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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The similar passages of Baudhdyana are referred to in the notes. ? Compare Baudhayana II, 6, 11, 16. 3 Baudhayana II, 6, 11, 20. * Arardiga Siitra II, 2, 2, § 6. 5 Kalpa Sfttra, Lives of the Ginas, § 119. * Baudhdyana II, 6, 12, 2a. 7 Kalpa Satra, Rules for Yatis, § 20. XXXVI GAINA SOTRAS. 16. ‘ Abandoning all desires (for sweet food).’ The same is prescribed in the fourth clause of the fifth great vow of the Gainas', and is, besides, the apparent motive in many rules for the acceptance or rejection of alms. 17. ‘He shall restrain his speech, his eyes, (and) his actions. This nearly agrees with the three Guptis of the Gainas, or the restraining of the mind, speech, and body*. 18. ‘He shall wear a cloth to cover his nakedness*.’ The Gaina rules about dress are not so simple; for they allow a Gaina to go naked or to wear one, two, or three garments, but a young, strong monk should as a rule wear but one robe‘. Mahavira went about naked®, and so did the Ginakalpikas, or those who tried to imitate him as much as possible. But they also were allowed to cover their nakedness®, 19. ‘Some (declare that he shall wear) an old rag after having washed it.’ Baudhd4yana’ says: ‘He shall wear a dress dyed yellowish-red.’ This rule agrees more with the practice of the Buddhists than that of the Gainas. The latter are forbidden to wash or dye their clothes, but they must wear them in the same condition in which they are given®. However, the Gainas have only carried into the extreme the original intention of the Brahmanic rule, viz. that the dress of ascetics should be as simple and mean as possible. For they seem to take a sort of pride in outdoing their Brahmanic rivals as regards rigorous conduct, mistaking nastiness and filthiness for the highest pitch of ascetic virtue®, while on the other hand the Buddhists studied to bring their conduct in accordance with the dictates of humanity. 20. ‘He shall not take parts of plants and trees except such as have become detached (spontaneously).’ The Gainas have the same precept, but they go still farther 1 Akaraiaga Siatra IT, 15, v, § 15. * Kalpa Sftra, Lives of the Ginas, § 118. * Baudhfyana, l.c. § 16. ‘ Akaréaga Sftra II, 5. 1, § 13. 5 Kalpa Sfitra, Lives of the Ginas, § 117. ¢ Abaranga SAtra I, 7, 7, 1. 7 Lic. § a1. * Akaranga Sdtra II, 5,2, 1, and I, 7, 5, 2. ® Compare Asdrdiiga Sitra II, 2, a, 1. INTRODUCTION. XXVIi in allowing a Gaina to eat only such vegetables, fruits, &c. as have no trace of life left? 21. ‘Out of season he shall not dwell a second night in (the same) village.’ We have seen above that Mahavira carried out this precept whatever may have been the practice of the monks in general.
2XXVIi in allowing a Gaina to eat only such vegetables, fruits, &c. as have no trace of life left? 21. ‘Out of season he shall not dwell a second night in (the same) village.’ We have seen above that Mahavira carried out this precept whatever may have been the practice of the monks in general. 22. ‘He may either shave or wear a lock on the crown of the head.’ The Gainas have improved on this rule as they make baldness binding for all monks. According to Baudhayana? a Brahman on becoming an ascetic had to cause ‘the hair of his head, his beard, the hair on his body, and his nails to be cut.’ The same practice, at least as regards the cutting of the hair, was observed by the Gainas on the same occasion. Hence the phrase: ‘becoming bald (or tearing out one’s hair) to leave the house and enter the state of houselessness'.’ 23. ‘He shall avoid the destruction of seeds.’ The reader will observe, in many passages of the second book of the Ak&ranga Sdtra, how careful Gaina monks should be of avoiding to injure eggs, living beings, seeds, sprouts, &c. It seems therefore that the Gainas have only generalised the above rule in applying it to all small beings of the animal and vegetable world. 24. ‘(He shall be) indifferent towards (all) creatures, whether they do him an injury or a kindness.’ 25. ‘He shall not undertake (anything for his temporal or spiritual welfare).’ The last two rules could just as well be taken from a sacred book of the Gainas, for they are in full accordance with the drift of their religion. Mahavira strictly carried them out. ‘More than four months many sorts of living beings gathered on his body, crawled about it, and caused there pain‘.’ ‘ Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats; manifold pains®” ‘He with equanimity bore, underwent, and suffered all pleasant 1 Akaraiga Sftra II, 1, 7, 6, and 8th Lesson. 2 Baudhayana II, 10, 17, Io. 3 Mumde bhavitt& agarao anagariyam pavvaie. * Akarénga Sitra I, 8, 1, 2. 8 AkSranga Sitra I, 8, 3, 1. XXVill GAINA SOTRAS. or unpleasant occurrences, arising from divine powers, men, or animals! It is frequently said of the ascetic in the last stage of his spiritual career that ‘he does desire neither life nor death 2,’ There are some more precepts in Baudhayana which bear a close resemblance to such of the Gainas. ‘ With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings®.’ This is only an amplification of the first great vow (see above). ‘Means of punishment’ is what the Gainas call weapon (sastra‘).
