Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1how many horses, elephants, beggars, men dwell in it? is there much food, water, population, corn? is there little food, water, population, corn?’ he should not answer such questions if asked, nor ask them himself. This is the whole duty, &c. Thus I say. (17) 1 Svakakrani v4 parakakrani va. My translation is merely a guess. BOOK II, LECTURE 3, LESSON 3. 145 Tuirp Lesson. A monk or a nun on the pilgrimage, in whose way there are walls or ditches or ramparts or gates, &c. (see II, 3, 2, § 14), hill houses, palaces, underground houses, houses in trees, mountain caves, a sacred tree or pillar, workshops, &c. (see II, 2, 2, § 8), should not look at them holding up their arms, pointing at them with their fingers, bowing up and down. Then they may circumspectly wander from village to village. (1) A monk or a nun on the pilgrimage, on whose way there are marshes, pasture-grounds, moats, fortified places, thickets, strongholds in thickets, woods, mountains, strongholds on mountains, caves}, tanks, lakes, rivers, ponds, lotus ponds, long winding ponds, water-sheets, rows of water-sheets, should not look at them holding up their arms, &c. (see § 1). (2) The Kevalin says: This is the reason: The deer, cattle, birds, snakes, animals living in water, on land, in the air might be disturbed or frightened, and Strive to get to a fold or (other place of) refuge, (thinking) : ‘The Sramaza will harm me!’ . Hence it has been said to the mendicant, &c., that he should not look at the objects (mentioned in § 2) holding up his arms, &c.? (3) 1 The word agada has been left out in the translation. * The passage closes: ‘then he may circumspectly wander from village to village together with the master and teacher (Ayariovagghaya).’ But as the master and teacher have not been mentioned before, and will be mentioned in the next Sfitra, it is almost certain that the words in question have been brought over from the next Sfitra, or that they ought to be supplied to all Sdtras from the beginning of the third lesson. [22] L- 146 AKARANGA SOTRA. A monk or a nun, wandering from village to village together with the master or teacher, should not touch the master’s or teacher’s hand with their own, &c.; but without touching or being touched they should circumspectly wander from village to village together with the master or teacher. (4) A monk or a nun, wandering from village to village together with the master or teacher, might be met on the road by travellers and asked: ‘O longlived Sramaza! who are you? whence do you come, and where do you go?’ The master or teacher may answer and explain; but whilst the master or teacher answers and explains, one should not mix in their conversation. Thus they may wander from village to village with a superior priest’. (5) A monk or a nun, wandering from village to village with a superior priest, should not touch the superior’s hand with their own, &c. (see § 4). (6).
2Thus they may wander from village to village with a superior priest’. (5) A monk or a nun, wandering from village to village with a superior priest, should not touch the superior’s hand with their own, &c. (see § 4). (6). A monk or a nun, wandering from village to village with superior priests, might be met on the road by travellers, and be asked: ‘O long-lived Sramaza! who are you?’ He who has the highest rank of them all, should answer and explain; but ‘whilst the superior answers and explains, one should not mix in their conversation, &c. (see § 5). (7) A monk or a nun, wandering from village to village, might be met on the road by travellers, and be asked: ‘O long-lived Sramawa! did you see somebody on the road? viz. a man, cow, buffalo, cattle, bird, snake, or aquatic animal—tell us, show ' Ahératiniy4e, Com. yathdratnadhikam. RAtiniya is opposed to seha (disciple) ; it is elsewhere explained by gyeshéha; see Kalpa Sfitra, Sam. 59. I am not sure if the phrase ought not to be translated, with due respect for his superior. BOOK II, LECTURE 3, LESSON 3. 147 us!’ The mendicant should not tell it, nor show it, he should not comply with their request, but look on silently, or, though knowing it, he should say that he did not know. Then he may circumspectly wander from village to village. (8) He should act in the same manner, if asked about bulbs of water-plants, roots, bark, leaves, flowers, fruits, seeds, water in the neighbourhood, or a kindled fire; (9) Likewise, if asked about (transports of) corn, waggons, cars, &c. (see II, 3, 2, § 16). (10) Likewise, if asked: ‘O long-lived Sramana! how large is this village or scot-free town, &c.?’ (11) Likewise, if asked: ‘O long-lived Sramaza! How far is it to that village or scot-free town, &c.?’ (12) If a monk or a nun, wandering from village to village, sees a vicious cow coming towards them, &c. (see II, 1, 5, § 3), they should not, from fear of them, leave the road, or go into another road, nor enter a thicket, wood, or stronghold, nor climb a tree, nor take a plunge in a large and extended water-sheet, nor desire a fold or any other place of refuge, or an army or a caravan; but undisturbed, the mind not directed to outward things, they should collect themselves for contemplation; thus they may circumspectly wander from village to village. (13) If the road of a monk or a nun on the pilgrimage lies through a forest, in which, as they know, there stroll bands of many thieves desirous of their property, they should not, for fear of them, leave the road, &c. (all as in § 13). (14) If these thieves say, ‘O long-lived Sramaza ! bring us your clothes, &c., give them, put them down!’ the mendicant should not give or put them down, L2 148 AKARANGA SOTRA, Nor should he reclaim (his things) by imploring (the thieves), or by folding his hands, or by moving their compassion, but by religious exhortation or by remaining silent. (15)
3(15) If the thieves, resolving to do it themselves, bully him, &c., tear off his clothes, &c., he should not lodge an information in the village or at the king’s palace ; nor should he go to a layman, and say, ‘O longlived householder! these thieves, resolving to do (the robbing) themselves, have bullied me, &c., they have torn off my clothes,’ &c. He should neither think so, nor speak so; but undisturbed, &c. (see § 13). This is the whole duty, &c. Thus I say, (16) End of the Third Lecture, called Walking, BOOK II, LECTURE 4, LESSON I. 149 FOURTH LECTURE, CALLED MODES OF SPEECH 1, First Lesson. A monk or a nun, hearing and perceiving these uses of speech, should know that the following ones are not to be employed and have not hitherto been employed (by persons of exemplary conduct); those who speak in wrath or in pride, for deception or for gain, who speak, knowingly or unknowingly, hard words, They should avoid all this, which is blamable. Employing their judgment, they should know something for certain and something for uncertain?: (1) (N.N.) having received food or not having received food, having eaten it or not having eaten it, has come or has not come, comes or does not come, will come or will not come. (2) Well considering (what one is to say), speaking with precision, one should employ language in moderation and restraint: the singular, dual, plural ; feminine, masculine, neuter gender; praise, blame, 1 Bh&sagaya. 2 The commentator understands this passage and the following paragraph in a different way: a man of ripe judgment should utter no such positive assertions, e. g. it is certain (that it will rain), or it is not certain, &c. He seems to have been of opinion that the prohibition in the last sentence, savvam etam sAavaggam vaggegg4, . extends also to the following sentence. But this is not probable, as etam generally refers to what precedes, and imam to what follows. 150 - AKARANGA SOTRA. praise mixed with blame, blame mixed with praise ; past, present, or future (tenses), the first and second, or third (person)'. If one thinks it necessary to speak in the singular, he should speak in the singular; if he thinks it necessary to speak in the plural, he should speak in the plural, &c. Considering well: this is a woman, this is a man, this is a eunuch, this is to be called thus, this is to be called otherwise, speaking with precision, he should employ language in moderation and restraint. (3) For the avoidance of these occasions to sin,a mendicant should know that there are four kinds of speech: the first is truth; the second is untruth; the third is truth mixed with untruth; what is neither truth, nor untruth, nor truth mixed with untruth, that is the fourth kind of speech: neither truth nor untruth *. Thus I say.
