Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Careful 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 guarding his mind, he should always avoid sin. He should maintain this sagedom. Thus I say. (5) Firtu Lesson. Thus I say: a lake is full of water, it is in an even plain, it is free from dust, it harbours (many fish)". Look! he (the teacher) stands in the stream (of knowledge) and is guarded in all directions. Look! there are great Seers in the world, wise, awakened, free from acts. Perceive the truth: from a desire of (a pious) end they chose a religious life. Thus I say. (1) He whose mind is always wavering, does not reach abstract contemplation? Some, bound (by worldly ties), are followers (i.e. understand the truth); some who are not bound, are followers. How should he not despond who amongst followers is a non-follower? ‘But that is truth beyond doubt, what has been declared by the Ginas.’ (2) Whatever? a faithful, well-disposed man, on entering the order, thought to be true, that may afterwards appear to him true; what he thought to be true, that may afterwards appear to him untrue; what he thought to be untrue, that may afterwards appear to him true; what he thought to be untrue, that may afterwards appear to him true. What he thinks to be true, that may, on consideration, appear to him true, whether it be true or untrue. What he thinks to be untrue, that may, on consideration, appear to him untrue, whether it be true or untrue. But he 1 Like unto it is a teacher who is full of wisdom, who lives in a quiet country, is free from passion, and protects living beings. * Sam4dhi, the means of a religious death. 5 Any article of the Gaina faith. (22] E 50 AxARANGA SOTRA. who reflects should say unto him who does not reflect : Consider it to be true. Thus the connection (i.e. the continuity of sins) is broken. (3) Regard this as the course of the zealous one, who stands (in obedience to the spiritual guide). In this point do not show yourself a fool?! As it would be unto thee, so it is with him whom thou intendest to kill. As it would be unto thee, so it is with him whom thou intendest to tyrannise over. As it would be unto thee, so it is with him whom thou intendest to torment. Inthe same way (it is with him) whom thou intendest to punish, and to drive away. The righteous man who lives up to these sentiments, does therefore neither kill nor cause others to kill (living beings). He should not intentionally cause the same punishment for himself*. (4) The Self is the knower (or experiencer), and the knower is the Self. That through which one knows, is the Self. With regard to this (to know) it (the Self) is established*. Such is he who maintains the right doctrine of Self. This subject has truly been explained. Thus I say. (5) SixtH Lesson.
2That through which one knows, is the Self. With regard to this (to know) it (the Self) is established*. Such is he who maintains the right doctrine of Self. This subject has truly been explained. Thus I say. (5) SixtH Lesson. Some not instructed (in the true law) make (only a show) of good conduct; some, though instructed, ? Fool, b4la; the scholiast explains bala as Sakya or PArsvastha, an outsider, or a follower of P&rsva (?). * For the same pain he has caused to others in this life, he will suffer in the life hereafter. * This means that knowledge is a modification (parinima) of the Self, and therefore one with it, but not as a quality or action of the Self different from it. BOOK I, LECTURE 5, LESSON 6. 51 have no good conduct. Let that not be your case! That is the doctrine of the clever one. 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, conquering (sinfulness), one sees the truth; unconquered one should be one’s own master, having no reliance on anything (in the world). He who is great and withdraws his mind from the outer world, should learn the teaching (of the Tirthakaras) through the teaching (of the 4#4rya); by his own innate knowledge, or through the instruction of the highest’, or having heard it from others. A wise man should not break the commandment. Examining all (wrong) doctrines from all sides and in all respects, one should clearly understand (and reject) them. ‘Knowing the delight of this world*, circumspect and restrained, one should lead the life of an ascetic.’ Desiring liberation®, a hero should, through the sacred lore, ever be victorious. Thus I say. (1) The current (of sin)‘ is said to come from above, from below, and from the sides; these have: been declared to be the currents through which, look, there is sinfulness., ‘Examining the whirlpool’, a man, versed in the sacred lore, should keep off from it.’ Leaving the world to avert the current (of sin), such a great » Le. the Tirthakaras. * T.e. self-control. * The original has nisshiya=nishéhita. “It is called the door of Asrava. The three directions mentioned in the text, are the three divisions of the universe. Objects of desire in each induce men to sin. The original is a sloka, noticed as such by the scholiast. ® Of worldly desires and their objects. E 2 er eer tte =: ee een sk . 52 AKARANGA SOTRA. man, free from acts, knows and sees the truth; examining (pleasures) he does not desire them. (2) Knowing whence we come and whither we go, he leaves the road to birth and death, rejoicing in the glorious (liberation). ‘All sounds recoil thence, where speculation has no room,’ nor does the mind penetrate there'. The saint? knows well that which is without support’. (3)
