First lesson.
231
I say: To friendly or hostile
(heretics) one should not give food, drink, dainties and spices,
clothes, alms-bowls, and brooms; nor exhort these persons to
give (such things), nor do them service, always showing the
highest respect. Thus I say.
232
(A heretic may say): Know this for certain having or not having
received food (down to) brooms, having or not having eaten (come
to our house), even turning from your way or passing (other
houses; we shall supply your wants). Confessing an individual
creed, coming and going, he may give, or exhort to give, or do
service (but one should not accept anything from him), showing
not the slightest respect. Thus I say.
233
Some here are not well instructed as regards the subject of
conduct; for desirous of acts, they say: ' Kill creatures;' they
themselves kill or consent to the killing of others; or they
take what has not been given; or they pronounce opinions, e.g.
the world exists, the world does not exist, the world is
unchangeable, the world is ever changing; the world has a
beginning, the world has no beginning; the world has an end, the
world has no end; (or with regard to the self and actions): this
is well done, this is badly done; this is merit, this is
demerit; he is a good man, he is not a good man; there is
beatitude, there is no beatitude; there is a hell, there is no
hell. When they thus differ (in their opinions) and profess
their individual persuasion, know (that this is all) without
reason. Thus they are not well taught, not well instructed in
the religion such as it has been declared by the Revered One,
who knows and sees with quick discernment. (One should either
instruct the opponent in the true faith) or observe abstinence
as regards speech. Thus I say.
234
Everywhere sins are admitted; but to avoid them is called my
distinction. For ye who live in a village or in the forest, or
not in a village and not in the forest, know the law as it has
been declared. 'By the Brahman, the wise (Mahavira), three vows
have been enjoined.' Noble and tranquil men who are enlightened
and exert themselves in these (precepts), are called free from
sinful acts,
235
Knowing (and renouncing) severally and singly the actions
against living beings, in the regions above, below, and on the
surface, everywhere and in all ways-a wise man neither gives
pain to these bodies, nor orders others to do so, nor assents to
their doing so. Nay, we abhor those who give pain to these
bodies. Knowing this, a wise man should not cause this or any
other pain (to any creatures). Thus I say.
Second lesson.
236
A mendicant may exert himself, or stand or sit or lie in a
burying-place or in an empty house or in a mountain cave or in a
potter's workshop. A householder may approach a mendicant who
stays in any of these places, and say unto him: O long-lived
Sramana! I shall give you what I have bought or stolen or taken,
though it was not to be taken, nor given, but was taken by
force, viz. food, drink, dainties and spices, clothes, an
alms-bowl, a plaid, a broom-by acting sinfully against all sorts
of living beings; or I shall prepare you snug lodgings; eat (the
offered food), dwell (in the prepared house').
237
O long-lived Sramana! A mendicant should thus refuse a
householder of good sense and ripe age - O long-lived
householder! I do not approve of thy words, I do not accept thy
words, that, for my sake, thou givest unto me what thou hast
bought or stolen or taken, though it was not to be taken, nor
given, but was taken by force, viz. food, drink, dainties and
spices, clothes, an alms-bowl, a plaid, a broom-by acting
sinfully against all sorts of living beings; or that thou
preparest pleasant lodgings for me. O long-lived householder! I
have given up this, because it is not to be done.
238
A mendicant may exert himself. A householder, without betraying
his intention, may approach him who stays in some one of the
above-mentioned places, and give unto him what has been taken
(all as above, down to) or prepare pleasant lodgings, and
accommodate the mendicant with food (and lodging). A mendicant
should know it by his own innate intelligence, or through the
instruction of the highest (i. e. the Tirthakaras), or having
heard it from others: This householder, forsooth, for my sake
injures all sorts of living beings, to give me food, clothes, or
to prepare pleasant lodgings. A mendicant should well observe
and understand this, that he may order (the householder) not to
show such obsequiousness. Thus I say.
239
Those who having, with or without the mendicant's knowledge,
brought together fetters, become angry (on the monk's refusal)
and will strike him, saying: Beat, kill, cut, burn, roast, tear,
rob, despatch, torture him! But the hero, come to such a lot,
will bravely bear it, or tell him the code of conduct,
considering that he is of a different habit; or by guarding his.
speech he should in due order examine the subject, guarding
himself.
