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”’ eee was Tarn MATAATIT TATA aaa warata aromatase qzwa Tada Tea arate SHAATTA aaa sa fata aaa ea fata maa wea ad aq gaa AIST ATagT aqzat atrereays a aaa fxrat ata- SUA saTT ASR Aa aerate vicarcay “ Avijjancha pajandti; avijja samuda yancha pajdnati, avijja-nirodhancha pajanati, avijja-nirodha- gamint pati padancha pajandati dukkhe ajnanam, dukkha samudaya ajnanam dukkhe- nirodhe-ajnanam, dukkha-nirodha-gamini pati padéya aqjnanam ayam vuchchate avijja dsava samudayd avijja samudayo THE PATH OF NIRVANA OR LIBERATION 117 dsava-nirocha avijja-nirodho, ayam cha _ atthangtko maggo avijja-nirodhe gamint patt pada.” (A right believer) knows the ignorance, the cause of ignorance, the cessation of ignorance, the means of the cessation of ignorance, ‘not knowing what is pain, what is the cause of pain, what is the cessation of pain, what is the means of cessation of pain is ignorance. Rise of @savas (impure thoughts) is the cause of ignorance, cessation of dsava is the cessation of ignorance. This eight-fold path is the means of the cessation of ignorance. (16) areaa oaeta ara aqzaa carat aaa mitts wre araactramaat wea Gaia aa za ateat—aaTaal, waraat ata- Saat | atasaqza ataaagza 6 afeniacrar MaMa at asia ant areata asat qWeaa......cq araa facrantadt dea aaa Ql asqat inmgaa wm weagead oetraear aeita ff armgaa arqeteat atest wr ast soa fa ae praca dant Af carat ataaaa aranzizana sqnatsea ety aaacTar- Za AAAI Atal 7A ABerA fa “ Asavancha pajandati, dsava-sumudayancha paja nati, dsavanirodhancha pajandati ; dsava-nirodha-gamint pati padancha pajanatt Tayo ime dsavda :—Kdmasavo, bhavdsavo, avijjdsavo, avijja samudayd dsava samu- 118 JAINISM AND BUDDHISM dayo ; avijjd nirodha-asava-nirodho, ayameva atthangiko maggo dsava nirodha-gamini pati padd......... Evam asava-nirodha-gamini patipadam pajanati, so saveaso rdganusayam pahdaya: patighanusayam pati vino detvd asmiti ditthi maninusayam sammu hanitwa avyjam pahdya, vijjam uppadetwa dittheva dhamme dukkhassa antakaro hoti-ettévatd ariya sdvako samma- ditthi hoti ujagatd ssa ditthi avechap pasadena saman- nagato, dgato tmam saddhammam ti.” “(A right believer) knows the dsavas, the cause of the dsavas, the cessation of the dsavas, the means of the cessation of the dsavas. There are three dsavas :-— sense desire. desire of birth, entanglement in ignorance. Rise of ignorance is the cause of dsavas. Cessation of ignorance is the cessation of dsavas. This eight-fold path is the means of the cessation of the. dsavas. Thus he, who knows the path of the cessation of the dsavas, having removed the dirt of attachment, has destroyed the dirt of hatred, having removed this pride of “I am” (such and such), having cut off ignorance, having acquired knowledge, ends the miseries even in this very life. Thus an Arya srdvaka is a right believer, and his view becomes right, he maintains firm belief, and he knows this True Dharma (the Path of Liberation ).” Note.—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 (3) sanskdra of mind, body and speech THe P\TH OF NIRVANA OR LIBERATION 119 (4) six spheres of consciousness (5) ndéma rupa, (6) six sense-organs (7) six sense-contacts (8) six sense-feel- ings (9) desire for six sensual objects (10) four grasp- ings (11) condition of existence (12) birth (13) old age and death. These thirteen things are in succession the cause of the following. In this sutta, firstly (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 rightly. It should also be considered here that dsavas have been said to be the cause of the remaining twelve things said above in succession and those dsavas are 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 dsavas. 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 body, feeling, 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 pains 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-fold path. The Buddhist literature is full of references to this Path. Buddha Charya Hindi page 126 Mee suti patthana sutta of D. N. 2: 22. From the above Hindi description this 8 fold path is described below:— — “(1) Samyak dristi—To know rightly and with full belief—the pain, its cause, its prevention and means of its prevention. (2) Samyak sankalpa—firm determination of being rid of karmas, of being free from enmity, of following non-injury. (3) Samyak Vachana—to give up falsehood, back- biting, harsh speech and chattering. (4) Samyak Karménta—to save himself from injury to living beings, from taking anything not given, from wrong sexual enjoyment. (5) Samyak Ajiva—to have right livelihood and to relinquish unjust one. THE PATH OF NIRVANA OR LIBERATION 12] (6) Samyak Vyayadma—to strongly resolve, try, labour, and control for not having harmful thought- activities which have not yet 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 Smriti—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 Samddhi—Here the -Monk, having freed himself from sense-desires and harmful thought- activities meditates upon the first kind of concentration which is full of love and happiness having been produced by right argument, right 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 realized. Such a monk is called non-attached, full of recollection and walker in happiness by the learned, (4).and then at last 16 122 JAINISM AND BUDDHISM he, on giving up pleasure and pain, on removal of good and bad mentality, acquires the fourth concentration which is without pain, without pleasure, full of purity of recollection of non-attachment or equanimity.” It is necessary to know more about the 7th path Samyak Smriti, therefore it is described as below :— Majjhim Nikaya tenth sutta Satipatthana. Its purport is here given: ATA LAA: — THT TA AT AAT TAT TSA AHURA AAAHAT TFAAACATA ArT TAT Mata AeA eae Baas Aes TAT ata Wert waa Tar za Area (¢) ara Braque ae araTat SIMA aaa Wazaats ahiearet ; (2) agave Arargueat era. samt (2) Aa Aree th aecit oreeh 6) coer aici aa Trea svar. “ Bhagavad etadavocha :—Ekdyano ayam maggo, sattanam visuddhtyd soka paridavanam samati kkamdaya, dukkha domanassénam attha gaméya, jha- yassa adhtgamaya, nibbanassa sakisakiriyaya, yadidam chattaro satipatthana-Katame chattaro:—idha — bhik- khave (1) Kaye Kayanu-passi. viharati, atapi, sampa- jano, satima, vineyya loke abhijjha do-manassam: (2) Vedandsu vedananupassi viharati atapt......(3) chitte chittanupasst viharati atdapi......... ; (4) dhammesu dhammanupassi viharati atapi......... THE PATH OF NIRVANA OR LIBERATION 123 Bhagavan said thus :—This is the one path for the purification of the beings, for removal of sorrow, weeping etc., for casting away pain and mental griefs, for know- ing the truth, for realizing Nirvana,—and that is the four kinds of steadfastness in recollections :—What are the four ?—The monk roams seeing his body as body only, knowing feelings as feelings only, seeing mind as mind only, knowing different conditions as con- ditions only. He must be active, conscious, full of recollection, removing greed and mental bad thought- activities. The mode of recollection of these four has been given in the sutta in detail, here its translation in short is given :— I. Meditation upon the body : (1) The monk, having entered into a forest and sitting in a posture (Palyankdsana) attends to his mouth; when breathing strong or mild, he may know it such and think that this body has nature of the rise and decay, one should have no attachment with it. There is nothing in this body which is liable of being adopted. (2) When walking, standing, sitting, sleeping, or in any kind of movement of body, the monk should always be careful.