Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These beings feed on the manifold movable or immovable creatures. (The rest similar as before.) The remaining three paragraphs are similar (to those treating of) water-bodies. (34) (This paragraph treats of wind-bodies in the same way as the preceding ones treated of fire-bodies ; like it, it consists of four paragraphs). (35) And again it has been said of old: some beings, of various birth and origin, (&c., all as in § 1, down to) come forth, in the manifold animate and inanimate bodies of movable and immovable creatures?, as earth, gravel, &c. Here the following verses (from the Uttaradhyayana XXXVI, 74-77) are to be made use of: 1. Earth, gravel, sand, stones, rocks, rock-salt, iron, copper, tin, lead, silver, gold, and diamond ; 2. Orpiment, vermilion, realgar, SAsaka, antimony, coral, Abhrapaéala, Abhravdluka ; these are varieties of gross (earth-)bodies, and precious stones. ' E.g. when two bulls or elephants rush upon one another, sparks of fire are seen issuing from their horns or teeth. Fire is produced when two pieces of wood or stone are rubbed one against the other. ? According to the commentators, earth-bodies are produced in the shape of precious stones, in the head of snakes, of pearls in the teeth (sic) of elephants, and so in reeds, &c. 398 SOTRAKRITANGA. 3. Hyacinth, natron, Anka, crystal, Léhitdksha, emerald, Masdragalla, Bhugamééaka, and sapphire ; 4. Kandana, red chalk, Hamsagarbha, Pulaka, and sulphur; Aandraprabha, lapis lazuli, Galakénta, and Sdryak4nta. These beings feed on the humours of these manifold movable and immovable beings. (The rest as above.) The remaining three paragraphs are similar (to those treating of) water-bodies. (36) And again it has been said of old: all sorts of living beings, of manifold birth, origin, and growth, born in bodies, originated in bodies, grown in bodies, feeding on bodies, experience their Karman, are actuated by it, have their form and duration of life determined by Karman, and undergo changes through the influence of Karman. This you should know, and knowing it you will be careful and circumspect with regard to your food, and always exert yourself. (37) Thus I say. FOURTH LECTURE, CALLED RENUNCIATION OF ACTIVITY. O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ‘Renunciation of Activity. The contents of it are as follows: BOOK 2, LECTURE 4. 399 It is the Self that may? not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid?, that may not consider the operations * of mind, speech, and body, that may not avoid and renounce sins.
2not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid?, that may not consider the operations * of mind, speech, and body, that may not avoid and renounce sins. The Venerable One has said, ‘ He (i.e. the Self) is uncontrolled, unresigned, does not avoid and renounce -sins, is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider ¢ the operations of his mind, speech, and body, nor does see even a dream 5; still he commits sins ® (1) The opponent says to the teacher: ‘There can be no sin, if (the perpetrator of an action) does not possess sinful thoughts, speech, and functions of the body, if he does not kill, if he has no internal organ, if he does not consider the operations of mind, speech, and body, if he does not see even a dream.’ 1 “May’ is to render yavi=44pi. This word is used here to indicate that the reverse is true in other cases. This paragraph emphasises the Gaina doctrine that the Self or 4tman is the direct cause of all actions of an individual being, in opposition to the Sankhya philosophers who maintain the absolute inactivity of the purusha, and to the Bauddhas who deny the existence of a separate 4tman altogether. ® Literally, sleeping (sutta = supta). 5 Literally, speeches (vakka = vakya). * We ought, perhaps, to translate: if he is not conscious of, &c. 5 T.e. when consciousness is fainter than in a dream. * The doctrine of the Gainas is that Karman is the result of. the action of every being, even of those whose intellect or consciousness is not developed, as with the €kéndriyas or beings who possess but one organ of sense. The opponent, however, maintains that only conscious actions of intelligent beings bring about Karman. This question is discussed in the following paragraphs. 400 sOTRAKRITANGA. What is the meaning of the opponent in making this statement ? ‘When there is a sinful mind, there is sin of the mind; when there is sinful speech, there is sin of the speech; when there is a sinful body, there is sin of the body. When one kills, possesses an internal organ, and considers the operations of mind, speech, and body, when one sees even a dream, then there is sin. Only he who has these qualities can commit sin.” The opponent goes on to say, ‘ Those who say: There is sin, though (the perpetrator of an action) does not possess sinful thoughts, speeches, and functions of the body, though he does not kill, though he does not possess an internal organ, though he does not consider the operations of mind, speech, and body, and though he does not see even a dream,—those who say this, are wrong.’ (2)
