Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(8, 9) The same holds good with the cooking of food and drink, or with one’s causing them to be cooked. Out of compassion for living beings one should not cook nor cause another to cook. (10) Beings which live in water, corn, or in earth and * Ull6va=ulléha. ? Parakada=parakr ‘ta, explained parair Atmartham krita. LECTURE XXXvV. 205 wood, are destroyed in food and drink; therefore a monk should cause nobody to cook. (11) There is nothing so dangerous as fire, for it spreads in all directions and is able to destroy many beings ; one should therefore not light a fire. (12) Even in his thoughts a monk should not long for gold and silver; indifferent alike to dirt and gold he abstains from buying and selling. (13) If he buys, he becomes a buyer; if he sells, he becomes a merchant; a monk is not to engage in buying and selling. (14) A monk who is to live on alms, should beg and not buy; buying and selling is a great sin; but to live on alms is benefitting. (15) He should collect his alms in small parts according to the Sftras and so as to avoid faults; a monk should contentedly go on his begging-tour, whether he get alms or not. (16) A great sage should not eat for the sake of the pleasant taste (of the food) but for the sustenance of life, being not dainty nor eager for good fare, restraining his tongue, and being without cupidity. (17) Even in his thoughts he should not desire to be presented with flowers, to be offered a seat, to be eloquently greeted, or to be offered presents, or to get a magnificent welcome and treatment. (18) He should meditate on true things only’, committing no sins and having no property; he should walk about careless of his body till his end arrives. (19) Rejecting food when the time of his death arrives, 1 Sukla dhy4na, see note 1, p. 200. 206 UTTARADHYAYANA. and leaving the human body, he becomes his own master ', and is liberated from misery. (20) Without property, without egoism, free from passions and the Asravas, he obtains absolute knowledge, and reaches eternal beatitude. (21) Thus I say. THIRTY-SIXTH LECTURE. ON LIVING BEINGS AND THINGS WITHOUT LIFE %. Now learn from me with attentive minds the division of Living Beings and Things without life °, which a monk must know who is to exert himself in self-control. (1) 1 By the destruction of the viryantaraya. * It will perhaps not be amiss to give a systematic list of the subjects treated in this lecture. The numbers refer to the verses. A. Things without life, 3-48. (1) Without form, 5-9. (2) With form, 10-48. B. Living Beings, 48-246. (1) Perfected souls, 50-68. (2) Mundane Beings, 69-246. a. Immovable Beings, 71-106. a, Earth Lives, 71-84. B. Water Lives, 85-92. y. Plants, 93-106. 4. Movable Beings, 108-246. a. Fire Lives, 109-117. 8. Wind Lives, 118-126. y. Beings with an organic body, 127-246. ® See next page. LECTURE XXXVI. 207
2(2) Mundane Beings, 69-246. a. Immovable Beings, 71-106. a, Earth Lives, 71-84. B. Water Lives, 85-92. y. Plants, 93-106. 4. Movable Beings, 108-246. a. Fire Lives, 109-117. 8. Wind Lives, 118-126. y. Beings with an organic body, 127-246. ® See next page. LECTURE XXXVI. 207 The Living Beings and the Things without life make up this world (Léka); but the space where only Things without life are found is called the Non-world (Alédka). (2) The Living Beings and the Things without life will be described with reference to 1. substance, 2. place, 3. time, and 4. development. (3) A. Things without life. Things without life are 1. possessing form, 2. formless ; the formless things are of ten kinds, those possessing form are of four kinds. (4) (1) The ten kinds of formless things: 1. Dharma, 2. its divisions, 3. its indivisible parts; 4. Adharma, 5. its divisions, 6. its indivisible parts; 7. space, i. With two organs of sense, 128-136. ii. With three organs of sense, 137-145. iii. With four organs of sense, 146-155. iv. With five organs of sense, 156-246. a. Denizens of hell, 157-170. 6. Animals (vertebratae), 171-193. 1. Aquatic, 171-178. 2. Terrestrial, 179-186. 3. Aerial, 187-193. c. Men, 194-202. d. Gods, 203-246. 1. Bhavanav4sin, 205, 218. 2. Vyantara, 206, 219. 3. Gyédtishka, 207, 220. 4. Waimanika, 208, 221-246. @. Living in Kalpas, 209, 210, 221-232. &. Living above the Kalpas, arr. a. Graivéyakas, 212, 213, 233-241. &. Anuttaras, 214-217, 242, 243. Appendix, 247-267. ’ Giva and agiva. The former is defined in the Dipik4 as upayégav4n in accordance with our text, XXVIII, 10; the latter is also called pudgala. 