Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Oggaha, avagraha. , * Gah4vai, grzhapati. In another part of the commentary it is explained grdmamahattar4di, his dominion is gramap4/akadikam. 5 Sagfriya, sagdrika. It is explained sayyAtara, host. His dominion is shampas4léadi. * Sahammiya, sfdharmika. His dominion is vasaty4di, his domicile which extends for a Yogana and a quarter. When he takes possession (parigraha) of it, he must ask permission of the possessors. (23) N 178 AxARANGA SOTRA. SECOND PART. THE SEVEN LECTURES1 Eicutu Lecture ?. When a monk or a nun wishes to perform religious postures *, they should enter a village or a scot-free town, &c.; having entered it, they should not accept a place, even if it is offered, which is infected by eggs or living beings, &c.; for such a place is impure and unacceptable. In this way all that has been said about couches (in the Second Lecture) should be repeated here as far as ‘water-plants’ (II, 2, 1, §5). (1) Avoiding these occasions to sin, a mendicant may choose one of these four rules for the performance of religious postures. This is the first rule: I shall choose something inanimate‘, and lean against it; changing the position of the body, and moving about a little, I shall stand there. This is the first rule. (2) Now follows the second rule: I shall choose something inanimate, and lean ? Sattikao. * Thanasattikkayam, sthanasaptaikakam. * Thanam thiittae. * As a wall, &c. BOOK II, LECTURE 9. 179 against it; changing the position of the body, but not moving about a little, I shall stand there. This is the second rule. (3) Now follows the third rule: I shall choose something inanimate, and lean against it; not changing the position of the body, nor moving about a little, I shall stand there. This is the third rule. (4) Now follows the fourth rule: I shall choose something inanimate, but I shall not lean against it; not changing the position of the body, nor moving about a little, I shall stand there. Abandoning the care of the body, abandoning the care of the hair of the head, beard, and the other parts of the body, of the nails, perfectly motionless, I shall stand there. This is the fourth rule. (5) One who has adopted one of these four rules, &c. (see II, 1, 11, § 12). This is the whole duty, &c. Thus I say. Ninta Lecture}, When a monk or a nun wishes to go to a pure place for study, they? should not accept one which is infected by eggs or living beings, &c.; for it is impure and unacceptable. But if that place for study to which they wish to go, is free from eggs or living beings, &c., they may accept it; for it is pure and acceptable. 1 Nisthiyasattikkayam ; nishithiké = svadhy4yabhimis. * The original has the first person Aetissami. N 2 180 AKARANGA SOTRA. In this way all that has been said in the corresponding passage about couches! should be repeated here as far as ‘ water-plants.’ (1)
21 Nisthiyasattikkayam ; nishithiké = svadhy4yabhimis. * The original has the first person Aetissami. N 2 180 AKARANGA SOTRA. In this way all that has been said in the corresponding passage about couches! should be repeated here as far as ‘ water-plants.’ (1) If parties of two, three, four, or five (mendicants) resolve to go to the place for study, they should not embrace or hug, bite with their teeth or scratch with their nails each other's body. This is the whole duty, &c. Thus I say. (2) Trento LecTure? A monk or a nun being pressed by nature should, in case they have not their own broom, beg for that of a fellow-ascetic. A monk ora nun, seeing that the ground is infected by eggs or living beings, &c., should not ease nature on such an unfit ground. But if the ground is free from eggs or living beings, &c., then they may ease nature on such a ground. (1) A monk or a nun, knowing that the householder with regard to such a place for the sake of one or many, male or female fellow-ascetics, for the sake of many Sramazas or Brahmazas whom he has well counted, kills living beings and commits various sins, should not ease nature on such a place or any other of the same sort, whether that place be appropriated by another person or not?, &c. (see II, 1, 1, §13). (2 and 3). 1 Seggd-gamena, * Ukkarapasavanasattikkao, discharging of feces and urine. * Purisamtarakada, here translated svikrita. The text proceeds gfiva bahiy4 nihadam va, which I do not know how to apply to the object in question. As § 3 differs from § 2 only in giving BOOK II, LECTURE 10. Si Now he should know this: If that place has not been appropriated by another person, &c., he may ease nature on such a place (after having well inspected and cleaned it). (4) A monk or a nun should not ease nature on a ground which for their sake has been prepared or caused to be prepared (by the householder), or has been occupied by main force, or strewn with grass, or levelled, or smeared (with cowdung), or smoothed, or perfumed. (5) A monk or a nun should not ease nature on a ground where the householders or their sons remove from outside to inside, or vice versa, bulbs, roots, &c. (see II, 2, 1, § 5). (6) A monk or a nun should not ease nature on a pillar or bench or scaffold or loft or tower or roof. (7) A monk ora nun should not ease nature on the bare ground or on wet ground or on dusty ground or on a rock or clay containing life, or on timber inhabited by worms or on anything containing life, as eggs, living beings, &c. (8) A monk or a nun should not ease nature in a place where the householders or their sons have, do, or will put? by bulbs, roots, &c. (9) A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10) A monk or a nun should not ease nature in a place where there are heaps of refuse, furrows, mud,
