(The opponent asks): ' What must one do or cause to be done, in order to become controlled and restrained, to avoid and renounce sins? ' (The A/varya answers): The Venerable One has declared that the cause (of sins) are the six classes of living beings, earth-lives, &c. As I feel pain, so they do. Therefore they should not be injured or killed \ ^ I here abridge the text which is identical with II, i, 48 ff., P- 351- This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins): slaughter of living beings, &c., (and of vices, all down to) the sin of wrong belief. He does not clean his teeth with a tooth-brush, he does not accept collyrium, emetics, and perfumes. Such a monk does not act nor kill, he is free from wrath, pride, deceit, and greed, he is calm and happy. The Venerable One says that such a (monk) is well controlled and restrained, does avoid and renounce sins, is not active, but careful and thoroughly wise. (11) Thus I say.
FIFTH LECTURE, CALLED FREEDOM FROM ERROR.
A very clever (monk) who practises the vow of chastity, should not adopt the following (heretical) doctrines, nor behave badly in this religion. (1) He should not believe that (this world) is with- out beginning or without end, eternal or not eternal, according to the argumentation (of heretics) \ (2) From these alternatives you cannot arrive at ^ The Cainas decide all such questions with the help of the syadvada, which in an admirable way removes all difficulties; e.g. the world is eternal as far as that part is concerned which is 4o6 sOtrak/j/tanga.
truth; from these alternatives you are, certainly, led to error. (3) One should not say: that there will be an end of beings who (know and) teach the truth ^; nor that all beings are not alike, nor that they shall be in (perpetual) bondage, or (that the prophets are) eternal. (4) From these alternatives you cannot arrive at the truth, &c. (see verse 3). (5) One should not say: the guilt of killing small and great animals is the same, or not the same. (6) From these alternatives, &c. (7) One should know that those who accept things especially prepared for them -, will be affected by demerit (in some cases), or will not be affected (where it is allowed by scripture). (8) From these alternatives, &c, (9) One should not maintain the identity of the audarika^, aharika, and karma;2a bodies, nor the substratum of the idea (samanya) ' world '; it is not eternal as far as its ever-changing state is meant.
^ 6'astara/?, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for Nirvana and others not.
' The G^ainas assume that each individual possesses five bodies: (i) audarika, or the body that is seen; (2) karmawa, receptacle of Karman, it is composed of Karman particles; (3) tai^asa, a body composed of particles of fire, it causes digestion; (4) aharaka, a subtile body of the soul, with which he goes to distant places (e.g. when a /('aturdajapurvin goes to the Kevalin to clear up some doubt); (5) vaikriya, a subtile body which can be changed at will. All these ' bodies,' except the first, are what in common language are called spirits or souls. We have here a Hindu counterpart of the belief in the plurality of souls shared that everything cannot everywhere come into exist- ence S nor that it can. (lo) From these alternatives, &c. (ii) Do not maintain that the world does not exist, maintain that it exists. (12) Do not maintain that 6^iva and A^iva do not exist, but that they exist. (13) Do not maintain that Dharma and Adharma do not exist, but that they exist. (14) Do not maintain that bondage and liberation do not exist, but that they exist. (15) Do not maintain that virtue and vice^ do not exist, but that they exist.^ {16) Do not maintain that Asrava and the stoppage of Asrava do not exist, but that they exist. (17) Do not maintain that the experiencing of the effect, and the annihilation of Karman do not exist, but that they exist. (18) Do not maintain that activity and non-activity do not exist, but that they exist. (19) by many ancient and modern nations. Compare the following verses quoted in Tylor, Origin of Culture, Chapter XI: ' Bis duo sunt homini, manes, caro, spiritus, umbra: Quattuor haec loci bis duo suscipiunt. Terra tegit carnem, tumulum circumvolat umbra Manes Orcus habet, spiritus astra petit.' I am inclined to believe that the idea of the aharaka and vaikriya jariras is developed from the popular belief that the soul in sleep leaves the body and travels far away. Compare also the Sahkhya terms vaikr/ta and tai^asa, Garbe, Die Saw^khya- Philosophie, pp. 236, 249.
^ According to the commentator this is said against the Sankhya philosophy, for as everything is an effect of Prakr/ti, and Prakmi is present everywhere, everything may come into existence everywhere.
