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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(56) A monk who knows the proper measure (in all things) travelling in one direction or other, should teach, explain, and praise (the Law), preach it unto those who exert themselves well, and to those who do not, to all who come to listen. (He should preach to them): indifference for the peace of mind, cessation of passion, Nirvaza, purity, simplicity, humility, freedom from bonds*. He should preach the Law which prohibits to kill any living being, after having well considered it. (57) When a monk preaches the Law, he should preach it not for the sake of food, drink, clothes, restingplace, or lodging, nor for any objects of pleasure ; but he should preach the Law indefatigably, for no other motive than the annihilation of Karman. (58) Those heroes of faith who are instructed in the Law by such a monk and exert themselves well, are 1 Samudanikam, i.e. as bees collect honey from many flowers. Cf. p. 80, note 1. * Compare AAMranga Stra I, 7, 4, 1, part i, p. 68, note 3. BOOK 2, LECTURE 2. 355 possessed of all (virtues), abstain from all (sins), cease from all (passions), conduct themselves well in every way, and reach final beatitude. (59) Such a monk searches the Law, knows the Law, and endeavours to gain Liberation ; as it has been said: ‘He may get the white lotus, the best of Nymphaeus, or he may not get it.’ Such a monk knows and renounces actions, worldly occupations, and the life of a householder ; he is free from passions, possesses the Samitis, is wise, always exerts himself; he is to be called: a Sramavza, a Brahmama, calm, a subduer of his senses, guarding himself, liberated, a seer, a sage, Virtuous, wise, a monk, living on low food, desiring to get to the shore (of the Samséra), fulfilling the general and particular virtues*. (60) Thus I say. SECOND LECTURE, CALLED ON ACTIVITY 2. O long-lived (Gambfsvamin) ! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ‘on Activity.’ The contents of it are as follows: 1 Karanakaramaparavid. Karana is explained by mflaguava, karama by uttaraguaza. The mfilaguas consist in the observance of the five vows, the uttaraguzas are the five Samitis, the three Guptis, &c., in short, the duties of a monk. * Kiriy4shané = kriyasthanam, literally, the subject of activity. Aa2 356 SOTRAKRITANGA. It treats, briefly, of two subjects: merit and demerit. (The former is when the Self is) at rest, (the latter, when it is) in disturbance’. (1) Now the explanation® of the first subject, viz. demerit, is as follows. Here in the East, West, North, and South, (&c., all as in II, 1, 12, down to) ugly men. (2) And as regards committing of sin*, among denizens of hell, brute animals, gods, men, and whatever other suchlike beings there be, the sentient beings feel ‘ the pain. (3) And these beings practise the following thirteen kinds of activity— I. sinning for one’s interest ; 2. sinning without a personal interest ; 3. sinning by slaying ;
2(3) And these beings practise the following thirteen kinds of activity— I. sinning for one’s interest ; 2. sinning without a personal interest ; 3. sinning by slaying ; 4. sinning through accident ; 5. sinning by an error of sight ; 6. sinning by lying ; 7. sinning by taking what is not freely given ; 8. sinning by a mere conceit ; 9. sinning through pride ; 10. sinning through bad treatment of one’s friends ; I1. sinning through deceit ; 12. sinning through greed ; 13. actions referring to a religious life. (4) ! Upasdnta and anupas4nta. 3 Vibhanga, more literally, case. 5 DandasamadAna, explained pap6padana. ‘ A difference is made between feeling (anubhavanti) and knowing (vidanti): (1) the sa#g@ins or rational beings feel and know impressions ; (2) the Siddhas only know them; (3) the reasonless beings only feel them; (4) things without life neither know nor fee] them. Sentient beings are those in Nos. 1 and 3. BOOK 2, LECTURE 2. 