Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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 commentators call this passage a sloka, though only the beginning of it looks like a pAda, the rest showing no metrical law. The beginning of the last passage looks also like the first pada of a sloka; but the rest requires some violent alterations to answer the metrical laws of a sloka. ? The divine robe given him by Indra. ’ The commentator says that this happened at the Suvarnabéluké river. 80 -AKARANGA SOTRA. man’. Many people assembled, shocked at the sight ; they struck him and cried. (4) Knowing (and renouncing) the female sex in mixed gathering places’, he meditated, finding his way himself: I do not lead a worldly life. (5) Giving up the company® of all householders homsoever, he meditated. Asked, he gave no answer; he went, and did not transgress the right path. (6) For some it is not easy (to do what he did), not to answer those who salute; he was beaten with _ Sticks, and struck by sinful people. (7) Disregarding slights difficult to bear, the Sage wandered about, (not attracted) by story-tellers, pantomimes, songs, fights at quarter-staff, and boxing-matches. (8) At that time the son of G#dtrz saw without sorrow (or pleasure) people in mutual conversation. Gnatriputra obtained oblivion of these exquisite sorrows. (9) For more than a couple of years he led a religious life without using cold water; he realised singleness, guarded his body, had got intuition, and was calm. (10) Thoroughly knowing the earth-bodies and waterbodies and fire-bodies and wind-bodies, the lichens, seeds, and sprouts, (11) He comprehended that they are, if narrowly 1 Tiriyabhittim is left out in the translation. I cannot make out the exact meaning of it, perhaps: ‘so that he was a wall for the animals.’ * Sayanehim in the original. ® Literally, the mixed state. BOOK I, LECTURE 8, LESSON I. 81 inspected, imbued with life, and avoided to injure them; he, the great Hero. (12) The immovable (beings) are changed to movable ones, and the movable beings to immovable ones; beings which are born in all states become individually sinners! by their actions. (13) The Venerable One understands thus: he who is under the conditions (of existence)?, that fool suffers pain. Thoroughly knowing (karman), the Venerable One avoids sin. (14) The sage, perceiving the double (karman)’, proclaims the incomparable activity‘, he, the knowing one; knowing the current of worldliness, the current of sinfulness, and the impulse, (15) Practising the sinless abstinence from killing, he did noacts, neither himselfnor with the assistance of others; he to whom women were known as the causes of all sinful acts, he saw (the true state of the world). (16)
2(16) He did not use what had expressly been prepared for him®; he well saw (that bondage comes) through action. Whatever is sinful, the Venerable One left that undone: he consumed clean food. (17) He did not use another’s robe, nor does he eat out of another’s vessel. Disregarding contempt, he went with indifference to places where food was prepared. (18) Knowing measure in eating and drinking, he was not desirous of delicious food, nor had he a longing for it. A sage should not rub his eyes nor scratch his body. (19) 1 Or sinful? bala. * Upadhi. * Present and future. * Le. religious life. ’ Ahakadam: yatha yena prakarema prishé/va aprishéva va kritam yathakritam 4dhakarm4dina&. (22] G ee Se cee 82 AKARANGA SOTRA. Looking a little sideward, looking a little behind, answering little when spoken to, he should walk attentively looking on his path. (20) When the cold season has half-way advanced, the houseless, leaving off his robe and stretching out his arms, should wander about, not leaning against a trunk. (21) This is the rule which has often been followed by the wise Brahmamza, the Venerable One, who is free from attachment: thus proceed (the monks). Thus I say. (22) Srconp LEsson. Whatever different seats and couches have been told, whatever have been used by the great Hero, these resting-places are thus detailed’. (1) He sometimes lodged in workshops, assemblingplaces, wells, or shops; sometimes in manufactories or under a shed of straw. (2) He sometimes lodged in travellers’ halls, gardenhouses, or towns; sometimes on a burying-ground, in relinquished houses, or at the foot of a tree. (3) In these places was the wise Sramama for thirteen long years; he meditated day and night, exerting himself, undisturbed, strenuously. (4) The Venerable One, exerting himself, did not seek 1 Silanka remarks: ‘This verse has not been explained by the author of the old “ka. Why? Either because it offers no difficulty, or because it was wanting. Yet it is found in the MSS. of the text alone. We do not exactly know the reason.’ Which old Ak4 is meant by Silénka we cannot tell with certainty. It scarcely can be the Xfrsi, for in the Bombay MS. of it the text of the verse in question is given, but no explanation beyond the words: esa putéAi, this is (given as an answer to) a question. BOOK I, LECTURE 8, LESSON 2. 83 sleep for the sake of pleasure; he waked up himself, and slept only a little, free from desires. (5) Waking up again, the Venerable One lay down, exerting himself; going outside for once in a night, he walked about for an hour. (6) In his resting-places he sustained fearful and manifold calamities; crawling or flying animals attack him. (7) Bad people, the guard of the village, or lancebearers attack him; or there were domestic temptations, single women or men; (8) Fearful and manifold (calamities) of this and the next world; pleasant and unpleasant smells, and manifold sounds: (9)
3(7) Bad people, the guard of the village, or lancebearers attack him; or there were domestic temptations, single women or men; (8) Fearful and manifold (calamities) of this and the next world; pleasant and unpleasant smells, and manifold sounds: (9) Always well controlled, he bore the different sorts of feelings ; overcoming carelessness and pleasure, the Braéhmaza wandered about, speaking but little. (10) In the resting-places there once, in a night, the single wanderers asked him (who he was, and why he was there); as he did not answer, they treated him badly; but he persevered in his meditations, free from resentment. (11) (Sometimes to avoid greater troubles when asked), ‘Who is there within ?’ he answered, ‘It is I, a’ mendicant.’ But this is the best law: silently to meditate, even if badly treated. (12) When a cold wind blows, in which some feel pain, then some houseless monks in the cold rain seek a place sheltered from the wind. (13) (Some heretical monks say), ‘We shall put on more clothes; kindling wood or (well) covered, we shall be able (to bear) the very painful influence of the cold.’ (14) But the Venerable One desired nothing of the kind; G2 84 AKARANGA SOTRA. strong in control, he suffered, despising all shelter. Going outside once of a night, the Venerable One was able (to endure all hardships) in calmness. (15) This is the rule which has often been followed by the wise Brahmamza, the Venerable One, who is free from attachment: thus proceed (the monks), Thus I say. (16) Turirp Lesson. Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats; manifold pains. (1) He travelled in the pathless country of the Ladfas, in Vaggabhdmi and Subbhabhiimi'; he used there miserable beds and miserable seats. (2) In Lada (happened) to him many dangers. Many natives attacked him. Even in the faithful part of the rough country? the dogs bit him, ran at him. (3) Few people kept off the attacking, biting dogs. Striking the monk, they cried ‘KAué£40,’ and made the dogs bite him. (4) Such were the inhabitants. Many other mendicants, eating rough food in Vaggabhdmi, and carrying about a strong pole or a stalk (to keep off the dogs), lived there. (5) . Even thus armed they were bitten by the dogs, torn by the dogs. It is difficult to travel in Ladha. (6) 1 Vagrabhimi and Subhrabhfimi (or Svabhrabhami) are, according to the commentaries, the two divisions of Ladsa. I think that Ladha may be identical with the classical R&4da or western Bengal and the Lala of the Buddhists, the native country of Vigaya, the legendary conqueror of Ceylon. Subbhabhfmi is probably the country of the Suhmas, who are also identified with the Radhas. * The commentator seems to understand the words lukkhadesie bhatte in the sense: There the living also was rough; for they used clothes of grass instead of cotton. BOOK I, LECTURE 8, LESSON 4. 85
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.
