Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ 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. ‘Those who always feed two thousand holy® mendicants, acquire great merit and become gods. This is the teaching of the Véda.’ (43) Ardraka. “He who always feeds two thousand holy cats +4 (i.e. Brahmazas), will have to endure great pains in hell, being surrounded by hungry (beasts). (44) “ He who despises the Law that enjoins compassion, and praises the Law that permits slaughter, and who feeds but a single unprincipled man, even if he be a king, will go to darkness’, and not to the gods.” (45) A Védantin®. ‘Both of us follow (very much the same) Law; we stood firm in it, and shall do so in the time to come; (we believe that) virtue consists in good conduct, and that knowledge (is necessary for liberation) ; and with regard to the Circle of Births there is no difference between us. (46) 1 Samadhi. 2 Anihé. 3 SnAtaka, cf. Manu XI, 1. * Kulalaya=kulaéa, explained m4rg4ra. Another explanation is: who live (Alaya) in houses. 5 Nisam, literally, night. ® $ilanka calls this opponent an Ekadandin, and ascribes to him the views of the Sankhya philosophy. But it is evident from the sequel that he is a Védantin, as the commentators admit in their comment on the next verse. [45] Ee 418 SOTRAKRITANGA. ‘(But we assume) an invisible, great, eternal, imperishable, and indestructible Soul, who excels all other beings in every respect, as the moon excels the stars.’ (47) Ardraka. “(If there were but one Soul common to all beings) they could not be known (from one another), nor could they experience different lots; there would not be Brahmazas, Kshattriyas, Vaisyas, and Sfdras?, insects, birds, and snakes; all would be men and gods. (48) “Those who do not know all things by Kévala (knowledge), but who being ignorant teach a Law (of their own), are lost themselves, and work the ruin of others in this dreadful, boundless Circle of Births. (49) “Those who know all things by the full Kévala knowledge, and who practising meditation teach the whole Law, are themselves saved and save others. (50) “You have, in your mind, made equal both those who lead a blameable life, and those who in this world practise right conduct. Friend, you are deluded.” (51) A Hastitapasa® ‘Every year we kill one big elephant with an arrow, and live upon it in order to spare the life of other animals.’ (52) 1 Pessa = préshya, literally, servants or slaves. * The Hastitapasas are thus named from the fact that they kill an elephant and live upon its flesh for a whole year or for six months, as Silahka adds, explaining thus the words avi ya (api 4a) aftersamvakkharéna, The Hastitapasas are mentioned in a list of the different Tapasas in the Aupapatika Sftra, ed. Leumann, § 74.
2Leumann, § 74. BOOK 2, LECTURE 7. 419 Ardraka. “If every year you kill but one animal without abstaining from sin, though you are not guilty of the slaughter of other creatures, there is little difference between you and a householder. (53) “If a man kills every year but one animal, and lives (in other respects) as a Sramama, he is unworthy, and works his perdition. Such men will not become Kévalins.” (54) A (monk) who has achieved his religious perfection through the instruction of the Awakened One}, and stands firm in it, who guards himself in the threefold way (i.e. with regard to thoughts, words, and acts), and who possesses the things requisite for crossing the immense ocean of existence, may preach the Law. (55) Thus I say. SEVENTH LECTURE, CALLED NALANDA. At that time, at that period, there was a town of the name R4agagvzha: it was rich, happy, thriving, &c.2 Outside of Ragagyvzha, in a north-eastern ' Buddhassa 4n4i. ® This ‘&c.’ refers to the typical description of towns. Our text contains only the first words of the description, but the Aupapatika Sfitra, § 1, gives it at length. Ee2 420 SOTRAKRITANGA. direction, there was the suburb Nalanda ; it contained many hundreds of buildings, &c.' (1) In that suburb Nalanda there was a householder called Lépa; he was prosperous, famous; rich in high and large houses, beds, seats, vehicles, and chariots; abounding in riches, gold, and silver; possessed of useful and necessary things; wasting plenty of food and drink; owning many male and female slaves, cows, buffaloes, and sheep; and inferior to nobody. (2) This householder Lépa, a follower of the Sramazas, comprehended (the doctrine of) living beings and things without life, (&c., all as in II, 2, 76, p. 382, down to the end of the paragraph). (3) This householder Lépa possessed, in a northeastern direction from the suburb NaAlandA, a bathing-hall, called Séshadravy4?; it contained many hundreds of pillars, was beautiful, &c. In a northeastern direction from this bathing-hall Séshadravy4, there was a park called Hastiyama. (Description of the park *.) (4) And there in some house the Venerable Gautama was staying. The venerable (man) was in the garden, and so was Udaka, the son of Pédhala, a Nirgrantha and follower of Parsva ‘, of the Médarya Gétra. He went there where the Venerable Gautama was, and said: ‘O long-lived Gautama, I want to ask you about a point (of faith); O long-lived one, » I cannot tell where the full description occurs. * The name denotes: the rest of materials, i.e. the hall which was built with the materials not used (in building the house), the well-known ‘few remaining bricks.’ * The text is given in the Aupapatika Sftra, § 3. * Compare the Twenty-second Lecture of the Uttaradhyayana. BOOK 2, LECTURE 7. 421
