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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Suicide 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. A mendicant who is fitted out with two robes, and a bowl as third (article), will not think: I shall beg for a third robe. He should beg for robes which are allowed to be begged for; he should wear the clothes, &c. &c.1. This is the whole outfit of one who wears clothes. But know further, that after the winter is gone and the hot season has come, one should leave off the used-up garments; having left off the used-up garments, (one should) be clad with the undermost garment, with a gown ’, or with no clothes at all—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 the thought occurs to a mendicant that through illness he is too weak, and not able to beg from house to house—and on his thus complaining a householder brings food, &c., obtained (without injuring life*), and gives it him—then he should, after deliberation, say*: O long-lived householder ! it does not become me to eat or drink this 3 food, &c., or (accept) anything else of the same kind. (2) 1 See lesson 4, § 1. ? The MSS. are at variance with each other in adapting the words of the former lesson to the present case. As the commentaries are no check, and do not explain our passage, I have selected what seemed to me to be the most likely reading. ® Abhihada=abhy4hrita: it is a typical attribute of objectionable things. The commentator explains it here by givopamardanivritta. ‘ The original has only 4loegg4, he should examine whether 70 AKARANGA SOTRA. A mendicant who has resolved, that he will, when sick, accept the assistance of fellow-ascetics! in good health, when they offer (assistance) without being asked, and that vice versa he, when in health, will give assistance to sick fellow-ascetics, offering it without being asked—(he should not deviate from his resolution though he die for want of help). (3) Taking the vow to beg (food, &c.) for another (who is sick), and to eat (when sick) what is brought by another; taking the vow to beg, &c., and not to eat what is brought; taking the vow not to beg, &c., but to eat what is brought; taking the vow neither to beg, &c., nor to eat what is brought— (one should adhere to that vow). Practising thus the law as it has been declared, one becomes tranquil, averted from sin, guarded against the allurements of the senses. . Even thus (though sick) he will in due time put an end to existence* This (method) has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4) the food &c. is acceptable or not. This is called the grahanaishana.
2. Even thus (though sick) he will in due time put an end to existence* This (method) has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4) the food &c. is acceptable or not. This is called the grahanaishana. 1 S&4hammiya=sAdharmika, one who follows the same rule in cases where different rules are left to the option of the mendicants. The word abhikamkha=abhikankshya is not translated, the commentator makes it out to mean, wishing for freedom from sinful acts. * As inthe preceding lesson a man who cannot conquer his sensuality, is permitted to commit suicide (by hanging himself, &c.), in order to put an end to his trials and temptations, so in this lesson a man whose sickness prevents him from persevering in a life of austerities, is permitted to commit suicide by rejecting food and drink. This is called bhaktapanapratyakhydnamukti. It seems therefore to have been regarded as leading to final liberation (mukti). BOOK I, LECTURE 7, LESSON 6. 71 SixtH Lesson. A mendicant who is fitted out with one robe, and a bowl as second (article), will not think : I shall beg for a second robe. He should beg for such a robe only as is allowed to be begged for, and he should wear it in the same state as he receives it. This is, &c. (see lesson 4, § 1). But when the hot season has come, one should leave off the used-up clothes; one should be clad with one or no garment—aspiring to freedom from bonds. Knowing what the Revered One, &c. (see lesson 5, § 1). When the thought occurs to a mendicant: ‘I am myself, alone; I have nobody belonging to me, nor do I belong to anybody,’ then he should thoroughly know himself as standing alone—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) A male or female mendicant eating food &c. should not shift (the morsel) from the left jaw to the right jaw, nor from the right jaw to the left jaw, to get a fuller taste of it, not caring for the taste (of it)—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. (2) If this thought occurs to a monk: ‘I am sick and not able, at this time, to regularly mortify the flesh,’ that monk should regularly reduce his food ; regularly reducing his food, and diminishing his sins, ‘he should take proper care of his body, being 72 AKARANGA SOTRA. immovable like a beam; exerting himself he dissolves his body*.’ (3)