3‘ With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings®.’ This is only an amplification of the first great vow (see above). ‘Means of punishment’ is what the Gainas call weapon (sastra‘). ‘He shall carry a cloth for straining water for the sake of purification.’ ‘He shall perform the necessary purifications with water which has been taken out (of a well or a tank) and has been strained®.’ These rules are strictly observed by the Gaina monks. They also carry a cloth for straining water. The commentator Govinda explains pavitra, ‘a cloth for straining water,’ by ‘a bunch of Kusa grass for removing insects from the road®.’ If Govinda be right, and had the authority of a really old tradition, which I do not doubt, we have here the Brahmanic counterpart of the broom (ragoharaza or padapro#khana) with which the Gaina monks sweep the road and the place where they walk or sit down, for removing insects. The outfit of a Brahmanic ascetic consists in ‘sticks, a rope, a cloth for straining water, a water vessel, and an almsbowl’, The Gaina monks also carry sticks, at least nowa-days, though I remember no passage in the Pi¢akas expressly allowing the use of a stick. They have also a rope belonging to the alms-bowl®, an alms-bowl, and a water vessel®, Of the cloth for straining water, and the broom, we have already spoken. The filter for the mouth (mukhavastrika) remains as the only article exclusively used 1 Kalpa Sftra, Lives of the Ginas, § 117, towards the end. 2 E. g. Kalpa Sitra, Rules for Yatis, § 51. » Baudhayana II, 6, 11, 23. ‘ Avéranga Sftra, p. 1, note 2. 5 Baudh4yana II, 6, t1, 24, 25. * See Professor Biihler's translation, p. 260, note. 7 Baudhfyana II, 10, 17, 11. * AlSrfnga Stra, p. 67, note 3. * Though a monk is allowed to carry a water vessel besides his alms-bowl, still it is thought more meritorious to have but one bowl. INTRODUCTION, XX1X by the Gainas. On the whole, therefore, the Gainas were outfitted very much like their Brahmanic models, the SamnyAsins or Bhikshus. ‘Let him eat food, given without asking, regarding which nothing has been settled beforehand, and which has reached him accidentally, so much only as is sufficient to sustain life!’ The reader will find on perusing the Gaina ‘rules for begging?’ that only that food is considered ‘pure and acceptable’ which has been obtained under exactly the same circumstances as have been laid down in the above rule of Baudhayana for Brahmanic ascetics. The Buddhists are not so strict in this regard, as they accept invitations for dinner, of course, prepared especially for them.
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.
1The similar passages of Baudhdyana are referred to in the notes. ? Compare Baudhayana II, 6, 11, 16. 3 Baudhayana II, 6, 11, 20. * Arardiga Siitra II, 2, 2, § 6. 5 Kalpa Sfttra, Lives of the Ginas, § 119. * Baudhdyana II, 6, 12, 2a. 7 Kalpa Satra, Rules for Yatis, § 20. XXXVI GAINA SOTRAS. 16. ‘ Abandoning all desires (for sweet food).’ The same is prescribed in the fourth clause of the fifth great vow of the Gainas', and is, besides, the apparent motive in many rules for the acceptance or rejection of alms. 17. ‘He shall restrain his speech, his eyes, (and) his actions. This nearly agrees with the three Guptis of the Gainas, or the restraining of the mind, speech, and body*. 18. ‘He shall wear a cloth to cover his nakedness*.’ The Gaina rules about dress are not so simple; for they allow a Gaina to go naked or to wear one, two, or three garments, but a young, strong monk should as a rule wear but one robe‘. Mahavira went about naked®, and so did the Ginakalpikas, or those who tried to imitate him as much as possible. But they also were allowed to cover their nakedness®, 19. ‘Some (declare that he shall wear) an old rag after having washed it.’ Baudhd4yana’ says: ‘He shall wear a dress dyed yellowish-red.’ This rule agrees more with the practice of the Buddhists than that of the Gainas. The latter are forbidden to wash or dye their clothes, but they must wear them in the same condition in which they are given®. However, the Gainas have only carried into the extreme the original intention of the Brahmanic rule, viz. that the dress of ascetics should be as simple and mean as possible. For they seem to take a sort of pride in outdoing their Brahmanic rivals as regards rigorous conduct, mistaking nastiness and filthiness for the highest pitch of ascetic virtue®, while on the other hand the Buddhists studied to bring their conduct in accordance with the dictates of humanity. 20. ‘He shall not take parts of plants and trees except such as have become detached (spontaneously).’ The Gainas have the same precept, but they go still farther 1 Akaraiaga Siatra IT, 15, v, § 15. * Kalpa Sftra, Lives of the Ginas, § 118. * Baudhfyana, l.c. § 16. ‘ Akaréaga Sftra II, 5. 1, § 13. 5 Kalpa Sfitra, Lives of the Ginas, § 117. ¢ Abaranga SAtra I, 7, 7, 1. 7 Lic. § a1. * Akaranga Sdtra II, 5,2, 1, and I, 7, 5, 2. ® Compare Asdrdiiga Sitra II, 2, a, 1. INTRODUCTION. XXVIi in allowing a Gaina to eat only such vegetables, fruits, &c. as have no trace of life left? 21. ‘Out of season he shall not dwell a second night in (the same) village.’ We have seen above that Mahavira carried out this precept whatever may have been the practice of the monks in general.
