Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Births, the omniscient Gina, the luminary, who brings light into the whole world of living beings.” (78) ‘Well, Gautama, &c. (as in verse 28). (79) ‘Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains! of body and mind?’ (80) “There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease.” (81) Kési said to Gautama, ‘What is this place called ?’ To these words of Kési Gautama made the following reply: (82) “It is what is called Nirv4za, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach. (83) “That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence.” (84) ‘Well, Gautama, you possess wisdom, you have destroyed my doubt ; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, of all Satras.’ (85) After his doubt had been solved, Kési, of enormous sanctity, bowed his head to the famous Gautama. (86) And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tirthakara, according to the teaching of the last Tirthakara. (87) 1 M4nasé dukkhé stands for mamaséhim dukkhéhim. It is an interesting instance of the dropping of case affixes, which probably was more frequent in the vernacular. LECTURE XXIV. 129 In that meeting of Kési and Gautama, knowledge and virtuous conduct were for ever brought to eminence, and subjects of the greatest importance were settled. (88) The whole assembly was greatly pleased and fixed their thoughts on the right way, They praised Kési and Gautama: ‘ May the venerable ones show us favour!’ (89) Thus I say. TWENTY-FOURTH LECTURE. THE SAMITIS. The eight articles! of the creed are the Samitis and the Guptis; there are five Samitis and three Guptis. (1) The Samitis? are: 1. try4-samiti (going by paths trodden by men, beasts, carts, &c., and looking carefully so as not to occasion the death of any living creature); 2. bhAsh4-samiti (gentle, salutary, sweet, righteous speech); 3. éshaw4-samiti (receiving alms in a manner to avoid the forty-two faults that are laid down); 4. 4dA4na-samiti (receiving and keeping of the things necessary for ! The word I have rendered ‘article’ is m4y4, the Sanskrit form of which may be m&t& or m&tra. The word is derived from the root m4 ‘to find room in,’ and denotes that which includes in itself other things, see verse 3. The word may also mean mAtrz ‘mother,’ as Weber understands it. But this is an obviously intentional double meaning. * The definitions placed in parentheses in the text are taken from Bhandarkar’s Report for 1883-1884, p. 98, note t, p. 100, note *. [45] ; K 130 UTTARADHYAYANA.
2The word may also mean mAtrz ‘mother,’ as Weber understands it. But this is an obviously intentional double meaning. * The definitions placed in parentheses in the text are taken from Bhandarkar’s Report for 1883-1884, p. 98, note t, p. 100, note *. [45] ; K 130 UTTARADHYAYANA. religious exercises, after having carefully examined them); 5. ué24ra-samiti (performing the operations of nature in an unfrequented place). The three Guptis (which are here included in the term Samiti in its wider application) are: 1. mano-gupti (preventing the mind from wandering in the forest of sensual pleasures by employing it in contemplation, study, &c.); 2. vag-gupti (preventing the tongue from saying bad things by a vow of silence, &c.) ; 3. kaya-gupti (putting the body in an immovable posture as in the case of K4yétsarga). (2) The eight Samitis are thus briefly enumerated, in which the whole creed taught by the Ginas and set forth in the twelve Angas, is comprehended. (3) 1. The walking of a well-disciplined monk should be pure in four respects: in respect to 1. the cause}; 2. the time; 3. the road; 4. the effort®. (4) The cause is: knowledge, faith, and right conduct; the time is day-time; the road excludes bad ways. (5) The effort is fourfold, viz. as regards: 1. substance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. (6) With regard to substance: ‘the (walking monk) should look with his eyes; with regard to place: the space of a yuga (i.e. four hastas or cubits); with regard to time: as long as he walks; and with regard to condition of mind: carefully® (7). He walks carefully who pays attention only to 1 Alambana, literally support ; explained: supported by which the mind becomes pure. * Gayana4 = yatna; it consists chiefly in compassion with living creatures (givaday4). 5 Upayukta. LECTURE XXIV. 131 his walk and his body (executing it), whilst he avoids attending to the objects of sense, but (minds) his study, the latter in all five ways?. (8) 2. To give way to: anger, pride, deceit and greed, laughter, fear, loquacity and slander’; these eight faults should a well-disciplined monk avoid; he should use blameless and concise speech at the proper time. (9, 10) 3. As regards begging §, a monk should avoid the faults in the search‘, in the receiving ®, and in the use® of the three kinds of objects, viz. food, articles of use, and lodging. (11) A zealous monk should avoid in the first (i.e. in the search for alms) the faults occasioned either by the giver (udgama) or by the receiver (utpAdana) ; in the second (i.e. in the receiving of alms) the faults inherent in the receiving; and in the use of the articles received, the four faults. (12) » The ‘five ways’ are vakan4, &c., as explained in the Twentyninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply kuryAt ‘he should carry on his study.’ 3 Vikah& =vikath4, which does not occur in common Sanskrit. Perhaps it stands for vikatth4 ‘ boasting.’
