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Same is the case with selves that suffer unhappiness on account of unhappy desert as yet latent. The statement above in an answer to respective moral queries.
2. Does an unhappy soul whose unhappy desert is still latent make it patent? Or such a one whose evil desert is impending to be patent? The former case is true. The latter is not true as his evil desert has of its own accord set in motion the manifestation of the latency.
Said Madhurayan, the seer, thus.
दुक्खेण खलु भो अप्पहीणेणं जीए आगच्छन्ति हत्थच्छेयणाई पादच्छेयणाई एवं णवमज्झयणगमएणं णेयव्वं सासतं निव्वाणमब्भुवगता चिट्ठन्ति, णवरं दुक्खाभिलावो ।
जाव
भो मुमुक्षु ! दुःखों— कर्मों की अल्पहानि होने के कारण ये जीव संसार में पुनः पुनः आते हैं और उनका हस्तच्छेदन होता है, पादछेदन होता है। इस प्रकार इस ग्रन्थ के महाकाश्यप नामक नौवें अध्ययन की तरह समझना चाहिए, यावत् शाश्वत निर्माण को प्राप्त कर सिद्धिगति में स्थित होता है। नवरं —— इस अध्ययन का वैशिष्ट्य यह है कि यहाँ दुःखी आत्मा का निरूपण है।
O thou Aspirant, Karmas ground in woe are negated too slowly. It results in reincarnations and the individual suffers amputations of hands and feet. So long as one does not free oneself of Karmic smear to win final deliverance, one has to undergo woe. (This chapter repeats what has been recorded in Mahakashyap's discourse (Chapter Nine ). However, woe-begone individuals are the main theme of the present chapter.)
पावमूलमणिव्वाणं, संसारे सव्वदेहिणं । पावमूलाणि दुक्खाणि, पावमूलं च जम्मणं ।। 1 ।।
1. संसार के समस्त देहधारियों के भव-भ्रमण का मूल पाप है। दुःखों का मूल भी पाप है और जन्म-मरण का मूल भी पाप है।
1. All beings owe their reincarnation to sin. They owe their woe to sin as well as their repeated births.
संसारे दुक्खमूलं तु, पावं कम्मं पावकम्मणिरोधाय सम्मं भिक्खु
पुरेकडं । परिव्वए || 2 ||
15. मधुरायण अध्ययन 295
