Though I am of opinion that between Vaij"eshika and 6^ainism no such connection existed as could be proved by borrowings of the one system from the other, still I am ready to admit that they are related to each other by a kind of affinity of ideas. For the fundamental ideas of the Ved^ntins and Sahkhyas go directly counter to those of the 6"ainas, and the latter could not adopt them without breaking with their religion. But they could go a part of their way together with the Vai^eshika, and still retain their religious persuasion. We need, therefore, not wonder that among the writers on the Nyaya-Vaii-eshika some names of Cainas occur. The 6^ainas themselves go still farther, and maintain that the Vaii-eshika philosophy was established by a schismatical teacher of theirs, AT/^aluya Rohagutta of the Kauj-ika Gotra, with whom originated the sixth schism of the G^ainas, the Traira.fika-matam, in 544 A. v.^ (18 A.D.) The details of this system given in A the Avaj-yaka, vv. 77-83, are apparently reproduced from Ka;/ada's Vaij-eshika Darj-ana; for they consist in the enumeration of the six (not seven) categories with their subdivisions, among which that of qualities contains but seventeen items (not twenty-four), and those identical with Vaii-eshika Darj-ana I, i, 6.
I believe that in this case, as in many others, the 6'ainas claim more honour than is their due in connecting every Indian celebrity with the history of their creed. My reason for doubting the correctness of the above Gaina. legend is the following. The Vai^eshika philosophy is reckoned as one of the orthodox Brahmanical philosophies, and it has chiefly, though not exclusively, been cultivated by orthodox Hindus. We have, therefore, no reason for doubting that they have misstated the name and Gotra of the author of the Sutras, viz. Ka/^ada of the Kai'yapa Gotra. No trace ' See Indische Studien, vol. xvii, p. ii6ff.
c 3 xxxviii GAiNA sOtras.
has been found in Brahmanical literature that the name of the real author of the Vaijeshika was Rohagupta, and his Gotra the Kau^ika Gotra; nor can Rohagupta and Kawada be taken as different names of the same person, because their Gotras also differ. Ka;/ada, follower of Ka//ada, means etymologically crow-eater, owl; hence his system has been nicknamed Aulukya Dar^ana, owl-philosophy^. In Rohagupta's second name, A'/mluya, which stands for Sha^/uluka ^, allusion is made to the ' owl,' probably to the Kaw^das; but the Cainas refer uluka to the Gotra of the Rohagupta, viz. Kau^ika ^ which word also means owl. As the unanimous tradition of the Brahmans deserves the preference before that of the Cainas, we can most easily account for the latter by assuming that Rohagupta did not invent, but only adopted the Vaijeshika philosophy to support his schismatical views.
About the two works translated in this volume, the Uttaradhyayana and Sutrakrztanga, I have little to add to the remarks of Professor Weber in the Indische Studien, vol. xvi, p. 259 ff., and vol. xvii, p. 43 ff. The Sutrakrztaiiga is probably the older of the two, as it is the second Ahga, and the Ahgas obtain the foremost rank among the canonical books of the C^ainas, while the Uttaradhyayana, the first Mulasutra, belongs to the last section of the Siddhanta. According to the summary in the fourth Aiiga the object of the Sutrakrztanga is to fortify young monks against the heretical opinions of alien teachers, to confirm them in the right faith, and to lead them to the highest good. This description is correct on the whole, but not exhaustive, as will be seen by going over our table of contents. The work opens with the refutation of heretical doctrines, and the same object is again treated at greater length in the * See my edition of the Kalpa Sutra, p. 119.
" Literally Six-owl. The number six refers to the six categories of the Vai^eshika.
2 Part i, p. 290. But in the legend translated by Professor Leumann, 1. c, p. 121, his Gotra is called A'/^aulu.
INTRODUCTION. XXXIX First Lecture of the Second Book. It is followed in the First Book by Lectures on a holy life in general, on the difficulties a monk has to overcome, especially the temptations thrown in his way, the punishment of the unholy, and the praise of Mahavira as the standard of righteousness. Then come some Lectures on cognate subjects. The Second Book, which is almost entirely in prose, treats of similar subjects, but without any apparent connection of its parts. It may therefore be considered as supplementary, and as a later addition to the First Book. The latter was apparently intended as a guide for young monks^. Its form, too, seems adapted to this purpose; for it lays some claim to poetical art in the variety of the metres employed, and in the artificial character of some verses. It may, therefore, be considered as the composition of one author, while the Second Book is a collection of tracts which treat on the subjects discussed in the first.
