Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1358. 426 SOTRAKRITANGA. good. What you or somebody else says, that there is a chance of a layman’s ceasing to do an injury altogether, by renouncing slaughter of one kind of beings; this interpretation of yours is not right.” (13) ' The Venerable One! gave an illustration: “I put a question to the Nirgranthas: O long-lived ones, (suppose) there be some men who have made the following declaration: ‘I shall not inflict punishment on those who, submitting to the tonsure, renounce the life of a householder and enter the monastic state; but I shall inflict punishment on those who lead a domestic life.’ Some Sramaza, who for four or five years, or for six or ten years—the period may be shorter or longer—has wandered about in the land, returns to domestic life. Now answer me: does the man break his word when he puts to death this (renegade) householder ?” ‘Certainly not!’ “It is just the same with a follower of the Sramamas, who has renounced injury to movable beings, but not to immovable ones. If he kills immovable beings, he does not transgress his vow. This you acknowledge, O Nirgranthas, this you must acknowledge!” (14) The Venerable One gave another illustration: “T put a question to the Nirgranthas. O long-lived Nirgranthas, (suppose) there be householders or sons of householders, born in respectable families, who come to you for instruction in the Law. Ought they to be instructed in the Law?” ‘Yes, they should. ‘When they have learned and understood this Law, will they say: this creed of the 1 Gautama. BOOK 2, LECTURE 7. 427
2Ought they to be instructed in the Law?” ‘Yes, they should. ‘When they have learned and understood this Law, will they say: this creed of the 1 Gautama. BOOK 2, LECTURE 7. 427 Nirgranthas is true, supreme, excellent, full of virtues, right, pure, it removes doubts, it is the road to perfection, liberation, Nirvaza; it is free from error and doubts, it is the road of those who are free from all misery; those who adopt it will reach perfection, (&c., all down to) put an end to all misery ; exerting ourselves we shall control ourselves with regard to all kinds of living beings.— Will they speak thus?” ‘Yes.’ “Should such men be admitted to the order?” ‘Yes, they should’ “Should such men be instructed in the discipline and kept to attend to religious instruction?” ‘ Yes, they should.’ “Do they renounce injury to every living being?” ‘Yes, they do.’ “Now (suppose) one of these men who lead such a life, after wandering about in the land for four or five years, or for six or ten years—the period may be shorter or longer—returns to domestic life. Will this man (still) abstain from doing injury to every living being?” ‘No.’ “The same man? who at first (as a householder) had not renounced injury to every living being, who afterwards has renounced, and who now does not renounce injury to every living being, did at first not control himself, did so afterwards, and does not so now. As long as he does not control himself, he does not renounce injury to every living being®. This you acknowledge, O Nirgranthas, this you must acknowledge!” (15) _. The Venerable One gave (another) illustration: “] put a question to the Nirgranthas. O long-lived + $é é sé giv, literally, his soul. * Here the last sentence but one of the preceding paragraph ought to be repeated. But there is no trace of it in my MSS. or the commentary. 428 SOTRAKRITANGA.
3The Venerable One gave (another) illustration: “] put a question to the Nirgranthas. O long-lived + $é é sé giv, literally, his soul. * Here the last sentence but one of the preceding paragraph ought to be repeated. But there is no trace of it in my MSS. or the commentary. 428 SOTRAKRITANGA. Nirgranthas, (suppose) there be monks or nuns of other sects, who come to you for instruction in the Law, (all as before, down to) attend to religious instruction.” ‘Yes, they should.’ “Is it lawful to eat with such men ?” ‘Yes, it is.’ “Now (suppose) some of these people who lead such a life, (&c., all as before, down to) return to domestic life. Is it lawful to eat with them then?” ‘No, it isnot!” ‘The same man with whom to eat was not lawful at first, was lawful afterwards, and is not lawful now, was no Sramana at first, was a Sramama afterwards, and is no Sramana now. It is not lawful for Nirgrantha Sramazas to eat together with him. This you acknowledge, O Nirgranthas; this you must acknowledge!” (16) And the Venerable One spoke thus: “ There are some followers of the Sramazas, who have made this declaration: we cannot, submitting to the tonsure, renounce the life of a householder and enter the monastic state, but we shall strictly observe the Pésaha on the fourteenth and the eighth days of each fortnight, (on the new-moon, and) full-moon days, we renounce gross ill-usage of living beings, grossly lying speech, gross taking of things not given, (unlawful) sexual intercourse, (unlimited) appropriation of property ; we shall set limits to our desires in the two forms and in the three ways%. They will also make the following renunciation: ‘neither do nor cause anything (sinful) to be done for my sake.’ 1 N6 insatthé sama#thé; 1 think the Sanskrit of this phrase, which is not explained by the commentator, is né6 ayam arthah samartha&, 3 Viz. ‘I will not do it, nor cause it to be done, either in thought or in word or in deed.’ Compare Uvasaga Dasdo, Hoernle’s edition, § 13 ff. BOOK 2, LECTURE 7. 429 Having (on Pésaha-days) abstained from eating, drinking, bathing, and using beds or chairs, may they, on their decease, be said to make a (righteous) end of their life?” ‘Certainly, they do make such an end of their life.’ ‘They are called animated beings, (&c., all as in § 13, down to) this interpretation of yours is not right.” (17)
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.
