Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nay, 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. A mendicant may exert himself, or stand or sit or lie in a burying-place or in an empty house or in a mountain cave or in a potter's workshop. A householder may approach a mendicant who stays in any of these places, and say unto him: O longlived Sramaza! I shall give you what I have bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom—by acting sinfully against all sorts of living beings; or I shall prepare you snug lodgings; eat (the offered food), dwell (in the prepared house’). (1) O long-lived Sramaza! A mendicant should thus refuse a householder of good sense and ripe age: O long-lived householder! I do not approve of thy words, I do not accept thy words, that, for my sake, thou givest unto me what thou hast bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom—by 1 Later on in the commentary (beginning of the sixth lesson) this is called udgamotp&danaishamA. BOOK I, LECTURE 7, LESSON 2. 65 acting sinfully against all sorts of living beings; or that thou preparest pleasant lodgings for me. O longlived householder! I have given up this, because it is not to be done. (2) A mendicant may exert himself, &c. (first sentence of § 1). A householder, without betraying his intention, may approach him who stays in some one of the above-mentioned places, and give unto him what has been taken, &c. (all as above, down to) or prepare pleasant lodgings, and accommodate the mendicant with food (and lodging). A mendicant should know it by his own innate intelligence, or through the instruction of the highest (i.e. the Tirthakaras), or having heard it from others: This householder, forsooth, for my sake injures all sorts of living beings, to give me food, &c., clothes, &c., or to prepare pleasant lodgings. A mendicant should well observe and understand this, that he may order (the householder) not to show such obsequiousness. Thus I say. (3) ' Those who having, with or without the mendicant’s knowledge, brought together fetters!, become angry (on the monk’s refusal) and will strike him, saying: Beat, kill, cut, burn, roast, tear, rob, despatch, torture him! But the hero, come to such a lot, will bravely bear it, or tell him the code of conduct, considering that he is of a different habit; or by guarding his speech he should in due order examine the subject, guarding himself. This has been declared by the awakened ones: The faithful should not give to dissenters food, &c., clothes, &c., nor should they exhort them (to give), ' The above-detailed benefactions, (23] F 66 AKARANGA SOTRA.
2This has been declared by the awakened ones: The faithful should not give to dissenters food, &c., clothes, &c., nor should they exhort them (to give), ' The above-detailed benefactions, (23] F 66 AKARANGA SOTRA. nor do them service, always showing the highest respect. Thus I say. (4) Know the law declared by the wise Brahmama: one should give to one of the same faith food, &c., clothes, &c., and one should exhort him (to give) or do him service, always showing the highest respect. Thus I say. (5) Tuirp Lesson. Some are awakened as middle-aged men and exert themselves well, having, as clever men, heard and received the word of the learned’. The noble ones have impartially preached the law. Those who are awakened, should not wish for pleasure, nor do harm, nor desire (any forbidden things). A person who is without desires and does no harm unto any living beings in the whole world, is called by me ‘unfettered.’ (1) One free from passions understands perfectly the bright one’, knowing birth in the upper and nether regions. ‘Bodies increase through nourishment, they are frail in hardships.’ See some whose organs are failing (give way to weakness). A person who has no desires, cherishes pity. He who understands the doctrine of sin, is a mendicant who knows the time, the strength, the measure, the occasion, the conduct, the religious precept; he disowns all things not requisite for religious purposes, 1 The scholiast says that there are three classes of the awakened: the Svayambuddha, the Pratyekabuddha, and the Buddhabodhita. The last only is treated of in the text. 2 T.e. self-control. BOOK I, LECTURE 7, LESSON 4. 67 in time exerts himself, is under no obligations; he proceeds securely (on the road to final liberation) after having cut off both (love and hate)'. (2) A householder approaching a mendicant whose limbs tremble for cold, may say : .O long-lived Sramama! are you not subject to the influences of your senses ? O long-lived householder! I am not subject to the influences of my senses. But I cannot sustain the feeling of cold. Yet it does not become me to kindle or light a fire*, that I may warm or heat myself; nor (to procure that comfort) through the order of others. Perhaps after the mendicant has spoken thus, the other kindles or lights a fire that he may warm or heat himself. But the mendicant should well observe and understand this, that he may order him to show no such obsequiousness. Thus I say. (3) Fourty Lesson. A mendicant who is fitted out with three robes’, and a bowl as fourth (article), will not think : I shall beg 1 The latter part of this paragraph is nearly identical with lecture 2, lesson 5, § 3, to which we refer the reader for the explanation of the dark phrases. 2 The original has fire-body, which the faithful are enjoined not to injure; see lecture 2, lesson 4.
