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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(70) There are no obstacles anywhere for these reverend men. The obstacles have been declared to be of four kinds, viz. animals born from eggs, viviparous animals, things belonging to somebody, articles necessary for religious exercises?. In whichever direction they want to go, there they meet with no obstacle; but being pure and free, full of learning, control, and austerities, they purify themselves. (71) These reverend men practise the following mode 1 The same passage occurs, mutatis mutandis, in the Kalpa Sfitra, Lives of the Ginas, § 118; see part i, p. 261, and notes 1 and 2. * The author of the Dipika offers diverse interpretations of this division of obstacles, which are apparently guesses and not based on a solid tradition. In the parallel passage of the Kalpa Sfitra, § 119, the division is according to: matter, space, time, and affects. BOOK 2, LECTURE 2. 379 of living which just suffices for carrying on existence ; they eat but one meal in two, three, four, five, six, seven days, in half a month, in one, two, three, four, five, six months; they (have vowed to) live on such food only as has been taken out of the cookingvessel, or as is still in it, or the first kind of food in one place and the second in another, or on low food, or bad food, or food collected in small bits, or food given with a dirty hand, or the reverse, or food given with a hand, &c. soiled by it; they (have vowed to) accept such alms only as are within sight (when they beg), or are out of sight, as they are asked whether they would accept, or as they are not asked about, as are given with contempt, or the reverse ; they beg (in houses where they are) unknown, or when food is scarce!; they accept only such things as are at hand, or only a limited number of gifts, or only a fixed quantity of food; they beg according to the rules (laid down for begging) ; they eat low food or bad food or tasteless food or badly tasting food or rough food or disagreeable food; they lead a low or mean life; they drink sour gruel, they eat nothing seasoned with ghee or similar materials; they do not drink liquors or eat meat, they do not eat highly-flavoured food; they eat standing, or supported by something, or sitting on a stool or an armchair; they lie down stretched out like a stick, or curved like a bent piece of wood’; they sit in the sun, 1 The author of the Dipika states that such monks beg in the morning. ® Lagandas4in6. They lie in such a position that only their heels and head, or the back touch the ground. 380 SOTRAKRITANGA. they go naked; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72)
2® Lagandas4in6. They lie in such a position that only their heels and head, or the back touch the ground. 380 SOTRAKRITANGA. they go naked; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72) Living in this way they practise many years Sramazahood, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. When they have attained that for whose sake they went about naked and bald-headed, did not bathe, nor clean their teeth, nor protect their head from the sun, nor wear shoes; they slept on the bare ground or a plank or a piece of wood, plucked out their hair, led a life of chastity, entered the houses of strangers, and bore, with indifference, success, failure, honour, disgrace, slights, blame, reviling, threatening, beating, all sorts of hardships®?, and the twenty-two calamities and troubles; (when they have attained their end), they reach, while they are breathing their last, the highest knowledge and faith, called Kévala, which is infinite, supreme, unobstructed, unimpeded, complete and full; and then they obtain absolute perfection, enlightenment, deliverance, final beatitude, and put an end to all misery. (73) Some become liberated® without assuming another body (after quitting the last). But others, having died at the allotted time, are, on account of a residue 1 T leave out agattay4 or agamay4, which is not explained in the Dipiké. *? Gramakan/aka, either the abuse met with in villages, or the objects of the senses (indriyagrdma). ®> Bhayantér6é bhavanti. Bhayant4ré is explained: who go (gant4raf) from bhava to Méksha. BOOK 2, LECTURE 2. 381 of (good) Karman, born in one of the regions of the gods. Among very beautiful, very splendid, very excellent, very glorious, very strong, very powerful, very happy (gods), they become very beautiful, very splendid, &c., gods'; their breasts shining with necklaces; their arms encumbered with bracelets and armrings; wearing ear-ornaments? which play on their cheeks, and earrings which hang down to the bracelets on their upper arms; wearing various ornaments on their hands; their crowns adorned with gay wreaths; putting on highly perfumed, excellent clothes; using beautiful, excellent garlands and ointments; their splendid body ornamented with a long down-reaching garland; having divine colours, touches, constitution (of the body), and rank; lighting up and illumining all ten quarters (of the universe) with their divine beauty, splendour, lustre, brightness, brilliancy, and light; beautiful when they go, beautiful when they rest, and happy also in the time to come. (The conduct described in the preceding) part is worthy, pure, (&c., see § 57, all down to) it is thoroughly true, and good. This is the explanation of the second subject, viz. merit. (74) Now the explanation of the third subject, viz. the mixed state, is as follows:
