English
The deliverance by knowledge, which is purified by equanimity and thoughtfulness and preceded by reasoning or Dhamma, I will tell thee the splitting of ignorance. Its Pali text is :— ~ i ae “smn ~ . “pnt fs ee Wate AIST TATA. Upekkha satt sansudham, Dhamma takka_ pure javam, annua vimokkham prabru nit, avijjdya pabhe- danam. | (15) Altadanda sutta (atthakavagga). 20/984. “ The muni does not reckon himself amongst the plain, nor amongst the low, nor amongst 132 JAINISM AND BUDDHISM the distinguished; being calm and freed from avarice, he does not grasp after, nor reject anything.” (7) “ Path of Purity ” Visuddhi Magga by Buddha Ghosh. P. 63. “Whence can there be true happiness to him of broken virtue, who does not forsake sensual pleasures, yielding sharper pain than to embrace a mass of living fire.” P. 161. ‘Where darkness exists, there is no lamp-light, so the concentration does not arise in the presence of sensual desires.”’ P. 494. “ Monks, I do not perceive any one state which is so great an offence as wrong view. Wrong views are supreme offences.”’ (8) “ Manuscript remains of Buddhist literature in E. Turkestan” by A. F. Rudolf—Heornele (1916). 4. Vinaya text :— i fr e > e e e = oy e wa Rr aorta acd safer wafer afafien Arta TAHA SANT ATTA GaTAa Bat Maar “ Sannisitavyam samprajad nena gantavyam sam- praja nena sthéa tavyam sampraja nena nisitavyam sampraja nena bhaktavyam upasthiti smriti nd avi- ksipta chittena prasad dikena dete. cugeee susam vrittena yugantara-preksina sa gouravena.” THE PATH OF NIRVANA OR LIBERATION 133 “One should sit, go, stand and eat after right understanding, keeping recollection, with steadfast mind, being glad, with control, should walk, seeing earth 4 cubits forward, with thoughtfulness.” (7) Suvarndprabha Stotra. APIA TAN GI aa Tea areas Tez | arama fad aa aa Aaraa were I aatea saTag arate saree watarct | sega wataaet farsa fracag ara il Saeee FT TAY wala Rage VATA | areReantta wean ah ah AaAatcatat Il fart fee arctan starcraft fee ferent a aig act arate Wea WA TeaTa at: GATT Il fe an ve Aarnteas sora Bega | SUITE Tag WA TAT TTA TAA Il fadieatatetaag wataka aahhea asta | qa wabes GeHds AAPSA HAG AAATATA Il Ayascha Kayo yatha sunya gramah, sadgrama chauropama indriyant, Tanyeva grama nivasantt sarve, nda te Vijad nantt parasparena +. Chaksvendriyam riipa gatesu dhavatt, srotrindriyam sabda vicharanena Ghranendriyam gande vichtttra hari, jivhendriyam nittya rasesu dhavate 5. 134 JAINISM AND BUDDHISM Kayendriyam sparsa gatesu dhavati, manendriyam dharma vichdranena, Sadendriyaniti parasparena svakam svakam visaya mand tt krantah 6. Chittam hi mdyopuma chatehtiacha sadendriyam visaya vicharnam cha, Yathawwa naro dhaévati sunya grame, sad grama chaurebht sama sritancha 7. | Chittam yathé sad visaya hitancha prajdnate _ indriya gocha rancha, ~~ Rupescha sabdascha tathaiva gandho rasascha sharsa statha dharma gocharam 8. : Chittam hi sarvatra sadendriyesu sakunireva’ ‘chala mindriya sampravistham, % Yantram cha yantrindriya sanskrittan cha na chen- driyam kurvatu jnana matmakam, 9. : “ This body is like a lonely village, the SIx sense organs are like the village thieves. These senses reside in this village of body, but they do not know each other. The organ of eye runs to see the colour, ear knows sounds, nose knows many kinds of smell, the tongue goes to know different tastes, the body-sense runs to the objects of touch and mind-sense engages in thought of conditions ; these six sense-organs do not go against their own respective objects. This mind is feeling like deceit, is entangled in the objects of six senses, as a man goes in a lonely village and is captured by the six village thieves. This mind knows the objects of six THE PATH OF NIRVANA OR LIBERATION 135 senses. This flies to them like a bird. Mind is a machine, which is engaged by the senses. You should not let it go to the senses but engage it in the self- knowledge.” (8) Ratna rast sutra. aaa: aan saat, sat stator vast, Bae ara saat, Aa aagta aratert saa. Samadhth aryadnam dhvajad, prajnd daryanam dhvaja, vimuktih dryanam dhvajd, vimukti jndna-darsa- nam aryandm dhvaja. “Concentration is the flag of the Aryas, self-dis- crimination is the flag of the Aryds, deliverence is the flag of the Aryds, perception and knowledge of deli- verance is the flag of the Aryds.” Sacred Books of the Buddhists Vol. III by T. W. Rhys Davids (1910) Dig. Nik. II. Maha sudassan suttanta. P. 194. How transient are all compound things ; Growth is their nature and decay ; They are produced they are dissolved again. To bring them into full subjection that is bliss. 