Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1His passions 8, consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, indeed, the bonds of relationship are not able to help nor save one. (All as in § 38 down to the end; substitute ‘bonds of relationship’ for ‘pleasures and amusements.’) (41) There are things more intimately connected with me, viz. my hands, feet, arms, legs, head, belly, character, life, strength, colour, skin, complexion, ear, eye, nose, tongue, and touch; they are part and parcel of me. But I grow old with regard to life, strength, (all down to) touch. The strong joints become loose, the body is furrowed with wrinkles, the black hair turns white, even this dear body which has grown with food, must be relinquished in due time. 1 T.e. his Karman. ? According to the commentators the last two passages should be translated: ‘individually he leaves (his possessions, &c.), individually he is joined (to them).’ ® Ghaftgha=kalaha. 350 SOTRAKRITANGA. Making such reflections, a monk should lead a mendicant’s life and know that all things are divided into living beings and things without life, (and living beings again into) movable and immovable ones. (42) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas, They themselves kill movable and immovable living beings, have them killed by another person, or consent to another's killing them. (43) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas, They themselves acquire sentient or senseless objects of pleasure, have them acquired by another person, or consent to another's acquiring them. (44) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas. But I am no killer (of beings) nor an acquirer of property. Relying upon! householders and such Sramazas and Braéhmamzas as are killers (of beings) and acquirers of property, we shall lead a life of chastity. (He should, however, part company with them.) (The pupil asks): What is the reason thereof? (The teacher answers): As before (their ordination they were killers of beings), so (they will be) afterwards, and vice versa. It is evident that (householders) do not abstain (from sins) nor exert themselves (in control); and (as monks) they will relapse into the same (bad habits). (45) 1 Nissde=nisray4, explained 4srayéza. BOOK 2, LECTURE I. ‘ 351 The householders and those Sramazas and Bréhmazas, who are killers (of beings) and acquirers of property, commit sins both (from love and hatred). - But a monk who takes this into consideration, should lead a life subject to neither (love nor hatred). (46) I say: in the East, West, North, and South (a true monk) will have renounced works, be exempt from works, will have put an end to them. This has been taught (by the prophets, &c.). (47)
2- But a monk who takes this into consideration, should lead a life subject to neither (love nor hatred). (46) I say: in the East, West, North, and South (a true monk) will have renounced works, be exempt from works, will have put an end to them. This has been taught (by the prophets, &c.). (47) The Venerable One has declared that the cause (of sins) are the six classes of living beings, earthlives, &c. As is my pain when I am knocked or struck with a stick, bone, fist, clod, or potsherd ; or menaced, beaten, burned, tormented, or deprived of life; and as I feel every pain and agony from death down to the pulling out of a hair: in the same way, be sure of this, all kinds of living beings feel the same pain and agony, &c., as I, when they are ill-treated in the same way’. For this reason all sorts of living beings should not be beaten, nor treated with violence, nor abused, nor tormented, nor deprived of life. (48) I say: the Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins:) slaughter of living beings, &c. He does not clean his teeth with 1 The text repeats the phrases just translated. * The same words form the text of the homily in Ad4ranga I, 4. 352 SOTRAKRITANGA. a tooth-brush !, he does not accept collyrium, emetics, and perfumes. (49) A monk who does not act, nor kill, who is free from wrath, pride, deceit, and greed, who is calm and happy, should not entertain the following wish : May I, after my departure from this world, by dint of my intellect, knowledge, memory, learning, or of the performance of austerities, religious duties, chastity, or of this habit to eat no more than is necessary to sustain life, become a god at whose command are all objects of pleasure, or a perfected saint who is exempt from pain and misery. (Through his austerities) he may obtain his object, or he may not obtain it. (50) A monk should not be infatuated with sounds, colours, smells, tastes, and feelings of touch; he should abstain from wrath, pride, deceit, and greed, from love, hate, quarrel, calumny, reviling of others, aversion to control and delight in sensual things, deceit and untruth, and the sin of wrong belief. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (51) He does not kill movable or immovable beings, nor has them killed by another person, nor does he consent to another’s killing them. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (52) He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another's acquiring them. In this way, (&c., all as above). (53)
