^ Liisie. The commentator translates it by lu«^ita, to tear out the hair. This would be a rather difficult operation on the bald head of a <?aina monk. Lflsiya is, of course, the Sanskrit Iflshita, hurt.
® Visottiyaw?. Sanskrit virrotasikS (?)=fahka.
* Samiyadawsawe. The commentator explains it by samita- darjana. I think it corresponds to samyagdarrana.
® PariySe«aOT=parySya. The commentator interprets it by jrdma«ya.
® Add«i^^a»!=ddSnfya. It means usually faith; but I have here translated it according to the commentary.
BOOK I, LECTURE 6, LESSON 3.
57 all that happens to you, you will firmly bear it. Thus I say. (3) Third Lesson.
A sage who is well instructed in the law and leads a life of abstinence, is always a destroyer of the effects of works h To a mendicant who is little clothed 2 and firm in control, it will not occur (to think); My clothes are torn, I shall beg for (new) clothes; I shall beg for thread; I shall beg for a needle; I shall mend (my clothes); I shall darn them; I shall repair them; I shall put them on; I shall wrap myself in them, (i) The unclothed one, who excels in this (absti¬ nence), will often be molested by (sharp blades of) grass, by cold, heat, gnats, and mosquitoes. The unclothed one, who effects scarcity (of his wants or of his karman), bears these and various other hardships. He is fit for penance, as has been declared by the Revered One. Understanding this in all respects and with his whole mind, he should perfectly know righteousness. The great heroes (i. e. the Tirthakaras) who for a long time® walked ’ Adanam explained as implements which are not requisite for the law.
^ A/Jela, literally, unclothed. But it has that meaning only when it is applied to a ^inakalpika. A ^nakalpika is a monk who wears no clothes and uses the hollow of the hand for an alms-bowl. The only implements he has are the broom (ra^oharawam) and the piece of cloth which the monk places before the mouth while speaking, in order to prevent insects from getting into his mouth (mukhavastrik^).
® A’irarata, literally, long night. Compare dfrgharStra, which the Bauddhas and (rainas employ in the sense we have given to ^irar^tam in the text.
58 Ix'ARANGA sOtrA.
in the former years the worthy ones bore the troubles (mentioned above); endowed with perfect knowledge they had lean arms and very little flesh and blood. He who discontinues (to sin) and is enlightened, is said to have crossed (the sa-ins^vs), to be liberated, and to have ceased (to act). Thus I But can discontent lay hold of a mendicant, who has ceased to act and leads a religious life, for a long time controlling himself? He advances in his spiritual career and exerts himself. As an island which is never covered with water, so is the law taught by the noble ones (a safe refuge for those in danger). They are free from desires, free from murder, beloved, wise, learned. For their benefit has been the exertion of the Revered One; as birds (feed) their young ones, so are the disciples regularly to be instructed day and night. Thus I say. (3) Fourth Lesson.
The disciples are thus regularly instructed, day and night, by the knowledge-endowed great heroes, receiving knowledge from them. Some, being se¬ duced from the calmness of the mind, adopt rough manners. Some, living in chastity, dispute the authority (of the teacher), others hear and under¬ stand his words; they intend to lead a godly life, but having left the world 2, they are not qualified (for a religious life). Others, being incensed by lusts.
’ Puvv^iw vdsaiOT, the former years are those long periods by which the length of the early Tirthakaras’ life is measured. Walked means walked in righteousness.
® Or obedience to their teacher?
BOOK I, LECTURE 6, LESSON 4.
59 greedy, sensual, ‘ do not care for abstract meditation and religious instruction; these men speak harshly unto the teacher.’ It is a second folly of the slow- minded to call virtuous, calm, religiously living men worthless.
Some, turning from (control), assign its difficulty as their reason (for doing so) S' others, falling from the pure knowledge and defiling the creed, though not without devotion, for the love of life change (their vows). ‘ When they feel the hardships (of a religious life) they slide back, for their love of life.’ Their leaving the world is a bad leaving, (i) Those who deserve to be called fools, are born again and again. Standing low (in learning or con¬ trol) they will exalt themselves (and say) in their pride: I am learned. They speak harshly unto the passionless; they upbraid them with their former trades, or revile them with untrue reproaches^. The wise, therefore, should know the law. Thou lovest unrighteousness, because thou art young, and lovest acts, and sayest: ‘ Kill beings thou killest them or consentest to their being killed by others. (Such a man) thinks contemptuously: A very severe religion has been proclaimed. Sinking in opposition to the law, he is called murderer. Thus I say. (2) Some think; What have I to do with this or that man? Thus they leave father and mother, kith and kin, like heroes exerting themselves, free from murder. Look! the pious and calm become * They do not upbraid their teachers, and hence are not guilty of the second folly.