357 1. The first kind of committing sins is that prompted by a motive. This is the case when a man for his own sake, for the sake of his relations, his house, his family, his friends, for the sake of Nagas, Bhatas, or Yakshas does injury to movable or immovable beings, or has it done by another person, or consents to another's doing it. Thereby the bad Karman accrues to him. This is the first kind of committing sins, that prompted by a motive. (5) 2. We now treat of the second kind of committing sins, viz. that which is not prompted by personal interest. This is the case when a man slays, kills, cuts, pierces, hacks, mangles, or puts to death movable living beings, not because he wants their body, skin, flesh, blood, heart, bile, feathers of their tail, tail, big or small horns, teeth, tusks, nails, sinews, bones, or marrow; nor because he has been wounded by them, or is wounded, or will be wounded; nor in order to support his children, or to feed his cattle, or to enlarge his houses, nor for the maintenance of Sramazas and Brahmazas, nor for the benefit of his body ; setting aside reason a fool acquires the habit of cruelty, being a wanton killer. (6) This is the case when a man slays, &c. (see above) immovable living beings as Ikka¢a-reed, Ka¢hina, Gantuka-grass, Para-grass!, Méksha-trees?, grass, Kusa-grass, Kuékhaka*, Pappaka‘, or straw, not 1 Compare Afarénga Sftra II, 2, 3, 18, note 1. One MS. reads éraga for paraga. Eraka is the name of a reed. . 2 Méksha is the name of a tree = mushkaka. The Afdranga and one of our MSS. have méraga, peacocks’ feathers. But that is out of place here. . *> Kuékha is a white water-lily. The A#4ranga Sfitra has kuékaka = kfOrkaka, brush. ‘ Pakkaka in the Addranga Sfitra. 358 SOTRAKRITANGA. in order to support his children, (&c., all down to) wanton killer. (7)
3have méraga, peacocks’ feathers. But that is out of place here. . *> Kuékha is a white water-lily. The A#4ranga Sfitra has kuékaka = kfOrkaka, brush. ‘ Pakkaka in the Addranga Sfitra. 358 SOTRAKRITANGA. in order to support his children, (&c., all down to) wanton killer. (7) Or when a man on a marsh, a lake, a sheet of water, a pasture-ground, a place surrounded by a ditch, a moat, a thicket, stronghold! in a thicket, forest, stronghold in a forest, [mountain, stronghold on a mountain “], piles up grass and lights a fire, or has it lighted by another person, or consents to another’s lighting it. Thereby the bad Karman accrues to him. This is the second kind of committing sins, that prompted by no personal interest. (8) 3. We now treat of the third kind of committing sins, called slaying. This is the case when a man thinking that some one has hurt, hurts, or will hurt him, or one of his people, or somebody else, or one of that person’s people, kills movable and immovable beings, has them killed by another person, or consents to another's killing them. Thereby the bad Karman accrues to him. This is the third kind of committing sins, called slaying. (9) 4. We now treat of the fourth kind of committing sins, called accidental*, This is the case when in marshes (&c., all as above, down to) strongholds in * Or a group of trees. 2 A nearly identical enumeration of places occurs in AAarénga Sfitra II, 3, 3, 2. The words in brackets seem to be added later ; for Stlanka does not comment upon them, and expressly mentions ten places. They are generally omitted in the sequel when the same passage occurs again. S AkasmAddandé The commentators remark that the word akasmAt is in Magadha pronounced by the people as in Sanskrit. The fact is that we meet here and in the end of the next paragraph with the spelling akasm4t, while in the middle of the paragraphs it is spelled akamhA, which is the true Prakrit form. BOOK 2, LECTURE 2. 359 a forest, a man who lives on deer, who likes deer, who dotes on deer, goes a hunting deer. Fancying to see deer, he takes aim with his arrow to kill the deer. Thinking that he will kill the deer, he kills a partridge, or a duck, or a quail, or a pigeon, or a monkey, or a francoline partridge. Here instead ~ of one (being) he hurts another, (therefore he is called) an accidental killer. (10) This is the case when a man weeding rice, Kédrava}, panic seed, Paraka, or R4laka, uses his knife to cut some weeds. Fancying that he is cutting some weed-grasses #7, he cuts rice (&c., down to) Rélaka. Here instead of one (plant) he hurts another ; (therefore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11)
