Verse 3438-3440

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

मार्गे सात्म्यमतो याते तेत(तैस्त?)स्याभिभवो न हि ।
रागद्वेषादिभिर्दोषैस्ते हि प्रागेव दुर्बलाः ॥ ३४३८ ॥
सात्मीभावाच्च मार्गस्य सर्वापक्षालनाशिनः ।
न यत्नेन विना हानिर्यत्नो न गुणदर्शनात् ॥ ३४३९ ॥
अतो निर्भलनिष्कम्पगुणसन्दोहभूषणः ।
दोषवाताविकम्प्यात्मा सर्वज्ञो गम्यते जिनः ॥ ३४४० ॥

mārge sātmyamato yāte teta(taista?)syābhibhavo na hi |
rāgadveṣādibhirdoṣaiste hi prāgeva durbalāḥ || 3438 ||
sātmībhāvācca mārgasya sarvāpakṣālanāśinaḥ |
na yatnena vinā hāniryatno na guṇadarśanāt || 3439 ||
ato nirbhalaniṣkampaguṇasandohabhūṣaṇaḥ |
doṣavātāvikampyātmā sarvajño gamyate jinaḥ || 3440 ||

When, thus, the ‘path’ has become identified with him, there can be no suppression of it by love, hatred and other defects, since they had been already feeble before. The ‘path’—which is destructive of all defects,—having become thus identified,—there can be no loss of it without effort; and there can be no such effort, as its good points have been perceived.—Thus it is that Jina is understood to be the omniscient person adorned by a pure and firm host of good qualities, whose soul cannot be shaken by the storm of defects.—(3438-3440)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

The following might be urged—“Consciousness may be of the nature of the Perception of Truth; even so, inasmuch as things destroyed are liable to appear again,—all the Reasons that have been adduced are irresistibly Inconclusive’.”

The answer to this is as follows:—[see verses 3438-3440 above]

Even before the identification of the ‘Path’, the impurities of Love, etc., already feeble on account of their adventitious character, are unable to suppress that Path; how then can they suppress the Path when it has become identified and absorbed?

Further, when the quality of the Mind has become absorbed, it cannot be removed without effort; just as the cruel nature of the Vedic sacrîficer and the Demon (?) cannot be removed. Nor is it possible for any wise man to make an effort to get rid of what has been found to be possessed of good qualities.—‘Why?’—Because its good points have been perceived. This has been already explained before.

‘Apakṣāla’ is Defect.—(3438-3440)