3the hall which was built with the materials not used (in building the house), the well-known ‘few remaining bricks.’ * The text is given in the Aupapatika Sftra, § 3. * Compare the Twenty-second Lecture of the Uttaradhyayana. BOOK 2, LECTURE 7. 421 please explain it to me so as it has been taught (by the Tirthakara).’ And the Venerable Gautama spoke thus to Udaka, the son of Pédsdla : “Well, long-lived one, I shall see about it, when I have heard and understood (your question).” And Udaka, the son of Pédhla, spoke thus to the Venerable Gautama: (5) ‘O long-lived Gautama, there are Nirgrantha Sramamas, called Kumfraputras, who profess your creed ; they make a zealous! householder, a follower of the Sramamas, renounce injury to movable beings except on the order (from an established authority), as the householder caused one of the captured thieves to be set free*%. Those who make this renunciation, make a bad renunciation; those who cause this renunciation to be made, cause a bad renunciation to be made; in causing another to make this renunciation, they annul their own allegation®. Why dol say this? Beings belong to the Circle of Births; though they be (now) immovable beings, they will (some time) become movable ones, or though they be (now) movable beings, they will become immovable ones ; when they leave the bodies ’ Uvasampanna. * These words seem to refer to an apologue told by the commentator: King Ratnasékhara of Ratnapura, once making a pleasure trip, issued an order that nobody should remain in the town. Six brothers disobeyed, were brought before the king, and sentenced to death. Their father in vain implored the king to spare them, or to spare five, four, three, two of his sons. At last the king consented to pardon the eldest son, at which the old father rejoiced.—The six sons are likened to the six classes of living beings. As a householder cannot altogether abstain from injuring them, as monks do, he is content to abstain from injuring movable beings or animals. * Viz. that by abstaining from slaughter of living beings they kil! no living beings. 422 SOTRAKRITANGA. of immovable beings, they will be born in bodies of movable ones, and when they leave the bodies of movable beings, they will be born in bodies of immovable ones. When they are born in bodies of immovable beings, it is no sin to kill them. (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.
1‘ 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. ‘Those who always feed two thousand holy® mendicants, acquire great merit and become gods. This is the teaching of the Véda.’ (43) Ardraka. “He who always feeds two thousand holy cats +4 (i.e. Brahmazas), will have to endure great pains in hell, being surrounded by hungry (beasts). (44) “ He who despises the Law that enjoins compassion, and praises the Law that permits slaughter, and who feeds but a single unprincipled man, even if he be a king, will go to darkness’, and not to the gods.” (45) A Védantin®. ‘Both of us follow (very much the same) Law; we stood firm in it, and shall do so in the time to come; (we believe that) virtue consists in good conduct, and that knowledge (is necessary for liberation) ; and with regard to the Circle of Births there is no difference between us. (46) 1 Samadhi. 2 Anihé. 3 SnAtaka, cf. Manu XI, 1. * Kulalaya=kulaéa, explained m4rg4ra. Another explanation is: who live (Alaya) in houses. 5 Nisam, literally, night. ® $ilanka calls this opponent an Ekadandin, and ascribes to him the views of the Sankhya philosophy. But it is evident from the sequel that he is a Védantin, as the commentators admit in their comment on the next verse. [45] Ee 418 SOTRAKRITANGA. ‘(But we assume) an invisible, great, eternal, imperishable, and indestructible Soul, who excels all other beings in every respect, as the moon excels the stars.’ (47) Ardraka. “(If there were but one Soul common to all beings) they could not be known (from one another), nor could they experience different lots; there would not be Brahmazas, Kshattriyas, Vaisyas, and Sfdras?, insects, birds, and snakes; all would be men and gods. (48) “Those who do not know all things by Kévala (knowledge), but who being ignorant teach a Law (of their own), are lost themselves, and work the ruin of others in this dreadful, boundless Circle of Births. (49) “Those who know all things by the full Kévala knowledge, and who practising meditation teach the whole Law, are themselves saved and save others. (50) “You have, in your mind, made equal both those who lead a blameable life, and those who in this world practise right conduct. Friend, you are deluded.” (51) A Hastitapasa® ‘Every year we kill one big elephant with an arrow, and live upon it in order to spare the life of other animals.’ (52) 1 Pessa = préshya, literally, servants or slaves. * The Hastitapasas are thus named from the fact that they kill an elephant and live upon its flesh for a whole year or for six months, as Silahka adds, explaining thus the words avi ya (api 4a) aftersamvakkharéna, The Hastitapasas are mentioned in a list of the different Tapasas in the Aupapatika Sftra, ed. Leumann, § 74.
