Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
139 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) First the persuasion of every one should be ascertained, and then we will ask them severally: Ye professors! is pain pleasant to you, or unpleasant ? If they give the right answer, reply: For all sorts of living beings pain is unpleasant, disagreeable, and greatly feared. Thus I say. (6) Tuirp Lesson. ‘Reflect and observe that whether you go to this world or to that beyond, in the whole world those who are discerning beings, who abstain from cruelty’, relinquish karman. They are flesh-subduing, called duty-knowing, upright men, aware that pain results from actions.’ Thus say those who have right intuition. (1) All the professors, conversant with pain, preach renunciation. Thus thoroughly knowing karman, observing the commandment, wise, unattached (to the world), recognising thy Self as one ?, subdue the body, chastise thyself, weaken thyself: ‘just as fire consumes old wood!’ Thus with a composed mind, unattached, ‘unhesitatingly avoid wrath!’ Considering the shortness of life ‘know pain, or what will come ?;’ one shall feel the several feelings; and perceive the world suffering under them. (2) 1 NikkhittadamdA, literally, those who have laid down the rod. ? I.e. as separate and different from the world. ° According to the commentators the present and future pains. 40 AKARANGA SOTRA. Those who are free from sinful acts are called anida&na!. Hence a very wise man should not be inflamed (by wrath). Thus I say. (3) Fourtuy Lesson. One should mortify (one’s flesh) in a low, high, and highest degree, quitting one’s former connections, and entering tranquillity. Therefore a hero is careful, a person of pith *, guarded, endowed (with knowledge, &c.), and always restrained. Difficult to go is the road of the heroes, who go whence there is no return (final liberation). Subdue blood and flesh. (1) That man is called a worthy one, a hero, one to be followed, who living in chastity [guarding his eyes] shakes off the aggregate ®. He who desires the current of karman, is a fool who has not cut off the fetters of, nor conquered the connection with, (the world.) For such as dwell ,in darkness, and are without knowledge, there is no success in faith. Thus I say. (2) ‘Whence should he have it‘, who does not get it 1 If we read nivvuda pavakammehim amiyan4 viyahiya, we have a hemistich of a sloka. * Sfrae. The commentators translate it with svarata=su+4 (a givanamary4d4y4) + rata (samyamAnush//Ane), for ever delighting in the exercise of control. I think the Sanskrit prototype of sarae is sfraka.
2* Sfrae. The commentators translate it with svarata=su+4 (a givanamary4d4y4) + rata (samyamAnush//Ane), for ever delighting in the exercise of control. I think the Sanskrit prototype of sarae is sfraka. S’ These words seem to have formed a sloka, which could easily be restored if we read: purise davie vire Aydnigge viydhie | vasitta bambhageramsi ge dhuv4i samussayam n The aggregate is either that of the constituent parts of the body, i.e. the body itself, or that of karman, i.e. the sum of karman. * Success in faith. BOOK I, LECTURE 4, LESSON 4. 4I early, late, or in the middle of life?’ But the discerning one is awakened, and ceases to act. See that it is good to be so! Cutting off that ‘whence bondage, cruel death, and dreadful pain,’ ‘and the (desire for) external (objects) flow, he who among mortals knows freedom from acts,’ ‘seeing that acts will bear fruit, the knower of the sacred lore, parts from (karman).’ (3) There are those who have established themselves in the truth, who (were, are, or will be) heroes, endowed (with knowledge), always exerting themselves, full of equanimity ', valuing the world (as it deserves) in the east, west, south, north. We shall tell the knowledge of them who (were, &c.) heroes, endowed (with knowledge), always exerting themselves, full of equanimity, valuing the world (as it deserves). Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4) End of the Fourth Lecture, called Righteousness. 1 Samghadadamsino: nirantaradarsinah subh&subhasya. 42 AKARANGA SOTRA. FIFTH LECTURE, CALLED ESSENCE OF THE WORLD. First Lesson. Many entertain cruel thoughts against the world with a motive or without one; they entertain cruel thoughts against these (six classes of living beings). To him! pleasures are dear. Therefore he is near death. Because he is near death, he is far (from liberation). But he who is neither near (death) nor far (from liberation), considers the life of a slow and ignorant fool as similar to a dewdrop trembling on the sharp point of the blade of Kusa grass which falls down when shaken by the wind. A fool, doing cruel acts, comes thereby ignorantly to grief. ‘Through delusion he is born, dies, &c.’ Being conversant with the deliberation about this delusion, one is conversant with the samsara; being not conversant with that deliberation, one is not conversant with the samsdra. He who is clever, should not seek after sexual intercourse. But having done so, (it would be) a second folly of the weak-minded not to own it. Repenting and excluding (from the mind) the begotten pleasures, one should instruct others to follow the commandment. Thus I say. (1) See! many who desire colours, are led around ? The change of number here and in the analogous passages at the beginning of the second and third lessons is one of the grammatical irregularities in which our text abounds. BOOK I, LECTURE 5, LESSON 2. 43
