the origin of the sect. But we are not from this fact obliged to assume that the 6^ainas in the time intermediate between their last prophet and the composition of their canon had to rely on nothing more solid than a religious and legendary tradition, never brought into a fixed form. In that case, Mr. Barth’s objections to the trustworthiness of the Gaina. tradition would, it is true, not be without ground. However, we are told by the 6'vetambaras, as well as the Digambaras, that besides the Angas, there existed other and probably older works, called Pfirvas, of which there were originally fourteen. The knowledge of these Purvas was gradually lost, till at last it became totally extinct. The tradition of the 6'vetambaras about the four¬ teen Purvas is this; the fourteen Purvas had been in¬ corporated in the twelfth Anga, the Drfshdvada, which was lost before looo A.V. But a detailed table of con¬ tents of it, and consequently of the Purvas, has survived in the fourth Anga, the Samavayanga, and in the Nandi SutraWhether the Purvas, contained in the T>risht\-vada, were the original ones, or, as I am inclined to believe, only abstracts of them, we cannot decide; at all events there has been a more detailed tradition about what they contained.
Now we should as a rule be careful in crediting any tradition about some lost book or books of great antiquity, because such a tradition is frequently invented by an author to furnish his doctrines with an authority from which they may be derived. But in our case, there are no grounds for suspecting the correctness of so general and old a tradition as that about the Purvas. For the Angas do not derive their authority from the Purvas, but are believed to be coeval with the creation of the world. As a fraud, the tradition about the Purvas would therefore be unin¬ telligible; but accepted as truth, it well falls in with our views about the development of the Gaina literature. The name itself testifies to the fact that the Purvas were superseded by a new canon, for purva means former, ' See Weber, Indische Stndien, XVI, p. 341 seqq.
INTRODUCTION, xlv earlier^; and it is assuredly not by accident that the know¬ ledge of the Purvas is said to have commenced to fade away at the same time when the Ahgas were collected by the Sahgha of Piifaliputra. For after Bhadrabahu, only ten out of the fourteen Purvas were known.
This then is the most natural interpretation we can place on the tradition about the fourteen Purvas, that they were the oldest sacred books, which however were superseded by a new canon. But as regards the cause of the abolition of the old canon and the composition of a new one, we are left to conjecture, and only as such I shall give my opinion. We know that the Drfshi^ivida, which included the fourteen Purvas, dealt chiefly with the drfshds or philosophical opinions of the 6^ainas and other sects. It may be thence inferred that the Purvas related controversies held between Mahivira and rival teachers. The title prav 4 da, which is added to the name of each Pflrva, seems to affirm this view.
Besides, if MahSvira was not the founder of a new sect, but as I have tried to prove, the reformer of an old one, it is very likely that he should vigorously have combated the opinions of his opponents, and defended those he had accepted or improved. The founder of a religion has to establish his own system, he is not so much in danger to become a mere controversialist as a reformer. Now if the discourses of Mahivira, remembered and handed down by his disciples, were chiefly controversies, they must have lost their interest when the opponents of Mahivira had died and the sects headed by them had become extinct. Could such contentions about philosophical questions which were no more of any practical importance, and bickerings of divines all but forgotten, though these things were of paramount interest to the contemporary world, serve as a canon for later generations who lived in thoroughly changed circum¬ stances? The want of a canon suiting the condition of the * The Gainas explain the meaning of the word pdrva in the following way. The Ttrthakara himself taught the Pdrvas to his disciples, the Gaaadharas. The Garaadharas then composed the Ahgas. There is evidently some truth in this tradition, as it does not agree with the dogma of the Ahgas, being taught already by the first Ttrthakara. See Weber, Indische Studien, XVI, p. 353.
xlvi GAINA stjTRAS.
community must have made itself felt, and it led, in my opinion, to the composition of a new canon and the neglect of the old one.
