Precepts On Fundamental Truths 关于基本个真理
Javanta’vijjapurisa, savve te dukkhasambhava.
Luppanti bahuso mudha, samsarammi anantae. (588)
All persons who are ignorant suffer misery; most of those who are foolish will remain confounded in this endless mundane existence. (588)
Samikkha pamdie tamha, pasajaipahe bahu.
Appana saccamesejja, mettim bhuesu kappae. (589)
Therefore, a wise person, considering that most of the ways of living result in entanglements of (mundane) existence, should search for truth with (the aid of) his own soul and develop affection towards all living beings. (589)
Taccam taha paramattham, davvasahavam taheva paramaparam.
Dheyam suddham paramam, eyattha humti abhihana. (590)
Truth, emancipation, the nature of substance, the highest reality, the supreme pure goal, all these words convey the same meaning. (590)
Jiva’jiva ya bandho ya, punnam pava’savo taha.
Samvaro nijjara mokkho, samtee tahiya nava. (591)
Soul, non-soul, Karmic bondage, merit, demerit, karmic-influx, stoppage of influx, release (from Karmas) and liberation, these constitute the nine fundamental principles. (591)
Jivamaruvim karim, bhoyam ca sayassa kammassa. (592)
A soul is characterised by consciousness; is enternal, immortal, different from the body (in which it is embodied), formless, an agnet, and the door and enjoyer of his own Karmas (i.e., fruits of his actions). (592)
Suhadukkhajanana va, hidapariyammam ca ahidabhiruttam.
Jassa na vijjadi niccam, tam samana vimti ajjivam. (593)
The Jinas call that an ajiva (i.e., non-soul) which invariably does not have any knowledge of pleasure or pain, does not know what is beneficial and does not have any fear of what is detrimental. (593)
Ajjivo puna neo, puggala dhammo adhamma ayasam.
Kalo puggala mutto, ruvadiguno amutti sesa du. (594)
Ajiva should again be known (to be of five kinds): matter (pudgala), motion (dharma) rest (adharma), space (akasa) and time (kala): matter has form as it has the attributes of colour etc., the rest of them are verily formless. (594)
No imdiyaggejjha amuttabhava, amuttabhava vi ya hoi nicco.
Ajjhatthaheum niyaya’ssa bandho, samsaraheum ca vayanti bandham. (595)
The soul is not perceptible to the senses as it has no corporal form; it is enternal since it has no corporal form; due to internal activities like the passions, Karma binds the soul; and it is said that bondage is the cause of mundane existence. (595)
Ratto bamdhadi kammam, muccadi kammehim ragarahidappa.
Eso bamdhasamaso, jivanam jana nicchayado. (596)
Attachment binds the soul (with Karmas); a soul which is free from attachments becomes liberated from Karmas. Know that this surely is briefly (the nature of) the Karmic bondage of souls. (596)
Tamha nivvudikamo, ragam savvattha kunadi ma kimci.
So tena vidarago, bhaviyo bhavasayaram taradi. (597)
Therefore, it is desirable to renounce the attachments; do not do anything at any time that brings about an attachment even to the slightest degree; it is due to this that a soul conquers all attachments and crosses over the ocean of worldly existence. (597)
Kammam punnam pavam, heu tesim ca homti sacchidara.
Mamdakasaya saccha, tivvakasaya asaccha hu. (598)
Karma is the cause of merit (punya) and demerit (papa); auspicious thoughts give rise to merit while inauspicious thoughts to demerit. Those who are possessed of subdued passions have clean (mental states); those with intense passions will have unclean (mental states). (598)
Savvattha vi piyavayanam, duvvayane dujjane vi khamakaranan.
Savvesim gunagahanam, mamdakasayana ditthamta. (599)
Always speak words which are dear (to others), even those wicked men who use harsh words ought to be forgiven; one must take the best from all people, these are illustrative of persons possessed of subdued passions. (599)
Appapasamsana-karanam, pujjesu vi dosagahana-silattam.
Veradharanam ca suiram, tivvakasayana limgani. (600)
Praising oneself, picking up faults even with those who are worthy of worship and maintaining inimical attitude for a pretty long time, these are the characteristics of persons possessed of intense passions. (600)
Ragaddosapamatto, imdiyavasao karei kammaim.
Asavadarehim avi-guhehim tivihena karanenam. (601)
A person, having lost his self-awareness due to attachment and aversion, remains enslaved by the senses. His doors of karmic influx being open, he commits Karmas continuously through three fold means, i. e., mind, body and speech. (601)
Asavadarehim saya, himsaiehim kammamasavai.
Jaha Navai vinaso, chiddehi jalam uyahimajjhe. (602)
There is a continuous inflow of the Karmas through the doors of influx, i. e., violence etc., just as a boat with holes sinks in the sea due to the inflow of water, so does the soul. (602)
Manasa vaya kayena, ka vi juttassa viriyaparinamo.
Jivassa-ppaniogo, jogo tti jinehim niddittho. (603)
(Yogas are also the doors of Karmic influx). The vibrations in the soul through the activities of mind, body and the speech are known as Yoga. So say the Jinas. (603)
Jaha jaha appataro se jogo, taha taha appataro se bamdho.
Niruddhajoigissa va se na hoti, achiddapotassa va ambunathe. (604)
As soon as the Yogas, i. e., the soul vibrations lessen, the bondage or the Karmic influx also lessens. The moment the Yogas are stopped, the Karmic-influx does not take place; just as the water does not enter the boat which has no holes. (604)
Micchattaviradi vi ya, kasaya joga ya asava homti.
