Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He should not accept, nor cause others to accept, or permit them ’ The MSS. have udahu dhire. The last word is a frequent mistake for vire, which is adopted by the commentators. They explain udahu by ud-4ha=uktavan. BOOK I, LECTURE 2, LESSON 5. 23 to accept anything unclean’. Free from uncleanliness he should wander about. (2) Being not seen in buying and selling, he should not buy, nor cause others to buy, nor consent to the buying of others. This mendicant who knows the time, the strength (of himself), the measure (of all things), the practice *, the occasion (for begging, &c.), the conduct, the religious precepts’, the true condition (of the donor or hearer), who disowns all things not requisite for religious purposes‘, who is under no obligations, he proceeds securely (on the road to final liberation) after having cut off both (love and hate). Clothes, alms-bowls, blankets, brooms, property °, straw mats, with regard to these things he should know (what is unclean). When he receives food he should know the quantity required. This has been declared by the Revered One: he should not rejoice in the receipt of a gift, nor be sorry when he gets nothing. Having got much, one should not store it away; one should abstain from things not requisite for religious purposes. With a mind different (from that of common people) a seer abandons (these things). This is the road taught by the noble ones, well acquainted with which one should not be defiled (by sin). Thus I say. (3) 1 Amagandha, unclean, is also a Buddhist term; see Rhys Davids’ Buddhism, pp. 131, 181. * Kheda=abhy4sa, or the pain of worldly existence. 5 Samaya. ‘ Pariggaha; it might also be translated, who disowns attachment. 5 Oggaha=avagraha property e.g. the ground or space which the householder allows the mendicant who stays in his house. icmp iete prunes OE. re ee oe ee 24 AxARANGA SOTRA. Pleasures are difficult to reject, life is difficult to prolong. That man, certainly, who loves pleasures, is afflicted (by their loss), is sorry in his heart, leaves his usual ways, is troubled, suffers pain. The farsighted one who knows the world, knows its inferior part (hell), its upper part (heaven), its side-long part (the state of brute beasts). He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the sams4ra), is called among mortals a hero, who liberates those who are fettered. (4)
2He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the sams4ra), is called among mortals a hero, who liberates those who are fettered. (4) As the interior (of the body is loathsome), so is the exterior; as the exterior, so is the interior. In the interior of the body he perceives the foul interior humours, he observes their several courses (or eruptions). A well-informed man knowing (and renouncing the body and pleasures), should not eat (his saliva"); he should not oppose himself to the (current of knowledge). Certainly, that man who engages in worldly affairs, who practises many tricks, who is bewildered by his own doings, acts again and again on that desire which increases his unrighteousness*. Hence the above has been said for the increase of this (life) *. (A man addicted to pleasures) acts as if immortal, and puts great faith (in pleasure) ; but when he perceives that this body sustains pains, he cries in his ignorance. Therefore keep in your mind what I say. (5) 1 T.e. what he has thrown away, vomited, as it were; pleasures. ? Veram vaddhei appano, apparently the close of a sloka; see I, 3, 2, 3. * The commentators supply sarfrasya, the body. For sinful acts injure the bodies of living beings; therefore they are increased by our abstaining from sin. BOOK, I, LECTURE 2, LESSON 6. 25 A heretic! professes to cure (the love of pleasure), while he kills, cuts, strikes, destroys, chases away, resolves to do what has not been done before. To whom he applies the cure—enough of that fool’s affection ?; or he who has (the cure) applied, is a fool. This does not apply to the houseless. Thus I say. (6) Sixty Lesson. He who perfectly understands (what has been said in the preceding lesson) and follows the (faith) to be coveted, should therefore do no sinful act, nor cause others to do one. Perchance he meditates a sin (by an act against only) one (of the six aggregates of lives); but he will be guilty (of sin against) every one of the six. Desiring happiness and bewailing much, he comes ignorantly to grief through his own misfortune. (1) Through his own carelessness every one produces that phase of life in which the vital spirits are pained. Observing (the pain of mundane existence, one should) not (act) with violence. This is called the true knowledge (and renunciation). He who ceasing from acts relinquishes the idea of property, relinquishes property itself. That sage has seen the path (to final liberation) for whom there exists no property. Knowing this, a wise man, who knows the world and has cast off the idea of the world, 1 Pamdite=panditammAni, who believes or pretends to be a learned man. * Alam balassa samgena, a p§da of sloka; followed by the words in note 2, p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter. 26 AKARANGA SOTRA, ~ should prudently conquer! the obstructions to righteousness. Thus I say. (2)