3(2) Knowing whence we come and whither we go, he leaves the road to birth and death, rejoicing in the glorious (liberation). ‘All sounds recoil thence, where speculation has no room,’ nor does the mind penetrate there'. The saint? knows well that which is without support’. (3) (The liberated) is not long nor small nor round nor triangular nor quadrangular nor circular; he is not black nor blue nor red nor green nor white; neither of good nor bad smell; not bitter nor pungent nor astringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; he is without body, without resurrection, without contact (of matter), he is not feminine nor masculine nor neuter; he perceives, he knows, but there is no analogy (whereby to know the nature of the liberated soul); its essence is without form ; there is no condition of the unconditioned. There is no sound, no colour, no smell, no taste, no touch—nothing of that kind. Thus I say. (4) End of the Fifth Lecture, called Essence of the World. 1 It is impossible to express the nature of liberation in words, since it cannot be reached even by the mind. ? Oe=oga, he who is free from love and hate. 5 T.e. liberation, or the state of the liberated. Support, pati/thana, is the body or karman. BOOK I, LECTURE 6, LESSON I. 53 SIXTH LECTURE, CALLED THE CLEANING}, First Lesson. He who is awakened amongst men, preaches; . the man to whom all these classes of lives are well known, preaches the unparalleled wisdom. He praises the road to liberation for those who well exert themselves, who have forsworn cruelty, are zealous and endowed with knowledge. Thus some great heroes are victorious; but, look, some others who are wanting in control do not understand (the welfare of) their souls. Thus I say. (1) As in a lake a greedy leaf-covered tortoise cannot rise up; as the trees do not leave their place (though shaken by storms, &c.): thus men, born in various families, cry bitterly because they are attached to . the objects of the senses?; on account of their sinfulness they do not reach liberation®. (2) Now look at those who are born in these families to reap the fruit of their own acts? :. Boils and leprosy, consumption, falling sickness, blindness and stiffness, lameness and humpbackedness, I ? Dhuta, literally, shaken. Compare the dhutangas of the Buddhists. Childers’ Pali Dict. s. v. ? Literally, the colours. ® This paragraph reads like prose mixed with parts of verses. But it is not possible to restore one complete verse. ‘ ©To reap the fruit of their own acts’ is, according to the commentary, the meaning of 4yattde=Atmatvaya. 54 AgARANGA SOTRA. Dropsy and dumbness, look! apoplexy(?) and eyedisease, trembling and crippledness, elephantiasis and diabetes, 2 These are the sixteen diseases enumerated in due order; besides them many illnesses and wounds occur. 3
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.
1Careful 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 guarding his mind, he should always avoid sin. He should maintain this sagedom. Thus I say. (5) Firtu Lesson. Thus I say: a lake is full of water, it is in an even plain, it is free from dust, it harbours (many fish)". Look! he (the teacher) stands in the stream (of knowledge) and is guarded in all directions. Look! there are great Seers in the world, wise, awakened, free from acts. Perceive the truth: from a desire of (a pious) end they chose a religious life. Thus I say. (1) He whose mind is always wavering, does not reach abstract contemplation? Some, bound (by worldly ties), are followers (i.e. understand the truth); some who are not bound, are followers. How should he not despond who amongst followers is a non-follower? ‘But that is truth beyond doubt, what has been declared by the Ginas.’ (2) Whatever? a faithful, well-disposed man, on entering the order, thought to be true, that may afterwards appear to him true; what he thought to be true, that may afterwards appear to him untrue; what he thought to be untrue, that may afterwards appear to him true; what he thought to be untrue, that may afterwards appear to him true. What he thinks to be true, that may, on consideration, appear to him true, whether it be true or untrue. What he thinks to be untrue, that may, on consideration, appear to him untrue, whether it be true or untrue. But he 1 Like unto it is a teacher who is full of wisdom, who lives in a quiet country, is free from passion, and protects living beings. * Sam4dhi, the means of a religious death. 5 Any article of the Gaina faith. (22] E 50 AxARANGA SOTRA. who reflects should say unto him who does not reflect : Consider it to be true. Thus the connection (i.e. the continuity of sins) is broken. (3) Regard this as the course of the zealous one, who stands (in obedience to the spiritual guide). In this point do not show yourself a fool?! As it would be unto thee, so it is with him whom thou intendest to kill. As it would be unto thee, so it is with him whom thou intendest to tyrannise over. As it would be unto thee, so it is with him whom thou intendest to torment. Inthe same way (it is with him) whom thou intendest to punish, and to drive away. The righteous man who lives up to these sentiments, does therefore neither kill nor cause others to kill (living beings). He should not intentionally cause the same punishment for himself*. (4) The Self is the knower (or experiencer), and the knower is the Self. That through which one knows, is the Self. With regard to this (to know) it (the Self) is established*. Such is he who maintains the right doctrine of Self. This subject has truly been explained. Thus I say. (5) SixtH Lesson.
