Book Ii, Lecture 15, Hi, I. 205
This is the first clause, (i)
Now follows the second clause :
A Nirgrantha comprehends (and renounces) anger,
he is not angry. The Kevalin says : A Nirgrantha
who is moved by anger, and is angry, might utter
a falsehood in his speech. A Nirgrantha, &c.
Now follows the third clause :
A Nirgrantha comprehends (and renounces) greed,
he is not greedy. The Kevalin says : A Nirgrantha
who is moved by greed, and is greedy, might utter
a falsehood in his speech. A Nirgrantha, &c.
Now follows the fourth clause :
A Nirgrantha comprehends (and renounces) fear,
he is not afraid. The Kevalin says : A Nirgrantha
who is moved by fear, and is afraid, might utter
a falsehood in his speech. A Nirgrantha, &c.
Now follows the fifth clause :
A Nirgrantha comprehends (and renounces) mirth,
he is not mirthful. The Kevalin says : A Nirgran-
tha who is moved by mirth, and is mirthful, might
utter a falsehood in his speech. A Nirgrantha, &c.
' In this way the great vow is correctly practised, followed, &c.
This is, Sir, the second great vow. ii.
iii. The third great vow njns thus :
I renounce all taking of anything not given, either
in a village or a town or a wood, either of little or
much, of small or great, of living or lifeless things*
I shall neither take myself what is not given, nor
206 AJTARANGA S#TRA.
cause others to take it, nor consent to their taking
it. As long as I live, I confess and blame, &c. (all
down to) body.
There are five clauses.
The first clause runs thus :
A Nirgrantha begs after deliberation, for a limited
ground, Aot without deliberation. The Kevalin
says : If a Nirgrantha begs without deliberation for
a limited ground, he might take what is not given.
A Nirgrantha, &c.
This is {he first clause, (i)
Now follows the second clause :
A Nirgrantha consumes his food and drink with
permission (of his superior), not without his per-
mission. The Kevalin says : If a Nirgrantha con-
sumes his food and drink without the superior's
permission, he might eat what is not given.
A Nirgrantha, &c.
Now follows the third clause :
A Nirgrantha who has taken possession of some
ground, should always take possession of a limited
part of it and for a fixed time. The Kevalin says :
If a Nirgrantha who has taken possession of some
ground, should take possession of an unlimited part
of it and for an unfixed time, he might take what is
not given. A Nirgrantha, &c.
Now follows the fourth clause :
A Nirgrantha who has taken possession of some
ground, should constantly have his grant renewed.
The Kevalin says : If a Nirgrantha has not con-
stantly his grant renewed, he might take possession
of what is not given. A Nirgrantha, &c.
Book Ii, Lecture 15, Iv, 3. 2oj
Now follows the fifth clause :
A Nirgrantha begs for a limited ground for his
co-religionists after deliberation, not without deliber-
ation. The Kevalin says : If a Nirgrantha should
beg without deliberation, he might take possession
of what is not given. A Nirgrantha, &c.
In this Way the great vow, &c.
This is, Sir, the third great vow. iii.
iv. The fourth great vow runs thus :
I renounce all sexual pleasures, either with gods
or men or animals. I shall not give way to sensu-
ality, &c. (all as in the foregoing paragraph down
to) exempt myself.
There are five clauses.
The first clause runs thus :
A Nirgrantha does not continually discuss topics
relating to women. The Kevalin says : If a Nir-
grantha discusses such topics, he might fall from the
law declared by the Kevalin, because of the destruc-
tion or disturbance of his peace. A Nirgrantha, &c.
This is the first clause, (i)
Now follows the second clause :
A Nirgrantha does not regard and contemplate the
lovely forms of women. The Kevalin says : If a Nir-
grantha regards and contemplates the lovely forms
of women, he might, &c. A Nirgrantha, &c.
Now follows the third clause :
A Nirgrantha does not recall to his mind the
pleasures and amusements he formerly had with
women. The Kevalin says : If a Nirgrantha recalls
208 AJTARANGA S(JTRA.
to his mind the pleasures and amusements he formerly had with women, he might, &c. A Nirgrantha, &c.
