1 Ahir&tifliy&e, Com. yathSratnddhikara. R&timya is opposed to seha (disciple) ; it is elsewhere explained by ^yesh/Aa ; see Kalpa Sdtra, Sam. 59. I am not sure if the phrase ought not to be translated, with due respect for his superior.
Book Ii, Lecture 3, Lesson 3. 147
us!' The mendicant should not tell it, nor show it,
he should not comply with their request, but look
on silently, or, though knowing it, he should say
that he did not know. Then he may circumspectly
wander from village to village. (8)
He should act in the same manner, if asked about
bulbs of water-plants, roots, bark, leaves, flowers,
fruits, seeds, water in the neighbourhood, or a
kindled fire; (9)
Likewise, if asked about (transports of) corn, waggons, cars, &c. (see II, 3, 2, 16). (10)
Likewise, if asked : ' O long-lived .Srama^a ! how large is this village or scot-free town, &c. ?' (i i)
Likewise, if asked : ' O long-lived .Srama^a ! How far is it to that village or scot-free town, &c. ?' (12)
If a monk or a nun, wandering from village to vil-
lage, sees a vicious cow coming towards them, &c.
(see II, i, 5, I 3), they should not, from fear of them,
leave the road, or go into another road, nor enter a
thicket, wood, or stronghold, nor climb a tree, nor
take a plunge in a large and extended water-sheet,
nor desire a fold or any other place of refuge, or an
army or a caravan ; but undisturbed, the mind not
directed to outward things, they should collect them-
selves for contemplation ; thus they may circum-
spectly wander from village to village. (13)
If the road of a monk or a nun on the pilgrimage
lies through a forest, in which, as they know, there
stroll bands of many thieves desirous of their pro-
perty, they should not, for fear of them, leave the
road, &c. (all as in 13). (14)
If these thieves say, 'O long-lived .5rama#a ! bring
us your clothes, &c., give them, put them down!'
the mendicant should not give or put them down.
148 JLffARANGA S(JTRA.
Nor should he reclaim (his things) by imploring
(the thieves), or by folding his hands, or by moving
their compassion, but by religious exhortation or
by remaining silent. (15)
If the thieves, resolving to do it themselves, bully
him, &c., tear off his clothes, &c., he should not lodge
an information in the village or at the king's palace ;
nor should he go to a layman, and say, ' O long-
lived householder! these thieves, resolving to do
(the robbing) themselves, have bullied me, &c., they
have torn off my clothes/ &c. He should neither
think so, nor speak so ; but undisturbed, &c. (see
This is the whole duty, &c.
Thus I say. (16)
End of the Third Lecture, called Walking.
Book Ii, Lecture 4, Lesson I. 149
FOURTH LECTURE,
MODES OF SPEECH l .
A monk or a nun, hearing and perceiving these
uses of speech, should know that the following ones
are not to be employed and have not hitherto been
employed (by persons of exemplary conduct); thos
who speak in wrath or in pride, for deception or for
gain, who speak, knowingly or unknowingly, hard
words. They should avoid all this, which is blam-
able. Employing their judgment, they should know
something for certain and something for uncer-
tain 2 : (i) (N. N.) having received food or not
having received food, having eaten it or not having
eaten* it, has come or has not come, comes or does
not come, will come or will not come. (2)
Well considering (what one is to say), speaking
with precision, one should employ language in
moderation and restraint : the singular, dual, plural ;
feminine, masculine, neuter gender ; praise, blame,
1 Bhdsa^&ya.
a The commentator understands this passage and the following paragraph in a different way : a man of ripe judgment should utter no such positive assertions, e. g. it is certain (that it will rain), or it is not certain, &c. He seems to have been of opinion that the prohibition in the last sentence, sawam eta^ sbvaggam vqggrqggi, extends also to the following sentence. But this is not probable r as etaa* generally refers to what precedes, and imam to what follows*
praise mixed with blame, blame mixed with praise ;
past, present, or future (tenses), the first and second,
or third (person) 1 . If one thinks it necessary to
speak in the singular, he should speak in the sin-
gular; if he thinks it necessary to speak in the
plural, he should speak in the plural, &c. Consider-
ing well : this is a woman, this is a man, this is a
eunuch, this is to be called thus, this is to be called
otherwise, speaking with precision, he should em-
ploy language in moderation and restraint. (3)
For the avoidance of these occasions to sin, a mendi-
cant should know that there are four kinds of speech :
the first is truth ; the second is untruth ; the third is
truth mixed with untruth ; what is neither truth, nor
untruth, nor truth mixed with untruth, that is the
fourth kind of speech : neither truth nor untruth 2 .
Thus I say.
All past, present, and future Arhats hrve taught
and declared, teach and declare, will teach and de-
clare these four kinds of speech ; and they have
explained all those things which are devoid of intel-
lect, which possess colour, smell, taste, touch, which
are subject to decay and increase, which possess
various qualities. (4)
A monk (or a nun should know that) before (the
utterance) speech is speech in (antecedent) non-
existence 3 ; that while uttered, it is (real) speech;
1 Pa&akkhavaya#a#z, parokkhavayawaw.
* The first, second, and third cases refer to assertions, the fourth (asatyamr/sha) to injunctions.
