Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Subbhabhfmi 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 Ceasing to use the stick (i.e. cruelty) against living beings, abandoning the care of the body, the houseless (Mah4vira), the Venerable One, endures the thorns of the villages (i.e. the abusive language of the peasants), (being) perfectly enlightened. (7) As an elephant at the head of the battle, so was Mahavira there victorious. Sometimes he did not reach a village there in Ladka. (8) When he who is free from desires approached the village, the inhabitants met him on the outside, and attacked him, saying, ‘Get away from here.’ (9) He was struck with a stick, the fist, a lance, hit with a fruit, a clod,a potsherd. Beating him again and again, many cried. (10) When he once (sat) without moving his body, they cut his flesh!, tore his hair under pains, or covered him with dust. (11) Throwing him up, they let him fall, or disturbed him in his religious postures; abandoning the care of his body, the Venerable One humbled himself and bore pain, free from desire. (12) As a hero at the head of the battle is surrounded on all sides?, so was there MahAvira. Bearing all hardships, the Venerable One, undisturbed, proceeded (on the road to Nirvama). (13) This is the rule which has often been followed, &c. Fourtu LEsson. The Venerable One was able to abstain from indulgence of the flesh’, though never attacked by 1? Or his mustaches. 2 Or is on his guard. ® Omodariya, 86 AKARANGA SOTRA. diseases. Whether wounded or not wounded, he desired not medical treatment. (1) Purgatives and emetics, anointing of the body and bathing, shampooing and cleansing of the teeth do not behove him, after he learned (that the body is something unclean). (2) Being averse from the impressions of the senses}, the Brahmava wandered about, speaking but little. Sometimes in the cold season the Venerable One was meditating in the shade. (3) In summer he exposes himself to the heat, he sits squatting in the sun; he lives on rough (food): rice, pounded jujube, and beans. (4) Using these three, the Venerable One sustained himself eight months. Sometimes the Venerable One did not drink for half a month or even for a month. (5) Or he did not drink for more than two months, or even six months, day and night, without desire (for drink). Sometimes he ate stale food. (6) Sometimes he ate only the sixth meal, or the eighth, the tenth, the twelfth; without desires, persevering in meditation. (7) Having wisdom, Mahavira committed no sin himself, nor did he induce others to do so, nor did he consent to the sins of others. (8) Having entered a village or a town, he begged for food which had been prepared for somebody else. Having got clean? food, he used it, restraining the impulses. (9)
2(8) Having entered a village or a town, he begged for food which had been prepared for somebody else. Having got clean? food, he used it, restraining the impulses. (9) When there were hungry crows, or thirsty beings stood in his way, where he begged, or when he saw them flying repeatedly down, (10) + Gamadhamma. * Le. free from faults. BOOK I, LECTURE 8, LESSON 4. 87 When a Brahmaza or Sramaza, a beggar or guest, a Kandala', a cat, or a dog stood in his way, (11) Without ceasing in his reflections, and avoiding to overlook them?, the Venerable One slowly wandered about, and, killing no creatures, he begged for his food. (12) Moist or dry or cold food, old beans, old pap, or bad grain, whether he did or did not get such food, he was rich (in control). (13) And Mahavira meditated (persevering) in some posture, without the smallest motion; he meditated in mental concentration on (the things) above, below, beside, free from desires. (14) He meditated free from sin and desire, not attached to sounds or colours; though still an erring mortal (44admastha), he wandered about, and never acted carelessly. (15) Himself understanding the truth and restraining the impulses for the purification of the soul, finally liberated, and free from delusion, the Venerable One was well guarded during his whole life. (16) This is the rule which has been followed, &c. End of the Ninth Lecture, called the Pillow of Righteousness. End of the First Book. 1 Svapaka. * Tassa appattiyam pariharamto, avoiding the non-perception of it, i.e. the interruption of his reflections. SECOND BOOK FIRST PART?. FIRST LECTURE, CALLED BEGGING OF FOOD?, First Lesson. WHEN a male or a female mendicant, having entered the abode of a householder with the intention of collecting alms, recognises? food, drink, dainties, and spices as affected by, or mixed up with, living beings, mildew, seeds or sprouts, or wet with water, or covered with dust—either in the hand or the pot of another*—they should not, even if they can get it, accept of such food, thinking that it is impure and unacceptable®. (1) But if perchance they accept of such food, under pressing circumstances®, they should go to a secluded spot, a garden, or a monk’s hall—where there are no » Kida. ® Pindaishana. * This is the typical beginning of most precepts or sftras in this Afida: se bhikkhi v4 bhikkhuai va g&h4vaikulam pimdavayapadiyde anupavisthe samane se ggam puna ganegg4. In the sequel I have shortened this rather lengthy preamble. ‘ By the other is meant the householder or the giver (datrz). ® This is the typical conclusion of all prohibitions: aphasuyam anesaniggam ti mannam‘ze labhe samte no padiggahegga. In the translation the plural is used throughout, in order to avoid the necessity of always repeating ‘he or she.’ * As e. g. total want of another opportunity to get suitable food during famine and sickness, BOOK II, LECTURE I, LESSON I. 89
