^ Here the commentator inserts the following story: In Ra^agn'ha lived a friar versed in magic arts; he carried off every woman he saw. On the citizens complaining about the rape, the king resolved to find out and punish the man. Catching sight of him at last on the fifth day, the king went after him till the friar disappeared in a hollow tree of the park, which led to an underg round room. There the king followed and killed him. He released all the women whom the friar had captured. But one of them would not return to her husband, being desperately smitten with love for her seducer. On the advice of some wise men she was made to drink the friar's (pounded) bones mixed up with milk. This took the spell off her and cured her of her strange passion.
^ Usiyaphaliha=uX'/('/;ritaparigha. The commentator mistakes phaliha for spa/ika, and vainly labours to make out a sound meanmg.
3 Uddish/a.
* Concerning the Guwavratas see Bhandarkar's Report, 1883, 1884, p. 114. The -Silavratas are apparently identical with the A7mvratas, ibidem. Hoernle translates this passage: by exercises in the moral restraints (imposed) by the religious vows as well as in the (general) renunciations and (special) Posaha-abstinences. Uvasaga Dasao, translation, p. 41.
;84 SUTRAK2J7TANGA.
the Posaha-fasts, and austerities which they have vowed to perform \ (76) Living in this way they are for many years followers of the ^'rama/^as, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. Having confessed their sins and expiated them, and having attained perfection ^, they die at their allotted time, to be born again as gods in one of the regions of the gods, (&c., all as in § 74, down to) it is thoroughly true, and good.
This is the explanation of the third subject, viz. the mixed state. (77) He who does not practise cessation'^ (from sin), is called a foolish man; he who practises cessation (from sin), is called a wise man; he who in one regard practises cessation (from sin) and in another does not, is said to be in a state partaking of that of a wise man and that of a foolish man.
The conduct of him who does not practise cessation from all (sins), is that of a man who kills living creatures; it is unworthy, (&c., all down to) thoroughly untrue, and bad.
The conduct of him who practises cessation from all (sins), is that of a man who does not kill living creatures; it is worthy, pure, (&c., all down to) thoroughly true, and good.
The conduct of a man who in one regard practises cessation from all (sins) and in another does not, is * The same passage occurs below, 7, 4, and Aupapatika Sutra, § 124. Upasakadai'a, § 66.
^ S a m a d h i, which is elsewhere explained by m 6 k s h a, but in our case it cannot be final liberation, but a state of purity of the soul.
^ Virati.
that of a man who kills some living creatures and does not kill others; it is worthy, pure, (&c., all down to) thoroughly true, and good. (78) Those whom we have been treating of, fall under the two heads: merit and demerit; (the former is when the Self is) at rest, (the latter, when it is) in disturbance.
Now the explanation of the first subject is as follows: There are enumerated three hundred and sixtythree philosophical schools^: those of the Kriyavada, those of the Akriyavada, those of the A^;mnikavada, and those of the Vainayikavada. These (philosophers) teach final beatitude, they teach final deliverance, they speak as ^'ravakas, they speak as teachers of ^Sravakas ^. (79) All these philosophers, founders of systems of their own, differing in intellect, will, character, opinions, taste, undertakings, and plans, formed one large circle, and every one of them stood in his place.
One man took hold of a vessel quite full of ^ According to the commentators there are 180 schools of Kriyavadins, 84 of Akriyavadins, 67 of A^;7anikavadins, and 32 of Vainayikavadins. These numbers are arrived at by calculation, not by actual observation. E.g. the i8o possible schools of the Kriyavadins are calculated in the following way. The nine categories of the Gainas are: ^iva, a,§-iva, asrava, sa?;/vara, nir^ara, puwya, papa, bandha, and moksha. Each of them may be regarded as svata/z and parata/z, as nitya and anitya with regard to kala, ijvara, atma, niyati, and svabhava. By multiplying 9 successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriyavadins.
^ I.e. they learn these heresies from their teachers, and teach them to their pupils.
