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updddnam chattadro: (1) Kama (2) ditthi (3) sila-dta (4) atta bata. Tanha samudayad upadddna samudayo; Tanhd nirodha upadddna ntrodho, ayameva atthangiko maggo upadana ntrodha gamini pati padam.” THE PATH OF NIRVANA OR LIBERATION 109 “(A right-believer) knows the grasping, the cause of grasping, the prevention of grasping, the means of pre- vention of grasping. Graspings are four: (1) grasping of sense-desires (2) grasping of speculative opinion (3) grasping in rules and rituals (4) grasping in theory of the self. (wrong view of the self taking the non-self to be the self). Desire is the cause of grasping. Cessation of desire is the prevention of grasping. . The means of the prevention of grasping is the eight-fold path of liberation.” (8) aves card averaqeaa Taratta aver See ~ Bissiis fara waraa avert tra aaa eases Tarai wa ta aver (2) wa (2) ae (3) are (8) Ta (4) ite (%) aM aga BAIN ave BAe Azatiactat aver fran aang aghrat aan avenacerntaet wet. Tanham cha pajanati ; tanha samudayancha paja- nati tanha nirodhancha pajanati, tanha ntrodha gamint pati padamcha pajanati, chhaya ime tanha (1) ripa (2) sadda (3) gandha (4) rasa (5) phottha (6) dhamma vedana-samudaya tanuha samudayo, vedana-nirodha tanha-nirodho, ayameva atthangiko maggo tanha nirodha gamint pati pada.” “ih right-believer) knows the desire, the cause of desire, the cessation of desire, the means of cessation of desire. There are six kinds of desires :—(1) of seeing colours or forms (2) of hearing sounds (3) of smelling 110 | JAINISM AND BUDDHISM (4) of tasting (5) of touching (6) of mental states Rising of feeling is the cause of desire; cessation of feeling is the cessation of desire; the means of the cessation of desire is the eight-fold path of liberation.” 9) Sera usta azarageda omata azar ida warnia searamiaat weiss wararia zu azaraat (¢) Te_Z GHENT AAT (%) Gla aH- tat (3) aT GReam (+) zat aneast ("*) Ha aR (&) AT AHLAM BVI AQ IAT AATAT Fea facet agar creat aaa mefires aa ATAT- frag aaa TET. ‘“Vedanancha pajdandati, vedanad samudayancha pajandati ; vedand nirodhancha pajanatt ; vedana_ niro- dha-gamint pati padancha pajdnati: chha'ya ime vedana kaya (1) chakkhu samphassajad vedana (2) sota sam- phassaja (3) ghana samphassaja (4) Jthva samphassaj a (5) Kaya samphassaja (6) mano-samphassaja. Phassa samudaya vedand samudayo, phassa nirodhad vedana nirodho, ayameva atthingiko maggo vedandad nirodha gamini pati pada.” | “(A right believer) knows the feeling, the cause of the feeling, the cessation of the feeling and the means of the cessation of the feeling. These six are the feeling-spheres :—(1) feeling due to contact with eye (2) due to contact with ear (3) due to contact with nose (4) due to contact with the tongue (5) due to contact with the body (6) due to contact with the THE PATH OF NIRVANA OR LIBERATION 11] mind. Rise of contact is the cause of feeling; preven- tion of contact is the cessation of feeling, the eight-fold path is the means of the cessation of feeling.” (10) eae usrala Heaaqeas Tamia Hea- Raa wart Teartteamitet weada wana Sa TH Teaar (2) Aeg AREA (4) Gta GHEAT (2) at aneat (2) Great qnear (%) ara aHear (%) war SRA GAIA BATT HEA ANT Barsaa rat mea frat saa adhe aan neafatramtadt “ Phassancha pajandti phassa samudayancha paja- natt ; phassa nirodhancha pajandti, phassa nirodha- gamini pati paddn cha pajdandtt chhaya ime phassa- kaya :— 1) chakku samphass6 (2) sota samphasso (3) ghana samphass6 (4) jihva’ samphasséd (5) kaya sam- pbhasso (6) mano samphasso sata yatana samudayd phassa samudayo, satayatana nirodho, phassa ntrodho, ayameva atthangtko maggo phassa-nirodha-gamini pati pada.” “(A right-believer) knows the contact, the cause of the contact, the prevention of the contact, and the means of the prevention of the contact. These six are the contact spheres :—(1) contact of eye (2) of ear (3) of nose (4) of tongue (5) of body and (6) of the mind. Rise of six organs is the cause of contact ; prevention of six organs is the prevention of the contact, this eight- fold path is the means of the prevention of the contact.”’ 112 JAINISM AND BUDDHISM (1) sara warenia aaa aAqztst THT ata aaataa fawaa watata Baraca facraentaat qaqa cara oa ea araaia (%) weg (x) aa (3) ara (2) fret (%) aa (&%) WaT. aTaeT aAZAT [a aalada AA: Aas fattat aaraaa facrat aa- Ta ASAT Aw Barwsaa facra mfaat Wee. | Satayatanancha pajandati, satayatana samudayan, cha pajandatt, satdyatana nirodhancha pajandatt, sata yatana-ntrodha-gamint patt padamcha pajandati ; chhaya ime dyatandni :—(1) chakkhu (2) sota (3) ghana (4) jihva (5) kaya (6) mano. Ndmartipa samudayd satayatana ‘ samudayo Nama rupa “ntrodha sata yatana-nirodho- ayameva atthangtko maggo satéyatana-nirodha-gdamini pan pada’. “(A right believer) knows the six organs, cause of the six organs, cessation of six organs, means of cessation of six organs. These six organs are :—(1) eye (2) ear (3) nose (4) tongue (5) body (6) mind. Rise of mental and material body is the cause of six organs. The cessation of mental and material body is the prevention of six organs, this eight-fold path is the means of the preven- tion of six organs.” Note.