3In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (52) He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another's acquiring them. In this way, (&c., all as above). (53) ’ Or rather a piece of wood with which the Hindus rub their teeth. BOOK 2, LECTURE I. 353 v He does no actions arising from sinful causes’, nor has them done by another person, nor does he consent to another’s doing them. In this way (&c., all as above). (54) A monk should not take food, drink, dainties, and spices when he knows that (the householder) to satisfy him, or for the sake of a co-religionist, has bought or stolen or taken it, though it was not given nor to be taken, but was taken by force, by acting sinfully towards all sorts of living beings?; nor does he cause another person to eat it, nor does he consent to another's eating it. In this way (&c., all as above). (55) A monk may think as follows: The (householders) have the means (to procure food for those) for whose sake it is prepared; viz. for himself*, his sons, daughters, daughters-in-law, nurses, relations, chiefs, male and female slaves, male and female servants ; for a treat of sweetmeats, for a supper, for a breakfast the collation has been prepared. This food is to be eaten by some people, it is prepared by some one else, it is destined for some one else, it is free from the faults occasioned either by the giver or by the receiver or by the act of receiving it‘, rendered pure 5, rendered free from living matter °, wholly free from living things’, it has been begged, has been given to the monk on account of his profession 8, 1 SAamparayika. The commentators say: tak ka pradvéshanihnavamatsaryantaray4satandépaghatair badhyaté. * Compare Afs4ranga Sfitra II, 1, 1, 11. ® Apparently the householder is intended. ‘ Udgama, utpadana, éshana. See above, p. 131, note 7. 5 Sastratitam. ¢ Sastraparinamitam. 7 Avihimsitam. ® Vaishikam. (45) Aa 354 SOTRAKRITANGA. it has been collected in small bits’, it is food fit for a learned monk, it is lawful to eat it at the present occasion, it is of the prescribed quantity, it greases, as it were, the axle of the carriage and anoints the sore, being just sufficient to enable one to practise control and to carry the burden of it; he should consume that food (without delay) even as the snake returning to its hole; that is to say: one should eat when it is time for eating, drink when it is time for drinking, dress when it is time for dressing, seek cover when it is time for seeking cover, and sleep when it is time for sleeping. (56)
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.
1His passions 8, consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, indeed, the bonds of relationship are not able to help nor save one. (All as in § 38 down to the end; substitute ‘bonds of relationship’ for ‘pleasures and amusements.’) (41) There are things more intimately connected with me, viz. my hands, feet, arms, legs, head, belly, character, life, strength, colour, skin, complexion, ear, eye, nose, tongue, and touch; they are part and parcel of me. But I grow old with regard to life, strength, (all down to) touch. The strong joints become loose, the body is furrowed with wrinkles, the black hair turns white, even this dear body which has grown with food, must be relinquished in due time. 1 T.e. his Karman. ? According to the commentators the last two passages should be translated: ‘individually he leaves (his possessions, &c.), individually he is joined (to them).’ ® Ghaftgha=kalaha. 350 SOTRAKRITANGA. Making such reflections, a monk should lead a mendicant’s life and know that all things are divided into living beings and things without life, (and living beings again into) movable and immovable ones. (42) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas, They themselves kill movable and immovable living beings, have them killed by another person, or consent to another's killing them. (43) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas, They themselves acquire sentient or senseless objects of pleasure, have them acquired by another person, or consent to another's acquiring them. (44) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sramazas and Brahmazas. But I am no killer (of beings) nor an acquirer of property. Relying upon! householders and such Sramazas and Braéhmamzas as are killers (of beings) and acquirers of property, we shall lead a life of chastity. (He should, however, part company with them.) (The pupil asks): What is the reason thereof? (The teacher answers): As before (their ordination they were killers of beings), so (they will be) afterwards, and vice versa. It is evident that (householders) do not abstain (from sins) nor exert themselves (in control); and (as monks) they will relapse into the same (bad habits). (45) 1 Nissde=nisray4, explained 4srayéza. BOOK 2, LECTURE I. ‘ 351 The householders and those Sramazas and Bréhmazas, who are killers (of beings) and acquirers of property, commit sins both (from love and hatred). - But a monk who takes this into consideration, should lead a life subject to neither (love nor hatred). (46) I say: in the East, West, North, and South (a true monk) will have renounced works, be exempt from works, will have put an end to them. This has been taught (by the prophets, &c.). (47)
