ed the dirt of hatred, having removed this pride of “ I am (such and such), haMng cut off ignorance, having acquired knowledge, ends the miseries even in this very life. Thus .111 Ar\a srdxaka is a right believer, and his view becomci right, he maintains hrm belief, and he knows this True Dharma (the Path of Liberation) ” .Vo/e. — This samma ditthi sutta describes the means of checking the following things — (we may count the thirteen things from reverse side) — (1) dsavas (2) Ignorance (i) scnisfafra of mind, body and speech The Path of Nirvaxa or Liberation 119 (4) siY spheres of consciousness f3} ndma rupa, fb) six sense-organs (7) si\ sense-contacts (8) st\ sense-feel- mgs (9) desire for six sensual objects (10) four grasp- mgs (111 condition of existence (12) birth (13) old age and death These thirteen things are in succession the cause of the following In this sutta, firstli (ten) 10 harmful and 10 useful natures, then four kinds of nutriment have been said Desire has been said to be the cause of four kinds of nutriment Then seven kinds of pain have been said and there cause is assigned to three kinds of desire A right believer should know all these nghtl} It should also be considered here that tfwiv^ have been said to be the cause of the remaining twelve things said above in succession and those dwiirs ire three ( 1) desire for senses, desire for birth, and entanglement in Ignorance Again ignorance alone is said to be the cause of these three kinds of dsava^ It there- fore shows that ignorance is the cause of dsavas and dsavas are the causes of ignorance Not to know pain, cause of pain, cessation of pain and means of cessation of pain is ignorance Pains are seven in number (1) birth (2) oldness (3) desease (4) death (5) sorrow, weeping etc (6) not to have the desired things and (7) five root-spheres of bodv, feehng. sensation, mentation and consciousness 120 Jainism and Buddhism The cause of these pains has been said to be desire That desire is of three kinds desire for sense>enjoy- ments, desire for birth, and desire for riches or for not taking birth If desire is destroyed, all pamc are ended The purport of all this above description is this that ignorance is the root-cause of constant wanderings in the world The means of removing ignorance and with It, all Its family is to follow the eight-ftdd path. The Buddhist literature is full of references to this Path Buddha Charya Hmdt page 126 Maha suti patthana sutta of D. N 2 22 From the above Hindi description this 8 fold path IS described below — “ (1) Samyak drtsh — To know nghtly and with full belief — ^the pain, its cause, its prevention and means of Its prevention i2) Samyak sankalpq — firm determination of being nd of karmas, of being free from enmity, of following non-injury (3) Samyak Vachana — ^to give up falsehood, back- biting, l^arsh speech and chattering (4) Samyak Karmdnta — ^to save himself from injury to living beings, from taking anything not given, from wrong sexual enjoyment. (5) Samyak Ajtva — ^ta have right livelihood and to relinquish unjust one. The Path of Nirvana or Liberation 121 (6) Samyak Vyaydma — ^to strongly resolve, try, labour, and control for not having harmful thought- activities which have not j'et arisen, to resolve etc. to give up the harmful thought-activities , already arisen, to resolve etc. to have useful thought-activities which have not arisen, and to resolve and labour for maintaining the useful thought-activities which have already arisen, and to improve them, meditate upon them, and to lead them to perfection (7) Samyak Smnit — remembrance of the impurity etc. of the body and not to have grief or greed for it In the same way having recollection of truth of feelings, mind-notions and other conditions. (8) Samyak Samddht — Here the Monk, having freed himself from sense-desires an^ harmful thought- activities meditates upon the iirst kind of concentration which IS full of love and luppiness having been produced by nght argument, nght thinking and self-discrimi- nation, (2) then he, on getting subsidence of argument and thinking, acquires the second kind of concentration full of love and happiness caused by internal peace, steadiness of mind, freedom from intellect and thinking and self-absorption, (3) then he, on being non-attached to any sort of love, and on having recollection of truth and being experienced, acquires the third kind of concentration in which happiness is realised.