2Leumann, § 74. BOOK 2, LECTURE 7. 419 Ardraka. “If every year you kill but one animal without abstaining from sin, though you are not guilty of the slaughter of other creatures, there is little difference between you and a householder. (53) “If a man kills every year but one animal, and lives (in other respects) as a Sramama, he is unworthy, and works his perdition. Such men will not become Kévalins.” (54) A (monk) who has achieved his religious perfection through the instruction of the Awakened One}, and stands firm in it, who guards himself in the threefold way (i.e. with regard to thoughts, words, and acts), and who possesses the things requisite for crossing the immense ocean of existence, may preach the Law. (55) Thus I say. SEVENTH LECTURE, CALLED NALANDA. At that time, at that period, there was a town of the name R4agagvzha: it was rich, happy, thriving, &c.2 Outside of Ragagyvzha, in a north-eastern ' Buddhassa 4n4i. ® This ‘&c.’ refers to the typical description of towns. Our text contains only the first words of the description, but the Aupapatika Sfitra, § 1, gives it at length. Ee2 420 SOTRAKRITANGA. direction, there was the suburb Nalanda ; it contained many hundreds of buildings, &c.' (1) In that suburb Nalanda there was a householder called Lépa; he was prosperous, famous; rich in high and large houses, beds, seats, vehicles, and chariots; abounding in riches, gold, and silver; possessed of useful and necessary things; wasting plenty of food and drink; owning many male and female slaves, cows, buffaloes, and sheep; and inferior to nobody. (2) This householder Lépa, a follower of the Sramazas, comprehended (the doctrine of) living beings and things without life, (&c., all as in II, 2, 76, p. 382, down to the end of the paragraph). (3) This householder Lépa possessed, in a northeastern direction from the suburb NaAlandA, a bathing-hall, called Séshadravy4?; it contained many hundreds of pillars, was beautiful, &c. In a northeastern direction from this bathing-hall Séshadravy4, there was a park called Hastiyama. (Description of the park *.) (4) And there in some house the Venerable Gautama was staying. The venerable (man) was in the garden, and so was Udaka, the son of Pédhala, a Nirgrantha and follower of Parsva ‘, of the Médarya Gétra. He went there where the Venerable Gautama was, and said: ‘O long-lived Gautama, I want to ask you about a point (of faith); O long-lived one, » I cannot tell where the full description occurs. * The name denotes: the rest of materials, i.e. the hall which was built with the materials not used (in building the house), the well-known ‘few remaining bricks.’ * The text is given in the Aupapatika Sftra, § 3. * Compare the Twenty-second Lecture of the Uttaradhyayana. BOOK 2, LECTURE 7. 421
3the hall which was built with the materials not used (in building the house), the well-known ‘few remaining bricks.’ * The text is given in the Aupapatika Sftra, § 3. * Compare the Twenty-second Lecture of the Uttaradhyayana. BOOK 2, LECTURE 7. 421 please explain it to me so as it has been taught (by the Tirthakara).’ And the Venerable Gautama spoke thus to Udaka, the son of Pédsdla : “Well, long-lived one, I shall see about it, when I have heard and understood (your question).” And Udaka, the son of Pédhla, spoke thus to the Venerable Gautama: (5) ‘O long-lived Gautama, there are Nirgrantha Sramamas, called Kumfraputras, who profess your creed ; they make a zealous! householder, a follower of the Sramamas, renounce injury to movable beings except on the order (from an established authority), as the householder caused one of the captured thieves to be set free*%. Those who make this renunciation, make a bad renunciation; those who cause this renunciation to be made, cause a bad renunciation to be made; in causing another to make this renunciation, they annul their own allegation®. Why dol say this? Beings belong to the Circle of Births; though they be (now) immovable beings, they will (some time) become movable ones, or though they be (now) movable beings, they will become immovable ones ; when they leave the bodies ’ Uvasampanna. * These words seem to refer to an apologue told by the commentator: King Ratnasékhara of Ratnapura, once making a pleasure trip, issued an order that nobody should remain in the town. Six brothers disobeyed, were brought before the king, and sentenced to death. Their father in vain implored the king to spare them, or to spare five, four, three, two of his sons. At last the king consented to pardon the eldest son, at which the old father rejoiced.—The six sons are likened to the six classes of living beings. As a householder cannot altogether abstain from injuring them, as monks do, he is content to abstain from injuring movable beings or animals. * Viz. that by abstaining from slaughter of living beings they kil! no living beings. 422 SOTRAKRITANGA. of immovable beings, they will be born in bodies of movable ones, and when they leave the bodies of movable beings, they will be born in bodies of immovable ones. When they are born in bodies of immovable beings, it is no sin to kill them. (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.
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