Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1BOOK I, LECTURE 3, LESSON 4. 33 who recognises the truth (stated above) and destroys sinfulness (thinks) ; What is discontent and what is pleasure ? not subject to either, one should live ; Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3) Man! Thou art thy own friend; why wishest thou for a friend beyond thyself ? Whom he knows as a dweller on high’, him he should know as a dweller far (from sin); and whom he knows as a dweller far (from sin), him he should know as a dweller on high. Man! restraining thyself (from the outward world) ‘thou wilt get free from pain.’ Man, understand well the truth! exerting himself in the rule of truth a wise man overcomes Mara. (4) ‘The gifted man 2, following the law, sees well his true interest.’ In a twofold way’, for the sake of life’s splendour, honour and glory (some men exert themselves), wherein they go astray. The gifted %, touched by calamity, are not confounded. ‘Mind this! the worthy one, in this world, gets out of the creation‘*.” Thus I say. (5) Fourtu Lesson. That man (i.e. the liberated) conquers wrath, pride, deceit, and greed. This is the doctrine of the Seer who does not injure living beings and has put an end (to acts and to sams4ra). Preventing 1 There is apparently a pun in the text: ussdlaiyam is explained by uééflayitéram=remover (of sins), but as contrasted with dfralaiya it has the meaning we have adopted above. 3 With knowledge, &c. ® For the sake of love and hate, or worldly and heavenly bliss. ‘ If loy4loya is omitted, the last words form the half of a sloka. [22] D 34 AKARANGA SOTRA. propensity to sin destroys former actions. He who knows one thing, knows all things; and he who knows all things, knows one thing’. He who is careless in all respects, is in danger?; he who is not careless in all respects, is free from danger. (1) -He who conquers one (passion), conquers many ; and he who conquers many, conquers one. ‘ Knowing the misery of the world’ rejecting the connection with the world, ‘the heroes go on the great journey,’ they rise gradually ; ‘they do not desire life.’ (2) He who avoids one (passion), avoids (them all) severally; and he who avoids them severally, avoids one. Faithful according to the commandment (of the Tirthakaras), wise, and understanding the world according to the commandment—such a man is without danger* from anywhere. There are degrees in injurious acts, but there are no degrees in control. (3) He who knows® wrath, knows pride ; he who knows pride, knows deceit; he who knows deceit, knows greed; he who knows greed, knows love; he who knows love, knows hate; he who knows hate, knows delusion ; he who knows delusion, knows conception ; he who knows conception, knows birth; he who knows birth, knows death; he who knows death, knows hell; he who knows hell, knows animal existence; he who knows animal existence, knows pain.
2Therefore, a wise man should avoid wrath, pride, deceit, greed, love, hate, delusion, conception, birth, death, hell, animal existence, and pain. 1 Because true knowledge of one thing is inseparable from true knowledge of all things. * Ie. he heaps up karman. 5 And accordingly avoids wrath. BOOK I, LECTURE 3, LESSON 4. 35 This is the doctrine of the Seer, who does not injure living beings and has put an end (to acts and to sams4ra). Preventing the propensity to sin destroys former actions. Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4) End of the Third Lecture, called Hot and Cold. 36 AKARANGA SOTRA. FOURTH LECTURE, CALLED RIGHTEOUSNESS. First Lesson. The Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all breathing, existing, living, sentient creatures! should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. (1) This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared: among the zealous and the not zealous, among the faithful and the not faithful, among the not cruel and the cruel, among those who have worldly weakness and those who have not, among those who like social bonds and those who do not: ‘that is the truth, that is so, that is proclaimed in this (creed).’ (2) Having adopted (the law), one should not hide it, nor forsake it. Correctly understanding the law, one should arrive at indifference for the impressions of the senses?, and ‘not act on the motives of the world.’ ‘He who is not of this mind ®, how should he come to the other*?’ 1 Pani bhfy4 giva satté. In the sequel we translate these words, all sorts of living beings. Literally, what one sees. * Who acts not on worldly motives. ‘ Sinfulness. BOOK I, LECTURE 4, LESSON 2. 37 What has been said here, has been seen (by the omniscient ones), heard (by the believers), acknowledged (by the faithful), and thoroughly understood by them. Those who acquiesce and indulge (in worldly pleasures), are born again and again. ‘Day and night exerting thyself, steadfast,’ always having ready wisdom, perceive that the careless (stand) outside (of salvation); if careful, thou wilt always conquer. Thus I say. (3) Sreconp Lesson. ~- There are as many Asravas’ as there are parisravas, and there are as many parisravas as there are dsravas. There are as many andsravas as there are aparisravas, and there are as many aparisravas as there are andsravas. He who well understands these words and regards the world according to the instruction (and understands), that which has been distinctly declared, that ‘wise man proclaims (the truth) here to men,’ who still belong to the samséra, who are awakened, and have reached discrimination. (1)
