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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Men 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) Those who are not given to sinful acts are (nevertheless) attacked by calamities; but then the steadfast will bear them. (He has to bear) them afterwards as (he has done) before (his conversion). (The body) is of a fragile, decaying nature, (it is) unstable, transient, uneternal, increasing and decreasing, of a changeable nature. Perceive this as its true character. For him who well understands this, who delights in the unique refuge °, for the liberated and inactive there is no passage (from birth to birth). Thus I say. (3) Many are attached to something in the world— be it little or much, small or great, sentient or nonsentient—they are attached to it (here) amongst these (householders). Thus some incur great danger. For him who contemplates the course of the world and does not acknowledge these attachments (there ? For adopting the right conduct. * Annesi=anveshin. I think that annesf may be an aorist of gra, knew. s Ayatana, i.e. the triad: right knowledge, right intuition, right conduct. BOOK I, LECTURE 5, LESSON 3. 45 is no such danger). Knowing that that which is well understood is well practised, man! with thy eyes on the highest good, be victorious (in control). Among such men only is real Brahmanhood. ThusI say. (4) I have heard this, and it is in my innermost heart ; and the freedom from bonds is in your innermost heart. He who has ceased (to have worldly attachments), the houseless, suffers with patience a long time. The careless stand outside, the careful lead a religious life. Maintain rightly this state of a sage. Thus I say. (5) Tuirp LEsson. Many are not attached to something in this world, they are not attached to it among these (householders). He is a wise man who has heard and understood the word of the learned ones. Without partiality the law has been declared by the noble ones. As I have destroyed here? the connection with the world, so is the connection elsewhere difficult to destroy. Therefore I say: One should not abandon firmness. (1) Some who early exert themselves, do not afterwards slide back; some who early exert themselves, afterwards slide back; those who do not early exert themselves, (can of course) not slide back. That man also is of this description’, who knowing the world (as worthless nevertheless) follows its ways. ‘Knowing this, it has been declared by the sage.’ Here the follower of the com- 1 ‘Here’ and ‘elsewhere’ mean, in the church of Mah4vira, and in that of the Tirthikas. * Belongs to the last category, to which belong the Sakyas, &c. 46 AKARANGA SOTRA.
2‘Knowing this, it has been declared by the sage.’ Here the follower of the com- 1 ‘Here’ and ‘elsewhere’ mean, in the church of Mah4vira, and in that of the Tirthikas. * Belongs to the last category, to which belong the Sakyas, &c. 46 AKARANGA SOTRA. mandment, the wise, the passionless, he who exerts himself before morning and after evening', always contemplating virtue? and hearing (the merit of it) will become free from love and delusion. ‘Fight with this (your body)! why should you fight with anything else?’ Difficult to attain is this (human body) which is worth the fight. For the clever ones have praised the discernment of wisdom; the fool who falls from it, is liable to birth, &c. (2) In this (religion of the Gainas the cause of the fool's fall) has been declared (to depend) on colour® and killing. But a sage who walks the beaten track (to liberation), regards the world in a different way. ‘Knowing thus (the nature of) acts in all regards, he does not kill,’ he controls himself, he is not overbearing. (3) Comprehending that pleasure (and pain) are individual, advising kindness, he will not engage in any work in the whole world: keeping before him the one (great aim, liberation), and not turning aside, ‘living humbly, unattached to any creature.’ The rich (in control) who with a mind endowed with all penetration (recognises) that a bad deed should not be done, will not go after it. What you acknowledge as righteousness, that you acknowledge as sagedom (mauna); what you acknowledge as sagedom, that you acknowledge as righteousness. It is 1 Puvvavarardyam, the first and the last wake (yma) of the night ; the intermediate time is allowed for sleep. * Sila is either samyama, control with its 18,000 subdivisions, or it consists of (1) the five great vows, (2) the three guptis, (3) the restraint of the senses, (4) the avoidance of sin (kash4ya). * Colour stands for all perceptions of the senses. Of course, the attachment to sensual pleasures is meant. BOOK I, LECTURE 5, LESSON 4. 47 inconsistent with weak, sinning, sensual, ill-conducted house-inhabiting men. (4) ‘A sage, acquiring sagedom, should subdue his body.’ ‘The heroes who look at everything with indifference, use mean and rough (food, &c.)’ Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the samsdra), to be liberated, to have ceased (from acts). Thus I say. (5) Fourtsu Lesson.
