Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Some kill animals because they have been wounded by them, or are wounded, or will be wounded. (5) He who injures these (animals) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards animals, nor cause others to act so, nor allow others to act so. He who knows * The word after bones (a/shie) is aséhimimg4e, for which buffaloes, boars, &c. are killed, as the commentator states. I do not know the meaning of this word which is rendered asthiminga, BOOK I, LECTURE I, LESSON 7. 13 these causes of sin relating to animals, is called a reward-knowing sage. Thus I say. (6) SEVENTH LESSON. He who is averse from (all actions relating to) wind, knows affliction. Knowing what is bad, he who knows it with regard to himself, knows it with regard to (the world) outside; and he who knows it with regard to (the world) outside, knows it with regard to himself: this reciprocity (between himself and) others (one should mind). Those who are appeased, who are free from passion, do not desire to live. (1) - See! there are men who control themselves; others pretend only to be houseless, for one destroys this (wind-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wind. (2) About this the Revered One has taught the truth : for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards wind, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (wind-body) by bad and injurious acts, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wind. Thus I say. (3) 14 AKARANGA SOTRA. There are jumping beings which, coming near wind, fall into it. Some, certainly, touched by wind, shrivel up; those which shrivel up there, lose their sense there; those which lose their sense there, die there. (4) He who injures these (wind-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a rewardknowing sage. Thus I say. (5)
2Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a rewardknowing sage. Thus I say. (5) Be aware that about this (wind-body) too those are involved in sin who delight not in the right conduct, and, though doing acts, talk about religious discipline, who conducting themselves according to their own will, pursuing sensual pleasures, and engaging in acts, are addicted to worldliness. He who has the true knowledge about all things, will commit no sinful act, nor cause others to do so, &c. (6) Knowing them, a wise man should not act sinfully towards the aggregate of six (kinds of) lives, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to the aggregate of the six (kinds of) lives, is called a reward-knowing sage. Thus I say. (7) End of the First Lecture, called Knowledge of the Weapon, BOOK I, LECTURE 2, LESSON I. 15 SECOND LECTURE, CALLED CONQUEST OF THE WORLD. First Lesson. Quality is the seat of the root, and the seat of the root is quality’. He who longs for the qualities, is overcome by great pain, and he is careless?, (For he thinks) I have to provide for a mother, for a father, for a sister, for a wife, for sons, for daughters, for a daughter-in-law, for my friends, for near and remote relations, for my acquaintances, for different kinds of property, profit, meals, and clothes. Longing for these objects, people are careless, suffer day and night, work in the right and the wrong time, desire wealth and treasures, commit injuries and violent acts, direct the mind, again and again, upon these injurious doings (described in the preceding lecture). (1) (Doing so), the life of some mortals (which by destiny would have been long) is shortened. For when with the deterioration of the perceptions of the ear, eye, organs of smelling, tasting, touching, a man becomes aware of the decline of life, they‘ after a time 1 I.e. in the qualities of the external things lies the primary cause of the Samsfra, viz. sin; the qualities produce sin, and sinfulness makes us apt to enjoy the qualities. 2 T.e. gives way to love, hate, &c. * Samthuya. The commentators explain this word acquaintance or one who is recommended to me. * I.e. these failing perceptions. a tn a - ee 16 ARARANGA SOTRA, produce dotage. Or his kinsmen with whom he lives together will, after a time, first grumble at him, and he will afterwards grumble at them. They cannot help thee or protect thee, nor canst thou help them or protect them. (2) He is not fit for hilarity, playing,. pleasure, show. Therefore, ah! proceeding to pilgrimage, and thinking that the present moment is favourable (for such intentions"), he should be steadfast and not, even for an hour, carelessly conduct himself. His youth, his age, his life fade away.