[45] C C 386 SUTRAK7J7TANGA burning coals by an iron pair of tongs, and addressed those philosophers, founders of systems of their own, differing in intellect, (&c., all down to) undertakings and plans, in the following way: ' Heighho! ye philosophers, (&c., all down to) undertakings and plans! take this vessel full of burning coals and hold it for a minute in your hands! But do not take hold of it by a pair of tongs, nor put out the fire, nor come to the help of one of your own creed or of an alien creed (by putting out the fire, &c.); but fair and honest \ without using any trick, stretch out your hands.' Having thus spoken, the man took hold of the vessel quite full of burning coals by an iron pair of tongs, and (offered to) put it in the hands of those philosophers. But the philosophers, (&c., all down to) undertakings and plans, held back their hands. On this the man addressed all the philosophers, (&c., all down to) undertakings and plans, in the following way: ' Heighho, ye philosophers, (&c., all down to) undertakings and plans! why do you hold back your hands?' ' Our hand will be burned.' 'What then, if it is burned?' ' (We shall suffer) pain.' ' Because you are afraid of pain, you hold back your hands! ' (So are all creatures averse to pain). This is a maxim of general application 2, it is a true principle, a religious reflection ^; this maxim, this principle, this religious reflection holds good with regard to every (living being). Therefore those 5rama;^as and Brahma;/as who say that all sorts of living beings may be beaten or treated with violence or abused or tor- ' Sam6sara??a = samavasara«a, explained: dharmavi/'ara, viz. of the true adage: atmavat sarvabhutani y2ih pa>ryati sa pajyati.
mented or deprived of life, will in the time to come^ suffer cutting or piercing, will experience birth, old age, death, conception in the womb, the Circle of Births, regeneration, existence as a foetus, the whole scale of mundane existences, and suffer a variety of pains 2, (80) They will many times undergo punishment, pulling out of the hair, threatening, putting in irons, (&c., similar as in J 63, all down to) whirling round; (diey will witness) the death of their mothers, fathers, brothers, sisters, sons, daughters, and daughters-inlaw; (they will experience) poverty, bad luck, company of hated people, separation from those whom they love, misery, and despair; they will again and again wander about in the beginningless and endless, immense wilderness of the fourfold Sa7;^sara. They will not reach perfection, (&c., all down to) not put an end to all misery. — This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81) But those Sra.msL7ms and Brahma;^as who say that all sorts of living beings should not be beaten, &c., will in the time to come not suffer cutting, &c. They will not undergo many punishments, (&c., all just the reverse of what has been said in §§ 80, 81, down to) put an end to all misery. (82) Thus those beings who practise the first twelve kinds of actions ^ have not attained perfection, (&c., all down to) have not, nor do, nor will put an end to all misery. (83) C C 2 388 s0trak/27tanga.
But those beings who practise the thirteenth kind of action, have attained perfection, (&c., all down to) have put, or put, or will put an end to all misery. (84) Thus a monk who obtains his soul's good and benefit, who guards himself, who (well directs the functions) of his soul, who well exerts himself, who protects himself {from evil), who is careful of himself, who saves himself (from the Sa?;^sara), should withhold his soul (from the twelve kinds of committing sins). (85) Thus I say.
THIRD LECTURE, KNOWLEDGE OF FOOD.
O long-lived (6^ambusvamin)! I (Sudharman) have heard the following discourse from the Venerable (Mahavira). We now come to the Lecture called ' Knowledp-e of Food.' The contents of it are as follows: Here in the East, West, North, and South there are, all in all, in the world four kinds of seed: seeds generated at the top (of the plant), at its root, at its knots, at its stem \ According to the seed and place ^ The commentators here give the reading of the Nagar^uniyas: ' the growth of seeds of the plants is fivefold, viz. they grow from the top (of the plant), its root, its knots, its stem, and its beads; (of growth) of these plants some beings — born in earth, originated in earth, and grown in earth, having in it their birth, origin, and growth, being impelled by their Karman, and coming forth in it on account of their Karman, growing there in particles of earth, the origin of various things — come forth as trees ^ (i) These living beings feed on the liquid substance ^ of these particles of earth, the origin of various things; these beings consume earth-bodies, waterbodies, fire-bodies, wind-bodies, bodies of plants; they deprive of life the bodies of manifold movable and immovable beings; the destroyed bodies which have been consumed before, or absorbed by the rind, (are) digested and assimilated (by them). And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles ^.
and some are of a sixth kind called sammui-/^/^ima' (i.e. those plants which are believed to be originated by the coalescing particles of the substance in which they grow, e.g. grass springing up on ground lately cleared by fire). — The various readings of the Nagar^uniyas are occasionally quoted in commentaries (see e.g. part i, p. 32, note 2). But I do not think that it has been satisfactorily made out who these Nagar^uniyas were.
