Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
154 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 Contemplating their (i.e. the creatures’) death, knowing their births in higher and lower regions, contemplating the fruit (of their acts), hear about this according to truth. 4 There are said to be blind beings dwelling in darkness ; once or frequently meeting this lot, they experience pleasant and unpleasant feelings. This has been declared by the awakened ones. (3) There are beings endowed with voice, with taste, waterbeings dwelling in water, beings living in the air: ‘beings torment beings. See the great danger in this world';’ many pains (are the lot) of the creatures. Men who are given to their lusts, come to destruction through their weak, frail body. ‘ The fool works hard, thinking’ that the unhappy one suffers many pains. ‘Knowing that these diseases are many, should the afflicted search after (remedies)?’ See! they are of no avail, have done with them! Sage! see this great danger! Do not hurt anybody! Contemplate. Be attentive! I shall proclaim the doctrine of renunciation *. (4) To reap the fruit of their acts they are born in these various families, they increase, are born, grow up, become awakened, and leave the world in due order as great sages. The lamenting parents say to them who proceed on the glorious road: ‘Do not 1 The result of former acts. ? Dhitavada. BOOK I, LECTURE 6, LESSON 2. 55 leave us!’ (5) Consulting their own pleasure, indulging their passions, ‘making a noise’, the parents cry:’ Noman who leaves his parents is (fit to become) a flood-crossing sage! (The ascetic) does not take refuge there (in his family); for what could attract him there ? He should always maintain this knowledge! Thus I say. (6) Seconp LEsson. Though some know the misery of the world, have relinquished their former connections, have given up ease, live in chastity, and, whether monk or layman, thoroughly understand the law, they are not able (to persevere in a religious life). The ill-disposed, giving up the robe, alms-bowl, blanket, and broom, do not bear the continuous hardships that are difficult to bear. He who prefers pleasures will, now or after an hour’, be deprived (of the body’, not to recover it) for an infinite space of time. And thus they do not cross (the sams4ra), for the sake of these pleasures which entail evil consequences and are associated with others of their kind. (1) But some who embrace the law, will practise it, being careful about its outward signs; not giving way to worldliness, but being firm. Knowing (and renouncing) all lust, a devout man becomes a great sage when he breaks all bonds, thinking: Nothing 1 The commentator explains this passage: ‘We do your will, we depend on you (?),’ so shouting they cry, &c. * Le. after a short time.
2Knowing (and renouncing) all lust, a devout man becomes a great sage when he breaks all bonds, thinking: Nothing 1 The commentator explains this passage: ‘We do your will, we depend on you (?),’ so shouting they cry, &c. * Le. after a short time. ® The body with five organs, in which alone liberation can be realised. 56 AKARANGA SOTRA. belongs to me. A man who, thinking, I am I}, exerts himself for this (creed), ceases (to act), is houseless, walks about bald-headed. The naked, fasting (monk), who combats the flesh, will be abused, or struck, or hurt?; he will be upbraided with ‘his former trade, or reviled with untrue reproaches. Accounting (for this treatment) by his former sins, knowing pleasant and unpleasant occurrences, he should patiently wander about. Quitting all worldliness* one should bear all (disagreeable) feelings, being possessed of the right view‘. (2) Those are called naked, who in this world, never returning (to a worldly state), (follow) my religion according to the commandment. This highest doctrine has here been declared for men. Delighted with this, destroying that (i.e. the effect of works), he will successively® give up sinfulness®, after having come to a knowledge of it. Here (in our religion) some live as single mendicants. Therefore a wise man should lead the life of an ascetic by collecting pure alms or any alms in all sorts of families. ‘If (the food) be of good or bad smell, or if dreadful beasts inflict pain on (other) beings’— I have nothing to do with anybody else. ? Lfisie. The commentator translates it by luvéita, to tear out the hair. This would be a rather difficult operation on the bald head of a Gaina monk. LAsiya is, of course, the Sanskrit lf shita, hurt. 5 Visottiyam. Sanskrit visrotasika (?)=sanké. * Samiyadamsane. The commentator explains it by samitadarsana. I think it corresponds to samyagdarsana. * Pariydenam=paryaya. The commentator interprets it by sramanya. * Adaniggam=Adianiya. It means usually faith; but I have here translated it according to the commentary. BOOK I, LECTURE 6, LESSON 3. 57 all that happens to you, you will firmly bear it. Thus I say. (3) Tuirp Lesson. A sage who is well instructed in the law and leads a life of abstinence, is always a destroyer of the effects of works'. To a mendicant who is little clothed? and firm in control, it will not occur (to think): My clothes are torn, I shall beg for (new) clothes; I shall beg for thread; I shall beg for a needle; I shall mend (my clothes); I shall darn them; I shall repair them; I shall put them on; I shall wrap myself in them. (1)