2 Pu« yam and pap am. The one is the good Karman (jubham karmapudgalam); the other, the bad.
408 S^TRAK/27TANGA.
Do not maintain that anger and pride do not exist, but that they exist. (20) Do not maintain that deceit and screed do not exist, but that they exist. (21) Do not maintain that love and hate do not exist, but that they exist. (22) Do not maintain that the fourfold Circle of Births does not exist, but that it exists. (23) Do not maintain that there are no gods and god- desses, but that there are. (24) Do not maintain that there is no such thingr as perfection and non-perfection, but that there is such a thing. {25) Do not maintain that there is no place exclusively reserved for those who attain to perfection, but that there is such \ (26) Do not maintain that there are no pious and wicked men, but that there are. (27) Do not maintain that there is no such thing as good and bad, but that there is good and bad. (28) The theory will not work that (a man is always) good, or (always) bad. The wrongly instructed Sram3.n3.s do not comprehend the (soul's) bondage^ (through Karman). (29) (Do not assert) that everything is imperishable, or full of pains, nor that criminals should be put to death or not be put to death; one should not speak in this way. (30) Do not assert that those men are w^ell-behaved monks who lead a pure life, and that those others lead an impure life. (31) A wise monk should not say: we get alms (from this householder) or we do not; but he should improve his chances for final liberation ^ (32) A monk should conform himself to tht-se opinions taught by the (Spinas, and wander about till he reaches final liberation. (33) Thus I say.
SIXTH LECTURE, CALLED ARDRAKA^.
G6j"ala.
' Listen, Ardraka^ to what (Mahavira) has done. At first he wandered about as a single monk; but now he has surrounded himself by many monks, and teaches every one of them the Law at length, (i) ^ The commentators relate a romantic story about prince Ardraka, which need not be repeated here. Suffice it to say that he became monk, and after many adventures held the disputation which forms the subject of our lecture. After having vanquished his opponents, he was about to join IMahavtra, when a newly-tamed elephant broke his chain, rushed on him, but just in front of him went down on his knees and paid him reverence. King Sre- ;/ika witnessed this scene, and wondered how the elephant could have broken his chains. Ardraka replied that it was still more strange that a man could break the fetters which worldliness had fastened upon him. The whole story must be very old, for it is epitomised in ten gathas by the author of the Niryukti. — The names of the opponents not stated in the text of the verses are supplied from the commentaries.
3 This name is spelt either Ardra or Ardraka, Adda in Prakrn.
4IO s0tRAK2?7TANGA.
' The inconstant man has decided upon this mode of life ^: to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people. Therefore his former and his present life are not of a piece. (2) ' Either to live as a single mendicant (was right conduct) or his present life; therefore both do not agree with each other.'
A Ardraka.
" His past, present, and future lives agree with each other; for he is really always single and alone (though he be now surrounded by many followers). (3) *' For if a ^S'rama^^a or Brahma;^a who causes peace and security, comprehends the nature of movable and immovable living beings and explains it in a crowd numbering thousands, he realises single- ness, remaining in the same mental condition as before ^. (4) " It is no sin to teach the Law, if (he who teaches it) is patient and resigned, subdues his senses, avoids bad speech, and uses virtuous speech. (5) "He who (teaches) the great vows (of monks) and the five small vows (of the laity '^), the five Asravas and the stoppage of the Asravas, and control, who avoids Karman in this blessed life of ^Srama^^as, him I call a Sra.ma?ia.'' (6) ^ According to the commentators, Go^ala intimates that Mahavira had found it very inconvenient to live alone, because he was then exposed to many injuries; so he set up as a Tirthakara.
" A«uvrata. They are a modification of the great vows, intended for the laity. See Bhandarkar's Report, p. 114.
Go^ala. (' As your Law makes it no sin for Mahavira to surround himself by a crowd of disciples), so accord- ing to our Law an ascetic, who lives alone and single, commits no sin if he uses cold water, eats seeds, accepts things prepared for him, and has inter- course with women.' (7) A Ardraka.
