Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1monk 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 *. A naked monk who perseveres in this conduct, sustains repeatedly these and other various painful feelings: the grass pricks him, heat and cold attack him, flies and mosquitos sting him. A naked monk (should be) 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 monk who has come to any of the following resolutions,—having collected food, &c., I shall give of it to other monks, and I shall eat (what they have) brought; (or) having collected food, &c., I shall give of it to other monks, but I shall not eat 1 Akela. * This is the kafibandhana or dolapa/faka; it should be four fingers broad and one hasta long. 74 AKARANGA SOTRA. (what they have) brought; (or) having collected food, &c., I shall not give of it to other monks, but I shall eat (what they have) brought; (or) having collected food, &c., I shall not give of it to other monks, nor eat (what they have) brought; (2) (or) I shall assist a fellow-ascetic with the remnants of my dinner, which is acceptable! and remained in the same state in which it was received 2, and I shall accept the assistance of fellow-ascetics as regards the remnants of their dinner, which is acceptablé and remained in the same state in which it was received ;—(that monk should keep these vows even if he should run the risk of his life) (3)—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly conform to it. (4) . (The last two paragraphs of the last lesson are to be reproduced here.) Thus I say. (5) Eicutuy Lesson. The wise ones who attain in due order? to one of the unerring states (in which suicide is prescribed), those who are rich in control and endowed with knowledge, knowing the incomparable (religious death, should continue their contemplation). (1) ' Ahesanigga: it had those qualities which are required of a thing the mendicant may accept. 2 Ahapariggahiya=ah4parigrshita. 5 The preceding lessons treated of suicide conceded to sick persons as a means of entering Nirvaza. The eighth lesson, which is written in slokas, describes the different kinds of religious deaths which form the end of a twelve-years’ mortification of the flesh (samlekhan4). But the ascetic must ask and get the permission of his Guru, before he commits suicide. BOOK I, LECTURE 7, LESSON 8. 75 Knowing the twofold (obstacles, i.e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of karman. (2)
2BOOK I, LECTURE 7, LESSON 8. 75 Knowing the twofold (obstacles, i.e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of karman. (2) Subduing the passions and living on little food’, he should endure (hardships). If a mendicant falls sick, let him again take food. (3) He should not long for life, nor wish for death ; he should yearn after neither, life or death. (4) He who is indifferent and wishes for the destruction of karman, should continue his contemplation. Becoming unattached internally and externally, he should strive after absolute purity. (5) Whatever means one knows for calming one’s own life ?, that a wise man should learn (i.e. practise) in order to gain time (for continuing penance). (6) In a village or in a forest, examining the ground and recognising it as free from living beings, the sage should spread the straw *. (7) Without food he should lie down and bear the pains which attack him. He should not for too long time give way to worldly feelings which overcome him. (8) When crawling animals or such as live on high or below, feed on his flesh and blood, he should neither kill them nor rub (the wound). (9) Though these animals destroy the body, he should not stir from his position. 1 Compare lecture 7, lesson 6, § 3. ® Le. for preserving the life, when too severe penance brings on sickness and the probability of instant death. > Here commences the description of the bhaktapraty4khy4namaraaa, suicide by rejecting food. 76 AKARANGA SOTRA. After the 4sravas have ceased, he should bear (pains) as if he rejoiced in them. (10) When the bonds fall off, then he has accomplished his life. (We shall now describe) a more exalted (method?) for a well-controlled and instructed monk. (11) This other law has been proclaimed by G#atvzputra : He should give up all motions except his own in the thrice-threefold way. (12) He should not lie on sprouts of grass, but inspecting the bare ground he should lie on it. Without any comfort and food, he should there bear pain. (13) When the sage becomes weak in his limbs, he should strive after calmness °, For he is blameless, who is well fixed and immovable (in his intention to die). (14) He should move to and fro (on his ground), contract and stretch (his limbs) for the benefit of the whole body; or (he should remain quiet as if he were) lifeless. (15) He should walk about, when tired of (lying), or stand with passive limbs; when tired of standing, he should sit down. (16) Intent on such an uncommon death, he should regulate the motions of his organs. Viz. the ingitamarama, which differs from the preceding one by the restriction of the motions of the candidate for suicide to a limited space. ? I.e. of body, speech, and mind; doing, or causing, or allowing to be done. * He should not give way to melancholy thoughts. BOOK I, LECTURE 7, LESSON 8. 77