^ The meaning is, that souls who on account of their Karman are to be born as trees, previously are embodied in earth, and thence they are transferred by their Karman to the seed which brings forth the tree.
2 Si«eha, explained: snigdhabhava. In the sequel where plants are spoken of, I shall render this word by ' sap ' or 'humours,' as the context may require.
^ I.e. the food assimilated by the tree is the material of w*hich its different parts, as root, stem, leaves, &c., are formed, and these parts are of manifold form, colours, &c.
390 SUTRAK21/TANGA These beings (animating trees) come into existence because of their Karman; so we are taught (by the Tirthakaras, &c.) (2) And again it has been said of old: some beings born in trees, originated by trees, sprung from trees, (&c., as in ^ I, down to) springing from trees that originated in earth, come forth as trees originated by trees ^ These beings feed on the sap of the trees originated in earth, (&c., all as m § 2, down to the end). (3) (In the same way, and in nearly the same words, the offshoots of the trees mentioned in the preceding paragraph are treated of.) (4) And again it has been said of old: some beings born in trees, (&c., all as above, down to) growing in trees, that are originated by trees, come forth as their roots, bulb, stem, branches, twigs, leaves, flowers, fruits, and seeds ^ These beings feed on the sap of those trees originated by trees, (&c., all as in § 2, down to) and the bodies of the roots, bulb, stem, &c. are of manifold colours, (&c., all as in J 2, down to the end). (5) (The four paragraphs that come next, 6-9, are identical with the preceding ones, except that 'creeper ^' is substituted for ' tree.') (6-9) (In the same way ' grass ^' is treated in four paragraphs, but the whole is much abridged; then ^ Apparently trees sprung from shoots, sprouts, aerial-roots, &c. are meant. They are considered as a class different from those whose offshoots they are.
^ One soul, ^iva, pervades the whole tree; it is the soul of the tree. Separate ^ivas, however, reside in the roots, &c.
it is said that ' herbs ^ ' and 'plants-' are to be treated in four paragraphs each.) (10-15) And acrain it has been said of old: some beings born in earth, (&c., all as in } i, down to) growing there in particles of earth that are the origin of various things, come forth as Aya, Kaya, Kuha;^a, Kandu, Uvvehaliya, Nivvehaliya, Esava, Sa/'/7^a, A'/^attaga, Vasa;ziya \ (The rest as in § 2, but substitute the words Aya, &c. for ' trees.') Here there is only one paragraph, the remaining three do not apply here^. (16) And again it has been said of old.: some beings born in water, (&c., all as in §} i-i 1, substitute only ' water' for ' earth.' Thus we have four paragraphs for trees, four for creepers, four for grass, four for herbs, four for plants). (17) Now it has been said of old: some beings born in water, (&c., all as above, down to) growing in particles of water that are the origin of various things, come forth as Udaga, Avaga ^ Pa;mga, Sevala «, Kalambuya^ Kaseruya^ Ka/'>^/^abha/^iya, Uppala, 3 All the commentators say about the words Aya, &c. (which offer some various readings in the MSS.), is that they denote particular plants (vanaspativijesha) which must be learned from people (who know them). I give the words in their Prakrit form, and do not attempt to transpose them into Sanskrit.
* For there are no Ayas originated by Ayas except through their seed.
5 Avaka, a grassy plant growing in marshy land, Blyxa Octandra.
6 6'aivala, the aquatic plant Vallisneria. ■^ Kadamba, Nauclea Kadamba.
" Ka^eru, Scirpus Kysoor.
