Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(15) (They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): ‘ Enjoy these excellent pleasures, great sage, we worship you! (16) ‘Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you! (17) ‘All the vows which you, holy man, have kept while a monk, are compatible with your living in a house. (18) ‘It will be no sin, for you have wandered about long (enough).’ In this way they try to tempt him, as men decoy a pig with wild rice. (19) Weak men who are exhorted to live as monks, but who are unable to practise control, break down like weak (bullocks carrying a heavy burden) uphill. (20) Unable to practise the rough (i.e. control), and harassed by the austerities, weak men break down, like old oxen in going uphill. (21) When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses. (22) Thus I say. Tuirp CHAPTER. As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place’, (thinking that) nobody knows who will win; (1) 1 Nima = prakkhannam, giriguhadikam. 266 SOTRAKRITANGA. ‘A moment's moment will bring the decision}; when we lose, we shall fly. Thus thinks the coward. (2) So some Sramazas, knowing themselves to be weak, have recourse to worldly sciences ? when they see that they will suffer want. (3) (They say): ‘Who knows what will cause my loss of sanctity, women or water? When we are questioned, we shall speak out (i.e. show our knowledge). We have no (other) resource (in case of need)!’ (4) They are cautious, like those who look out for a ditch, &c. Those who doubt (their ability for control) are like men ignorant of the way. (5) But famous warriors, leaders of heroes at the time of the battle, do not look behind them; (they think) what if all end with death ? (6) A monk who exerts himself in a similar way, should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul. (7) Some revile a monk who leads a holy life. But these revilers are far off from perfection *. (8) (The revilers say), ‘ You live just as the laymen do, being attached to one another, for (e.g.) you beg alms for a sick man and give it him. (9) ‘Therefore you still have an attachment, being obedient to the will of one another; you have not the purity produced by the right path, and have not got beyond the Circle of Births.’ (10) Now a monk who knows (the truth about) Méksha 1 Literally, a moment of a moment of moments will be such. * As grammar, astrology, medicine, &c. - 5 Sam4hi, explained méksha, compare first note in the Tenth Lecture. BOOK I, LECTURE 3, CHAPTER 3. 267 should answer them!: ‘ You speak thus, wavering between two ways of life (viz. that of householders and monks). (11)
2* As grammar, astrology, medicine, &c. - 5 Sam4hi, explained méksha, compare first note in the Tenth Lecture. BOOK I, LECTURE 3, CHAPTER 3. 267 should answer them!: ‘ You speak thus, wavering between two ways of life (viz. that of householders and monks). (11) “You eat out of the vessels? (of householders, and make them) bring food for a sick brother; you eat seeds and drink cold water’, and what has been especially prepared (for you when sick). (12) ‘You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse *.’ (13) They should be instructed in the truth by one who knows it and is free from passions®: ‘Yours is not the right way, you speak and act without consideration. (14) ‘This your talk is weak, like the top of a bamboo, (when you say: a sick brother) may eat the food brought by a householder, but not that brought by a monk! (15) ‘(And when you say that) our religious precepts are wholesome only for householders (not for monks, we reply that our prophet had) no such (inconsistent) ideas when he taught (his Law).’ (16) When (these heretics) cannot prove (their assertion) by any arguments they give up the discussion, and fall back on their bold (assertion). (17) ' According to Silahka the Agivikas or the Digambaras are intended. * For these heretics carry the principle of absolute poverty so far as to reject even the use of almsbowls. ® Bigédaka. 4 The meaning is that the overdoing of the principle of poverty is just as harmful as the scratching of a wound. 5 Apadinna = apratig#a, explained by ragadvésharahita. 268 SOTRAKRITANGA. Overcome by their passions and infected by untruth, (these men) have recourse to bad language, as the (savage) Zankana! (when beaten) have recourse to their hills. (18) The argumentation of a monk whose mind is at rest? should possess many good qualities. He should proceed in such a way as not to exasperate his opponent. (19) . Following this Law which has been proclaimed by the K4syapa, a sound monk should carefully attend a sick brother. (20) Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final liberation. (21) Thus I say. Fourtn CHAPTER. Some say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them). (1) ‘Nami, the king of Vidéha, ate nothing, Ramagupta did eat, Bahuka drank (cold) water, and so did TarAgaza ®, the seer. (2) ‘Asila, Dévala, the great sage Dvtpdyana, and ? This hill tribe lived somewhere in the north-east of Madhyadésa, see Petersburg Dictionary, s. v. 2 Attasam4hié = 4tmasam4dhika. * Concerning Nami, see above, p. 35, note 2. R4magupta may be another name of Rama. Instead of Taragaza Silanka writes Narayana. BOOK I, LECTURE 3, CHAPTER 4. 269
