kallanam, socca janai pavagam
janae socca, jam cheyam tam samayare. (245)
to scriptures, a person comes to know what is good and what is sinful,
having thus known through listening one ought to perform what leads to
puno, damsanatavaniyamasamjame thicca.
visujjhamano, javajjivam pi nikkampo. (246)
the influence of his (scriptural) knowledge, he becomes firm in his faith,
meditation, observance of vows and self-restraint, and lives a life of
purity throughout his lifetime without any wavering. (246)
palhai muni, navanavasamvegasamddhao. (247)
As a monk
continues to master the scriptures with extra-ordinary devotion and
unbounded interest, he experiences supreme bliss with renewed taith
accompanied by dispassion. (247)
sasutta, na nassai kayavarammi padia vi.
Jivo vi taha
sasutto, na nassai gao vi samsare. (248)
A needle with a
thread (in it) does not get lost even when it falls in a heap of rubbish,
so a person endowed with scriptureal knowledge does not lose his self,
even if involved in transmigratory cycle. (248)
Sammattarayanabhattha, jananta bahuvihaim satthaim.
bhamamti tattheva tattheva. (249)
Those who have
renounced the jewel of right faith will continue to wander in different
states of mundane existence, as they are devoid of proper devotions to
virtuous qualities, even though they may be knowing the various
paramanumittayam pi hu, rayadinam tu vijjade jassa.
Na vi so janadi,
appanayam tu savvagamadharo vi.
anappayam cavi so ayanamto.
sammaditthi, jivajive ayanamto. (250 & 251)
A person, who
has in him even an iota of attachment, though he may be knowing all the
scriptures, will not understand the nature of the soul, He who does not
know the (nature of) soul, will not know the non-soul also. How can a
person not knowing the soul and the non-soul, become a person having right
faith? (250 & 251)
vibujjhejja, jena cittam nirujjhadi.
visujjhejja, tam nanam jinasasane. (252)
the teachings of Jina, knowledge is that which helps to understand the
truth, controls the mind and purifies the soul. (252)
virajjejja, jena seesu rajjadi.
pabhavejja, tam nanam jinasasane. (253)
the teachings of Jina, it is through knowledge that ties of attachment are
severed, attraction towards auspiciousness is developed and the feelings
of friendship are strengthened. (253)
appanam, abaddhaputtham anannamavisesam.
Apadesasuttamajjham, passadi jinasasanam savvam. (254)
He only knows
the whole doctrine of Jina, who knows the soul, unbound by karmic matter,
different from everything else, devoid of all particularities and well
described in the scriptures. (254)
janadi, asui-sariradu taccado bhinnam.
Janaga-ruva-saruvam, so sattham janade savvam. (255)
He who knows
that the self is wholly different from an impure body and possesses
cognizership as its own form knows the entire body of scriptures. (255)
viyanamto, suddham cevappayam lahai jivo.
asuddham, asuddhamevappayam lahai. (256)
One who knows
soul as pure oneself attains a pure self. But who contemplates the soul as
having impure nature becomes himself impure. (256)
ajjhattham janai, se bahiya janai.
Je bahiya janai,
se ajjhattham janai. (257)
He who knows the internal, knows the external and he who knows the
external, knows the internal. (257)
janai, se savvam janai.
Je savvam janai,
se egam janai. (258)
He who knows
the one (the self) knows everything else; he who knows all things, knows
the one (the self). (258)
niccam, samtuttho hohi niccamedamhi.
titto, hohidi tuha uttamam sokkham. (259)
Be you always
engrossed in pure knowledge; be you ever satisfied in it, be contented
with it; you will get supreme happiness therefrom. (259)
appanam, moho khalu jadi tassa layam. (260)
He who knows
the Arhat from the view-points of substance, attributes and modifications,
knows also the pure soul; his delusion will surely come to an end. (260)
nihim ekko, tassa phalam anuhavei sujanattem.
nananihim, bhumjei, caittu paratattim. (261)
Just as one
getting hold of a treasure consumes it in a gentlemanly fashion, similarly
the wise man, getting hold of the treasure of knowledge, enjoys it
ignoring all pleasure derived from anything else. (261)