Paiima, Kumuya, Nali;/a \ Siibhagas6;/iya, Po;Z(^ariya, Mahapo;/^ariya, Sayavatta, Sahassavatta, Kalhara, K6ka?^ada, Tamarasa^, as stalks and fibres of lotus, as Pukkhala ^, and Pukkhalatthibhaga. (The rest similar as in § 2.) (18) And ao^ain it has been said of old: some beings come forth as movable beings from trees born in earth, from trees originated by trees, from the roots, (&c., down to) seeds produced by trees, originated by creepers born on trees, from creepers born on creepers, from the roots, &c. of creepers born on creepers, from grass ^, from herbs ^, from plants ^ from Aya, (&c,, all down to) Kura born in earth; from trees born In water (the rest similar as with trees born In earth), from Udaga, (&c., all down to) Pukkhalatthibhaga born in water. (19) These creatures feed on the sap of the trees, creepers, grass, herbs, plants, be they born In earth or water, on trees or creepers or grass or herbs or plants; (the sap) of their roots, (&c., all down to) seeds, of Ayas, &c., of Udakas, &c. And these creatures consume earth-bodies, (&c., all as In § 2, down to) assimilated by them. And the bodies of these beings born of trees, creepers, grass, herbs, plants, their roots, &c., of Ayas, &c., of Udagas, &c., are of manifold colours, (&c., the rest as In J 2, down to the end). (20) ^ The last four are well-known varieties of lotus, called in Sanskrit: utpala, padma, kumuda, nalina.
" The Sanskrit of the last seven items is: pu«(/arika, mahapufidarika, jatapattra, sahasrapattra, kahlara, kokanada, and tamarasa; they are all varieties of lotus.
^ Pushkara.
* This is to be detailed in the same way as with trees and creepers.
And ao-ain it has been said of old: a man and a woman combine in cohabitation in a cunnus, which was produced by their Karman, and there they deposit their humours. Therein are born the souls of different men, viz. of those born in Karmabhumi \ or in Akarmabhumi, or in the minor continents, of Aryas and barbarians, as women or men or eunuchs, according to the semen and blood of the mother ^ and the other circumstances^ (contingent on their commg into existence). These beings at first feed on the menses of the mother and the semen of the father, or both combined into an unclean, foul (substance). And afterwards they absorb with a part (of their bodies) the essence ^ of whatever food the mothers take. Gradually increasing and attaining to the proper dimensions of a foetus ^ they come forth from the womb, some as males, some as females, some as neuters. As long as they are babies, they suck the mother's milk; but when they grow older, they eat boiled rice, or gruel, or both movable and immovable beings. These beings consume earth-bodies, (&c., all as before, down to) assimilated by them. And the bodies of these men, viz. those born in Karmabhumi, or Akarmabhumi, or in the minor continents, of Aryas and barbarians, are of mani- 2 Both are indicated in the text by bi^a. According to ^'ilahka, a male will be produced if the semen is in excess; a female, if the blood; a neuter, if they are equally balanced.
3 Avaka^a. According to ^ilahka, a male is produced from the right side of the womb, a female from the left, a neuter from both together.
A * Oyam=i6^as.
^ Paliyagam, explained garbhaparipaka.
394 sOTRAKi?ZTANGA.
fold colours, (&c., all as in ^ 2, down to the end). (21) (This paragraph is nearly identical with the preceding one, but substitute 'aquatic animals of five organs of sense, viz, fishes, (all down to)^ porpoises,' for ' different men ' in the beginning and the end. The following sentence in the middle is slightly different; It runs thus: ' as long as they are young, they feed on the mothers' humours, but when they grow older they eat plants, or both movable and immovable beings.') (22) (This paragraph treats of) quadrupeds-, terrestrial animals with five organs of sense, viz. solidungular animals, biungular animals, multiungular animals, and animals having toes with nails. (All as in the last paragraph, only ' as long as they are young, they feed on their mothers' milk.') (23) (This paragraph treats of) reptiles moving on the breast, (being) terrestrial animals with five organs of sense, viz. snakes, huge snakes ", Ajralika, and dragons *. (All as before, but the following passage is different.) Some bring forth eggs, some bring forth living young ones; some come out of the egg as males, some as females, some as neuters. As long as they are young, they live on wind. (The rest as above.) (24) (This paragraph treats of) terrestrial animals with five organs of sense, walking on their arms, viz. iguanas, ichneumons, porcupines, frogs, chameleons, ^ See Uttaradhyayana XXXVI, 173; above, p. 223. ^ Compare Uttaradhyayana XXXVI, 180, ibidem. ^ A^agara, literally serpents which devour goats. * Mahoraga. According to the Guzerati gloss these snakes are a thousand yq^anas long.