" Know this: those who use cold water, eat seeds, accept things especially prepared for them, and have intercourse with women, are (no better than) house- holders, but they are no.Srama/zas. (8) " If those who eat seeds, use (cold) water, and have intercourse with women, are admitted to be KS'rama- nsis, then householders too are Sramauas; for they do the same things \ {9) " Monks who eat seeds and use cold water, who beg alms as a means of living, will, though they leave their relations, be born again and again, and will not put an end to mundane existence." (10) G6i"ala. ' In making this statement you blame all philo- sophers alike! ' ^ Ardraka.
" Every philosopher praises his own doctrines and makes them known. (11) " KS'rama/2as and Brahma;2as blame one another when they teach (their doctrines). (The truth, they ^ I.e. if the characteristic mark of a ^rama;/a is to wander about without a companion, and to bear all sorts of hardship, then house- holders are included in this definition; for some of them also wander about without a companion and bear the same hardships.
say,) is all on their side; there is none on that of the opponents. But we blame only the (wrong) doctrines and not at all (those who entertain them). (12) " We do not detract from anybody because of his personal qualities; but we make known the path pointed out in our creed. I have been taught the supreme, right path by worthy, good men. (13) " If a well-controlled man, afraid of injuring any movable or immovable living beings, above, below, or on earth, condemns (evil deeds), he does not at all blame (anybody) in this world." (14) Go^ala.
' Out of fear your vS"rama;^a will not stay in houses for travellers or in public garden-houses; for in such places he would meet with many clever people, with lower or nobler men, with talkative or silent ones. (15) ' He will not stay there because he fears lest some monks, wise, well instructed, learned men, who are well versed in the sacred texts and their meaning, should put questions to him.' (16) A Ardraka.
" Doing nothing without a purpose, nor without consideration, neither on the behest of the king nor from fear of anybody, he answers questions or not (according to the circumstances); but he (answers) worthy people with a definite purpose (in his mind)^ (1 7) ^ As the commentators explain: he is actuated by the Karman, by virtue of which he has become a prophet (tirthakaranama- karman); and this Karman must take effect and so be annihi- lated.
" He, the wise man, Impartially teaches (the Law) whether he goes (to his pupils) or not; because un- worthy men have fallen from the true faith, he does not go to places (frequented by them)." (i8) Goi'ala. 'As a merchant desirous of gain (shows) his wares and attracts a crowd to do business, in a similar way (acts) the Srsimana 6";7at7^/putra. This is what I think and calculate about it.' (19) Ardraka.
" (Mahavira) acquires no new (Karman), he anni- hilates the old, avoiding wrong opinions; and thus the saviour said to others: Herein is contained the vow (leading to) Brahman (i. e. Moksha); this is the eain which a ^Srama/^a is desirous of. Thus I say. (20) " A merchant kills living beings and desires pro- perty; not leaving his kinsmen, he attracts a crowd in order to do business. (21) " Desiring riches and addicted to sensuality, mer- chants wander about to earn their living. But we (say) that they are passionately fond of pleasures, unworthy, and desiring the enjoyment of love. (22) " They do not abstain from slaughter and the acquirement of property, they are in bondage and full of wickedness; and their gain of which you spoke, will be the endless Circle of Births and pains manifold ^ (23) " They do not always make profit, nor does it last ^ iVeha or wedha. According to -S'ilanka it is = na iha: 'not even here (do they find the profit they seek).' I think it may be the Prakrz't of an ek ad ha. It may, however, stand for sneha/z, in which case the meaning would be: love's (reward will be) pain.
414 SUTRAK72/TANGA.
for ever; they meet with both results (success and faiUire) in their quest of gain ^ The profit (of the teacher), however, has a beginning, but no end; the saviour and sage shares his profit (with others). (24) " Him who kills no (living beings), who has com- passion on all creatures, who is well grounded in the Law, and causes the truth of the Law to be known, him you would equal to those wicked men! This is the outcome of your folly." (25) A Buddhist^.
A Buddhist^.
' If (a savage) thrusts a spit through the side of a granary ^, mistaking it for a man; or through a gourd, mistaking it for a baby, and roasts it, he will be guilty of murder according to our views. (26) ' If a savage^ puts a man on a spit and roasts him, mistaking him for a fragment of the granary; or a ^ Vayanti te do vi gu«eidayammi = vra^anti te dvav api gu«av udaye. The usual reading adopted by the commentators is gu;/6 for gU7/e. They translate: vadanti te dvau vigata- gU7/6dayau bhavata iti: (the experts) say that both (kinds of profit) are without value and duration. It is obvious that this interpretation is wrong, ^ Ardraka after having put down Goj-ala is met, on his way to ]\Iahavira, by Buddhists who engage him in the following dis- cussion.