Samjama-viraya-damsana-jogabhavo ya samvarao. (605)
Wrong faith, non-refrainment, passion and Yoga are the causes of Karmic influx. Self-restraint, detachment, right-faith and the absence of Yoga are the causes of cessation. (605)
Rumdhiyachiddasahasse, jalajane jaha jalam tu nasavadi.
Micchattaiabhave, taha jive samvaro hoi. (606)
Just as there is no inflow of water in the boat after the thousands of its holes have been plugged, similarly, the wrong faiths being removed, there is the cessation of Karmic influx in the soul (Jiva). (606)
Savvabhuya’ppabhuyassa, sammam bhuyaim pasao.
Pihiyasavassa damtassa, pavam kammam na bamdhai. (607)
He who feels all beings to be like himself and who has stopped all the doors of the Karmic influx, such a self-restrained person does not suffer the bondage of sinful deeds. (607)
Micchattasavadaram, rumbhai sammattadidhakavadena.
Himsadiduvarani vi, didhavayaphalihahim rumbhati. (608)
The soul aspiring after liberation blocks the doors of influx of wrong faith by the firm shutters of righteousness and those of violence etc. by the shutters of staunch vows. (608)
Jaha mahatalayassa, sanniruddhe jalagame.
Ussimcanae tavanae, kamena sosana bhave.
Evam tu samjayassavi, pavakammanirasave.
Bhavakodisamciyam kammam, tavasa nijjarijjai. (609 & 610)
Just as the water of ahuge pond gradually dries by blocking the way of the inlet of water, drawing out its previous water and by sunheat, in the same way, the Karmas of the self-restrained, accumulated during crores of births, get destroyed by blocking the entrance of sinful deeds and by austerities. (609 & 610)
Tavasa ceva na mokkho, samvarahinassa hoi jinavayane.
Na hu sotte pavisamte, kisinam parisussadi talayam. (611)
It has been asserted by the Jinas that one who has not controlled the influx of the Karmas, does not achieve liberation by practising austerities only; just as the water of a pond does not dry completely, if the sources of the inlet of water are kept open. (611)
Ja annani kammam, khavei bahuahim basakadihim.
Tam nani tihim gutto, khavei usasamittenam. (612)
The annihilation of the amount of Karmas, which an ignorant person does during the crores of years by practising austerities, is done by the wise person, practising the three Gupties, in a single breath. (612)
Senavaimmi nihae, jaha sena panassai.
Evam kammani nassamti, mohanijje khayam gae. (613)
Just as the army is destroyed after the Commander is dead, in the same way, all the Karmas are automatically destroyed after the annihilation of the MOhaniya Karma (infatuating Karma). (613)
Kammamalavippamukko, uddham logassa amtamadhigamta.
So savvananadarisi, lahadi suhamanimdiyamanamtam. (614)
The soul, liberated from the Karmic pollution, assends the top of the universe and there enjoys transcendental infinite bliss, possessing all knowledge and all perception (i. e., being omniscient). (614)
Cakkikurufanisuremdesu, ahamimde jam suham tikalabhavam.
Tatto anamtagunidam, siddhanam khanasuhem hodi. (615)
The bliss attained by the Siddhas in a moment is imfinite times more than the pleasure enjoyed by the emperors, by the Jivas residing in the regions of the Karmas, and by the Fanindras, Surendras and Ahamindrasin all the ages. (615)
Savve sara niyattamti, takka jattha na vijjai.
Mai tattha na gahiya, oe appaitthanassa kheyanne. (616)
It is not possible to describe the state of liberation in words as they transcend any such verbal expression. Nor is there the possibility of argument as no mental business is possible. The state of liberation transcends all the determinations and alternatives. Side by side with it, there is no pride due to being devoid of all the blemishes of the mind. There is no melancholy even if there is knowledge of upto the seventh hell, due to it transcending the pleasure and pain. (616)
Na vi dukkham na vi sukkham, na vi pida neva vijjade baha.
Na vi maranam na vi jananam, tattheva ya hoi nivvanam. (617)
Where there is neither pain nor pleasure, neither suffering nor obstacle, neither birth nor death, there is emancipation. (617)
Na vi imdiya uvasagga, na vi moho vimhayo na nidda ya.
Na ya tinha neva chuha, tattheva ya hoi nivvanam. (618)
Where there are neither sense organs, nor surprise, nor sleep, nor thirst, nor hunger, there is emancipation. (618)
Na vi kammam nokammam, na vi cimta neva attaruddani.
Na vi dhammasukkajhane, tattheva ya hoi nivvanam. (619)
Where there is neither Karma, nor quasi-Karma nor the worry, nor any type of thinking which is technically called Artta, Raudra, Dharma and Sukla, there is Nirvana. (619)
Vijjadi kevalananam, kevalasokkham ca kevalam virayam.
Kevaladitthi amuttam, atthittam sappadesattam. (620)
IN the emancipated souls, there are attributes like absolute knowledge, absolute bliss, absolute potentiality, absolute vision, formlessness, existence and extension. (620)
Nivvanam ti avahamti, siddhi logaggameva ya.
Khemam sivam anabaham, jam caramti mahesino. (621)
Emancipation which is realized only by the great is the state of unobstructedness, perfection, residing at the top of universe, well-being, goodness and freedom from the obstacles. (621)
Laua erandaphale, aggidhume usu dhanuvimukke.
Gai puvvapaogenam, evam siddhana vi gati tu. (622)
Just as there is an upward motion in gourd if freed inside the water, in caster-seed (when it is dried), in fire or smoke and in the arrow shot from the bow, in the sameway there is a natural upward motion of the emancipated souls. (622)
Punaragamanavirahiyam, niccam acalam analambam. (623)
The state of emancipation is free from all obstacles and sense-organs, unique, devoid of merit and demerit, devoid of rebirth, eternal, immobile and independent. (623)