Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This place of safety has been proclaimed (by the Tirthakaras). (23) He who guards his soul, subdues his senses, puts a stop to the current (of the Samsara), and is free from Asravas’, is (entitled to) expound the pure, complete, unparalleled Law. (24) Those who do not know this (Law), are not awakened, though they fancy themselves awakened ; believing themselves awakened, they are beyond the boundary of right faith 4. (25) Eating seeds and drinking cold water *® and what 1 Silanka quotes the following Sanskrit verse to show the application of the maxim to the digging of a well: satyam vapréshu sttam sasikaradhavalam vari pitva prakimam vyuskhinnaséshatrzshnik pramuditamanasa# prAsisartha bhavanti\ sésham nité galaughé dinakarakiramair yanty ananta vindsam ténésdastnabhavam vragati munigamak kfpavaprAdikaryéu ‘Forsooth, when living beings drink to their hearts’ content the cool water of ditches, which is white like the moon, their thirst is completely allayed and their heart is gladdened ; but when all the water is dried up by the rays of the sun, numberless creatures must die; therefore the sages decline every interest in the construction of wells and ditches.’ * The commentators connect s4hu as adjective with divam, and supply Tirthakara, &c. as subject. ® See above, p. 55, note 1. * Samadhi. * Viéddaga = bigéddaka. 314 SOTRAKRITANGA. has been especially prepared for them, they enter upon meditation 1, but are ignorant of the truth, and do not possess carefulness. (26) As dhankas, herons, ospreys, cormorants, and pheasants meditate upon capturing fish, (which is) a sinful and very low meditation, so some heretical, unworthy Sramazas contemplate the pursuit of pleasures; (they are) sinful and very low like herons. (27, 28) Here some weak-minded persons, abusing the pure path, enter upon a wrong path. They thereby will go to misery and destruction. (29) As a blind-born man getting into a leaky boat wants to reach the shore, but is drowned during the passage *; so some unworthy, heretical Sramazas, having got into the full current (of the Samsara), will incur great danger. (30, 31) But knowing this Law which has been proclaimed by the K4syapa, (a monk) crosses the dreadful current (of the Samsdra), and wanders about intent on the benefit of his soul. (32) Indifferent to worldly objects, a man should wander about treating all creatures in the world so as he himself would be treated. (33) A wise man knowing (and renouncing) excessive pride and deceit, (in short) giving up all (causes of worldly existence), brings about his Liberation ®. (34) He acquires good qualities, and leaves off bad qualities; a monk, who vigorously practises austerities, avoids anger and pride. (35) The Buddhas‘ that were, and the Buddhas that ? Comp. I, 3, 3, 12. 2 Verses 30, 31 a=I, 1, 2, 31, 324. 5 The first line of this verse occurred in I, 9, 36. ‘ Here Buddha is a synonym for Tirthakara. BOOK I, LECTURE 12. 315
2(35) The Buddhas‘ that were, and the Buddhas that ? Comp. I, 3, 3, 12. 2 Verses 30, 31 a=I, 1, 2, 31, 324. 5 The first line of this verse occurred in I, 9, 36. ‘ Here Buddha is a synonym for Tirthakara. BOOK I, LECTURE 12. 315 will be, they (as it were) have Peace as their foundation, even as all things have the earth for their foundation. (36) And if any accidents whatever befall him who has gained that (foundation), he will not be overpowered by them as a mountain by the storm!. (37) A restrained, very learned, and wise (monk) should accept such alms as are freely given him, being free from passions and waiting for his end. This is the doctrine of the Kévalin. (38) Thus I say. TWELFTH LECTURE, CALLED THE CREED 2.. There are four (heretical) creeds* which the disputants severally uphold: 1. the Kriy4vda, 2. the Akriy4vada, 3. the Vinayavada, and 4. the Ag#anavada. (1) The agnostics‘, though they (pretend to) be 1 Silanka says that by exercise the power of resistance will be increased, and in confirmation of this he relates the well-known story of the herdsman who daily carried a calf from its birth till it was two years old. * Samésaraza = samavasarana., This word and the verb samésarai are commonly used when Mahfvfra preaches to a meeting (mélapaka) gathered round him. ® Compare Uttarédhyayana XVIII, 23, above p. 83, note 2. * Annaniy4 = agf#anikAs, the