3Thus I say. (1) See! many who desire colours, are led around ? The change of number here and in the analogous passages at the beginning of the second and third lessons is one of the grammatical irregularities in which our text abounds. BOOK I, LECTURE 5, LESSON 2. 43 (in the sams4ra), they (experience) here again and again feelings (i.e. punishment). Many live by injurious deeds against the world, they live by injurious deeds against these (living beings)*. Also the fool, suffering (for his passions), delights in bad acts here, mistaking that for salvation which is none. Many (heretics) lead the life of a hermit (in order to avoid worldly sorrows and pains). (2) Such a man has much wrath, much pride, much conceit, much greed; he delights in many (works), acts frequently like a stage-player or a rogue, forms many plans, gives way to his impulses, is influenced by his acts though he pretends to be awakened: (thinking) that nobody will see him. Through the influence of ignorance and carelessness the fool never knows the law. Men! unhappy creatures, world-wise are those who, not freeing themselves from ignorance, talk about final liberation: they turn round and round in the whirlpool (of births). Thus I say. (3) SEcOND LESSON. Many do not live by injurious deeds against the world, they do not live by injurious deeds against ' This interpretation of the scholiast can scarcely be correct. Probably the same ideas which are introduced in the last paragraph with the words, Being conversant with, &c., are to be repeated here. For this passage is similar to the commencement of that in § 1, or identical if we adopt the pa/A4ntaram. 2 This passage is perfectly analogous to that in the beginning of the lesson. But the scholiast explains the locatives which we have, according to his explanation in the former place, translated against the world, against these, here and in the similar passages which occur in this lecture, by, in the world, amongst these, viz. householders. 44 AKARANGA SOTRA. these (living beings). Ceasing from them, making an end of them, he perceives: this is a favourable opportunity'; he who searches for? the right moment for this body (should never be careless). This is the road taught by the noble ones. (1) When he has become zealous for the law, he should never be careless, knowing pain and pleasure in their various forms. Men act here on their own motives; it has been declared that they suffer for their own sins. Neither killing nor lying, he should (patiently) bear (all unpleasant) feelings when affected by them. That man is called a true monk. (2)
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.
139 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) First the persuasion of every one should be ascertained, and then we will ask them severally: Ye professors! is pain pleasant to you, or unpleasant ? If they give the right answer, reply: For all sorts of living beings pain is unpleasant, disagreeable, and greatly feared. Thus I say. (6) Tuirp Lesson. ‘Reflect and observe that whether you go to this world or to that beyond, in the whole world those who are discerning beings, who abstain from cruelty’, relinquish karman. They are flesh-subduing, called duty-knowing, upright men, aware that pain results from actions.’ Thus say those who have right intuition. (1) All the professors, conversant with pain, preach renunciation. Thus thoroughly knowing karman, observing the commandment, wise, unattached (to the world), recognising thy Self as one ?, subdue the body, chastise thyself, weaken thyself: ‘just as fire consumes old wood!’ Thus with a composed mind, unattached, ‘unhesitatingly avoid wrath!’ Considering the shortness of life ‘know pain, or what will come ?;’ one shall feel the several feelings; and perceive the world suffering under them. (2) 1 NikkhittadamdA, literally, those who have laid down the rod. ? I.e. as separate and different from the world. ° According to the commentators the present and future pains. 40 AKARANGA SOTRA. Those who are free from sinful acts are called anida&na!. Hence a very wise man should not be inflamed (by wrath). Thus I say. (3) Fourtuy Lesson. One should mortify (one’s flesh) in a low, high, and highest degree, quitting one’s former connections, and entering tranquillity. Therefore a hero is careful, a person of pith *, guarded, endowed (with knowledge, &c.), and always restrained. Difficult to go is the road of the heroes, who go whence there is no return (final liberation). Subdue blood and flesh. (1) That man is called a worthy one, a hero, one to be followed, who living in chastity [guarding his eyes] shakes off the aggregate ®. He who desires the current of karman, is a fool who has not cut off the fetters of, nor conquered the connection with, (the world.) For such as dwell ,in darkness, and are without knowledge, there is no success in faith. Thus I say. (2) ‘Whence should he have it‘, who does not get it 1 If we read nivvuda pavakammehim amiyan4 viyahiya, we have a hemistich of a sloka. * Sfrae. The commentators translate it with svarata=su+4 (a givanamary4d4y4) + rata (samyamAnush//Ane), for ever delighting in the exercise of control. I think the Sanskrit prototype of sarae is sfraka.