Khoras, Gharakolllas \ Vissa;;2bharas ^, rats, mangooses, Pailaiyas, cats, (S'ohas, A'auppaiyas ^ (The rest as in the last paragraph.) (25) (This paragraph treats of) aerial animals with five organs of sense: birds with membranous wings, birds with feathered wings, birds with wings in the shape of a box, and birds (which sit on) outspread wings ^ (All as before; only the following passage is different): ' As long as they are young, they are hatched by their mothers' warmth.' (The rest as above.) (26) And again it has been said of old: there are beings of manifold birth and origin, (&c., all as in § I, down to) growing there on the animate or inanimate bodies of manifold movable or immovable creatures, come forth as parasites ^ These beings feed on the humours of various movable and immovable creatures, &c. And the bodies of these movable and immovable parasites are of manifold colours, (&c., as above). (27) In the same way vermin generated in filthy substances *' and in the skin of living animals '^ are to be treated of. (28, 29) And again it has been said of old: there are some beings of manifold birth and origin, (&c., all as inf i, ^ Gr/'hakokila, probably identical with gr z'hagolika, a lizard.
^ Vijva7;/bhara is given in the smaller Petersburg Dictionary as the name of a scorpion or some similar animal. However, it must denote here some other animal.
* This may be >^atushpadika, quadruped; but then the word must be taken in a restricted sense, perhaps, small quadrupeds.
* See Uttaradhyayana XXXVI, 187; above, p. 224. Perhaps beetles and butterflies are intended by the two last kinds of pakshins?
^ A«usuya=:anusuta or anusyuta.
® Duruvasawbhava. '' Khuruduga.
down to) growing thereon (or in) the animate or inanimate bodies of manifold movable or immovable creatures as that (water)-body \ which is produced by wind, condensed by wind, and carried along by wind; it goes upwards, when there is an upward wind; it goes downwards, when there is a downw^ard wind; it goes in a horizontal direction, when there is a horizontal wind; (its varieties are) hoar-frost, snow, mist, hailstones, dew, and rain. These beings feed on the humours of these manifold movable and immovable creatures, &c. And the bodies of these (water-lives, viz.) hoar-frost, &c., produced by manifold movable or immovable creatures, are of manifold colours, (&c., as above) ^. (30) And aorain it has been said of old: some beini^s, born in w^ater, (&c., all similar as in § i, downi to) come forth in water(-bodies) in the water produced by manifold movable or immovable beings. These beings feed on the humours of the water(-bodies) creatures. (The rest similar as above.) (31) And again it has been said of old: some beings, born in water, (&c., all similar as in § i, down to) come forth in water-bodies produced by other waterbodies. These beings feed on the humours of those other w^ater-bodies produced by water-bodies. (The rest similar as above.) (32) And again it has been said of old: some beings, born in water, (&c., all similar as in J i, down to) come forth as movable creatures in the water ^ There is apparently no predicate in this sentence.
" This paragraph gives the ' scientific ' explanation of the way by which water-bodies or the bodies of water-lives are produced by wind.
the humours of the water(-bodies) produced by water. (The rest similar as before.) (33) And again it has been said of old: some beings, of various birth and origin, (&c., all as in ^ i, down to) come forth as fire-bodies in the manifold animate or inanimate bodies of movable or immovable creatures ^ These beings feed on the manifold movable or immovable creatures. (The rest similar as before.)
The remaining three paragraphs are similar (to those treating of) water-bodies. (34) (This paragraph treats of wind-bodies in the same way as the preceding ones treated of fire-bodies; like it, it consists of four paragraphs). (35) And again it has been said of old: some beings, of various birth and origin, (&c., all as in ^ i, down to) come forth, in the manifold animate and inanimate bodies of movable and immovable creatures^, as earth, gravel, &c. Here the following verses (from the Uttaradhyayana XXXVI, 74-77) are to be made use of: 1. Earth, gravel, sand, stones, rocks, rock-salt, iron, copper, tin, lead, silver, gold, and diamond; 2. Orpiment, vermilion, realgar, Sasaka, antimony, coral, Abhrapa/ala, Abhravaluka; these are varieties of gross (earth-)bodies, and precious stones.
' E.g. when two bulls or elephants rush upon one another, sparks of fire are seen issuing from their horns or teeth. Fire is produced when two pieces of wood or stone are rubbed one against the other.
" According to the commentators, earth-bodies are produced in the shape of precious stones, in the head of snakes, of pearls in the teeth (sic) of elephants, and so in reeds, &c.
398 SUTRATvi?7TANGA 3. Hyacinth, natron, Ahka, crystal, Lohitaksha, emerald, Masaragalla, Bhu^amo/'aka, and sapphire; 4. A^andana, red chalk, Ha?;^sagarbha, Pulaka, and sulphur; A^andraprabha, lapis lazuli, 6^alakanta, and Suryakanta.
