Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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. There are five clauses. The first clause runs thus: A Nirgrantha does not continually discuss topics relating to women. The Kevalin says: If a Nirgrantha discusses such topics, he might fall from the law declared by the Kevalin, because of the destruction or disturbance of his peace. A Nirgrantha, &c. This is the first clause. (r) Now follows the second clause : A Nirgrantha does not regard and contemplate the lovely forms of women. The Kevalin says: Ifa Nirgrantha regards and contemplates the lovely forms of women, he might, &c. A Nirgrantha, &c. This is the second clause. (2) Now follows the third clause : A Nirgrantha does not recall to his mind the pleasures and amusements he formerly had with women. The Kevalin says: If a Nirgrantha recalls 208 “AKARANGA SOTRA. to his mind the pleasures and amusements he formerly had with women, he might, &c. A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha does not eat and drink too much, nor does he drink liquors or eat highly-seasoned dishes. The Kevalin says: If a Nirgrantha did eat and drink too much, or did drink liquors and eat highlyseasoned dishes, he might, &c. A Nirgrantha, &c. This is the fourth clause. (4) Now follows the fifth clause : A Nirgrantha does not occupy a bed or couch affected! by women, animals, or eunuchs. The Kevalin says: If a Nirgrantha did occupy a bed or couch affected by women, animals, or eunuchs, he might, &c. A Nirgrantha, &c. This is the fifth clause. (5) In this way the great vow, &c. This is, Sir, the fourth great vow. iv. v. The fifth great vow runs thus: I renounce all attachments?, whether little or much, small or great, living or lifeless; neither shall I myself form such attachments, nor cause others to do so, nor consent to their doing so, &c. (all down to) exempt myself. There are five clauses. The first clause runs thus: If a creature with ears hears agreeable and disagreeable sounds, it should not be attached to, nor delighted with, nor desiring of, nor infatuated by, 1 This may mean belonging to, or close by. * This means the pleasure in external objects. BOOK IJ, LECTURE I5, V, 5. 209 nor covetous of, nor disturbed by the agreeable or disagreeable sounds. The Kevalin says: If a Nirgrantha is thus affected by the pleasant or unpleasant sounds, he might fall, &c. (see above, IV, 1). If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them. A creature with ears hears agreeable and disagreeable sounds. This is the first clause. (1) Now follows the second clause:
2(see above, IV, 1). If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them. A creature with ears hears agreeable and disagreeable sounds. This is the first clause. (1) Now follows the second clause: If a creature with eyes sees agreeable and disagreeable forms (or colours), it should not be attached, &c., to them. The Kevalin says, &c. (the rest as in the last clause. Substitute only see and forms for hear and sounds). This is the second clause. (2) Now follows the third clause: If a creature with an organ of smell smells agreeable or disagreeable smells, it should not be attached to them. (The rest as above. Substitute smell and nose.) This is the third clause. (3) Now follows the fourth clause : If a creature with a tongue tastes agreeable or disagreeable tastes, it should not be attached, &c., to them. (The rest as above. Substitute taste and tongue.) This is the fourth clause. (4) Now follows the fifth clause : If a creature with an organ of feeling feels agreeable or disagreeable touches, it should not be (22] P 210 AKARANGA SOTRA. attached to them. (The rest as above. Substitute feel and touch.) , This is the fifth clause. (5) In this way the great vow, &c. (see above). v. He who is well provided with these great vows and their twenty-five clauses is really Houseless, if he, according to the sacred lore, the precepts, and the way correctly practises, follows, executes, explains, establishes, and, according to the precept, effects them. End of the Fifteenth Lecture, called the Clauses. BOOK Il, LECTURE 16. 211 FOURTH PART. SIXTEENTH LECTURE, CALLED THE LIBERATION. The creatures attain only a temporary residence (in one of the four states of being); hearing this supreme truth (i.e. the doctrine of the Tirthakara’s) one should meditate upon it. The wise man should free himself from the family bonds; fearless should he give up acts and attachments. (1) A mendicant, living thus?, self-controlled towards the eternal (world of living beings), the matchless sage, who collects his alms, is insulted with words by the people assailing him, like an elephant in battle with arrows. (2) Despised by such-like people, the wise man, with undisturbed mind, sustains their words and blows, as a rock is not shaken by the wind. (3) Disregarding (all calamities) he lives together with clever (monks, insensible) to pain and pleasure, not hurting the movable and immovable (beings), not killing, bearing all: so is described the great sage, a good Sramaza. (4) As the lustre of a burning flame increases, so increase the austerity, wisdom, and glory of a steadfast sage who, with vanquished desires, meditates 1 Tahagaya, i.e. tathagata. P 2 212 AKARANGA SOTRA. on the supreme place of virtue’, though suffering pain *. (5)
