Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(The truth, they 1 Le. if the characteristic mark of a Sramana is to wander about without a companion, and to bear all sorts of hardship, then householders are included in this definition; for some of them also wander about without a companion and bear the same hardships. 412 sOTRAKRITANGA. say,) is all on their side; there is none on that of the opponents. But we blame only the (wrong) doctrines and not at all (those who entertain them). (12) “We do not detract from anybody because of his personal qualities; but we make known the path pointed out in our creed. I have been taught the supreme, right path by worthy, good men. (13) “Tf a well-controlled man, afraid of injuring any movable or immovable living beings, above, below, or on earth, condemns (evil deeds), he does not at all blame (anybody) in this world.” (14) GésAla. ‘Out of fear your Sramaza will not stay in houses for travellers or in public garden-houses; for in such places he would meet with many clever people, with lower or nobler men, with talkative or silent ones. (15) ‘He will not stay there because he fears lest some monks, wise, well instructed, learned men, who are well versed in the sacred texts and their meaning, should put questions to him.’ (16) Ardraka. “Doing nothing without a purpose, nor without consideration, neither on the behest of the king nor from fear of anybody, he answers questions or not (according to the circumstances); but he (answers) worthy people with a definite purpose (in his mind)". (17) 1 As the commentators explain: he is actuated by the Karman, by virtue of which he has become a prophet (tirthakaranimakarman); and this Karman must take effect and so be annihilated. BOOK 2, LECTURE 6. 413 “ He, the wise man, impartially teaches (the Law) whether he goes (to his pupils) or not; because unworthy men have fallen from the true faith, he does not go to places (frequented by them).” (18) GésA4la. ‘As a merchant desirous of gain (shows) his wares and attracts a crowd to do business, in a similar way (acts) the Sramaza G7iatvzputra. This is what I think and calculate about it.’ (19) Ardraka. “ (Mahavira) acquires no new (Karman), he annihilates the old, avoiding wrong opinions; and thus the saviour said to others: Herein is contained the vow (leading to) Brahman (i.e. Méksha); this is the gain which a Sramavza is desirous of.. Thus I say. (20) “A merchant kills living beings and desires property; not leaving his kinsmen, he attracts a crowd in order to do business. (21) “ Desiring riches and addicted to sensuality, merchants wander about to earn their living. But we (say) that they are passionately fond of pleasures, unworthy, and desiring the enjoyment of love. (22) “They do not abstain from slaughter and the acquirement of property, they are in bondage and full of wickedness; and their gain of which you spoke, will be the endless Circle of Births and pains manifold ?. (23) “ They do not always make profit, nor does it last
2(22) “They do not abstain from slaughter and the acquirement of property, they are in bondage and full of wickedness; and their gain of which you spoke, will be the endless Circle of Births and pains manifold ?. (23) “ They do not always make profit, nor does it last 1 Neha or nédha. According to Silanka it is=na iha: ‘not even here (do they find the profit they seek).’ I think it may be the Prikrzt of anékadh&. It may, however, stand for snéh44, in which case the meaning would be: love’s (reward will be) pain. 414 SOTRAKRITANGA. for ever; they meet with both results (success and failure) in their quest of gain'. The profit (of the teacher), however, has a beginning, but noend; the saviour and sage shares his profit (with others). (24) “ Him who kills no (living beings), who has compassion on all creatures, who is well grounded in the Law, and causes the truth of the Law to be known, him you would equal to those wicked men! This is the outcome of your folly.” (25) A Buddhist? ‘If (a savage) thrusts a spit through the side of a granary*, mistaking it for a man; or through a gourd, mistaking it for a baby, and roasts it, he will be guilty of murder according to our views. (26) ‘If a savage* puts a man on a spit and roasts him, mistaking him for a fragment of the granary ; ora 1 Vayanti te dé vi gunésdayammi=vraganti té dvavapi gumav udayé, The usual reading adopted