32 The original has fire-body, which the faithful are enjoined not to injure; see lecture 2, lesson 4. ’ The three robes allowed to a Gaina monk are two linen under garments (kshaumikakalpa) and one woollen upper garment (aurnikakalpa). Besides these (kalpatraya), the monk possesses, 2. an alms-bowl (ptra) with six things belonging to it, 3. a broom (ragoharava), 4. a veil for the mouth (mukhavastrika). The alms- “bowl and the articles belonging to it are specialised in the following gath4: pattam pattabamdho paya/thavanam ka payakesariy4 | padalai rayattanam ka gokkhao payaniggogo Wl F 2 68 AKARANGA SOTRA. for a fourth robe. He should beg for (clothes) which he wants, and which are permitted by the religious code!; he should wear the clothes in the same state in which they are given him; he should neither wash nor dye them, nor should he wear washed or dyed clothes, nor (should he) hide (his garments when passing) through other villages, being careless of dress. This is the whole duty? of one who wears clothes. But know further, that, after winter is gone and the hot season has come, one should leave off the used-up (garment of the three), being clad with an upper and under garment, or with the undermost garment, or with one gown, or with no clothes—aspiring to freedom from bonds ®. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (1) When it occurs to a blessed‘ mendicant that he suffers pain, and cannot bear the influence of cold, he should not try to obviate these trials, but stand fast in his own self which is endowed with all knowledge®, ‘For it is better for an ascetic that he should take poison.” Even thus he will in due time put an end to existence. This (way to escape trials) has been adopted by many who were ' Things, &c.: this is the meaning of the technical term ahesanigga yathaishanztya, allowed objects of begging. 2 Literally, outfit. Cf. IT, 5, 2, § x. 5 T.e. freedom from worldly cares and interest. “ Vasumam: rich (in control). 5 But he should not, in order to escape these trials, commit such suicide as is only permitted to ascetics who have reached the highest degree of perfection, when they are ripe for Nirvaza. Suicide only puts off the last struggle for Nirvana; but it is better ‘than breaking the vow. BOOK I, LECTURE 7, LESSON 5. 69 free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (2) Firty 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.
1Nay, 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. A mendicant may exert himself, or stand or sit or lie in a burying-place or in an empty house or in a mountain cave or in a potter's workshop. A householder may approach a mendicant who stays in any of these places, and say unto him: O longlived Sramaza! I shall give you what I have bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom—by acting sinfully against all sorts of living beings; or I shall prepare you snug lodgings; eat (the offered food), dwell (in the prepared house’). (1) O long-lived Sramaza! A mendicant should thus refuse a householder of good sense and ripe age: O long-lived householder! I do not approve of thy words, I do not accept thy words, that, for my sake, thou givest unto me what thou hast bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom—by 1 Later on in the commentary (beginning of the sixth lesson) this is called udgamotp&danaishamA. BOOK I, LECTURE 7, LESSON 2. 65 acting sinfully against all sorts of living beings; or that thou preparest pleasant lodgings for me. O longlived householder! I have given up this, because it is not to be done. (2) A mendicant may exert himself, &c. (first sentence of § 1). A householder, without betraying his intention, may approach him who stays in some one of the above-mentioned places, and give unto him what has been taken, &c. (all as above, down to) or prepare pleasant lodgings, and accommodate the mendicant with food (and lodging). A mendicant should know it by his own innate intelligence, or through the instruction of the highest (i.e. the Tirthakaras), or having heard it from others: This householder, forsooth, for my sake injures all sorts of living beings, to give me food, &c., clothes, &c., or to prepare pleasant lodgings. A mendicant should well observe and understand this, that he may order (the householder) not to show such obsequiousness. Thus I say. (3) ' Those who having, with or without the mendicant’s knowledge, brought together fetters!, become angry (on the monk’s refusal) and will strike him, saying: Beat, kill, cut, burn, roast, tear, rob, despatch, torture him! But the hero, come to such a lot, will bravely bear it, or tell him the code of conduct, considering that he is of a different habit; or by guarding his speech he should in due order examine the subject, guarding himself. This has been declared by the awakened ones: The faithful should not give to dissenters food, &c., clothes, &c., nor should they exhort them (to give), ' The above-detailed benefactions, (23] F 66 AKARANGA SOTRA.