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(56) A monk who knows the proper measure (in all things) travelling in one direction or other, should teach, explain, and praise (the Law), preach it unto those who exert themselves well, and to those who do not, to all who come to listen. (He should preach to them): indifference for the peace of mind, cessation of passion, Nirvaza, purity, simplicity, humility, freedom from bonds*. He should preach the Law which prohibits to kill any living being, after having well considered it. (57) When a monk preaches the Law, he should preach it not for the sake of food, drink, clothes, restingplace, or lodging, nor for any objects of pleasure ; but he should preach the Law indefatigably, for no other motive than the annihilation of Karman. (58) Those heroes of faith who are instructed in the Law by such a monk and exert themselves well, are 1 Samudanikam, i.e. as bees collect honey from many flowers. Cf. p. 80, note 1. * Compare AAMranga Stra I, 7, 4, 1, part i, p. 68, note 3. BOOK 2, LECTURE 2. 355 possessed of all (virtues), abstain from all (sins), cease from all (passions), conduct themselves well in every way, and reach final beatitude. (59) Such a monk searches the Law, knows the Law, and endeavours to gain Liberation ; as it has been said: ‘He may get the white lotus, the best of Nymphaeus, or he may not get it.’ Such a monk knows and renounces actions, worldly occupations, and the life of a householder ; he is free from passions, possesses the Samitis, is wise, always exerts himself; he is to be called: a Sramavza, a Brahmama, calm, a subduer of his senses, guarding himself, liberated, a seer, a sage, Virtuous, wise, a monk, living on low food, desiring to get to the shore (of the Samséra), fulfilling the general and particular virtues*. (60) Thus I say. SECOND LECTURE, CALLED ON ACTIVITY 2. O long-lived (Gambfsvamin) ! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ‘on Activity.’ The contents of it are as follows: 1 Karanakaramaparavid. Karana is explained by mflaguava, karama by uttaraguaza. The mfilaguas consist in the observance of the five vows, the uttaraguzas are the five Samitis, the three Guptis, &c., in short, the duties of a monk. * Kiriy4shané = kriyasthanam, literally, the subject of activity. Aa2 356 SOTRAKRITANGA. It treats, briefly, of two subjects: merit and demerit. (The former is when the Self is) at rest, (the latter, when it is) in disturbance’. (1) Now the explanation® of the first subject, viz. demerit, is as follows. Here in the East, West, North, and South, (&c., all as in II, 1, 12, down to) ugly men. (2) And as regards committing of sin*, among denizens of hell, brute animals, gods, men, and whatever other suchlike beings there be, the sentient beings feel ‘ the pain. (3) And these beings practise the following thirteen kinds of activity— I. sinning for one’s interest ; 2. sinning without a personal interest ; 3. sinning by slaying ;
2(3) And these beings practise the following thirteen kinds of activity— I. sinning for one’s interest ; 2. sinning without a personal interest ; 3. sinning by slaying ; 4. sinning through accident ; 5. sinning by an error of sight ; 6. sinning by lying ; 7. sinning by taking what is not freely given ; 8. sinning by a mere conceit ; 9. sinning through pride ; 10. sinning through bad treatment of one’s friends ; I1. sinning through deceit ; 12. sinning through greed ; 13. actions referring to a religious life. (4) ! Upasdnta and anupas4nta. 3 Vibhanga, more literally, case. 5 DandasamadAna, explained pap6padana. ‘ A difference is made between feeling (anubhavanti) and knowing (vidanti): (1) the sa#g@ins or rational beings feel and know impressions ; (2) the Siddhas only know them; (3) the reasonless beings only feel them; (4) things without life neither know nor fee] them. Sentient beings are those in Nos. 1 and 3. BOOK 2, LECTURE 2. 