by the commentators is gund for guné. They translate: vadanti té dvau vigataguz6dayau bhavata iti: (the experts) say that both (kinds of profit) are without value and duration. It is obvious that this interpretation is wrong. * Ardraka after having put down Gésila is met, on his way to Mahfvira, by Buddhists who engage him in the following discussion. ; 5 Pinnagapindi. The commentators explain pizn4ga (=pinyaka) by khala, and pizdi by bhinnaka (?) or sakala. Silanka gives the following explanation. During a struggle with savage men (mlé#4ha) some one runs away and throws his cloak off ona granary. An enemy in pursuit of that man mistakes it for him and takes hold of it, together with the part of the granary. — This interpretation looks absurd; but it will appear not so if we remember that granaries are beehive-shaped reservoirs made of sun-baked mud or wattle and mud; compare Grierson, Bihar Peasant Life, p. 17. * Milakkhu=mlékkha, BOOK 2, LECTURE 6. 415 baby, mistaking him for a gourd, he will not be guilty of murder according to our views. (27) ‘If anybody thrusts a spit through a man ora baby, mistaking him fora fragment of the granary, puts him on the fire, and roasts him, that will be a meal fit for Buddhas to break fast upon. (28) ‘Those who always feed two thousand worthy monks, acquire great merit! and become powerful gods in Ardpa (dhatu)2.’ (29) Ardraka. “Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionally) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them. (30)
3and become powerful gods in Ardpa (dhatu)2.’ (29) Ardraka. “Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionally) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them. (30) “A man who knows the nature of movable and immovable living beings, above, below, and on earth, who is afraid of injuring them and abstains from wicked deeds, may speak and act (in accordance with our Law); he will not be guilty of any (sin). (31) “It is impossible to mistake (a fragment of the granary) for a man; only an unworthy man can say it. How can (the idea of a man) be produced by a fragment of the granary? Even to utter this is an untruth. (32) “Do not use such speech by means of which you do evil; for such speech is incompatible with virtues. No ordained (monk) should speak empty words *. (33) * Pumnmakhandha=puayaskandha. * Aroppa. This is apparently derived from Arfpa as rendered in the text. Arfpadhftu is the highest heaven of the Buddhists ; compare Burnouf, Le Lotus de la Bonne Loi, p. 807. ® Ur&la=udéra, here explained nissdra, void of sense. 416 SOTRAKRITANGA. “Oh! you have explored this subject; you have thoroughly examined the consequences of acts! of living beings ; your (fame) reaches the Eastern and Western oceans; you view (the universe as if) it stood on the palm of your hands! (34) “ Thoroughly examining the consequences of acts of living beings, (our monks) have found out a pure way of sustaining life. It is a maxim? of the monks of our creed’, that nobody who lives by secret sins‘, should lay down the Law. (35) “A man who always feeds two thousand worthy monks, does not control himself, and will be blamed in this world like a man with bloody hands. (36) “ They kill a fattened sheep, and prepare food for the sake of a particular person; they season the meat with salt and oil, and dress it with pepper. (37) “You are irreligious, unworthy men, devoted to foolish pleasures, who say that partaking heartily of this meat you are not soiled by sin. (38) “All who partake of such food, commit sins in their ignorance; but the wise do nothing of the kind. Even to utter it is an untruth. (39) “In compassion to all beings, the seers, the G#aétrzputras®, avoid what is sinful ; afraid of it, they abstain from food especially prepared for them. (40) “ They abstain from wicked deeds, afraid of injuring living beings, and do no harm to any creature; therefore they do not partake of such food. This is a maxim of the monks of our creed. (41) 1 Anubhae=anubhaga4, explained karmavipaka. * Anudharma. * Iha samyat4n4m, who control themselves in this (creed of the Gainas). ‘ Khannapadépagivin. 5 Le. the Gainas. BOOK 2, LECTURE 6. 417 “(Having reached) this perfection! in the Law of the Nirgranthas and standing firm in it, one should live without deceit?. The awakened sage who is endowed with all virtues thereby obtained very great fame.” (42) A Védic Priest.