* Literally, non-speech. The commentary has the terms used in the translation, which are taken from the Vaweshika philosophy. But It is well known that many Gainas have adopted and written on the Valreshika philosophy, and that the Gainas themselves maintain
Book Ii, .Lecture 4, Lesson I. 151
that the moment aft^r it has been uttered, the spoken speech is speech in (subsequent) non-existence. (5)
A monk or a nun, well considering, should not
use speech whether truth or untruth, or truth mixed
with untruth, if it be sinful, blamable, rough,
stinging, coarse, hard, leading to sins, to discord and
factions, to grief and outrage, to destruction of living
beings. (6)
A monk or a nun, considering well, should use
true and accurate speech, or speech which is neither
truth nor untruth (i.e. injunctions) ; for such speech
is not sinful, blamable, rough, stinging, &c. (7)
A monk or a nun, if addressing a man who, if
addressed, does not answer, should not say: 'You
loon ! you lout 1 1 you *Sttdra ! you low-born wretch !
you slave! you dog! you thief! you robber! you
cheat! you liar! &c.; you are such and such! your
parents 2 are such and such ! ' Considering well, they
should not use such sinful, blamable, &c., speech. (8)
But in that case they should say : ' N. N.l O long-
lived one ! O long-lived ones ! O layman ! O pupil !
O faithful one ! O lover of faith ! ' Considering
well, they should use such sinless, blameless, &C M
speech. (9)
A monk or a nun, if addressing a woman who, if
addressed, does not answer, should not say: 'You
hussy ! you wench ! &c/ (repeat the above list of
that one of their own creed, .Ouluya-Rohagutta, is the author of the VaLreshika Danranam ; see Kalpa Stitra, p. 119.
1 The original has hole, gole, which are said by the com- mentator to have been used, in another country, as" abusive words. My conjectural translation is based on the meaning of the Sanskrit words hodb, gold.
9 It is well known that the Hindus include, the parents of the abused party in their maledictions.
abusive words adapted to females). Considering
well, they should not use such sinful, blamable, &c.,
speech. (10)
A monk or* a nun, if addressing a woman who,
if addressed, does not answer, should say : ' O long-
lived one ! O sister ! madam ! my lady ! O lay-sister !
O pupil! O faithful one! O lover of faith!' Con-
sidering well, they should use such sinless, blame-
less, &c., speech, (n)
A monk or a nun should not say : ' The god l of
the sky! the god of the thunderstorm! the god of
lightning ! the god who begins to rain ! the god
who ceases to rain ! may rain fall or may it not fall !
may the crops grow or may they not grow ! may the
night wane 01 may it not wane ! may the sun rise or
may it not rise ! may the king conquer or may he not
conquer!' They should not use such speech. (12)
But knowing the nature of things, he should say :
4 The air ; the follower of Guhya ; a cloud has
gathered or come down ; the cloud has rained/
This is the whole duty, &c.
Thus I say. (13)
A monk or a nun, seeing any sort (of diseases),
should not talk of them in this way : ' He has got
boils, or leprosy, &G. (see I, 6, i, 3); his hand is
cut, or his foot, nose, ear, lip is cut/ For as all
such people, spoken to in such language, become
1 This prohibition to use the word god in such phrases as the god (deva) rains, is a curious instance of the rationalism of the early Gainas. As they were allowed to speak nothing but the truth, they were enjoined not to say, ' the god rains/ but ' the air rains/
Book Ii, Lecture 4, Lesson 2. 153
angry, hence, considering well, they should not speak to them in such language, (i)
A monk or a nun, seeing any sort (of good quali-
ties), should speak thus: 'He is strong, powerful,
vigorous, famous, well-formed, well-proportioned,
handsome/ For as all such people, spoken to in
such language, do not become angry, they should, con-
sidering well, speak to them in such language. (2)
A monk or a nun, seeing any sort of such things
as walls or ditches, &c. (see II, 3, 2, $ 14), should
not speak of them in this way: * This is well-executed,
finely executed, beautiful, excellent, (so done) or to
be done;' they should not use such sinful, &c.,
language. (3)
A monk or a nun, seeing walls, &c., should speak
about them in this way : * This has b^en executed
with great effort, with sin, with much labour ; it is
very magnificent, it is very beautiful, it is very fine,
it is very handsome/ considering well, they should
use such sinless, &c., language. (4)
A monk or a nun, seeing food, &c., prepared,
should not speak about it in this way : ' This is well
executed, finely executed, beautiful, excellent, (so
done) or to be done ;' considering well, they should
not use such sinful, &c., language. (5)
A monk or a nun, seeing food, &c., prepared,
should speak about it in this way : ' This has been
executed with great effort, with sin, with much
labour; it is very good, it is excellent, it is well
* seasoned, it is most delicious, it is most agreeable;'
considering well, they should use such sinless, &C M
language. (6)
A monk or a nun, seeing a man, a cow, a buffalo, deer, cattle, a bird, a snake, an aquatic animal of
154 AJ^ARANGA sCTRA.
increased bulk, should not speak about them in this
way : ' He (or it) is fat, round, fit to be killed or
cooked ;' considering well, they should not use such
sinful, &c., language. (7)
A monk or a nun, seeing a man, a cow, &c., of in-
creased bulk, should speak about them in this way :
*He is of increased bulk, his body is well grown,
well compacted, his flesh and blood are abundant,
his limbs are fully developed;' considering well,
they should use such sinless, &c., language. (8)
A monk or a nun, seeing any sort of cows (or
oxen), should not speak about them in this way :
* These cows should be milked or tamed or covered,
should draw a waggon or car ;' considering well, they
should not use such sinful, &c., language. (9)
A monk or a nun, seeing any sort of cows (or
oxen), should speak about them in this way: 'It is
a young cow, a milch cow, she gives much milk, it
is a short or a large one, a beast of burden;' con-
sidering well, they should use such sinless, &c.,
language. (10)
