Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Arhaddatta (Pr. Arihadinna). 14. i. Arya Vagrasena, founder of the Aryanagila Sakha, ii. Arya Padma, founder of the Aryapadma Sakha, iii, Arya Ratha of the Vatsa gotra, founder of the Aryagayantt Sakha. 15. Arya Pushyagiri of the Kausika gotra. TT Si ae EE “ > Fen eS i: 294 KALPA SOTRA. 16. Arya Phalgumitra of the Gautama gotra. 17. Arya Dhanagiri of the VAsish¢/a gotra. 18. Arya Sivabhati of the Kautsa gotra. 19. Arya Bhadra of the KAsyapa gotra. 20. Arya Nakshatra of the K4syapa gotra. 21. Arya Raksha of the KAsyapa gotra. 22. Arya NAga of the Gautama gotra. 23. Arya Gehila! of the VAsish¢4a gotra. 24. Arya Vishzu of the M4¢dara gotra. 25. Arya KAlaka of the Gautama gotra. 26. Arya Sampalita and Bhadra, both of the Gautama gotra. 27. Arya Vriddha of the Gautama gotra. 28. Arya Sanghapélita of the Gautama gotra. 29. Arya Hastin of the KAsyapa gotra. 30. Arya Dharma of the Suvrata gotra. 31. Arya Simha of the KAsyapa gotra. 32. Arya Dharma of the KAsyapa gotra. 33. Arya Sandilya® 1 A various reading has Ge/shila = Gyeshéha. ® This list in prose from 17 down to 33 is wanting in some MSS. I think that Sandilya is the same as Skandila, who was president of the council of Mathura, which seems to have been the rival of that in Valabhf; see notes to my edition of the Kalpa Sfitra, p. 117. It deserves to be noticed that the gotra of Sandilya is not given, while that of the remaining Sthaviras is specialised. This seems to prove that his name is a later addition to the list. After the prose list all MSS. have eight g&th4s, in which the names 16-32, given above, are repeated. Instead of translating these verses, which contain little more than a string of names, I only note down the differences from the above list. After 18 is added Durgaya Krishna, a Kaufika; Nakshatra is shortened, metri causa, to Nakkha; the gotra of Sanghap4lita is Kasyapa instead of Gautama; after 30 are inserted Hasta of the K4syapa gotra and Dharma. After these gath4s follow five more, which are wanting in some MSS., and are not commented upon. The last (14th) gatha is LIST OF THE STHAVIRAS. 295 Bowing down my head, I pay my reverence to the Sthavira Gamba of the Gautama gotra, who ‘possessed steady virtue, good conduct, and knowledge. ix. I prostrate myself before the Sthavira Nandita of Kasyapa gotra, who is possessed of great clemency and of knowledge, intuition, and good conduct. x. Then I adore the Kshamésramaza Desigamin of the K4syapa gotra, who, steady in his conduct, possesses the highest righteousness and virtue. xi. Then I prostrate myself before the Kshamé4sramaza Sthiragupta of the Vatsya gotra, the preserver of the sacred lore, the wise one, the ocean of wisdom, him of great virtue. xii. Then I adore the Sthavira prince, Dharma, the virtuous Gazin, who stands well in knowledge, intuition, good conduct, and penance, and is rich in virtues}. xiii.