2This has been declared by the awakened ones: The faithful should not give to dissenters food, &c., clothes, &c., nor should they exhort them (to give), ' The above-detailed benefactions, (23] F 66 AKARANGA SOTRA. nor do them service, always showing the highest respect. Thus I say. (4) Know the law declared by the wise Brahmama: one should give to one of the same faith food, &c., clothes, &c., and one should exhort him (to give) or do him service, always showing the highest respect. Thus I say. (5) Tuirp Lesson. Some are awakened as middle-aged men and exert themselves well, having, as clever men, heard and received the word of the learned’. The noble ones have impartially preached the law. Those who are awakened, should not wish for pleasure, nor do harm, nor desire (any forbidden things). A person who is without desires and does no harm unto any living beings in the whole world, is called by me ‘unfettered.’ (1) One free from passions understands perfectly the bright one’, knowing birth in the upper and nether regions. ‘Bodies increase through nourishment, they are frail in hardships.’ See some whose organs are failing (give way to weakness). A person who has no desires, cherishes pity. He who understands the doctrine of sin, is a mendicant who knows the time, the strength, the measure, the occasion, the conduct, the religious precept; he disowns all things not requisite for religious purposes, 1 The scholiast says that there are three classes of the awakened: the Svayambuddha, the Pratyekabuddha, and the Buddhabodhita. The last only is treated of in the text. 2 T.e. self-control. BOOK I, LECTURE 7, LESSON 4. 67 in time exerts himself, is under no obligations; he proceeds securely (on the road to final liberation) after having cut off both (love and hate)'. (2) A householder approaching a mendicant whose limbs tremble for cold, may say : .O long-lived Sramama! are you not subject to the influences of your senses ? O long-lived householder! I am not subject to the influences of my senses. But I cannot sustain the feeling of cold. Yet it does not become me to kindle or light a fire*, that I may warm or heat myself; nor (to procure that comfort) through the order of others. Perhaps after the mendicant has spoken thus, the other kindles or lights a fire that he may warm or heat himself. But the mendicant should well observe and understand this, that he may order him to show no such obsequiousness. Thus I say. (3) Fourty Lesson. A mendicant who is fitted out with three robes’, and a bowl as fourth (article), will not think : I shall beg 1 The latter part of this paragraph is nearly identical with lecture 2, lesson 5, § 3, to which we refer the reader for the explanation of the dark phrases. 2 The original has fire-body, which the faithful are enjoined not to injure; see lecture 2, lesson 4.
32 The original has fire-body, which the faithful are enjoined not to injure; see lecture 2, lesson 4. ’ The three robes allowed to a Gaina monk are two linen under garments (kshaumikakalpa) and one woollen upper garment (aurnikakalpa). Besides these (kalpatraya), the monk possesses, 2. an alms-bowl (ptra) with six things belonging to it, 3. a broom (ragoharava), 4. a veil for the mouth (mukhavastrika). The alms- “bowl and the articles belonging to it are specialised in the following gath4: pattam pattabamdho paya/thavanam ka payakesariy4 | padalai rayattanam ka gokkhao payaniggogo Wl F 2 68 AKARANGA SOTRA. for a fourth robe. He should beg for (clothes) which he wants, and which are permitted by the religious code!; he should wear the clothes in the same state in which they are given him; he should neither wash nor dye them, nor should he wear washed or dyed clothes, nor (should he) hide (his garments when passing) through other villages, being careless of dress. This is the whole duty? of one who wears clothes. But know further, that, after winter is gone and the hot season has come, one should leave off the used-up (garment of the three), being clad with an upper and under garment, or with the undermost garment, or with one gown, or with no clothes—aspiring to freedom from bonds ®. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (1) When it occurs to a blessed‘ mendicant that he suffers pain, and cannot bear the influence of cold, he should not try to obviate these trials, but stand fast in his own self which is endowed with all knowledge®, ‘For it is better for an ascetic that he should take poison.” Even thus he will in due time put an end to existence. This (way to escape trials) has been adopted by many who were ' Things, &c.: this is the meaning of the technical term ahesanigga yathaishanztya, allowed objects of begging. 2 Literally, outfit. Cf. IT, 5, 2, § x. 5 T.e. freedom from worldly cares and interest. “ Vasumam: rich (in control). 5 But he should not, in order to escape these trials, commit such suicide as is only permitted to ascetics who have reached the highest degree of perfection, when they are ripe for Nirvaza. Suicide only puts off the last struggle for Nirvana; but it is better ‘than breaking the vow. BOOK I, LECTURE 7, LESSON 5. 69 free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (2) Firty 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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