Uttarajjhayana 28

Hear the truth of the course on the path to liberation spoken by the Jinas, / connected with four causes, characterized by knowledge and faith.

Knowledge and faith, conduct and likewise austerity: / this is taught as the path by the Jinas, the supreme seers.

Knowledge and faith, conduct and likewise austerity: / souls who have attained this path go to a good destination.

There, knowledge is of five kinds: scriptural, sensory-cognitive, / clairvoyant knowledge as the third, telepathic knowledge, and omniscient [knowledge].

This fivefold knowledge of substances, of qualities, / and of all modes has been taught by the knowers.

Substance is the locus of qualities; qualities reside in a single substance; / but the characteristic of modes is that they may be dependent on both.

Dharma, adharma, space, time, matter, and living beings: / this is taught as the world by the Jinas, the supreme seers.

Dharma, adharma, and space are each declared to be a single substance; / and infinite substances are time, matter, and living beings.

Dharma has motion as its characteristic, while adharma has rest as its characteristic; / space, the vessel of all substances, has accommodation as its characteristic.

Time has persistence as its characteristic; the soul has conscious application as its characteristic, / through knowledge, through faith, through pleasure, and through pain.

Knowledge and faith, conduct and likewise austerity, / energy and conscious application: this is the characteristic of the soul.

Sound, darkness, illumination, radiance, shade, or heat, / and color, taste, smell, and touch are the characteristic of material entities.

Singleness, plurality, number, and indeed shape, / combination, and separation are the characteristic of modes.

Soul, non-soul, bondage, merit, and demerit, influx, / restraint, dissociation, and liberation: these are the nine realities.

The teaching of these real entities according to their true nature, / when one believes in them with conviction, is explained as right view.

Inclination by nature, by instruction, by command, and inclination by sūtra and seed, / inclination by comprehension, by expansion, by practice, by abbreviation, and inclination by doctrine.

Soul, non-soul, merit, demerit, understood in their true reality, / and influx and restraint combined together—spontaneous inclination believes in these.

He who believes by himself in the fourfold entities seen by the Jina, / thinking, “It is just so and not otherwise,” is to be known as having inclination by nature.

He who believes in these very entities when taught by another, / whether by an unliberated person or by a Jina, is to be known as having inclination by instruction.

He whose attachment, aversion, delusion, and ignorance have disappeared, / delighting [in the teaching] out of obedience to the command, is indeed called one with inclination by command.

He who, studying the sūtra, attains right view through scripture, / whether through an Aṅga or through an outside [text], is to be known as having inclination by sūtra.

He whose right view expands from one word into many words, / like a drop of oil upon water, is to be known as having inclination by seed.

He has inclination by comprehension who has understood scriptural knowledge in its meaning: / the eleven Aṅgas, the Prakīrṇakas, and the Dṛṣṭivāda.

He by whom all states of substances have been grasped through all means of valid cognition / and through all methods of perspectives is to be known as having inclination by expansion.

He who has inclination toward the nature of practice in faith, knowledge, and conduct, / in austerity, discipline, truth, circumspection, and care, is indeed named one with inclination by practice.

One of unattached false view is to be known as having inclination by abbreviation: / inexpert in the doctrine, and uncommitted to the other [teachings].

He who believes in the doctrine of the existential categories, the doctrine of scripture, / and indeed the doctrine of conduct spoken by the Jina is to be known as having inclination by doctrine.

Acquaintance with the supreme truth, or attendance upon those who clearly see the supreme truth, / and avoidance of ruined false views constitute belief in right view.

There is no conduct devoid of right view, but in faith one must choose: / right view and conduct occur either simultaneously or right view comes first.

There is no knowledge for one without faith; without knowledge there are no virtues of conduct; / for one without virtues there is no liberation; for one without liberation there is no nirvāṇa.

Freedom from doubt, freedom from desire, freedom from disgust, and unclouded view, / promotion [of faith], stabilization, affection, and glorification are the eight [limbs].

There is first that consisting of equanimity; the second is initiation; / that of purification by avoidance; and subtle-passion [conduct].

Free of passions, conforming to reality, of an unliberated person or of a Jina: / this is declared to be the conduct that brings about right conduct.

And austerity is declared to be twofold: external and internal.
External [austerity] is declared to be of six kinds, and internal austerity likewise.

Through knowledge one knows the states of existence, and through faith one believes [in them];
through conduct one restrains [oneself], and through austerity one becomes purified.

Having destroyed past karmas through self-restraint and austerity,
for the sake of ending all suffering the great sages depart. — Thus I say.