2xii. Then I adore the Sthavira prince, Dharma, the virtuous Gazin, who stands well in knowledge, intuition, good conduct, and penance, and is rich in virtues}. xiii. I revere the Kshamasramaza Devarddhi of the KA4syapa gotra, who wears, as it were, the jewel of the right understanding of the Sfitras, and possesses the virtues of patience, self-restraint, and clemency. xiv. End of the List of the Sthaviras. found in all MSS. It brings the list down to the president of the council of Valabhi, (The translation of the g4th4s ix-xiv is given in full in the text.) 1 The Sthaviras named in verses ix—xiii are probably not to be regarded as following each other in a continuous line, but rather as famous Sthaviras praised here for some reason or other (pfigartham). At least the first, Gambf, seems to be the same with Gambf, the second of the list, who was also a K4syapa. 2096 KALPA SOTRA. RULES FOR YATIS+*. 1. In that period, in that age the Venerable Ascetic Mah4vira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed. ‘Why has it been said that the Venerable Ascetic Mahavira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed ?’ (1) ‘Because at that time the lay people have usually matted their houses, whitewashed them, strewn them (with straw), smeared them (with cowdung), levelled, smoothed, or perfumed them (or the floor of them), have dug gutters and drains, have furnished their houses, have rendered them comfortable, and have cleaned them. Hence it has been said that the Venerable Ascetic Mahavira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed.’ (2) _ As the Venerable Ascetic Mahdvira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed, so the Gazadharas commenced the Paggusan when a month and twenty nights of the rainy season had elapsed. (3) As the Gamadharas have done, so the disciples of the Gazadharas have done. (4) As they have done, 1 Sam4 Aart. RULES FOR YATIS. 297 so the Sthaviras have done. (5) As they have done, so do the Nirgrantha Sramazas of the present time. (6) As they do, so our masters, teachers, &c. do. (7) As they do, so do we commence the Paggusan after a month and twenty nights of the rainy season have elapsed. It is allowed to commence the Paggusan earlier, but not after that time. (8) 2. Monks or nuns during the Paggusan are allowed to regard their residence as extending a Yogana and a Krosa all around, and to live there for a moderate time. (9)
3It is allowed to commence the Paggusan earlier, but not after that time. (8) 2. Monks or nuns during the Paggusan are allowed to regard their residence as extending a Yogana and a Krosa all around, and to live there for a moderate time. (9) 3. During the Paggusan monks or nuns are allowed to go and return, for the sake of collecting alms, not farther than a Yogana and a Krosa (from their lodgings). (10) If there is (in their way) an always flowing river which always contains water, they are not allowed to travel for a Yogana and a Krosa. (11) But if the river is like the ErAvatt near Kuv4la, such that it can be crossed by putting one foot in the water and keeping the other in the air, there it is allowed to travel for a Yogana and a Krosa. (12) But where that is impossible, it is not allowed to travel for a Yogana and a Krosa. (13) 4. During the Paggusan the Aéarya will say, ‘Give, Sir!’ Then he is allowed to give (food to a sick brother), but not to accept himself. (14) If the A#arya says, ‘Accept, Sir!’ then he is allowed to accept (food), but not to give. (15) If the Aéarya says, ‘Give, Sir! accept, Sir!’ then the patient is allowed to give and to accept (food). (16) 5. Monks or nuns who are hale and healthy, and of a strong body, are not allowed during the Paggusan frequently to take the following nine drinks: milk, 298 KALPA SUTRA. thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor, and meat. (17) 6. During the Paggusan a collector of alms might ask (the AZArya), ‘Sir, is (anything of the just-mentioned articles) required for the sick man?’ he (the Azarya) says, ‘Yes, it is Then (the sick man) should be asked, ‘ How much do you require?’ The AZarya says, ‘So much is required for the sick man: you must take so much as he told you.’ And he (the collector of alms) should beg, and begging he should accept (the required food). Having obtained the quantity ordered, he should say, ‘No more!’ Perchance (the giver of food) might ask, ‘Why do you say so, Sir?’ (Then he should answer), ‘Thus much is required for the sick man.’ Perchance, after that answer the other may say, ‘ Take it, Sir! You may after (the sick man has got his share) eat it or drink it.’ Thus he is allowed to accept it, but he is not allowed to accept it by pretending that it is for the sick man. (18) 7. In householders’ families which are converted, devoted, staunch adherers (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Paggusan, are not allowed to ask, ‘Sir, have you got such or such a thing ?’ if they do not see it. ‘Why, Sir, has this been said ?’ ‘ Because a devout householder might buy it or steal it.’ (19) 8. During the Paggusan a monk eats only one meal a day, and should at one fixed! time frequent the abodes of householders for the sake of collecting 1 Le. after the sfttra and artha paurushis or the religious instruction in the morning. RULES FOR YATIS. 299
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.
