Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(25) When the Venerable One had become an Arhat and Gina, he was a Kevalin, omniscient and comprehending all objects, he knew all conditions of the world, of gods, men, and demons; whence ? Gambhiyag4ma in Prakrit. 2 Uggupaliya in Prakrit. 5 Or, a temple called Vigay4vartta. ‘ Nivvane or nevv4ze; it may also be an adjective, belonging to nirvana. This is of course not the final nirvaza, which is reached at the dissolution of the body, but that state which the orthodox philosophers call givanmukti. ———SSE—— 202 AKARANGA SUTRA. they come, where they go, whether they are born as men or animals (4yavana), or become gods or hellbeings (upapada) ; their food, drink, doings, desires, open and secret deeds, their conversation and gossip, and the thoughts of their minds; he saw and knew all conditions in the whole world of all living beings. (26) On the day when the Venerable Ascetic Mahavira reached the Kevala, the gods (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimanavdsins descended from, and ascended to heaven, &c. (as on the moment of his birth, see above, § 7). (27) Then when the Venerable Ascetic Mahavira had reached the highest knowledge and intuition, he reflected on himself and the world: first he taught the law to the gods, afterwards to men. (28) The Venerable Ascetic Mahavira endowed with the highest knowledge and intuition taught the five great vows, with their clauses, the six classes of lives to the Sramazas and Nirgranthas, to Gautama, &c. The six classes of lives are earth-body, &c. (down to) animals. (29) i. The first great vow, Sir, runs thus: I renounce all killing of living beings, whether subtile or gross, whether movable or immovable. Nor shall I myself kill living beings (nor cause others to do it, nor consent to it). As long as I live, I confess and blame, repent and exempt myself of these sins, in the thrice threefold way', in mind, speech, and body. 2 Le. acting, commanding, consenting, either in the past or the present or the future. BOOK II, LECTURE I5, i, 4. 203 There are five clauses. The first clause runs thus: A Nirgrantha is careful in his walk, not careless’. The Kevalin assigns as the reason, that a Nirgrantha, careless in his walk, might (with his feet) hurt or displace or injure or kill living beings. Hence a Nirgrantha is careful in his walk, not careless in his walk. This is the first clause. (1) Now follows the second clause : A Nirgrantha searches into his mind (i.e. thoughts and intentions). If his mind is sinful, blamable, intent on works, acting on impulses’, produces cutting and splitting (or division and dissension), quarrels, faults, and pains, injures living beings, or kills creatures, he should not employ such a mind in action; but if, on the contrary, it is not sinful, &c., then he may put it in action. This is the second clause. (2) Now follows the third clause :
2This is the second clause. (2) Now follows the third clause : A Nirgrantha searches into his speech; if his speech is sinful, blamable, &c. (all down to) kills creatures, he should not utter that speech. But if, on the contrary, it is not sinful, &c., then he may utter it. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha is careful in laying down his utensils of begging, he is not careless in it. The Kevalin says: A Nirgrantha whe is careless in laying down his utensils of begging, might hurt or displace or ' This could also be translated: he who is careful in his walk is a Nirgrantha, not he who is careless. * Anhayakare explained by karmasravakari. 204 AKARANGA SOTRA. injure or kill all sorts of living beings. Hence a Nirgrantha is careful in laying down his utensils of begging, he is not careless in it. This is the fourth clause. (4) Now follows the fifth clause : A Nirgrantha eats and drinks after inspecting his food and drink; he does not eat and drink without inspecting his food and drink. The Kevalin says: If a Nirgrantha would eat and drink without inspecting his food and drink, he might hurt and displace or injure or kill all sorts of living beings. Hence a Nirgrantha eats and drinks after inspecting his food and drink, not without doing so. This is the fifth clause. (5) In this way the great vow is correctly practised, followed, executed, explained, established, effected according to the precept. This is, Sir, the first great vow: Abstinence from killing any living beings. i. ii. The second great vow runs thus: I renounce all vices of lying speech (arising) from anger or greed or fear or mirth. I shall neither myself speak lies, nor cause others to speak lies, nor consent to the speaking of lies by others. I confess and blame, repent and exempt myself of these sins in the thrice threefold way, in mind, speech, and body. There are five clauses. The first clause runs thus : A Nirgrantha speaks after deliberation, not without deliberation. The Kevalin says: Without deliberation a Nirgrantha might utter a falsehood in his speech. A Nirgrantha speaks after deliberation, not without deliberation. BOOK II, LECTURE I5, iii, I. 205 This is the first clause. (1) Now follows the second clause : A Nirgrantha comprehends (and renounces) anger, he is not angry. The Kevalin says: A Nirgrantha who is moved by anger, and is angry, might utter a falsehood in his speech. A Nirgrantha, &c. This is the second clause. (2) Now follows the third clause : A Nirgrantha comprehends (and renounces) greed, he is not greedy. The Kevalin says: A Nirgrantha who is moved by greed, and is greedy, might utter a falsehood in his speech. A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha comprehends (and renounces) fear, he is not afraid. The Kevalin says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c.