3(The conduct described in the preceding) part is worthy, pure, (&c., see § 57, all down to) it is thoroughly true, and good. This is the explanation of the second subject, viz. merit. (74) Now the explanation of the third subject, viz. the mixed state, is as follows: Here in the East, West, North, and South there are some such men as have few desires, few undertakings, few possessions, righteous men, men ! The following description contains passages recurring in the Kalpa Sfitra, §§ 14, 15. ® Karnapisha. 382 SOTRAKRITANGA. practising righteousness, (&c., all as in § 69, down to) men gaining a righteous livelihood. They are of good character and morals, easy to please, and good. They abstain, as long as they live, from one kind of killing living beings, but they do not abstain from another, (&c., similar as in § 62, all down to) whatever suchlike wicked actions there be, that cause pains to other beings, from some of them these men abstain as long as they live, from others they do not abstain. (75) There! are, for instance, followers of the Sramamzas, who comprehend (the doctrine about) living beings and things without life, who understand (the difference between) virtues and sins, who are well grounded in (the knowledge of) the Asravas, Samvara, the realisation and annihilation (of Karman), the subject of actions’, bondage, and final liberation ; who, without anybody to back them’, cannot be seduced from the creed of the Nirgranthas by hosts of gods, Asuras, Nagas, Suvarzas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Garudas, and snake-gods; who have no doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning, got information about its meaning, ascertained its 1 Silanka says with regard to § 76: ‘The MSS. of the text generally differ from one another in this passage; the text commented upon in the Zik4 does not agree with that of any MS. I therefore comment upon the text exhibited in one MS. If, therefore, my text does not agree with that (of the reader) he should not be alarmed.’ All the MSS. I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies Silanka’s above remark with some verbal alterations. * Kriyadhikarana, 5 Asahayé. BOOK 2, LECTURE 2. 383
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(70) There are no obstacles anywhere for these reverend men. The obstacles have been declared to be of four kinds, viz. animals born from eggs, viviparous animals, things belonging to somebody, articles necessary for religious exercises?. In whichever direction they want to go, there they meet with no obstacle; but being pure and free, full of learning, control, and austerities, they purify themselves. (71) These reverend men practise the following mode 1 The same passage occurs, mutatis mutandis, in the Kalpa Sfitra, Lives of the Ginas, § 118; see part i, p. 261, and notes 1 and 2. * The author of the Dipika offers diverse interpretations of this division of obstacles, which are apparently guesses and not based on a solid tradition. In the parallel passage of the Kalpa Sfitra, § 119, the division is according to: matter, space, time, and affects. BOOK 2, LECTURE 2. 379 of living which just suffices for carrying on existence ; they eat but one meal in two, three, four, five, six, seven days, in half a month, in one, two, three, four, five, six months; they (have vowed to) live on such food only as has been taken out of the cookingvessel, or as is still in it, or the first kind of food in one place and the second in another, or on low food, or bad food, or food collected in small bits, or food given with a dirty hand, or the reverse, or food given with a hand, &c. soiled by it; they (have vowed to) accept such alms only as are within sight (when they beg), or are out of sight, as they are asked whether they would accept, or as they are not asked about, as are given with contempt, or the reverse ; they beg (in houses where they are) unknown, or when food is scarce!; they accept only such things as are at hand, or only a limited number of gifts, or only a fixed quantity of food; they beg according to the rules (laid down for begging) ; they eat low food or bad food or tasteless food or badly tasting food or rough food or disagreeable food; they lead a low or mean life; they drink sour gruel, they eat nothing seasoned with ghee or similar materials; they do not drink liquors or eat meat, they do not eat highly-flavoured food; they eat standing, or supported by something, or sitting on a stool or an armchair; they lie down stretched out like a stick, or curved like a bent piece of wood’; they sit in the sun, 1 The author of the Dipika states that such monks beg in the morning. ® Lagandas4in6. They lie in such a position that only their heels and head, or the back touch the ground. 380 SOTRAKRITANGA. they go naked; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72)