3immovable like a beam; exerting himself he dissolves his body*.’ (3) Entering a village, or a scot-free town, or a town with an earth-wall, or a town with a small wall, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or the halting-places of processions, or caravans, or a capital?—a monk should beg for straw; having begged for straw he should retire with it to a secluded spot. After having repeatedly examined and cleaned the ground, where there are no eggs, nor living beings, nor seeds, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor waterdrops, nor mud, nor cobwebs— he should spread the straw on it. Then he should there and then effect (the religious death called) itvara®, (4) 1 There is no finite verb in this sentence, nor any word which could supply its place. The old Gaina authors were so accustomed to surround their meaning with exclusions and exceptions, and to fortify it with a maze of parentheses, that they sometimes apparently forgot to express the verb, especially when they made use of fragments of old verses, as in the present case. * This is one of the most frequent gamas or identical passages which form a rather questionable ornament of the Sfitra style. The gamas are usually abbreviated, e.g. villages, &c., all down to capital, or eggs, &c., all down to cobwebs, which we shall presently meet with. * Itvara or ingitamaraza consists in starving oneself, while keeping within a limited space. A religious death is usually permitted only to those who have during twelve years undergone preparatory penance, consisting chiefly in protracted periods of fasting. The scholiast says that in our case the itvara is not enjoined for sick persons who can no longer sustain austerities ; but they should act as if they were to commit the itvara suicide, hoping that in five or six days the sickness would leave them, in which case they are to return to their former life. But if they should not get better but die, it is all for the best. BOOK I, LECTURE 7, LESSON 7. 73 This is the truth: speaking truth, free from passion, crossing (the samsara), abating irresoluteness, knowing all truth and not being known, leaving this frail body, overcoming all sorts of pains and troubles through trust in this (religion), he accomplishes this fearful (religious death). Even thus he will in due time put an end to existence. This has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (5) SEVENTH LESSON. To a naked! monk the thought occurs: I can bear the pricking of grass, the influence of cold and heat, the stinging of flies and mosquitos; these and other various painful feelings I can sustain, but I cannot leave off the covering of the privities.s Then he may cover his privities with a piece of cloth *.
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.
1Suicide 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. A mendicant who is fitted out with two robes, and a bowl as third (article), will not think: I shall beg for a third robe. He should beg for robes which are allowed to be begged for; he should wear the clothes, &c. &c.1. This is the whole outfit of one who wears clothes. But know further, that after the winter is gone and the hot season has come, one should leave off the used-up garments; having left off the used-up garments, (one should) be clad with the undermost garment, with a gown ’, or with no clothes at all—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 the thought occurs to a mendicant that through illness he is too weak, and not able to beg from house to house—and on his thus complaining a householder brings food, &c., obtained (without injuring life*), and gives it him—then he should, after deliberation, say*: O long-lived householder ! it does not become me to eat or drink this 3 food, &c., or (accept) anything else of the same kind. (2) 1 See lesson 4, § 1. ? The MSS. are at variance with each other in adapting the words of the former lesson to the present case. As the commentaries are no check, and do not explain our passage, I have selected what seemed to me to be the most likely reading. ® Abhihada=abhy4hrita: it is a typical attribute of objectionable things. The commentator explains it here by givopamardanivritta. ‘ The original has only 4loegg4, he should examine whether 70 AKARANGA SOTRA. A mendicant who has resolved, that he will, when sick, accept the assistance of fellow-ascetics! in good health, when they offer (assistance) without being asked, and that vice versa he, when in health, will give assistance to sick fellow-ascetics, offering it without being asked—(he should not deviate from his resolution though he die for want of help). (3) Taking the vow to beg (food, &c.) for another (who is sick), and to eat (when sick) what is brought by another; taking the vow to beg, &c., and not to eat what is brought; taking the vow not to beg, &c., but to eat what is brought; taking the vow neither to beg, &c., nor to eat what is brought— (one should adhere to that vow). Practising thus the law as it has been declared, one becomes tranquil, averted from sin, guarded against the allurements of the senses. . Even thus (though sick) he will in due time put an end to existence* This (method) has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4) the food &c. is acceptable or not. This is called the grahanaishana.