Professor A. Weber^ assigns as the probable cause of the Drfsh^iv^da being lost, that the development of the Svetambara sect had arrived at a point where the diversity of its tenets from those embodied in that book became too visible to be passed over. Therefore the Drfshrivdda, which contained the Purvas, fell into neglect. I cannot concur in Professor Weber’s opinion, seeing that the Digambaras also have lost the Purvas, and the Ahgas to boot- It is not probable that the development of frainism during the two first centuries after the Nirv 4 «a should have gone on at so rapid a pace that its two principal sects should have been brought to the necessity of discarding their old canon. For, as stated above, after the splitting of the church in these two sects the philosophical system of the frainas remained stationary, since it is nearly the same with both sects. As regards ethics, both sects, it is true, differ more.
But as the extant canon of the 6'vet^mbaras is not falling into neglect, though many practices enjoined in it have long since been abandoned, it is not more probable that they should have been more sensible on the same score at the time when the Pfirvas formed their canon. Besides, some of the Purvas are said to have continued to be extant long after the time which we have assigned for the formation of the new canon. At last they disappeared, not by an intentional neglect, I presume, but because the new canon set into clearer light the Gaina. doctrines, and put them forward more systematically than had been done in the controversial literature of the Purvas.
Our discussion, which we here close, has, I hope, proved that the development of the Gaina church has not been, at any time, violently interrupted by some very extraordinary events; that we can follow this development from its true beginning through its different stages, and that frainism is as much independent from other sects, especially from ‘ Indische Studien, XVI, p. 248.
xlvii Buddhism, as can be expected from any sect. We must leave to future researches to work out the details, but I hope to have removed the doubts, entertained by some scholars, about the independence of the ffaina religion and the value of its sacred books as trustworthy documents for the elucidation of its early history.
It remains for me to add a few remarks about the two works which have been translated in this book.
The A^ar 4 hga Sutra, or, as it is sometimes called, the Samayika^, is the first of the eleven Angas. It treats of the a^ara, or conduct, which falls under the last of the four heads, or anuyogas, into which the sacred lore is divided, viz. Dharmakatha, Capita, Dravya, and iTara^akara^a. The Akaringa Sutra contains two books, or S'rutaskandhas, very different from each other in style and in the manner in which the subject is treated. The subdivisions of the second book being called Whlds, or appendices, it follows that only the first book is really old. That it was consi¬ dered so even in later times, is apparent from a remark of S'tlinka, who wrote the commentary, which is the oldest one extant^. For speaking of the mangala or auspicious sen¬ tence which, according to a current theory, must occur at the beginning, in the middle, and at the end of each work, 5 iianka points out as such the first sentence of the first lesson of the first lecture, the first sentence of the fifth lesson of the fifth lecture, and the latter half of the i6th verse in the fourth lesson of the eighth lecture of the first book. It is evident that he regarded the A^aranga Sutra as ending with the last-named passage, which is the last but one of the first book.
The first book, then, is the oldest part of the Akkxtngd, Sfitra; it is probably the old Kkkxkhgz. Sfitra itself to which other treatises have been added. For it is complete in ^ See Professor 'W'eber’s remarks on the possible bearing of this name in the treatise I had so often occasion to quote, p. 243 seqq.
“ It was not, however, the first commentary, for Silahka mentions one by Gandhahastin.
xlviii itself; it describes in rather enigmatical language the pro¬ gress of the faithful towards the highest perfection. The last lecture, a sort of popular ballad on the glorious suffer¬ ing of the prophet, was perhaps added in later times, but as it stands now it serves well to illustrate and to set a high example of the true ascetic’s life. But the greater part of the book is in prose of the most bewildering kind. Fre¬ quently we meet with fragments only of sentences, or with sentences which it is impossible to construe. This reminds us of the style of the Brahmanical Sutras; but there is this difference, that in the last-named works the single aphorisms are the necessary links in the logical concatena¬ tion of ideas, while in our book the single sentences or parts of sentences do not seem to be connected with one another in order to carry on the illustration of an idea. They do not read like a logical discussion, but like a sermon made up by quotations from some then well-known sacred books.