136 JAINISM AND BUDDHISM PATH OF LIBERATION IN THE JAIN SCRIPTURES. : As the eight-fold path has been said to be the means of liberation in the Buddhist scriptures, so the three-fold path has been said to be the means of Nirvdna in the Jaina Scriptures. This three-fold path is contained in the eight-fold path and vice versa. This three-fold path is called Ratnatrya Dharma or the Truth of the three gems. It is a combination of Samyakdarsana, right view or belief, Samyak jnana, right knowledge, Samyakcharitra, right conduct. The Jain Saint Kunda Kunda Acharya says in SamayasGara :— FAN OTT Btacat Siazsarett area foray | ater qorarortatouria ercqrerargy forepaay Damsana nana charittdni, sevi davvdni sahuna nichcham, Tam puna jana tinmivi appanam cheva nichchhayado 19. “A monk must always follow right belief, right knowledge and right conduct ; from the real stand-point, know these three to be the self only.” Jain philosophy, when it describes a thing from the practical point of view, analyses it into kinds and divisions; but when it describes a thing from the real stand-point, it thinks of it as an indivisible whole. THE PATH OF NIRVANA OR LIBERATION 137 Therefore from the practical stand-point, the path is three-fold, but from the real stand-point, it is the self only. When one’s own self is believed in and known as it is in its own essence and is realized as such—then pure concentration of one’s own self appears. It is the real three-fold path or the self itself. Sri Umaswami says in his Tattvartha sutra : AEMIZUNAR AANA ATATATIT:. Samayag darsana jndna_chéaritréni moksa. margah I. ‘“ Combination of right belief, right knowledge and right conduct is the way to liberation.”’ This three-fold path has been described in all the Jain Sacred Books. Out of the eight-fold path of the Buddhist philo- sophy, Samyakdristi or right view and Samyak-sankalpa or right determination are included in Samyag-darsana or right view and Samyag jndna or right knowledge of the Jain philosophy; while Samyak vachan, right speech, Samayak Karmante, right action, Samyak djiva right livelihood, Samyak vyayadma right effort, Samyak smritt right mindfulness, Samyak samddhi right con- centration, these six are included in Samyak chéritra right conduct of the Jain philosophy. This fact will be known clearly from the description given further. I. Samayak darsana or Samyak-dristi Right belief or Right view. 18 138 JAINISM AND BUDDHISM The Jain scriptures describe right belief with knowledge as Samyak darsana. From the practical point of view, it is necessary to have firm belief in the seven principles. Umaswami says in Tattvdrtha sutra :— aaa areataq ll < il Stn e BAU AMTATATRAAT IS I Tattvartha sraddhanam samyag darsanam I. 2. Jtvajivasravabandha sanvara nirjara moksastattvam I. 4. ‘ Belief in the seven principles as they are, is called right belief. The principles are Jiva soul, Ajiva non-soul, Asrava inflow, Bandha bondage, Samvara checking, nirjara shedding, Moksa liberation.” All the modifications and objects of this universe come under the first two principles, soul, and non-soul. Nama rupa of the Buddhist philosophy is included in these two principles. Feeling, perception, mentation, consciousness are found in the impure soul, while body is included in non-soul. Just as in the Buddhist philo- sophy, the knowledge and belief in the pain, its cause, its cessation and the way of its cessation is Right View ; so also in the Jain Philosophy pain and its cause are described by the two principles Asrava inflow and bandha bondage, while the cessation of pain is the Moksa or liberation and the means of cessation is included in Samvara, checking and Nirjara, shedding. THE PATH OF NIRVANA OR LIBERATION 139 It will be noted that in the Jain Scriptures, these principles are described according to the root-meaning of their words as per Sanskrit composition, e.g., Asrava means “ Asravati yat’’—that which comes is dsrava. “Yena asravati tat’’—that through which comes is dasrava. Karmic molecules, which are very fine particles of matter and which cannot be perceived by any of the five senses, do come near the soul by attraction; their coming is dsrava. The good and bad activities of mind, body and speech are the causes for the inflow of karmic matter, therefore they are also called Asrava. Inflow of karmic matter is called dravya dsarva material inflow or objec- tive inflow while its cause is called bhdva dsarva or subjective inflow. Likewise the fine karmic matter bound with the mundane soul is called Dravya bandha, material bondage or objective bondage. The thought-activity causing this material bondage is called bhava bandha subjective bondage. Karmic matter which is prevented from inflow is called dravya samvara or material checking or objective checking, while the thought-activity which checks the inflow is called bhava samvara, subjective checking.