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.
1how many horses, elephants, beggars, men dwell in it? is there much food, water, population, corn? is there little food, water, population, corn?’ he should not answer such questions if asked, nor ask them himself. This is the whole duty, &c. Thus I say. (17) 1 Svakakrani v4 parakakrani va. My translation is merely a guess. BOOK II, LECTURE 3, LESSON 3. 145 Tuirp Lesson. A monk or a nun on the pilgrimage, in whose way there are walls or ditches or ramparts or gates, &c. (see II, 3, 2, § 14), hill houses, palaces, underground houses, houses in trees, mountain caves, a sacred tree or pillar, workshops, &c. (see II, 2, 2, § 8), should not look at them holding up their arms, pointing at them with their fingers, bowing up and down. Then they may circumspectly wander from village to village. (1) A monk or a nun on the pilgrimage, on whose way there are marshes, pasture-grounds, moats, fortified places, thickets, strongholds in thickets, woods, mountains, strongholds on mountains, caves}, tanks, lakes, rivers, ponds, lotus ponds, long winding ponds, water-sheets, rows of water-sheets, should not look at them holding up their arms, &c. (see § 1). (2) The Kevalin says: This is the reason: The deer, cattle, birds, snakes, animals living in water, on land, in the air might be disturbed or frightened, and Strive to get to a fold or (other place of) refuge, (thinking) : ‘The Sramaza will harm me!’ . Hence it has been said to the mendicant, &c., that he should not look at the objects (mentioned in § 2) holding up his arms, &c.? (3) 1 The word agada has been left out in the translation. * The passage closes: ‘then he may circumspectly wander from village to village together with the master and teacher (Ayariovagghaya).’ But as the master and teacher have not been mentioned before, and will be mentioned in the next Sfitra, it is almost certain that the words in question have been brought over from the next Sfitra, or that they ought to be supplied to all Sdtras from the beginning of the third lesson. [22] L- 146 AKARANGA SOTRA. A monk or a nun, wandering from village to village together with the master or teacher, should not touch the master’s or teacher’s hand with their own, &c.; but without touching or being touched they should circumspectly wander from village to village together with the master or teacher. (4) A monk or a nun, wandering from village to village together with the master or teacher, might be met on the road by travellers and asked: ‘O longlived Sramaza! who are you? whence do you come, and where do you go?’ The master or teacher may answer and explain; but whilst the master or teacher answers and explains, one should not mix in their conversation. Thus they may wander from village to village with a superior priest’. (5) A monk or a nun, wandering from village to village with a superior priest, should not touch the superior’s hand with their own, &c. (see § 4). (6).
2Thus they may wander from village to village with a superior priest’. (5) A monk or a nun, wandering from village to village with a superior priest, should not touch the superior’s hand with their own, &c. (see § 4). (6). A monk or a nun, wandering from village to village with superior priests, might be met on the road by travellers, and be asked: ‘O long-lived Sramaza! who are you?’ He who has the highest rank of them all, should answer and explain; but ‘whilst the superior answers and explains, one should not mix in their conversation, &c. (see § 5). (7) A monk or a nun, wandering from village to village, might be met on the road by travellers, and be asked: ‘O long-lived Sramawa! did you see somebody on the road? viz. a man, cow, buffalo, cattle, bird, snake, or aquatic animal—tell us, show ' Ahératiniy4e, Com. yathdratnadhikam. RAtiniya is opposed to seha (disciple) ; it is elsewhere explained by gyeshéha; see Kalpa Sfitra, Sam. 59. I am not sure if the phrase ought not to be translated, with due respect for his superior. BOOK II, LECTURE 3, LESSON 3. 147 us!’ The mendicant should not tell it, nor show it, he should not comply with their request, but look on silently, or, though knowing it, he should say that he did not know. Then he may circumspectly wander from village to village. (8) He should act in the same manner, if asked about bulbs of water-plants, roots, bark, leaves, flowers, fruits, seeds, water in the neighbourhood, or a kindled fire; (9) Likewise, if asked about (transports of) corn, waggons, cars, &c. (see II, 3, 2, § 16). (10) Likewise, if asked: ‘O long-lived Sramana! how large is this village or scot-free town, &c.?’ (11) Likewise, if asked: ‘O long-lived Sramaza! How far is it to that village or scot-free town, &c.?’ (12) If a monk or a nun, wandering from village to village, sees a vicious cow coming towards them, &c. (see II, 1, 5, § 3), they should not, from fear of them, leave the road, or go into another road, nor enter a thicket, wood, or stronghold, nor climb a tree, nor take a plunge in a large and extended water-sheet, nor desire a fold or any other place of refuge, or an army or a caravan; but undisturbed, the mind not directed to outward things, they should collect themselves for contemplation; thus they may circumspectly wander from village to village. (13) If the road of a monk or a nun on the pilgrimage lies through a forest, in which, as they know, there stroll bands of many thieves desirous of their property, they should not, for fear of them, leave the road, &c. (all as in § 13). (14) If these thieves say, ‘O long-lived Sramaza ! bring us your clothes, &c., give them, put them down!’ the mendicant should not give or put them down, L2 148 AKARANGA SOTRA, Nor should he reclaim (his things) by imploring (the thieves), or by folding his hands, or by moving their compassion, but by religious exhortation or by remaining silent. (15)
3(15) If the thieves, resolving to do it themselves, bully him, &c., tear off his clothes, &c., he should not lodge an information in the village or at the king’s palace ; nor should he go to a layman, and say, ‘O longlived householder! these thieves, resolving to do (the robbing) themselves, have bullied me, &c., they have torn off my clothes,’ &c. He should neither think so, nor speak so; but undisturbed, &c. (see § 13). This is the whole duty, &c. Thus I say, (16) End of the Third Lecture, called Walking, BOOK II, LECTURE 4, LESSON I. 149 FOURTH LECTURE, CALLED MODES OF SPEECH 1, First Lesson. A monk or a nun, hearing and perceiving these uses of speech, should know that the following ones are not to be employed and have not hitherto been employed (by persons of exemplary conduct); those who speak in wrath or in pride, for deception or for gain, who speak, knowingly or unknowingly, hard words, They should avoid all this, which is blamable. Employing their judgment, they should know something for certain and something for uncertain?: (1) (N.N.) having received food or not having received food, having eaten it or not having eaten it, has come or has not come, comes or does not come, will come or will not come. (2) Well considering (what one is to say), speaking with precision, one should employ language in moderation and restraint: the singular, dual, plural ; feminine, masculine, neuter gender; praise, blame, 1 Bh&sagaya. 2 The commentator understands this passage and the following paragraph in a different way: a man of ripe judgment should utter no such positive assertions, e. g. it is certain (that it will rain), or it is not certain, &c. He seems to have been of opinion that the prohibition in the last sentence, savvam etam sAavaggam vaggegg4, . extends also to the following sentence. But this is not probable, as etam generally refers to what precedes, and imam to what follows. 150 - AKARANGA SOTRA. praise mixed with blame, blame mixed with praise ; past, present, or future (tenses), the first and second, or third (person)'. If one thinks it necessary to speak in the singular, he should speak in the singular; if he thinks it necessary to speak in the plural, he should speak in the plural, &c. Considering well: this is a woman, this is a man, this is a eunuch, this is to be called thus, this is to be called otherwise, speaking with precision, he should employ language in moderation and restraint. (3) For the avoidance of these occasions to sin,a mendicant should know that there are four kinds of speech: the first is truth; the second is untruth; the third is truth mixed with untruth; what is neither truth, nor untruth, nor truth mixed with untruth, that is the fourth kind of speech: neither truth nor untruth *. Thus I say.
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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