3(12) » The ‘five ways’ are vakan4, &c., as explained in the Twentyninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply kuryAt ‘he should carry on his study.’ 3 Vikah& =vikath4, which does not occur in common Sanskrit. Perhaps it stands for vikatth4 ‘ boasting.’ * Eshana. ‘ Gavéshana. 5 Grahanaishan4. * Paribhégaishana. 7 There are altogether forty-six faults to be avoided. As they are frequently alluded to in the sacred texts, a systematical enumeration and description of them according to the Dipika will be useful. There are sixteen udgama-déshas by which food, &c. becomes unfit for a Gaina monk : 1. Adh&karmika, the fault inherent in food, &c., which a layman has prepared especially for religious mendicants of whatever sect. 2. Auddésika, is food, &c., which a layman has prepared for a particular monk. K 2 132 UTTARADHYAYANA. 4. If a monk takes up or lays down the two kinds of things belonging to his general and supple- 3. Pfitika, is food, &c., which is pure on the whole, but contains particles impure on account of the first fault. 4. Unmisra, is food, &c., of which a part only had been especially prepared for the monk in question. 5. SthApandakarmika, is food, &c., which has been reserved for the monk. 6. Prébhritika, is food, &c., which has been prepared for some festivity. 7. Praduhkkarana, when the layman has to light a lamp in order to fetch the alms for the monk. 8. Krita, when he has to buy the things. 9. Pr&émitya, when he has to fetch a ladle (? uddh4raka) in order to draw out the food, &c. 10. Pardavriztti, when he replaces bad particles of the food by good ones, and vice versa. 11, Adhyahrzta, when he has to fetch the food, &c., from some distance. 12. Udbhinna, when he has to open locks before he gets at the food, &c. 13. M4l&hrz'ta, when he has to take the food, &c., from some raised or underground place. 14. Akkhidya, when the food, &c., was taken by force from somebody. 15. Anisrzsh/a, when a man gives from a store he possesses in common with other men, without asking their permission. 16. Adhyavapfra, when the mendicant calls while the dinner is being cooked, and for his sake more food is put in the pot on the fire. (Some of these faults are enumerated in the Aupapatika SOtra, § 96, III.) There are sixteen utp4dana-d6shas; or such faults as are occasioned by the monk’s using some means to make the layman give him alms: 1. Dhatrikarman, when the monk plays with the layman's children. 2. Dfittakarman, when he gives him information about what his people are doing. 3. Nimitta, when he speaks in praise of almsgiving. 4. Agivik4, when he makes his birth and family known to him. LECTURE XXIV. 133 mentary ' outfit, he should proceed in the following way. (13) 5. Vapantka, when he expatiates upon his misery. 6. Xikits4, when he cures sick people. 7. Krédhapizda, when he extorts alms by threats.
