jewels understood from the stand-point of vyavahara-naya (practical
Dhammadisaddahanam, sammattam nanamangapuvvagadam.
cariyha, vavaharo mokkhamaggo tti. (208)
To have faith in the existence of (substances like) dharma etc. is right
faith, to have acquaintance with the texts called Anga and Purva is right
knowledge, to perserve in the performance of penance is right conduct.
These three constitute the pathway-to-emancipation understood from the
standpoint vyavahara-naya. (208)
bhave, damsanena ya saddahe.
niginhai, tavena parisujjhai. (209)
by his (right) knowledge the nature of substances, develops belief in them
by his (right) faith and controls himself by his (right) conduct and
purifies his soul by penance (i.e., austerities). (209)
carittahinam, limgaggahanam ca damsanvihinam.
tavam, jo carai niratthayam tassa. (210)
without right conduct, acceptance of the asceticism without right faith
and observance of austerities without self-control are all futile. (210)
nanam, nanena vina na humti caranaguna.
mokkho, natthi amokkhassa nivvanam. (211)
faith, there cannot be right knowledge; without right knowledge, there
cannot be right conduct; without right conduct, there cannot be release
from Karmas; without release of Karmas there cannot be nirvana
kiyahinam, haya annanao kiya.
daddho, dhavamano ya andhao. (212)
is of no use in the absence of right conduct, action is of no use in the
absence of right knowledge. Certainly, in the case of conflagration the
lame man burns down even if capable of seeing while the blind man burns
down even if capable of running away. (212)
Samjoasiddhii phalam vayanti, na jhu egacakkena raho paydi.
Andho ya pamgu
ya vane samicca, te sampautta nagaram pavittha. (213)
result is attained when there is a harmony between right knowledge and
right conduct, for a chariot does not move by one wheel. This is like a
lame man and a blind man come together in a forest and manage to reach the
town with the help of one another. (213)
jewels understood from the standpoint of niscaya-naya (real view-point.)
Sammaddamsanananam, eso lahadi tti navari vavadesam.
Savvanayapakkharahido, bhanido jo so samayasaro. (214)
The self is
characterised by right faith and right knowledge is merely an assertion
(by vyavaharanaya). In reality what transcends all points of view is said
to be the Self (Samayasara) (214)
Damsanananacarittani, sevidavvani sahuna niccam.
Tani puna jana
tinni vi, appanam ceva nicchayado. (215)
point of view faith, knowledge and conduct should always be cherished by
saints. But they must know that from real point of view these three are
the self. (215)
Nicchayanayena bhanido, tihi tehim samahido hu jo appa.
Na kunadi kimci
vi annam, na muyadi so mokkhamaggo tti. (216)
It is said from
the real point of view that, the soul who comprises all the three
together; and does not act otherwise or depart from this even in the
slightest degree, follows the path of Liberation. (216)
rao, sammaitthi havei phudu jivo.
sannanam, caradiha carittamaggo tti. (217)
means a soul engrossed in itself; Right knowledge is knowledge of the real
(nature of) the sould; Right conduct consists in faithful pursuit of that
Aya hu maham
nane, aya me damsane caritte ya.
aya me samjame joge. (218)
soul is my right knowledge, my right faith, my right conduct, my
renunciation of evil acts, my self-restraint and my meditation. (218)