followers of the fourth sect. 316 SOTRAKRITANGA. clever, reason incoherently, and do not get beyond the confusion of their ideas. Ignorant (teachers) speak to ignorant (pupils), and without reflection they speak untruth. (2) Believing truth to be untruth, and calling a bad man good, the various upholders of Vinaya, asked about it, explain their tenet '. (3) Without perceiving the truth they speak thus: this object (viz. Méksha) is realised by us thus (viz. by Vinaya). The Akriyav4dins who deny Karman ?, do not admit that the action (of the soul is transmitted to) the future moments °. (4) They become involved in contradiction in their own assertions; they falter in their speech and are unable to repeat what is said to them‘. This (their opinion) has a valiant counter-opinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources *. (5) The Akriy4vadins who do not understand the truth, bring forward various opinions; many men ’ Viz. that Méksha is arrived at through Vinaya, discipline. * Lavavasanki. Lava is explained by karman, and avasanki by apasartum silam yésham té. 5’ The meaning is that as everything has but a momentary existence, there is no connection between the thing as it is now, and as it will be in the next moment. This is a doctrine of the Bauddhas. But the Sankhyas are also reckoned among the Akriyavadins, because, according to them, the 4tman does not act.
3This is a doctrine of the Bauddhas. But the Sankhyas are also reckoned among the Akriyavadins, because, according to them, the 4tman does not act. * Silénka in commenting upon this passage has to say a good deal about the Bauddhas. It is perhaps of interest that he mentions their 500 GAatakas, and not thirty-four which is the recognised number of GAtakas according to the Northern Buddhist. How Silénka came to a knowledge of the numbers of GAtakas accepted by the Southern Buddhists, I cannot tell. ® Viz. the six Asravas. BOOK I, LECTURE [2. 317 believing in them will whirl round in the endless Circle of Births. (6) ‘ There rises no sun, nor does it set; there waxes no moon, nor does it wane; there are no rivers running, nor any winds blowing; the whole world is ascertained to be unreal '’ (7) Asa blind man, though he havea light, does not see colours, &c., because he is deprived of his eye(sight), so the Akriyavddin, having a perverted intellect, does not recognise the action (of the soul) though it does exist. (8) ; Many men in this world who have studied astrology, the art of interpreting dreams, divination from diagrams, augury, divination from bodily marks, and from portents, and the eight branches (of divination from omens), know the future %. (9) (The opponents say that) some forecasts are true, and the prophecies of others prove wrong ; therefore they do not study those sciences, but they profess to know the world, fools though they be*. (10) The (KriyAvadins) Sramazas and Brahmamzas understanding the world (according to their lights), speak thus: misery is produced by one’s own works, not by those of somebody else (viz. fate, creator, &c.)*. But right knowledge and conduct lead to liberation. (11) 1 This is the opinion of the SQnyavddins, who are considered to belong to the Akriy4vadins, because they deny all actions, even such as are perceived by everybody (Silanka). * This would be impossible if the whole world was unreal. * A various reading, commented upon by the scholiasts, runs thus: 4hamsu viggapalimokkham €va, ‘they say that one must give up science.’ * The Kriy4vadins contend, according to Silanka, that works alone, by themselves, without knowledge, lead to Méksha. 318 SOTRAKRITANGA. The (Tirthakaras), being (as it were) the eyes of the world and its leaders, teach the path which is salutary to men; they have declared that the world is eternal inasmuch as creatures are (for ever) living in it, O ye men! (12) The RAakshasas and the dwellers in Yama’s world, the troops’ of Asuras and Gandharvas, and the spirits that walk the air, and individual beings ?: they will all be born again and again. (13) (The Samsara) which is compared to the boundless flood of water, know it to be impassable and of very long duration on account of repeated births °. Men therein, seduced by their senses and by women, are born again and again both (as movable and immovable beings). (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.