2That through which one knows, is the Self. With regard to this (to know) it (the Self) is established*. Such is he who maintains the right doctrine of Self. This subject has truly been explained. Thus I say. (5) SixtH Lesson. Some not instructed (in the true law) make (only a show) of good conduct; some, though instructed, ? Fool, b4la; the scholiast explains bala as Sakya or PArsvastha, an outsider, or a follower of P&rsva (?). * For the same pain he has caused to others in this life, he will suffer in the life hereafter. * This means that knowledge is a modification (parinima) of the Self, and therefore one with it, but not as a quality or action of the Self different from it. BOOK I, LECTURE 5, LESSON 6. 51 have no good conduct. Let that not be your case! That is the doctrine of the clever one. 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, conquering (sinfulness), one sees the truth; unconquered one should be one’s own master, having no reliance on anything (in the world). He who is great and withdraws his mind from the outer world, should learn the teaching (of the Tirthakaras) through the teaching (of the 4#4rya); by his own innate knowledge, or through the instruction of the highest’, or having heard it from others. A wise man should not break the commandment. Examining all (wrong) doctrines from all sides and in all respects, one should clearly understand (and reject) them. ‘Knowing the delight of this world*, circumspect and restrained, one should lead the life of an ascetic.’ Desiring liberation®, a hero should, through the sacred lore, ever be victorious. Thus I say. (1) The current (of sin)‘ is said to come from above, from below, and from the sides; these have: been declared to be the currents through which, look, there is sinfulness., ‘Examining the whirlpool’, a man, versed in the sacred lore, should keep off from it.’ Leaving the world to avert the current (of sin), such a great » Le. the Tirthakaras. * T.e. self-control. * The original has nisshiya=nishéhita. “It is called the door of Asrava. The three directions mentioned in the text, are the three divisions of the universe. Objects of desire in each induce men to sin. The original is a sloka, noticed as such by the scholiast. ® Of worldly desires and their objects. E 2 er eer tte =: ee een sk . 52 AKARANGA SOTRA. man, free from acts, knows and sees the truth; examining (pleasures) he does not desire them. (2) Knowing whence we come and whither we go, he leaves the road to birth and death, rejoicing in the glorious (liberation). ‘All sounds recoil thence, where speculation has no room,’ nor does the mind penetrate there'. The saint? knows well that which is without support’. (3)
3(2) Knowing whence we come and whither we go, he leaves the road to birth and death, rejoicing in the glorious (liberation). ‘All sounds recoil thence, where speculation has no room,’ nor does the mind penetrate there'. The saint? knows well that which is without support’. (3) (The liberated) is not long nor small nor round nor triangular nor quadrangular nor circular; he is not black nor blue nor red nor green nor white; neither of good nor bad smell; not bitter nor pungent nor astringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; he is without body, without resurrection, without contact (of matter), he is not feminine nor masculine nor neuter; he perceives, he knows, but there is no analogy (whereby to know the nature of the liberated soul); its essence is without form ; there is no condition of the unconditioned. There is no sound, no colour, no smell, no taste, no touch—nothing of that kind. Thus I say. (4) End of the Fifth Lecture, called Essence of the World. 1 It is impossible to express the nature of liberation in words, since it cannot be reached even by the mind. ? Oe=oga, he who is free from love and hate. 5 T.e. liberation, or the state of the liberated. Support, pati/thana, is the body or karman. BOOK I, LECTURE 6, LESSON I. 53 SIXTH LECTURE, CALLED THE CLEANING}, First Lesson. He who is awakened amongst men, preaches; . the man to whom all these classes of lives are well known, preaches the unparalleled wisdom. He praises the road to liberation for those who well exert themselves, who have forsworn cruelty, are zealous and endowed with knowledge. Thus some great heroes are victorious; but, look, some others who are wanting in control do not understand (the welfare of) their souls. Thus I say. (1) As in a lake a greedy leaf-covered tortoise cannot rise up; as the trees do not leave their place (though shaken by storms, &c.): thus men, born in various families, cry bitterly because they are attached to . the objects of the senses?; on account of their sinfulness they do not reach liberation®. (2) Now look at those who are born in these families to reap the fruit of their own acts? :. Boils and leprosy, consumption, falling sickness, blindness and stiffness, lameness and humpbackedness, I ? Dhuta, literally, shaken. Compare the dhutangas of the Buddhists. Childers’ Pali Dict. s. v. ? Literally, the colours. ® This paragraph reads like prose mixed with parts of verses. But it is not possible to restore one complete verse. ‘ ©To reap the fruit of their own acts’ is, according to the commentary, the meaning of 4yattde=Atmatvaya. 54 AgARANGA SOTRA. Dropsy and dumbness, look! apoplexy(?) and eyedisease, trembling and crippledness, elephantiasis and diabetes, 2 These are the sixteen diseases enumerated in due order; besides them many illnesses and wounds occur. 3
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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