240
This has been declared by the awakened ones: The faithful should
not give to dissenters food, clothes, nor should they exhort
them (to give), nor do them service, always showing the highest
respect. Thus I say.
241
Know the law declared by the wise Brahmana: one should give to
one of the same faith food, clothes and one should exhort him
(to give) or do him service, always showing the highest respect.
Thus I say.
Third lesson.
242
Some are awakened as middle-aged men and exert themselves well,
having, as clever men, heard and received the word of the
learned. The noble ones have impartially preached the law. Those
who are awakened, should not wish for pleasure, nor do harm, nor
desire (any forbidden things). A person who is without desires
and does no harm unto any living beings in the whole world, is
called by me 'unfettered.'
243
One free from passions understands perfectly the bright one,
knowing birth in the upper and nether regions.
244
'Bodies increase through nourishment, they are frail in
hardships.' See some whose organs are failing (give way to
weakness).
245
A person who has no desires, cherishes pity. He who understands
the doctrine of sin, is a mendicant who knows the time, the
strength, the measure, the occasion, the conduct, the religious
precept; he disowns all things not requisite for religious
purposes, in time exerts himself, is under no obligations; he
proceeds securely (on the road to final liberation) after having
cut off both (love and hate)'.
246
A householder approaching a mendicant whose limbs tremble for
cold, may say:
247
O long-lived Sramana! are you not subject to the influences of
your senses?
248
O long-lived householder! I am not subject to the influences of
my senses. But I cannot sustain the feeling of cold. Yet it does
not become me to kindle or light a fire, that I may warm or heat
myself; nor (to procure that comfort) through the order of
others.
249
Perhaps after the mendicant has spoken thus, the other kindles
or lights a fire that he may warm or heat himself. But the
mendicant should well observe and understand this, that he may
order him to show no such obsequiousness. Thus I say.
Fourth lesson.
250
A mendicant who is fitted out with three robes, and a bowl as
fourth (article), will not think: I shall beg for a fourth robe.
He should beg for (clothes) which he wants, and which are
permitted by the religious code; he should wear the clothes in
the same state in which they are given him; he should neither
wash nor dye them, nor should he wear washed or dyed clothes,
nor (should he) hide (his garments when passing) through other
villages, being careless of dress. This is the whole duty of one
who wears clothes. But know further, that, after winter is gone
and the hot season has come, one should leave off the used-up
(garment of the three), being clad with 'an upper and under
garment, or with the undermost garment, or with one gown, or
with no clothes-aspiring to freedom from bonds. Penance suits
him. Knowing what the Revered One has declared, one should
thoroughly and in all respects conform to it.
251
When it occurs to a blessed mendicant that he suffers pain, and
cannot bear the influence of cold, he should not try to obviate
these trials, but stand fast in his own self which is endowed
with all knowledge. 'For it is better for an ascetic that he
should take poison.' Even thus he will in due time put an end to
existence. This (way to escape trials) has been adopted by many
who were free from delusion; it is good, wholesome, proper,
beatifying, meritorious. Thus I say.
Fifth lesson.
252
A mendicant who is fitted out with two robes, and a bowl as
third (article), will not think: I shall beg for a third robe.
He should beg for robes which are allowed to be begged for; he
should wear the clothes. This is the whole outfit of one who
wears clothes. But know further, that after the winter is gone
and the hot season has come, one should leave off the used-up
garments; having left off the used-up garments, (one should) be
clad with the undermost garment, with a gown, or with no clothes
at all-aspiring to freedom from bonds. Penance suits him.
Knowing what the Revered One has declared, one should thoroughly
and in all respects conform to it.
253
When the thought occurs to a mendicant that through illness he
is too weak, and.not able to beg from house to house-and on-his
thus complaining a householder brings food, obtained (without
injuring life), and gives it him-then he should, after
deliberation, say: O long-lived householder! it does not become
me to eat or drink this food, or (accept) anything else of the
same kind.
