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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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 sinners cannot annihilate their works by new works ; the pious annihilate their works by abstention from works; the wise and happy men who got rid of the effects of greed, do not commit sins. (15) They know the past, present, and future ways of the world; they are leaders of other men, but follow no leader; they are awakened, and put an end to mundane existence. (16) Averse to injury of living beings, they do not act, nor cause others to act. Always restraining them- 1 Kaya. The commentators explain this word as denoting the earth-bodies, &c., but from the context it will be seen that it refers to Asuras and Gandharvas, and must be translated by ‘troops.’ 2 Pudkd siyi=prithak sritak; according to Stlanka, prithivy4sritaA&, This expression is generally used to denote the lower order of beings. ® To render bhavagahana. BOOK I, LECTURE I2. 319 selves, those pious men practise control, and some become heroes through their knowledge. (17) He regards small beings and large beings, the whole world as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless. (18) Those who have learned (the truth) by themselves or from others, are able (to save) themselves and others. One should always honour a man, who is like a light and makes manifest the Law after having well considered it. (19) He who knows himself and the world ; who knows where (the creatures) go, and whence they will not return; who knows what is eternal, and what is transient ; birth and death, and the future existences of men; (20) He who knows the tortures of beings below (i. e. in hell); who knows the influx of sin and its stoppage?; who knows misery and its annihilation,— he is entitled to expound the Kriy4v4da*, (21) Being not attached to sounds and colours, indifferent to tastes and smells, not desiring life nor death, guarded by control, and exempt from the Circle (of Births). (22) Thus I say. 1 Asrava and samvara. * It is evident that the Gainas considered themselves KriyAvadins, I had overlooked this passage when penning the note on p. 83. 320 SOTRAKRITANGA. THIRTEENTH LECTURE, CALLED THE REAL TRUTH. I shall now expound, in accordance with truth, the various qualities of men; I shall explain the virtue and peace of the good, the vices and the unrest of the wicked. (1) " Having learned the Law from men who exert themselves day and night, from the Tathdgatas}, they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2)
2(1) " Having learned the Law from men who exert themselves day and night, from the Tathdgatas}, they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2) Those who explain the pure doctrine according to their individual opinion, falsify it in repeating (it after their teachers); those who speak untruth from pride of knowledge, are not capable of many virtues. (3) Those who on being questioned conceal the truth, defraud themselves of the real good. These bad men who believe themselves good and are full of deceit, will go to endless punishment. (4) He who is of a wrathful disposition and calls everything by its true name’, who renews a composed quarrel, will, like a blind man groping his way with 1 According to the commentators, Gaina teachers, inclusive of the schismatical ones, are intended. Tathagata is a synonym of Tirthakara and Buddha; but it is less frequently used by the Gainas than by the Bauddhas with whom it is of very common occurrence. * Gaga/‘habhasi = gagadarthabh4ashin. Stlanka proposes also gayArthabhashin, who speaks dogmatically. BOOK I, LECTURE 12. 321 a stick, do harm to himself, being still subject to passion and possessing evil Karman. (5) He who is quarrelsome and talks improperly, is not impartial nor beyond the reach of deceit’; but he who executes the commands (of his teacher) and controls himself, sees nothing but the truth and is exempt from deceit. (6) He who conforms to admonitions however many he receives, is kindly spoken, subtile, manly, noble, and a well-doer; (such a man) is impartial and beyond the reach of deceit. (7) He who believes himself rich in control, or inconsiderately vaunts his knowledge, or fancies himself purified by austerities, will look upon other men as shadows. (8) He is always turned round by delusion, and has no place in the Gétra where the Vow of Silence is practised (viz. in the Gaina church), who not being awakened puts himself forward in order to gain honours through something different from control. (9) A Bréhmama or Kshattriya by birth, a scion of the Ugra? race or a Li#éhavi*, who enters the order eating alms given him by others, is not stuck. up on account of his renowned Gétra. (10) His pedigree on his mother's and on his father’s 1 Aghatghapatta. Ghafgh4 (tempest) = may4. * Concerning the Ugras, see above, p. 71, note 2. ® Lekkhai. According to the Gainas the Likéhavi and Mallakis were the chiefs of Kasi and Késala. They seem to have succeeded the Aikshvakas, who ruled there in the times of the Ramayana. The Lifkshavis became a powerful race, who held the supreme power in Eastern India during many centuries after the beginning of our era. [45] ¥ 322 SOTRAKRITANGA. side will be of no use to him, nothing will but right knowledge and conduct: when after becoming a monk he acts like a householder, he will not succeed in obtaining final Liberation. (11)