These beings feed on the humours of these manifold movable and immovable beings. (The rest as above.)
The remaining three paragraphs are similar (to those treating of) water-bodies. (36) And aeain it has been said of old: all sorts of livino- beines, of manifold birth, origin, and growth, born in bodies, originated in bodies, grown in bodies, feeding on bodies, experience their Karman, are actuated by it, have their form and duration of life determined by Karman, and undergo changes throuph the influence of Karman. This you should know, and knowing it you will be careful and circumspect with regard to your food, and always exert yourself. (37) Thus I say.
FOURTH LECTURE, RENUNCIATION OF ACTIVITY.
O long-lived (C'ambusvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called 'Renunciation of Activity.' The contents of it are as follows: It is the Self that may^ not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid 2, that may not consider the operations ^ of mind, speech, and body, that may not avoid and renounce sins.
The Venerable One has said, 'He (i. e. the Self) is uncontrolled, unresigned, does not avoid and renounce sins, is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider ^ the operations of his mind, speech, and body, nor does see even a dream ^; still he commits sins ^ (i) The opponent says to the teacher: ' There can be no sin, if (the perpetrator of an action) does not possess sinful thoughts, speech, and functions of the body, if he does not kill, if he has no internal organ, if he does not consider the operations of mind, speech, and body, if he does not gee even a dream.'
^ 'May' is to render yavi = /'api. This word is used here to indicate that the reverse is true in other cases. This paragraph emphasises the G^aina doctrine that the Self or atman is the direct cause of all actions of an individual being, in opposition to the Sahkhya philosophers who maintain the absolute inactivity of the purusha, and to the Bauddhas who deny the existence of a separate atman altogether.
^ Literally, sleeping (sutta = supta).
^ Literally, speeches (vakka = vakya).
* We ought, perhaps, to translate: if he is not conscious of, &c.
® Le. when consciousness is fainter than in a dream.
" The doctrine of the Gainas is that Karman is the result of the action of every being, even of those whose intellect or consciousness is not developed, as with the gkendriyas or beings who possess but one organ of sense. The opponent, however, maintains that only conscious actions of intelligent beings bring about Karman. This question is discussed in the following paragraphs.
What is the meaning of the opponent in making this statement? ' When there is a sinful mind, there is sin of the mind; when there is sinful speech, there is sin of the speech; when there is a sinful body, there is sin of the body. When one kills, possesses an internal organ, and considers the operations of mind, speech, and body, when one sees even a dream, then there is sin. Only he who has these qualities can commit sin.' The opponent goes on to say, ' Those who say: There is sin, though (the perpetrator of an action) does not possess sinful thoughts, speeches, and functions of the body, though he does not kill, though he does not possess an internal organ, though he does not consider the operations of mind, speech, and body, and though he does not see even a dream, — those who say this, are wrong.' {2) Here the teacher says to the opponent: ' It is true what I have just said: there is sin, though (the perpetrator of the action) do not possess sinful thoughts, (&c., all as above, down to) though he do not see even a dream.' ' What is the reason thereof?' (The A/arya says) M 'The Venerable One has assigned the six classes of living beings as the reason: the earth-lives, (&c., all down to) movable beings. With regard to these six classes of living beings, the Self does not avoid and renounce sins, he is wicked and does harm through cruelty: (this holds good with regard to the five cardinal sins:) killing of living beings, &c. (and the passions): anger, &c. (down to) the sin of wrong belief (3) (The A/('arya says): ' The Venerable One has illustrated this by the example of a murderer: ^ These words here and in the sequel are in Sanskrit; they probably are a gloss.
