CERTIFICATE OF INCORPORATION of the KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA
KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA THE UNIVERSAL JAIN SAṄGHA (RELIGIOUS COMMUNITY) [41 of 78]
APPENDIX II
The 18 FAULTS
THE EIGHTEEN FAULTS from BHAGAVĀN MĀHAVĪRAS SERMON
Excerpt from the 1st Upāṅga, Aupapātika Sūtra, sutra 56 (b) The religious sermon of Bhagavan is as follows:
THE UNIVERSAL FORM OF BHAGAVAN'S SERMON
The loka (occupied space or universe) exists. The aloka (unoccupied space or the space beyond the known universe) exists. In the same way, jīva (the living thing or soul), ajīva (the non-living thing or matter), bandha (binding of karmas), mokṣa (liberation state), puṇya (meritorious karmas), pāpa (despicable karmas or sins), āśrava (inflow of karmas), saṁvara (stop of inflow of karmas), vedana (suffering), nirjarā (shedding of karma), Arhat (worthy of worship), Chakravarti, Baldeva, Vasudeva (these three are epoch-making rulers of the land), nāraka (hell), nairayikī (hellish beings), tiryañch-yoṇi (animal species), tiryañch-yonik jīva (animals), mātā (mother), pitā (father), ṛṣi (sages with supernatural powers), deva (divine beings), deva- loka (divine dimension or heaven), siddhi (state of perfection), siddha (perfect beings), parinirvāṇa (state of liberation) and parinivṛtta (liberated soul). (Bhagavān's Sermon Part 1 of 7)
Also present are (the eighteen mistakes to commit):
(1) Pranatipat (damage or destruction of life),
(2) Mrishavad (untruth),
(3) Adattadan (taking without being given; act of stealing),
(4) Maithun (forbearance in sexual activity) and
(5) Parigraha (act of possessing things). Besides that
(6) Krodh (anger),
(7) Maan (conceit),
(8) Maya (deception),
(9) Lobha (greed),
(10) Raag (attachment inspired by love, deceit and greed),
(11) Dvesh (dislike inspired by suppressed anger and conceit),
(12) Kalah (dispute),
(13) Abhyakhyan (to falsely accuse),
(14) Paishunya (blame someone),
(15) Paraparivad (slander),
(16) Rati-arati (tendency to be undisciplined and against discipline),
(17) Mayamrisha (betraying or lying deceptively), up to
(18) There is also Mithyadarshan shalya (the thorn of false belief or injustice).
Also present (voluntarily abstaining from the eighteen errors):
(1) Pranatipat viraman (to abstain from harming or destroying life),
(2) Mrishavad viraman (abstaining from wrong),
(3) Adattadan viraman (abstaining from taking without giving; abstaining from stealing),
(4) Maithun viraman (to abstain from sexual activity),
(5) Parigraha viraman (abstaining from acts of possession of things),
(6) Krodh viraman (to abstain from anger),
(7) Maan viraman (to abstain from conceit),
(8) Maya viraman (to abstain from deception),
(9) Lobha viraman (abstaining from greed),
(10) Raag viraman (abstaining from attachment inspired by love, deceit and greed),
(11) Dvesh Viraman (reluctance to abstain inspired by suppressed anger and conceit),
(12) Kalah Viraman (to abstain from quarrels),
(13) Abhyakhyan viraman (abstaining from false blame),
(14) Paishunya viraman (abstaining from blaming someone),
(15) Paraparivad viraman (to abstain from slander),
(16) Rati-arati viraman (abstaining from indiscipline tendencies and against discipline),
(17) Mayamrisha viraman (abstaining from lying or lying in a fraudulent manner),
(18) Mithyadarshan shalya viraman (to remove the thorn of false belief or injustice).
Each of the above things is existent in relation to its own parameters of matter, area, time and state, but non-existent in relation to other parameters of matter, area, time and state, it is said. Righteous deeds (suchirna) including charity, sincerity and austerity bring good results and unrighteous (dushchirna) deeds bring bad results. A soul attracts meritorious (puṇya) and shameful (pāpa) karmas (according to its righteous and unrighteous deeds). SOULS WANDER FROM ONE EXISTENCE TO ANOTHER AS WORLD BEINGS. Good deeds and bad deeds (due to the karmic bonds they attract) essentially bear fruit (results), they are never fruitless (without result). (Bhagavan's Sermon Part 2 of 7). For the further consequences see https://www.facebook.com/groups/692614454130155/posts/697453943646206 .
It should be mentioned here that when the 18 faults are exercised, the consequences of them being 82 are said to be. If a member suffers from any of these consequences, they can verify for themselves that they have one or more of the 18 faults. These 82 are called pāpahetu.
The 82 (pāpahetu)
The 82 results of pāpa, when there are indications:
1. Matijñānāvaraṇa Sensitive knowledge-concealing
2. Ṥrutajñānāvaraṇa Obscuring written knowledge
3. Avadhijñānāvaraṇa Obscuring visual knowledge
4. Manaḥparyāyajñānāvaraṇa Covering up mental knowledge
5. Kevalajñānāvaraṇa Perfect Obscuration of Knowledge
6. Dānāntarāya Inhibits charity
7. Lābhāntarāya hindrance to gain
8. Bhogāntarāya Inhibits the enjoyment of consumable things
9. Upabhogāntarāya Inhibits the re-enjoyment of non-consumable things
10. Vīryāntarāya power obstructive; the exercise of their own abilities
11. Cakṣudarśanāvaraṇa eye conation-occluding
12. Acakṣudarśanāvaraṇa Non-ocular conation-occluding
13. Avadhidarśanāvaraṇa Visual conation obscuration
14. Kevaladarśanāvaraṇa Perfect Conation Darkening
15. Nidra sleep
16. Nidrānidrā deep sleep
17. Pracalā drowsiness
18. Pracalāpracalā Severe drowsiness
19. Styānarddhi somnambulism
20. Mithyātvamohanīya Wrong belief
Anantānubandhi (Extremely Difficult) – This hampers the ability to have correct beliefs/behaviour.