3[45] ¥ 322 SOTRAKRITANGA. side will be of no use to him, nothing will but right knowledge and conduct: when after becoming a monk he acts like a householder, he will not succeed in obtaining final Liberation. (11) If a poor monk subsisting on the meanest food is attached to vanities, desires fame, and not being awakened, (makes his monkhood) a means of subsistence, he will suffer again and again (in the Circle of Births). (12): A monk, who is eloquent, speaks very well, has bright ideas, is clever, possesses a fine intellect, and has purified his soul, may (perhaps) despise other men on account of his intellect. (13) Thus an intelligent monk who puts himself forward, has not yet realised carefulness; or rather he is a weak-minded man who elated by his success blames other men. (14) A monk should combat pride of genius, pride of sanctity, pride of birth, and (pride of good) living, which is enumerated as the fourth; such a man is wise and of the right stuff. (15) The wise leave off these kinds of pride, the pious do not cultivate them; the great sages are above all such things as Gétra (&c.), and they ascend to the place where there is no Gétra at all (viz. to Méksha). (16) A monk who looks upon his body as on a corpse and fully understands the Law, will on entering a village or a town distinguish between what may be accepted and what may not, and will not be greedy of food or drink. (17) A monk having conquered aversion to control and delight in sensual objects, living in company with many brethren or leading a single life, should BOOK I, LECTURE 13. silently repeat to himself: ‘A man must come and go (according to his Karman) alone’ (i.e. without deriving any help from others). (18) Knowing it by intuition or having learned it from others, one should teach the Law which is a benefit to men; the pious are not given to blameable sinful practices. (19) If (a monk preaches the Law to some one) whose disposition he has not ascertained, that man, not believing (what he is taught), will become angry, and may wound him in a way that will shorten or end his life. When he knows their disposition, he (may teach) others the truth. (20) A wise man by suppressing his Karman and his will should renounce his interest in everything else. (For) through the objects of sight (i.e. senses) which are causes of danger, men come to harm. Knowing the truth with regard to movable and immovable beings (a monk should exert himself) *. (21) Not desiring honour or fame, he should say nothing to anybody either to please or to irritate him. Avoiding all evils, a monk should without embarrassment and passion (preach the Law). (22) Well considering (his duties) in accordance with truth, abstaining from doing injury to living beings, not desiring life nor death, he should wander about released from the Circle (of Births). (23) Thus I say.
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(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 sinners cannot annihilate their works by new works ; the pious annihilate their works by abstention from works; the wise and happy men who got rid of the effects of greed, do not commit sins. (15) They know the past, present, and future ways of the world; they are leaders of other men, but follow no leader; they are awakened, and put an end to mundane existence. (16) Averse to injury of living beings, they do not act, nor cause others to act. Always restraining them- 1 Kaya. The commentators explain this word as denoting the earth-bodies, &c., but from the context it will be seen that it refers to Asuras and Gandharvas, and must be translated by ‘troops.’ 2 Pudkd siyi=prithak sritak; according to Stlanka, prithivy4sritaA&, This expression is generally used to denote the lower order of beings. ® To render bhavagahana. BOOK I, LECTURE I2. 319 selves, those pious men practise control, and some become heroes through their knowledge. (17) He regards small beings and large beings, the whole world as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless. (18) Those who have learned (the truth) by themselves or from others, are able (to save) themselves and others. One should always honour a man, who is like a light and makes manifest the Law after having well considered it. (19) He who knows himself and the world ; who knows where (the creatures) go, and whence they will not return; who knows what is eternal, and what is transient ; birth and death, and the future existences of men; (20) He who knows the tortures of beings below (i. e. in hell); who knows the influx of sin and its stoppage?; who knows misery and its annihilation,— he is entitled to expound the Kriy4v4da*, (21) Being not attached to sounds and colours, indifferent to tastes and smells, not desiring life nor death, guarded by control, and exempt from the Circle (of Births). (22) Thus I say. 1 Asrava and samvara. * It is evident that the Gainas considered themselves KriyAvadins, I had overlooked this passage when penning the note on p. 83. 320 SOTRAKRITANGA. THIRTEENTH LECTURE, CALLED THE REAL TRUTH. I shall now expound, in accordance with truth, the various qualities of men; I shall explain the virtue and peace of the good, the vices and the unrest of the wicked. (1) " Having learned the Law from men who exert themselves day and night, from the Tathdgatas}, they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2)