254
A mendicant who has resolved, that he will, when sick, accept
the assistance of fellow-ascetics in good health, when they
offer (assistance) without being asked, and that vice versa he,
when in health, will give assistance to sick fellow-ascetics,
offering it without being asked-(he should not deviate from his
resolution though he die for want of help).
255
Taking the vow to beg (food) for another (who is sick), and to
eat (when sick) what is brought by another; taking the vow to
beg and not to eat what is brought; taking the vow not to beg
but to eat what is brought; taking the vow neither to beg nor to
eat what is brought (one should adhere to that vow). Practising
thus the law as it has been declared, one becomes tranquil,
averted from sin, guarded against the allurements of the senses.
Even thus (though sick) he will in due time put an end to
existence. This (method) has been adopted by many who were free
from delusion; it is good, wholesome, proper, beatifying,
meritorious. Thus I say.
Sixth lesson.
256
A mendicant who is fitted out with one robe, and a bowl as
second (article), will not think: I shall beg for a second robe.
He should beg for such a robe only as is allowed to be begged
for, and he should wear it in the same state as he receives it.
257
But when the hot season has come, one should leave off the
used-up clothes; one should be clad with one or no
garment-aspiring to freedom from bonds. Knowing what the Revered
One.
258
When the thought occurs to a mendicant: 'I am myself, alone; I
have nobody belonging to me, nor do I belong to anybody,' then
he should thoroughly know himself as standing alone-aspiring to
freedom from bonds. Penance suits him. Knowing what the Revered
One has declared, one should thoroughly and in all respects
conform to it.
259
A male or female mendicant eating food. should not shift (the
morsel) from the left jaw to the right jaw, nor from the right
jaw to the left jaw, to get a fuller taste of it, not caring for
the taste (of it)-aspiring to freedom from bonds. Penance suits
him. Knowing what the Revered One has declared, one should
thoroughly and in all respects conform to it.
260
If this thought occurs to a monk: 'I am sick and not able, at
this time, to regularly mortify the flesh,' that monk should
regularly reduce his food; regularly reducing his food, and
diminishing his sins, 'he should take proper care of his body,
being immovable like a beam; exerting himself he dissolves his
body.'
261
Entering a village, or a scot-free town, or a town with an
earth-wall, or a town with a small wall, or an isolated town, or
a large town, or a sea-town, or a mine, or a hermitage, or the
halting-places of processions, or caravans, or a capital-a monk
should beg for straw; having begged for straw he should retire
with it to a secluded spot. After having repeatedly examined and
cleaned the ground, where there are no eggs, nor living beings,
nor seeds, nor sprouts, nor dew, nor water, nor ants, nor
mildew, nor waterdrops, nor mud, nor cobwebs he should spread
the straw on it. Then he should there and then effect (the
religious death called) itvara [fasting to death while keeping
within a limited space].
262
This is the truth: speaking truth, free from passion, crossing
(the samsara), abating irresoluteness,
263
Knowing all truth and not being known, leaving this frail body,
overcoming all sorts of pains and troubles through trust in this
(religion), he accomplishes this fearful (religious death). Even
thus he will in due time put an end to existence. This has been
adopted by many who were free from delusion; it is good,
wholesome, proper, beatifying, meritorious. Thus I say.
Seventh lesson
264
To a naked monk the thought occurs: I can bear the pricking of
grass, the influence of cold and heat, the stinging of flies and
mosquitos; these and other various painful feelings I can
sustain, but I cannot leave off the covering of the privities.
Then he may cover his privities with a piece of cloth '.
265
A naked monk who perseveres in this conduct, sustains repeatedly
these and other various painful feelings: the grass pricks him,
heat and cold attack him, flies and mosquitos sting him. A naked
monk (should be) aspiring to freedom from bonds. Penance suits
him. Knowing what the Revered One has declared, one should
thoroughly and in all respects conform to it.