2* Sfrae. The commentators translate it with svarata=su+4 (a givanamary4d4y4) + rata (samyamAnush//Ane), for ever delighting in the exercise of control. I think the Sanskrit prototype of sarae is sfraka. S’ These words seem to have formed a sloka, which could easily be restored if we read: purise davie vire Aydnigge viydhie | vasitta bambhageramsi ge dhuv4i samussayam n The aggregate is either that of the constituent parts of the body, i.e. the body itself, or that of karman, i.e. the sum of karman. * Success in faith. BOOK I, LECTURE 4, LESSON 4. 4I early, late, or in the middle of life?’ But the discerning one is awakened, and ceases to act. See that it is good to be so! Cutting off that ‘whence bondage, cruel death, and dreadful pain,’ ‘and the (desire for) external (objects) flow, he who among mortals knows freedom from acts,’ ‘seeing that acts will bear fruit, the knower of the sacred lore, parts from (karman).’ (3) There are those who have established themselves in the truth, who (were, are, or will be) heroes, endowed (with knowledge), always exerting themselves, full of equanimity ', valuing the world (as it deserves) in the east, west, south, north. We shall tell the knowledge of them who (were, &c.) heroes, endowed (with knowledge), always exerting themselves, full of equanimity, valuing the world (as it deserves). Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4) End of the Fourth Lecture, called Righteousness. 1 Samghadadamsino: nirantaradarsinah subh&subhasya. 42 AKARANGA SOTRA. FIFTH LECTURE, CALLED ESSENCE OF THE WORLD. First Lesson. Many entertain cruel thoughts against the world with a motive or without one; they entertain cruel thoughts against these (six classes of living beings). To him! pleasures are dear. Therefore he is near death. Because he is near death, he is far (from liberation). But he who is neither near (death) nor far (from liberation), considers the life of a slow and ignorant fool as similar to a dewdrop trembling on the sharp point of the blade of Kusa grass which falls down when shaken by the wind. A fool, doing cruel acts, comes thereby ignorantly to grief. ‘Through delusion he is born, dies, &c.’ Being conversant with the deliberation about this delusion, one is conversant with the samsara; being not conversant with that deliberation, one is not conversant with the samsdra. He who is clever, should not seek after sexual intercourse. But having done so, (it would be) a second folly of the weak-minded not to own it. Repenting and excluding (from the mind) the begotten pleasures, one should instruct others to follow the commandment. Thus I say. (1) See! many who desire colours, are led around ? The change of number here and in the analogous passages at the beginning of the second and third lessons is one of the grammatical irregularities in which our text abounds. BOOK I, LECTURE 5, LESSON 2. 43
3Thus I say. (1) See! many who desire colours, are led around ? The change of number here and in the analogous passages at the beginning of the second and third lessons is one of the grammatical irregularities in which our text abounds. BOOK I, LECTURE 5, LESSON 2. 43 (in the sams4ra), they (experience) here again and again feelings (i.e. punishment). Many live by injurious deeds against the world, they live by injurious deeds against these (living beings)*. Also the fool, suffering (for his passions), delights in bad acts here, mistaking that for salvation which is none. Many (heretics) lead the life of a hermit (in order to avoid worldly sorrows and pains). (2) Such a man has much wrath, much pride, much conceit, much greed; he delights in many (works), acts frequently like a stage-player or a rogue, forms many plans, gives way to his impulses, is influenced by his acts though he pretends to be awakened: (thinking) that nobody will see him. Through the influence of ignorance and carelessness the fool never knows the law. Men! unhappy creatures, world-wise are those who, not freeing themselves from ignorance, talk about final liberation: they turn round and round in the whirlpool (of births). Thus I say. (3) SEcOND LESSON. Many do not live by injurious deeds against the world, they do not live by injurious deeds against ' This interpretation of the scholiast can scarcely be correct. Probably the same ideas which are introduced in the last paragraph with the words, Being conversant with, &c., are to be repeated here. For this passage is similar to the commencement of that in § 1, or identical if we adopt the pa/A4ntaram. 2 This passage is perfectly analogous to that in the beginning of the lesson. But the scholiast explains the locatives which we have, according to his explanation in the former place, translated against the world, against these, here and in the similar passages which occur in this lecture, by, in the world, amongst these, viz. householders. 44 AKARANGA SOTRA. these (living beings). Ceasing from them, making an end of them, he perceives: this is a favourable opportunity'; he who searches for? the right moment for this body (should never be careless). This is the road taught by the noble ones. (1) When he has become zealous for the law, he should never be careless, knowing pain and pleasure in their various forms. Men act here on their own motives; it has been declared that they suffer for their own sins. Neither killing nor lying, he should (patiently) bear (all unpleasant) feelings when affected by them. That man is called a true monk. (2)
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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