^ Pi;/«agapi;/(/i. The commentators explain pi7/;/aga (=pi«yaka) by khala, and pifidi by bhinnaka (?) or j-akala, -Silahka gives the following explanation. During a struggle with savage men {m\ekk/ia) some one runs away and throws his cloak off on a granary. An enemy in pursuit of that man mistakes it for him and takes hold of it, together with the part of the granary. — This interpretation looks absurd; but it will appear not so if we remember that granaries are beehive-shaped reservoirs made of sun-baked mud or wattle and mud; compare Grierson, Bihar Peasant Life, p. 17.
baby, mistaking him for a gourd, he will not be guilty of murder according to our views. (27) ' If anybody thrusts a spit through a man or a baby, mistaking him for a fragment of the granary, puts him on the fire, and roasts him, that will be a meal fit for Buddhas to break fast upon. (28) ' Those who always feed two thousand worthy monks, acquire great merit ^ and become powerful gods in Arupa (dhatu)-.' (29) A Ardraka.
** Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionally) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them. (30) " A man who knows the nature of movable and immovable living beings, above, below, and on earth, who is afraid of injuring them and abstains from wicked deeds, may speak and act (in accordance with our Law); he will not be guilty of any (sin). (31) "It Is Impossible to mistake (a fragment of the granary) for a man; only an unworthy man can say it. How can (the Idea of a man) be produced by a fragment of the granary? Even to utter this is an untruth. (32) " Do not use such speech by means of which you do evil; for such speech is incompatible with virtues. No ordained (monk) should speak empty words ^ (33) ^ Aroppa. This is apparently derived from Arupa as rendered in the text. Arupadhatu is the highest heaven of the Buddhists; compare Burnouf, Le Lotus de la Bonne Loi, p. 807.
^ Urala = udara, here explained nissara, void of sense.
4l6 S^TRAK7?/TANGA.
" Oh! you have explored this subject; you have thoroughly examined the consequences of acts ^ of living beings; your (fame) reaches the Eastern and Western oceans; you view (the universe as if) it stood on the palm of your hands! (34) " Thoroughly examining the consequences of acts of living beings, (our monks) have found out a pure way of sustaining life. It is a maxim ^ of the monks of our creed ^, that nobody who lives by secret sins^, should lay down the Law. (35) "A man who always feeds two thousand worthy monks, does not control himself, and will be blamed in this world like a man with bloody hands. (36) " They kill a fattened sheep, and prepare food for the sake of a particular person; they season the meat with salt and oil, and dress it with pepper, {^^y) " You are irreligious, unworthy men, devoted to foolish pleasures, who say that partaking heartily of this meat you are not soiled by sin. {^8) " All who partake of such food, commit sins in their ignorance; but the wise do nothing of the kind. Even to utter it is an untruth. (39) "In compassion to all beings, the seers, the 6'^7at;7putras^, avoid what is sinful; afraid of it, they abstain from food especially prepared for them. (40) " They abstain from wicked deeds, afraid of injur- ing living beings, and do no harm to any creature; therefore they do not partake of such food. This is a maxim of the monks of our creed. (41) ^ Iha sa?«yatanam, who control themselves in this (creed of the Cainas).
"(Having reached) this perfection^ in the Law of the Nirgranthas and standing firm in it, one should Hve without deceit^. The awakened sage who is endowed with all virtues thereby obtained very great fame." (42) A Vedic Priest. ' Those who always feed two thousand holy ^ mendicants, acquire great merit and become gods. This is the teaching of the Veda.' (43) A Ardraka.
"He who always feeds two thousand holy cats ^ (i. e. Brahma;/as), will have to endure great pains in hell, being surrounded by hungry (beasts). (44) "He who despises the Law that enjoins compas- sion, 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 Vedantin«.
' 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 libera- tion); and with regard to the Circle of Births there is no difference between us. (46) 1 Samadhi. ' A«ihe. ^ Snataka, cf. Manu XI, i.
* Kulalaya = kula/a, explained mar^ara. Another explana- tion is: who live (alaya) in houses.