“ Compare second lesson, § 3. Paliya, which we have here as in the passage above translated ‘ former trade,’ is here explained by anush/A^na, exertion.
A^TARANGA StjTRA.
desponding; the rising, cast down. Those troubled with sensuality, the cowardly men become perverters of the faith b Therefore the reputation of some be¬ comes bad. He is an apostate ascetic! He is an apostate ascetic! (3) Look! Some, though living with religious, pious, calm, and worthy (monks), are not religious, nor pious, nor calm, nor worthy. Knowing them, the learned, the wise, the steadfast hero will always be victorious through the right faith. Thus I say. (4) Fifth Lesson.
Staying in or between houses, in or between vil¬ lages, in or between towns, in or between counties, a monk is attacked by murderers, or is subject to the hardships (of a mendicant’s life). A hero should bear these hardships, (i) A saint^, with right intuition, who cherishes compassion for the world, in the east, west, south, and north, should preach, spread, and praise (the faith), knowing the sacred lore®. He should pro¬ claim it among those who exert themselves, and those who do not^, among those who are willing to hear (the word). (2) Not neglecting tranquillity, indifference, patience, liberation, purity, uprightness, gentleness, and free¬ dom from worldly cares ®, one should, with due con¬ sideration, preach the law of the mendicants to all sorts of creatures. (3) ^ Or breakers of vows. ^ Oya, see note 2, p. 52.
® Veyavt=vedavid.
* This is equivalent either to believers and heretics, or to clerical and lay men.
° L^ghaviya, lightness, explained, freedom from bonds.
With due consideration preaching the law of the mendicants, one should do no injury to one’s self, nor to anybody else, nor to any of the four kinds of living beings. But a great sage, neither injuring nor injured, becomes a shelter for all sorts of afflicted creatures, even as an island, which is never covered with water. (4) Thus a man who exerts himself, and is of a steady mind, without attachment, unmoved (by passion) but restless (in wandering about), having no worldly desires, should lead the life of an ascetic.
Having contemplated the beautiful law, the dis¬ cerning one is liberated.
Therefore look at worldliness, ye men, fettered in fetters!
Those whom lust conquers, sink; therefore do not shrink from the hard (control)! He who knows (and renounces) perfectly and thoroughly these inju¬ rious acts, from whom the injurers do not shrink ‘who has shaken off wrath, pride,’ delusion, and greed, ‘he is called a removed one.’ Thus I On the decay of the body (he does not despond, but deserves) his appellation, ‘the leader of the battle.’ The sage who has reached the other side, unafflicted and unmoved like a beam, being in the power of death, desires death as the dissolution of the body. Thus I say. (6) End of the Sixth Lecture, called the Cleaning.
‘ One expects, who does not shrink from the injurers.
62 AX^ARANGA SUTRA.
SEVENTH LECTURE, CALLED LIBERATION.
First Lesson.
I say: To friendly or hostile (heretics) one should not give food, drink, dainties and spices, clothes, alms-bowls, and brooms; nor exhort these persons to give (such things), nor do them service, always showing the highest respect. Thus I say^. (i) (A heretic may say): Know this for certain: having or not having received food, &c. (down to) brooms, having or not having eaten (come to our house), even turning from your way or passing (other houses; we shall supply your wants). Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2) Some here are not well instructed as regards the subject of conduct; for desirous of acts, they say: ‘ Kill creatures they themselves kill or consent to the killing of others; or they take what has not been given; or they pronounce opinions, e. g. the world exists, the world does not exist, the world is * This and the following paragraph are extremely difficult to translate. I have translated the words according to the scholiast, and supplied what he supplies; but his interpretation can scarcely be reconciled with the text.
BOOK I, LECTURE 7, LESSON I.