The Uttaradhyayana resembles the Sutrakr/tahga with regard to its object and part of the subjects treated; but it is of greater extent than the original part of the Sutrakr/tanga, and the plan of the work is carried out with more skill. Its intention is to instruct a young monk in his principal duties, to commend an ascetic life by precepts and examples, to warn him against the dangers in his spiritual career, and to give some theoretical information. The heretical doctrines are only occasionally alluded to, not fully discussed; apparently the dangers expected from that quarter grew less in the same measure as time advanced and the institutions of the sect were more firmly established. Of more importance to a young monk seems to have been an accurate knowledge of animate and inanimate things, as a rather long treatise on this subject has been added at the end of the book.— Though there is an apparent plan in the selection and arrangement of the single Lectures, still it is open to doubt whether they were all composed by one ' According to an old tradition (see Indische Studien, vol. xvi, p. 223) the Sutrakr/tanga is studied in the fourth year after the ordination of a monk.
xl GAINA sOtRAS.
author, or only selected from the traditional literature, written or oral, which among the 6^ainas, as everywhere else, must have preceded the formation of a canon. I am inclined to adopt the latter alternative, because there is a greater variety of treatment and style in the different parts than seems compatible with the supposition of one author, and because a similar origin must be assumed for many works of the present canon.
At what time the works under discussion were composed or brought into their present shape is a problem which cannot be satisfactorily solved. As, however, the reader of the present volume will naturally expect the translator to give expression to his personal conviction on this point, I give my opinion with all reserve, viz. that most parts, tracts, or treatises of which the canonical books consist, are old; that the redaction of the Arigas took place at an early period (tradition places it under Bhadrab^hu); that the other works of the Siddhanta were collected in course of time, probably in the first centuries before our era, and that additions or alterations may have been made in the canonical works till the time of their first edition under Devardhigawin (980 A.v. = 454 A.D.)
I have based my translation of the Uttaradhyayana and Sutrakr/tanga on the text adopted by the oldest commentators I could consult. This text differs little from that of the MSS. and the printed editions. I had prepared a text of my own from some MSS. at my disposal, and this has served to check the printed text.
The Calcutta edition of the Uttaradhyayana (Saw^vat 1936 = 1879 A.D.) contains, besides a Guzerati gloss, the Sutradipika of Lakshmivallabha, pupil of Lakshmikirtiga;/in of the Kharatara Gdikkhdi. Older than this commentary is the T'ika of Devendra, which I have made my principal guide. It was composed in Sa;//vat 1179 or 11 23 A. D., and is confessedly an abstract from 5antya/?'arya's Vr/tti, which I have not used. But I have had at my disposal an illuminated old MS. of the Ava/'uri, belonging to the INTRODUCTION. xU Strassburg University Library. This work is apparently an abstract from the Vrztt'x of 6"antyaMrya, as in a great many passages it almost verbally agrees with Devendra's work.
The Bombay edition of the Sutrakrztaiiga (Sa/wvat 1936 or 1880 A. D.) contains three commentaries: (i) ^"ilanka's T\ka, in which is incorporated Bhadrabahu's Niryukti. This is the oldest commentary extant; but it was not without predecessors, as -Sil^fika occasionally alludes to old commentators. 5ilanka lived in the second half of the ninth century A. D., as he is said to have finished his commentary on the A/^araiiga Sutra in the vSaka year 798 or 876 A. D. (2) The Dipika, an abstract from the last by Harshakula, which was composed in Sawvat 1583 or 151 7 A.D. I have also used a MS. of the Dipika in my possession. (3) Pa^a/^andra's Balavabodha, a Guzerati gloss. — My principal guide was, of course, wSilaiika; when he and Harshakula agree, I refer to them in my notes as the ' commentators;' I name vSilahka when his remark in question has been omitted by Harshakula, and I quote the latter when he gives some original matter of interest. I may add that one of my MSS. is covered with marginal and interlinear glosses which have now and then given me some help in ascertaining the meaning of the text.
H. JACOBI. Bonn: November, 1894.
ADDITIONAL NOTE.