3(4) As the lustre of a burning flame increases, so increase the austerity, wisdom, and glory of a steadfast sage who, with vanquished desires, meditates 1 Tahagaya, i.e. tathagata. P 2 212 AKARANGA SOTRA. on the supreme place of virtue’, though suffering pain *. (5) The great vows which are called the place of peace, the great teachers, and the producers of disinterestedness have, in all quarters of the earth, been proclaimed by the infinite Gina, the knowing one’, as light, illumining the three worlds, (repels) darkness. (6) The unbound one, living amongst the bound (i.e. householders), should lead the life of a mendicant ; unattached to women, he should speak with reverence. Not desiring this or the next world, the learned one is not measured by the qualities of love. (7) The dirt (of sins) formerly committed by a thus liberated mendicant who walks in wisdom (and restraint), who is constant, and bears pain, vanishes as the dirt covering silver (is removed) by fire. (8) He lives, forsooth, in accordance with wisdom (and restraint), and walks free from desire, and with conquered sensuality. As a snake casts off its old skin, so is the Brahmaza freed from the bed of pain. (9) As they call the great ocean a boundless flood of water, difficult to traverse with the arms (alone), so should the learned one know (and renounce) it (the sams4ra): that sage is called ‘Maker of the end.’ (10) Here amongst men bondage and deliverance have 1 Dhammapadam. ® Vidfimate, which I take to be the genitive of the present participle corresponding to vidunvata#. The commentators divide the word into vidi nate=vidvan natat, which gives no sense. 5 NAtin4 in the original. I would prefer to translate it gfiatr?, the name of the clan to which Nataputta belonged. BOOK II, LECTURE 16. ° 213 been declared; he who, according to that doctrine (of the church), knows bondage and deliverance: that sage is called ‘Maker of the end.’ (11) He for whom there is no bondage whatever in this world, and besides in the two (other continents, or heaven and hell), is indeed a (monk needing) no support and no standing place; he has quitted the path of births. (12) End of the Sixteenth Lecture, called the Liberation. End of the Second Book. qe End of the Aéaranga Sitra. THE KALPA SUTRA OF BHA DRABAHU. Digitized by Google KALPA SUTRA. LIVES OF THE GINAS. LIFE OF MAHAVIRA. Obeisance to the Arhats! Obeisance to the Liberated Ones! Obeisance to the Religious Guides! Obeisance to the Religious Instructors! Obeisance to all Saints in the World! This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.
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(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. There are five clauses. The first clause runs thus: A Nirgrantha does not continually discuss topics relating to women. The Kevalin says: If a Nirgrantha discusses such topics, he might fall from the law declared by the Kevalin, because of the destruction or disturbance of his peace. A Nirgrantha, &c. This is the first clause. (r) Now follows the second clause : A Nirgrantha does not regard and contemplate the lovely forms of women. The Kevalin says: Ifa Nirgrantha regards and contemplates the lovely forms of women, he might, &c. A Nirgrantha, &c. This is the second clause. (2) Now follows the third clause : A Nirgrantha does not recall to his mind the pleasures and amusements he formerly had with women. The Kevalin says: If a Nirgrantha recalls 208 “AKARANGA SOTRA. to his mind the pleasures and amusements he formerly had with women, he might, &c. A Nirgrantha, &c. This is the third clause. (3) Now follows the fourth clause : A Nirgrantha does not eat and drink too much, nor does he drink liquors or eat highly-seasoned dishes. The Kevalin says: If a Nirgrantha did eat and drink too much, or did drink liquors and eat highlyseasoned dishes, he might, &c. A Nirgrantha, &c. This is the fourth clause. (4) Now follows the fifth clause : A Nirgrantha does not occupy a bed or couch affected! by women, animals, or eunuchs. The Kevalin says: If a Nirgrantha did occupy a bed or couch affected by women, animals, or eunuchs, he might, &c. A Nirgrantha, &c. This is the fifth clause. (5) In this way the great vow, &c. This is, Sir, the fourth great vow. iv. v. The fifth great vow runs thus: I renounce all attachments?, whether little or much, small or great, living or lifeless; neither shall I myself form such attachments, nor cause others to do so, nor consent to their doing so, &c. (all down to) exempt myself. There are five clauses. The first clause runs thus: If a creature with ears hears agreeable and disagreeable sounds, it should not be attached to, nor delighted with, nor desiring of, nor infatuated by, 1 This may mean belonging to, or close by. * This means the pleasure in external objects. BOOK IJ, LECTURE I5, V, 5. 209 nor covetous of, nor disturbed by the agreeable or disagreeable sounds. The Kevalin says: If a Nirgrantha is thus affected by the pleasant or unpleasant sounds, he might fall, &c. (see above, IV, 1). If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them. A creature with ears hears agreeable and disagreeable sounds. This is the first clause. (1) Now follows the second clause:
