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## Chapter Thirty-Four
Thus, the well-established ascetic, following the prescribed method, bound the karma of the Tirthankara name with sixteen pure causes. || 131 ||
The faith that is free from doubt and possesses eight qualities, as described by the Jinas, in the path of liberation, is called **darshan-vishuddhi**. This is the first cause for the binding of the Tirthankara nature. || 132 ||
The great respect for knowledge and its possessors, which eliminates the passions, is the second cause for the binding of the Tirthankara nature, called **vinaya-sampannata**. || 133 ||
The impeccable conduct of body, speech, and mind in the protection of the vows is known as **shuddha-sheelavrata-anatichar** and should be understood by those who are dedicated to the path. || 134 ||
The constant application of knowledge, which is characterized by direct and indirect perception and bears the fruit of the elimination of ignorance, is called **abhikshnan-jnana-upayoga**. || 135 ||
Fear of the world, which is burdened with the weight of birth, old age, death, and the accumulation of physical and mental suffering, is the **samvega** that cuts off the thirst for worldly objects. || 136 ||
Giving food, protection, and knowledge, which removes the suffering of the day and the cycle of existence, is called **tyaga**. || 137 ||
The effort of a man who does not hide his knowledge, whose body is like a decaying, impure, and dead corpse, and who is dedicated to the path of liberation, is called **tapa**. || 138 ||
The protection of the tapas of the virtuous, like extinguishing a fire in a storehouse, by destroying incoming obstacles, is called **sadhu-samadhi**. || 139 ||
The activity of removing the suffering caused by hunger, thirst, and disease from virtuous people is called **vaivya-vritti** by means of **vasu-dravya**. || 140 ||
And the causes of happiness related to liberation are... || 130 ||