3by bulbs, roots, &c. (9) A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10) A monk or a nun should not ease nature in a place where there are heaps of refuse, furrows, mud, the negative attributes (apurisamtarakadam), I have contracted both paragraphs in the translation. * Parisddemsu va, explained parikshepanAdik4A kriy4A kuryud. 182 AKARANGA SOTRA. stakes, sprigs, holes, caves, walls, even or uneven places’. (11) A monk or a nun should not ease nature in fireplaces, layers (or nests) of buffaloes, cattle, cocks, monkeys, quails, ducks*, partridges, doves, or francoline partridges. (12) A monk or a nun should not ease nature in a place where suicide is committed, or where (those who desire to end their life) expose their body to vultures, or precipitate themselves from rocks or trees *, or eat poison, or enter fire. (13) A monk or a nun should not ease nature in gardens, parks, woods, forests, temples, or wells. (14) A monk or a nun should not ease nature in towers, pathways, doors, or town gates. (15) A monk or a nun should not ease nature where three or four roads meet, nor in courtyards or squares. (16) A monk or a nun should not ease nature where charcoal or potash is produced, or the dead are burnt, or on the sarcophagues or shrines of the dead. (17) A monk or a nun should not ease nature at sacred places near rivers, marshes or ponds, or in a conduit. (18) A monk or a nun should not ease nature in fresh clay pits, fresh pasture grounds for cattle, in meadows or quarries. (19) A monk or a nun should not ease nature in a field of shrubs, vegetables, or roots. (20) ' The translation of some of the words in the text is merely conjectural. 2 Vasraya. I think this is the modern baé/fak, duck. * The commentator says: where they fall like a tree, having starved themselves to death, or where they fall from trees. BOOK II, LECTURE II. 183 A monk or a nun should not ease nature in woods of Asana’, Sana?, Dhatakt’, Ketaki*t, Mango, Asoka, Punnaga, or other such-like places which contain leaves, flowers, fruits, seeds, or sprouts. (21) A monk or a nun should take théir own chamberpot or that of somebody else, and going apart with it, they should ease nature in a secluded place where no people pass or see them, and which is free from eggs or living beings, &c.; then taking (the chamber-pot), they should go to a secluded spot, and leave the excrements there on a heap of ashes, &c. (see II, 1, 1, § 2). This is the whole duty, &c. Thus I say. (22) Eveventy Lecture’. A monk or a nun should not resolve to go where they will hear sounds of a Mvzdanga, Nandtmridanga, or Géallart*, or any such-like various sounds of drums. (1) .
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.
11 Oggaha, avagraha. , * Gah4vai, grzhapati. In another part of the commentary it is explained grdmamahattar4di, his dominion is gramap4/akadikam. 5 Sagfriya, sagdrika. It is explained sayyAtara, host. His dominion is shampas4léadi. * Sahammiya, sfdharmika. His dominion is vasaty4di, his domicile which extends for a Yogana and a quarter. When he takes possession (parigraha) of it, he must ask permission of the possessors. (23) N 178 AxARANGA SOTRA. SECOND PART. THE SEVEN LECTURES1 Eicutu Lecture ?. When a monk or a nun wishes to perform religious postures *, they should enter a village or a scot-free town, &c.; having entered it, they should not accept a place, even if it is offered, which is infected by eggs or living beings, &c.; for such a place is impure and unacceptable. In this way all that has been said about couches (in the Second Lecture) should be repeated here as far as ‘water-plants’ (II, 2, 1, §5). (1) Avoiding these occasions to sin, a mendicant may choose one of these four rules for the performance of religious postures. This is the first rule: I shall choose something inanimate‘, and lean against it; changing the position of the body, and moving about a little, I shall stand there. This is the first rule. (2) Now follows the second rule: I shall choose something inanimate, and lean ? Sattikao. * Thanasattikkayam, sthanasaptaikakam. * Thanam thiittae. * As a wall, &c. BOOK II, LECTURE 9. 179 against it; changing the position of the body, but not moving about a little, I shall stand there. This is the second rule. (3) Now follows the third rule: I shall choose something inanimate, and lean against it; not changing the position of the body, nor moving about a little, I shall stand there. This is the third rule. (4) Now follows the fourth rule: I shall choose something inanimate, but I shall not lean against it; not changing the position of the body, nor moving about a little, I shall stand there. Abandoning the care of the body, abandoning the care of the hair of the head, beard, and the other parts of the body, of the nails, perfectly motionless, I shall stand there. This is the fourth rule. (5) One who has adopted one of these four rules, &c. (see II, 1, 11, § 12). This is the whole duty, &c. Thus I say. Ninta Lecture}, When a monk or a nun wishes to go to a pure place for study, they? should not accept one which is infected by eggs or living beings, &c.; for it is impure and unacceptable. But if that place for study to which they wish to go, is free from eggs or living beings, &c., they may accept it; for it is pure and acceptable. 1 Nisthiyasattikkayam ; nishithiké = svadhy4yabhimis. * The original has the first person Aetissami. N 2 180 AKARANGA SOTRA. In this way all that has been said in the corresponding passage about couches! should be repeated here as far as ‘ water-plants.’ (1)
