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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(20) If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher's) call modestly and attentively. (21) He should never ask a question when sitting on his stool or his bed, but rising from his seat* and coming near, he should ask him with folded hands. (22) When a pupil who observes the above rules of conduct, questions the teacher about the sacred text, its meaning, or both, he should deliver it according to tradition. (23) A monk should avoid untruth, nor should he speak positively (about future things, his plans, &c-) ; he should avoid sinful speech, and always keep free from deceit. (24) He should not tell anything sinful or meaningless‘ 1 Pakshapinda. 2 NiyagassAi or nidgaé/hi. The commentator explains it, as in verse 7, by ‘desiring liberation.’ *> Ukkudué. The commentator explains it by mukt4sanaA, karanatah padapuakhanddigatah. ‘In illustration of this the commentator (Dévéndra) quotes the following verse: ésha bandhy4suté yati khapushpakrstasékharah | mrigatrishnimbhasi sn4tah sasasringadhanurdharas ' There goes the son of a barren woman, bearing a chaplet of sky-flowers, having bathed in the water of a fata morgana, and carrying a bow made of a hare’s horn. LECTURE L 5 or hurtful, neither for his own sake nor for anybody else’s, nor without such a motive. (25). In barbers’ shops’ or houses, on the ground separating two houses, or on the highway a single monk should not stand with a single woman, nor should he converse with her. (26) Any instruction the wise ones? may give me in a kind or a rough way, I shall devotedly accept, thinking that it is for my benefit. (27) (The teacher's) instruction, his manner of giving it, and his blaming evil acts are considered blissful by the intelligent, but hateful by the bad monk. (28) Wise, fearless monks consider even a rough instruction asa benefit, but the fools hate it, though it produces patience and purity of mind. (29) He should occupy a low, firm seat, which does not rock; seldom rising and never without a cause, he should sit motionless. (30) At the right time a monk should sally forth, and he should return at the right time; avoiding to do anything out of time, he should do what is appropriate for each period of the day. (31) A monk should not approach (dining people) sitting in a row, but should collect alms that are freely given; having begged according to the sanctioned rules, he should eat a moderate portion at the proper time. (32) A monk should wait (for his alms) alone, not too far from other monks, nor too near them, but so that he is not seen by another party ; another monk should not pass him to get the start of him. (33) * Samara, explained by the commentator barbers’ shop or smithy, with the addition that it includes all places of low people. * Buddh4d. 6 UTTARADHYAYANA.
2(33) * Samara, explained by the commentator barbers’ shop or smithy, with the addition that it includes all places of low people. * Buddh4d. 6 UTTARADHYAYANA. Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk should accept permitted! food that was prepared for somebody else®. (34) In a place that is covered above and sheltered on all sides, where there are no living beings nor seeds, a monk should eat in company, restrained and undressed. (35) A monk should avoid as unallowed such food as is well dressed, or well cooked, or well cut, or such in which is much seasoning, or which is very rich, or very much flavoured, or much sweetened *, (36) (The teacher) takes delight in instructing a clever (pupil), just as the rider (in managing) a well-broken horse; but he tires to instruct a foolish (pupil), just as the rider (tires to manage) an unbroken horse. (37) (A bad pupil thinks :) ‘I get but knocks and boxes on the ear, hard words and blows;’ and he believes a teacher who instructs him well, to be a malevolent man. (38) A good pupil has the best opinion (of his teacher), thinking that he treats him like his son or brother or a near relation*; but a malevolent pupil imagines himself treated like a slave. (39) He should not provoke his teacher’s anger, nor 1 Phasuya, translated prasuka, and explained : free from living beings. * Parakada, prepared for the householder or some other