I may here add a remark on the Parable of the Three Merchants, see p. 29 f., which agrees with Matthew xxv. 14 and Luke xix. 11. It seems, however, to have had a still greater resemblance to the version of the parable in The Gospel according to the Hebrews, as will appear from the following passage from Eusebius' Theophania (ed. Migne's Patrologia Graeca, iv. 155), translated by Nicholson, The Gospel according to the Hebrews (London, 1879): 'The Gospel, which comes to us in Hebrew characters, has directed the threat not against the hider, but against the abandoned liver. For it has included three servants, one which devoured the substance with harlots and flute-women, one which multiplied, and one which hid the talent: one was accepted, one only blamed, and one shut up in prison.' I owe this quotation to my colleague Arnold Meyer.
Taking into consideration (i) that the G^aina version contains only the essential elements of the parable, which in the Gospels are developed into a full story; and (2) that it is expressly stated in the Uttaradhyayana VII, 15 that 'this parable is taken from common life,' I think it probable that the Parable of the Three Merchants was invented in India, and not in Palestine.
H.J.
FIRST LECTURE.
ON DISCIPLINE.
I shall explain in due order the discipline of a houseless monk, who has got rid of all worldly ties. Listen to me. (i) A monk who, on receiving an order ^ from his superior 2, walks up to him, watching his nods and motions, is called well-behaved. (2) But a monk who, on receiving an order from his superior, does not walk up to him, being insubordinate and inattentive, is called ill-behaved. (3) As a bitch with sore ears is driven away every- ^ A«a-niddesa-kare. A^«a is the order itself; nirdei'a, the assent to it.
^ The original has the plural instead of the singular. It takes great liberties in this respect, and the commentators constantly call to help a va/&anavyatyaya or lihgavyatyaya, exchange of number or gender, as the case may be. It is impossible in the translation to follow the original in this respect, and useless to note all such grammatical blunders. The conclusion we may draw from them is that in the spoken language many grammatical forms which in the literary language continued to be used, were on the point of dying out or had already actually become obsolete. I am almost sure that the vernacular of the time when the Sutras were composed began to drop the distinction between the singular and plural in the verb. It was, however, artificially revived in the literary Maharash/ri of later days.
[45] B where, thus a bad, insubordinate, and talkative (pupil) is turned out. (4) As a pig leaves a trough filled with grain to feed on faeces, so a brute (of a man) turns away from virtue, and takes to evil ways. (5) Hearing a man thus compared to a dog and a pig, he who desires his own welfare, should adhere to good conduct. (6) Therefore be eager for discipline, that you may acquire righteousness; a son of the wise \ who desires liberation 2, will not be turned away from anywhere. (7) One should always be meek, and not be talkative in the presence of the wise; one should acquire valuable knowledge, and avoid what is worthless. (8) When reprimanded a wise man should not be angry, but he should be of a forbearing mood; he should not associate, laugh, and play with mean men. (9) He should do nothing mean ^, nor talk much; but after having learned his lesson, he should meditate by himself (10) ^ Buddhaputta. Buddha is here and in the sequel explained by a/^arya, teacher. The word is in the crude form, not in the inflected form, as the nominative would not suit the metre. Liberties of this kind are frequently met with in our text.
^ Nioga//,^! = niyogarthin. It is always explained and usually means moksharthin. But here and in verse 20 niyoga has perhaps its common meaning: appointment, order. In that case we must translate: he who waits for an order, ^ J^a.nda.\iyz, Uterally, he should not demean himself like a A^a«(fala. The commentators, however, divide the word in k^inda, violent, hot, and alika, untrue, false. This explanation is too artificial to be accepted, though the meaning comes to the same thing.
LECTURE I.
If he by chance does anything mean, he should never deny it, but if he has done it, he should say: ' I have done it; ' if he has not done it, * I have not done it.' (i i) He should not, in every case, wait for the express command (of the teacher) like an unbroken horse for the whip (of the rider), but like a broken horse which sees the whip (of the rider) he should commit no evil act. (12) Disobedient, rough speaking, ill-behaved pupils will exasperate even a gentle teacher; but those will soon win even a hot-tempered teacher who humour him and are polite. (13) He should not speak unasked, and asked he should not tell a lie; he should not give way to his anger, and bear with indifference pleasant and unpleasant occurrences. (14) Subdue your Self, for the Self is difficult to subdue; if your Self is subdued, you will be happy in this world and in the next. (15) Better it is that I should subdue my Self by selfcontrol and penance, than be subdued by others with fetters and corporal punishment. (16) He should never do anything disagreeable to the wise^ neither in words nor deeds, neither openly nor secretly. (17) He should not (sit) by the side of the teacher, nor before him, nor behind him; he should not touch (the teacher's) thigh with his own, nor answer his call from the couch. (18) A well-behaved monk should not sit on his hams -, ^ Palhatthiya = paryastika: so that his clothes cover his knees and shanks.