3Thus I say. (5) Fourtsu Lesson. For a monk who has not yet reached discrimination}, it is bad going and difficult proceeding when he wanders (alone) from village to village. Some men (when going wrong) will become angry when exhorted with speech. And a man with wary pride is embarrassed with great delusion. (1) There are many obstacles which are very difficult to overcome for the ignorant and the blinded. Let that not be your case! That is the doctrine of the clever one (Mahavira). Adopting the (444rya’s) views, imitating his indifference (for the outer world), making him the guide and adviser (in all one’s matters), sharing his abode, living carefully, acting according to his mind, examining one’s way’, not coming too near (the 4é4rya), minding living beings, one should go (on one’s business). (2) 1 Avyakta, either with regard to sruta, sacred knowledge, or to his age. * The result will be that he thinks himself above the admonition of the spiritual head (A44rya) of the chapter (gaésha), and leaves the chapter, living as a ga&sfanirgata. * The monk must closely inspect everything with which he comes in contact in order to avoid killing animals; this holds good with regard to walking, sitting, sleeping, eating, drinking, &c. 48 AKARANGA SOTRA. (A monk should according to the 4éarya’s order) go and return, contract or stretch (his limbs), thoroughly clean (what ought to be cleaned). Sometimes, though a monk be endowed with virtue and walks in righteousness, living beings, coming in contact with his body, will be killed. (If this happens through mere carelessness) then he will get his punishment in this life; but if it was done contrary to the rules!, he should repent of it and do penance for it?. Thus he who knows the sacred lore’, recommends penance combined with carefulness. (3) (When a monk) with fully developed intuition and knowledge, calm, guarded, endowed (with knowledge), always restrained, perceives (a woman tempting him), he should consider within himself: what will this person do? The greatest temptation in this world are women. This has been declared by the sage. (4) When strongly vexed by the influence of the senses, he should eat bad food, mortify himself, stand upright, wander from village to village, take no food at all, withdraw his mind from women. First troubles, then pleasures; first pleasures, then troubles‘: thus they are the cause of quarrels. Considering this and well understanding it, one should teach oneself not to cultivate (sensuality). Thus I say. He should not speak of women, nor look at them, nor converse with them, nor claim them as his own, nor do their work. Careful in his speech and 1 Ausftkammam=4ku/fikarman. * Vivega=viveka, explained as prayaskittam. * Vedavid. ‘ In order to attain pleasure, one has to work for the means; after the enjoyment of the pleasures one has to undergo punishment in hell, &c. BOOK I, LECTURE 5, LESSON 5. 49
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.
1Men 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) Those who are not given to sinful acts are (nevertheless) attacked by calamities; but then the steadfast will bear them. (He has to bear) them afterwards as (he has done) before (his conversion). (The body) is of a fragile, decaying nature, (it is) unstable, transient, uneternal, increasing and decreasing, of a changeable nature. Perceive this as its true character. For him who well understands this, who delights in the unique refuge °, for the liberated and inactive there is no passage (from birth to birth). Thus I say. (3) Many are attached to something in the world— be it little or much, small or great, sentient or nonsentient—they are attached to it (here) amongst these (householders). Thus some incur great danger. For him who contemplates the course of the world and does not acknowledge these attachments (there ? For adopting the right conduct. * Annesi=anveshin. I think that annesf may be an aorist of gra, knew. s Ayatana, i.e. the triad: right knowledge, right intuition, right conduct. BOOK I, LECTURE 5, LESSON 3. 45 is no such danger). Knowing that that which is well understood is well practised, man! with thy eyes on the highest good, be victorious (in control). Among such men only is real Brahmanhood. ThusI say. (4) I have heard this, and it is in my innermost heart ; and the freedom from bonds is in your innermost heart. He who has ceased (to have worldly attachments), the houseless, suffers with patience a long time. The careless stand outside, the careful lead a religious life. Maintain rightly this state of a sage. Thus I say. (5) Tuirp LEsson. Many are not attached to something in this world, they are not attached to it among these (householders). He is a wise man who has heard and understood the word of the learned ones. Without partiality the law has been declared by the noble ones. As I have destroyed here? the connection with the world, so is the connection elsewhere difficult to destroy. Therefore I say: One should not abandon firmness. (1) Some who early exert themselves, do not afterwards slide back; some who early exert themselves, afterwards slide back; those who do not early exert themselves, (can of course) not slide back. That man also is of this description’, who knowing the world (as worthless nevertheless) follows its ways. ‘Knowing this, it has been declared by the sage.’ Here the follower of the com- 1 ‘Here’ and ‘elsewhere’ mean, in the church of Mah4vira, and in that of the Tirthikas. * Belongs to the last category, to which belong the Sakyas, &c. 46 AKARANGA SOTRA.