3In the translation the plural is used throughout, in order to avoid the necessity of always repeating ‘he or she.’ * As e. g. total want of another opportunity to get suitable food during famine and sickness, BOOK II, LECTURE I, LESSON I. 89 eggs, nor living beings, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor drops (of water), nor mud, nor cobwebs—and rejecting (that which is affected by), and cleaning that which is mixed up (with living beings, &c.), they should circumspectly eat or drink it. But with what they cannot eat or drink, they should resort to a secluded spot, and leave it there on a heap of ashes or bones, or rusty things, or chaff, or cowdung, or on any such-like place which they have repeatedly examined and cleaned. (2) A monk or a nun on a begging-tour should not accept as alms whatever herbs they recognise, on examining them, as still whole, containing their source of life, not split longwise or broadwise, and still alive, fresh beans, living and not broken; for such food is impure and unacceptable. (3) But when they recognise after examination that those herbs are no more whole, do not contain their source of life, are split longwise or broadwise, and no more alive, fresh beans, lifeless and broken, then they may accept them, if they get them; for they are pure and acceptable. (4) A monk or nun on a begging-tour should not accept as alms whatever flattened grains, grains containing much chaff, or half-roasted spikes of wheat, &c., or flour of wheat, &c., or rice or flour of rice, they recognise as only once worked’; for such food is impure and unacceptable. (5) But when they recognise these things as more than once worked, as twice, thrice worked, then they may accept them, if they get them; for they are pure and acceptable. (6) 1 Pounded or cooked or roasted, &c., because after only one operation sperms of life might still be left. ; go AKARANGA SOTRA. A monk or a nun desiring to enter the abode of a householder for collecting alms, should not enter or leave it together with a heretic or a householder ; or a monk who avoids all forbidden food, &c., together with one who does not. (7) A monk or a nun entering or leaving the out-ofdoor places for religious practices or for study? should not do so together with a heretic or a house- _ holder; or a monk who avoids all forbidden food, together with one who does not. (8) A monk or a nun wandering from village to village should not do so together with a heretic or a householder; or a monk who avoids all forbidden food, together with one who does not. (9) A monk or a nun on a begging-tour should not give, immediately or mediately, food, &c., to a heretic or a householder; or a monk who avoids all forbidden food, to one who does not. (10)
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.
1Subbhabhfmi 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 Ceasing to use the stick (i.e. cruelty) against living beings, abandoning the care of the body, the houseless (Mah4vira), the Venerable One, endures the thorns of the villages (i.e. the abusive language of the peasants), (being) perfectly enlightened. (7) As an elephant at the head of the battle, so was Mahavira there victorious. Sometimes he did not reach a village there in Ladka. (8) When he who is free from desires approached the village, the inhabitants met him on the outside, and attacked him, saying, ‘Get away from here.’ (9) He was struck with a stick, the fist, a lance, hit with a fruit, a clod,a potsherd. Beating him again and again, many cried. (10) When he once (sat) without moving his body, they cut his flesh!, tore his hair under pains, or covered him with dust. (11) Throwing him up, they let him fall, or disturbed him in his religious postures; abandoning the care of his body, the Venerable One humbled himself and bore pain, free from desire. (12) As a hero at the head of the battle is surrounded on all sides?, so was there MahAvira. Bearing all hardships, the Venerable One, undisturbed, proceeded (on the road to Nirvama). (13) This is the rule which has often been followed, &c. Fourtu LEsson. The Venerable One was able to abstain from indulgence of the flesh’, though never attacked by 1? Or his mustaches. 2 Or is on his guard. ® Omodariya, 86 AKARANGA SOTRA. diseases. Whether wounded or not wounded, he desired not medical treatment. (1) Purgatives and emetics, anointing of the body and bathing, shampooing and cleansing of the teeth do not behove him, after he learned (that the body is something unclean). (2) Being averse from the impressions of the senses}, the Brahmava wandered about, speaking but little. Sometimes in the cold season the Venerable One was meditating in the shade. (3) In summer he exposes himself to the heat, he sits squatting in the sun; he lives on rough (food): rice, pounded jujube, and beans. (4) Using these three, the Venerable One sustained himself eight months. Sometimes the Venerable One did not drink for half a month or even for a month. (5) Or he did not drink for more than two months, or even six months, day and night, without desire (for drink). Sometimes he ate stale food. (6) Sometimes he ate only the sixth meal, or the eighth, the tenth, the twelfth; without desires, persevering in meditation. (7) Having wisdom, Mahavira committed no sin himself, nor did he induce others to do so, nor did he consent to the sins of others. (8) Having entered a village or a town, he begged for food which had been prepared for somebody else. Having got clean? food, he used it, restraining the impulses. (9)
