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तिक्काले चदुपाणा इन्दियबलमाउ आणपाणो य। ववहारा सो जीवो णिच्छयणयदो दु चेदणा जस्स॥३॥
ti-kkāle cadu-pāņā indiya-bala-m-āu āņa-pāņo ya vavahārā so jīvo ; ņicchaya-nayadoo du cedaņā jassa.
From the conventional point of view the sentient (substance) is what possesses in the three times (past, present, future) the four principles of life: sense organs, strength, lifeduration and inspiration-expiration. But from the absolute point of view it is that which has consciousness.
उवओगो दुवियप्पो देसण णाणं च दंसणं चदुधा। चक्खु अचक्खू ओही दंसणमध केवलं णेयं ॥४॥
uvaogo du-viyappo daņsaņa ņāņam ca daņsaņam cauddhā. cakkhu a-cakkhū ohi damsanam adha kevalam neyam.
The function of understanding is of two kinds: vision and knowledge. Vision is fourfold. It should be known as: eye-vision, non eye-vision, clairvoyance, and absolute vision.
णाणं अट्ठवियप्पं मदिसुदओही अणाणणाणाणि। मणपज्जय केवलमवि पच्चक्खपरोक्खभेयं च॥५॥
nānam attha-viyappam madi-suda-ohi anāna-nānāni mana-pajjaya kevalam avipaccakkha-parokkha-bheyam ca.
Knowledge is of eight kinds: perception, scriptural and clairvoyance as knowledge and non knowledge, mind-reading and also Perfect knowledge. Knowledge is divided into direct and indirect.
I have deliberately adopted the reading nicchayao throughout, despite Ghosal and Jalaj niccayao, and the Pāia-Sadda-Mahannavo which refers the reader from niccaya to nicchaya, although it is not excluded that a pun with nicca < nitya encouraged the spelling niccaya which could be more than a simple orthographic variant.
The first three types of knowledge have negative counterparts known as kumati, kuśruta and vibhanga which are also included in the forms of knowledge.