208 UTTARADHYAYANA, 8, its divisions, 9. its indivisible parts, and ro. time. (5, 6) Dharma and Adharma are co-extensive with the World (Léka) ; space fills the World and the Nonworld (Aléka); time exists in what is called the place of time* (7) Dharma, Adharma, and Space are ever without beginning and end. (8) And time also, if regarded as a continuous flow 3, is called so (i.e. without beginning and end); but with regard to an individual thing it has a beginning and an end. (9) (2) The four kinds of things possessing form are 1. compound things, 2. their divisions, 3. their indivisible parts, and 4. atoms‘. (10) Compound things and atoms occur as individual things and apart (or different from others) °, in the whole world and in parts of the world; this is their distribution with regard to place. (11) Subtile things occur all over the world, gross things only in a part of it. 1 It is here called addh&-samaya, which may be translated real-time. It has no divisions or parts as the other things, because of time only the present moment is existent. And a moment cannot be divided. 2 Time is only present in the two and a half continents inhabited by men, and the oceans belonging to them; beyond this sphere there is no time or, as the Dipik4 correctly remarks, no divisions of time. * Samtatim pappa=samtatim prapya.
3And a moment cannot be divided. 2 Time is only present in the two and a half continents inhabited by men, and the oceans belonging to them; beyond this sphere there is no time or, as the Dipik4 correctly remarks, no divisions of time. * Samtatim pappa=samtatim prapya. ‘ According to the Dfpika, we should have but two divisions, viz.: 1. compound things (skandha, aggregates of atoms), and 2. not aggregated atoms; for Nos. 2 and 3 of our text are but subdivisions of No. 1. 6 Fgatténa puhuttéza=ékatvéna prithaktvéna. LECTURE XXXVI. 209 I shall now give their fourfold division with regard to time. (12) With regard to the continuous flow (or development of a thing) it is without beginning and without end; but with regard to its existence (as an individual thing) it has both a beginning and an end. (13) The longest duration of Things without life possessing form is an immeasurable? period; the shortest one Samaya. (14) The longest interruption® in the existence of Things without life possessing form is an endless time; the shortest one Samaya. (15) Their development is fivefold: with regard to 1. colour, 2. smell, 3. taste, 4. touch, and 5. figure. (16) Those which develop with regard to colour are of five kinds: 1. black, 2. blue, 3. red, 4. yellow, 5. white. (17) Those which develop with regard to smell are of two kinds: 1. sweet-smelling substances, and 2, of bad smell. (18) Those which develop with regard to taste are of five kinds: 1. bitter, 2. pungent, 3. astringent, 4. sour, and 5. sweet. (19) Those which develop with regard to touch are of eight kinds: 1. hard, 2. soft, 3. heavy, 4. light, 5. cold, 6. hot, 7. smooth, and 8. rough. 1 The meaning of this verse is that a thing, as far as its material cause is concerned, has always existed, and will ever exist under one form or other, but that the individual thing in its present form has but a limited existence. ? Asamkhakalam. See above, p. 42, note 2. 5 Antaram; the interval between the thing being removed from its proper scene and reaching it again (AvafGri and Dipiké). [45] P 210 UTTARADHYAYANA. In this way the substances have been declared, which develop with regard to touch. (20, 21) Those which develop with regard to figure are of five kinds: 1. globular, 2. circular, 3. triangular, 4. square, and 5. long. (22) Things of black colour are subdivided with regard to smell, taste, touch, and figure. (23) The same subdivision holds good with blue, red, yellow, and white things. (24-27 ') Things of sweet smell are subdivided with regard to colour, taste, touch, and figure; things of bad smell are similarly subdivided. (28, 29) Things of bitter taste are subdivided with regard to colour, smell, touch, and figure. (30) The same subdivision holds good with pungent, astringent, sour, and sweet things. (31-34) Things of hard touch are subdivided with regard to colour, smell, taste, and figure. (35).