2® Lagandas4in6. They lie in such a position that only their heels and head, or the back touch the ground. 380 SOTRAKRITANGA. they go naked; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72) Living in this way they practise many years Sramazahood, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. When they have attained that for whose sake they went about naked and bald-headed, did not bathe, nor clean their teeth, nor protect their head from the sun, nor wear shoes; they slept on the bare ground or a plank or a piece of wood, plucked out their hair, led a life of chastity, entered the houses of strangers, and bore, with indifference, success, failure, honour, disgrace, slights, blame, reviling, threatening, beating, all sorts of hardships®?, and the twenty-two calamities and troubles; (when they have attained their end), they reach, while they are breathing their last, the highest knowledge and faith, called Kévala, which is infinite, supreme, unobstructed, unimpeded, complete and full; and then they obtain absolute perfection, enlightenment, deliverance, final beatitude, and put an end to all misery. (73) Some become liberated® without assuming another body (after quitting the last). But others, having died at the allotted time, are, on account of a residue 1 T leave out agattay4 or agamay4, which is not explained in the Dipiké. *? Gramakan/aka, either the abuse met with in villages, or the objects of the senses (indriyagrdma). ®> Bhayantér6é bhavanti. Bhayant4ré is explained: who go (gant4raf) from bhava to Méksha. BOOK 2, LECTURE 2. 381 of (good) Karman, born in one of the regions of the gods. Among very beautiful, very splendid, very excellent, very glorious, very strong, very powerful, very happy (gods), they become very beautiful, very splendid, &c., gods'; their breasts shining with necklaces; their arms encumbered with bracelets and armrings; wearing ear-ornaments? which play on their cheeks, and earrings which hang down to the bracelets on their upper arms; wearing various ornaments on their hands; their crowns adorned with gay wreaths; putting on highly perfumed, excellent clothes; using beautiful, excellent garlands and ointments; their splendid body ornamented with a long down-reaching garland; having divine colours, touches, constitution (of the body), and rank; lighting up and illumining all ten quarters (of the universe) with their divine beauty, splendour, lustre, brightness, brilliancy, and light; beautiful when they go, beautiful when they rest, and happy also in the time to come. (The conduct described in the preceding) part is worthy, pure, (&c., see § 57, all down to) it is thoroughly true, and good. This is the explanation of the second subject, viz. merit. (74) Now the explanation of the third subject, viz. the mixed state, is as follows:
3(The conduct described in the preceding) part is worthy, pure, (&c., see § 57, all down to) it is thoroughly true, and good. This is the explanation of the second subject, viz. merit. (74) Now the explanation of the third subject, viz. the mixed state, is as follows: Here in the East, West, North, and South there are some such men as have few desires, few undertakings, few possessions, righteous men, men ! The following description contains passages recurring in the Kalpa Sfitra, §§ 14, 15. ® Karnapisha. 382 SOTRAKRITANGA. practising righteousness, (&c., all as in § 69, down to) men gaining a righteous livelihood. They are of good character and morals, easy to please, and good. They abstain, as long as they live, from one kind of killing living beings, but they do not abstain from another, (&c., similar as in § 62, all down to) whatever suchlike wicked actions there be, that cause pains to other beings, from some of them these men abstain as long as they live, from others they do not abstain. (75) There! are, for instance, followers of the Sramamzas, who comprehend (the doctrine about) living beings and things without life, who understand (the difference between) virtues and sins, who are well grounded in (the knowledge of) the Asravas, Samvara, the realisation and annihilation (of Karman), the subject of actions’, bondage, and final liberation ; who, without anybody to back them’, cannot be seduced from the creed of the Nirgranthas by hosts of gods, Asuras, Nagas, Suvarzas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Garudas, and snake-gods; who have no doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning, got information about its meaning, ascertained its 1 Silanka says with regard to § 76: ‘The MSS. of the text generally differ from one another in this passage; the text commented upon in the Zik4 does not agree with that of any MS. I therefore comment upon the text exhibited in one MS. If, therefore, my text does not agree with that (of the reader) he should not be alarmed.’ All the MSS. I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies Silanka’s above remark with some verbal alterations. * Kriyadhikarana, 5 Asahayé. BOOK 2, LECTURE 2. 383
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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