3A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha comprehends (and renounces) fear, he is not afraid. The Kevalin says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c. This is the fourth clause. (4) Now follows the fifth clause : A Nirgrantha comprehends (and renounces) mirth, he is not mirthful. The Kevalin says: A Nirgrantha who is moved by mirth, and is mirthful, might utter a falsehood in his speech. A Nirgrantha, &c. This is the fifth clause. (5) In this way the great vow is correctly practised, followed, &c. This is, Sir, the second great vow. ii. iii, The third great vow runs thus: I renounce all taking of anything not given, either in a village or a town or a wood, either of little or much, of small or great, of living or lifeless things. I shall neither take myself what is not given, nor 206 AKARANGA SOTRA: cause others to take it, nor consent to their taking it. As long as I live, I confess and blame, &c. (all down to) body. There are five clauses. The first clause runs thus: A Nirgrantha begs after deliberation, for a limited ground, not without deliberation. The Kevalin says: Ifa Nirgrantha begs without deliberation for a limited ground, he might take what is not given. A Nirgrantha, &c. This is the first clause. (1) Now follows the second clause: A Nirgrantha consumes his food and drink with permission (of his superior), not without his permission. The Kevalin says: If a Nirgrantha consumes his food and drink without the superior’s permission, he might eat what is not given. A Nirgrantha, &c. This is the second clause. (2) Now follows the third clause : A Nirgrantha who has taken possession of some ground, should always take possession of a limited part of it and for a fixed time. The Kevalin says: If a Nirgrantha who has taken possession of some ground, should take possession of an unlimited part of it and for an unfixed time, he might take what is not given. A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha who has taken possession of some ground, should constantly have his grant renewed. The Kevalin says: If a Nirgrantha has not constantly his grant renewed, he might take possession of what is not given. A Nirgrantha, &c. BOOK II, LECTURE I5, iv, 3. 207 This is the fourth clause. (4) Now follows the fifth clause : A Nirgrantha begs for a limited ground for his co-religionists after deliberation, not without deliberation. The Kevalin says: If a Nirgrantha should beg without deliberation, he might take possession of what is not given. A Nirgrantha, &c. This is the fifth clause. (5) In this way the great vow, &c. This is, Sir, the third great vow. iii. iv. The fourth great vow runs thus: I renounce all sexual pleasures, either with gods or men or animals. I shall not give way to sensuality, &c. (all as in the foregoing paragraph down to) exempt myself.
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(25) When the Venerable One had become an Arhat and Gina, he was a Kevalin, omniscient and comprehending all objects, he knew all conditions of the world, of gods, men, and demons; whence ? Gambhiyag4ma in Prakrit. 2 Uggupaliya in Prakrit. 5 Or, a temple called Vigay4vartta. ‘ Nivvane or nevv4ze; it may also be an adjective, belonging to nirvana. This is of course not the final nirvaza, which is reached at the dissolution of the body, but that state which the orthodox philosophers call givanmukti. ———SSE—— 202 AKARANGA SUTRA. they come, where they go, whether they are born as men or animals (4yavana), or become gods or hellbeings (upapada) ; their food, drink, doings, desires, open and secret deeds, their conversation and gossip, and the thoughts of their minds; he saw and knew all conditions in the whole world of all living beings. (26) On the day when the Venerable Ascetic Mahavira reached the Kevala, the gods (of the four orders of) Bhavanapatis, Vyantaras, Gyotishkas, and Vimanavdsins descended from, and ascended to heaven, &c. (as on the moment of his birth, see above, § 7). (27) Then when the Venerable Ascetic Mahavira had reached the highest knowledge and intuition, he reflected on himself and the world: first he taught the law to the gods, afterwards to men. (28) The Venerable Ascetic Mahavira endowed with the highest knowledge and intuition taught the five great vows, with their clauses, the six classes of lives to the Sramazas and Nirgranthas, to Gautama, &c. The six classes of lives are earth-body, &c. (down to) animals. (29) i. The first great vow, Sir, runs thus: I renounce all killing of living beings, whether subtile or gross, whether movable or immovable. Nor shall I myself kill living beings (nor cause others to do it, nor consent to it). As long as I live, I confess and blame, repent and exempt myself of these sins, in the thrice threefold way', in mind, speech, and body. 2 Le. acting, commanding, consenting, either in the past or the present or the future. BOOK II, LECTURE I5, i, 4. 203 There are five clauses. The first clause runs thus: A Nirgrantha is careful in his walk, not careless’. The Kevalin assigns as the reason, that a Nirgrantha, careless in his walk, might (with his feet) hurt or displace or injure or kill living beings. Hence a Nirgrantha is careful in his walk, not careless in his walk. This is the first clause. (1) Now follows the second clause : A Nirgrantha searches into his mind (i.e. thoughts and intentions). If his mind is sinful, blamable, intent on works, acting on impulses’, produces cutting and splitting (or division and dissension), quarrels, faults, and pains, injures living beings, or kills creatures, he should not employ such a mind in action; but if, on the contrary, it is not sinful, &c., then he may put it in action. This is the second clause. (2) Now follows the third clause :