2(8) Having entered a village or a town, he begged for food which had been prepared for somebody else. Having got clean? food, he used it, restraining the impulses. (9) When there were hungry crows, or thirsty beings stood in his way, where he begged, or when he saw them flying repeatedly down, (10) + Gamadhamma. * Le. free from faults. BOOK I, LECTURE 8, LESSON 4. 87 When a Brahmaza or Sramaza, a beggar or guest, a Kandala', a cat, or a dog stood in his way, (11) Without ceasing in his reflections, and avoiding to overlook them?, the Venerable One slowly wandered about, and, killing no creatures, he begged for his food. (12) Moist or dry or cold food, old beans, old pap, or bad grain, whether he did or did not get such food, he was rich (in control). (13) And Mahavira meditated (persevering) in some posture, without the smallest motion; he meditated in mental concentration on (the things) above, below, beside, free from desires. (14) He meditated free from sin and desire, not attached to sounds or colours; though still an erring mortal (44admastha), he wandered about, and never acted carelessly. (15) Himself understanding the truth and restraining the impulses for the purification of the soul, finally liberated, and free from delusion, the Venerable One was well guarded during his whole life. (16) This is the rule which has been followed, &c. End of the Ninth Lecture, called the Pillow of Righteousness. End of the First Book. 1 Svapaka. * Tassa appattiyam pariharamto, avoiding the non-perception of it, i.e. the interruption of his reflections. SECOND BOOK FIRST PART?. FIRST LECTURE, CALLED BEGGING OF FOOD?, First Lesson. WHEN a male or a female mendicant, having entered the abode of a householder with the intention of collecting alms, recognises? food, drink, dainties, and spices as affected by, or mixed up with, living beings, mildew, seeds or sprouts, or wet with water, or covered with dust—either in the hand or the pot of another*—they should not, even if they can get it, accept of such food, thinking that it is impure and unacceptable®. (1) But if perchance they accept of such food, under pressing circumstances®, they should go to a secluded spot, a garden, or a monk’s hall—where there are no » Kida. ® Pindaishana. * This is the typical beginning of most precepts or sftras in this Afida: se bhikkhi v4 bhikkhuai va g&h4vaikulam pimdavayapadiyde anupavisthe samane se ggam puna ganegg4. In the sequel I have shortened this rather lengthy preamble. ‘ By the other is meant the householder or the giver (datrz). ® This is the typical conclusion of all prohibitions: aphasuyam anesaniggam ti mannam‘ze labhe samte no padiggahegga. In the translation the plural is used throughout, in order to avoid the necessity of always repeating ‘he or she.’ * As e. g. total want of another opportunity to get suitable food during famine and sickness, BOOK II, LECTURE I, LESSON I. 89
3In the translation the plural is used throughout, in order to avoid the necessity of always repeating ‘he or she.’ * As e. g. total want of another opportunity to get suitable food during famine and sickness, BOOK II, LECTURE I, LESSON I. 89 eggs, nor living beings, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor drops (of water), nor mud, nor cobwebs—and rejecting (that which is affected by), and cleaning that which is mixed up (with living beings, &c.), they should circumspectly eat or drink it. But with what they cannot eat or drink, they should resort to a secluded spot, and leave it there on a heap of ashes or bones, or rusty things, or chaff, or cowdung, or on any such-like place which they have repeatedly examined and cleaned. (2) A monk or a nun on a begging-tour should not accept as alms whatever herbs they recognise, on examining them, as still whole, containing their source of life, not split longwise or broadwise, and still alive, fresh beans, living and not broken; for such food is impure and unacceptable. (3) But when they recognise after examination that those herbs are no more whole, do not contain their source of life, are split longwise or broadwise, and no more alive, fresh beans, lifeless and broken, then they may accept them, if they get them; for they are pure and acceptable. (4) A monk or nun on a begging-tour should not accept as alms whatever flattened grains, grains containing much chaff, or half-roasted spikes of wheat, &c., or flour of wheat, &c., or rice or flour of rice, they recognise as only once worked’; for such food is impure and unacceptable. (5) But when they recognise these things as more than once worked, as twice, thrice worked, then they may accept them, if they get them; for they are pure and acceptable. (6) 1 Pounded or cooked or roasted, &c., because after only one operation sperms of life might still be left. ; go AKARANGA SOTRA. A monk or a nun desiring to enter the abode of a householder for collecting alms, should not enter or leave it together with a heretic or a householder ; or a monk who avoids all forbidden food, &c., together with one who does not. (7) A monk or a nun entering or leaving the out-ofdoor places for religious practices or for study? should not do so together with a heretic or a house- _ holder; or a monk who avoids all forbidden food, together with one who does not. (8) A monk or a nun wandering from village to village should not do so together with a heretic or a householder; or a monk who avoids all forbidden food, together with one who does not. (9) A monk or a nun on a begging-tour should not give, immediately or mediately, food, &c., to a heretic or a householder; or a monk who avoids all forbidden food, to one who does not. (10)
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.