3* Alam balassa samgena, a p§da of sloka; followed by the words in note 2, p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter. 26 AKARANGA SOTRA, ~ should prudently conquer! the obstructions to righteousness. Thus I say. (2) The hero does not tolerate discontent, The hero does not tolerate lust. Because the hero is not careless, The hero is not attached (to the objects of the senses). Being indifferent against sounds (and the other) perceptions, detest the comfort of this life. A sage adopting a life of wisdom, should treat his gross body roughly. The heroes who have right intuition, use mean and rough food ?. Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the samsfra), to be liberated, to have ceased (from all activity). Thus I say. (3) A sage is called unfit who does not follow the law and fails in his office. (But on the contrary) he is praised as a hero, he overcomes the connection with the world, he is called the guide (or the right way). What has been declared to be here the unhappiness of mortals, of that unhappiness the clever ones propound the knowledge. (4) Thus understanding (and renouncing) acts, a man who recognises the truth, delights in nothing else; and he who delights only in the truth, recognises nothing else. As (the law) has been revealed for the full one, so for the empty one; as for the empty 1 See p. 17, note 1. % These words apparently form a sloka, though the third p4da is too short by one syllable; but this fault can easily be corrected by inserting 4a: pamtam lQham #a sevanti. The commentators treat the passage as prose, BOOK I, LECTURE 2, LESSON 6. 27 one, so for the full one'. But he (to whom the faith is preached) will perhaps disrespectfully beat (the preacher). Yet know, there is no good in this (indiscriminate preaching). (But ascertain before) what sort of man he is, and whom he worships. He is called a hero who liberates the bound, above, below, and in the sideward directions. He always conforms to all knowledge (and renunciation); the hero is not polluted by the sin of killing. He is a wise man who perfectly knows the non-killing ’, who searches after the liberation of the bound. The clever one is neither bound nor liberated; he should do or leave undone (what the hero does or does not do); he should not do what (the hero) leaves undone: Knowing (and renouncing) murder of any kind and worldly ideas in all respects °. He who sees himself, needs no instruction. But the miserable and afflicted fool who delights in pleasures and whose miseries do not cease, is turned round in the whirl of pains‘. Thus I say. (5) End of the Second Lecture, called Conquest of the World. 1 The full and the empty designate those who adopt the true faith, and those who do not. 1 Anuggh4yaza. According to the commentator, the destruction of karman.
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.
1He should not accept, nor cause others to accept, or permit them ’ The MSS. have udahu dhire. The last word is a frequent mistake for vire, which is adopted by the commentators. They explain udahu by ud-4ha=uktavan. BOOK I, LECTURE 2, LESSON 5. 23 to accept anything unclean’. Free from uncleanliness he should wander about. (2) Being not seen in buying and selling, he should not buy, nor cause others to buy, nor consent to the buying of others. This mendicant who knows the time, the strength (of himself), the measure (of all things), the practice *, the occasion (for begging, &c.), the conduct, the religious precepts’, the true condition (of the donor or hearer), who disowns all things not requisite for religious purposes‘, who is under no obligations, he proceeds securely (on the road to final liberation) after having cut off both (love and hate). Clothes, alms-bowls, blankets, brooms, property °, straw mats, with regard to these things he should know (what is unclean). When he receives food he should know the quantity required. This has been declared by the Revered One: he should not rejoice in the receipt of a gift, nor be sorry when he gets nothing. Having got much, one should not store it away; one should abstain from things not requisite for religious purposes. With a mind different (from that of common people) a seer abandons (these things). This is the road taught by the noble ones, well acquainted with which one should not be defiled (by sin). Thus I say. (3) 1 Amagandha, unclean, is also a Buddhist term; see Rhys Davids’ Buddhism, pp. 131, 181. * Kheda=abhy4sa, or the pain of worldly existence. 5 Samaya. ‘ Pariggaha; it might also be translated, who disowns attachment. 5 Oggaha=avagraha property e.g. the ground or space which the householder allows the mendicant who stays in his house. icmp iete prunes OE. re ee oe ee 24 AxARANGA SOTRA. Pleasures are difficult to reject, life is difficult to prolong. That man, certainly, who loves pleasures, is afflicted (by their loss), is sorry in his heart, leaves his usual ways, is troubled, suffers pain. The farsighted one who knows the world, knows its inferior part (hell), its upper part (heaven), its side-long part (the state of brute beasts). He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the sams4ra), is called among mortals a hero, who liberates those who are fettered. (4)