1358. 426 SOTRAKRITANGA. good. What you or somebody else says, that there is a chance of a layman’s ceasing to do an injury altogether, by renouncing slaughter of one kind of beings; this interpretation of yours is not right.” (13) ' The Venerable One! gave an illustration: “I put a question to the Nirgranthas: O long-lived ones, (suppose) there be some men who have made the following declaration: ‘I shall not inflict punishment on those who, submitting to the tonsure, renounce the life of a householder and enter the monastic state; but I shall inflict punishment on those who lead a domestic life.’ Some Sramaza, who for four or five years, or for six or ten years—the period may be shorter or longer—has wandered about in the land, returns to domestic life. Now answer me: does the man break his word when he puts to death this (renegade) householder ?” ‘Certainly not!’ “It is just the same with a follower of the Sramamas, who has renounced injury to movable beings, but not to immovable ones. If he kills immovable beings, he does not transgress his vow. This you acknowledge, O Nirgranthas, this you must acknowledge!” (14) The Venerable One gave another illustration: “T put a question to the Nirgranthas. O long-lived Nirgranthas, (suppose) there be householders or sons of householders, born in respectable families, who come to you for instruction in the Law. Ought they to be instructed in the Law?” ‘Yes, they should. ‘When they have learned and understood this Law, will they say: this creed of the 1 Gautama. BOOK 2, LECTURE 7. 427
2Ought they to be instructed in the Law?” ‘Yes, they should. ‘When they have learned and understood this Law, will they say: this creed of the 1 Gautama. BOOK 2, LECTURE 7. 427 Nirgranthas is true, supreme, excellent, full of virtues, right, pure, it removes doubts, it is the road to perfection, liberation, Nirvaza; it is free from error and doubts, it is the road of those who are free from all misery; those who adopt it will reach perfection, (&c., all down to) put an end to all misery ; exerting ourselves we shall control ourselves with regard to all kinds of living beings.— Will they speak thus?” ‘Yes.’ “Should such men be admitted to the order?” ‘Yes, they should’ “Should such men be instructed in the discipline and kept to attend to religious instruction?” ‘ Yes, they should.’ “Do they renounce injury to every living being?” ‘Yes, they do.’ “Now (suppose) one of these men who lead such a life, after wandering about in the land for four or five years, or for six or ten years—the period may be shorter or longer—returns to domestic life. Will this man (still) abstain from doing injury to every living being?” ‘No.’ “The same man? who at first (as a householder) had not renounced injury to every living being, who afterwards has renounced, and who now does not renounce injury to every living being, did at first not control himself, did so afterwards, and does not so now. As long as he does not control himself, he does not renounce injury to every living being®. This you acknowledge, O Nirgranthas, this you must acknowledge!” (15) _. The Venerable One gave (another) illustration: “] put a question to the Nirgranthas. O long-lived + $é é sé giv, literally, his soul. * Here the last sentence but one of the preceding paragraph ought to be repeated. But there is no trace of it in my MSS. or the commentary. 428 SOTRAKRITANGA.
3The Venerable One gave (another) illustration: “] put a question to the Nirgranthas. O long-lived + $é é sé giv, literally, his soul. * Here the last sentence but one of the preceding paragraph ought to be repeated. But there is no trace of it in my MSS. or the commentary. 428 SOTRAKRITANGA. Nirgranthas, (suppose) there be monks or nuns of other sects, who come to you for instruction in the Law, (all as before, down to) attend to religious instruction.” ‘Yes, they should.’ “Is it lawful to eat with such men ?” ‘Yes, it is.’ “Now (suppose) some of these people who lead such a life, (&c., all as before, down to) return to domestic life. Is it lawful to eat with them then?” ‘No, it isnot!” ‘The same man with whom to eat was not lawful at first, was lawful afterwards, and is not lawful now, was no Sramana at first, was a Sramama afterwards, and is no Sramana now. It is not lawful for Nirgrantha Sramazas to eat together with him. This you acknowledge, O Nirgranthas; this you must acknowledge!” (16) And the Venerable One spoke thus: “ There are some followers of the Sramazas, who have made this declaration: we cannot, submitting to the tonsure, renounce the life of a householder and enter the monastic state, but we shall strictly observe the Pésaha on the fourteenth and the eighth days of each fortnight, (on the new-moon, and) full-moon days, we renounce gross ill-usage of living beings, grossly lying speech, gross taking of things not given, (unlawful) sexual intercourse, (unlimited) appropriation of property ; we shall set limits to our desires in the two forms and in the three ways%. They will also make the following renunciation: ‘neither do nor cause anything (sinful) to be done for my sake.’ 1 N6 insatthé sama#thé; 1 think the Sanskrit of this phrase, which is not explained by the commentator, is né6 ayam arthah samartha&, 3 Viz. ‘I will not do it, nor cause it to be done, either in thought or in word or in deed.’ Compare Uvasaga Dasdo, Hoernle’s edition, § 13 ff. BOOK 2, LECTURE 7. 429 Having (on Pésaha-days) abstained from eating, drinking, bathing, and using beds or chairs, may they, on their decease, be said to make a (righteous) end of their life?” ‘Certainly, they do make such an end of their life.’ ‘They are called animated beings, (&c., all as in § 13, down to) this interpretation of yours is not right.” (17)
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.