3(2) He is not fit for hilarity, playing,. pleasure, show. Therefore, ah! proceeding to pilgrimage, and thinking that the present moment is favourable (for such intentions"), he should be steadfast and not, even for an hour, carelessly conduct himself. His youth, his age, his life fade away. A man who carelessly conducts himself, who killing, cutting, striking, destroying, chasing away, frightening (living beings) resolves to do what has not been done (by any one)—him his relations with whom he lived together, will first cherish, and he will afterwards cherish them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (3) Or he heaps up treasures for the benefit of some spendthrifts, by pinching himself. Then, after a time, he falls in sickness; those with whom he lives together will first leave him, and he will afterwards leave them. They cannot help thee or protect thee, nor canst thou help them or protect them. (4) Knowing pain and pleasure in all their variety ?, and seeing his life not yet decline, a wise man should know that to be the proper moment (for entering a religious life}; while the perceptions of his ear, eye, organs of smelling, tasting, touching are not 1 Te. his present life; for the birth in Aryakshetra and in a noble family is difficult to obtain in this Samsdra. * Patteyam, singly, with regard to the living beings. BOOK I, LECTURE 2, LESSON 2. 17 yet deteriorated, while all these perceptions are not yet deteriorated, man should prosecute! the real end of his soul? Thus I say. (5) Seconp LEsson. A wise man should remove any aversion (to control*); he will be liberated in the proper time. Some, following wrong instruction, turn away (from control), They are dull, wrapped in delusion. While they imitate the life of monks, (saying), ‘We shall be free from attachment,’ they enjoy the pleasures that offer themselves*. Through wrong instruction the (would-be) sages trouble themselves (for pleasures); thus they sink deeper and deeper in delusion, (and cannot get) to this, nor to the opposite shore ®. Those who are freed (from attachment to the world and its pleasures), reach the opposite shore®. Subduing desire by desirelessness, he does not enjoy the pleasures that offer themselves. Desireless, giving up the world, and ceasing to act, he knows, and sees, and has no wishes because of his discernment’; he is called houseless. (1) * Samanuvaseggasi (tti bemi) is taken by the commentators for the second person, which always occurs before tti bemi, but nowhere else. I think si belongs to tti bemi, and stands for se= asau. * Viz. control. * Arati is usually dislike, 4u/fai exercise; but, according to the commentators, these words here mean samyaméfrati and nivartayati. ‘ E.g. the Buddhists, &c., Sakyddayaz. 5 I.e. they are neither householders nor houseless monks. * Le. moksha, final liberation. 7 Viz. between good and bad, or of the results of desire. (22] Cc 18 AKARANGA SOTRA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Some kill animals because they have been wounded by them, or are wounded, or will be wounded. (5) He who injures these (animals) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards animals, nor cause others to act so, nor allow others to act so. He who knows * The word after bones (a/shie) is aséhimimg4e, for which buffaloes, boars, &c. are killed, as the commentator states. I do not know the meaning of this word which is rendered asthiminga, BOOK I, LECTURE I, LESSON 7. 13 these causes of sin relating to animals, is called a reward-knowing sage. Thus I say. (6) SEVENTH LESSON. He who is averse from (all actions relating to) wind, knows affliction. Knowing what is bad, he who knows it with regard to himself, knows it with regard to (the world) outside; and he who knows it with regard to (the world) outside, knows it with regard to himself: this reciprocity (between himself and) others (one should mind). Those who are appeased, who are free from passion, do not desire to live. (1) - See! there are men who control themselves; others pretend only to be houseless, for one destroys this (wind-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wind. (2) About this the Revered One has taught the truth : for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards wind, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (wind-body) by bad and injurious acts, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wind. Thus I say. (3) 14 AKARANGA SOTRA. There are jumping beings which, coming near wind, fall into it. Some, certainly, touched by wind, shrivel up; those which shrivel up there, lose their sense there; those which lose their sense there, die there. (4) He who injures these (wind-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a rewardknowing sage. Thus I say. (5)
2Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a rewardknowing sage. Thus I say. (5) Be aware that about this (wind-body) too those are involved in sin who delight not in the right conduct, and, though doing acts, talk about religious discipline, who conducting themselves according to their own will, pursuing sensual pleasures, and engaging in acts, are addicted to worldliness. He who has the true knowledge about all things, will commit no sinful act, nor cause others to do so, &c. (6) Knowing them, a wise man should not act sinfully towards the aggregate of six (kinds of) lives, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to the aggregate of the six (kinds of) lives, is called a reward-knowing sage. Thus I say. (7) End of the First Lecture, called Knowledge of the Weapon, BOOK I, LECTURE 2, LESSON I. 15 SECOND LECTURE, CALLED CONQUEST OF THE WORLD. First Lesson. Quality is the seat of the root, and the seat of the root is quality’. He who longs for the qualities, is overcome by great pain, and he is careless?, (For he thinks) I have to provide for a mother, for a father, for a sister, for a wife, for sons, for daughters, for a daughter-in-law, for my friends, for near and remote relations, for my acquaintances, for different kinds of property, profit, meals, and clothes. Longing for these objects, people are careless, suffer day and night, work in the right and the wrong time, desire wealth and treasures, commit injuries and violent acts, direct the mind, again and again, upon these injurious doings (described in the preceding lecture). (1) (Doing so), the life of some mortals (which by destiny would have been long) is shortened. For when with the deterioration of the perceptions of the ear, eye, organs of smelling, tasting, touching, a man becomes aware of the decline of life, they‘ after a time 1 I.e. in the qualities of the external things lies the primary cause of the Samsfra, viz. sin; the qualities produce sin, and sinfulness makes us apt to enjoy the qualities. 2 T.e. gives way to love, hate, &c. * Samthuya. The commentators explain this word acquaintance or one who is recommended to me. * I.e. these failing perceptions. a tn a - ee 16 ARARANGA SOTRA, produce dotage. Or his kinsmen with whom he lives together will, after a time, first grumble at him, and he will afterwards grumble at them. They cannot help thee or protect thee, nor canst thou help them or protect them. (2) He is not fit for hilarity, playing,. pleasure, show. Therefore, ah! proceeding to pilgrimage, and thinking that the present moment is favourable (for such intentions"), he should be steadfast and not, even for an hour, carelessly conduct himself. His youth, his age, his life fade away.
3(2) He is not fit for hilarity, playing,. pleasure, show. Therefore, ah! proceeding to pilgrimage, and thinking that the present moment is favourable (for such intentions"), he should be steadfast and not, even for an hour, carelessly conduct himself. His youth, his age, his life fade away. A man who carelessly conducts himself, who killing, cutting, striking, destroying, chasing away, frightening (living beings) resolves to do what has not been done (by any one)—him his relations with whom he lived together, will first cherish, and he will afterwards cherish them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (3) Or he heaps up treasures for the benefit of some spendthrifts, by pinching himself. Then, after a time, he falls in sickness; those with whom he lives together will first leave him, and he will afterwards leave them. They cannot help thee or protect thee, nor canst thou help them or protect them. (4) Knowing pain and pleasure in all their variety ?, and seeing his life not yet decline, a wise man should know that to be the proper moment (for entering a religious life}; while the perceptions of his ear, eye, organs of smelling, tasting, touching are not 1 Te. his present life; for the birth in Aryakshetra and in a noble family is difficult to obtain in this Samsdra. * Patteyam, singly, with regard to the living beings. BOOK I, LECTURE 2, LESSON 2. 17 yet deteriorated, while all these perceptions are not yet deteriorated, man should prosecute! the real end of his soul? Thus I say. (5) Seconp LEsson. A wise man should remove any aversion (to control*); he will be liberated in the proper time. Some, following wrong instruction, turn away (from control), They are dull, wrapped in delusion. While they imitate the life of monks, (saying), ‘We shall be free from attachment,’ they enjoy the pleasures that offer themselves*. Through wrong instruction the (would-be) sages trouble themselves (for pleasures); thus they sink deeper and deeper in delusion, (and cannot get) to this, nor to the opposite shore ®. Those who are freed (from attachment to the world and its pleasures), reach the opposite shore®. Subduing desire by desirelessness, he does not enjoy the pleasures that offer themselves. Desireless, giving up the world, and ceasing to act, he knows, and sees, and has no wishes because of his discernment’; he is called houseless. (1) * Samanuvaseggasi (tti bemi) is taken by the commentators for the second person, which always occurs before tti bemi, but nowhere else. I think si belongs to tti bemi, and stands for se= asau. * Viz. control. * Arati is usually dislike, 4u/fai exercise; but, according to the commentators, these words here mean samyaméfrati and nivartayati. ‘ E.g. the Buddhists, &c., Sakyddayaz. 5 I.e. they are neither householders nor houseless monks. * Le. moksha, final liberation. 7 Viz. between good and bad, or of the results of desire. (22] Cc 18 AKARANGA SOTRA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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