1Arhaddatta (Pr. Arihadinna). 14. i. Arya Vagrasena, founder of the Aryanagila Sakha, ii. Arya Padma, founder of the Aryapadma Sakha, iii, Arya Ratha of the Vatsa gotra, founder of the Aryagayantt Sakha. 15. Arya Pushyagiri of the Kausika gotra. TT Si ae EE “ > Fen eS i: 294 KALPA SOTRA. 16. Arya Phalgumitra of the Gautama gotra. 17. Arya Dhanagiri of the VAsish¢/a gotra. 18. Arya Sivabhati of the Kautsa gotra. 19. Arya Bhadra of the KAsyapa gotra. 20. Arya Nakshatra of the K4syapa gotra. 21. Arya Raksha of the KAsyapa gotra. 22. Arya NAga of the Gautama gotra. 23. Arya Gehila! of the VAsish¢4a gotra. 24. Arya Vishzu of the M4¢dara gotra. 25. Arya KAlaka of the Gautama gotra. 26. Arya Sampalita and Bhadra, both of the Gautama gotra. 27. Arya Vriddha of the Gautama gotra. 28. Arya Sanghapélita of the Gautama gotra. 29. Arya Hastin of the KAsyapa gotra. 30. Arya Dharma of the Suvrata gotra. 31. Arya Simha of the KAsyapa gotra. 32. Arya Dharma of the KAsyapa gotra. 33. Arya Sandilya® 1 A various reading has Ge/shila = Gyeshéha. ® This list in prose from 17 down to 33 is wanting in some MSS. I think that Sandilya is the same as Skandila, who was president of the council of Mathura, which seems to have been the rival of that in Valabhf; see notes to my edition of the Kalpa Sfitra, p. 117. It deserves to be noticed that the gotra of Sandilya is not given, while that of the remaining Sthaviras is specialised. This seems to prove that his name is a later addition to the list. After the prose list all MSS. have eight g&th4s, in which the names 16-32, given above, are repeated. Instead of translating these verses, which contain little more than a string of names, I only note down the differences from the above list. After 18 is added Durgaya Krishna, a Kaufika; Nakshatra is shortened, metri causa, to Nakkha; the gotra of Sanghap4lita is Kasyapa instead of Gautama; after 30 are inserted Hasta of the K4syapa gotra and Dharma. After these gath4s follow five more, which are wanting in some MSS., and are not commented upon. The last (14th) gatha is LIST OF THE STHAVIRAS. 295 Bowing down my head, I pay my reverence to the Sthavira Gamba of the Gautama gotra, who ‘possessed steady virtue, good conduct, and knowledge. ix. I prostrate myself before the Sthavira Nandita of Kasyapa gotra, who is possessed of great clemency and of knowledge, intuition, and good conduct. x. Then I adore the Kshamésramaza Desigamin of the K4syapa gotra, who, steady in his conduct, possesses the highest righteousness and virtue. xi. Then I prostrate myself before the Kshamé4sramaza Sthiragupta of the Vatsya gotra, the preserver of the sacred lore, the wise one, the ocean of wisdom, him of great virtue. xii. Then I adore the Sthavira prince, Dharma, the virtuous Gazin, who stands well in knowledge, intuition, good conduct, and penance, and is rich in virtues}. xiii.