3He who well understands these words and regards the world according to the instruction (and understands), that which has been distinctly declared, that ‘wise man proclaims (the truth) here to men,’ who still belong to the samséra, who are awakened, and have reached discrimination. (1) ‘Those also who are afflicted and careless’ (will be instructed). I say this as a truth. There is nothing secure from the mouth of death. Those who are led by their desires, who are the tabernacle of fraud, ‘who seized by Time dwell in the heap (of karman),’ are born again and again. [Many who are again and again (immersed) in delusion, (will 1 Asrava is that by means of which karman takes effect upon the soul, parisrava that (nirgar4, &c.) by which the influence of karman is counteracted. Andsrava is that by which 4srava is avoided (religious vows), and aparisrava that by which karman is acquired. 38 AKARANGA SOTRA. often renew) their acquaintance with the places of pain; they experience the pains inherent in regeneration. He who often does cruel acts, often undergoes (punishment in hell, &c.) He who seldom does cruel acts, seldom undergoes (punishment). ]! (2) Some say thus, also the wise ones; the wise ones say thus, also some others*. Many and several in this world, Brahmazas or Sramazas, raise this discussion: We have seen, heard, acknowledged, thoroughly understood, in the upper, nether, and sidelong directions, and in all ways examined it: all sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this: there is no wrong in it. (3) , That is a doctrine of the unworthy. But those who are teachers, have said: You have wrongly seen, wrongly heard, wrongly acknowledged, wrongly understood, in the upper, nether, and _ sidelong directions, in all ways wrongly examined it, when you say thus, speak thus, declare thus, explain thus: All sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this: there is no wrong in it. That is a doctrine of the unworthy. (4) But we say thus, speak thus, declare thus, explain thus: * The passage in brackets is introduced by the words p4/h4ntaram va, ‘various reading.’ It occurs in all MSS. I have consulted, and is commented upon by the commentaries as belonging to the text. * By some is meant the highest class of sages. The meaning is that all professors, high or low, say the same, agree in the doctrine of ahimsé, BOOK I, LECTURE 4, LESSON 3. 39 All sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. Know about this, there is no wrong init. This is the doctrine of the teachers. (5)
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.
1BOOK I, LECTURE 3, LESSON 4. 33 who recognises the truth (stated above) and destroys sinfulness (thinks) ; What is discontent and what is pleasure ? not subject to either, one should live ; Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3) Man! Thou art thy own friend; why wishest thou for a friend beyond thyself ? Whom he knows as a dweller on high’, him he should know as a dweller far (from sin); and whom he knows as a dweller far (from sin), him he should know as a dweller on high. Man! restraining thyself (from the outward world) ‘thou wilt get free from pain.’ Man, understand well the truth! exerting himself in the rule of truth a wise man overcomes Mara. (4) ‘The gifted man 2, following the law, sees well his true interest.’ In a twofold way’, for the sake of life’s splendour, honour and glory (some men exert themselves), wherein they go astray. The gifted %, touched by calamity, are not confounded. ‘Mind this! the worthy one, in this world, gets out of the creation‘*.” Thus I say. (5) Fourtu Lesson. That man (i.e. the liberated) conquers wrath, pride, deceit, and greed. This is the doctrine of the Seer who does not injure living beings and has put an end (to acts and to sams4ra). Preventing 1 There is apparently a pun in the text: ussdlaiyam is explained by uééflayitéram=remover (of sins), but as contrasted with dfralaiya it has the meaning we have adopted above. 3 With knowledge, &c. ® For the sake of love and hate, or worldly and heavenly bliss. ‘ If loy4loya is omitted, the last words form the half of a sloka. [22] D 34 AKARANGA SOTRA. propensity to sin destroys former actions. He who knows one thing, knows all things; and he who knows all things, knows one thing’. He who is careless in all respects, is in danger?; he who is not careless in all respects, is free from danger. (1) -He who conquers one (passion), conquers many ; and he who conquers many, conquers one. ‘ Knowing the misery of the world’ rejecting the connection with the world, ‘the heroes go on the great journey,’ they rise gradually ; ‘they do not desire life.’ (2) He who avoids one (passion), avoids (them all) severally; and he who avoids them severally, avoids one. Faithful according to the commandment (of the Tirthakaras), wise, and understanding the world according to the commandment—such a man is without danger* from anywhere. There are degrees in injurious acts, but there are no degrees in control. (3) He who knows® wrath, knows pride ; he who knows pride, knows deceit; he who knows deceit, knows greed; he who knows greed, knows love; he who knows love, knows hate; he who knows hate, knows delusion ; he who knows delusion, knows conception ; he who knows conception, knows birth; he who knows birth, knows death; he who knows death, knows hell; he who knows hell, knows animal existence; he who knows animal existence, knows pain.
