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(2) qararat, (%) frgurarat () Reararay, (6) Gaovenat, (<) siren ine (fo) abet RAN APAA AS, | a) anit, (%) ae , (3) “ Yato kho dvaso ariya sadvako akusalam pajandatt akusala mulam cha pajandati, kusalam cha pajandts, kusala mulam cha pajandati...katamam akusalam: (1) pand tipato (2) adinnddanam (3) kamesu michcha charo (4) musdvddo (5) pisu na vacha (6) pharusad vdcha (7) sanghappa tapo (8) abhijjha (9) vydpddo (70) michchha ditthit. Katamam akusala mulam, (1) lobho (2) doso (3) moho. “The Ariya sravaka knows what is harmful, what is the root of harmfulness, what is useful, what is the root of usefulness. The harmful are (ten) :—(1) injury to living beings (2) taking what is not given (3) wrong engagement in sexual gratification (4) falsehood (5) back-biting (6) harsh speech (7) chatter (8) greed (9) enmity (10) wrong view. Their causes are temptation, hatred and delusion.”’ f 102 JAINISM AND BUDDHISM” > (‘Theiropposites’ are useful and. the root of usefulness). . . =p Be ee. ae Page SME: THAT, AERA THAT ETT facraa ware ater facraqizags. rare: Er Ta RalaHT Aree. aaa aga Real Baa aa daca atest ara ag: ETA AIT BATA THAT arare fata aca AAA avert facramiare Wea. cimn aSane Ahdram pajanati, ahdara samudayancha ‘pajanati, dhaéranirodhancha pajdndati, dhdrda-nirodha pati padancha pajéndati. dhdadra _ chattaro :—Kavalikaro dhéro olarikova sukhumo va, phasso dutiyo, mano sanchetana tatiyo, vijnanam chatuttho, tanha samudayo adhara saimudayo, tanha nirodho dhdara nirodho, atthan- giko maggo adhara nirddha gamini pati pada.” “(A right believer) knows the nutriment, the cause of nutriment, the checking of nutriment, the means of checking nutriment. Nutriments are four :——-Mouthful eating gross or fine, contact is the second, volition is the third, (impure) consciousness is the fourth. Rise of desire is the cause of nutriment, prevention of desire is prevention of nutriment, the means of ‘prevention of nutriment is the eight-fold path (described above).” Note. Ahara is translated as nutriment by some, we may translate it as taking in or grasping. Note, It is evident from the above description that when desire arises, the four kinds of taking in are THE PATH OF NIRVANA OR LIBERATION 103 possible t.e., (1) taking in gross or subtle matter which is nutritious to the ‘body, having contact with sense- objects for enjoyment, thought with regard to sense- enjoyment, and consciousness with regard to that enjoyment. When desire will be checked, there will be neither* taking food, nor. any. enjoyment of senses, neither mental thought-activity pertaining to it, nor the consciousness regarding it. Cessation of desire is pos- sible by following the eight-fold path of liberation. Fras THNANa, FFAS BAIA Taraia ZFa- muda waa sea Foaminat wea a TMA... ae ore (%) aiale sea (%) Hae sre (3) carlata it (2) arora ea (4) araaites srazaataq- ara (%) a aeola aa calaata gaa (9) va sot Aa GM SHS HAA SFSARTAE AST AVNT TWAT HT afm aan aa aarfateet Seats (i) AATATVAT (x) waver (2) Praervet | RerAT tra fazrat :-— Tae Ta ava wae ert Pa ara ae hereaaT aie aaa sanere eerie wea astra “ Dikkhamcha pajandati; dukkhassa: sane cha pajanati; dukkha-ntrodhancha pajandtt, dukkha- nirodha-gamint-patipadancha pajanatt ;...Katuman duk- kham (1; Jatipt dukkham, (2) Jarapt dukkham, (3) vyddhipt dukkham (4) maranampt dukkham (5) sdkapart deva- dukkha domanassupayasa (6) yam cha ichchhati tum na 104 JAINISM AND BUDDHISM labhatitampi dukkham (7) pancha upadana khandha dukkham ; Katamam dukkha-samudayo :—ya tyam tanha pondrbhavika nandtraga sahagata, tatra tatrabhi nandini ; seyyathidam :—(1) Kama tanhad (2) bhava tanhd (3) vibhava tanha. Katamo dukkha nirodha:—Yo tassa eva tanhaya asésa virdga nirddhé chago, pati-nissango muktt, andlay6,; katama dukkha-nirédha-gamini patipada- atthangiko maggo.” ‘““(A right believer) knows the pain, the cause of the pain, the prevention of the pain, and the way to prevent the pain. What are the pains? The pains are (1) birth (2) old-age (3) disease (4) death (5) sorrow, weeping, misery, sadness of mind, confusion (6) not to get the desired object (7) the five root-spheres of body, feeling, sensation, mentation, and consciousness. The causes of the pain are desire to take re-birth, desire to have pleasure and welcoming the pleasures, just as (1) desire for sense-enjoyments (2) desire to have re-birth (3) desire to have riches or to be des- troyed. The prevention of pain is to have total non- attachment with that desire, to check it, to give it up, to throw it off, to be liberated from it, not to be absorbed in it. The means for the prevention of pain is to follow the eight-fold path of liberation.” Note. In the Hindi Buddha Charya Page 124 Maha satipatthana sutta Dig. N. 2. 