357 1. The first kind of committing sins is that prompted by a motive. This is the case when a man for his own sake, for the sake of his relations, his house, his family, his friends, for the sake of Nagas, Bhatas, or Yakshas does injury to movable or immovable beings, or has it done by another person, or consents to another's doing it. Thereby the bad Karman accrues to him. This is the first kind of committing sins, that prompted by a motive. (5) 2. We now treat of the second kind of committing sins, viz. that which is not prompted by personal interest. This is the case when a man slays, kills, cuts, pierces, hacks, mangles, or puts to death movable living beings, not because he wants their body, skin, flesh, blood, heart, bile, feathers of their tail, tail, big or small horns, teeth, tusks, nails, sinews, bones, or marrow; nor because he has been wounded by them, or is wounded, or will be wounded; nor in order to support his children, or to feed his cattle, or to enlarge his houses, nor for the maintenance of Sramazas and Brahmazas, nor for the benefit of his body ; setting aside reason a fool acquires the habit of cruelty, being a wanton killer. (6) This is the case when a man slays, &c. (see above) immovable living beings as Ikka¢a-reed, Ka¢hina, Gantuka-grass, Para-grass!, Méksha-trees?, grass, Kusa-grass, Kuékhaka*, Pappaka‘, or straw, not 1 Compare Afarénga Sftra II, 2, 3, 18, note 1. One MS. reads éraga for paraga. Eraka is the name of a reed. . 2 Méksha is the name of a tree = mushkaka. The Afdranga and one of our MSS. have méraga, peacocks’ feathers. But that is out of place here. . *> Kuékha is a white water-lily. The A#4ranga Sfitra has kuékaka = kfOrkaka, brush. ‘ Pakkaka in the Addranga Sfitra. 358 SOTRAKRITANGA. in order to support his children, (&c., all down to) wanton killer. (7)
3have méraga, peacocks’ feathers. But that is out of place here. . *> Kuékha is a white water-lily. The A#4ranga Sfitra has kuékaka = kfOrkaka, brush. ‘ Pakkaka in the Addranga Sfitra. 358 SOTRAKRITANGA. in order to support his children, (&c., all down to) wanton killer. (7) Or when a man on a marsh, a lake, a sheet of water, a pasture-ground, a place surrounded by a ditch, a moat, a thicket, stronghold! in a thicket, forest, stronghold in a forest, [mountain, stronghold on a mountain “], piles up grass and lights a fire, or has it lighted by another person, or consents to another’s lighting it. Thereby the bad Karman accrues to him. This is the second kind of committing sins, that prompted by no personal interest. (8) 3. We now treat of the third kind of committing sins, called slaying. This is the case when a man thinking that some one has hurt, hurts, or will hurt him, or one of his people, or somebody else, or one of that person’s people, kills movable and immovable beings, has them killed by another person, or consents to another's killing them. Thereby the bad Karman accrues to him. This is the third kind of committing sins, called slaying. (9) 4. We now treat of the fourth kind of committing sins, called accidental*, This is the case when in marshes (&c., all as above, down to) strongholds in * Or a group of trees. 2 A nearly identical enumeration of places occurs in AAarénga Sfitra II, 3, 3, 2. The words in brackets seem to be added later ; for Stlanka does not comment upon them, and expressly mentions ten places. They are generally omitted in the sequel when the same passage occurs again. S AkasmAddandé The commentators remark that the word akasmAt is in Magadha pronounced by the people as in Sanskrit. The fact is that we meet here and in the end of the next paragraph with the spelling akasm4t, while in the middle of the paragraphs it is spelled akamhA, which is the true Prakrit form. BOOK 2, LECTURE 2. 359 a forest, a man who lives on deer, who likes deer, who dotes on deer, goes a hunting deer. Fancying to see deer, he takes aim with his arrow to kill the deer. Thinking that he will kill the deer, he kills a partridge, or a duck, or a quail, or a pigeon, or a monkey, or a francoline partridge. Here instead ~ of one (being) he hurts another, (therefore he is called) an accidental killer. (10) This is the case when a man weeding rice, Kédrava}, panic seed, Paraka, or R4laka, uses his knife to cut some weeds. Fancying that he is cutting some weed-grasses #7, he cuts rice (&c., down to) Rélaka. Here instead of one (plant) he hurts another ; (therefore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11)
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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