^ Nisa?;/, literally, night.
" ^ilahka calls this opponent an Ekadawc^in, and ascribes to him the views of the Sahkhya philosophy. But it is evident from the sequel that he is aVedantin, as the commentators admit in their comment on the next verse. . [45] E e ' (But we assume) an invisible, great, eternal, im- perishable, and indestructible Soul, who excels all other beings in every respect, as the moon excels the stars.' (47) A 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 Brahma;ms, Kshattriyas, Vaii'yas, and 6"udras\ insects, birds, and snakes; all would be men and gods. (48) " Those who do not know all things by Kevala (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 Kevala 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 de- luded." (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) ^ Pessa = preshya, 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 ^lahka adds, explaining thus the words avi ya (api ka) after sawzvaX'X'^arewa. The Hastitapasas are mentioned in a list of the different Tapasas in the Aupapatika Sutra, ed. Leumann, § 74.
A 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 6'rama;^a, he is un- worthy, and works his perdition. Such men will not become Kevalins." (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 Ragagriha: it was rich, happy, thriving, &c.- Outside of Ra^agr/ha, in a north-eastern ' Buddhassa a??ai.
'^ This ' &c. ' refers to the typical description of towns. Our text contains only the first words of the description, but the Aupapa- lika Sutra, § i, gives it at length.
direction, there was the suburb Nalanda; it contained many hundreds of buildings, &c.' (i) In that suburb Nalanda there was a householder called Lepa; 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 in- ferior to nobody. (2) This householder Lepa, a follower of the ^'rama^^as, 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 Lepa possessed, in a north- eastern direction from the suburb Nalandd, a bath- ing-hall, called KSeshadravya ^; it contained many hundreds of pillars, was beautiful, &c. In a north- eastern direction from this bathing-hall ^'eshadravya, 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 Pe^y^ala, a Nirgrantha and follower of Pari-va ^, of the Medarya Gotra. 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.
2 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 Sutra, § 3.
^ Compare the Twenty-second Lecture of the Uttaradhyayana.
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 Pert'/^ala: "Well, long-lived one, I shall see about it, when I have heard and understood (your question)." And Udaka, the son of Pe^/^ala, spoke thus to the Venerable Gautama: (5) 'O long-lived Gautama, there are Nirgrantha Smmafias, called Kumaraputras, who profess your creed; they make a zealous ' householder, a follower of the 6"rama;ms, 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 allega- tion ^ Why do I 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.
^ Uvasampanna.
2 These words seem to refer to an apologue told by the commentator: King Ratna^ekhara 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.
3 Viz. that by abstaining from slaughter of living beings ihey kill no living beings.
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) '(But if they make him renounce) injury to creatures which are, for the time being, movable beings, except on the order (from an established authority) — as the householder caused one of the captured thieves to be set free — (if they take this vow), those who make this renunciation, make a good renunciation; those who cause this renunciation to be made, cause a good renunciation to be made; in causing another to make this renunciation, they do not annul their own allegation. Though in this way^ a correct expression is found, some (monks) from anger or greed cause the householder to make the renunciation (without the necessary restriction). Is not this our interpretation right? O long-lived Gautama, do you approve of it? ' (7) And Gautama spoke thus to Udaka, the son of Pe^Mla: "O long-lived Udaka, we certainly do not approve of it. The SramanSiS or Brahma;^as who say thus, speak thus, declare thus, and explain thus, do not speak as 6'rama;^as or Nirgranthas, they speak noxious speech. They mislead laymen. They make void all vows undertaken for sparing particular living beings ^. Why do I say this? Beings belong ' I.e. by specifying the movable beings as beings which are movable ones for the time being.
^ E.g. if a man vows to kill no Brahmawa (and does not add the restriction 'for the time being'), he may kill no man or animal whatever; for the soul of that man or animal may, in the past, have been embodied in a Brahmawa.
to the Circle of Births; though they be (now) im- movable beings, they will (some time) become movable ones, (&c., all as in § 6, down to) when they leave the bodies of movable beings, they will be born in the bodies of immovable ones. When they are born in the bodies of movable beings, it is a sin to kill them." (8) And Udaka, the son of Pe<///ala, spoke thus: 'Which beings do you call movable beings? movable ones or others? '