In fact the fragments of verses and whole verses which are liberally interspersed in the prose text go far to prove the correctness of my conjecture; for many of these ‘disjecta membra ’ are very similar to verses or Padas of verses occurring in the SutrakrftAhga, Uttaridhyayana, and Daravaikdlika Shtras. They must therefore be taken as allusions to standard authorities. The same must be assumed of at least some prose sentences, especially those which are incomplete in themselves. Other passages again seem to be added to those quotations in order to explain or to complete them. I shall give a few specimens. I, 4, 1, 3 we read, aho ya r^o ^atamdwe dhlre; this is a Pada of a TrishAibh, and accordingly a quotation. The words which follow, saya dgayapanna^e, explain the meaning of that quotation, aho ya rio = say 4,,^atamkne dhlre = igayapanniwe. The text continues pa matte bahiya p 4 sa. This is probably a Pada of a 51 oka; the rest of the sentence, appamatte say4 parakkame^^a, is the moral application of the pre¬ ceding one. We should therefore translate: ‘ Day and night exerting himself and steadfast,’ i. e. always having ready wisdom. ‘ Look, the careless stand outside,’ (therexlix fore) being careful he should always exert himself. The commentator however does not separate the quotations from the glosses, but takes all these passages as parts of one sentence, which he interprets in the way that it has been rendered in the text of my translation, p. 37.
In this as in many other cases I have preferred to give in my translation the meaning which 6'llMka has given in his commentary. For it is sometimes extremely difficult to separate the quotations from the remaining text. I have never dared to do so when they could not be proved to be parts of verses. I had therefore to leave unnoticed all such passages which, as the one quoted above, might be taken as a Pdda of a 6'loka; for in every prose work such passages occur, though they never were meant for verse. They may, therefore, only accidentally resemble parts of a ^loka in our book too, though the great number of such passages is rather suspicious. The greatest difficulty however we should incur if we were to point out the prose quota¬ tions, though there are certainly such, e.g. I, 3, i, i, sutta amu«t, munino satataw ^agaranti. Such phrases differ in style from the rest of the prose part; but it would be impossible to draw the line between them and the work of the real author. From what has been said, it will appear how difficult it is to do justice to such a work as the first book of the AMringa in the first attempt to translate it. In most cases I have contented myself with rendering the text according to the interpretation of the commentator. It must be left to future labours to come nearer the meaning of the author than it has been preserved by the tradition of the scholiasts.
Formerly the first book contained nine lectures instead of eight, one lecture, the Mahiparinnd, being now lost. It was, according to some authorities, Samaviyinga, Nandi, Avaryaka Niryukti, and Vidhiprabh 4 ^ the ninth lecture; but according to the Niryukti of the A/^aranga Sutra, which contains a systematic exposition of the subjects treated in the single lectures and lessons of the A>^arAnga itself, and * See Weber, Indische Studien, XVI, p. 251 seq.
GAINA SUTRAS, to vSlldnka and the other commentators, it was the eighth lecture. It contained seven lessons, and treated of some details of ascetic lifeh The fact that the same subjects were treated in the second book probably occasioned the loss of the Mah^parinna, ‘because it was superfluous*.’
The second book consists of four parts (ATul^) or appen¬ dices. There were originally five ^filis, but the fifth, the Nisihiya^^a^a, is now reckoned as a separate work. The first and second parts lay down rules for conduct. Their style is very different from that of the first book, being rather cumbrous, and not at all aphoristical. The greatest difficulty in translating these parts is caused by the numer¬ ous technical terms, some of which remain obscure, notwith¬ standing the explanation of the commentary; others again are simply transcribed into Sanskrit by the scholiast, and seem to require no definition to be understood by the modern (Fainas. But it is different with us, who are fre¬ quently reduced to guessing at the meaning of techni¬ calities which a Yati could explain at once. It is therefore to be hoped that some scholars in India, who can avail themselves of the instruction of a Yati, will turn their attention to this subject, and get an authentic explanation of the many technical terms the meaning of which cannot be ascertained by a European scholar by the means of (Faina works only.
The third and fourth iiTulas have, according to the Pari-Tish(a Parvan IX, been revealed to the eldest sister of Sthfilabhadra by Stmandhara, a (Fina living in Purvavideha, a mythical continent. This tradition is very remarkable, as it assigns what we should call the composition of the two last parts of the Kkkrknga. Sfitra to the same time when the Kalpa Sutra, which treats of a similar subject, was composed.