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.
1Births, the omniscient Gina, the luminary, who brings light into the whole world of living beings.” (78) ‘Well, Gautama, &c. (as in verse 28). (79) ‘Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains! of body and mind?’ (80) “There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease.” (81) Kési said to Gautama, ‘What is this place called ?’ To these words of Kési Gautama made the following reply: (82) “It is what is called Nirv4za, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach. (83) “That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence.” (84) ‘Well, Gautama, you possess wisdom, you have destroyed my doubt ; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, of all Satras.’ (85) After his doubt had been solved, Kési, of enormous sanctity, bowed his head to the famous Gautama. (86) And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tirthakara, according to the teaching of the last Tirthakara. (87) 1 M4nasé dukkhé stands for mamaséhim dukkhéhim. It is an interesting instance of the dropping of case affixes, which probably was more frequent in the vernacular. LECTURE XXIV. 129 In that meeting of Kési and Gautama, knowledge and virtuous conduct were for ever brought to eminence, and subjects of the greatest importance were settled. (88) The whole assembly was greatly pleased and fixed their thoughts on the right way, They praised Kési and Gautama: ‘ May the venerable ones show us favour!’ (89) Thus I say. TWENTY-FOURTH LECTURE. THE SAMITIS. The eight articles! of the creed are the Samitis and the Guptis; there are five Samitis and three Guptis. (1) The Samitis? are: 1. try4-samiti (going by paths trodden by men, beasts, carts, &c., and looking carefully so as not to occasion the death of any living creature); 2. bhAsh4-samiti (gentle, salutary, sweet, righteous speech); 3. éshaw4-samiti (receiving alms in a manner to avoid the forty-two faults that are laid down); 4. 4dA4na-samiti (receiving and keeping of the things necessary for ! The word I have rendered ‘article’ is m4y4, the Sanskrit form of which may be m&t& or m&tra. The word is derived from the root m4 ‘to find room in,’ and denotes that which includes in itself other things, see verse 3. The word may also mean mAtrz ‘mother,’ as Weber understands it. But this is an obviously intentional double meaning. * The definitions placed in parentheses in the text are taken from Bhandarkar’s Report for 1883-1884, p. 98, note t, p. 100, note *. [45] ; K 130 UTTARADHYAYANA.
2The word may also mean mAtrz ‘mother,’ as Weber understands it. But this is an obviously intentional double meaning. * The definitions placed in parentheses in the text are taken from Bhandarkar’s Report for 1883-1884, p. 98, note t, p. 100, note *. [45] ; K 130 UTTARADHYAYANA. religious exercises, after having carefully examined them); 5. ué24ra-samiti (performing the operations of nature in an unfrequented place). The three Guptis (which are here included in the term Samiti in its wider application) are: 1. mano-gupti (preventing the mind from wandering in the forest of sensual pleasures by employing it in contemplation, study, &c.); 2. vag-gupti (preventing the tongue from saying bad things by a vow of silence, &c.) ; 3. kaya-gupti (putting the body in an immovable posture as in the case of K4yétsarga). (2) The eight Samitis are thus briefly enumerated, in which the whole creed taught by the Ginas and set forth in the twelve Angas, is comprehended. (3) 1. The walking of a well-disciplined monk should be pure in four respects: in respect to 1. the cause}; 2. the time; 3. the road; 4. the effort®. (4) The cause is: knowledge, faith, and right conduct; the time is day-time; the road excludes bad ways. (5) The effort is fourfold, viz. as regards: 1. substance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. (6) With regard to substance: ‘the (walking monk) should look with his eyes; with regard to place: the space of a yuga (i.e. four hastas or cubits); with regard to time: as long as he walks; and with regard to condition of mind: carefully® (7). He walks carefully who pays attention only to 1 Alambana, literally support ; explained: supported by which the mind becomes pure. * Gayana4 = yatna; it consists chiefly in compassion with living creatures (givaday4). 5 Upayukta. LECTURE XXIV. 131 his walk and his body (executing it), whilst he avoids attending to the objects of sense, but (minds) his study, the latter in all five ways?. (8) 2. To give way to: anger, pride, deceit and greed, laughter, fear, loquacity and slander’; these eight faults should a well-disciplined monk avoid; he should use blameless and concise speech at the proper time. (9, 10) 3. As regards begging §, a monk should avoid the faults in the search‘, in the receiving ®, and in the use® of the three kinds of objects, viz. food, articles of use, and lodging. (11) A zealous monk should avoid in the first (i.e. in the search for alms) the faults occasioned either by the giver (udgama) or by the receiver (utpAdana) ; in the second (i.e. in the receiving of alms) the faults inherent in the receiving; and in the use of the articles received, the four faults. (12) » The ‘five ways’ are vakan4, &c., as explained in the Twentyninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply kuryAt ‘he should carry on his study.’ 3 Vikah& =vikath4, which does not occur in common Sanskrit. Perhaps it stands for vikatth4 ‘ boasting.’