2- But a monk who takes this into consideration, should lead a life subject to neither (love nor hatred). (46) I say: in the East, West, North, and South (a true monk) will have renounced works, be exempt from works, will have put an end to them. This has been taught (by the prophets, &c.). (47) The Venerable One has declared that the cause (of sins) are the six classes of living beings, earthlives, &c. As is my pain when I am knocked or struck with a stick, bone, fist, clod, or potsherd ; or menaced, beaten, burned, tormented, or deprived of life; and as I feel every pain and agony from death down to the pulling out of a hair: in the same way, be sure of this, all kinds of living beings feel the same pain and agony, &c., as I, when they are ill-treated in the same way’. For this reason all sorts of living beings should not be beaten, nor treated with violence, nor abused, nor tormented, nor deprived of life. (48) I say: the Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins:) slaughter of living beings, &c. He does not clean his teeth with 1 The text repeats the phrases just translated. * The same words form the text of the homily in Ad4ranga I, 4. 352 SOTRAKRITANGA. a tooth-brush !, he does not accept collyrium, emetics, and perfumes. (49) A monk who does not act, nor kill, who is free from wrath, pride, deceit, and greed, who is calm and happy, should not entertain the following wish : May I, after my departure from this world, by dint of my intellect, knowledge, memory, learning, or of the performance of austerities, religious duties, chastity, or of this habit to eat no more than is necessary to sustain life, become a god at whose command are all objects of pleasure, or a perfected saint who is exempt from pain and misery. (Through his austerities) he may obtain his object, or he may not obtain it. (50) A monk should not be infatuated with sounds, colours, smells, tastes, and feelings of touch; he should abstain from wrath, pride, deceit, and greed, from love, hate, quarrel, calumny, reviling of others, aversion to control and delight in sensual things, deceit and untruth, and the sin of wrong belief. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (51) He does not kill movable or immovable beings, nor has them killed by another person, nor does he consent to another’s killing them. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (52) He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another's acquiring them. In this way, (&c., all as above). (53)
3In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (52) He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another's acquiring them. In this way, (&c., all as above). (53) ’ Or rather a piece of wood with which the Hindus rub their teeth. BOOK 2, LECTURE I. 353 v He does no actions arising from sinful causes’, nor has them done by another person, nor does he consent to another’s doing them. In this way (&c., all as above). (54) A monk should not take food, drink, dainties, and spices when he knows that (the householder) to satisfy him, or for the sake of a co-religionist, has bought or stolen or taken it, though it was not given nor to be taken, but was taken by force, by acting sinfully towards all sorts of living beings?; nor does he cause another person to eat it, nor does he consent to another's eating it. In this way (&c., all as above). (55) A monk may think as follows: The (householders) have the means (to procure food for those) for whose sake it is prepared; viz. for himself*, his sons, daughters, daughters-in-law, nurses, relations, chiefs, male and female slaves, male and female servants ; for a treat of sweetmeats, for a supper, for a breakfast the collation has been prepared. This food is to be eaten by some people, it is prepared by some one else, it is destined for some one else, it is free from the faults occasioned either by the giver or by the receiver or by the act of receiving it‘, rendered pure 5, rendered free from living matter °, wholly free from living things’, it has been begged, has been given to the monk on account of his profession 8, 1 SAamparayika. The commentators say: tak ka pradvéshanihnavamatsaryantaray4satandépaghatair badhyaté. * Compare Afs4ranga Sfitra II, 1, 1, 11. ® Apparently the householder is intended. ‘ Udgama, utpadana, éshana. See above, p. 131, note 7. 5 Sastratitam. ¢ Sastraparinamitam. 7 Avihimsitam. ® Vaishikam. (45) Aa 354 SOTRAKRITANGA. it has been collected in small bits’, it is food fit for a learned monk, it is lawful to eat it at the present occasion, it is of the prescribed quantity, it greases, as it were, the axle of the carriage and anoints the sore, being just sufficient to enable one to practise control and to carry the burden of it; he should consume that food (without delay) even as the snake returning to its hole; that is to say: one should eat when it is time for eating, drink when it is time for drinking, dress when it is time for dressing, seek cover when it is time for seeking cover, and sleep when it is time for sleeping. (56)
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.
No commentary for this page.