3the ingitamarama, which differs from the preceding one by the restriction of the motions of the candidate for suicide to a limited space. ? I.e. of body, speech, and mind; doing, or causing, or allowing to be done. * He should not give way to melancholy thoughts. BOOK I, LECTURE 7, LESSON 8. 77 Having attained a place swarming with insects, he should search for a clean spot. (17) He should not remain there whence sin would rise. He should raise himself above (sinfulness), and bear all pains. (18) And this is a still more difficult method}, when one lives according to it: not to stir from one’s place, while checking all motions of the body. (19) This is the highest law, exalted above the preceding method: Having examined a spot of bare ground he should remain there; stay O Brahmaza! (20) Having attained a place free from living beings, he should there fix himself. He should thoroughly mortify his flesh, thinking : There are no obstacles in my body. (21) Knowing as long as he lives the dangers and troubles, the wise and restrained (ascetic) should bear them as being instrumental to the dissolution of the body. (22) He should not be attached to the transitory pleasures, nor to the greater ones; he should not nourish desire and greed, looking only for eternal praise. (23) He should be enlightened with eternal objects %, and not trust in the delusive power of the gods; 1 It is called pAovagamaaza, translated by the commentators p&dapopagamana, remaining motionless like a felled tree. This etymology, which is generally adopted by the Gainas, is evidently wrong; for the Sanskrit prototype is the Brahmanical prayopagamana. * This is the scholiast’s interpretation of nimamtegg4 nimantrayet. Pt ates ~ ee Teme * awe s 78 AkARANGA SOTRA. a Br&hmaza should know of this and cast off all inferiority. (24) Not devoted to any of the external objects he reaches the end of his life; thinking that patience is the highest good, he (should choose) one of (the described three) good methods of entering Nirvama. (25) Thus I say. End of the Seventh Lecture, called Liberation. 1 NQmam karma méfyé va. BOOK I, LECTURE 8, LESSON I. 79 EIGHTH LECTURE, (CALLED) THE PILLOW OF RIGHTEOUSNESS. First Lesson. As I have heard it, I shall tell how the Venerable Ascetic, exerting himself and meditating, after having entered the order in that winter, wandered about?, ‘I shall not cover myself with that robe%,’ only in that winter (he used it). He had crossed (the samsara) for the rest of his life. This (refusing of dress) is in accordance with his doctrine. (1) More than four months many sorts of living beings gathered on his body, crawled about it, and caused | pain there. (2) For a year and a month he did not leave off his robe. Since that time the Venerable One, giving up his robe, was a naked, world-relinquishing, houseless (sage)*. (3) Then he meditated (walking) with his eye fixed on a square space before him of the length of a
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.
1monk 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 *. A naked monk who perseveres in this conduct, sustains repeatedly these and other various painful feelings: the grass pricks him, heat and cold attack him, flies and mosquitos sting him. A naked monk (should be) 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 monk who has come to any of the following resolutions,—having collected food, &c., I shall give of it to other monks, and I shall eat (what they have) brought; (or) having collected food, &c., I shall give of it to other monks, but I shall not eat 1 Akela. * This is the kafibandhana or dolapa/faka; it should be four fingers broad and one hasta long. 74 AKARANGA SOTRA. (what they have) brought; (or) having collected food, &c., I shall not give of it to other monks, but I shall eat (what they have) brought; (or) having collected food, &c., I shall not give of it to other monks, nor eat (what they have) brought; (2) (or) I shall assist a fellow-ascetic with the remnants of my dinner, which is acceptable! and remained in the same state in which it was received 2, and I shall accept the assistance of fellow-ascetics as regards the remnants of their dinner, which is acceptablé and remained in the same state in which it was received ;—(that monk should keep these vows even if he should run the risk of his life) (3)—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly conform to it. (4) . (The last two paragraphs of the last lesson are to be reproduced here.) Thus I say. (5) Eicutuy Lesson. The wise ones who attain in due order? to one of the unerring states (in which suicide is prescribed), those who are rich in control and endowed with knowledge, knowing the incomparable (religious death, should continue their contemplation). (1) ' Ahesanigga: it had those qualities which are required of a thing the mendicant may accept. 2 Ahapariggahiya=ah4parigrshita. 5 The preceding lessons treated of suicide conceded to sick persons as a means of entering Nirvaza. The eighth lesson, which is written in slokas, describes the different kinds of religious deaths which form the end of a twelve-years’ mortification of the flesh (samlekhan4). But the ascetic must ask and get the permission of his Guru, before he commits suicide. BOOK I, LECTURE 7, LESSON 8. 75 Knowing the twofold (obstacles, i.e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of karman. (2)
