Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13 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) (An opponent might object): This is no good reasoning. (For) there are many living beings which one, during one’s whole life, never saw, nor heard of, nor cared for, nor took notice of. Towards these beings, therefore, one cannot (be said to) entertain (murderous) ‘intentions, nor to be one who, day and night, whether sleeping or waking, is full of hostility and wrong, (&c., the rest as in § 4). (7)} (The Aédrya says): The Venerable One has refuted this by two illustrations, one of a sentient being, the other of a senseless being. The first is as follows: A sentient being, possessing five organs of sense and a developed internal organ, may with regard to the six classes of living beings, viz. earthbodies, (all down to) movable beings, impose some restriction upon himself; (e.g.) that he will meet his wants, or have them met by others, by means of earth-bodies only. His intention is: I shall meet my wants, or have them met by others, by means of earth-bodies only. His intention is not (to make use of) this or that (particular earth-body): he meets his wants, or has them met by others, by means of earth-bodies in general. With regard to them, 1 Silénka here makes it clear that the discussion, in the preceding paragraphs, is carried on in the form of a syllogism of five parts established in Hindu logics. § 1 contains the proposition, pratig#4, § 3 the cause, hétu, § 4 the exemplification, ud4harana or drish/anta, § 5 the upanaya or that part which shows that the hétu is in the subject of the syllogism, and § 6 the conclusion, nigamana. We thus see how deeply rooted in, and how genial to, the mind of the Hindus was the pa#A#Avayavam anumdnam or syllogism of five parts; for the author conforms to it, I dare say, unintentionally. BOOK 2, LECTURE 4. 403 therefore, he is uncontrolled, unrestrained, does not avoid and renounce sins, The same applies to the remaining five classes of living beings.—Some one may meet his wants, or have them met by others, by means of the six classes of living beings. His intention is: I shall meet my wants, or have them met by others, by means of the six classes of living beings; it is not: by means of some particular beings. He meets his wants, (&c.) by means of living beings in general. With regard to them, therefore, he is uncontrolled, &c. (This holds good with the five cardinal sins): killing of living beings, &c., (and with the passions): anger, (&c., all down to) the sin of wrong belief. The Venerable One has said that such a creature, (&c., all as in § 1, down to) commits sins. (8)
2(This holds good with the five cardinal sins): killing of living beings, &c., (and with the passions): anger, (&c., all down to) the sin of wrong belief. The Venerable One has said that such a creature, (&c., all as in § 1, down to) commits sins. (8) The illustration of senseless beings is as follows : Senseless beings, viz. earth-bodies, (&c., all down to) plants, to which must be added, as a sixth item, some movable beings, which have no reason nor consciousness, nor intellect, nor mind, nor speech, in order to do something, or to have it done by others, or to consent to others’ doing it; these benighted creatures (are to be considered as murderers), are full of hostility and wrong (all as in § 4)! against all 1 If the passage were printed in full, the most glaring contradictions would stare the reader in the face. The cause hereof is not that the passage cannot correctly be rendered, but that the authors of the Sfitras always make use of set phrases whether all parts of them suit the case in hand or not. Sometimes we can avoid downright nonsense by selecting a somewhat different rendering from what was given in another part of the book; and so I do in the last sentence of this paragraph, But this is only a makeshift. pd2 404 SOTRAKRITANGA. sorts of living beings. (This holds good with the five cardinal sins :) killing of living beings, &c., (and with the passions, all down to) the sin of wrong belief. Know this: though these beings have neither mind nor speech, yet as they cause pain, grief, damages, harm, and injury, they must be regarded as not abstaining from causing pain,.&c. (9) Thus even senseless beings are reckoned instrumental in bringing about slaughter of living beings, (&c., all down to) the sin of wrong belief. Beings, whatever their origin, who were sentient (in one existence) will become senseless ones (in another) and vice versa. Not getting rid of, nor shaking off, nor annihilating, nor destroying their Karman, the thoroughly wicked and ignorant wander from the body of a senseless being into that of sentient ones, or from the body of a sentient being into that of senseless ones, or from the body of a sentient being into that of another, or from the body of a senseless being into that of another. The sentient beings and the senseless ones, both are wrong in their conduct and commit sins through cruelty. The Venerable One has said that such a (creature) is uncontrolled, (&c., all as in § 1, down to) commits sins, (10) (The opponent asks): ‘What must one do or cause to ke done, in order to become controlled and restrained, to avoid and renounce sins?’ (The Aé#arya answers): The Venerable One has declared that the cause (of sins) are the six classes of living beings, earth-lives, &c. As I feel pain, so they do. Therefore they should not be injured or killed’. 1 T here abridge the text which is identical with II, 1, 48 f., Pp. 351. BOOK 2, LECTURE 5. 405
