Vavaharanayacaritte, vavaharanayassa hodi tavacaranam.
Nicchayanayacaritte, tavacaranam hodi nicchayado. (262)
from the practical view-point is to practice austerities from practical
view point. Right Conduct from the real view-point is to observe
austerities from the real view-point. (262)
vinivitti, suhe pavitti ya jana carittam.
Vadasamidiguttiruvam, vavaharanaya du jinabhaniyam. (263)
Know that Right
Cunduct consists in desisting from inauspicious activity and engaging in
auspicious activity. Jina has ordained that conduct from the practical
point of view consists in the observance of vows, acts of carefulness (Samiti)
and of control (gupti). (263)
vi jivo, vattamto so na paunati mokkham.
tavasamjamamaie, joge na caei vodhum je. (264)
A person, even
possessing scriptural knowledge will not attain emancipation if he is not
able to observe strictly the activities of austerity and self-control.
Sakkiriyavirahato, icchitasampavayam na nanam ti.
cettho, vatavihino'dhava poto. (265)
Though a person
knows the right path yet fails to reach his destination due to inaction or
absence of favourable wind for his boat(pota); similarly knowledge will
not achieve the desired fruit in the absence of virtuous deeds. (265)
suyamahiyam kim kahii caranavippahinassa.
palitta, divasayasahassakodi vi. (266)
Just as a
hundred-thousand-crore of lamps kept burning are of no use to a blind
person, of what use is study of numerous scriptures to a person who has no
sikkhide jinai, bahusudam jo carittasampunno.
carittahino, kim tassa sudena bahuena. (267)
A person of
right conduct triumphs over a learned person, even if his scriptural
knowledge is little; what is the use of wide study of scriptures for a
person without right conduct? (267)
Nicchayanayassa evam, appa appammi appane surado.
So hodi hu
sucaritto, joi lahai nivvanam. (268)
From the real
point of view, he, who is blissfully absorbed in his own soul to know his
soul with the aid of his soul, becomes a person of Right Conduct; that
ascetic attains emancipation. (268)
joi, paruharam kunai punnapavanam.
bhaniyam, aviyappam kammarahiehim. (269)
An ascetic who
eradicates his punya Karmas (merits) as well his Papa Karmas (sins)
undoubtedly acpuires right conduct-this is said by those who are free from
Karmas (i.e. the Jinas). (269)
paradavvammi suham, asuham ragena kunadi jadi bhavam.
sagacarittabhattho, paracariyacaro havadi jivo. (270)
He who out of
attachment develops a favourable or unfavourable attitude in respect of an
alien object, renounces what constitutes his own conduct (i.e. Svabhava)
and adopts what constitutes alien conduct (i.e. Vibhava). (270)
savvasamgamukko naamano appanam sahavena.
niyaaam, so sagacariyam caradi jivo. (271)
He, who devoid
of all attachment and withdrawing one's mind from everything else,
definitely knows and sees one's soul in its own true nature, practises
what constitutes one's own conduct (i.e. Svabhava). (271)
Paramatthamhi du athido, jo kunadi tavam vadam ca dharei.
balatavam, balavada,m bimti savvanhu. (272)
If one performs
austerities (tapas) or observes vows (vratas) without fixed contemplation
on the Supreme Self, the omniscients call all that childish austerity (balatapa)
and childish vow (balavrata). (272)
Mase mase tu jo balo, kusaggenam tu bhumjae.
sukkhayadhammassa, kalam agghai solasim. (273)
One who eats
once in a month through the tip of kusagrass does not attain even the
sixteenth part of what constitutes religion well proclaimed. (273)
khalu dhammo, dhammo mjo so samo tti niddittho.
Mohakkhohavihino, parinamo appano hu samo. (274)
is really what constitutes religion; it is said that religion is
equanimity. Equanimity is that condition of the soul which is free from
delusion and excitement. (274)
majjhattham, suddho bhavo ya viyarayattam.
dhammo, sahavaarahana bhaniya. (275)
tolerance, pure-thought, freedom from attachment and hatred, (Right)
conduct, religion, devotion to one's own self, all of these are said to be
one and same. (275)