1This place of safety has been proclaimed (by the Tirthakaras). (23) He who guards his soul, subdues his senses, puts a stop to the current (of the Samsara), and is free from Asravas’, is (entitled to) expound the pure, complete, unparalleled Law. (24) Those who do not know this (Law), are not awakened, though they fancy themselves awakened ; believing themselves awakened, they are beyond the boundary of right faith 4. (25) Eating seeds and drinking cold water *® and what 1 Silanka quotes the following Sanskrit verse to show the application of the maxim to the digging of a well: satyam vapréshu sttam sasikaradhavalam vari pitva prakimam vyuskhinnaséshatrzshnik pramuditamanasa# prAsisartha bhavanti\ sésham nité galaughé dinakarakiramair yanty ananta vindsam ténésdastnabhavam vragati munigamak kfpavaprAdikaryéu ‘Forsooth, when living beings drink to their hearts’ content the cool water of ditches, which is white like the moon, their thirst is completely allayed and their heart is gladdened ; but when all the water is dried up by the rays of the sun, numberless creatures must die; therefore the sages decline every interest in the construction of wells and ditches.’ * The commentators connect s4hu as adjective with divam, and supply Tirthakara, &c. as subject. ® See above, p. 55, note 1. * Samadhi. * Viéddaga = bigéddaka. 314 SOTRAKRITANGA. has been especially prepared for them, they enter upon meditation 1, but are ignorant of the truth, and do not possess carefulness. (26) As dhankas, herons, ospreys, cormorants, and pheasants meditate upon capturing fish, (which is) a sinful and very low meditation, so some heretical, unworthy Sramazas contemplate the pursuit of pleasures; (they are) sinful and very low like herons. (27, 28) Here some weak-minded persons, abusing the pure path, enter upon a wrong path. They thereby will go to misery and destruction. (29) As a blind-born man getting into a leaky boat wants to reach the shore, but is drowned during the passage *; so some unworthy, heretical Sramazas, having got into the full current (of the Samsara), will incur great danger. (30, 31) But knowing this Law which has been proclaimed by the K4syapa, (a monk) crosses the dreadful current (of the Samsdra), and wanders about intent on the benefit of his soul. (32) Indifferent to worldly objects, a man should wander about treating all creatures in the world so as he himself would be treated. (33) A wise man knowing (and renouncing) excessive pride and deceit, (in short) giving up all (causes of worldly existence), brings about his Liberation ®. (34) He acquires good qualities, and leaves off bad qualities; a monk, who vigorously practises austerities, avoids anger and pride. (35) The Buddhas‘ that were, and the Buddhas that ? Comp. I, 3, 3, 12. 2 Verses 30, 31 a=I, 1, 2, 31, 324. 5 The first line of this verse occurred in I, 9, 36. ‘ Here Buddha is a synonym for Tirthakara. BOOK I, LECTURE 12. 315
2(35) The Buddhas‘ that were, and the Buddhas that ? Comp. I, 3, 3, 12. 2 Verses 30, 31 a=I, 1, 2, 31, 324. 5 The first line of this verse occurred in I, 9, 36. ‘ Here Buddha is a synonym for Tirthakara. BOOK I, LECTURE 12. 315 will be, they (as it were) have Peace as their foundation, even as all things have the earth for their foundation. (36) And if any accidents whatever befall him who has gained that (foundation), he will not be overpowered by them as a mountain by the storm!. (37) A restrained, very learned, and wise (monk) should accept such alms as are freely given him, being free from passions and waiting for his end. This is the doctrine of the Kévalin. (38) Thus I say. TWELFTH LECTURE, CALLED THE CREED 2.. There are four (heretical) creeds* which the disputants severally uphold: 1. the Kriy4vda, 2. the Akriy4vada, 3. the Vinayavada, and 4. the Ag#anavada. (1) The agnostics‘, though they (pretend to) be 1 Silanka says that by exercise the power of resistance will be increased, and in confirmation of this he relates the well-known story of the herdsman who daily carried a calf from its birth till it was two years old. * Samésaraza = samavasarana., This word and the verb samésarai are commonly used when Mahfvfra preaches to a meeting (mélapaka) gathered round him. ® Compare Uttarédhyayana XVIII, 23, above p. 83, note 2. * Annaniy4 = agf#anikAs, the followers of the fourth sect. 316 SOTRAKRITANGA. clever, reason