266
A monk who has come to any of the following resolutions,-having
collected food. I shall give of it to other monks, and I shall
eat (what they have) brought; (or) having collected food. I
shall give of it to other monks, but I shall. not eat (what they
have) brought; (or) having collected food. I shall not give of
it to other monks, but I shall eat (what they have) brought;
(or) having collected food. I shall not give of it to other
monks, nor eat (what they have) brought;
267
(or) I shall assist a fellow-ascetic with the remnants of my
dinner, which is acceptable and remained in the same state in
which it was received, and I shall accept the assistance of
fellow-ascetics as regards the remnants of their dinner, which
is acceptable and remained in the same state in which it was
received;,(that monk should keep these vows even if he should
run the risk of his life) - aspiring to freedom from bonds.
Penance suits him. Knowing what the Revered One has declared,
one should thoroughly conform to it.
268
(The last two paragraphs of the last lesson are to be reproduced
here.)
269
Thus I say.
Eighth lesson.
270
The wise ones who attain in due order to one of the unerring
states (in which suicide is prescribed), those who are rich in
control and endowed with knowledge, knowing the incomparable
(religious death, should continue their contemplation).
271
Knowing the twofold (obstacles i.e. bodily and mental), the wise
ones, having thoroughly learned the law, perceiving in due order
(that the time for their death has come), get rid of karman.
272
Subduing the passions and living on little food, he should
endure (hardships). If a mendicant falls sick, let him again
take food.
273
He should not long for life, nor wish for death; he should yearn
after neither, life or death.
274
He who is indifferent and wishes for the destruction of karman,
should continue his contemplation.
275
Becoming unattached internally and externally, he should strive
after absolute purity.
276
Whatever means one knows for calming one's own life, that a wise
man should learn (i. e. practise) in order to gain time (for
continuing penance).
277
In a village or in a forest, examining the ground and
recognising it as free from living beings, the sage should
spread the straw.
278
Without food he should be down and bear the pains which attack
him. He should not for too long time give way to worldly
feelings which overcome him.
279
When crawling animals or such as live on high or below, feed on
his flesh and blood, he should neither kill them nor rub (the
wound).
280
Though these animals destroy the body, he should not stir from
his position. After the Asravas have ceased, he should bear
(pains) as if he rejoiced in them.
281
When the bonds fall off, then he has accomplished his life.
282
(We shall now describe) a more exalted (method) for a
well-controlled and instructed monk.
283
This other law has been proclaimed by Gñatriputra:
284
He should give up all motions except his own in the
thrice-threefold way.
285
He should not lie on sprouts of grass, but inspecting the bare
ground he should lie on it.
286
Without any comfort and food, he should there bear pain.
287
When the sage becomes weak in his limbs, he should strive after
calmness.
288
For he is blameless, who is well fixed and immovable (in his
intention to die).
289
He should move to and fro (on his ground), contract and stretch
(his limbs) for the benefit of the whole body; or (he should
remain quiet as if he were) lifeless.
290
He should walk about, when tired of (lying), or stand with
passive limbs; when tired of standing, he should sit down.
291
Intent on such an uncommon death, he should regulate the motions
of his organs.
292
Having attained a place swarming with insects, he should search
for a clean spot.
293
He should not remain there whence sin would rise.
294
He should raise himself above (sinfulness), and bear all pains.
295
And this is a still more difficult method, when one lives
according to it: not to stir from one's place, while checking
all motions of the body.
296
This is the highest law, exalted above the preceding method:
297
Having examined a spot of bare ground he should remain there;
stay O Brahmana!
298
Having attained a place free from living beings, he should there
fix himself.
299
He should thoroughly mortify his flesh, thinking: There are no
obstacles in my body.
300
Knowing as long as be lives the dangers and troubles, the wise
and restrained (ascetic) should bear them as being instrumental
to the dissolution of the body.
301
He should not be attached to the transitory pleasures, nor to
the greater ones; he should not nourish desire and greed,
looking only for eternal praise.
302
He should be enlightened with eternal objects, and not trust in
the delusive power of the gods;
303
a Brahmana should know of this and cast off all inferiority.
304
Not devoted to any of the external objects he reaches the end of
his life; thinking that patience is the highest good, he (should
choose) one of (the described three) good methods of entering
Nirvana.
305
End of the Seventh Lecture, called Liberation. |