3This hill tribe lived somewhere in the north-east of Madhyadésa, see Petersburg Dictionary, s. v. 2 Attasam4hié = 4tmasam4dhika. * Concerning Nami, see above, p. 35, note 2. R4magupta may be another name of Rama. Instead of Taragaza Silanka writes Narayana. BOOK I, LECTURE 3, CHAPTER 4. 269 Pérdsara did drink (cold) water, and did eat seeds and sprouts '. (3) ‘I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.’ (4) When weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden; in case of danger they retreat (and perish) like men who walk on crutches 2. (5) Some® say: Pleasant things are produced from pleasant things‘. (They are those who disdain) the noble path and the renowned highest good. (6) Do not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong law), you will repent of it as the man did who carried iron (a long way) believing it to be silver. (7) (And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property. (8) 1 Asila is not known from other sources; perhaps Asita is meant, and Asila Dévila stands for Asita Dévala. Concerning Dvipayana, the P4rasara, compare Journal of the German Oriental Society, vol. 42, p. 495. But in the Aupap&tika S(tra (ed. Leumann, § 76) Parasara and Dvipayana are two distinct persons. * Pidhasappi = pivkasarpin. Silanka comments on the reading pif/hasappi, i.e. pr?sh/asarpin; but he makes out no good meaning. * According to the commentators the Buddhists are intended. They quote some verses in illustration of the push/im4rga of the Buddhists, one of which is not yet known I believe. It runs thus: manunnam bhéyanam Dbhukki manunnam sayandsanam \ manunnamsi agdramsi manunnam ghayae muni ‘ Having enjoyed a pleasant dinner, and a pleasant seat and bed, a muzi in a pleasant house meditates on pleasant things.’ “ Viz. Méksha, a pleasant thing, is arrived at through a comfortable life, another pleasant thing. 270 sSOTRAKRITANGA. Some unworthy heretics!, slaves of women, ignorant men who are averse to the Law of the Ginas, speak thus: (9) ‘As the squeezing of a blister or boil (causes relief) for some time, (and has no dangerous consequences), so it is with (the enjoyment of) charming women. How could there be any sin in it? (10) ‘As aram drinks the quiet water?, so, &c. (the rest as in verse 10). (II) ‘As the bird Pinga®’ drinks the quiet water (flying), &c. (the rest as in verse 10).’ (12) So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe‘ for her kid. (13) Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14)
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(15) (They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): ‘ Enjoy these excellent pleasures, great sage, we worship you! (16) ‘Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you! (17) ‘All the vows which you, holy man, have kept while a monk, are compatible with your living in a house. (18) ‘It will be no sin, for you have wandered about long (enough).’ In this way they try to tempt him, as men decoy a pig with wild rice. (19) Weak men who are exhorted to live as monks, but who are unable to practise control, break down like weak (bullocks carrying a heavy burden) uphill. (20) Unable to practise the rough (i.e. control), and harassed by the austerities, weak men break down, like old oxen in going uphill. (21) When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses. (22) Thus I say. Tuirp CHAPTER. As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place’, (thinking that) nobody knows who will win; (1) 1 Nima = prakkhannam, giriguhadikam. 266 SOTRAKRITANGA. ‘A moment's moment will bring the decision}; when we lose, we shall fly. Thus thinks the coward. (2) So some Sramazas, knowing themselves to be weak, have recourse to worldly sciences ? when they see that they will suffer want. (3) (They say): ‘Who knows what will cause my loss of sanctity, women or water? When we are questioned, we shall speak out (i.e. show our knowledge). We have no (other) resource (in case of need)!’ (4) They are cautious, like those who look out for a ditch, &c. Those who doubt (their ability for control) are like men ignorant of the way. (5) But famous warriors, leaders of heroes at the time of the battle, do not look behind them; (they think) what if all end with death ? (6) A monk who exerts himself in a similar way, should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul. (7) Some revile a monk who leads a holy life. But these revilers are far off from perfection *. (8) (The revilers say), ‘ You live just as the laymen do, being attached to one another, for (e.g.) you beg alms for a sick man and give it him. (9) ‘Therefore you still have an attachment, being obedient to the will of one another; you have not the purity produced by the right path, and have not got beyond the Circle of Births.’ (10) Now a monk who knows (the truth about) Méksha 1 Literally, a moment of a moment of moments will be such. * As grammar, astrology, medicine, &c. - 5 Sam4hi, explained méksha, compare first note in the Tenth Lecture. BOOK I, LECTURE 3, CHAPTER 3. 267 should answer them!: ‘ You speak thus, wavering between two ways of life (viz. that of householders and monks). (11)