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(The truth, they 1 Le. if the characteristic mark of a Sramana is to wander about without a companion, and to bear all sorts of hardship, then householders are included in this definition; for some of them also wander about without a companion and bear the same hardships. 412 sOTRAKRITANGA. say,) is all on their side; there is none on that of the opponents. But we blame only the (wrong) doctrines and not at all (those who entertain them). (12) “We do not detract from anybody because of his personal qualities; but we make known the path pointed out in our creed. I have been taught the supreme, right path by worthy, good men. (13) “Tf a well-controlled man, afraid of injuring any movable or immovable living beings, above, below, or on earth, condemns (evil deeds), he does not at all blame (anybody) in this world.” (14) GésAla. ‘Out of fear your Sramaza will not stay in houses for travellers or in public garden-houses; for in such places he would meet with many clever people, with lower or nobler men, with talkative or silent ones. (15) ‘He will not stay there because he fears lest some monks, wise, well instructed, learned men, who are well versed in the sacred texts and their meaning, should put questions to him.’ (16) Ardraka. “Doing nothing without a purpose, nor without consideration, neither on the behest of the king nor from fear of anybody, he answers questions or not (according to the circumstances); but he (answers) worthy people with a definite purpose (in his mind)". (17) 1 As the commentators explain: he is actuated by the Karman, by virtue of which he has become a prophet (tirthakaranimakarman); and this Karman must take effect and so be annihilated. BOOK 2, LECTURE 6. 413 “ He, the wise man, impartially teaches (the Law) whether he goes (to his pupils) or not; because unworthy men have fallen from the true faith, he does not go to places (frequented by them).” (18) GésA4la. ‘As a merchant desirous of gain (shows) his wares and attracts a crowd to do business, in a similar way (acts) the Sramaza G7iatvzputra. This is what I think and calculate about it.’ (19) Ardraka. “ (Mahavira) acquires no new (Karman), he annihilates the old, avoiding wrong opinions; and thus the saviour said to others: Herein is contained the vow (leading to) Brahman (i.e. Méksha); this is the gain which a Sramavza is desirous of.. Thus I say. (20) “A merchant kills living beings and desires property; not leaving his kinsmen, he attracts a crowd in order to do business. (21) “ Desiring riches and addicted to sensuality, merchants wander about to earn their living. But we (say) that they are passionately fond of pleasures, unworthy, and desiring the enjoyment of love. (22) “They do not abstain from slaughter and the acquirement of property, they are in bondage and full of wickedness; and their gain of which you spoke, will be the endless Circle of Births and pains manifold ?. (23) “ They do not always make profit, nor does it last
2(22) “They do not abstain from slaughter and the acquirement of property, they are in bondage and full of wickedness; and their gain of which you spoke, will be the endless Circle of Births and pains manifold ?. (23) “ They do not always make profit, nor does it last 1 Neha or nédha. According to Silanka it is=na iha: ‘not even here (do they find the profit they seek).’ I think it may be the Prikrzt of anékadh&. It may, however, stand for snéh44, in which case the meaning would be: love’s (reward will be) pain. 414 SOTRAKRITANGA. for ever; they meet with both results (success and failure) in their quest of gain'. The profit (of the teacher), however, has a beginning, but noend; the saviour and sage shares his profit (with others). (24) “ Him who kills no (living beings), who has compassion on all creatures, who is well grounded in the Law, and causes the truth of the Law to be known, him you would equal to those wicked men! This is the outcome of your folly.” (25) A Buddhist? ‘If (a savage) thrusts a spit through the side of a granary*, mistaking it for a man; or through a gourd, mistaking it for a baby, and roasts it, he will be guilty of murder according to our views. (26) ‘If a savage* puts a man on a spit and roasts him, mistaking him for a fragment of the granary ; ora 1 Vayanti te dé vi gunésdayammi=vraganti té dvavapi gumav udayé, The usual reading adopted by the commentators is gund for guné. They translate: vadanti té dvau vigataguz6dayau bhavata iti: (the experts) say that both (kinds of profit) are without value and duration. It is obvious that this interpretation is wrong. * Ardraka after having put down Gésila is met, on his way to Mahfvira, by Buddhists who engage him in the following discussion. ; 5 Pinnagapindi. The commentators explain pizn4ga (=pinyaka) by khala, and pizdi by bhinnaka (?) or sakala. Silanka gives the following explanation. During a struggle with savage men (mlé#4ha) some one runs away and throws his cloak off ona granary. An enemy in pursuit of that man mistakes it for him and takes hold of it, together with the part of the granary. — This interpretation looks absurd; but it will appear not so if we remember that granaries are beehive-shaped reservoirs made of sun-baked mud or wattle and mud; compare Grierson, Bihar Peasant Life, p. 17. * Milakkhu=mlékkha, BOOK 2, LECTURE 6. 415 baby, mistaking him for a gourd, he will not be guilty of murder according to our views. (27) ‘If anybody thrusts a spit through a man ora baby, mistaking him fora fragment of the granary, puts him on the fire, and roasts him, that will be a meal fit for Buddhas to break fast upon. (28) ‘Those who always feed two thousand worthy monks, acquire great merit! and become powerful gods in Ardpa (dhatu)2.’ (29) Ardraka. “Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionally) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them. (30)
3and become powerful gods in Ardpa (dhatu)2.’ (29) Ardraka. “Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionally) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them. (30) “A man who knows the nature of movable and immovable living beings, above, below, and on earth, who is afraid of injuring them and abstains from wicked deeds, may speak and act (in accordance with our Law); he will not be guilty of any (sin). (31) “It is impossible to mistake (a fragment of the granary) for a man; only an unworthy man can say it. How can (the idea of a man) be produced by a fragment of the granary? Even to utter this is an untruth. (32) “Do not use such speech by means of which you do evil; for such speech is incompatible with virtues. No ordained (monk) should speak empty words *. (33) * Pumnmakhandha=puayaskandha. * Aroppa. This is apparently derived from Arfpa as rendered in the text. Arfpadhftu is the highest heaven of the Buddhists ; compare Burnouf, Le Lotus de la Bonne Loi, p. 807. ® Ur&la=udéra, here explained nissdra, void of sense. 416 SOTRAKRITANGA. “Oh! you have explored this subject; you have thoroughly examined the consequences of acts! of living beings ; your (fame) reaches the Eastern and Western oceans; you view (the universe as if) it stood on the palm of your hands! (34) “ Thoroughly examining the consequences of acts of living beings, (our monks) have found out a pure way of sustaining life. It is a maxim? of the monks of our creed’, that nobody who lives by secret sins‘, should lay down the Law. (35) “A man who always feeds two thousand worthy monks, does not control himself, and will be blamed in this world like a man with bloody hands. (36) “ They kill a fattened sheep, and prepare food for the sake of a particular person; they season the meat with salt and oil, and dress it with pepper. (37) “You are irreligious, unworthy men, devoted to foolish pleasures, who say that partaking heartily of this meat you are not soiled by sin. (38) “All who partake of such food, commit sins in their ignorance; but the wise do nothing of the kind. Even to utter it is an untruth. (39) “In compassion to all beings, the seers, the G#aétrzputras®, avoid what is sinful ; afraid of it, they abstain from food especially prepared for them. (40) “ They abstain from wicked deeds, afraid of injuring living beings, and do no harm to any creature; therefore they do not partake of such food. This is a maxim of the monks of our creed. (41) 1 Anubhae=anubhaga4, explained karmavipaka. * Anudharma. * Iha samyat4n4m, who control themselves in this (creed of the Gainas). ‘ Khannapadépagivin. 5 Le. the Gainas. BOOK 2, LECTURE 6. 417 “(Having reached) this perfection! in the Law of the Nirgranthas and standing firm in it, one should live without deceit?. The awakened sage who is endowed with all virtues thereby obtained very great fame.” (42) A Védic Priest.
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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