3Here the teacher says to the opponent: ‘It is true what I have just said: there is sin, though (the perpetrator of the action) do not possess sinful thoughts, (&c., all as above, down to) though he do not see even a dream.’ ‘ What is the reason thereof?’ (The Aédrya says)!: ‘The Venerable One has assigned the six classes of living beings as the reason : the earth-lives, (&c., all down to) movable © beings. With regard to these six classes of living beings, the Self does not avoid and renounce sins, he is wicked and does harm through cruelty: (this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions) : anger, &c. (down to) the sin of wrong belief.’ (3) (The Af#arya says): ‘The Venerable One has illustrated this by the example of a murderer: 1 These words here and in the sequel are in Sanskrit; they probably are a gloss. BOOK 2, LECTURE 4. 401 a murderer (who hates) a householder or his son or the king or his servant, resolves, on an occasion offering, to enter (the victim’s house) and to kill him when he finds an opportunity!. Is not this murderer who has formed this resolution?, (a man) who, day and night, whether sleeping or waking, is full of hostility and wrong; who is wicked and does harm through cruelty? An unbiassed opponent before whom this is laid, will answer: Indeed, he is!’ (4) (The AZarya says): ‘As this murderer who has formed the above resolution is a man who (&c., all as in § 4, down to) does harm through cruelty—(and this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions:) anger, &c., (down to) the sin of wrong belief—so it has been said of him by the Venerable One: he? is uncontrolled, unresigned, he does not avoid and renounce sins, he is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider the operations of his mind, speech, and body, nor does see even a dream, still he commits sins. (5) As a murderer who entertains (murderous) intentions towards a householder, &c., is a man who (&c., all as in § 4, down to) does harm through cruelty ; so an ignorant man who entertains (cruel) intentions towards all sorts of living beings, is a man ? The Nagarguniyas have another reading (where, is not stated by Stlénka): If he sees no opportunity, or his proposed victim is always on his guard, he does not kill him, but he resolves in his mind: If I get an opportunity, or I find that man off his guard, I shall certainly kill him. 3 The original repeats the preceding passage in full. I abridge it here and in the sequel. ® T.e. every soul, even that of a being with but one organ of sense. [45] pd 402 SOTRAKRITANGA. who (&c., all as in § 4, down to) does harm through cruelty. (6)
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.
1These beings feed on the manifold movable or immovable creatures. (The rest similar as before.) The remaining three paragraphs are similar (to those treating of) water-bodies. (34) (This paragraph treats of wind-bodies in the same way as the preceding ones treated of fire-bodies ; like it, it consists of four paragraphs). (35) And again it has been said of old: some beings, of various birth and origin, (&c., all as in § 1, down to) come forth, in the manifold animate and inanimate bodies of movable and immovable creatures?, as earth, gravel, &c. Here the following verses (from the Uttaradhyayana XXXVI, 74-77) are to be made use of: 1. Earth, gravel, sand, stones, rocks, rock-salt, iron, copper, tin, lead, silver, gold, and diamond ; 2. Orpiment, vermilion, realgar, SAsaka, antimony, coral, Abhrapaéala, Abhravdluka ; these are varieties of gross (earth-)bodies, and precious stones. ' E.g. when two bulls or elephants rush upon one another, sparks of fire are seen issuing from their horns or teeth. Fire is produced when two pieces of wood or stone are rubbed one against the other. ? According to the commentators, earth-bodies are produced in the shape of precious stones, in the head of snakes, of pearls in the teeth (sic) of elephants, and so in reeds, &c. 398 SOTRAKRITANGA. 3. Hyacinth, natron, Anka, crystal, Léhitdksha, emerald, Masdragalla, Bhugamééaka, and sapphire ; 4. Kandana, red chalk, Hamsagarbha, Pulaka, and sulphur; Aandraprabha, lapis lazuli, Galakénta, and Sdryak4nta. These beings feed on the humours of these manifold movable and immovable beings. (The rest as above.) The remaining three paragraphs are similar (to those treating of) water-bodies. (36) And again it has been said of old: all sorts of living beings, of manifold birth, origin, and growth, born in bodies, originated in bodies, grown in bodies, feeding on bodies, experience their Karman, are actuated by it, have their form and duration of life determined by Karman, and undergo changes through the influence of Karman. This you should know, and knowing it you will be careful and circumspect with regard to your food, and always exert yourself. (37) Thus I say. FOURTH LECTURE, CALLED RENUNCIATION OF ACTIVITY. O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ‘Renunciation of Activity. The contents of it are as follows: BOOK 2, LECTURE 4. 399 It is the Self that may? not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid?, that may not consider the operations * of mind, speech, and body, that may not avoid and renounce sins.