2(see above, IV, 1). If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them. A creature with ears hears agreeable and disagreeable sounds. This is the first clause. (1) Now follows the second clause: If a creature with eyes sees agreeable and disagreeable forms (or colours), it should not be attached, &c., to them. The Kevalin says, &c. (the rest as in the last clause. Substitute only see and forms for hear and sounds). This is the second clause. (2) Now follows the third clause: If a creature with an organ of smell smells agreeable or disagreeable smells, it should not be attached to them. (The rest as above. Substitute smell and nose.) This is the third clause. (3) Now follows the fourth clause : If a creature with a tongue tastes agreeable or disagreeable tastes, it should not be attached, &c., to them. (The rest as above. Substitute taste and tongue.) This is the fourth clause. (4) Now follows the fifth clause : If a creature with an organ of feeling feels agreeable or disagreeable touches, it should not be (22] P 210 AKARANGA SOTRA. attached to them. (The rest as above. Substitute feel and touch.) , This is the fifth clause. (5) In this way the great vow, &c. (see above). v. He who is well provided with these great vows and their twenty-five clauses is really Houseless, if he, according to the sacred lore, the precepts, and the way correctly practises, follows, executes, explains, establishes, and, according to the precept, effects them. End of the Fifteenth Lecture, called the Clauses. BOOK Il, LECTURE 16. 211 FOURTH PART. SIXTEENTH LECTURE, CALLED THE LIBERATION. The creatures attain only a temporary residence (in one of the four states of being); hearing this supreme truth (i.e. the doctrine of the Tirthakara’s) one should meditate upon it. The wise man should free himself from the family bonds; fearless should he give up acts and attachments. (1) A mendicant, living thus?, self-controlled towards the eternal (world of living beings), the matchless sage, who collects his alms, is insulted with words by the people assailing him, like an elephant in battle with arrows. (2) Despised by such-like people, the wise man, with undisturbed mind, sustains their words and blows, as a rock is not shaken by the wind. (3) Disregarding (all calamities) he lives together with clever (monks, insensible) to pain and pleasure, not hurting the movable and immovable (beings), not killing, bearing all: so is described the great sage, a good Sramaza. (4) As the lustre of a burning flame increases, so increase the austerity, wisdom, and glory of a steadfast sage who, with vanquished desires, meditates 1 Tahagaya, i.e. tathagata. P 2 212 AKARANGA SOTRA. on the supreme place of virtue’, though suffering pain *. (5)
3(4) As the lustre of a burning flame increases, so increase the austerity, wisdom, and glory of a steadfast sage who, with vanquished desires, meditates 1 Tahagaya, i.e. tathagata. P 2 212 AKARANGA SOTRA. on the supreme place of virtue’, though suffering pain *. (5) The great vows which are called the place of peace, the great teachers, and the producers of disinterestedness have, in all quarters of the earth, been proclaimed by the infinite Gina, the knowing one’, as light, illumining the three worlds, (repels) darkness. (6) The unbound one, living amongst the bound (i.e. householders), should lead the life of a mendicant ; unattached to women, he should speak with reverence. Not desiring this or the next world, the learned one is not measured by the qualities of love. (7) The dirt (of sins) formerly committed by a thus liberated mendicant who walks in wisdom (and restraint), who is constant, and bears pain, vanishes as the dirt covering silver (is removed) by fire. (8) He lives, forsooth, in accordance with wisdom (and restraint), and walks free from desire, and with conquered sensuality. As a snake casts off its old skin, so is the Brahmaza freed from the bed of pain. (9) As they call the great ocean a boundless flood of water, difficult to traverse with the arms (alone), so should the learned one know (and renounce) it (the sams4ra): that sage is called ‘Maker of the end.’ (10) Here amongst men bondage and deliverance have 1 Dhammapadam. ® Vidfimate, which I take to be the genitive of the present participle corresponding to vidunvata#. The commentators divide the word into vidi nate=vidvan natat, which gives no sense. 5 NAtin4 in the original. I would prefer to translate it gfiatr?, the name of the clan to which Nataputta belonged. BOOK II, LECTURE 16. ° 213 been declared; he who, according to that doctrine (of the church), knows bondage and deliverance: that sage is called ‘Maker of the end.’ (11) He for whom there is no bondage whatever in this world, and besides in the two (other continents, or heaven and hell), is indeed a (monk needing) no support and no standing place; he has quitted the path of births. (12) End of the Sixteenth Lecture, called the Liberation. End of the Second Book. qe End of the Aéaranga Sitra. THE KALPA SUTRA OF BHA DRABAHU. Digitized by Google KALPA SUTRA. LIVES OF THE GINAS. LIFE OF MAHAVIRA. Obeisance to the Arhats! Obeisance to the Liberated Ones! Obeisance to the Religious Guides! Obeisance to the Religious Instructors! Obeisance to all Saints in the World! This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.
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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