63 unchangeable, the world is ever changing; the world has a beginning, the world has no beginning; the world has an end, the world has no end; (or with regard to the self and actions): this is well done, this is badly done; this is merit, this is demerit; he is a good man, he is not a good man; there is beatitude, there is no beatitude; there is a hell, there is no hell. When they thus differ (in their opinions) and profess their individual persuasion, know (that this is all) without reason Thus they are not well taught, not well instructed in the reli¬ gion such as it has been declared by the Revered One, who knows and sees with quick discernment. (One should either instruct the opponent in the true faith) or observe abstinence as regards speech. Thus I say. (3) Everywhere^ sins are admitted; but to avoid them is called my distinction. For ye who live in a village or in the forest, or not in a village and not in the forest, know the law as it has been declared.
‘ By the Brahman, the wise (Mahdvira), three ® vows have been enjoined.’ Noble and tranquil men who are enlightened and exert themselves in these (pre¬ cepts), are called free from sinful acts. (4) Knowing (and renouncing) severally and singly ’ The (rainas do not espouse one of the alternative solutions of the metaphysical and ethical questions; but they are enabled by the syddvada to believe in the co-existence of contrary qualities in one and the same thing.
^ In all other religious sects.
® f?Sma = yama. These are, (i) to kill no living being, (2) to speak no untruth, (3) to abstain from forbidden things (theft and sexual pleasures). Or the three ages of man are intended by io-arna, which we have rendered vows.
the actions against living beings, in the regions above, below, and on the surface, everywhere and in all ways—a wise man neither gives pain to these bodies, nor orders others to do so, nor assents to their doing so. Nay, we abhor those who give pain to these bodies. Knowing this, a wise man should not cause this or any other pain (to any creatures). Thus I say. (5) Second Lesson.
Second Lesson.
A mendicant may exert himself, or stand or sit or lie in a burying-place or in an empty house or in a mountain cave or in a potter’s workshop. A householder may approach a mendicant who stays in any of these places, and say unto him; O long- lived K^rama^^a! I shall give you what I have bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom—by acting sinfully against all sorts of living beings; or I shall prepare you snug lodgings; eat (the offered food), dwell (in the prepared house ^). (i) O long-lived 6'rama»a! A mendicant should thus refuse a householder of good sense and ripe age: O long-lived householder! I do not approve of thy words, I do not accept thy words, that, for my sake, thou givest unto me what thou hast bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom—by ‘ Later on in the commentary (beginning of the sixth lesson) this is called udgamotpIdanaishawS.
acting sinfully against all sorts of living beings; or that thou preparest pleasant lodgings for me. O long- lived householder! I have given up this, because it is not to be done. (2) A mendicant may exert himself, &c. (first sentence of f i). A householder, without betraying his intention, may approach him who stays in some one of the above-mentioned places, and give unto him what has been taken, &c. (all as above, down to) or prepare pleasant lodgings, and accommodate the mendicant with food (and lodging). A mendicant should know it by his own innate intelligence, or through the instruction of the highest (i. e. the Tirthakaras), or having heard it from others: This householder, for¬ sooth, for rtiy sake injures all sorts of living beings, to give me food, &c., clothes, &c., or to prepare pleasant lodgings. A mendicant should well observe and understand this, that he may order (the house¬ holder) not to show such obsequiousness. Thus I say. (3) Those who having, with or without the mendi¬ cant’s knowledge, brought together fetters b become angry (on the monk’s refusal) and will strike him, saying: Beat, kill, cut, burn, roast, tear, rob, despatch, torture him! But the hero, come to such a lot, will bravely bear it, or tell him the code of conduct, considering that he is of a different habit; or by guarding his speech he should in due order examine the subject, guarding himself.
This has been declared by the awakened ones: The faithful should not give to dissenters food, &c., clothes, &c., nor should they exhort them (to give).
nor do them service, always showing the highest respect. Thus I say, (4) Know the law declared by the wise BrAhma«a: one should give to one of the same faith food, &c., clothes, &c., and one should exhort him (to give) or do him service, always showing the highest respect. Thus I say, (5) Third Lesson.
Some are awakened as middle-aged men and exert themselves well, having, as clever men, heard and received the word of the learned h The noble ones have impartially preached the law. Those who are awakened, should not wish for pleasure, nor do harm, nor desire (any forbidden things). A person who is without desires and does no harm hmto any living beings in the whole world, is called by me ‘ unfettered.’ (i) ^ One free from passions understands perfectly the bright one knowing birth in the upper and nether regions.