3As I feel pain, so they do. Therefore they should not be injured or killed’. 1 T here abridge the text which is identical with II, 1, 48 f., Pp. 351. BOOK 2, LECTURE 5. 405 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., (and of vices, all down to) the sin of wrong belief. He does not clean his teeth with a tooth-brush, he does not accept collyrium, emetics, and perfumes. Such a monk does not act nor kill, he is free from wrath, pride, deceit, and greed, he is calm and happy. The Venerable One says that such a (monk) is well controlled and restrained, does avoid and renounce sins, is not active, but careful and thoroughly wise. (11) Thus I say. FIFTH LECTURE, CALLED FREEDOM FROM ERROR. A very clever (monk) who practises the vow of chastity, should not adopt the following (heretical) doctrines, nor behave badly in this religion. (1) He should not believe that (this world) is without beginning or without end, eternal or not eternal, according to the argumentation (of heretics)". (2) From these alternatives you cannot arrive at 1 The Gainas decide all such questions with the help of the syAdvada, which in an admirable way removes all difficulties; e.g. the world is eternal as far as that part is concerned which is 406 SOTRAKRITANGA. truth; from these alternatives you are, certainly, led to error. (3) One should not say: that there will be an end of beings who (know and) teach the truth'; nor that all beings are not alike, nor that they shall be in (perpetual) bondage, or (that the prophets are) eternal. (4) From these alternatives you cannot arrive at the truth, &c. (see verse 3). (5) One should not say: the guilt of killing small and great animals is the same, or not the same. (6) From these alternatives, &c. (7) One should know that those who accept things especially prepared for them’, will be affected by demerit (in some cases), or will not be affected (where it is allowed by scripture). (8) From these alternatives, &c. (9) One should not maintain the identity of the audérika’, 4hdrika, and karmaza bodies, nor the substratum of the idea (sAmanya) ‘world’; it is not eternal as far as its ever-changing state is meant. 1 SAstfraA, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for Nirvaza and others not. ? AhakammAzi, see p. 131, note 7.
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.
13 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) (An opponent might object): This is no good reasoning. (For) there are many living beings which one, during one’s whole life, never saw, nor heard of, nor cared for, nor took notice of. Towards these beings, therefore, one cannot (be said to) entertain (murderous) ‘intentions, nor to be one who, day and night, whether sleeping or waking, is full of hostility and wrong, (&c., the rest as in § 4). (7)} (The Aédrya says): The Venerable One has refuted this by two illustrations, one of a sentient being, the other of a senseless being. The first is as follows: A sentient being, possessing five organs of sense and a developed internal organ, may with regard to the six classes of living beings, viz. earthbodies, (all down to) movable beings, impose some restriction upon himself; (e.g.) that he will meet his wants, or have them met by others, by means of earth-bodies only. His intention is: I shall meet my wants, or have them met by others, by means of earth-bodies only. His intention is not (to make use of) this or that (particular earth-body): he meets his wants, or has them met by others, by means of earth-bodies in general. With regard to them, 1 Silénka here makes it clear that the discussion, in the preceding paragraphs, is carried on in the form of a syllogism of five parts established in Hindu logics. § 1 contains the proposition, pratig#4, § 3 the cause, hétu, § 4 the exemplification, ud4harana or drish/anta, § 5 the upanaya or that part which shows that the hétu is in the subject of the syllogism, and § 6 the conclusion, nigamana. We thus see how deeply rooted in, and how genial to, the mind of the Hindus was the pa#A#Avayavam anumdnam or syllogism of five parts; for the author conforms to it, I dare say, unintentionally. BOOK 2, LECTURE 4. 403 therefore, he is uncontrolled, unrestrained, does not avoid and renounce sins, The same applies to the remaining five classes of living beings.—Some one may meet his wants, or have them met by others, by means of the six classes of living beings. His intention is: I shall meet my wants, or have them met by others, by means of the six classes of living beings; it is not: by means of some particular beings. He meets his wants, (&c.) by means of living beings in general. With regard to them, therefore, he is uncontrolled, &c. (This holds good with the five cardinal sins): killing of living beings, &c., (and with the passions): anger, (&c., all down to) the sin of wrong belief. The Venerable One has said that such a creature, (&c., all as in § 1, down to) commits sins. (8)