3(12) » The ‘five ways’ are vakan4, &c., as explained in the Twentyninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply kuryAt ‘he should carry on his study.’ 3 Vikah& =vikath4, which does not occur in common Sanskrit. Perhaps it stands for vikatth4 ‘ boasting.’ * Eshana. ‘ Gavéshana. 5 Grahanaishan4. * Paribhégaishana. 7 There are altogether forty-six faults to be avoided. As they are frequently alluded to in the sacred texts, a systematical enumeration and description of them according to the Dipika will be useful. There are sixteen udgama-déshas by which food, &c. becomes unfit for a Gaina monk : 1. Adh&karmika, the fault inherent in food, &c., which a layman has prepared especially for religious mendicants of whatever sect. 2. Auddésika, is food, &c., which a layman has prepared for a particular monk. K 2 132 UTTARADHYAYANA. 4. If a monk takes up or lays down the two kinds of things belonging to his general and supple- 3. Pfitika, is food, &c., which is pure on the whole, but contains particles impure on account of the first fault. 4. Unmisra, is food, &c., of which a part only had been especially prepared for the monk in question. 5. SthApandakarmika, is food, &c., which has been reserved for the monk. 6. Prébhritika, is food, &c., which has been prepared for some festivity. 7. Praduhkkarana, when the layman has to light a lamp in order to fetch the alms for the monk. 8. Krita, when he has to buy the things. 9. Pr&émitya, when he has to fetch a ladle (? uddh4raka) in order to draw out the food, &c. 10. Pardavriztti, when he replaces bad particles of the food by good ones, and vice versa. 11, Adhyahrzta, when he has to fetch the food, &c., from some distance. 12. Udbhinna, when he has to open locks before he gets at the food, &c. 13. M4l&hrz'ta, when he has to take the food, &c., from some raised or underground place. 14. Akkhidya, when the food, &c., was taken by force from somebody. 15. Anisrzsh/a, when a man gives from a store he possesses in common with other men, without asking their permission. 16. Adhyavapfra, when the mendicant calls while the dinner is being cooked, and for his sake more food is put in the pot on the fire. (Some of these faults are enumerated in the Aupapatika SOtra, § 96, III.) There are sixteen utp4dana-d6shas; or such faults as are occasioned by the monk’s using some means to make the layman give him alms: 1. Dhatrikarman, when the monk plays with the layman's children. 2. Dfittakarman, when he gives him information about what his people are doing. 3. Nimitta, when he speaks in praise of almsgiving. 4. Agivik4, when he makes his birth and family known to him. LECTURE XXIV. 133 mentary ' outfit, he should proceed in the following way. (13) 5. Vapantka, when he expatiates upon his misery. 6. Xikits4, when he cures sick people. 7. Krédhapizda, when he extorts alms by threats.
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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