2BOOK I, LECTURE 7, LESSON 8. 75 Knowing the twofold (obstacles, i.e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of karman. (2) Subduing the passions and living on little food’, he should endure (hardships). If a mendicant falls sick, let him again take food. (3) He should not long for life, nor wish for death ; he should yearn after neither, life or death. (4) He who is indifferent and wishes for the destruction of karman, should continue his contemplation. Becoming unattached internally and externally, he should strive after absolute purity. (5) Whatever means one knows for calming one’s own life ?, that a wise man should learn (i.e. practise) in order to gain time (for continuing penance). (6) In a village or in a forest, examining the ground and recognising it as free from living beings, the sage should spread the straw *. (7) Without food he should lie down and bear the pains which attack him. He should not for too long time give way to worldly feelings which overcome him. (8) When crawling animals or such as live on high or below, feed on his flesh and blood, he should neither kill them nor rub (the wound). (9) Though these animals destroy the body, he should not stir from his position. 1 Compare lecture 7, lesson 6, § 3. ® Le. for preserving the life, when too severe penance brings on sickness and the probability of instant death. > Here commences the description of the bhaktapraty4khy4namaraaa, suicide by rejecting food. 76 AKARANGA SOTRA. After the 4sravas have ceased, he should bear (pains) as if he rejoiced in them. (10) When the bonds fall off, then he has accomplished his life. (We shall now describe) a more exalted (method?) for a well-controlled and instructed monk. (11) This other law has been proclaimed by G#atvzputra : He should give up all motions except his own in the thrice-threefold way. (12) He should not lie on sprouts of grass, but inspecting the bare ground he should lie on it. Without any comfort and food, he should there bear pain. (13) When the sage becomes weak in his limbs, he should strive after calmness °, For he is blameless, who is well fixed and immovable (in his intention to die). (14) He should move to and fro (on his ground), contract and stretch (his limbs) for the benefit of the whole body; or (he should remain quiet as if he were) lifeless. (15) He should walk about, when tired of (lying), or stand with passive limbs; when tired of standing, he should sit down. (16) Intent on such an uncommon death, he should regulate the motions of his organs. Viz. the ingitamarama, which differs from the preceding one by the restriction of the motions of the candidate for suicide to a limited space. ? I.e. of body, speech, and mind; doing, or causing, or allowing to be done. * He should not give way to melancholy thoughts. BOOK I, LECTURE 7, LESSON 8. 77
3the ingitamarama, which differs from the preceding one by the restriction of the motions of the candidate for suicide to a limited space. ? I.e. of body, speech, and mind; doing, or causing, or allowing to be done. * He should not give way to melancholy thoughts. BOOK I, LECTURE 7, LESSON 8. 77 Having attained a place swarming with insects, he should search for a clean spot. (17) He should not remain there whence sin would rise. He should raise himself above (sinfulness), and bear all pains. (18) And this is a still more difficult method}, when one lives according to it: not to stir from one’s place, while checking all motions of the body. (19) This is the highest law, exalted above the preceding method: Having examined a spot of bare ground he should remain there; stay O Brahmaza! (20) Having attained a place free from living beings, he should there fix himself. He should thoroughly mortify his flesh, thinking : There are no obstacles in my body. (21) Knowing as long as he lives the dangers and troubles, the wise and restrained (ascetic) should bear them as being instrumental to the dissolution of the body. (22) He should not be attached to the transitory pleasures, nor to the greater ones; he should not nourish desire and greed, looking only for eternal praise. (23) He should be enlightened with eternal objects %, and not trust in the delusive power of the gods; 1 It is called pAovagamaaza, translated by the commentators p&dapopagamana, remaining motionless like a felled tree. This etymology, which is generally adopted by the Gainas, is evidently wrong; for the Sanskrit prototype is the Brahmanical prayopagamana. * This is the scholiast’s interpretation of nimamtegg4 nimantrayet. Pt ates ~ ee Teme * awe s 78 AkARANGA SOTRA. a Br&hmaza should know of this and cast off all inferiority. (24) Not devoted to any of the external objects he reaches the end of his life; thinking that patience is the highest good, he (should choose) one of (the described three) good methods of entering Nirvama. (25) Thus I say. End of the Seventh Lecture, called Liberation. 1 NQmam karma méfyé va. BOOK I, LECTURE 8, LESSON I. 79 EIGHTH LECTURE, (CALLED) THE PILLOW OF RIGHTEOUSNESS. First Lesson. As I have heard it, I shall tell how the Venerable Ascetic, exerting himself and meditating, after having entered the order in that winter, wandered about?, ‘I shall not cover myself with that robe%,’ only in that winter (he used it). He had crossed (the samsara) for the rest of his life. This (refusing of dress) is in accordance with his doctrine. (1) More than four months many sorts of living beings gathered on his body, crawled about it, and caused | pain there. (2) For a year and a month he did not leave off his robe. Since that time the Venerable One, giving up his robe, was a naked, world-relinquishing, houseless (sage)*. (3) Then he meditated (walking) with his eye fixed on a square space before him of the length of a
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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