Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Others, 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 greedy, sensual, ‘do not care for abstract meditation and religious instruction: these men speak harshly unto the teacher.’ It is a second folly of the slowminded to call virtuous, calm, religiously living men worthless. Some, turning from (control), assign its difficulty as their reason (for doing so)'; others, falling from the pure knowledge and defiling the creed, though not without devotion, for the love of life change (their vows). ‘When they feel the hardships (of a religious life) they slide back, for their love of life.’ Their leaving the world is a bad leaving. (1) Those who deserve to be called fools, are born again and again. Standing low (in learning or control) they will exalt themselves (and say) in their pride: Iam learned. They speak harshly unto the passionless; they upbraid them with their former trades, or revile them with untrue reproaches*. The wise, therefore, should know the law. Thou lovest unrighteousness, because thou art young, and lovest acts, and sayest: ‘Kill beings ;’ thou killest them or consentest to their being killed by others. (Such a man) thinks contemptuously: A very severe religion has been proclaimed. Sinking in opposition to the law, he is called murderer. Thus I say. (2) Some think: What have I to do with this or that man? Thus they leave father and mother, kith and kin, like heroes exerting themselves, free from murder. Look! the pious and calm become 1 They do not upbraid their teachers, and hence are not guilty of the second folly. * Compare second lesson, § 3. Paliya, which we have here asin the passage above translated ‘former trade,’ is here explained by anush/A4na, exertion. 60 AKARANGA SOTRA. desponding; the rising, cast down. Those troubled with sensuality, the cowardly men become perverters of the faith’. Therefore the reputation of some becomes bad. He is an apostate ascetic! He is an apostate ascetic! (3) Look! Some, though living with religious, pious, calm, and worthy (monks), are not religious, nor pious, nor calm, nor worthy. Knowing them, the learned, the wise, the steadfast hero will always be victorious through the right faith. Thus I say. (4) Firtu Lesson. Staying in or between houses, in or between villages, in or between towns, in or between counties, a monk is attacked by murderers, or is subject to the hardships (of a mendicant’s life). A hero should bear these hardships. (1) A saint?, with right intuition, who cherishes compassion for the world, in the east, west, south, and north, should preach, spread, and praise (the faith), knowing the sacred lore*. He should proclaim it among those who exert themselves, and those who do not‘, among those who are willing to hear (the word). (2)
2He should proclaim it among those who exert themselves, and those who do not‘, among those who are willing to hear (the word). (2) Not neglecting tranquillity, indifference, patience, liberation, purity, uprightness, gentleness, and freedom from worldly cares®, one should, with due consideration, preach the law of the mendicants to all sorts of creatures. (3) 1 Or breakers of vows. * Oya, see note 2, p. 52. 5 Veyavi=vedavid. * This is equivalent either to believers and heretics, or to clerical and lay men. ’ Laghaviya, lightness, explained, freedom from bonds. BOOK I, LECTURE 6, LESSON 5. 61 With due consideration preaching the law of the mendicants, one should do no injury to one’s self, nor to anybody else, nor to any of the four kinds of living beings. But a great sage, neither injuring nor injured, becomes a shelter for all sorts of afflicted creatures, even as an island, which is never covered with water. (4) . Thus a man who exerts himself, and is of a steady mind, without attachment, unmoved (by passion) but restless (in wandering about), having no worldly desires, should lead the life of an ascetic. Having contemplated the beautiful law, the discerning one is liberated. Therefore look at worldliness, ye men, fettered in fetters ! Those whom lust conquers, sink; therefore do not shrink from the hard (control)! He who knows (and renounces) perfectly and thoroughly these injurious acts, from whom the injurers do not shrink}, ‘who has shaken off wrath, pride,’ delusion, and greed, ‘he is called a removed one.’ Thus I say. (5) On the decay of the body (he does not despond, but deserves) his appellation, ‘the leader of the battle.” The sage who has reached the other side, unafflicted and unmoved like a beam, being in the power of death, desires death as the dissolution of the body. Thus I say. (6) End of the Sixth Lecture, called the Cleaning. * One expects, who does not shrink from the injurers. 62 AKARANGA SOTRA. SEVENTH LECTURE, CALLED LIBERATION. First Lesson. I say: To friendly or hostile (heretics) one should not give food, drink, dainties and spices, clothes, alms-bowls, and brooms; nor exhort these persons to give (such things), nor do them service, always showing the highest respect. Thus I say’. (1) (A heretic may say): Know this for certain: having or not having received food, &c. (down to) brooms, having or not having eaten (come to our house), even turning from your way or passing (other houses ; we shall supply your wants). Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2)
3Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2) Some here are not well instructed as regards the subject of conduct; for desirous of acts, they say: ‘ Kill creatures ;’ they themselves kill or consent to the killing of others; or they take what has not been given; or they pronounce opinions, e.g. the world exists, the world does not exist, the world is 1 This and the following paragraph are extremely difficult to translate. I have translated the words according to the scholiast, and supplied what he supplies; but his interpretation can scarcely be reconciled with the text. BOOK I, LECTURE 7, LESSON I. 63 unchangeable, the world is ever changing; the world has a beginning, the world has no beginning ; the world has an end, the world has no end; (or with regard to the self and actions): this is well done, this is badly done; this is merit, this is demerit; he is a good man, he is not a good man; there is beatitude, there is no beatitude; there is a hell, there is no hell. When they thus differ (in their opinions) and profess their individual persuasion, know (that this is all) without reason?. Thus they are not well taught, not well instructed in the religion such as it has been declared by the Revered One, who knows and sees with quick discernment. (One should either instruct the opponent in the true faith) or observe abstinence as regards speech. Thus I say. (3) Everywhere? sins are admitted ; but to avoid them is called my distinction. For ye who live in a village or in the forest, or not in a village and not in the forest, know the law as it has been declared. ‘By the Brahman, the wise (Mahavira), three * vows have been enjoined.’ Noble and tranquil men who are enlightened and exert themselves in these (precepts), are called free from sinful acts. (4) Knowing (and renouncing) severally and singly 1 The Gainas do not espouse one of the alternative solutions of the metaphysical and ethical questions; but they are enabled by the syadv4da to believe in the co-existence of contrary qualities in one and the same thing. 2 In all other religious sects. > Gama=y4ma. These are, (1) to kill no living being, (2) to speak no untruth, (3) to abstain from forbidden things (theft and sexual pleasures). Or the three ages of man are intended by gima, which we have rendered vows. 64 AKARANGA SOTRA. the actions against living beings, in the regions above, below, and on the surface, everywhere and in all ways—a wise man neither gives pain to these bodies, nor orders others to do so, nor assents to their doing so. Nay, we abhor those who give pain to these bodies. Knowing this, a wise man should not cause this or any other pain (to any creatures). Thus I say. (5) Sreconp LEsson.
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.
1Others, 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 greedy, sensual, ‘do not care for abstract meditation and religious instruction: these men speak harshly unto the teacher.’ It is a second folly of the slowminded to call virtuous, calm, religiously living men worthless. Some, turning from (control), assign its difficulty as their reason (for doing so)'; others, falling from the pure knowledge and defiling the creed, though not without devotion, for the love of life change (their vows). ‘When they feel the hardships (of a religious life) they slide back, for their love of life.’ Their leaving the world is a bad leaving. (1) Those who deserve to be called fools, are born again and again. Standing low (in learning or control) they will exalt themselves (and say) in their pride: Iam learned. They speak harshly unto the passionless; they upbraid them with their former trades, or revile them with untrue reproaches*. The wise, therefore, should know the law. Thou lovest unrighteousness, because thou art young, and lovest acts, and sayest: ‘Kill beings ;’ thou killest them or consentest to their being killed by others. (Such a man) thinks contemptuously: A very severe religion has been proclaimed. Sinking in opposition to the law, he is called murderer. Thus I say. (2) Some think: What have I to do with this or that man? Thus they leave father and mother, kith and kin, like heroes exerting themselves, free from murder. Look! the pious and calm become 1 They do not upbraid their teachers, and hence are not guilty of the second folly. * Compare second lesson, § 3. Paliya, which we have here asin the passage above translated ‘former trade,’ is here explained by anush/A4na, exertion. 60 AKARANGA SOTRA. desponding; the rising, cast down. Those troubled with sensuality, the cowardly men become perverters of the faith’. Therefore the reputation of some becomes bad. He is an apostate ascetic! He is an apostate ascetic! (3) Look! Some, though living with religious, pious, calm, and worthy (monks), are not religious, nor pious, nor calm, nor worthy. Knowing them, the learned, the wise, the steadfast hero will always be victorious through the right faith. Thus I say. (4) Firtu Lesson. Staying in or between houses, in or between villages, in or between towns, in or between counties, a monk is attacked by murderers, or is subject to the hardships (of a mendicant’s life). A hero should bear these hardships. (1) A saint?, with right intuition, who cherishes compassion for the world, in the east, west, south, and north, should preach, spread, and praise (the faith), knowing the sacred lore*. He should proclaim it among those who exert themselves, and those who do not‘, among those who are willing to hear (the word). (2)