3and firm in control, it will not occur (to think): My clothes are torn, I shall beg for (new) clothes; I shall beg for thread; I shall beg for a needle; I shall mend (my clothes); I shall darn them; I shall repair them; I shall put them on; I shall wrap myself in them. (1) The unclothed one, who excels in this (abstinence), will often be molested by (sharp blades of) grass, by cold, heat, gnats, and mosquitoes. The unclothed one, who effects scarcity (of his wants or of his karman), bears these and various other hardships. He is fit for penance, as has been declared by the Revered One. Understanding this in all respects and with his whole mind, he should perfectly know righteousness. The great heroes (i.e. the Tirthakaras) who for a long time*® walked 1 Ad&nam explained as implements which are not requisite for the law. * Akela, literally, unclothed. But it has that meaning only when it is applied to a ginakalpika. A ginakalpika is a monk who wears no clothes and uses the hollow of the hand for an alms-bowl. The only implements he has are the broom (ragoharazam) and the piece of cloth which the monk places before the mouth while speaking, in order to prevent insects from getting into his mouth (mukhavastrik4). 3 KirarAta, literally, long night. Compare dirgharAtra, which the Bauddhas and Gainas employ in the sense we have given to Airaratam in the text. 58 AKARANGA SOTRA. in the former years!, the worthy ones bore the troubles (mentioned above); endowed with perfect knowledge they had lean arms and very little flesh and blood. He who discontinues (to sin) and is enlightened, is said to have crossed (the samsAra), to be liberated, and to have ceased (to act). Thus I say. (2) But can discontent lay hold of a mendicant, who has ceased to act and leads a religious life, for a long time controlling himself? He advances in his spiritual career and exerts himself. As an island which is never covered with water, so is the law taught by the noble ones (a safe refuge for those in danger). They are free from desires, free from murder, beloved, wise, learned. For their benefit has been the exertion of the Revered One; as birds (feed) their young ones, so are the disciples regularly to be instructed day and night. Thus I say. (3) Fourts LEsson. The disciples are thus regularly instructed, day and night, by the knowledge-endowed great heroes, receiving knowledge from them. Some, being seduced from the calmness of the mind, adopt rough manners. Some, living in chastity, dispute the authority (of the teacher), others hear and understand his words; they intend to lead a godly life, but having left the world’, they are not qualified (for a religious life). Others, being incensed by lusts, ' Puvvdim vasaim, the former years are those long periods by which the length of the early Tirthakaras’ life is measured. Walked means walked in righteousness. * Or obedience to their teacher? BOOK I, LECTURE 6, LESSON 4. 59
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.
154 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 Contemplating their (i.e. the creatures’) death, knowing their births in higher and lower regions, contemplating the fruit (of their acts), hear about this according to truth. 4 There are said to be blind beings dwelling in darkness ; once or frequently meeting this lot, they experience pleasant and unpleasant feelings. This has been declared by the awakened ones. (3) There are beings endowed with voice, with taste, waterbeings dwelling in water, beings living in the air: ‘beings torment beings. See the great danger in this world';’ many pains (are the lot) of the creatures. Men who are given to their lusts, come to destruction through their weak, frail body. ‘ The fool works hard, thinking’ that the unhappy one suffers many pains. ‘Knowing that these diseases are many, should the afflicted search after (remedies)?’ See! they are of no avail, have done with them! Sage! see this great danger! Do not hurt anybody! Contemplate. Be attentive! I shall proclaim the doctrine of renunciation *. (4) To reap the fruit of their acts they are born in these various families, they increase, are born, grow up, become awakened, and leave the world in due order as great sages. The lamenting parents say to them who proceed on the glorious road: ‘Do not 1 The result of former acts. ? Dhitavada. BOOK I, LECTURE 6, LESSON 2. 55 leave us!’ (5) Consulting their own pleasure, indulging their passions, ‘making a noise’, the parents cry:’ Noman who leaves his parents is (fit to become) a flood-crossing sage! (The ascetic) does not take refuge there (in his family); for what could attract him there ? He should always maintain this knowledge! Thus I say. (6) Seconp LEsson. Though some know the misery of the world, have relinquished their former connections, have given up ease, live in chastity, and, whether monk or layman, thoroughly understand the law, they are not able (to persevere in a religious life). The ill-disposed, giving up the robe, alms-bowl, blanket, and broom, do not bear the continuous hardships that are difficult to bear. He who prefers pleasures will, now or after an hour’, be deprived (of the body’, not to recover it) for an infinite space of time. And thus they do not cross (the sams4ra), for the sake of these pleasures which entail evil consequences and are associated with others of their kind. (1) But some who embrace the law, will practise it, being careful about its outward signs; not giving way to worldliness, but being firm. Knowing (and renouncing) all lust, a devout man becomes a great sage when he breaks all bonds, thinking: Nothing 1 The commentator explains this passage: ‘We do your will, we depend on you (?),’ so shouting they cry, &c. * Le. after a short time.