22 the description of the five spheres is given thus :—To have organs of touch, THE PATH OF NIRVANA OR LIBERATION 105 taste, smell, sight, and hearing is body-sphere or rupa upadana ; feeling of pleasure and pain on knowing the sense-object is feeling-sphere or vedana upadana ; to know sense-object is sensation- ‘sphere or sanjnd updaddna ; having continual mental notions js menta- tion-sphere or sanskara updddna ; to sustain its know- ledge is consciousness- -sphere or vijndna upddéna. RATT, ATTATOT ayaa raranta, Te a ware aoa eps op Wa Tas FAA Aerac at aa aura ate ate aaa TUNACTAT aTS Tree liciaetal arya ale ward WeaR-ayq qaraa—4 aa aa aura Tel Atal ATARI ait TAA WaT ATTA AY ATO FAA Bara WzT OATS, faraqr az qaqa | sa a_za crac sara wie fate Waa fata. AAT a AIT ACTH Hag Jara marnancha pajanati, Jara marana samuda- yancha pajanati, jarét marana nirodhamcha pajanati jarad marana nirodha-gamini pati-pacancha paja-néti- Katamam jarad maranam. Yd tesam sattanam tamhi tamht satta-nikiya jard jiranata, khandichcham, paltch- cham balttta-chatad, a yuno san-ha-nt, indiyé-nam partpako, ayam vuchchata jara yam tesam tesam sattanam tamha tamha sattanikaya chutt chavanatd bheda antara- dhinam, machchu, maranam, kila_ kiriyd, khandhénam bhedo, kalevarassa nikkhepo idam vuchchate maranam. Jatt samudaya jard-marana samudayo jatt ntrodha 14 106 JAINISM AND BUDDHISM jara marana nirodho, ayameva atthangitko maggo jara marana nirodha gamini pati pada.” “(A right believer) knows old age and death, cause of old age and death, prevention of old age and death, means of prevention of old age and death. What are old age and death? While living in their own bodies, to have by those living beings oldness, infirmity, decay, white hair, w ‘rinkles in body, ripening of sense-organs, approaching to destruction of age is called old age. To be thrown off the living beings from their respective bodies, to be separated from them, their vanishing away- dying, ending life-time, dissolution of the spheres, freédom from body is death. Birth is the cause bf sid: age and death. Preven- tion of birth is the prevention of old age and death, The.means of prevention of old age and death is the afore- said eight-fold path of liberation.” (5) wea waren anaaqaaa varata ate facia Tatatte srfaiercts maa eae TATA — a aa aa aa ate atte aaa ana aaa tate atiheate Gara wearat arazaarat wean Ay Fad Atta vaaAzaT ANaagzay waa sTia- ira sata adfret weit anafetra arieh m272T. “ Jatincha pajanati, jatt samudayancha pajanati- jatt nirodhancha pajanati, jati-nirodha-gamini-patipa- dam cha pajanatt. THE PATH OF NIRVANA OR LIBERATION 107 Ya tesam tesam sattinam tamht tamht sattantkaye jati sanjatt ; Okkanti, abhtnivvatti, khandhanam pata- ‘bhavo, dyatinam patt labho, ayam vuchchate jatw bhavo-samudaya jati samulayo, bhava ntrodha jati nirocho-ayameva atthangtko maggo jatit nirodha gdamint pati pada. * (A right believer) knows the birth, the cause of birth, prevention of birth, the means of prevention of birth. To take birth of the living beings in their own respective bodies, to grow, to rise, to appear in spheres, to have sense-organs is birth. Becoming or condition of existence is the cause of birth, prevention of condition of existence is the preven- tion of birth. The means of its prevention is the eight- fold path of liberation.” 6) waa carat, waaqzaa osatla walazt aa aarania vatatramiaat wea omana aar 24 Wal FIA Bal SIA ARTA VUIAGAT aaaq- o. ~ (aN ~ “o> ~~ 24T SUA THUS Aaa ATH AZT AAT watatramaat TEI. } Bhavancha pajandati, bhava-samudayancha paja- nati, bhava-nirodhancha pajanatt, bhava-nirédha gamini pati padamcha pajanati, taya ime bhavah-kama bhavo, ripa bhavo, arupa bhavo, upadana samudayd bhava- samucayo, upaddana-nirodha bhava mntrodho, ayameva atthangiko maggo bhava-ntrodha-gamint pati pada.” 108 JAINISM AND BUDDHISM (A right believer) knows the condition of existence, cause of condition of existence, prevention of condition of existence, the means of prevention of condition of existence. There are three kinds of conditions of existence: (1) sexual enjoyment-condition of existence (all the conditions of sub-human, human, hellish and celestial till the state they have got sexual desire). (2) body-—condition of existence (The sixteen Brahma lokas, where there are bodies but no sexual desire). (3) bodi- less—condition of existence (they are four where there is no gross body). Grasping is the condition of existence ; prevention of grasping is the prevention of condition of existence. The means of prevention of condition of existence is the afore-said eight-fold path of liberation. (1) SMa waa wuaaqza WTATa sna facta Taratla Taras AAAat Weasa- Taran Sarat Ta: (2) sre (x) FS (2) Atwater (3) AAA AAT BATA BaTAMGATaT ave ractar SaaTafarral AARA ASRTRT ANT Tarata fctamM- frat qteas. ‘“ Upddanancha pajanati, upaddana samudayancha pajanatt, upddana nirodhancha pajanati, upddana- ntrodha gamini pati padamcha pajdandti.