21 Nisthiyasattikkayam ; nishithiké = svadhy4yabhimis. * The original has the first person Aetissami. N 2 180 AKARANGA SOTRA. In this way all that has been said in the corresponding passage about couches! should be repeated here as far as ‘ water-plants.’ (1) If parties of two, three, four, or five (mendicants) resolve to go to the place for study, they should not embrace or hug, bite with their teeth or scratch with their nails each other's body. This is the whole duty, &c. Thus I say. (2) Trento LecTure? A monk or a nun being pressed by nature should, in case they have not their own broom, beg for that of a fellow-ascetic. A monk ora nun, seeing that the ground is infected by eggs or living beings, &c., should not ease nature on such an unfit ground. But if the ground is free from eggs or living beings, &c., then they may ease nature on such a ground. (1) A monk or a nun, knowing that the householder with regard to such a place for the sake of one or many, male or female fellow-ascetics, for the sake of many Sramazas or Brahmazas whom he has well counted, kills living beings and commits various sins, should not ease nature on such a place or any other of the same sort, whether that place be appropriated by another person or not?, &c. (see II, 1, 1, §13). (2 and 3). 1 Seggd-gamena, * Ukkarapasavanasattikkao, discharging of feces and urine. * Purisamtarakada, here translated svikrita. The text proceeds gfiva bahiy4 nihadam va, which I do not know how to apply to the object in question. As § 3 differs from § 2 only in giving BOOK II, LECTURE 10. Si Now he should know this: If that place has not been appropriated by another person, &c., he may ease nature on such a place (after having well inspected and cleaned it). (4) A monk or a nun should not ease nature on a ground which for their sake has been prepared or caused to be prepared (by the householder), or has been occupied by main force, or strewn with grass, or levelled, or smeared (with cowdung), or smoothed, or perfumed. (5) A monk or a nun should not ease nature on a ground where the householders or their sons remove from outside to inside, or vice versa, bulbs, roots, &c. (see II, 2, 1, § 5). (6) A monk or a nun should not ease nature on a pillar or bench or scaffold or loft or tower or roof. (7) A monk ora nun should not ease nature on the bare ground or on wet ground or on dusty ground or on a rock or clay containing life, or on timber inhabited by worms or on anything containing life, as eggs, living beings, &c. (8) A monk or a nun should not ease nature in a place where the householders or their sons have, do, or will put? by bulbs, roots, &c. (9) A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10) A monk or a nun should not ease nature in a place where there are heaps of refuse, furrows, mud,
3by bulbs, roots, &c. (9) A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10) A monk or a nun should not ease nature in a place where there are heaps of refuse, furrows, mud, the negative attributes (apurisamtarakadam), I have contracted both paragraphs in the translation. * Parisddemsu va, explained parikshepanAdik4A kriy4A kuryud. 182 AKARANGA SOTRA. stakes, sprigs, holes, caves, walls, even or uneven places’. (11) A monk or a nun should not ease nature in fireplaces, layers (or nests) of buffaloes, cattle, cocks, monkeys, quails, ducks*, partridges, doves, or francoline partridges. (12) A monk or a nun should not ease nature in a place where suicide is committed, or where (those who desire to end their life) expose their body to vultures, or precipitate themselves from rocks or trees *, or eat poison, or enter fire. (13) A monk or a nun should not ease nature in gardens, parks, woods, forests, temples, or wells. (14) A monk or a nun should not ease nature in towers, pathways, doors, or town gates. (15) A monk or a nun should not ease nature where three or four roads meet, nor in courtyards or squares. (16) A monk or a nun should not ease nature where charcoal or potash is produced, or the dead are burnt, or on the sarcophagues or shrines of the dead. (17) A monk or a nun should not ease nature at sacred places near rivers, marshes or ponds, or in a conduit. (18) A monk or a nun should not ease nature in fresh clay pits, fresh pasture grounds for cattle, in meadows or quarries. (19) A monk or a nun should not ease nature in a field of shrubs, vegetables, or roots. (20) ' The translation of some of the words in the text is merely conjectural. 2 Vasraya. I think this is the modern baé/fak, duck. * The commentator says: where they fall like a tree, having starved themselves to death, or where they fall from trees. BOOK II, LECTURE II. 183 A monk or a nun should not ease nature in woods of Asana’, Sana?, Dhatakt’, Ketaki*t, Mango, Asoka, Punnaga, or other such-like places which contain leaves, flowers, fruits, seeds, or sprouts. (21) A monk or a nun should take théir own chamberpot or that of somebody else, and going apart with it, they should ease nature in a secluded place where no people pass or see them, and which is free from eggs or living beings, &c.; then taking (the chamber-pot), they should go to a secluded spot, and leave the excrements there on a heap of ashes, &c. (see II, 1, 1, § 2). This is the whole duty, &c. Thus I say. (22) Eveventy Lecture’. A monk or a nun should not resolve to go where they will hear sounds of a Mvzdanga, Nandtmridanga, or Géallart*, or any such-like various sounds of drums. (1) .
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.