2Therefore, a wise man should avoid wrath, pride, deceit, greed, love, hate, delusion, conception, birth, death, hell, animal existence, and pain. 1 Because true knowledge of one thing is inseparable from true knowledge of all things. * Ie. he heaps up karman. 5 And accordingly avoids wrath. BOOK I, LECTURE 3, LESSON 4. 35 This is the doctrine of the Seer, who does not injure living beings and has put an end (to acts and to sams4ra). Preventing the propensity to sin destroys former actions. Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4) End of the Third Lecture, called Hot and Cold. 36 AKARANGA SOTRA. FOURTH LECTURE, CALLED RIGHTEOUSNESS. First Lesson. The Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all breathing, existing, living, sentient creatures! should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. (1) This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared: among the zealous and the not zealous, among the faithful and the not faithful, among the not cruel and the cruel, among those who have worldly weakness and those who have not, among those who like social bonds and those who do not: ‘that is the truth, that is so, that is proclaimed in this (creed).’ (2) Having adopted (the law), one should not hide it, nor forsake it. Correctly understanding the law, one should arrive at indifference for the impressions of the senses?, and ‘not act on the motives of the world.’ ‘He who is not of this mind ®, how should he come to the other*?’ 1 Pani bhfy4 giva satté. In the sequel we translate these words, all sorts of living beings. Literally, what one sees. * Who acts not on worldly motives. ‘ Sinfulness. BOOK I, LECTURE 4, LESSON 2. 37 What has been said here, has been seen (by the omniscient ones), heard (by the believers), acknowledged (by the faithful), and thoroughly understood by them. Those who acquiesce and indulge (in worldly pleasures), are born again and again. ‘Day and night exerting thyself, steadfast,’ always having ready wisdom, perceive that the careless (stand) outside (of salvation); if careful, thou wilt always conquer. Thus I say. (3) Sreconp Lesson. ~- There are as many Asravas’ as there are parisravas, and there are as many parisravas as there are dsravas. There are as many andsravas as there are aparisravas, and there are as many aparisravas as there are andsravas. He who well understands these words and regards the world according to the instruction (and understands), that which has been distinctly declared, that ‘wise man proclaims (the truth) here to men,’ who still belong to the samséra, who are awakened, and have reached discrimination. (1)
3He who well understands these words and regards the world according to the instruction (and understands), that which has been distinctly declared, that ‘wise man proclaims (the truth) here to men,’ who still belong to the samséra, who are awakened, and have reached discrimination. (1) ‘Those also who are afflicted and careless’ (will be instructed). I say this as a truth. There is nothing secure from the mouth of death. Those who are led by their desires, who are the tabernacle of fraud, ‘who seized by Time dwell in the heap (of karman),’ are born again and again. [Many who are again and again (immersed) in delusion, (will 1 Asrava is that by means of which karman takes effect upon the soul, parisrava that (nirgar4, &c.) by which the influence of karman is counteracted. Andsrava is that by which 4srava is avoided (religious vows), and aparisrava that by which karman is acquired. 38 AKARANGA SOTRA. often renew) their acquaintance with the places of pain; they experience the pains inherent in regeneration. He who often does cruel acts, often undergoes (punishment in hell, &c.) He who seldom does cruel acts, seldom undergoes (punishment). ]! (2) Some say thus, also the wise ones; the wise ones say thus, also some others*. Many and several in this world, Brahmazas or Sramazas, raise this discussion: We have seen, heard, acknowledged, thoroughly understood, in the upper, nether, and sidelong directions, and in all ways examined it: all sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this: there is no wrong in it. (3) , That is a doctrine of the unworthy. But those who are teachers, have said: You have wrongly seen, wrongly heard, wrongly acknowledged, wrongly understood, in the upper, nether, and _ sidelong directions, in all ways wrongly examined it, when you say thus, speak thus, declare thus, explain thus: All sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this: there is no wrong in it. That is a doctrine of the unworthy. (4) But we say thus, speak thus, declare thus, explain thus: * The passage in brackets is introduced by the words p4/h4ntaram va, ‘various reading.’ It occurs in all MSS. I have consulted, and is commented upon by the commentaries as belonging to the text. * By some is meant the highest class of sages. The meaning is that all professors, high or low, say the same, agree in the doctrine of ahimsé, BOOK I, LECTURE 4, LESSON 3. 39 All sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. Know about this, there is no wrong init. This is the doctrine of the teachers. (5)
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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