‘ Bodies increase through nourishment, they are frail in hardships.’ See some whose organs are failing (give way to weakness), A person who has no desires, cherishes pity. He who understands the doctrine of sin, is a mendicant who knows the time, the strength, the measure, the occasion, the conduct, the religious precept; he dis¬ owns all things not requisite for religious purposes.
^ The scholiast says that there are three classes of the awakened: the Svayambuddha, the Pratyekabuddha, and the Buddhabodhita. The last only is treated of in the text.
BOOK I, LECTURE 7, LESSON 4.
67 in time exerts himself, is under no obligations; he proceeds securely (on the road to final liberation) after having cut off both (love and hate)h (2) A householder approaching a mendicant whose limbs tremble for cold, may say; O long-lived Sramana.! are you not subject to the influences of your senses?
O long-lived householder! I am not subject to the influences of my senses. But I cannot sustain the feeling of cold. Yet it does not become me to kindle or light a fire that I may warm or heat myself; nor (to procure that comfort) through the order of others.
Perhaps after the mendicant has spoken thus, the other kindles or lights a fire that he may warm or heat himself. But the mendicant should well ob¬ serve and understand this, that he may order him to show no such obsequiousness. Thus I say. (3) Fourth Lesson.
A mendicant who is fitted out with three robes®, and a bowl as fourth (article), will not think: I shall beg ‘ The latter part of this paragraph is nearly identical with lecture 2, lesson 5, § 3, to which we refer the reader for the ex¬ planation of the dark phrases.
“ The original has fire-body, which the faithful are enjoined not to injure; see lecture 2, lesson 4.
^ The three robes allowed to a <?aina monk are two linen under garments (kshaumikakalpa) and one woollen upper garment (aurm- kakalpa). Besides these (kalpatraya), the monk possesses, 2. an alms-bowl (pStra) with six things belonging to it, 3. a broom (ra^g'O- hara«a), 4. a veil for the mouth (mukhavastrik^). The alms- bowl and the articles belonging to it are specialised in the fol¬ lowing gdtha: patta»? pattdbawdho 'pt.ysJiha.vanzm kz. pSyakesariya I patfaldi rayattd«a»« kz gokkhzo p^yani^^ogo It 68 AK-ARAnGA stjTRA.
for a fourth robe. He should beg for (clothes) which he wants, and which are permitted by the religious code ’; he should wear the clothes in the same state in which they are given him; he should neither wash nor dye them, nor should he wear washed or dyed clothes, nor (should he) hide (his garments when passing) through other villages, being care¬ less of dress. This is the whole duty^ of one who wears clothes. But know further, that, after winter is gone and the hot season has come, one should leave off the used-up (garment of the three), being clad with an upper and under garment, or with the undermost garment, or with one gown, or with no clothes—aspiring to freedom from bonds ®. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (i) When it occurs to a blessed * mendicant that he suffers pain, and cannot bear the influence of cold, he should not try to obviate these trials, but stand fast in his own self which is endowed with all know¬ ledge®. ‘For it is better for an ascetic that he should take poison.’ Even thus he will in due time put an end to existence. This (way to escape trials) has been adopted by many who were ‘ Things, &c.: this is the meaning of the technical term ahesawi^^a yathaisha«tya, allowed objects of begging.
® I. e. freedom from worldly cares and interest.
* Vasumaw: rich (in control).
' But he should not, in order to escape these trials, commit such suicide as is only permitted to ascetics who have reached the highest degree of perfection, when they are ripe for Nirv 5 «a. Suicide only puts off the last struggle for Nirvfi«a; but it is better than breaking the vow.
BOOK I, LECTURE 7, LESSON 5.
69 free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (2) Fifth Lesson.
A mendicant who is fitted out with two robes, and a bowl as third (article), will not think: I shall beg for a third robe. He should beg for robes which are allowed to be begged for; he should wear the clothes, &c. &c.^ This is the whole outfit of one who wears clothes. But know further, that after the winter is gone and the hot season has come, one should leave off the used-up garments; having left off the used-up garments, (one should) be clad with the undermost garment, with a gown % or with no clothes at all—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (i) When the thought occurs to a mendicant that through illness he is too weak, and not able to beg from house to house—and on his thus complaining a householder brings food, &c., obtained (without injuring life®), and gives it him—then he should, after deliberation, say^: O long-lived householder! it does not become me to eat or drink this ® food, &c., or (accept) anything else of the same kind. (2) ^ The MSS. are at variance with each other in adapting the words of the former lesson to the present case. As the com¬ mentaries are no check, and do not explain our passage, I have selected what seemed to me to be the most likely reading.