The third part is of great interest, as it contains the materials from which the Life of Mah^vlra in the Kalpa Sutra has been worked out. In fact most of the prose paragraphs occur with but small alterations in the Kalpa INTRODUCTION, li Sutra. The latter work adds little that is material from an historical point of view, but a great deal of descriptions which have become typical and are to be found in other Caina works adapted to similar circumstances. The Akkrahga Shtra contains, besides the above-mentioned para¬ graphs, some verses which are wanting in the Kalpa Sutra, On comparing these verses with those in the eighth lecture of the first book, we become aware of the great difference which subsists between both portions of the AMrahga Sutra, for in both, kindred subjects are treated in Arya verses, yet the difference in style and in the treatment of the metre is such as can only be explained by the assump¬ tion of a considerable distance of time.
The latter part of the third ifula, which treats of the five great vows, wdth their twenty-five clauses, calls for no fur¬ ther remark; nor is anything more to be said about the twelve verses which make up the fourth Kuli., but that they are probably old, and have been added here for want of a better place.
The translation of the AHringa Sfltra is based on my edition of the text in the P41i Text Society^ and the commentaries printed in the Calcutta edition of the Akkranga Sutra. They are: I. Tiki of 6'tlanka, also called Tattviditya, said to have been finished in the S'aka year 798 or 876 A.D., with the help of Vihari Sddhu.
3. Dtpik4 of Glxidh&msdL Suri, a teacher of the Brfhat Kharatara Gzhkha.. The Dipiki is almost verbally copied from the Tika, which it pretends to reduce to a smaller compass. But the reduction consists almost entirely in the omission of S'ilanka’s comments on the Niryukti verses, which form his introduction to every lecture and lesson.
3. P4rjva;^andra’s Bal4vabodha or Gi^erati Gloss. In some parts of the second book, which are not explained in the older commentaries, this gloss was the only help I had. It generally closely follows the explanation of the older commentaries, more especially that of the Dipika.
About the Kalpa Sfitra I have spoken at some length in * The Ay&riimga Sutta of the fvetambara Jains, London, 1882.
lii the introduction to my edition of that work'^, to which I refer the reader for further particulars. Since that time Professor Weber has taken up the subject in his treatise on the Sacred Books of the (Fainas and corrected some mistakes of mine. He ascertained that the whole Kalpa Shtra is incorporated as the eighth lecture in the Dai'^-i'rutaskandha, the fourth AT/^eda Sutra. Professor Weber concurs in my opinion that the ‘Rules for Yatis’ may be the work of Bhadrabahu and that the ‘ List of Sthaviras ’ probably has been added by Devarddhi, the editor of the Siddhinta. I do not think, however, that Devarddhi was the author of the Life of Mahivira also, as Professor Weber suggests. For if it were the work of so well known a man, tradition would certainly not have allowed such a fact to become forgotten. It was a different thing with the List of Sthaviras, which consists of four or five distinct treatises only put together and added to the Lives of the (Finas by the editor of the work. We cannot argue from the style of the Lives of the (Finas that that part must be younger than the Rules for Yatis; for the same difference of style occa¬ sioned by the diversity of the matter exists between the third Wfil 4 of the A/^aranga Siltra and the two preceding ones. Nor can the meagreness of the contents be adduced as an argument against the antiquity of the Lives of the (Finas, since they were probably not' intended for bio¬ graphical treatises, but served a liturgical purpose; for when the images of the Tirthakaras are worshipped in the temples they are addressed with hymns, one of which sums up the Kalya«akas or auspicious moments®. It is '■ The Kalpa Sutra of Bhadrabahu, Leipzig, 1879. Abhandlnngen fiir die Kunde des Morgenlandes, VII, 1.
^ That the ‘ Rules for Yatis ’ must have been composed at least six genera¬ tions after Mahavira is evident from §§ 3-8, but probably the work is still younger. For in § 6 the Sthaviras, who come immediately after the disciples of the Garaadharas, are spoken of in some contrast to the ‘ Sramanas Nirgranthas of the present time.’ Yet the work cannot be comparatively young, because it appears from 5§ 28-30 that the Ginakalpa had not yet fallen into disuse, as it had done in later times.
® The rites are described and the hymns given in a modern work called IfaturvimsatitlrthahkarSnam puga, a MS. of which belongs to the Deccan College.