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(8, 9) The same holds good with the cooking of food and drink, or with one’s causing them to be cooked. Out of compassion for living beings one should not cook nor cause another to cook. (10) Beings which live in water, corn, or in earth and * Ull6va=ulléha. ? Parakada=parakr ‘ta, explained parair Atmartham krita. LECTURE XXXvV. 205 wood, are destroyed in food and drink; therefore a monk should cause nobody to cook. (11) There is nothing so dangerous as fire, for it spreads in all directions and is able to destroy many beings ; one should therefore not light a fire. (12) Even in his thoughts a monk should not long for gold and silver; indifferent alike to dirt and gold he abstains from buying and selling. (13) If he buys, he becomes a buyer; if he sells, he becomes a merchant; a monk is not to engage in buying and selling. (14) A monk who is to live on alms, should beg and not buy; buying and selling is a great sin; but to live on alms is benefitting. (15) He should collect his alms in small parts according to the Sftras and so as to avoid faults; a monk should contentedly go on his begging-tour, whether he get alms or not. (16) A great sage should not eat for the sake of the pleasant taste (of the food) but for the sustenance of life, being not dainty nor eager for good fare, restraining his tongue, and being without cupidity. (17) Even in his thoughts he should not desire to be presented with flowers, to be offered a seat, to be eloquently greeted, or to be offered presents, or to get a magnificent welcome and treatment. (18) He should meditate on true things only’, committing no sins and having no property; he should walk about careless of his body till his end arrives. (19) Rejecting food when the time of his death arrives, 1 Sukla dhy4na, see note 1, p. 200. 206 UTTARADHYAYANA. and leaving the human body, he becomes his own master ', and is liberated from misery. (20) Without property, without egoism, free from passions and the Asravas, he obtains absolute knowledge, and reaches eternal beatitude. (21) Thus I say. THIRTY-SIXTH LECTURE. ON LIVING BEINGS AND THINGS WITHOUT LIFE %. Now learn from me with attentive minds the division of Living Beings and Things without life °, which a monk must know who is to exert himself in self-control. (1) 1 By the destruction of the viryantaraya. * It will perhaps not be amiss to give a systematic list of the subjects treated in this lecture. The numbers refer to the verses. A. Things without life, 3-48. (1) Without form, 5-9. (2) With form, 10-48. B. Living Beings, 48-246. (1) Perfected souls, 50-68. (2) Mundane Beings, 69-246. a. Immovable Beings, 71-106. a, Earth Lives, 71-84. B. Water Lives, 85-92. y. Plants, 93-106. 4. Movable Beings, 108-246. a. Fire Lives, 109-117. 8. Wind Lives, 118-126. y. Beings with an organic body, 127-246. ® See next page. LECTURE XXXVI. 207
2(2) Mundane Beings, 69-246. a. Immovable Beings, 71-106. a, Earth Lives, 71-84. B. Water Lives, 85-92. y. Plants, 93-106. 4. Movable Beings, 108-246. a. Fire Lives, 109-117. 8. Wind Lives, 118-126. y. Beings with an organic body, 127-246. ® See next page. LECTURE XXXVI. 207 The Living Beings and the Things without life make up this world (Léka); but the space where only Things without life are found is called the Non-world (Alédka). (2) The Living Beings and the Things without life will be described with reference to 1. substance, 2. place, 3. time, and 4. development. (3) A. Things without life. Things without life are 1. possessing form, 2. formless ; the formless things are of ten kinds, those possessing form are of four kinds. (4) (1) The ten kinds of formless things: 1. Dharma, 2. its divisions, 3. its indivisible parts; 4. Adharma, 5. its divisions, 6. its indivisible parts; 7. space, i. With two organs of sense, 128-136. ii. With three organs of sense, 137-145. iii. With four organs of sense, 146-155. iv. With five organs of sense, 156-246. a. Denizens of hell, 157-170. 6. Animals (vertebratae), 171-193. 1. Aquatic, 171-178. 2. Terrestrial, 179-186. 3. Aerial, 187-193. c. Men, 194-202. d. Gods, 203-246. 1. Bhavanav4sin, 205, 218. 2. Vyantara, 206, 219. 3. Gyédtishka, 207, 220. 4. Waimanika, 208, 221-246. @. Living in Kalpas, 209, 210, 221-232. &. Living above the Kalpas, arr. a. Graivéyakas, 212, 213, 233-241. &. Anuttaras, 214-217, 242, 243. Appendix, 247-267. ’ Giva and agiva. The former is defined in the Dipik4 as upayégav4n in accordance with our text, XXVIII, 10; the latter is also called pudgala. 