2(This holds good with the five cardinal sins): killing of living beings, &c., (and with the passions): anger, (&c., all down to) the sin of wrong belief. The Venerable One has said that such a creature, (&c., all as in § 1, down to) commits sins. (8) The illustration of senseless beings is as follows : Senseless beings, viz. earth-bodies, (&c., all down to) plants, to which must be added, as a sixth item, some movable beings, which have no reason nor consciousness, nor intellect, nor mind, nor speech, in order to do something, or to have it done by others, or to consent to others’ doing it; these benighted creatures (are to be considered as murderers), are full of hostility and wrong (all as in § 4)! against all 1 If the passage were printed in full, the most glaring contradictions would stare the reader in the face. The cause hereof is not that the passage cannot correctly be rendered, but that the authors of the Sfitras always make use of set phrases whether all parts of them suit the case in hand or not. Sometimes we can avoid downright nonsense by selecting a somewhat different rendering from what was given in another part of the book; and so I do in the last sentence of this paragraph, But this is only a makeshift. pd2 404 SOTRAKRITANGA. sorts of living beings. (This holds good with the five cardinal sins :) killing of living beings, &c., (and with the passions, all down to) the sin of wrong belief. Know this: though these beings have neither mind nor speech, yet as they cause pain, grief, damages, harm, and injury, they must be regarded as not abstaining from causing pain,.&c. (9) Thus even senseless beings are reckoned instrumental in bringing about slaughter of living beings, (&c., all down to) the sin of wrong belief. Beings, whatever their origin, who were sentient (in one existence) will become senseless ones (in another) and vice versa. Not getting rid of, nor shaking off, nor annihilating, nor destroying their Karman, the thoroughly wicked and ignorant wander from the body of a senseless being into that of sentient ones, or from the body of a sentient being into that of senseless ones, or from the body of a sentient being into that of another, or from the body of a senseless being into that of another. The sentient beings and the senseless ones, both are wrong in their conduct and commit sins through cruelty. The Venerable One has said that such a (creature) is uncontrolled, (&c., all as in § 1, down to) commits sins, (10) (The opponent asks): ‘What must one do or cause to ke done, in order to become controlled and restrained, to avoid and renounce sins?’ (The Aé#arya answers): The Venerable One has declared that the cause (of sins) are the six classes of living beings, earth-lives, &c. As I feel pain, so they do. Therefore they should not be injured or killed’. 1 T here abridge the text which is identical with II, 1, 48 f., Pp. 351. BOOK 2, LECTURE 5. 405
3As I feel pain, so they do. Therefore they should not be injured or killed’. 1 T here abridge the text which is identical with II, 1, 48 f., Pp. 351. BOOK 2, LECTURE 5. 405 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., (and of vices, all down to) the sin of wrong belief. He does not clean his teeth with a tooth-brush, he does not accept collyrium, emetics, and perfumes. Such a monk does not act nor kill, he is free from wrath, pride, deceit, and greed, he is calm and happy. The Venerable One says that such a (monk) is well controlled and restrained, does avoid and renounce sins, is not active, but careful and thoroughly wise. (11) Thus I say. FIFTH LECTURE, CALLED FREEDOM FROM ERROR. A very clever (monk) who practises the vow of chastity, should not adopt the following (heretical) doctrines, nor behave badly in this religion. (1) He should not believe that (this world) is without beginning or without end, eternal or not eternal, according to the argumentation (of heretics)". (2) From these alternatives you cannot arrive at 1 The Gainas decide all such questions with the help of the syAdvada, which in an admirable way removes all difficulties; e.g. the world is eternal as far as that part is concerned which is 406 SOTRAKRITANGA. truth; from these alternatives you are, certainly, led to error. (3) One should not say: that there will be an end of beings who (know and) teach the truth'; nor that all beings are not alike, nor that they shall be in (perpetual) bondage, or (that the prophets are) eternal. (4) From these alternatives you cannot arrive at the truth, &c. (see verse 3). (5) One should not say: the guilt of killing small and great animals is the same, or not the same. (6) From these alternatives, &c. (7) One should know that those who accept things especially prepared for them’, will be affected by demerit (in some cases), or will not be affected (where it is allowed by scripture). (8) From these alternatives, &c. (9) One should not maintain the identity of the audérika’, 4hdrika, and karmaza bodies, nor the substratum of the idea (sAmanya) ‘world’; it is not eternal as far as its ever-changing state is meant. 1 SAstfraA, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for Nirvaza and others not. ? AhakammAzi, see p. 131, note 7.
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.