1(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 commentators call this passage a sloka, though only the beginning of it looks like a pAda, the rest showing no metrical law. The beginning of the last passage looks also like the first pada of a sloka; but the rest requires some violent alterations to answer the metrical laws of a sloka. ? The divine robe given him by Indra. ’ The commentator says that this happened at the Suvarnabéluké river. 80 -AKARANGA SOTRA. man’. Many people assembled, shocked at the sight ; they struck him and cried. (4) Knowing (and renouncing) the female sex in mixed gathering places’, he meditated, finding his way himself: I do not lead a worldly life. (5) Giving up the company® of all householders homsoever, he meditated. Asked, he gave no answer; he went, and did not transgress the right path. (6) For some it is not easy (to do what he did), not to answer those who salute; he was beaten with _ Sticks, and struck by sinful people. (7) Disregarding slights difficult to bear, the Sage wandered about, (not attracted) by story-tellers, pantomimes, songs, fights at quarter-staff, and boxing-matches. (8) At that time the son of G#dtrz saw without sorrow (or pleasure) people in mutual conversation. Gnatriputra obtained oblivion of these exquisite sorrows. (9) For more than a couple of years he led a religious life without using cold water; he realised singleness, guarded his body, had got intuition, and was calm. (10) Thoroughly knowing the earth-bodies and waterbodies and fire-bodies and wind-bodies, the lichens, seeds, and sprouts, (11) He comprehended that they are, if narrowly 1 Tiriyabhittim is left out in the translation. I cannot make out the exact meaning of it, perhaps: ‘so that he was a wall for the animals.’ * Sayanehim in the original. ® Literally, the mixed state. BOOK I, LECTURE 8, LESSON I. 81 inspected, imbued with life, and avoided to injure them; he, the great Hero. (12) The immovable (beings) are changed to movable ones, and the movable beings to immovable ones; beings which are born in all states become individually sinners! by their actions. (13) The Venerable One understands thus: he who is under the conditions (of existence)?, that fool suffers pain. Thoroughly knowing (karman), the Venerable One avoids sin. (14) The sage, perceiving the double (karman)’, proclaims the incomparable activity‘, he, the knowing one; knowing the current of worldliness, the current of sinfulness, and the impulse, (15) Practising the sinless abstinence from killing, he did noacts, neither himselfnor with the assistance of others; he to whom women were known as the causes of all sinful acts, he saw (the true state of the world). (16)
2(16) He did not use what had expressly been prepared for him®; he well saw (that bondage comes) through action. Whatever is sinful, the Venerable One left that undone: he consumed clean food. (17) He did not use another’s robe, nor does he eat out of another’s vessel. Disregarding contempt, he went with indifference to places where food was prepared. (18) Knowing measure in eating and drinking, he was not desirous of delicious food, nor had he a longing for it. A sage should not rub his eyes nor scratch his body. (19) 1 Or sinful? bala. * Upadhi. * Present and future. * Le. religious life. ’ Ahakadam: yatha yena prakarema prishé/va aprishéva va kritam yathakritam 4dhakarm4dina&. (22] G ee Se cee 82 AKARANGA SOTRA. Looking a little sideward, looking a little behind, answering little when spoken to, he should walk attentively looking on his path. (20) When the cold season has half-way advanced, the houseless, leaving off his robe and stretching out his arms, should wander about, not leaning against a trunk. (21) This is the rule which has often been followed by the wise Brahmamza, the Venerable One, who is free from attachment: thus proceed (the monks). Thus I say. (22) Srconp LEsson. Whatever different seats and couches have been told, whatever have been used by the great Hero, these resting-places are thus detailed’. (1) He sometimes lodged in workshops, assemblingplaces, wells, or shops; sometimes in manufactories or under a shed of straw. (2) He sometimes lodged in travellers’ halls, gardenhouses, or towns; sometimes on a burying-ground, in relinquished houses, or at the foot of a tree. (3) In these places was the wise Sramama for thirteen long years; he meditated day and night, exerting himself, undisturbed, strenuously. (4) The Venerable One, exerting himself, did not seek 1 Silanka remarks: ‘This verse has not been explained by the author of the old “ka. Why? Either because it offers no difficulty, or because it was wanting. Yet it is found in the MSS. of the text alone. We do not exactly know the reason.’ Which old Ak4 is meant by Silénka we cannot tell with certainty. It scarcely can be the Xfrsi, for in the Bombay MS. of it the text of the verse in question is given, but no explanation beyond the words: esa putéAi, this is (given as an answer to) a question. BOOK I, LECTURE 8, LESSON 2. 83 sleep for the sake of pleasure; he waked up himself, and slept only a little, free from desires. (5) Waking up again, the Venerable One lay down, exerting himself; going outside for once in a night, he walked about for an hour. (6) In his resting-places he sustained fearful and manifold calamities; crawling or flying animals attack him. (7) Bad people, the guard of the village, or lancebearers attack him; or there were domestic temptations, single women or men; (8) Fearful and manifold (calamities) of this and the next world; pleasant and unpleasant smells, and manifold sounds: (9)
3(7) Bad people, the guard of the village, or lancebearers attack him; or there were domestic temptations, single women or men; (8) Fearful and manifold (calamities) of this and the next world; pleasant and unpleasant smells, and manifold sounds: (9) Always well controlled, he bore the different sorts of feelings ; overcoming carelessness and pleasure, the Braéhmaza wandered about, speaking but little. (10) In the resting-places there once, in a night, the single wanderers asked him (who he was, and why he was there); as he did not answer, they treated him badly; but he persevered in his meditations, free from resentment. (11) (Sometimes to avoid greater troubles when asked), ‘Who is there within ?’ he answered, ‘It is I, a’ mendicant.’ But this is the best law: silently to meditate, even if badly treated. (12) When a cold wind blows, in which some feel pain, then some houseless monks in the cold rain seek a place sheltered from the wind. (13) (Some heretical monks say), ‘We shall put on more clothes; kindling wood or (well) covered, we shall be able (to bear) the very painful influence of the cold.’ (14) But the Venerable One desired nothing of the kind; G2 84 AKARANGA SOTRA. strong in control, he suffered, despising all shelter. Going outside once of a night, the Venerable One was able (to endure all hardships) in calmness. (15) This is the rule which has often been followed by the wise Brahmamza, the Venerable One, who is free from attachment: thus proceed (the monks), Thus I say. (16) Turirp Lesson. Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats; manifold pains. (1) He travelled in the pathless country of the Ladfas, in Vaggabhdmi and Subbhabhiimi'; he used there miserable beds and miserable seats. (2) In Lada (happened) to him many dangers. Many natives attacked him. Even in the faithful part of the rough country? the dogs bit him, ran at him. (3) Few people kept off the attacking, biting dogs. Striking the monk, they cried ‘KAué£40,’ and made the dogs bite him. (4) Such were the inhabitants. Many other mendicants, eating rough food in Vaggabhdmi, and carrying about a strong pole or a stalk (to keep off the dogs), lived there. (5) . Even thus armed they were bitten by the dogs, torn by the dogs. It is difficult to travel in Ladha. (6) 1 Vagrabhimi and Subhrabhfimi (or Svabhrabhami) are, according to the commentaries, the two divisions of Ladsa. I think that Ladha may be identical with the classical R&4da or western Bengal and the Lala of the Buddhists, the native country of Vigaya, the legendary conqueror of Ceylon. Subbhabhfmi is probably the country of the Suhmas, who are also identified with the Radhas. * The commentator seems to understand the words lukkhadesie bhatte in the sense: There the living also was rough; for they used clothes of grass instead of cotton. BOOK I, LECTURE 8, LESSON 4. 85
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.
No commentary for this page.