208 UTTARADHYAYANA, 8, its divisions, 9. its indivisible parts, and ro. time. (5, 6) Dharma and Adharma are co-extensive with the World (Léka) ; space fills the World and the Nonworld (Aléka); time exists in what is called the place of time* (7) Dharma, Adharma, and Space are ever without beginning and end. (8) And time also, if regarded as a continuous flow 3, is called so (i.e. without beginning and end); but with regard to an individual thing it has a beginning and an end. (9) (2) The four kinds of things possessing form are 1. compound things, 2. their divisions, 3. their indivisible parts, and 4. atoms‘. (10) Compound things and atoms occur as individual things and apart (or different from others) °, in the whole world and in parts of the world; this is their distribution with regard to place. (11) Subtile things occur all over the world, gross things only in a part of it. 1 It is here called addh&-samaya, which may be translated real-time. It has no divisions or parts as the other things, because of time only the present moment is existent. And a moment cannot be divided. 2 Time is only present in the two and a half continents inhabited by men, and the oceans belonging to them; beyond this sphere there is no time or, as the Dipik4 correctly remarks, no divisions of time. * Samtatim pappa=samtatim prapya.
3And a moment cannot be divided. 2 Time is only present in the two and a half continents inhabited by men, and the oceans belonging to them; beyond this sphere there is no time or, as the Dipik4 correctly remarks, no divisions of time. * Samtatim pappa=samtatim prapya. ‘ According to the Dfpika, we should have but two divisions, viz.: 1. compound things (skandha, aggregates of atoms), and 2. not aggregated atoms; for Nos. 2 and 3 of our text are but subdivisions of No. 1. 6 Fgatténa puhuttéza=ékatvéna prithaktvéna. LECTURE XXXVI. 209 I shall now give their fourfold division with regard to time. (12) With regard to the continuous flow (or development of a thing) it is without beginning and without end; but with regard to its existence (as an individual thing) it has both a beginning and an end. (13) The longest duration of Things without life possessing form is an immeasurable? period; the shortest one Samaya. (14) The longest interruption® in the existence of Things without life possessing form is an endless time; the shortest one Samaya. (15) Their development is fivefold: with regard to 1. colour, 2. smell, 3. taste, 4. touch, and 5. figure. (16) Those which develop with regard to colour are of five kinds: 1. black, 2. blue, 3. red, 4. yellow, 5. white. (17) Those which develop with regard to smell are of two kinds: 1. sweet-smelling substances, and 2, of bad smell. (18) Those which develop with regard to taste are of five kinds: 1. bitter, 2. pungent, 3. astringent, 4. sour, and 5. sweet. (19) Those which develop with regard to touch are of eight kinds: 1. hard, 2. soft, 3. heavy, 4. light, 5. cold, 6. hot, 7. smooth, and 8. rough. 1 The meaning of this verse is that a thing, as far as its material cause is concerned, has always existed, and will ever exist under one form or other, but that the individual thing in its present form has but a limited existence. ? Asamkhakalam. See above, p. 42, note 2. 5 Antaram; the interval between the thing being removed from its proper scene and reaching it again (AvafGri and Dipiké). [45] P 210 UTTARADHYAYANA. In this way the substances have been declared, which develop with regard to touch. (20, 21) Those which develop with regard to figure are of five kinds: 1. globular, 2. circular, 3. triangular, 4. square, and 5. long. (22) Things of black colour are subdivided with regard to smell, taste, touch, and figure. (23) The same subdivision holds good with blue, red, yellow, and white things. (24-27 ') Things of sweet smell are subdivided with regard to colour, taste, touch, and figure; things of bad smell are similarly subdivided. (28, 29) Things of bitter taste are subdivided with regard to colour, smell, touch, and figure. (30) The same subdivision holds good with pungent, astringent, sour, and sweet things. (31-34) Things of hard touch are subdivided with regard to colour, smell, taste, and figure. (35).
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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