2* As grammar, astrology, medicine, &c. - 5 Sam4hi, explained méksha, compare first note in the Tenth Lecture. BOOK I, LECTURE 3, CHAPTER 3. 267 should answer them!: ‘ You speak thus, wavering between two ways of life (viz. that of householders and monks). (11) “You eat out of the vessels? (of householders, and make them) bring food for a sick brother; you eat seeds and drink cold water’, and what has been especially prepared (for you when sick). (12) ‘You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse *.’ (13) They should be instructed in the truth by one who knows it and is free from passions®: ‘Yours is not the right way, you speak and act without consideration. (14) ‘This your talk is weak, like the top of a bamboo, (when you say: a sick brother) may eat the food brought by a householder, but not that brought by a monk! (15) ‘(And when you say that) our religious precepts are wholesome only for householders (not for monks, we reply that our prophet had) no such (inconsistent) ideas when he taught (his Law).’ (16) When (these heretics) cannot prove (their assertion) by any arguments they give up the discussion, and fall back on their bold (assertion). (17) ' According to Silahka the Agivikas or the Digambaras are intended. * For these heretics carry the principle of absolute poverty so far as to reject even the use of almsbowls. ® Bigédaka. 4 The meaning is that the overdoing of the principle of poverty is just as harmful as the scratching of a wound. 5 Apadinna = apratig#a, explained by ragadvésharahita. 268 SOTRAKRITANGA. Overcome by their passions and infected by untruth, (these men) have recourse to bad language, as the (savage) Zankana! (when beaten) have recourse to their hills. (18) The argumentation of a monk whose mind is at rest? should possess many good qualities. He should proceed in such a way as not to exasperate his opponent. (19) . Following this Law which has been proclaimed by the K4syapa, a sound monk should carefully attend a sick brother. (20) Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final liberation. (21) Thus I say. Fourtn CHAPTER. Some say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them). (1) ‘Nami, the king of Vidéha, ate nothing, Ramagupta did eat, Bahuka drank (cold) water, and so did TarAgaza ®, the seer. (2) ‘Asila, Dévala, the great sage Dvtpdyana, and ? This hill tribe lived somewhere in the north-east of Madhyadésa, see Petersburg Dictionary, s. v. 2 Attasam4hié = 4tmasam4dhika. * Concerning Nami, see above, p. 35, note 2. R4magupta may be another name of Rama. Instead of Taragaza Silanka writes Narayana. BOOK I, LECTURE 3, CHAPTER 4. 269
3This hill tribe lived somewhere in the north-east of Madhyadésa, see Petersburg Dictionary, s. v. 2 Attasam4hié = 4tmasam4dhika. * Concerning Nami, see above, p. 35, note 2. R4magupta may be another name of Rama. Instead of Taragaza Silanka writes Narayana. BOOK I, LECTURE 3, CHAPTER 4. 269 Pérdsara did drink (cold) water, and did eat seeds and sprouts '. (3) ‘I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.’ (4) When weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden; in case of danger they retreat (and perish) like men who walk on crutches 2. (5) Some® say: Pleasant things are produced from pleasant things‘. (They are those who disdain) the noble path and the renowned highest good. (6) Do not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong law), you will repent of it as the man did who carried iron (a long way) believing it to be silver. (7) (And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property. (8) 1 Asila is not known from other sources; perhaps Asita is meant, and Asila Dévila stands for Asita Dévala. Concerning Dvipayana, the P4rasara, compare Journal of the German Oriental Society, vol. 42, p. 495. But in the Aupap&tika S(tra (ed. Leumann, § 76) Parasara and Dvipayana are two distinct persons. * Pidhasappi = pivkasarpin. Silanka comments on the reading pif/hasappi, i.e. pr?sh/asarpin; but he makes out no good meaning. * According to the commentators the Buddhists are intended. They quote some verses in illustration of the push/im4rga of the Buddhists, one of which is not yet known I believe. It runs thus: manunnam bhéyanam Dbhukki manunnam sayandsanam \ manunnamsi agdramsi manunnam ghayae muni ‘ Having enjoyed a pleasant dinner, and a pleasant seat and bed, a muzi in a pleasant house meditates on pleasant things.’ “ Viz. Méksha, a pleasant thing, is arrived at through a comfortable life, another pleasant thing. 270 sSOTRAKRITANGA. Some unworthy heretics!, slaves of women, ignorant men who are averse to the Law of the Ginas, speak thus: (9) ‘As the squeezing of a blister or boil (causes relief) for some time, (and has no dangerous consequences), so it is with (the enjoyment of) charming women. How could there be any sin in it? (10) ‘As aram drinks the quiet water?, so, &c. (the rest as in verse 10). (II) ‘As the bird Pinga®’ drinks the quiet water (flying), &c. (the rest as in verse 10).’ (12) So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe‘ for her kid. (13) Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14)
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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