2This is the second clause. (2) Now follows the third clause : A Nirgrantha searches into his speech; if his speech is sinful, blamable, &c. (all down to) kills creatures, he should not utter that speech. But if, on the contrary, it is not sinful, &c., then he may utter it. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha is careful in laying down his utensils of begging, he is not careless in it. The Kevalin says: A Nirgrantha whe is careless in laying down his utensils of begging, might hurt or displace or ' This could also be translated: he who is careful in his walk is a Nirgrantha, not he who is careless. * Anhayakare explained by karmasravakari. 204 AKARANGA SOTRA. injure or kill all sorts of living beings. Hence a Nirgrantha is careful in laying down his utensils of begging, he is not careless in it. This is the fourth clause. (4) Now follows the fifth clause : A Nirgrantha eats and drinks after inspecting his food and drink; he does not eat and drink without inspecting his food and drink. The Kevalin says: If a Nirgrantha would eat and drink without inspecting his food and drink, he might hurt and displace or injure or kill all sorts of living beings. Hence a Nirgrantha eats and drinks after inspecting his food and drink, not without doing so. This is the fifth clause. (5) In this way the great vow is correctly practised, followed, executed, explained, established, effected according to the precept. This is, Sir, the first great vow: Abstinence from killing any living beings. i. ii. The second great vow runs thus: I renounce all vices of lying speech (arising) from anger or greed or fear or mirth. I shall neither myself speak lies, nor cause others to speak lies, nor consent to the speaking of lies by others. I confess and blame, repent and exempt myself of these sins in the thrice threefold way, in mind, speech, and body. There are five clauses. The first clause runs thus : A Nirgrantha speaks after deliberation, not without deliberation. The Kevalin says: Without deliberation a Nirgrantha might utter a falsehood in his speech. A Nirgrantha speaks after deliberation, not without deliberation. BOOK II, LECTURE I5, iii, I. 205 This is the first clause. (1) Now follows the second clause : A Nirgrantha comprehends (and renounces) anger, he is not angry. The Kevalin says: A Nirgrantha who is moved by anger, and is angry, might utter a falsehood in his speech. A Nirgrantha, &c. This is the second clause. (2) Now follows the third clause : A Nirgrantha comprehends (and renounces) greed, he is not greedy. The Kevalin says: A Nirgrantha who is moved by greed, and is greedy, might utter a falsehood in his speech. A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha comprehends (and renounces) fear, he is not afraid. The Kevalin says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c.
3A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha comprehends (and renounces) fear, he is not afraid. The Kevalin says: A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c. This is the fourth clause. (4) Now follows the fifth clause : A Nirgrantha comprehends (and renounces) mirth, he is not mirthful. The Kevalin says: A Nirgrantha who is moved by mirth, and is mirthful, might utter a falsehood in his speech. A Nirgrantha, &c. This is the fifth clause. (5) In this way the great vow is correctly practised, followed, &c. This is, Sir, the second great vow. ii. iii, The third great vow runs thus: I renounce all taking of anything not given, either in a village or a town or a wood, either of little or much, of small or great, of living or lifeless things. I shall neither take myself what is not given, nor 206 AKARANGA SOTRA: cause others to take it, nor consent to their taking it. As long as I live, I confess and blame, &c. (all down to) body. There are five clauses. The first clause runs thus: A Nirgrantha begs after deliberation, for a limited ground, not without deliberation. The Kevalin says: Ifa Nirgrantha begs without deliberation for a limited ground, he might take what is not given. A Nirgrantha, &c. This is the first clause. (1) Now follows the second clause: A Nirgrantha consumes his food and drink with permission (of his superior), not without his permission. The Kevalin says: If a Nirgrantha consumes his food and drink without the superior’s permission, he might eat what is not given. A Nirgrantha, &c. This is the second clause. (2) Now follows the third clause : A Nirgrantha who has taken possession of some ground, should always take possession of a limited part of it and for a fixed time. The Kevalin says: If a Nirgrantha who has taken possession of some ground, should take possession of an unlimited part of it and for an unfixed time, he might take what is not given. A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha who has taken possession of some ground, should constantly have his grant renewed. The Kevalin says: If a Nirgrantha has not constantly his grant renewed, he might take possession of what is not given. A Nirgrantha, &c. BOOK II, LECTURE I5, iv, 3. 207 This is the fourth clause. (4) Now follows the fifth clause : A Nirgrantha begs for a limited ground for his co-religionists after deliberation, not without deliberation. The Kevalin says: If a Nirgrantha should beg without deliberation, he might take possession of what is not given. A Nirgrantha, &c. This is the fifth clause. (5) In this way the great vow, &c. This is, Sir, the third great vow. iii. iv. The fourth great vow runs thus: I renounce all sexual pleasures, either with gods or men or animals. I shall not give way to sensuality, &c. (all as in the foregoing paragraph down to) exempt myself.
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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