Now follows the fourth clause :
A Nirgrantha does not eat and drink too much, nor
does he drink liquors or eat highly-seasoned dishes.
The Kevalin says : If a Nirgrantha did eat and
drink too much, or did drink liquors and eat highly-
seasoned dishes, he might, &c. A Nirgrantha, &c.
Now follows the fifth clause :
A Nirgrantha does not occupy a bed or couch
affected 1 by women, animals, or eunuchs. The
Kevalin says : If a Nirgrantha did occupy a bed or
couch affected by women, animals, or eunuchs, he
might, &c. A Nirgrantha, &c.
In this way the great vow, &c.
This is, Sir, the fourth great vow. iv.
v. The fifth great vow runs thus :
I renounce all attachments 2 , whether little or much,
small or great, living or lifeless ; neither shall I my-
self form such attachments, nor cause others to do
so, nor consent to their doing so, &c. (all down, to)
exempt myself.
There are five clauses.
The first clause runs thus :
If a creature with ears hears agreeable and dis-
agreeable sounds, it should not be attached to, nor
delighted with, nor. desiring of, nor infatuated by,
1 This may mean belonging to, or close by. 1 This means the pleasure in external objects.
Book Ii, Lecture 15, V, 5. 2oq
nor covetous of, nor disturbed by the agreeable
or disagreeable sounds. The Kevalin says : If
a Nirgrantha is thus affected by thq pleasant or
unpleasant sounds, he might fall &c. (see above,
IV, i).
If it is impossible not to hear sounds, which
reach the ear, the mendicant should avoid love or
hate, originated by them.
A creature with ears hears agreeable and dis- agreeable sounds.
This is the first clause, (i)
Now follows the second clause :
If a creature with eyes sees agreeable and dis-
agreeable forms (or colours), it should not be attached,
&c., to them.
The Kevalin says, &c. (the rest as in the last
clause. Substitute only see and forms for hear
and sounds).
Now follows the third clause :
If a creature with an organ of smell smells
agreeable or disagreeable smells, it should not be
attached to them. (The rest as above. Substitute
smell and nose.)
Now follows the fourth clause :
If a creature with a tongue tastes agreeable or
disagreeable tastes, it should not be attached, &c.,
to them. (The rest as above. Substitute taste
and tongue.)
Now follows the fifth clause :
If a creature with an organ of feeling feels agree- able or disagreeable touches, it should not be
C3 r
2io Ajtaranga
attached to them. (The rest as above. Substitute feel and touch.)
In this way the great vow, &c. (see above), v.
He who is well provided with these great vows
and their twenty-five clauses is really Houseless, if
he, according to the sacred lore, the precepts, and
the way correctly practises, follows, executes, ex-
plains, establishes, and, according to the precept,
effects them.
End of the Fifteenth Lecture, called the Clauses,
Book Ii, Lecture 1 6. 211
FOURTH PART.
SIXTEENTH LECTURE,
THE LIBERATION.
The creatures attain only a temporary residence
(in one of the four states of being) ; hearing this
supreme truth (i.e. the doctrine of the Tlrthakara's)
one should meditate upon it. The wise man should
free himself from the family bonds ; fearless should
he give up acts and attachments, (i)
A mendicant, living thus 1 , self-controlled towards
the eternal (world of living beings), the iftatchless
sage, who collects his alms, is insulted with words
by the people assailing him, like an elephant in
battle with arrows. (2)
Despised by such-like people, the wise man, with
undisturbed mind, sustains their words and blows,
as a rock is not shaken by the wind. (3)
Disregarding (all calamities) he lives together with
clever (monks, insensible) to pain and pleasure, riot
hurting the movable and immovable (beings), not
killing, bearing all : so is described the great sage,
a good tSramaaa. (4)
As the lustre of a burning flame increases, so
increase the austerity, wisdom, and glory of a stead-,
fast sage who, with vanquished desires, meditates
1 TahSgaya, i. e. tathagata. P 2
on the supreme place of virtue 1 , though suffering pain 2 . (5)
The great vows which are called the place of
peace, the great teachers, and the producers of dis- .
interestedness have, in all quarters of the earth,
been proclaimed by the infinite Gana, the knowing
one 8 , as light, illumining the three worlds, (repels)
darkness. (6)
The unbound one, living amongst the bound (i e.
householders), should lead the life of a mendicant ;
unattached to women, he should speak with reverence.