’ Abhiha</a=abhydh/'fta: it is a typical attribute of objection¬ able things. The commentator explains it here by ^vopamardani- vr/tta.
* The original has only dloe^l'd, he should examine whether 70 akArAnga s6tra.
A mendicant who has resolved, that he will, when sick, accept the assistance of fellow-ascetics ^ in good health, when they offer (assistance) without being asked, and that vice versa he, when in health, will give assistance to sick fellow-ascetics, offering it without being asked—(he should not deviate from his resolution though he die for want of help). (3) Taking the vow to beg (food, &c.) for another (who is sick), and to eat (when sick) what is brought by another; taking the vow to beg, &c., and not to eat what is brought; taking the vow not to beg, &c., but to eat what is brought; taking the vow neither to beg, &c., nor to eat what is brought— (one should adhere to that vow). Practising thus the law as it has been declared, one becomes tran¬ quil, averted from sin, guarded against the allure¬ ments of the senses. Even thus (though sick) he will in due time put an end to existence^. This (method) has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4) the food &c. is acceptable or not This is called the grahawai- sha«a.
* Sdhammiya=s4dharmika, one who follows the same rule in cases where different rules are left to the option of the mendi¬ cants. The word abhikaOTkha=abhikdhkshya is not translated, the commentator makes it out to mean, wishing for freedom from sinful acts.
® As in the preceding lesson a man who cannot conquer his sen¬ suality, is permitted to commit suicide (by hanging himself, &c.), in order to put an end to his trials and temptations, so in this lesson a man whose sickness prevents him from persevering in a life of austerities, is permitted to commit suicide by rejecting food and drink. This is called bhaktapdnapratyakhySnamukti. It seems therefore to have been regarded as leading to final liberation (mukti).
BOOK I, LECTURE 7, LESSON 6.
71 Sixth Lesson.
A mendicant who is fitted out with one robe, and a bowl as second (article), will not think: I shall beg for a second robe. He should beg for such a robe only as is allowed to be begged for, and he should wear it in the same state as he receives it. This is, &c. (see lesson 4, § i).
But when the hot season has come, one should leave off the used-up clothes; one should be clad with one or no garment—aspiring to freedom from bonds. Knowing what the Revered One, &c. (see lesson 5, § i).
When the thought occurs to a mendicant; ‘ I am myself, alone; I have nobody belonging to me, nor do I belong to anybody,’ then he should thoroughly know himself as standing alone—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (i) A male or female mendicant eating food &c. should not shift (the morsel) from the left jaw to the right jaw, nor from the right jaw to the left jaw, to get a fuller taste of it, not caring for the taste (of it)—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (2) If this thought occurs to a monk: ‘ I am sick and not able, at this time, to regularly mortify the flesh,’ that monk should regularly reduce his food; regularly reducing his food, and diminishing his sins, ‘ he should take proper care of his body, being 72 A^Aranga s6tra.
immovable like a beam; exerting himself he dis¬ solves his body^.’ (3) Entering a village, or a scot-free town, or a town with an earth-wall, or a town with a small wall, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or the halting-places of processions, or caravans, or a capital®—a monk should beg for straw; having begged for straw he should retire with it to a secluded spot. After having repeatedly examined and cleaned the ground, where there are no eggs, nor living beings, nor seeds, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor waterdrops, nor mud, nor cobwebs— he should spread the straw on it. Then he should there and then effect (the religious death called) itvara®. (4) ^ There is no finite verb in this sentence, nor any word which could supply its place. The old Gaina authors were so accustomed to surround their meaning with exclusions and excep¬ tions, and to fortify it with a maze of parentheses, that they some¬ times apparently forgot to express the verb, especially when they made use of fragments of old verses, as in the present case.
^ This is one of the most frequent gamas or identical passages which form a rather questionable ornament of the Sfitra style. The gamas are usually abbreviated, e. g. villages, &c., all down to capital, or eggs, &c., all down to cobwebs, which we shall presently meet with.