2‘Knowing this, it has been declared by the sage.’ Here the follower of the com- 1 ‘Here’ and ‘elsewhere’ mean, in the church of Mah4vira, and in that of the Tirthikas. * Belongs to the last category, to which belong the Sakyas, &c. 46 AKARANGA SOTRA. mandment, the wise, the passionless, he who exerts himself before morning and after evening', always contemplating virtue? and hearing (the merit of it) will become free from love and delusion. ‘Fight with this (your body)! why should you fight with anything else?’ Difficult to attain is this (human body) which is worth the fight. For the clever ones have praised the discernment of wisdom; the fool who falls from it, is liable to birth, &c. (2) In this (religion of the Gainas the cause of the fool's fall) has been declared (to depend) on colour® and killing. But a sage who walks the beaten track (to liberation), regards the world in a different way. ‘Knowing thus (the nature of) acts in all regards, he does not kill,’ he controls himself, he is not overbearing. (3) Comprehending that pleasure (and pain) are individual, advising kindness, he will not engage in any work in the whole world: keeping before him the one (great aim, liberation), and not turning aside, ‘living humbly, unattached to any creature.’ The rich (in control) who with a mind endowed with all penetration (recognises) that a bad deed should not be done, will not go after it. What you acknowledge as righteousness, that you acknowledge as sagedom (mauna); what you acknowledge as sagedom, that you acknowledge as righteousness. It is 1 Puvvavarardyam, the first and the last wake (yma) of the night ; the intermediate time is allowed for sleep. * Sila is either samyama, control with its 18,000 subdivisions, or it consists of (1) the five great vows, (2) the three guptis, (3) the restraint of the senses, (4) the avoidance of sin (kash4ya). * Colour stands for all perceptions of the senses. Of course, the attachment to sensual pleasures is meant. BOOK I, LECTURE 5, LESSON 4. 47 inconsistent with weak, sinning, sensual, ill-conducted house-inhabiting men. (4) ‘A sage, acquiring sagedom, should subdue his body.’ ‘The heroes who look at everything with indifference, use mean and rough (food, &c.)’ Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the samsdra), to be liberated, to have ceased (from acts). Thus I say. (5) Fourtsu Lesson.
3Thus I say. (5) Fourtsu Lesson. For a monk who has not yet reached discrimination}, it is bad going and difficult proceeding when he wanders (alone) from village to village. Some men (when going wrong) will become angry when exhorted with speech. And a man with wary pride is embarrassed with great delusion. (1) There are many obstacles which are very difficult to overcome for the ignorant and the blinded. Let that not be your case! That is the doctrine of the clever one (Mahavira). Adopting the (444rya’s) views, imitating his indifference (for the outer world), making him the guide and adviser (in all one’s matters), sharing his abode, living carefully, acting according to his mind, examining one’s way’, not coming too near (the 4é4rya), minding living beings, one should go (on one’s business). (2) 1 Avyakta, either with regard to sruta, sacred knowledge, or to his age. * The result will be that he thinks himself above the admonition of the spiritual head (A44rya) of the chapter (gaésha), and leaves the chapter, living as a ga&sfanirgata. * The monk must closely inspect everything with which he comes in contact in order to avoid killing animals; this holds good with regard to walking, sitting, sleeping, eating, drinking, &c. 48 AKARANGA SOTRA. (A monk should according to the 4éarya’s order) go and return, contract or stretch (his limbs), thoroughly clean (what ought to be cleaned). Sometimes, though a monk be endowed with virtue and walks in righteousness, living beings, coming in contact with his body, will be killed. (If this happens through mere carelessness) then he will get his punishment in this life; but if it was done contrary to the rules!, he should repent of it and do penance for it?. Thus he who knows the sacred lore’, recommends penance combined with carefulness. (3) (When a monk) with fully developed intuition and knowledge, calm, guarded, endowed (with knowledge), always restrained, perceives (a woman tempting him), he should consider within himself: what will this person do? The greatest temptation in this world are women. This has been declared by the sage. (4) When strongly vexed by the influence of the senses, he should eat bad food, mortify himself, stand upright, wander from village to village, take no food at all, withdraw his mind from women. First troubles, then pleasures; first pleasures, then troubles‘: thus they are the cause of quarrels. Considering this and well understanding it, one should teach oneself not to cultivate (sensuality). Thus I say. He should not speak of women, nor look at them, nor converse with them, nor claim them as his own, nor do their work. Careful in his speech and 1 Ausftkammam=4ku/fikarman. * Vivega=viveka, explained as prayaskittam. * Vedavid. ‘ In order to attain pleasure, one has to work for the means; after the enjoyment of the pleasures one has to undergo punishment in hell, &c. BOOK I, LECTURE 5, LESSON 5. 49
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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