B 2 nor cross his arms\ nor stretch out his legs, nor stand (too) close to his teacher. (19) If spoken to by the superior, he should never remain silent, but should consider it as a favour; asking for his command 2, he should always politely approach his teacher. (20) If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher's) call modestly and attentively. (2 1 ) He should never ask a question when sitting on his stool or his bed, but rising from his seat=^ and coming near, he should ask him with folded hands. (22) When a pupil who observes the above rules of conduct, questions the teacher about the sacred text, its meaning, or both, he should deliver it according to tradition. (23) A monk should avoid untruth, nor should he speak positively (about future things, his plans, &c.); he should avoid sinful speech, and always keep free from deceit. (24) He should not tell anything sinful or meaningless* ^ Pakshapiw^/a.
2 Niyaga/Mi or ni6ga///^i. The commentator explains it, as in verse 7, by ' desiring liberation.'
* Ukku</u6. The commentator explains it by muktasana^ karawata/z padapu;7/^7zanadigata/i.
* In illustration of this the commentator (Devendra) quotes the following verse: esha bandhyasuto yati khapushpakr/tajekhara>^ 1 mr/gatr/shwambhasi snata/^ jaja^rmgadhanurdhara/^ n There goes the son of a barren woman, bearing a chaplet of sky-flowers, having bathed in the water of a fata morgana, and carrying a bow made of a hare's horn.
LECTURE I.
or hurtful, neither for his own sake nor for anybody else's, nor without such a motive. (25).
In barbers' shops^ or houses, on the ground separating two houses, or on the highway a single monk should not stand with a single woman, nor should he converse with her, (26) Any instruction the wise ones ^ may give me in a kind or a rough way, I shall devotedly accept, thinking that it is for my benefit. (27) (The teacher's) instruction, his manner of giving it, and his blaming evil acts are considered blissful by the intelligent, but hateful by the bad monk. (28) Wise, fearless monks consider even a rough instruction as a benefit, but the fools hate it, though it produces patience and purity of mind. (29) He should occupy a low, firm seat, which does not rock; seldom rising and never without a cause, he should sit motionless. (30) At the right time a monk should sally forth, and he should return at the right time; avoiding to do anything out of time, he should do what is appropriate for each period of the day. (31) A monk should not approach (dining people) sitting- in a row, but should collect alms that are freely given; having begged according to the sanctioned rules, he should eat a moderate portion at the proper time. (32) A monk should wait (for his alms) alone, not too far from other monks, nor too near them, but so that he is not seen by another party; another monk should not pass him to get the start of him. (33) ' Samara, explained by the commentator barbers' shop or smithy, with the addition that it includes all places of low people. 2 Buddha/^.
UTTAR AD H Y AYAN A.
Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk should accept permitted^ food that was prepared for somebody else^. (34) In a place that is covered above and sheltered on all sides, where there are no living beings nor seeds, a monk should eat in company, restrained and undressed. (35) A monk should avoid as unallowed such food as is well dressed, or well cooked, or well cut, or such in which is much seasoning, or which is very rich, or very much flavoured, or much sweetened ^ (36) (The teacher) takes delight in instructing a clever (pupil), just as the rider (in managing) a well-broken horse; but he tires to instruct a foolish (pupil), just as the rider (tires to manage) an unbroken horse. (37) (A bad pupil thinks:) ' I get but knocks and boxes on the ear, hard words and blows; ' and he believes a teacher who instructs him well, to be a malevolent man. (38) A good pupil has the best opinion (of his teacher), thinking that he treats him like his son or brother or a near relation *; but a malevolent pupil imagines himself treated like a slave. (39) He should not provoke his teacher's anger, nor ^ Phasuya, translated prasuka, and explained: free from living beings.
^ Parakac^a, prepared for the householder or some other person, but not for the monk himself.
^ The translation of the terms in this verse is rather conjectural, notwithstanding the explanations in the commentary.