—The Doctrine of the Buddha by George Grimm says, “ By rupa he means body consisting of THE PATH OF NIRVANA OR LIBERATION 113 inorganic matter and by ndma the faculty of sensation, perception, of thought, of contact, of attention and so on. The meaning of nama rupa is that of a body capa- ble of life. Nama rupa is six-sense-machine., Nama kaya—mental body. Rupa kaya—material body.” G2) ataeda gariia awed aqzaa garantie amen facta waraia aaa facta geaa qatata Aza. GA, AAA. HEAT Haha e Fada aqatit wat qatta aga Het yatta Tarara BT aaa ie a ~ gag aren aga faara fda ama facet aqaa seit Aan aaa facta Titaat axa. “Nama rupancha pajdandtt, nama _ rupa-samu- Jayancha pajdaniti, nima rupa mntrodhancha paja nati, nama rupa nirocha-gamint patti padancha paja nati, vedand, sanjnd, chetana, phasso, manast-karo, idum vuchchate nama ; chattart maha bhutant, chatu- nnam cha maha bhutant upddaya riupam, vtjndna samudayé namartipa samudayo, vijnana nirocha nama ripa nirodho, ayameva atthangiko maggo nama rupo nirodha gamini pati pada.” “(A right believer) knows the nama rupa, the cause of ndma rupa, the cessation of nama rupa, the means of cessation of ndma rupa. Feeling, perception, thought, contact, mind-notions are called néma. The four great elements are earth, water, fire and air. The body is due to these four elements. The rise of con- sciousness is the cause of ndma rupa. The cessation 15 114 JAINISM AND BUDDHISM of consciousness is the cessation of Nama rupa. This eight-fold path is the means of the cessation of ndéma rupa. Note.—Here the nama of the Buddhist philosophy includes all: the worldly conscious thought-activities and impure knowledge. Ndma rupa means a group of all the worldly conditions. According to the Jain literature also all the impure modiftcations: of body and consciousness or the soul.are what is called the world. __The destruction of all this world is Nirvana just as destruction of Néma rupa is Nirvdna in the Buddhist philosophy. Both the Jain and the Buddhist philosophies are agreed upon this point with difference — only in name. fetes waratie ara facramtats ofase cara sae frara erat (0) weg frara (&) ara fers (2) ara frart (2) Gear faara (4) avr faera (%) wat Part aarayqen fara aqza ser Arta fara frat aaa adder aan era fate aah Tew. _. “Vijndnancha pajandti vijnéna samuda yancha pajandti, vijndna nirodhamcha pajanati, vijnana- mrodha-gamini pati padancha pajandti ; chhaya ime vijndna kaya (1) chakkhu vijnanam (2) sota vijndnam (3) ghana vijndnam (4) jthva vijndnam (5) kiya vijnanam (6) mano vijuanam Sankara samuda ya THE PATH OF NIRVANA OR LIBERATION 115 vijudna samudayo, sankara ntrodho, vijuana-nirodho ayameva atthangiko maggo vijnana_ nirodha-gamint pati pada.” (A right 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 eye (2) to ear (3) to nose (4) to tongue (5) 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 sankhdra is translated as mentations, while Woodward in his book ‘“‘ Some Sayings of the Buddha” translates sankhara as activities which make karmas. It appears that this sankhdra or sanskara is the link of acquisition of (impure) consciousness. in the fresh body. This sanskhara may be taken to be the group of past karmas. qana wreia aaraqqa aaah Gare aataa warata Gar facta mit oad gaat za care (1) ara aere (2) athe Gere (2) fre qart aaeaqea dar aA afastatra ware fazrat AQHA ASU Aa Batra WAAL aiqat. (14) ‘‘Sankhadrancha pajandatt, sankhdra-samu- dayancha pajanatt, sankhara-ntrodhancha pajandti, 116 JAINISM AND BUDDHISM sankhara-nirodha-gamini pati padan cha pajd ndéati, tayo we sankhara :—(1) Kaya sankhdro (2) vachi sankhdro (3) chitta sankharo Avijjad samudaya san- khard-samudayo, avtjja-nirodha sankhard-nirodho, ayameva atthangtko maggo sankhara-nirodha-gamini pati-pada.”’ “(A right believer) knows the sanskara, the cause of sanskara, the cessation of sanskara, the means of the cessation of sanskara. These three are the sanskaras: (1) body sanskara (2) speech sanskara (3) mind sanskara. Rise of ignorance is the cause of sanskara. ‘Cessation of ignorance is the cessation of sanskara. This eight-fold path is the means. of cessation of sanskara.