incoherently, and do not get beyond the confusion of their ideas. Ignorant (teachers) speak to ignorant (pupils), and without reflection they speak untruth. (2) Believing truth to be untruth, and calling a bad man good, the various upholders of Vinaya, asked about it, explain their tenet '. (3) Without perceiving the truth they speak thus: this object (viz. Méksha) is realised by us thus (viz. by Vinaya). The Akriyav4dins who deny Karman ?, do not admit that the action (of the soul is transmitted to) the future moments °. (4) They become involved in contradiction in their own assertions; they falter in their speech and are unable to repeat what is said to them‘. This (their opinion) has a valiant counter-opinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources *. (5) The Akriy4vadins who do not understand the truth, bring forward various opinions; many men ’ Viz. that Méksha is arrived at through Vinaya, discipline. * Lavavasanki. Lava is explained by karman, and avasanki by apasartum silam yésham té. 5’ The meaning is that as everything has but a momentary existence, there is no connection between the thing as it is now, and as it will be in the next moment. This is a doctrine of the Bauddhas. But the Sankhyas are also reckoned among the Akriyavadins, because, according to them, the 4tman does not act.
3This is a doctrine of the Bauddhas. But the Sankhyas are also reckoned among the Akriyavadins, because, according to them, the 4tman does not act. * Silénka in commenting upon this passage has to say a good deal about the Bauddhas. It is perhaps of interest that he mentions their 500 GAatakas, and not thirty-four which is the recognised number of GAtakas according to the Northern Buddhist. How Silénka came to a knowledge of the numbers of GAtakas accepted by the Southern Buddhists, I cannot tell. ® Viz. the six Asravas. BOOK I, LECTURE [2. 317 believing in them will whirl round in the endless Circle of Births. (6) ‘ There rises no sun, nor does it set; there waxes no moon, nor does it wane; there are no rivers running, nor any winds blowing; the whole world is ascertained to be unreal '’ (7) Asa blind man, though he havea light, does not see colours, &c., because he is deprived of his eye(sight), so the Akriyavddin, having a perverted intellect, does not recognise the action (of the soul) though it does exist. (8) ; Many men in this world who have studied astrology, the art of interpreting dreams, divination from diagrams, augury, divination from bodily marks, and from portents, and the eight branches (of divination from omens), know the future %. (9) (The opponents say that) some forecasts are true, and the prophecies of others prove wrong ; therefore they do not study those sciences, but they profess to know the world, fools though they be*. (10) The (KriyAvadins) Sramazas and Brahmamzas understanding the world (according to their lights), speak thus: misery is produced by one’s own works, not by those of somebody else (viz. fate, creator, &c.)*. But right knowledge and conduct lead to liberation. (11) 1 This is the opinion of the SQnyavddins, who are considered to belong to the Akriy4vadins, because they deny all actions, even such as are perceived by everybody (Silanka). * This would be impossible if the whole world was unreal. * A various reading, commented upon by the scholiasts, runs thus: 4hamsu viggapalimokkham €va, ‘they say that one must give up science.’ * The Kriy4vadins contend, according to Silanka, that works alone, by themselves, without knowledge, lead to Méksha. 318 SOTRAKRITANGA. The (Tirthakaras), being (as it were) the eyes of the world and its leaders, teach the path which is salutary to men; they have declared that the world is eternal inasmuch as creatures are (for ever) living in it, O ye men! (12) The RAakshasas and the dwellers in Yama’s world, the troops’ of Asuras and Gandharvas, and the spirits that walk the air, and individual beings ?: they will all be born again and again. (13) (The Samsara) which is compared to the boundless flood of water, know it to be impassable and of very long duration on account of repeated births °. Men therein, seduced by their senses and by women, are born again and again both (as movable and immovable beings). (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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