person, but not for the monk himself. * The translation of the terms in this verse is rather conjectural, notwithstanding the explanations in the commentary. ‘ I translate according to the interpretation of the commentator, which is probably right; but the text sets all rules of grammar at defiance. LECTURE I. 7 should he himself grow angry; he should not offend the teacher nor irritate him by proclaiming his faults’. (40) Perceiving the teacher's anger one should pacify him by kindness, appease him with folded hands, and promise not to do wrong again. (41) He who adopts the conduct which the wise ones? have attained by their virtues and always practised, will not incur blame. (42) Guessing the teacher's thoughts and the purport of his words, one should express one’s assent, and execute (what he desires to be done). (43) An excellent pupil needs no express directions, or he is (at least) quickly directed ; he always carries out his duties as he is told. (44) An intelligent man who has learned (the sacred texts) takes his duties upon himself*, and he becomes renowned in the world; as the earth is .the dwelling of all beings, so he will be a dwelling of all duties. (45) When the worthy teachers, who are thoroughly enlightened and from early times well versed in conduct‘, are satisfied (with a pupil), they will make over to him their extensive and weighty® knowledge of the sacred texts. (46) His knowledge will be honoured, his doubts will be removed, he will gladden the heart of his teacher
3(46) His knowledge will be honoured, his doubts will be removed, he will gladden the heart of his teacher 1 Literally, search for the goad. * Buddha. > Namaiti, literally, bows down. ¢ Puvvasamthuya = pfirvasamstuta. Besides the meaning rendered in my translation the commentator proposes another: already famous. 5 Aéthiya = arthika, having an object or purpose, viz. méksha; it is therefore frequently rendered: leading to liberation. 8 UTTARADHYAYANA. by his good acts; kept in safety by the performance of austerities and by meditation, being as it were a great light, he will keep the five vows. (47) Honoured by gods, Gandharvas, and men, he will, on leaving this body which consists of dirt and impurities, become either an eternal Siddha’, or a god of great power and small imperfections. (48) Thus I say’. SECOND LECTURE. ON TROUBLES®, O long-lived (Gambdsvamin)! I (Sudharman) have heard the following Discourse‘ from the Venerable (MahAvira) : Here‘, forsooth, the Venerable Ascetic Mah4vira of the KAasyapa Gétra has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant. 1 T.e. a liberated or perfected soul. * Ti bémi=iti bravimi. These words serve to mark the end of every chapter in all canonical books; compare the Latin dixi. * Parfsaha, that which may cause trouble to an ascetic, and which must be cheerfully borne. * The commentator (Dévéndra) says that when Mahavira spoke, he was understood by all creatures, whatever was their language. He quotes the following verse: dév4 dévim nara nfrim sabards Aapi sibarim | tiryarho pi fa tairashim méniré bhagavadgiram i The gods, men, Sabaras, and animals took the language of the Lord for their own. Cf. Acts ii. rx. 5 I.e. in our creed or religion. This is generally the meaning of the word iha, here, opening a sentence. LECTURE II. 9 These, then, are the twenty-two troubles declared by the Venerable Ascetic Mah4vira, which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant : 1. diga##& (gugups4)-partsah4, hunger ; 2. pivasa (pipas4)-p., thirst ; 3. stya (stta)-p., cold; 4. usiza (ushaa)-p., heat; 5. damsamasaya (damsamasaka)-p., gad-flies, and gnats’; 6. a#éla-p., nakedness? ; 7. arati-p., to be discontented with the objects of control. 8. itthi (strt)-p., women ; g. Aariy4 (kary4)-p., erratic life ; 10. nisthiyA (naishédhiki)-p., place for study ; II. segg4 (sayy4)-p., lodging ; 12. akkésa (Akr6ésa)-p., abuse ; 13. vaha (vadha)-p., corporal punishment ; 14. gayanA (y4éan4)-p., to ask for something ; 15. alabha-p., to be refused ; 16. réga-p,, illness ; 17. tava-ph4sa (tvzmasparsa), pricking of grass; 18. galla-p., dirt ; 19. sakkarapurakk4ra (satk4rapura#k4ra)-p., kind and respectful treatment; 20. panna (prag#4)-p., understanding ; 21. annaza (ag#ana)-p., ignorance ;