^ Itvara or ingitamara«a consists in starving oneself, while keeping within a limited space. A religious death is usually permitted only to those who have during twelve years undergone preparatory penance, consisting chiefly in protracted periods of fasting. The scholiast says that in our case the itvara is not enjoined for sick persons who can no longer sustain austerities; but they should act as if they were to commit the itvara suicide, hoping that in five or six days the sickness would leave them, in which case they are to return to their former life. But if they should not get better but die, it is all for the best.
BOOK I, LECTURE 7, LESSON 7.
73 This is the truth: speaking truth, free from pas¬ sion, crossing (the sa»«s 4 ra), abating irresoluteness, knowing all truth and not being known, leaving this frail body, overcoming all sorts of pains and troubles through trust in this (religion), he accomplishes this fearful (religious death). Even thus he will in due time put an end to existence. This has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (5) Seventh Lesson.
Seventh Lesson.
To a naked ^ monk the thought occurs; I can bear the pricking of grass, the influence of cold and heat, the stinging of flies and mosquitos; these and other various painful feelings I can sustain, but I cannot leave off the covering of the privities. Then he may cover his privities with a piece of cloth K A naked monk who perseveres in this conduct, sustains repeatedly these and other various painful feelings; the grass pricks him, heat and cold attack him, flies and mosquitos sting him. A naked monk (should be) aspiring to freedom from bonds. Pen¬ ance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (i) A monk who has come to any of the following resolutions,—having collected food, &c., I shall give of it to other monks, and I shall eat (what they have) brought; (or) having collected food, &c., I shall give of it to other monks, but I shall not eat ‘ A^ela.
^ This is the ka/ibandhana or ^olapa//aka; it should be four fingers broad and one hasta long.
74 AiTARANGA s6tRA.
(what they have) brought; (or) having collected food, &c., I shall not give of it to other monks, but I shall eat (what they have) brought; (or) having collected food, &c., I shall not give of it to other monks, nor eat (what they have) brought; (2) (or) I shall assist a fellow-ascetic with the remnants of my dinner, which is acceptable^ and remained in the same state in which it was received and I shall accept the assistance of fellow-ascetics as regards the remnants of their dinner, which is acceptable and remained in the same state in which it was received;—(that monk should keep these vows even if he should run the risk of his life) (3)—aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly conform to it. (4) (The last two paragraphs of the last lesson are to be reproduced here.)
Thus I say. (5) Eighth Lesson.
The wise ones who attain in due order** to one of the unerring states (in which suicide is prescribed), those who are rich in control and endowed with knowledge, knowing the incomparable (religious death, should continue their contemplation), (i) * Ahesawi^^a: it had those qualities which are required of a thing the mendicant may accept.
* The preceding lessons treated of suicide conceded to sick persons as a means of entering Nirvawa. The eighth lesson, which is written in jlokas, describes the different kinds of religious deaths which form the end of a twelve-years’ mortification of the flesh (sawlekhanfi). But the ascetic must ask and get the permission of his Guru, before he commits suicide.
BOOK I, LECTURE 7, LESSON 8.
75 Knowing the twofold (obstacles, i. e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of karman. (2) Subduing the passions and living on little food h he should endure (hardships). If a mendicant falls sick, let him again take food. (3) He should not long for life, nor wish for death; he should yearn after neither, life or death. (4) He who is indifferent and wishes for the destruc¬ tion of karman, should continue his contemplation. Becoming unattached internally and externally, he should strive after absolute purity. (5) Whatever means one knows for calming one’s own life that a wise man should learn (i. e. practise) in order to gain time (for continuing penance). (6) In a village or in a forest, examining the ground and recognising it as free from living beings, the sage should spread the straw (7) Without food he should lie down and bear the pains which attack him. He should not for too long time give way to worldly feelings which over¬ come him. (8) When crawling animals or such as live on high or below, feed on his flesh and blood, he should neither kill them nor rub (the wound). (9) Though these animals destroy the body, he should not stir from his position.
® I. e. for preserving the life, when too severe penance brings on sickness and the probability of instant death.
® Here commences the description of the bhaktapratydkhya- namara«a, suicide by rejecting food.
76 AXARANGA sOtRA.
After the i^ravas have ceased, he should bear (pains) as if he rejoiced in them. (lo) When the bonds fall off, then he has accomplished his life.