2He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the sams4ra), is called among mortals a hero, who liberates those who are fettered. (4) As the interior (of the body is loathsome), so is the exterior; as the exterior, so is the interior. In the interior of the body he perceives the foul interior humours, he observes their several courses (or eruptions). A well-informed man knowing (and renouncing the body and pleasures), should not eat (his saliva"); he should not oppose himself to the (current of knowledge). Certainly, that man who engages in worldly affairs, who practises many tricks, who is bewildered by his own doings, acts again and again on that desire which increases his unrighteousness*. Hence the above has been said for the increase of this (life) *. (A man addicted to pleasures) acts as if immortal, and puts great faith (in pleasure) ; but when he perceives that this body sustains pains, he cries in his ignorance. Therefore keep in your mind what I say. (5) 1 T.e. what he has thrown away, vomited, as it were; pleasures. ? Veram vaddhei appano, apparently the close of a sloka; see I, 3, 2, 3. * The commentators supply sarfrasya, the body. For sinful acts injure the bodies of living beings; therefore they are increased by our abstaining from sin. BOOK, I, LECTURE 2, LESSON 6. 25 A heretic! professes to cure (the love of pleasure), while he kills, cuts, strikes, destroys, chases away, resolves to do what has not been done before. To whom he applies the cure—enough of that fool’s affection ?; or he who has (the cure) applied, is a fool. This does not apply to the houseless. Thus I say. (6) Sixty Lesson. He who perfectly understands (what has been said in the preceding lesson) and follows the (faith) to be coveted, should therefore do no sinful act, nor cause others to do one. Perchance he meditates a sin (by an act against only) one (of the six aggregates of lives); but he will be guilty (of sin against) every one of the six. Desiring happiness and bewailing much, he comes ignorantly to grief through his own misfortune. (1) Through his own carelessness every one produces that phase of life in which the vital spirits are pained. Observing (the pain of mundane existence, one should) not (act) with violence. This is called the true knowledge (and renunciation). He who ceasing from acts relinquishes the idea of property, relinquishes property itself. That sage has seen the path (to final liberation) for whom there exists no property. Knowing this, a wise man, who knows the world and has cast off the idea of the world, 1 Pamdite=panditammAni, who believes or pretends to be a learned man. * Alam balassa samgena, a p§da of sloka; followed by the words in note 2, p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter. 26 AKARANGA SOTRA, ~ should prudently conquer! the obstructions to righteousness. Thus I say. (2)
3* Alam balassa samgena, a p§da of sloka; followed by the words in note 2, p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter. 26 AKARANGA SOTRA, ~ should prudently conquer! the obstructions to righteousness. Thus I say. (2) The hero does not tolerate discontent, The hero does not tolerate lust. Because the hero is not careless, The hero is not attached (to the objects of the senses). Being indifferent against sounds (and the other) perceptions, detest the comfort of this life. A sage adopting a life of wisdom, should treat his gross body roughly. The heroes who have right intuition, use mean and rough food ?. Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the samsfra), to be liberated, to have ceased (from all activity). Thus I say. (3) A sage is called unfit who does not follow the law and fails in his office. (But on the contrary) he is praised as a hero, he overcomes the connection with the world, he is called the guide (or the right way). What has been declared to be here the unhappiness of mortals, of that unhappiness the clever ones propound the knowledge. (4) Thus understanding (and renouncing) acts, a man who recognises the truth, delights in nothing else; and he who delights only in the truth, recognises nothing else. As (the law) has been revealed for the full one, so for the empty one; as for the empty 1 See p. 17, note 1. % These words apparently form a sloka, though the third p4da is too short by one syllable; but this fault can easily be corrected by inserting 4a: pamtam lQham #a sevanti. The commentators treat the passage as prose, BOOK I, LECTURE 2, LESSON 6. 27 one, so for the full one'. But he (to whom the faith is preached) will perhaps disrespectfully beat (the preacher). Yet know, there is no good in this (indiscriminate preaching). (But ascertain before) what sort of man he is, and whom he worships. He is called a hero who liberates the bound, above, below, and in the sideward directions. He always conforms to all knowledge (and renunciation); the hero is not polluted by the sin of killing. He is a wise man who perfectly knows the non-killing ’, who searches after the liberation of the bound. The clever one is neither bound nor liberated; he should do or leave undone (what the hero does or does not do); he should not do what (the hero) leaves undone: Knowing (and renouncing) murder of any kind and worldly ideas in all respects °. He who sees himself, needs no instruction. But the miserable and afflicted fool who delights in pleasures and whose miseries do not cease, is turned round in the whirl of pains‘. Thus I say. (5) End of the Second Lecture, called Conquest of the World. 1 The full and the empty designate those who adopt the true faith, and those who do not. 1 Anuggh4yaza. According to the commentator, the destruction of karman.
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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