* I translate according to the interpretation of the commentator, which is probably right; but the text sets all rules of grammar at defiance.
LECTURE I.
should he himself grow angry; he should not offend the teacher nor irritate him by proclaiming his faults \ (40) Perceiving the teacher's anger one should pacify him by kindness, appease him with folded hands, and promise not to do wrong again. (41) He who adopts the conduct which the wise ones^ have attained by their virtues and always practised, will not incur blame. (42) Guessing the teacher's thoughts and the purport of his words, one should express one's assent, and execute (what he desires to be done). (43) An excellent pupil needs no express directions, or he is (at least) quickly directed; he always carries out his duties as he is told. (44) An intelligent man who has learned (the sacred texts) takes his duties upon himself^ and he becomes renowned in the world; as the earth is the dwelling of all beings, so he will be a dwelling of all duties. (45) When the worthy teachers, who are thoroughly enlightened and from early times well versed in conduct*, are satisfied (with a pupil), they will make over to him their extensive and weighty^ knowledge of the sacred texts. (46) His knowledore will be honoured, his doubts will be removed, he will gladden the heart of his teacher ^ Literally, search for the goad.
2 Buddha.
^ Namati, literally, bows down.
* Puvvasawthuya = purvasa;;2Stuta. Besides the meaning rendered in my translation the commentator proposes another: already famous.
^ Ktth'iyz = arthika, having an object or purpose, viz. moksha; it is therefore frequently rendered: leading to liberation.
by his good acts; kept in safety by the performance of austerities and by meditation, being as it were a great light, he will keep the five vows. (47) Honoured by gods, Gandharvas, and men, he will, on leaving this body which consists of dirt and impurities, become either an eternal Siddha \ or a god of great power and small imperfections. (48) Thus I say 2.
SECOND LECTURE.
ON TROUBLES ^ O long-lived (6^ambusvamin)! I (Sudharman)have heard the following Discourse * from the Venerable (Mahavira): Here^, forsooth, the Venerable Ascetic Mahavira of the Kai"yapa Gotra has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant.
^ I. e. a liberated or perfected soul.
^ Ti bSmi = iti bravimi. These words serve to mark the end of every chapter in all canonical books; compare the Latin dixi.
' Parisaha, that which may cause trouble to an ascetic, and which must be cheerfully borne.
* The commentator (Devendra) says that when Mahavira spoke, he was understood by all creatures, whatever was their language. He quotes the following verse: deva devi/« nara narim jabaraj /^api S3.ha,nm 1 tirya«/^o pi ka. t3.ira.skim menirS bhagavadgiraw 11 The gods, men, iSabaras, and animals took the language of the Lord for their own. Cf Acts ii. 11.
® L e. in our creed or religion. This is generally the meaning of the word iha, here, opening a sentence.
LECTURE II.
These, then, are the twenty-two troubles declared by the Venerable Ascetic Mahavira, which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant: 2. pivasa (pipasa)-p., thirst; 3. siya (5ita)-p., cold; 7. arati-p., to be discontented with the objects of control.
8. itthi (stri)-p., women; 10. nisihiya {naishedhiki)-p., place for study; 12. akkosa (akr65a)-p., abuse; 13. vaha (vadha)-p., corporal punishment; 14. ^aya;^a (ya>^ana)-p., to ask for something; 15. alabha-p., to be refused; 17. ta/^a-phasa (trzVzaspar^a), pricking of grass; 18. ^alla-p., dirt; 19. sakkarapurakkara (satkarapura/^kara)-p., kind and respectful treatment; 20. panna (pra^;^a)-p., understanding; 22. sammatta (samyaktva)-p., righteousness.
^ This is to include all biting or stinging insects, as lice, &c, "^ This is binding on the Ginakalpikas only, not on common monks.
lO UTTARADHYAYANA.
^The enumeration of the troubles has been delivered by the Ka^yapa^, I shall explain them to you in due order. Listen to me. (i) 1. Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance, should not cut or cause another to cut (anything to be eaten), nor cook it or cause another to cook it. (2) Though emaciated like the joint of a crow's (leg) and covered with a network of veins, he should know the permitted measure of food and drink, and wander about with a cheerful mind. (3) 2. Though overcome by thirst, he should drink no cold water, restrained by shame and aversion (from forbidden things); he should try to get distilled^ water. (4) Wandering about on deserted ways, in pain, thirsty, with dry throat, and distressed, he should bear this trouble (of thirst). (5) 3. If a restrained, austere ascetic occasionally suffers from cold on his wanderings, he should not walk beyond the (prescribed) time, remembering the teaching of the 6^ina. (6) ' I have no shelter and nothing to cover my skin, therefore I shall make a fire to warm myself;' such a thought should not be entertained by a monk. (7) ^ The preceding part of this lecture is in prose, the rest is in jloka. The numbers placed before the verses refer to the above enumeration of the troubles. It will be seen that two stanzas are allotted to each of them.
