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Sanskrit text, Unicode transliteration and English translation of Tattvartha 蝉奴迟谤补 7.1:

啶灌た啶傕じ啶距そ啶ㄠ�冟い啶膏�嵿い啷囙く啶距が啷嵿ぐ啶灌�嵿ぎ啶�啶班た啶椸�嵿ぐ啶灌�囙き啷嵿く啷� 啶掂た啶班い啶苦さ啷嵿ぐ啶むぎ啷� 啷� 啷�.啷� 啷�

丑颈峁僺腻'n峁泃astey膩brahmaparigrahebhyo virativratam || 7.1 ||

Desisting (virati) from injury (丑颈峁僺腻), falsehood (补苍峁泃补), stealing (steya), unchastity (abrahma) and attachment-to-possessions (parigraha) is the (fivefold) vow (vrata). (1)

Hindi Anvayarth:

啶呧え啷嵿さ啶�啶距ぐ啷嵿��: [啶灌た啶傕じ啶距そ啶ㄠ�冟い啶膏�嵿い啷囙く啶距が啷嵿ぐ啶灌�嵿ぎ啶�啶班た啶椸�嵿ぐ啶灌�囙き啷嵿く啷� 啶掂た啶班い啶苦�僝 啶灌た啶傕じ啶�, 啶澿�傕��, 啶氞�嬥ぐ啷�, 啶�啷堗ぅ啷佮�� 啶斷ぐ 啶�啶班た啶椸�嵿ぐ啶� 啶呧ぐ啷嵿ぅ啶距い啷� 啶�啶︵ぞ啶班�嵿ぅ啷嬥�� 啶曕�� 啶�啷嵿ぐ啶む�� 啶�啶�啶む�嵿さ啶班�傕お 啶�啶班た啶｀ぎ啶�-啶囙え 啶�啶距�佮�� 啶�啶距お啷嬥�� 啶膏�� (啶�啷佮う啷嵿ぇ啶苦お啷傕ぐ啷嵿さ啶�) 啶ㄠた啶掂�冟い啷嵿�� 啶灌�嬥え啶� 啶膏�� [啶掂�嵿ぐ啶むぎ啷峕 啶掂�嵿ぐ啶� 啶灌�堗��

Anvayartha: [himsa'nritasteyabrahmaparigrahebhyo viratih] himsa, jhutha, cori, maithuna aura parigraha arthat padarthom ke prati mamatvarupa parinamana-ina pamca papom se (buddhipurvaka) nivritta hona so [vratam] vrata hai |

Explanation in English from 膧c膩rya P奴jyap膩da鈥檚 Sarv膩rthasiddhi:

At the beginning of Chapter-5, while describing influx (腻蝉谤补惫补), it was said, in general, that virtuous (艣耻产丑补) activity is the cause of merit (辫耻峁噛补). Now the virtuous (艣耻产丑补) activity is explained specifically.

It has been described in later 蝉奴迟谤补(s) that injury (丑颈峁僺腻) is severance of vitalities out of passion, and so on. Abstaining from these is called the vow (vrata). The vow (vrata) is a deliberately declared and self-imposed observance. For instance, it can be a declaration in form of 鈥榯his must be done鈥� or 鈥榯his must not be done鈥�. A contention is raised. The dispositions of injury (丑颈峁僺腻), etc., are not permanently present; how can these be the factors-of-action (办腻谤补办补)^[1] that are dislodged (补辫腻诲腻苍补)? The answer is that in desisting from these dispositions deliberately, there is permanence in dislodgement. Hence these become the factors-of-action (办腻谤补办补) that are dislodged (补辫腻诲腻苍补). Let us take the following example. A man desists from virtue. He reflects that virtue is difficult to be practised and its fruit is imaginary, that is, a matter of faith only. In the same manner, another man who is far-sighted reflects as follows. The thoughts of injury, etc., are the causes of sin or demerit. And those who indulge in sinful activities are punished here itself by the king and his authorities, and are also subjected to suffering later (in the next world). Thus, with his discriminating knowledge, he desists from injury, etc. Therefore, when the person desists from such activities using intellect or discrimination, it is appropriate to attribute permanence to dislodgement (补辫腻诲腻苍补), which is a factor-of-action (办腻谤补办补).

The word 鈥榙esisting鈥� (abstaining) is added to every one of the terms鈥揹esisting from injury, desisting from falsehood, desisting from stealing, desisting from unchastity, and desisting from attachment-to-possessions. Non-injury is mentioned first as it is the most important of the vows. Just as the surrounding fence protects the corn, similarly, truth, etc., safeguard the vow of non-injury (a丑颈峁僺腻). From the point of view of 鈥�蝉腻尘腻测颈办补 肠腻谤颈迟谤补鈥� (see 蝉奴迟谤补 9-18)鈥揺quanimity or concen-tration of mind wherein one desists from all harmful activities鈥搕he vow is one. And from the standpoint of reinitiation (chedopasthapan膩 肠腻谤颈迟谤补) the same vow is spoken of as fivefold, as mentioned here. Now, is it not improper to describe non-injury, etc., as the causes of the influx (腻蝉谤补惫补), as these are included in the causes of stoppage (蝉补峁僾补谤补)? Self-control (gupti) and regulation-of-activities (samiti) are mentioned as the causes of stoppage (蝉补峁僾补谤补) of influx (see 蝉奴迟谤补 9-2). Also, among the ten moral virtues or discipline鈥�dasa dharma鈥搒elf-restraint (蝉补峁儁补尘补) is included; and self-restraint (蝉补峁儁补尘补) must include the vow (vrata). But there is no contradiction. There the reference is to the dissociation (苍颈惫峁泃迟颈) aspect of the stoppage (蝉补峁僾补谤补) of influx (腻蝉谤补惫补) which is characterized by abstinence. Here it is the indulgence (辫谤补惫峁泃迟颈) aspect of active life that is emphasized. When violence, falsehood, stealing, unchastity and attachment are discontinued, non-violence, truth, non-stealing, chastity and detachment are practised. And it facilitates stoppage (蝉补峁僾补谤补) of influx (腻蝉谤补惫补) through self-control (gupti), and so on. The ascetic who practises the vows easily stops the influx (腻蝉谤补惫补). Hence the vows are mentioned here separately. Now, should not the sixth minor-vow (补峁嘘惫谤补迟补) of abstaining from eating at night be added here? No. It is included among observances for the vow of non-injury (a丑颈峁僺腻). These are enumerated later (see 蝉奴迟谤补 7-4). Among these is mentioned the practice of examining the food before eating to see that there are no organisms in it鈥�腻濒辞办颈迟补辫腻苍补产丑辞箩补苍补. This encompasses abstaining from eating at night.

Footnotes and references:

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[1]:

Factors-of-action (办腻谤补办补) are of six kinds:

1. the doer (办补谤迟腻),
2. the activity (karma),
3. the instrument (办补谤补峁嘺),
4. the bestowal (蝉补峁僷谤补诲腻苍补),
5. the dislodgement (补辫腻诲腻苍补), and
6. the substratum (adhi办补谤补峁嘺).

Each of these is of two kinds:

1. empirical sixfold factors-of-action (惫测补惫补丑腻谤补 峁�a峁�办腻谤补办��) and
2. transcendental sixfold factors-of-action (ni艣caya 峁�a峁�办腻谤补办��).

(see 鈥�笔谤补惫补肠补苍补蝉腻谤补鈥�, p. 21-23).