Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The vantara or vanamantara are a class of ghosts. The second part of the word apparently is tara ‘crossing,’ and the first seems to contain an accusative vam or vaaamam which may be connected with viha or vy6man ‘air.’ * Those under the first Tirthakaras. ’ The meaning of this explanation is as follows. As the vow of chastity is not explicitly mentioned among Parsva’s four vows, but was understood to be implicitly enjoined by them, it follows that only such men as were of an upright disposition and quick understanding would not go astray by observing the four vows literally, i.e. by not abstaining from sexual intercourse, as it was not expressly forbidden—The argumentation in the text presupposes a decay of the morals of the monastic order to have occurred between P&rsva and Mah4vira, and this is possible only on the assumption of a sufficient interval of time having LECTURE XXIII. 123 “ The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them.” (27) ‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama. (28) ‘The Law taught by Vardhamana forbids clothes, but that of the great sage Parsva allows an under and upper garment. (29) ‘Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ (30) To these words of Kési Gautama made the following reply: “ Deciding the matter by their superior knowledge, (the Tirthakaras) have fixed what is necessary for carrying out the Law. (31) “The various outward marks (of religious men) have been introduced in order that people might recognise them as such ; the reason for the characteristic marks is their usefulness for religious life and their distinguishing character. (32) “Now the opinion (of the Tirthakaras) is that knowledge, faith, and right conduct are the true causes of final liberation, (and not the outward marks).” (33) ‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama. (34) ‘Gautama, you stand in the midst of many elapsed between the last two Tirthakaras. And this perfectly agrees with the common tradition that Mahavira came 250 years after Parsva. 124 UTTARADHYAYANA. thousand (foes) who make an attack on you; how have you vanquished them! ?’ (35) “By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes.” (36) Kési said to Gautama: ‘Whom do you call a foe?’ To these words of Kési Gautama made the following reply : (37) “Self is the one invincible foe, (together with the four) cardinal passions *, (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.” (38)
2anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.” (38) ‘Well, Gautama, &c. (as in verse 28). (39) ‘We see many beings in this world who are bound by fetters; how have you got rid of your fetters and are set free, O sage?’ (40) “ Having cut off all fetters, and having destroyed them by the right means, I have got rid of my fetters and am set free, O sage.” (41) Kési said to Gautama : ‘What do you call fetters?’ 1 This question does not refer to the difference in doctrines between P4rsva and Mahfvira, but is discussed here, as the commentator states, for the benefit of the pupils of both sages who are engaged in conversation. I think, however, that this and the following questions are asked and answered here by the disciples of the two Tirthakaras for a better reason than that given by the scholiast. For in them the leading topics of Gainism are treated in a symbolical way. Gautama at once understands the true meaning of the similes and interprets them to the satisfaction of Kési. In this way the unity in doctrine subsisting between the Law of Parsva and that of Mahavira is demonstrated to the hearers of the dispute, after the differences had been explained away. * Kashaya. LECTURE XXIII. 125 To these words of Kési Gautama made the following reply : (42) “ Love, hatred, &c., are heavy fetters, attachment is a dangerous one; having regularly destroyed them, I live up to the rules of conduct.” (43) ‘Well, Gautama, &c. (as in verse 28). (44) ‘O Gautama, in the innermost heart there grows a plant which brings forth poisonous fruit; how have you torn it out ?’ (45) “T have thoroughly clipped that plant, and torn it out altogether with its roots; thus I have got rid of the poisonous fruit.” (46) Kési said to Gautama, ‘What do you call that plant?’ To these words of Kési Gautama made the following reply: (47) “Love of existence is that dreadful plant which brings forth dreadful fruit ; having regularly torn it out, I live pleasantly.” (48) ‘Well, Gautama, &c. (as in verse 28). (49) ‘Gautama, there is blazing up a frightful fire which burns? the embodied beings; how have you put it out?’ (50) “Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn me.” (51) Kési said to Gautama, ‘What do you call the fire?’ To these words of Kési Gautama made the following reply : (52) “The passions are the fire; knowledge, a virtuous life, and penances are the water; sprinkled 1 In the original ‘fire’ is put in the plural because the four kash4yas or cardinal passions are denoted by it. 126 UTTARADHYAYANA. with the drops of knowledge the fire of the passions is extinguished and does not burn me.” (53) ‘Well, Gautama, &c. (as in verse 28). (54)