Hii with these Kaly^wakas that the Lives of the Chinas are chiefly concerned, and this fact seems to prove that the custom of mentioning the Kaly 4 «akas in the worship of the Tlrthakaras is a very old one; for otherwise it would be impossible to conceive what could have induced an author to treat so lai'gely of so barren a subject as has been done in the Kalpa Sutra. But whatever may be the age of the several parts of the Kalpa Sutra, it is certain that this work has been held in high esteem by the 6^ainas for more than a thousand years. It therefore deserves a place in this collection of translations from the Sacred Books of the East. I could only have wished to make my transla¬ tion more worthy of the place where it is to make its appearance; but if I have somewhat fallen short in my performance, I hope it will be accepted as an excuse that I had to translate into a language which is not my own, works of a literature which, notwithstanding all that has been done for it, still is all but virgin soil to us.
HERMANN JACOBI.
Munster, Westphalia, J AA'ArANGA SUTRA.
J Aa^ArAnGA SUTRA.
FIRST BOOK\ FIRST LECTURE^ KNOWLEDGE OF THE WEAPON.
First Lesson®.
O long-lived {Cambtisvdniin! I (Sudharman) have heard the following discourse from the vene¬ rable (Mahdvira): (i) Here many do not remember whether they have descended in an eastern direction (when they were born in this world), or in a southern, or in a western, or in a northern direction, or in the direction from above, or in the direction from below, or in a direc¬ tion intermediate (between the cardinal points), or in a direction intermediate between these (and the ^ Suyakkhawdha, irutaskandha.
Kggh^iyzm., adhyayana. The first lecture is called satthapari««t (f astra-pari^^d), ‘knowledge of the weapon.’ Weapons are divided into material weapon and weapon consisting in a state (bhdva). The latter is explained to be non-control (asawzyama) or the wrong use of mind, speech, and body. Knowledge (par^wd) is twofold: comprehension and renunciation. The subject of the first lecture is, therefore, the comprehension and renunciation of everything that hurts other beings.
® Uddesaya, uddefaka.
* (rambfisvdmin was the disciple of Sudharman, one of the eleven chief disciples (ga«adhara) of Mahdvira.
AirlRlNGA stjTRA.
cardinal points). (2) Similarly, some do not know whether their soul is born again and again or not; nor what they were formerly, nor what they will be¬ come after having died and left this world. (3) Now this is what one should know, either by one’s own knowledge or through the instruction of the highest (i. e. a Tlrthakara), or having heard it from others: that he descended in an eastern direction, or in any other direction (particularised above). Similarly, some know that their soul is born again and again, that it arrives in this or that direction, whatever direction that may be. (4) He believes in soul k believes in the world believes in reward believes in action (acknowledged to be our own doing in such judgments as these): ‘ I did it‘I shall cause another to do it ‘I shall allow another to do itk’ In the world, these are all the causes of sin k which must be compre¬ hended and renounced. (5) A man that does not comprehend and renounce the causes of sin, descends in a cardinal or intermediate direction, wanders to all cardinal or intermediate directions, is born again and again in manifold births, experiences all painful feelings. (6) About this the Revered One has taught ^ I. e. in a permanent soul, different from the body. This is said against the.STdrvdkas.
® I. e. the plurality of souls, not in one all-soul, as the Veddntins.
® Kamma (karma) is that which darkens our intellect, &c. Its result is the suffering condition of men, its cause is action (kiriyd, kriyd).
* The different tenses employed in these sentences imply, ac¬ cording to the commentators, the acknowledgment of the reality of time, as past, present, future.
* Kamma-samdraMbha. Kamma has been explained above. Samirawbha, a special action (kriy^), is the engaging in something blamable (savadyanush/. 4 Sna).
the truth (comprehension and renunciation). For the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, all these causes of sin are at work, which are to be comprehended and renounced in this world. He who, in the world, comprehends and renounces these causes of sin, is called a reward¬ knowing sage (mum). Thus I say^. (7) Second Lesson The (living) world is afflicted, miserable, diffi¬ cult to instruct, and without discrimination. In this world full of pain, suffering by their different acts, see the benighted, ones cause great pain, (i) See! there are beings individually embodied (in earth; not one all-soul). See! there are men who * These words (tti bemi) stand at the end of every lesson. The commentators supply them also for the beginning of each lesson.