2Knowing (and renouncing) all lust, a devout man becomes a great sage when he breaks all bonds, thinking: Nothing 1 The commentator explains this passage: ‘We do your will, we depend on you (?),’ so shouting they cry, &c. * Le. after a short time. ® The body with five organs, in which alone liberation can be realised. 56 AKARANGA SOTRA. belongs to me. A man who, thinking, I am I}, exerts himself for this (creed), ceases (to act), is houseless, walks about bald-headed. The naked, fasting (monk), who combats the flesh, will be abused, or struck, or hurt?; he will be upbraided with ‘his former trade, or reviled with untrue reproaches. Accounting (for this treatment) by his former sins, knowing pleasant and unpleasant occurrences, he should patiently wander about. Quitting all worldliness* one should bear all (disagreeable) feelings, being possessed of the right view‘. (2) Those are called naked, who in this world, never returning (to a worldly state), (follow) my religion according to the commandment. This highest doctrine has here been declared for men. Delighted with this, destroying that (i.e. the effect of works), he will successively® give up sinfulness®, after having come to a knowledge of it. Here (in our religion) some live as single mendicants. Therefore a wise man should lead the life of an ascetic by collecting pure alms or any alms in all sorts of families. ‘If (the food) be of good or bad smell, or if dreadful beasts inflict pain on (other) beings’— I have nothing to do with anybody else. ? Lfisie. The commentator translates it by luvéita, to tear out the hair. This would be a rather difficult operation on the bald head of a Gaina monk. LAsiya is, of course, the Sanskrit lf shita, hurt. 5 Visottiyam. Sanskrit visrotasika (?)=sanké. * Samiyadamsane. The commentator explains it by samitadarsana. I think it corresponds to samyagdarsana. * Pariydenam=paryaya. The commentator interprets it by sramanya. * Adaniggam=Adianiya. It means usually faith; but I have here translated it according to the commentary. BOOK I, LECTURE 6, LESSON 3. 57 all that happens to you, you will firmly bear it. Thus I say. (3) Tuirp Lesson. A sage who is well instructed in the law and leads a life of abstinence, is always a destroyer of the effects of works'. To a mendicant who is little clothed? and firm in control, it will not occur (to think): My clothes are torn, I shall beg for (new) clothes; I shall beg for thread; I shall beg for a needle; I shall mend (my clothes); I shall darn them; I shall repair them; I shall put them on; I shall wrap myself in them. (1)
3and firm in control, it will not occur (to think): My clothes are torn, I shall beg for (new) clothes; I shall beg for thread; I shall beg for a needle; I shall mend (my clothes); I shall darn them; I shall repair them; I shall put them on; I shall wrap myself in them. (1) The unclothed one, who excels in this (abstinence), will often be molested by (sharp blades of) grass, by cold, heat, gnats, and mosquitoes. The unclothed one, who effects scarcity (of his wants or of his karman), bears these and various other hardships. He is fit for penance, as has been declared by the Revered One. Understanding this in all respects and with his whole mind, he should perfectly know righteousness. The great heroes (i.e. the Tirthakaras) who for a long time*® walked 1 Ad&nam explained as implements which are not requisite for the law. * Akela, literally, unclothed. But it has that meaning only when it is applied to a ginakalpika. A ginakalpika is a monk who wears no clothes and uses the hollow of the hand for an alms-bowl. The only implements he has are the broom (ragoharazam) and the piece of cloth which the monk places before the mouth while speaking, in order to prevent insects from getting into his mouth (mukhavastrik4). 3 KirarAta, literally, long night. Compare dirgharAtra, which the Bauddhas and Gainas employ in the sense we have given to Airaratam in the text. 58 AKARANGA SOTRA. in the former years!, the worthy ones bore the troubles (mentioned above); endowed with perfect knowledge they had lean arms and very little flesh and blood. He who discontinues (to sin) and is enlightened, is said to have crossed (the samsAra), to be liberated, and to have ceased (to act). Thus I say. (2) But can discontent lay hold of a mendicant, who has ceased to act and leads a religious life, for a long time controlling himself? He advances in his spiritual career and exerts himself. As an island which is never covered with water, so is the law taught by the noble ones (a safe refuge for those in danger). They are free from desires, free from murder, beloved, wise, learned. For their benefit has been the exertion of the Revered One; as birds (feed) their young ones, so are the disciples regularly to be instructed day and night. Thus I say. (3) Fourts LEsson. The disciples are thus regularly instructed, day and night, by the knowledge-endowed great heroes, receiving knowledge from them. Some, being seduced from the calmness of the mind, adopt rough manners. Some, living in chastity, dispute the authority (of the teacher), others hear and understand his words; they intend to lead a godly life, but having left the world’, they are not qualified (for a religious life). Others, being incensed by lusts, ' Puvvdim vasaim, the former years are those long periods by which the length of the early Tirthakaras’ life is measured. Walked means walked in righteousness. * Or obedience to their teacher? BOOK I, LECTURE 6, LESSON 4. 59
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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