(We shall now describe) a more exalted (method^) for a well-controlled and instructed monk, (ii) This other law has been proclaimed by Gnktri- putra; He should give up all motions except his own in the thrice-threefold way (12) He should not lie on sprouts of grass, but in¬ specting the bare ground he should lie on it.
Without any comfort and food, he should there bear pain. (13) When the sage becomes weak in his limbs, he should strive after calmness For he is blameless, who is well fixed and im¬ movable (in his intention to die). (14) He should move to and fro (on his ground), contract and stretch (his limbs) for the benefit of the whole body; or (he should remain quiet as if he were) lifeless. (15) He should walk about, when tired of (lying), or stand with passive limbs; when tired of standing, he should sit down. (16) Intent on such an uncommon death, he should regulate the motions of his organs.
’ Viz. the ihgitamarawa, which diifers from the preceding one by the restriction of the motions of the candidate for suicide to a limited space.
® I. e. of body, speech, and mind; doing, or causing, or allowing to be done.
® He should not give way to melancholy thoughts.
BOOK I, LECTURE 7, LESSON 8.
77 Having attained a place swarming with insects, he should search for a clean spot. (17) He should not remain there whence sin would rise.
He should raise himself above (sinfulness), and bear all pains. (18) And this is a still more difficult method b when one lives according to it: not to stir from one’s place, while checking all motions of the body. (19) This is the highest law, exalted above the pre¬ ceding method: Having examined a spot of bare ground he should remain there; stay O Brihma«a! (20) Having attained a place free from living beings, he should there fix himself.
He should thoroughly mortify his flesh, thinking: There are no obstacles in my body. (21) Knowing as long as he lives the dangers and troubles, the wise and restrained (ascetic) should bear them as being instrumental to the dissolution of the body. (22) He should not be attached to the transitory pleasures, nor to the greater ones; he should not nourish desire and greed, looking only for eternal praise. (23) He should be enlightened with eternal objects^, and not trust in the delusive power of the gods; * It is called pdovagama«a, translated by the commentators pSdapopagamana, remaining motionless like a felled tree. This etymology, which is generally adopted by the ffainas, is evidently wrong; for the Sanskrit prototype is the Brahmanical prayopa- gamana.
This is the scholiast’s interpretation of nimawte^g^^ niman- trayet.
78 Axaranga s^tra.
a BrAhma«a should know of this and cast off all inferiority h (24) Not devoted to any of the external objects he reaches the end of his life; thinking that patience is the highest good, he (should choose) one of (the described three) good methods of entering NirvA^a. (25) Thus I say.
End of the Seventh Lecture, called Liberation.
* Nfimam karma maya vL BOOK I, LECTURE 8, LESSON I.
79 EIGHTH LECTURE, (called) THE PILLOW OF RIGHTEOUSNESS.
First Lesson.
As I have heard it, I shall tell how the Venerable Ascetic, exerting himself and meditating, after having entered the order in that winter, wandered about \ ‘I shall not cover myself with that robeonly in that winter (he used it). He had crossed (the szm- skra) for the rest of his life. This (refusing of dress) is in accordance with his doctrine, (i) More than four months many sorts of living beings gathered on his body, crawled about it, and caused pain there. (2) For a year and a month he did not leave off his robe. Since that time the Venerable One, giving up his robe, was a naked, world-relinquishing, houseless Then he meditated (walking) with his eye fixed on a square space before him of the length of a * The commentators call this passage a jloka, though only the beginning of it looks like a pdda, the rest showing no metrical law. The beginning of the last passage looks also like the first pdda of a doka; but the rest requires some violent alterations to answer the metrical laws of a doka.
^ The divine robe given him by Indra.
® The commentator says that this happened at the Suvarwaba- lukfi river.
Ax-ArAnga s^tra.
man^ Many people assembled, shocked at the sight; they struck him and cried, (4) Knowing (and renouncing) the female sex in mixed gathering places^, he meditated, finding his way himself: I do not lead a worldly life. (5) Giving up the company® of all householders whomsoever, he meditated. Asked, he gave no answer; he went, and did not transgress the right path. (6) For some it is not easy (to do what he did), not to answer those who salute; he was beaten with sticks, and struck by sinful people, (7) Disregarding slights difficult to bear, the Sage wandered about, (not attracted) by story-tellers, pantomimes, songs, fights at quarter-staff, and boxing-matches. (8)