^ After the chief tenets of (rainism with regard to soul and actions have briefly been stated in the first lesson, the six remaining lessons of the first lecture treat of the actions which injure the six classes of lives or souls. The (?ainas seem to have arrived at their concept of soul, not through the search after the Self, the selfexisting unchangeable principle in the ever-changing world of phe¬ nomena, but through the perception of life. For the most general Gaina term for soul is life (g'iva), which is identical with self (fiyfi, dtman). There are numberless lives or souls, not only embodied in animals, men, gods, hell-beings (tasa, trasa), and plants (vawassat, vanaspati), but also in the four elements—earth, water, fire, wind. Earth, &c., regarded as the abode of lives is called earth-body, &c. These bodies are only perceptible when an infinite number of them is united in one place. The earth-lives, &c., possess only one organ, that of feeling; they have undeveloped (avyakta) intellect and feelings (vedanfi), but no limbs, &c. The doctrines about these elementary lives are laid down in Bhadrabfihu’s Niryukti of our Sfitra, and are commented upon in ^tldnka’s great commentary of it. They are very abstruse, and deal in the most minute distinctions, which baffle our comprehension.
A^ARInGA sdXRA.
A^ARInGA sdXRA.
control themselves, (whilst others only) pretend to be houseless (i.e. monks, such as the Bauddhas, whose conduct differs not from that of house¬ holders), because one destroys this (earth-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of earth, through his doing acts relating to earth. (2) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards earth, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom. About this he is informed when he has understood or heard, either from the Revered One or from the monks, the faith to be coveted. (3) There are some who, of a truth, know this (i. e. injuring) to be the bondage, the delusion, the death, the hell. For this^ a man is longing when he destroys this (earth-body) by bad, injurious doings, and many other beings, besides, which he hurts by means of earth, through his doing acts relating to earth. Thus I say. (4) As somebody may cut or strike a blind man (who cannot see the wound), as somebody may cut or strike the foot, the ankle, the knee, the thigh, the hip, the navel, the belly, the flank, the back, the bosom, the heart, the breast, the neck, the arm, the finger, the nail, the eye, the brow, the forehead, the head, as some kill (openly), as some extirpate * Ikk’ atthaw. The commentators think this to be a reference to the sentence. For the sake of the splendour, &c. It would be more natural to connect it with the foregoing sentence; the meaning is. For bondage, &c., men commit violence, though they believe it to be for the happiness of this life.
(secretly), (thus the earth-bodies are cut, struck, and killed though their feeling is not manifest). (5) He who injures these (earth-bodies) does not comprehend and renounce the sinful acts; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards earth, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to earth, is called a reward-knowing sage. Thus I say. (6) Third Lesson b Third Lesson b (Thus I say): He who acts rightly, who does pious work, who practises no deceit, is called houseless, (i) One should, conquering the world, persevere in that (vigour of) faith which one had on the entrance in the order; the heroes (of faith), humbly bent, (should retain their belief in) the illustrious road (to final liberation) and in the world (of water-bodies); having rightly compre¬ hended them through the instruction (of Mahdvira), (they should retain) that which causes no danger (i. e. self-control). Thus I say. (2) A man should not (himself) deny the world of (water-bodies), nor should he deny the self. He who denies the world (of water-bodies), denies the self; and he who denies the self, denies the world of (water-bodies). (3) See! there are men who control themselves; ' The water-lives which are treated of in this lesson are, as is the case with all elementary lives, divided into three classes: the sen¬ tient, the senseless, and the mixed. Only that water which is the abode of senseless water-lives may be used. Therefore water is to be strained before use, because the senseless lives only are believed to remain in water after that process.
A^aranga sOtra.
A^aranga sOtra.
others pretend only to be houseless; for one de¬ stroys this (water-body) by bad, injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water. (4) About this the Revered One has taught the truth: for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards water, or causes others to act so, or allows others to act so. (5) This deprives him of happiness and perfect wisdom. About this he is informed when he has understood and heard from the Revered One, or from the monks, the faith to be coveted. There are some who, of a truth, know this (i. e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (water-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water. Thus I say. (6)