2He should proclaim it among those who exert themselves, and those who do not‘, among those who are willing to hear (the word). (2) Not neglecting tranquillity, indifference, patience, liberation, purity, uprightness, gentleness, and freedom from worldly cares®, one should, with due consideration, preach the law of the mendicants to all sorts of creatures. (3) 1 Or breakers of vows. * Oya, see note 2, p. 52. 5 Veyavi=vedavid. * This is equivalent either to believers and heretics, or to clerical and lay men. ’ Laghaviya, lightness, explained, freedom from bonds. BOOK I, LECTURE 6, LESSON 5. 61 With due consideration preaching the law of the mendicants, one should do no injury to one’s self, nor to anybody else, nor to any of the four kinds of living beings. But a great sage, neither injuring nor injured, becomes a shelter for all sorts of afflicted creatures, even as an island, which is never covered with water. (4) . Thus a man who exerts himself, and is of a steady mind, without attachment, unmoved (by passion) but restless (in wandering about), having no worldly desires, should lead the life of an ascetic. Having contemplated the beautiful law, the discerning one is liberated. Therefore look at worldliness, ye men, fettered in fetters ! Those whom lust conquers, sink; therefore do not shrink from the hard (control)! He who knows (and renounces) perfectly and thoroughly these injurious acts, from whom the injurers do not shrink}, ‘who has shaken off wrath, pride,’ delusion, and greed, ‘he is called a removed one.’ Thus I say. (5) On the decay of the body (he does not despond, but deserves) his appellation, ‘the leader of the battle.” The sage who has reached the other side, unafflicted and unmoved like a beam, being in the power of death, desires death as the dissolution of the body. Thus I say. (6) End of the Sixth Lecture, called the Cleaning. * One expects, who does not shrink from the injurers. 62 AKARANGA SOTRA. SEVENTH LECTURE, CALLED LIBERATION. First Lesson. I say: To friendly or hostile (heretics) one should not give food, drink, dainties and spices, clothes, alms-bowls, and brooms; nor exhort these persons to give (such things), nor do them service, always showing the highest respect. Thus I say’. (1) (A heretic may say): Know this for certain: having or not having received food, &c. (down to) brooms, having or not having eaten (come to our house), even turning from your way or passing (other houses ; we shall supply your wants). Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2)
3Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2) Some here are not well instructed as regards the subject of conduct; for desirous of acts, they say: ‘ Kill creatures ;’ they themselves kill or consent to the killing of others; or they take what has not been given; or they pronounce opinions, e.g. the world exists, the world does not exist, the world is 1 This and the following paragraph are extremely difficult to translate. I have translated the words according to the scholiast, and supplied what he supplies; but his interpretation can scarcely be reconciled with the text. BOOK I, LECTURE 7, LESSON I. 63 unchangeable, the world is ever changing; the world has a beginning, the world has no beginning ; the world has an end, the world has no end; (or with regard to the self and actions): this is well done, this is badly done; this is merit, this is demerit; he is a good man, he is not a good man; there is beatitude, there is no beatitude; there is a hell, there is no hell. When they thus differ (in their opinions) and profess their individual persuasion, know (that this is all) without reason?. Thus they are not well taught, not well instructed in the religion such as it has been declared by the Revered One, who knows and sees with quick discernment. (One should either instruct the opponent in the true faith) or observe abstinence as regards speech. Thus I say. (3) Everywhere? sins are admitted ; but to avoid them is called my distinction. For ye who live in a village or in the forest, or not in a village and not in the forest, know the law as it has been declared. ‘By the Brahman, the wise (Mahavira), three * vows have been enjoined.’ Noble and tranquil men who are enlightened and exert themselves in these (precepts), are called free from sinful acts. (4) Knowing (and renouncing) severally and singly 1 The Gainas do not espouse one of the alternative solutions of the metaphysical and ethical questions; but they are enabled by the syadv4da to believe in the co-existence of contrary qualities in one and the same thing. 2 In all other religious sects. > Gama=y4ma. These are, (1) to kill no living being, (2) to speak no untruth, (3) to abstain from forbidden things (theft and sexual pleasures). Or the three ages of man are intended by gima, which we have rendered vows. 64 AKARANGA SOTRA. the actions against living beings, in the regions above, below, and on the surface, everywhere and in all ways—a wise man neither gives pain to these bodies, nor orders others to do so, nor assents to their doing so. Nay, we abhor those who give pain to these bodies. Knowing this, a wise man should not cause this or any other pain (to any creatures). Thus I say. (5) Sreconp LEsson.
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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