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(20) If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher's) call modestly and attentively. (21) He should never ask a question when sitting on his stool or his bed, but rising from his seat* and coming near, he should ask him with folded hands. (22) When a pupil who observes the above rules of conduct, questions the teacher about the sacred text, its meaning, or both, he should deliver it according to tradition. (23) A monk should avoid untruth, nor should he speak positively (about future things, his plans, &c-) ; he should avoid sinful speech, and always keep free from deceit. (24) He should not tell anything sinful or meaningless‘ 1 Pakshapinda. 2 NiyagassAi or nidgaé/hi. The commentator explains it, as in verse 7, by ‘desiring liberation.’ *> Ukkudué. The commentator explains it by mukt4sanaA, karanatah padapuakhanddigatah. ‘In illustration of this the commentator (Dévéndra) quotes the following verse: ésha bandhy4suté yati khapushpakrstasékharah | mrigatrishnimbhasi sn4tah sasasringadhanurdharas ' There goes the son of a barren woman, bearing a chaplet of sky-flowers, having bathed in the water of a fata morgana, and carrying a bow made of a hare’s horn. LECTURE L 5 or hurtful, neither for his own sake nor for anybody else’s, nor without such a motive. (25). In barbers’ shops’ or houses, on the ground separating two houses, or on the highway a single monk should not stand with a single woman, nor should he converse with her. (26) Any instruction the wise ones? may give me in a kind or a rough way, I shall devotedly accept, thinking that it is for my benefit. (27) (The teacher's) instruction, his manner of giving it, and his blaming evil acts are considered blissful by the intelligent, but hateful by the bad monk. (28) Wise, fearless monks consider even a rough instruction asa benefit, but the fools hate it, though it produces patience and purity of mind. (29) He should occupy a low, firm seat, which does not rock; seldom rising and never without a cause, he should sit motionless. (30) At the right time a monk should sally forth, and he should return at the right time; avoiding to do anything out of time, he should do what is appropriate for each period of the day. (31) A monk should not approach (dining people) sitting in a row, but should collect alms that are freely given; having begged according to the sanctioned rules, he should eat a moderate portion at the proper time. (32) A monk should wait (for his alms) alone, not too far from other monks, nor too near them, but so that he is not seen by another party ; another monk should not pass him to get the start of him. (33) * Samara, explained by the commentator barbers’ shop or smithy, with the addition that it includes all places of low people. * Buddh4d. 6 UTTARADHYAYANA.
2(33) * Samara, explained by the commentator barbers’ shop or smithy, with the addition that it includes all places of low people. * Buddh4d. 6 UTTARADHYAYANA. Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk should accept permitted! food that was prepared for somebody else®. (34) In a place that is covered above and sheltered on all sides, where there are no living beings nor seeds, a monk should eat in company, restrained and undressed. (35) A monk should avoid as unallowed such food as is well dressed, or well cooked, or well cut, or such in which is much seasoning, or which is very rich, or very much flavoured, or much sweetened *, (36) (The teacher) takes delight in instructing a clever (pupil), just as the rider (in managing) a well-broken horse; but he tires to instruct a foolish (pupil), just as the rider (tires to manage) an unbroken horse. (37) (A bad pupil thinks :) ‘I get but knocks and boxes on the ear, hard words and blows;’ and he believes a teacher who instructs him well, to be a malevolent man. (38) A good pupil has the best opinion (of his teacher), thinking that he treats him like his son or brother or a near relation*; but a malevolent pupil imagines himself treated like a slave. (39) He should not provoke his teacher’s anger, nor 1 Phasuya, translated prasuka, and explained : free from living beings. * Parakada, prepared for the householder or some other person, but not for the monk himself. * The translation of the terms in this verse