'^ I. e. Mahavira, who belonged to the Gotra of Kajyapa.
^ Viga</a = vikr/ta. It means water which by boiling or some other process has become so changed that it may be regarded as lifeless.
LECTURE II. I I 4. If he suffers from the heat of hot things, or from the heat of his body, or from the heat of summer, he should not lament the loss of comfort. (8) A wise man, suffering from heat, should not long for a bath, or pour water over his body, or fan himself. (9) 5. Suffering from insects a great sage remains undisturbed. As an elephant at the head of the battle kills the enemy, so does a hero (in selfcontrol conquer the internal foe). (10) He should not scare away (insects), nor keep them off, nor be in the least provoked to passion by them. Tolerate living beings, do not kill them, though they eat your flesh and blood. (11) 6. ' My clothes being torn, I shall (soon) go naked,' or ' I shall get a new suit; ' such thoughts should not be entertained by a monk. (12) At one time he will have no clothes, at another he will have some; knowing this to be a salutary rule, a wise (monk) should not complain about it. (13) 7. A houseless and poor monk who wanders from village to village may become tired of ascetic life: he should bear this trouble. (14) A sage should turn away from this discontent; he should wander about free from sins, guarded in himself, a tabernacle (as it were) of the Law, doing no actions, and perfectly passionless. (15) 8. In this world men have a natural liking for women; he who knows (and renounces) them, will easily perform his duties as a ^rama^^a. (16) A wise man who knows that women are a slough, as it were, will get no harm from them, but will wander about searching for the Self. (17) 9. Alone, living on allowed food\ he should wander about, bearing all troubles, in a village or a town or a market-place or a capital. (18) Different (from other men) a monk should wander about, he should acquire no property; but not being attached to householders, he should live without a fixed residence. (19) 10. In a burial-place, or a deserted house, or below a tree he should sit down, alone, without moving, and he should not drive away any one. (20) Sitting there he should brave all dangers; when seized with fear, he should not rise and go to some other place. (21) 11. A monk who does penance and is strong (in self-control), will not be affected beyond measure by good or bad lodgings, but an evil-minded monk will. (22) Having obtained a good or bad lodging in an empty house 2, he should stay there thinking: ' What does it matter for one night? ' (23) 12. If a layman abuses a monk, he should not grow angry against him; because he would be like a child ^, a monk should not grow angry. (24) If a monk hears bad words, cruel and rankling ones, he should silently overlook them, and not take them to heart. (25) 13. A monk should not be angry if beaten, nor should he therefore entertain sinful thoughts; knowing patience to be the highest good, a monk should meditate on the Law. (26) ^ "Lad/ia; see also note on XVII, 2. ^ I. e. in which there are no women. ^ Or Hke an ignorant man, bala.
LECTURE II. 13 If somebody strikes a restrained, resigned 6'rama//a somewhere, he should think: ' I have not lost my life.' (27) 14. It will always cause difficulties to a houseless monk to get everything by begging, and nothing without begging. (28) The hand (of the giver) is not always kindly stretched out to a monk when he is on his begging tour; but he should not think that it would be better to live as a householder. (29) 15. He should beg food from the householder when his dinner is ready; a wise man should not care whether he gets alms or not. (30) ' I get nothing to-day, perhaps I shall get something to-morrow; ' a monk who thinks thus, will not be grieved by his want of success. (31) 16. If any misfortune^ happens and he suffers pain, he should cheerfully steady his mind, and bear the ills that attack him. (32) He should not long for medical treatment, but he should continue to search for the welfare of his soul; thus he will be a true 6'rama;^a by neither acting himself nor causing others to act. (33) 17. When a naked, rough, restrained ascetic lies on the grass, his body will be hurt. (34) In the sun his pain will grow insupportable; still a monk, though hurt by the grass, will not use clothes^. (35) 18. When by the heat of summer his body sweats and is covered with dirt and dust, a wise monk should not lament his loss of comfort. (36) ^ Viz. if he falls sick.