21. “ krodha anger
22. “ māna conceit
23. “ māyā deceit
24. “ lobha greed
Apratyākhyāna (Heavy) – This restrains partial renunciation but does not affect true belief. Partial vows cannot be taken while it is active
25. “ krodha anger
26. “ māna conceit
27. “ māyā deceit
28. “ lobha greed
Pratyākhyāna (Moderate) – This restrains total renunciation but does not affect right belief and partial renunciation. Partial renunciation is possible while active, but monasticism is not.
29. “ krodha anger
30. “ māna conceit
31. “ māyā deceit
32. “ lobha greed
Sañjvalana (easy): This restrains the attainment of fully correct conduct, but does not interfere with right belief and monasticism. While active, initiation into monasticism and spiritual advancement are possible, but becoming a Vitragi is not.
33. “ krodha anger
34. “ māna conceit
35. “ māya deceit
36. " lobha greed"
37. Hāsya -laughter; ridicule or make you laugh
38. Rati enjoyment
39. Arati Boredom; discontent
40. okay sorrow
41. Bhaya fear
42. Duguñchā (Jugupsā) Disgust; Antipathy. Hiding your own and exposing the weaknesses of others
43. Puruṣaveda Male inclination
44. Strīveda Feminine inclination
45. Napuṅsakaveda Common sex inclination
46. Nārakagati Hellish state of existence
47. Tiryaggati Subhuman conditions of existence
48. Nārakānupūrvī infernal wandering form; the power to preserve the form of the last incarnation during the transmigration of souls, ie the transition from one state of existence to another
49. Tiryaganupūrvī Subhuman wandering form; the power to retain the form of the last incarnation during the transmigration of souls, ie the transition from one state of existence to another
50. Ekendriyajāti Unidirectional genus of beings
51. Dvīndriyajāti Bidirectional genus of beings
52. Trīndriyajāti Three-sense genus of beings
53. Caturindriyajāti Four-sense genus of beings
54. Ṛṣabhanārāca saṁhanana bone structure, adamantine joints and bones
55. Nārāca saṁhanana joints and bones; ordinary amphiarthrodial articulation and bone
56. Ardhanārāca saṁhanana Half-joints and bones with joints and bones more weakly articulated than in nārāca-saṁhanana
57. Kīlikā saṁhanana joint bones; synarthrodial articulation, in which the bones are immobile and directly connected
58. Sevārta saṁhanana Loosely connected bones; Diarthrodial joint, in which the bones are allowed to move more or less freely when the articular surfaces are covered with smooth cartilage and surrounded by a fibrous capsule
59. Nyagrodha saṁsthāna Banyan-like; short in the lower extremities, but large in the upper extremities
60. Sādi saṁsthāna figure of the body: tapering; like a snake hole. Broad in the lower extremities but short in the upper extremities
61. Vāmana saṁsthāna dwarf
62. Kubja saṁsthāna Hunchback
63. Huṇḍaka saṁsthāna Unbalanced
64. Aśubha varṇa Unpleasant color
65. "gandha Unpleasant smell
66. "rasa Unpleasant taste
67. " sparśa Unpleasant touch
68. Upaghāta Self-destructive; have a self-destructive limb or organ
69. Aśubhavihāyogati Awkward movement; Ability to move in space
70. Sthāvara Immobile, with bodies having only one sense, ie touch
71. Sūkṣma Fine (Body): Uncuttable and all-pervading
72. Aparyāpta undevelopable; Inability to fully develop the body
73. Sādhāraṇa śarīra Common body possessed and enjoyed by many souls, like a potato
74. Asthira unsure
75. Aśubha ugly
76. Durbhāgya Unassuming, though beautiful
77. Duḥsvara Hard voice
78. Anādeya Not impressive; boring look
79. Ayaśaḥkīrti notoriety; bring a bad reputation even by doing good deeds
80. Nīcagotra Low family-determining
81. Nārakāyuṣya hellish age
82. Asātavedanīya feeling of pain; that which brings pain
(Source Hemacandra's Triṣaṣṭiśalākāpuruṣacaritra, translation by Helen Johnson, vol. I, Appendix IV., p. 442-445 Pravacanasāroddhāra 1287-89, page 370)
The terms saṁhanana (body structure) Nos. 54-58 and saṁsthāna (figuration) Nos. 59-63 are to be interpreted as the relative composition of the structure of the spiritual man (ārya, saint), meaning that the twelve ganipitaks (boxes of Ganadhars, a metaphor for canons) these twelve boxes form the twelve main parts of this body. Therefore these are also called the twelve angas (parts). (Cf. Illustrated Nandī Sūtra, Padma Prakashan, Delhi 1998, p. 352)
The rest of the terms are more or less easy to understand.
For the details in English see Jñāna vinaya (viṇao) tapa [part 273] https://www.facebook.com/groups/692614454130155/posts/699775890080678 .
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