3126 UTTARADHYAYANA. with the drops of knowledge the fire of the passions is extinguished and does not burn me.” (53) ‘Well, Gautama, &c. (as in verse 28). (54) ‘The unruly, dreadful, bad horse, on which you sit, runs about, Gautama! how comes it to pass that it does not run off with you?’ (55) “T govern it well in its course by the bridle of knowledge ; it does not go astray with me, it keeps to the right path.” (56) Kési said to Gautama, ‘What do you call this horse ?’ To these words of Kési Gautama made the following reply: (57) “The mind is that unruly, dreadful, bad horse; I govern it by the discipline of the Law (so that it becomes a well-) trained Kambéga-steed .” (58) ‘Well, Gautama, &c. (as in verse 28). (59) ‘There are many bad roads in this world, which lead men astray; how do you avoid, Gautama, going astray as you are on the road?’ (60) “ They all are known to me, those who are in the right path and those who have chosen a wrong path ; therefore I do not go astray, O sage!” (61) Kési said to Gautama, ‘What do you call the path?’ To these words of Kési Gautama made the following reply : (62) “The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Ginas ; it is the most excellent path.” (63) ‘Well, Gautama, &c. (as in verse 28). (64) ‘Is there a shelter, a refuge, a firm ground for the beings carried away by the great flood of water? do you know the island, O Gautama ?’ (65) 1 Kanthaka, see above, p. 47, note 2. LECTURE XXIII. 127 “There is a large, great island in the midst of water, which is not inundated by the great flood of water.” (66) Kési said to Gautama, ‘What do you call this island?’ To these words of Kési Gautama made the following reply: (67) “The flood is old age and death, which carry away living beings; Law is the island, the firm ground, the refuge, the most excellent shelter.” (68) ‘Well, Gautama, &c. (as in verse 28). (69) ‘On the ocean with its many currents there drifts a boat; how will you, Gautama, on board of it reach the opposite shore ?’ (70) “A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach it.” (71) Kési said to Gautama, ‘What do you call this boat?’ To these words of Kési Gautama made the following reply : (72) “The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages.” (73) ‘Well, Gautama, &c. (as in verse 28). (74) ‘In this dreadfully dark gloom there live many beings ; who will bring light into the whole world of living beings?’ (75) “ The spotless sun has risen which illuminates the whole world ; he will bring light into the whole world of living beings.” (76) Kési said to Gautama, ‘What do you call this sun?’ To these words of Kési Gautama made the following reply: (77) “Risen has he who put an end to the Circle of 128 UTTARADHYAYANA.
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 vantara or vanamantara are a class of ghosts. The second part of the word apparently is tara ‘crossing,’ and the first seems to contain an accusative vam or vaaamam which may be connected with viha or vy6man ‘air.’ * Those under the first Tirthakaras. ’ The meaning of this explanation is as follows. As the vow of chastity is not explicitly mentioned among Parsva’s four vows, but was understood to be implicitly enjoined by them, it follows that only such men as were of an upright disposition and quick understanding would not go astray by observing the four vows literally, i.e. by not abstaining from sexual intercourse, as it was not expressly forbidden—The argumentation in the text presupposes a decay of the morals of the monastic order to have occurred between P&rsva and Mah4vira, and this is possible only on the assumption of a sufficient interval of time having LECTURE XXIII. 123 “ The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them.” (27) ‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama. (28) ‘The Law taught by Vardhamana forbids clothes, but that of the great sage Parsva allows an under and upper garment. (29) ‘Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ (30) To these words of Kési Gautama made the following reply: “ Deciding the matter by their superior knowledge, (the Tirthakaras) have fixed what is necessary for carrying out the Law. (31) “The various outward marks (of religious men) have been introduced in order that people might recognise them as such ; the reason for the characteristic marks is their usefulness for religious life and their distinguishing character. (32) “Now the opinion (of the Tirthakaras) is that knowledge, faith, and right conduct are the true causes of final liberation, (and not the outward marks).” (33) ‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama. (34) ‘Gautama, you stand in the midst of many elapsed between the last two Tirthakaras. And this perfectly agrees with the common tradition that Mahavira came 250 years after Parsva. 124 UTTARADHYAYANA. thousand (foes) who make an attack on you; how have you vanquished them! ?’ (35) “By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes.” (36) Kési said to Gautama: ‘Whom do you call a foe?’ To these words of Kési Gautama made the following reply : (37) “Self is the one invincible foe, (together with the four) cardinal passions *, (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.” (38)
2anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.” (38) ‘Well, Gautama, &c. (as in verse 28). (39) ‘We see many beings in this world who are bound by fetters; how have you got rid of your fetters and are set free, O sage?’ (40) “ Having cut off all fetters, and having destroyed them by the right means, I have got rid of my fetters and am set free, O sage.” (41) Kési said to Gautama : ‘What do you call fetters?’ 1 This question does not refer to the difference in doctrines between P4rsva and Mahfvira, but is discussed here, as the commentator states, for the benefit of the pupils of both sages who are engaged in conversation. I think, however, that this and the following questions are asked and answered here by the disciples of the two Tirthakaras for a better reason than that given by the scholiast. For in them the leading topics of Gainism are treated in a symbolical way. Gautama at once understands the true meaning of the similes and interprets them to the satisfaction of Kési. In this way the unity in doctrine subsisting between the Law of Parsva and that of Mahavira is demonstrated to the hearers of the dispute, after the differences had been explained away. * Kashaya. LECTURE XXIII. 125 To these words of Kési Gautama made the following reply : (42) “ Love, hatred, &c., are heavy fetters, attachment is a dangerous one; having regularly destroyed them, I live up to the rules of conduct.” (43) ‘Well, Gautama, &c. (as in verse 28). (44) ‘O Gautama, in the innermost heart there grows a plant which brings forth poisonous fruit; how have you torn it out ?’ (45) “T have thoroughly clipped that plant, and torn it out altogether with its roots; thus I have got rid of the poisonous fruit.” (46) Kési said to Gautama, ‘What do you call that plant?’ To these words of Kési Gautama made the following reply: (47) “Love of existence is that dreadful plant which brings forth dreadful fruit ; having regularly torn it out, I live pleasantly.” (48) ‘Well, Gautama, &c. (as in verse 28). (49) ‘Gautama, there is blazing up a frightful fire which burns? the embodied beings; how have you put it out?’ (50) “Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn me.” (51) Kési said to Gautama, ‘What do you call the fire?’ To these words of Kési Gautama made the following reply : (52) “The passions are the fire; knowledge, a virtuous life, and penances are the water; sprinkled 1 In the original ‘fire’ is put in the plural because the four kash4yas or cardinal passions are denoted by it. 126 UTTARADHYAYANA. with the drops of knowledge the fire of the passions is extinguished and does not burn me.” (53) ‘Well, Gautama, &c. (as in verse 28). (54)
3126 UTTARADHYAYANA. with the drops of knowledge the fire of the passions is extinguished and does not burn me.” (53) ‘Well, Gautama, &c. (as in verse 28). (54) ‘The unruly, dreadful, bad horse, on which you sit, runs about, Gautama! how comes it to pass that it does not run off with you?’ (55) “T govern it well in its course by the bridle of knowledge ; it does not go astray with me, it keeps to the right path.” (56) Kési said to Gautama, ‘What do you call this horse ?’ To these words of Kési Gautama made the following reply: (57) “The mind is that unruly, dreadful, bad horse; I govern it by the discipline of the Law (so that it becomes a well-) trained Kambéga-steed .” (58) ‘Well, Gautama, &c. (as in verse 28). (59) ‘There are many bad roads in this world, which lead men astray; how do you avoid, Gautama, going astray as you are on the road?’ (60) “ They all are known to me, those who are in the right path and those who have chosen a wrong path ; therefore I do not go astray, O sage!” (61) Kési said to Gautama, ‘What do you call the path?’ To these words of Kési Gautama made the following reply : (62) “The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Ginas ; it is the most excellent path.” (63) ‘Well, Gautama, &c. (as in verse 28). (64) ‘Is there a shelter, a refuge, a firm ground for the beings carried away by the great flood of water? do you know the island, O Gautama ?’ (65) 1 Kanthaka, see above, p. 47, note 2. LECTURE XXIII. 127 “There is a large, great island in the midst of water, which is not inundated by the great flood of water.” (66) Kési said to Gautama, ‘What do you call this island?’ To these words of Kési Gautama made the following reply: (67) “The flood is old age and death, which carry away living beings; Law is the island, the firm ground, the refuge, the most excellent shelter.” (68) ‘Well, Gautama, &c. (as in verse 28). (69) ‘On the ocean with its many currents there drifts a boat; how will you, Gautama, on board of it reach the opposite shore ?’ (70) “A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach it.” (71) Kési said to Gautama, ‘What do you call this boat?’ To these words of Kési Gautama made the following reply : (72) “The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages.” (73) ‘Well, Gautama, &c. (as in verse 28). (74) ‘In this dreadfully dark gloom there live many beings ; who will bring light into the whole world of living beings?’ (75) “ The spotless sun has risen which illuminates the whole world ; he will bring light into the whole world of living beings.” (76) Kési said to Gautama, ‘What do you call this sun?’ To these words of Kési Gautama made the following reply: (77) “Risen has he who put an end to the Circle of 128 UTTARADHYAYANA.
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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