2xii. Then I adore the Sthavira prince, Dharma, the virtuous Gazin, who stands well in knowledge, intuition, good conduct, and penance, and is rich in virtues}. xiii. I revere the Kshamasramaza Devarddhi of the KA4syapa gotra, who wears, as it were, the jewel of the right understanding of the Sfitras, and possesses the virtues of patience, self-restraint, and clemency. xiv. End of the List of the Sthaviras. found in all MSS. It brings the list down to the president of the council of Valabhi, (The translation of the g4th4s ix-xiv is given in full in the text.) 1 The Sthaviras named in verses ix—xiii are probably not to be regarded as following each other in a continuous line, but rather as famous Sthaviras praised here for some reason or other (pfigartham). At least the first, Gambf, seems to be the same with Gambf, the second of the list, who was also a K4syapa. 2096 KALPA SOTRA. RULES FOR YATIS+*. 1. In that period, in that age the Venerable Ascetic Mah4vira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed. ‘Why has it been said that the Venerable Ascetic Mahavira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed ?’ (1) ‘Because at that time the lay people have usually matted their houses, whitewashed them, strewn them (with straw), smeared them (with cowdung), levelled, smoothed, or perfumed them (or the floor of them), have dug gutters and drains, have furnished their houses, have rendered them comfortable, and have cleaned them. Hence it has been said that the Venerable Ascetic Mahavira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed.’ (2) _ As the Venerable Ascetic Mahdvira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed, so the Gazadharas commenced the Paggusan when a month and twenty nights of the rainy season had elapsed. (3) As the Gamadharas have done, so the disciples of the Gazadharas have done. (4) As they have done, 1 Sam4 Aart. RULES FOR YATIS. 297 so the Sthaviras have done. (5) As they have done, so do the Nirgrantha Sramazas of the present time. (6) As they do, so our masters, teachers, &c. do. (7) As they do, so do we commence the Paggusan after a month and twenty nights of the rainy season have elapsed. It is allowed to commence the Paggusan earlier, but not after that time. (8) 2. Monks or nuns during the Paggusan are allowed to regard their residence as extending a Yogana and a Krosa all around, and to live there for a moderate time. (9)
3It is allowed to commence the Paggusan earlier, but not after that time. (8) 2. Monks or nuns during the Paggusan are allowed to regard their residence as extending a Yogana and a Krosa all around, and to live there for a moderate time. (9) 3. During the Paggusan monks or nuns are allowed to go and return, for the sake of collecting alms, not farther than a Yogana and a Krosa (from their lodgings). (10) If there is (in their way) an always flowing river which always contains water, they are not allowed to travel for a Yogana and a Krosa. (11) But if the river is like the ErAvatt near Kuv4la, such that it can be crossed by putting one foot in the water and keeping the other in the air, there it is allowed to travel for a Yogana and a Krosa. (12) But where that is impossible, it is not allowed to travel for a Yogana and a Krosa. (13) 4. During the Paggusan the Aéarya will say, ‘Give, Sir!’ Then he is allowed to give (food to a sick brother), but not to accept himself. (14) If the A#arya says, ‘Accept, Sir!’ then he is allowed to accept (food), but not to give. (15) If the Aéarya says, ‘Give, Sir! accept, Sir!’ then the patient is allowed to give and to accept (food). (16) 5. Monks or nuns who are hale and healthy, and of a strong body, are not allowed during the Paggusan frequently to take the following nine drinks: milk, 298 KALPA SUTRA. thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor, and meat. (17) 6. During the Paggusan a collector of alms might ask (the AZArya), ‘Sir, is (anything of the just-mentioned articles) required for the sick man?’ he (the Azarya) says, ‘Yes, it is Then (the sick man) should be asked, ‘ How much do you require?’ The AZarya says, ‘So much is required for the sick man: you must take so much as he told you.’ And he (the collector of alms) should beg, and begging he should accept (the required food). Having obtained the quantity ordered, he should say, ‘No more!’ Perchance (the giver of food) might ask, ‘Why do you say so, Sir?’ (Then he should answer), ‘Thus much is required for the sick man.’ Perchance, after that answer the other may say, ‘ Take it, Sir! You may after (the sick man has got his share) eat it or drink it.’ Thus he is allowed to accept it, but he is not allowed to accept it by pretending that it is for the sick man. (18) 7. In householders’ families which are converted, devoted, staunch adherers (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Paggusan, are not allowed to ask, ‘Sir, have you got such or such a thing ?’ if they do not see it. ‘Why, Sir, has this been said ?’ ‘ Because a devout householder might buy it or steal it.’ (19) 8. During the Paggusan a monk eats only one meal a day, and should at one fixed! time frequent the abodes of householders for the sake of collecting 1 Le. after the sfttra and artha paurushis or the religious instruction in the morning. RULES FOR YATIS. 299
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.