2(1) " Having learned the Law from men who exert themselves day and night, from the Tathdgatas}, they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2) Those who explain the pure doctrine according to their individual opinion, falsify it in repeating (it after their teachers); those who speak untruth from pride of knowledge, are not capable of many virtues. (3) Those who on being questioned conceal the truth, defraud themselves of the real good. These bad men who believe themselves good and are full of deceit, will go to endless punishment. (4) He who is of a wrathful disposition and calls everything by its true name’, who renews a composed quarrel, will, like a blind man groping his way with 1 According to the commentators, Gaina teachers, inclusive of the schismatical ones, are intended. Tathagata is a synonym of Tirthakara and Buddha; but it is less frequently used by the Gainas than by the Bauddhas with whom it is of very common occurrence. * Gaga/‘habhasi = gagadarthabh4ashin. Stlanka proposes also gayArthabhashin, who speaks dogmatically. BOOK I, LECTURE 12. 321 a stick, do harm to himself, being still subject to passion and possessing evil Karman. (5) He who is quarrelsome and talks improperly, is not impartial nor beyond the reach of deceit’; but he who executes the commands (of his teacher) and controls himself, sees nothing but the truth and is exempt from deceit. (6) He who conforms to admonitions however many he receives, is kindly spoken, subtile, manly, noble, and a well-doer; (such a man) is impartial and beyond the reach of deceit. (7) He who believes himself rich in control, or inconsiderately vaunts his knowledge, or fancies himself purified by austerities, will look upon other men as shadows. (8) He is always turned round by delusion, and has no place in the Gétra where the Vow of Silence is practised (viz. in the Gaina church), who not being awakened puts himself forward in order to gain honours through something different from control. (9) A Bréhmama or Kshattriya by birth, a scion of the Ugra? race or a Li#éhavi*, who enters the order eating alms given him by others, is not stuck. up on account of his renowned Gétra. (10) His pedigree on his mother's and on his father’s 1 Aghatghapatta. Ghafgh4 (tempest) = may4. * Concerning the Ugras, see above, p. 71, note 2. ® Lekkhai. According to the Gainas the Likéhavi and Mallakis were the chiefs of Kasi and Késala. They seem to have succeeded the Aikshvakas, who ruled there in the times of the Ramayana. The Lifkshavis became a powerful race, who held the supreme power in Eastern India during many centuries after the beginning of our era. [45] ¥ 322 SOTRAKRITANGA. side will be of no use to him, nothing will but right knowledge and conduct: when after becoming a monk he acts like a householder, he will not succeed in obtaining final Liberation. (11)
3[45] ¥ 322 SOTRAKRITANGA. side will be of no use to him, nothing will but right knowledge and conduct: when after becoming a monk he acts like a householder, he will not succeed in obtaining final Liberation. (11) If a poor monk subsisting on the meanest food is attached to vanities, desires fame, and not being awakened, (makes his monkhood) a means of subsistence, he will suffer again and again (in the Circle of Births). (12): A monk, who is eloquent, speaks very well, has bright ideas, is clever, possesses a fine intellect, and has purified his soul, may (perhaps) despise other men on account of his intellect. (13) Thus an intelligent monk who puts himself forward, has not yet realised carefulness; or rather he is a weak-minded man who elated by his success blames other men. (14) A monk should combat pride of genius, pride of sanctity, pride of birth, and (pride of good) living, which is enumerated as the fourth; such a man is wise and of the right stuff. (15) The wise leave off these kinds of pride, the pious do not cultivate them; the great sages are above all such things as Gétra (&c.), and they ascend to the place where there is no Gétra at all (viz. to Méksha). (16) A monk who looks upon his body as on a corpse and fully understands the Law, will on entering a village or a town distinguish between what may be accepted and what may not, and will not be greedy of food or drink. (17) A monk having conquered aversion to control and delight in sensual objects, living in company with many brethren or leading a single life, should BOOK I, LECTURE 13. silently repeat to himself: ‘A man must come and go (according to his Karman) alone’ (i.e. without deriving any help from others). (18) Knowing it by intuition or having learned it from others, one should teach the Law which is a benefit to men; the pious are not given to blameable sinful practices. (19) If (a monk preaches the Law to some one) whose disposition he has not ascertained, that man, not believing (what he is taught), will become angry, and may wound him in a way that will shorten or end his life. When he knows their disposition, he (may teach) others the truth. (20) A wise man by suppressing his Karman and his will should renounce his interest in everything else. (For) through the objects of sight (i.e. senses) which are causes of danger, men come to harm. Knowing the truth with regard to movable and immovable beings (a monk should exert himself) *. (21) Not desiring honour or fame, he should say nothing to anybody either to please or to irritate him. Avoiding all evils, a monk should without embarrassment and passion (preach the Law). (22) Well considering (his duties) in accordance with truth, abstaining from doing injury to living beings, not desiring life nor death, he should wander about released from the Circle (of Births). (23) Thus I say.
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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