2not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid?, that may not consider the operations * of mind, speech, and body, that may not avoid and renounce sins. The Venerable One has said, ‘ He (i.e. the Self) is uncontrolled, unresigned, does not avoid and renounce -sins, is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider ¢ the operations of his mind, speech, and body, nor does see even a dream 5; still he commits sins ® (1) The opponent says to the teacher: ‘There can be no sin, if (the perpetrator of an action) does not possess sinful thoughts, speech, and functions of the body, if he does not kill, if he has no internal organ, if he does not consider the operations of mind, speech, and body, if he does not see even a dream.’ 1 “May’ is to render yavi=44pi. This word is used here to indicate that the reverse is true in other cases. This paragraph emphasises the Gaina doctrine that the Self or 4tman is the direct cause of all actions of an individual being, in opposition to the Sankhya philosophers who maintain the absolute inactivity of the purusha, and to the Bauddhas who deny the existence of a separate 4tman altogether. ® Literally, sleeping (sutta = supta). 5 Literally, speeches (vakka = vakya). * We ought, perhaps, to translate: if he is not conscious of, &c. 5 T.e. when consciousness is fainter than in a dream. * The doctrine of the Gainas is that Karman is the result of. the action of every being, even of those whose intellect or consciousness is not developed, as with the €kéndriyas or beings who possess but one organ of sense. The opponent, however, maintains that only conscious actions of intelligent beings bring about Karman. This question is discussed in the following paragraphs. 400 sOTRAKRITANGA. What is the meaning of the opponent in making this statement ? ‘When there is a sinful mind, there is sin of the mind; when there is sinful speech, there is sin of the speech; when there is a sinful body, there is sin of the body. When one kills, possesses an internal organ, and considers the operations of mind, speech, and body, when one sees even a dream, then there is sin. Only he who has these qualities can commit sin.” The opponent goes on to say, ‘ Those who say: There is sin, though (the perpetrator of an action) does not possess sinful thoughts, speeches, and functions of the body, though he does not kill, though he does not possess an internal organ, though he does not consider the operations of mind, speech, and body, and though he does not see even a dream,—those who say this, are wrong.’ (2)
3Here the teacher says to the opponent: ‘It is true what I have just said: there is sin, though (the perpetrator of the action) do not possess sinful thoughts, (&c., all as above, down to) though he do not see even a dream.’ ‘ What is the reason thereof?’ (The Aédrya says)!: ‘The Venerable One has assigned the six classes of living beings as the reason : the earth-lives, (&c., all down to) movable © beings. With regard to these six classes of living beings, the Self does not avoid and renounce sins, he is wicked and does harm through cruelty: (this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions) : anger, &c. (down to) the sin of wrong belief.’ (3) (The Af#arya says): ‘The Venerable One has illustrated this by the example of a murderer: 1 These words here and in the sequel are in Sanskrit; they probably are a gloss. BOOK 2, LECTURE 4. 401 a murderer (who hates) a householder or his son or the king or his servant, resolves, on an occasion offering, to enter (the victim’s house) and to kill him when he finds an opportunity!. Is not this murderer who has formed this resolution?, (a man) who, day and night, whether sleeping or waking, is full of hostility and wrong; who is wicked and does harm through cruelty? An unbiassed opponent before whom this is laid, will answer: Indeed, he is!’ (4) (The AZarya says): ‘As this murderer who has formed the above resolution is a man who (&c., all as in § 4, down to) does harm through cruelty—(and this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions:) anger, &c., (down to) the sin of wrong belief—so it has been said of him by the Venerable One: he? is uncontrolled, unresigned, he does not avoid and renounce sins, he is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider the operations of his mind, speech, and body, nor does see even a dream, still he commits sins. (5) As a murderer who entertains (murderous) intentions towards a householder, &c., is a man who (&c., all as in § 4, down to) does harm through cruelty ; so an ignorant man who entertains (cruel) intentions towards all sorts of living beings, is a man ? The Nagarguniyas have another reading (where, is not stated by Stlénka): If he sees no opportunity, or his proposed victim is always on his guard, he does not kill him, but he resolves in his mind: If I get an opportunity, or I find that man off his guard, I shall certainly kill him. 3 The original repeats the preceding passage in full. I abridge it here and in the sequel. ® T.e. every soul, even that of a being with but one organ of sense. [45] pd 402 SOTRAKRITANGA. who (&c., all as in § 4, down to) does harm through cruelty. (6)
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.