2XXVIi in allowing a Gaina to eat only such vegetables, fruits, &c. as have no trace of life left? 21. ‘Out of season he shall not dwell a second night in (the same) village.’ We have seen above that Mahavira carried out this precept whatever may have been the practice of the monks in general. 22. ‘He may either shave or wear a lock on the crown of the head.’ The Gainas have improved on this rule as they make baldness binding for all monks. According to Baudhayana? a Brahman on becoming an ascetic had to cause ‘the hair of his head, his beard, the hair on his body, and his nails to be cut.’ The same practice, at least as regards the cutting of the hair, was observed by the Gainas on the same occasion. Hence the phrase: ‘becoming bald (or tearing out one’s hair) to leave the house and enter the state of houselessness'.’ 23. ‘He shall avoid the destruction of seeds.’ The reader will observe, in many passages of the second book of the Ak&ranga Sdtra, how careful Gaina monks should be of avoiding to injure eggs, living beings, seeds, sprouts, &c. It seems therefore that the Gainas have only generalised the above rule in applying it to all small beings of the animal and vegetable world. 24. ‘(He shall be) indifferent towards (all) creatures, whether they do him an injury or a kindness.’ 25. ‘He shall not undertake (anything for his temporal or spiritual welfare).’ The last two rules could just as well be taken from a sacred book of the Gainas, for they are in full accordance with the drift of their religion. Mahavira strictly carried them out. ‘More than four months many sorts of living beings gathered on his body, crawled about it, and caused there pain‘.’ ‘ Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats; manifold pains®” ‘He with equanimity bore, underwent, and suffered all pleasant 1 Akaraiga Sftra II, 1, 7, 6, and 8th Lesson. 2 Baudhayana II, 10, 17, Io. 3 Mumde bhavitt& agarao anagariyam pavvaie. * Akarénga Sitra I, 8, 1, 2. 8 AkSranga Sitra I, 8, 3, 1. XXVill GAINA SOTRAS. or unpleasant occurrences, arising from divine powers, men, or animals! It is frequently said of the ascetic in the last stage of his spiritual career that ‘he does desire neither life nor death 2,’ There are some more precepts in Baudhayana which bear a close resemblance to such of the Gainas. ‘ With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings®.’ This is only an amplification of the first great vow (see above). ‘Means of punishment’ is what the Gainas call weapon (sastra‘).
3‘ With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings®.’ This is only an amplification of the first great vow (see above). ‘Means of punishment’ is what the Gainas call weapon (sastra‘). ‘He shall carry a cloth for straining water for the sake of purification.’ ‘He shall perform the necessary purifications with water which has been taken out (of a well or a tank) and has been strained®.’ These rules are strictly observed by the Gaina monks. They also carry a cloth for straining water. The commentator Govinda explains pavitra, ‘a cloth for straining water,’ by ‘a bunch of Kusa grass for removing insects from the road®.’ If Govinda be right, and had the authority of a really old tradition, which I do not doubt, we have here the Brahmanic counterpart of the broom (ragoharaza or padapro#khana) with which the Gaina monks sweep the road and the place where they walk or sit down, for removing insects. The outfit of a Brahmanic ascetic consists in ‘sticks, a rope, a cloth for straining water, a water vessel, and an almsbowl’, The Gaina monks also carry sticks, at least nowa-days, though I remember no passage in the Pi¢akas expressly allowing the use of a stick. They have also a rope belonging to the alms-bowl®, an alms-bowl, and a water vessel®, Of the cloth for straining water, and the broom, we have already spoken. The filter for the mouth (mukhavastrika) remains as the only article exclusively used 1 Kalpa Sftra, Lives of the Ginas, § 117, towards the end. 2 E. g. Kalpa Sitra, Rules for Yatis, § 51. » Baudhayana II, 6, 11, 23. ‘ Avéranga Sftra, p. 1, note 2. 5 Baudh4yana II, 6, t1, 24, 25. * See Professor Biihler's translation, p. 260, note. 7 Baudhfyana II, 10, 17, 11. * AlSrfnga Stra, p. 67, note 3. * Though a monk is allowed to carry a water vessel besides his alms-bowl, still it is thought more meritorious to have but one bowl. INTRODUCTION, XX1X by the Gainas. On the whole, therefore, the Gainas were outfitted very much like their Brahmanic models, the SamnyAsins or Bhikshus. ‘Let him eat food, given without asking, regarding which nothing has been settled beforehand, and which has reached him accidentally, so much only as is sufficient to sustain life!’ The reader will find on perusing the Gaina ‘rules for begging?’ that only that food is considered ‘pure and acceptable’ which has been obtained under exactly the same circumstances as have been laid down in the above rule of Baudhayana for Brahmanic ascetics. The Buddhists are not so strict in this regard, as they accept invitations for dinner, of course, prepared especially for them.
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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