is rather conjectural, notwithstanding the explanations in the commentary. ‘ I translate according to the interpretation of the commentator, which is probably right; but the text sets all rules of grammar at defiance. LECTURE I. 7 should he himself grow angry; he should not offend the teacher nor irritate him by proclaiming his faults’. (40) Perceiving the teacher's anger one should pacify him by kindness, appease him with folded hands, and promise not to do wrong again. (41) He who adopts the conduct which the wise ones? have attained by their virtues and always practised, will not incur blame. (42) Guessing the teacher's thoughts and the purport of his words, one should express one’s assent, and execute (what he desires to be done). (43) An excellent pupil needs no express directions, or he is (at least) quickly directed ; he always carries out his duties as he is told. (44) An intelligent man who has learned (the sacred texts) takes his duties upon himself*, and he becomes renowned in the world; as the earth is .the dwelling of all beings, so he will be a dwelling of all duties. (45) When the worthy teachers, who are thoroughly enlightened and from early times well versed in conduct‘, are satisfied (with a pupil), they will make over to him their extensive and weighty® knowledge of the sacred texts. (46) His knowledge will be honoured, his doubts will be removed, he will gladden the heart of his teacher
3(46) His knowledge will be honoured, his doubts will be removed, he will gladden the heart of his teacher 1 Literally, search for the goad. * Buddha. > Namaiti, literally, bows down. ¢ Puvvasamthuya = pfirvasamstuta. Besides the meaning rendered in my translation the commentator proposes another: already famous. 5 Aéthiya = arthika, having an object or purpose, viz. méksha; it is therefore frequently rendered: leading to liberation. 8 UTTARADHYAYANA. by his good acts; kept in safety by the performance of austerities and by meditation, being as it were a great light, he will keep the five vows. (47) Honoured by gods, Gandharvas, and men, he will, on leaving this body which consists of dirt and impurities, become either an eternal Siddha’, or a god of great power and small imperfections. (48) Thus I say’. SECOND LECTURE. ON TROUBLES®, O long-lived (Gambdsvamin)! I (Sudharman) have heard the following Discourse‘ from the Venerable (MahAvira) : Here‘, forsooth, the Venerable Ascetic Mah4vira of the KAasyapa Gétra has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant. 1 T.e. a liberated or perfected soul. * Ti bémi=iti bravimi. These words serve to mark the end of every chapter in all canonical books; compare the Latin dixi. * Parfsaha, that which may cause trouble to an ascetic, and which must be cheerfully borne. * The commentator (Dévéndra) says that when Mahavira spoke, he was understood by all creatures, whatever was their language. He quotes the following verse: dév4 dévim nara nfrim sabards Aapi sibarim | tiryarho pi fa tairashim méniré bhagavadgiram i The gods, men, Sabaras, and animals took the language of the Lord for their own. Cf. Acts ii. rx. 5 I.e. in our creed or religion. This is generally the meaning of the word iha, here, opening a sentence. LECTURE II. 9 These, then, are the twenty-two troubles declared by the Venerable Ascetic Mah4vira, which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant : 1. diga##& (gugups4)-partsah4, hunger ; 2. pivasa (pipas4)-p., thirst ; 3. stya (stta)-p., cold; 4. usiza (ushaa)-p., heat; 5. damsamasaya (damsamasaka)-p., gad-flies, and gnats’; 6. a#éla-p., nakedness? ; 7. arati-p., to be discontented with the objects of control. 8. itthi (strt)-p., women ; g. Aariy4 (kary4)-p., erratic life ; 10. nisthiyA (naishédhiki)-p., place for study ; II. segg4 (sayy4)-p., lodging ; 12. akkésa (Akr6ésa)-p., abuse ; 13. vaha (vadha)-p., corporal punishment ; 14. gayanA (y4éan4)-p., to ask for something ; 15. alabha-p., to be refused ; 16. réga-p,, illness ; 17. tava-ph4sa (tvzmasparsa), pricking of grass; 18. galla-p., dirt ; 19. sakkarapurakk4ra (satk4rapura#k4ra)-p., kind and respectful treatment; 20. panna (prag#4)-p., understanding ; 21. annaza (ag#ana)-p., ignorance ;
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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