a murderer (who hates) a householder or his son or the king or his servant, resolves, on an occasion offering, to enter (the victim's house) and to kill him when he finds an opportunity ^ Is not this murderer who has formed this resolution ^, (a man) who, day and night, whether sleeping or waking, is full of hostility and wrong; who is wicked and does harm through cruelty? An unbiassed opponent before whom this is laid, will answer: Indeed, he is! ' (4) (The A/'arya says): ' As this murderer who has formed the above resolution is a man who (&c., all as in § 4, down to) does harm through cruelty — (and this holds good with regard to the five cardinal sins:) killing of living beings, &c. (and the passions:) anger, &c., (down to) the sin of wrong belief — so it has been said of him by the Venerable One: he ^ is uncontrolled, unresigned, he does not avoid and renounce sins, he is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider the operations of his mind, speech, and body, nor does see even a dream, still he commits sins. (5) As a murderer who entertains (murderous) intentions towards a householder, &c., is a man who (&c., all as in } 4, down to) does harm through cruelty; so an ignorant man who entertains (cruel) intentions towards all sorts of living beino^s, is a man ^ The Nagar^uniyas have another reading (where, is not stated by 6'ilahka): If he sees no opportunity, or his proposed victim is always on his guard, he does not kill him, but he resolves in his mind: If I get an opportunity, or I find that man off his guard, I shall certainly kill him.
2 The original repeats the preceding passage in full. I abridge it here and in the sequel.
^ I.e. every soul, even that of a being with but one organ of sense. [45] D d 402 StjTRAK7?7TANGA who (&c., all as in § 4, down to) does harm through cruelty. (6) (An opponent might object): This is no good reasoning. (For) there are many living beings which one, during one's whole life, never saw, nor heard of, nor cared for, nor took notice of. Towards these beings, therefore, one cannot (be said to) entertain (murderous) intentions, nor to be one who, day and night, whether sleeping or waking, is full of hostility and wrong, (&c., the rest as in $ 4). (7)^ (The A/arya says): The Venerable One has refuted this by two illustrations, one of a sentient being, the other of a senseless being. The first is as follows: A sentient being, possessing five organs of sense and a developed internal organ, may with regard to the six classes of living beings, viz. earthbodies, (all clown to) movable beings, impose some restriction upon himself; (e.g.) that he will meet his wants, or have them met by others, by means of earth-bodies only. His intention is: I shall meet my wants, or have them met by others, by means of earth-bodies only. His intention is not (to make use of) this or that (particular earth-body): -he meets his wants, or has them met by others, by means of earth-bodies in general. With regard to them.
^ ^'ilanka here makes it clear that the discussion, in the preceding paragraphs, is carried on in the form of a syllogism of five parts established in Hindu logics. § i contains the proposition, prati^T/a, § 3 the cause, hetu, § 4 the exemplification, udaharawa or dr/sh/anta, § 5 the upanaya or that part ^vhich shows that the hetu is in the" subject of the syllogism, and § 6 the conclusion, nigamana. We thus see how deeply rooted in, and how genial to, the mind of the Hindus was the pa;7y^avayavam anumanam or syllogism of five parts; for the author conforms to it, I dare say, unintentionally.
therefore, he is uncontrolled, unrestrained, does not avoid and renounce sins. The same applies to the remaining five classes of living beings. — Some one may meet his wants, or have them met by others, by means of the six classes of living beings. His intention is: I shall meet my wants, or have them met by others, by means of the six classes of living beings; it is not: by means of some particular beings. He meets his wants, (&c.) by means of living beings in general. With regard to them, therefore, he is uncontrolled, &c. (This holds good with the five cardinal sins): killing of living beings, &c., (and with the passions): anger, (&c., all down to) the sin of wrong belief The Venerable One has said that such a creature, (&c., all as in J i, down to) commits sins. (8) The illustration of senseless beings is as follows: Senseless beings, viz. earth-bodies, (&c., all down to) plants, to which must be added, as a sixth item, some movable beings, which have no reason nor consciousness, nor intellect, nor mind, nor speech, in order to do something, or to have it done by others, or to consent to others' doing it; these benighted creatures (are to be considered as murderers), are full of hostility and wrong (all as in f 4) ^ against all ^ If the passage were printed in full, the most glaring contradictions would stare the reader in the face. The cause hereof is not that the passage cannot correctly be rendered, but that the authors of the Siatras always make use of set phrases whether all parts of them suit the case in hand or not. Sometimes we can avoid downright nonsense by selecting a somewhat different rendering from what was given in another part of the book; and so I do in the last sentence of this paragraph. But this is only a makeshift.
sorts of living beings. (This holds good with the five cardinal sins:) killing of living beings, &c., (and with the passions, all down to) the sin of wrong belief. Know this: though these beinors have neither mind nor speech, yet as they cause pain, grief, damages, harm, and injury, they must be regarded as not abstaining from causing pain, &c. (9)