Precepts On Right Knowledge
Socca janai kallanam, socca janai pavagam
Ubhayam pi janae socca, jam cheyam tam samayare. (245)
After listening 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
Nana nattie puno, damsanatavaniyamasamjame thicca.
Viharai visujjhamano, javajjivam pi nikkampo. (246)
Again, under 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)
Jaha jaha suyamogahai,
Taha taha 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)
Sui jaha 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.
Arahanavirahiya, 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 scriptures.
paramanumittayam pi hu, rayadinam tu vijjade jassa.
Na vi so janadi, appanayam tu savvagamadharo vi.
Appanamayanamto, anappayam cavi so ayanamto.
Kaha hodi 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)
Jena taccam vibujjhejja, jena cittam nirujjhadi.
Jena atta visujjhejja, tam nanam jinasasane. (252)
According to the teachings of Jina, knowledge is that which helps to
understand the truth, controls the mind and purifies the soul. (252)
Jena raga virajjejja, jena seesu rajjadi.
Jena mitti pabhavejja, tam nanam jinasasane. (253)
According to 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)
Jo passadi 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)
Jo appanam 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.
Suddham tu viyanamto, suddham cevappayam lahai
Janamto du 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)
Je 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)
Je egam 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)
Edamhi rado niccam, samtuttho hohi niccamedamhi.
Edena hohi 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)
Jo janadi arahamtam, davvattagunattapajjayattehim.
So janadi 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
Laddhunam nihim ekko, tassa phalam anuhavei
Taha nani 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)