Not desiring this or the next world, the learned one
is not measured by the qualities of love. (7)
The dirt (of sins) formerly committed by a thus
liberated mendicant who walks in wisdom (and
restraint), who is constant, and bears pain, vanishes
as the dirt covering silver (is removed) by fire, (8)
He lives, forsootn, in accordance with wisdom
(and restraint), and walks free from desire, and
with conquered sensuality. As a snake casts off
its old skin, so is the Brhma#a freed from the bed
of pain. (9)
As they call the great ocean a boundless flood
of water, difficult to traverse with the arms (alone),
so should the learned one know (and renounce) it
(the sawsdra) : that sage is called ' Maker of the
end/ (10)
Here amongst men bondage and deliverance have
1 Dhammapadazft.
2 Vid6ate, which I take to be the genitive of the present parti- ciple corresponding to vidunvataA. The commentators divide the word into vidft ate=vidvn nataA, which gives no sense.
* NdtwS in the original. I would prefer to translate it gft&tri, the name of the clan to which Nataputta belonged.
BOOK II, LECTURE 1 6.
been declared ; he who, according to that doctrine
(of the church), knows bondage and deliverance :
that sage is called 'Maker of the end/ (n)
He for whom there is no bondage whatever in
this world, and besides in the two (other continents,
or heaven and hell), is indeed a (monk needing) no
support and no standing place; he has quitted the
path of births. (12)
End of the Sixteenth Lecture, called the Liberation.
End of the Second Book.
End of the A^Arihga Sfttra.
The Kalpa Sutra
Of
BHADRABAHU.
KALPA S0TRA.
LIVES OF THE GINAS,
LIFE OF MAHAvlRA.
Obeisance to the Arhats!
Obeisance to the Liberated Ones !
Obeisance to the Religious Guides !
Obeisance to the Religious Instructors!
Obeisance to all Saints in the World !
This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.
In that period, in that age lived the Venerable
Ascetic Mah&vira, the five (most important moments
of whose life happened) when the moon was in con-
junction with the asterism Uttaraphalgunl ; to wit,
in Uttaraphalguni he descended (from heaven), and
having descended (thence), he entered the womb (of
Devnand) ; in Uttaraphalgunl he was removed from
the womb (of Dev^nandd) to the womb (of TrisalS) ;
in Uttaraphalgunl he was born ; in Uttaraphalgunl,
tearing out his hair, he left the house and entered
the state of houselessness ; in Uttaraphalgunl he
obtained the highest knowledge and intuition, called
Kevala, which is infinite, supreme, unobstructed,
2l8 KALPA
unimpeded, complete, and perfect. But in Sviti the
Venerable One obtained final liberation, (i) 1
End of the First Lecture 2 .
In that period, in that age the Venerable Ascetic
Mahdvlra, having on the sixth day of the fourth
month of summer, in the eighth fortnight, the light
(fortnight) of Ashi^a, descended from the great
VimAna, the all-victorious and all-prosperous Push-
pottara, which is like the lotus amongst the best
things, where he had lived for twenty Sigaropamas
till the termination of his allotted length of life, of
his (divine nature, and of his existence (among gods);
here in the continent of Gambftdvlpa, in Bharatavar-
sha, when of this Avasarpwt era the Sushamasu-
shamd, the Sushamd, and Sushamadu^shamS, periods,
and the greater part of the Du^shamasushami period
(containing a Koa&kodfi 8 of S&garopamas, less forty-
two thousand years) had elapsed, and only seventy-
two years, eight and a half months were left, after
twenty-one Tlrthakaras of the race of Ikshv&ku
and of the K^Uyapa gotra, and two of the race of
Hari and of the Gautama gotra, on the whole twenty-
three Ttrthakaras had appeared, the Venerable
Ascetic Mahivlra, the last of the Tlrthakaras, took
the form -of an embryo in the womb of DevinandA,
of the G&landhardya#a gotra, the wife of the Br&h-
ma#a 7?zshabhadatta, of the gotra of Koa&la, in the