^ Tantu^a, what is manufactured from threads.
He should bear (all this), waiting for the destruction of his Karman \ (and practising) the noble, excellent Law; he should carry the filth on his body till he expires. (37) 19. It may be that a gentleman salutes a monk, or rises from his seat on his approach, or invites him (to accept alms in his house): a monk should evince no predilection for men of this sort, who show him such marks of respect. (38) Not resentful, having few wants, begging from strangers, and not being dainty, a wise man should not long for pleasant things, nor be sorry afterwards (for not having got them). (39) 20. ' Forsooth, in bygone times I have done actions productive of ignorance, for I do not remember them when asked by anybody anywhere^.' (40) 'Afterwards, however, actions productive of ignorance take effect.' Therefore comfort yourself, knowing the consequences of actions. (41) 21. 'It was of no use to turn away from the lust of the senses and to live restrainedly, for I do not properly recognise good and bad things.' (42) ' Though in practising austerities and religious observances I live according to strict rules, still the hindrances to knowledge will not go off.' (43) 22. A monk should not think: ' There is, indeed, no life to come, nor an exalted state to be acquired by penances; in short, I have been deceived.' (44) A monk should not think: ' Those lied who said that there were, are, and will be 6^inas.' (45) ^ Nir^ara.
^ The commentators refer the word ' anywhere ' to the place or object of the former actions.
LECTURE III. 15 All these troubles have been declared by the Ka^yapa. A monk should not be vanquished by them, when attacked by any anywhere.
Thus I say.
THIRD LECTURE.
THE FOUR REQUISITES.
Four things of paramount value are difficult to obtain here by a living being: human birth, instruction in the Law, belief in it, and energy in self-control, (i) I. The universe is peopled by manifold creatures, who are, in this Sa;i?2sara, born in different families and castes for having done various actions. (2) Sometimes they go to the world of the gods, sometimes to the hells, sometimes they become Asuras in accordance with their actions. (3) Sometimes they become Kshattriyas, or A'a;/^alas and Bukkasas, or worms and moths, or (insects called) Kunthu ^ and ants. (4) Thus living beings of sinful actions, who are born again and again in ever-recurring births, are not disgusted with the Sawsara, but they are like warriors (never tired of the battle of life). (5) Living beings bewildered through the influence of their actions, distressed and suffering pains, undergo misery in non-human births. (6) But by the cessation of Karman, perchance, living ' About the Kunthu see below, Thirty-sixth Lecture, v. 138 and note.
beings will reach in due time a pure state and be born as men. (7) II. And though they be born with a human body, it will be difficult for them to hear the Law, having heard which they will do penances, combat their passions and abstain from killing living beings. (8) III. And though, by chance, they may hear the Law, it will be difficult for them to believe in it; many who are shown the right way, stray from it. (9) IV. And though they have heard the Law and believe in it, it is difficult for them to fulfill it strenuously; many who approve of the religion, do not adopt it. (10) Having been born as a man, having heard the Law, believing in it, and fulfilling it strenuously, an ascetic should restrain himself and shake off sinfulness. (11) The pious obtain purity, and the pure stand firmly in the Law: (the soul afterwards) reaches the highest Nirva/m, being like unto a fire fed with ghee. (12) Leave off the causes of sin, acquire fame through patience! (A man who acts up to this) will rise to the upper regions after having left this body of clay. (13) The Yakshas who are gifted with various virtues, (live in the heavenly regions, situated) one above the other, shining forth like the great luminaries, and hoping never to descend thence. (14) Intent on enjoying divine pleasures and changing their form at will, they live in the upper Kalpa heavens many centuries of former^ years. (15) ^ One 'former' (purva) year consists of 7,560 millions of common years. The idea that years were longer when the world was still young, is apparently suggested by the experience which everybody will have made, that a year seemed to us an enormously long time when we were young, and the same space of time LECTURE III. 17 The Yakshas, having remained there according to their merit, descend thence at the expiration of their Hfe and are born as men.
Men are often kinds. (16) F'ields and houses, gold, cattle, slaves and servants: where these four goods, the causes of pleasure, are present, in such families he is born \ (17) He will have friends and relations, be of good family, of fine complexion, healthy, wise, noble, famous, and powerful. (18)