2. Even thus (though sick) he will in due time put an end to existence* This (method) has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4) the food &c. is acceptable or not. This is called the grahanaishana. 1 S&4hammiya=sAdharmika, one who follows the same rule in cases where different rules are left to the option of the mendicants. The word abhikamkha=abhikankshya is not translated, the commentator makes it out to mean, wishing for freedom from sinful acts. * As inthe preceding lesson a man who cannot conquer his sensuality, is permitted to commit suicide (by hanging himself, &c.), in order to put an end to his trials and temptations, so in this lesson a man whose sickness prevents him from persevering in a life of austerities, is permitted to commit suicide by rejecting food and drink. This is called bhaktapanapratyakhydnamukti. It seems therefore to have been regarded as leading to final liberation (mukti). BOOK I, LECTURE 7, LESSON 6. 71 SixtH Lesson. A mendicant who is fitted out with one robe, and a bowl as second (article), will not think : I shall beg for a second robe. He should beg for such a robe only as is allowed to be begged for, and he should wear it in the same state as he receives it. This is, &c. (see lesson 4, § 1). But when the hot season has come, one should leave off the used-up clothes; one should be clad with one or no garment—aspiring to freedom from bonds. Knowing what the Revered One, &c. (see lesson 5, § 1). When the thought occurs to a mendicant: ‘I am myself, alone; I have nobody belonging to me, nor do I belong to anybody,’ then he should thoroughly know himself as standing alone—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) A male or female mendicant eating food &c. should not shift (the morsel) from the left jaw to the right jaw, nor from the right jaw to the left jaw, to get a fuller taste of it, not caring for the taste (of it)—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. (2) If this thought occurs to a monk: ‘I am sick and not able, at this time, to regularly mortify the flesh,’ that monk should regularly reduce his food ; regularly reducing his food, and diminishing his sins, ‘he should take proper care of his body, being 72 AKARANGA SOTRA. immovable like a beam; exerting himself he dissolves his body*.’ (3)
3immovable like a beam; exerting himself he dissolves his body*.’ (3) Entering a village, or a scot-free town, or a town with an earth-wall, or a town with a small wall, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or the halting-places of processions, or caravans, or a capital?—a monk should beg for straw; having begged for straw he should retire with it to a secluded spot. After having repeatedly examined and cleaned the ground, where there are no eggs, nor living beings, nor seeds, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor waterdrops, nor mud, nor cobwebs— he should spread the straw on it. Then he should there and then effect (the religious death called) itvara®, (4) 1 There is no finite verb in this sentence, nor any word which could supply its place. The old Gaina authors were so accustomed to surround their meaning with exclusions and exceptions, and to fortify it with a maze of parentheses, that they sometimes apparently forgot to express the verb, especially when they made use of fragments of old verses, as in the present case. * This is one of the most frequent gamas or identical passages which form a rather questionable ornament of the Sfitra style. The gamas are usually abbreviated, e.g. villages, &c., all down to capital, or eggs, &c., all down to cobwebs, which we shall presently meet with. * Itvara or ingitamaraza consists in starving oneself, while keeping within a limited space. A religious death is usually permitted only to those who have during twelve years undergone preparatory penance, consisting chiefly in protracted periods of fasting. The scholiast says that in our case the itvara is not enjoined for sick persons who can no longer sustain austerities ; but they should act as if they were to commit the itvara suicide, hoping that in five or six days the sickness would leave them, in which case they are to return to their former life. But if they should not get better but die, it is all for the best. BOOK I, LECTURE 7, LESSON 7. 73 This is the truth: speaking truth, free from passion, crossing (the samsara), abating irresoluteness, knowing all truth and not being known, leaving this frail body, overcoming all sorts of pains and troubles through trust in this (religion), he accomplishes this fearful (religious death). Even thus he will in due time put an end to existence. This has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (5) SEVENTH LESSON. To a naked! monk the thought occurs: I can bear the pricking of grass, the influence of cold and heat, the stinging of flies and mosquitos; these and other various painful feelings I can sustain, but I cannot leave off the covering of the privities.s Then he may cover his privities with a piece of cloth *.
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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