THESACREDBOOKS OFTHEEASTTRANSLATEDBYVARIOUSORIENTALSCHOLARSANDEDITED BYF. MAX MtFLLERVOL. XLVAT THECLARENDON PRESS1895\_All rights reserved}RINTED AT THE CLARENDON PRESSI.Y HORACEHART.PRINTERTOTHEUNIVERSITYGAINASCTRASTRANSLATED FROMPRAKtf/TBYHERMANNJACOBIPART IITHEUTTARADHYAYANA SUTRATHE St)TRAK^/TANGA SUTRA.AT THE CLARENDON PRESS1895[Allrightsreserved]\\J3-CONTENTS.PAGEINTRODUCTION . ... . xiiiUTTARADHYAYANA.LECTURE 1. Ondiscipline (especiallyforpupils). i2. On troubles.(Aboutthetwenty-two thingsthat cause trouble tomonks) ... 8,,3. The fourrequisites (forthe attainment ofbeatitude)154.Impurity. (Carefulness requiredforobtainingtheend)185. Deathagainst (andwith)ones will . . 206. The false ascetic.(Wrongconduct leads toperdition, rightconducttosalvation).247. Theparableof theram,&c.(illustrativeofthefollyof the sinner who misses hischance ofreachinga more exalted stateofexistence) 27,,8.Kapilas verses(in praiseofgoodconduct).319. ThePravra^yaofkingNami.(A dialoguebetweenhimand Indrawho advised himto retain theroyalty). . . .3510. Theleafofthe tree.(AsermonbyMahaviraon thepunishmentof the sinner and therewardoftherighteous). . . .4111. Theverylearned(monk;his virtues and hissuperiority)4612.Harike^a,(aAa^ala,turned monk;hisvictoryoveraBrahman,whomheconverts).5013. ^Titra and Sambhuta.(A dialogueon thevanityofworldlypleasures). . .56,,14. Ishukara.(A legend, illustratingthe excellence of a monasticlife). . . 61Vlll CONTENTS.LECTURE 15. The truemonk;(howhe should conducthimself).......69,,16. Theten conditionsofperfect chastity. .73,,17 . Thebad *Sramaa;(whata monkshouldavoid)77,,18.Sa^aya. (KingS.turned monk;hepreachesthatthe stateof a monk ispreferabletothatof aking;illustrations from(^ainahistory). 8019. Theson ofMrzga. (Onthepunishmentinthehells)8820. Thegreat dutyof theNirgranthas.(Adialoguebetweenking*SYe#ika and a monkon thehappinessobtainedby righteousness. Thebadmonkislost). . .10021.Samudrapala, (turnedmonk. On the dutiesofamonk)1 0822. Rathanemi.(The renunciationofArish/anSmi;his wifeRag-imatiexhortsRathanemi). 11223. Ke^-i andGautama.(Thefollowers ofPar^vaarebroughtover to the church ofMahavira)ny24. TheSamitis(andtheGuptis). ..129,.25. Thetrue sacrifice.(ayagh6sha,themonk,convertsVi^ayaghosha,theBrahman).13626. The correct behaviour(ofmonksduringtheseveralpartsofdayandnight). .14227. The bad bullocks(comparedto badpupilsbyGarga). .. ..14928. The road to finaldeliverance.(Onthefundamentalprinciplesof(^ainism).15229. The exertion inrighteousness.(Ontheseventy-threearticlesnecessaryforreachingperfection)^830. The road ofpenance.(Onexternal andinternalausterities) 17431. Modeoflife.(Alist ofarticles ofthe ainafaithaccordingto thenumberoftheirsubdivisions). . . . . .18032. Thecausesofcarelessness;(whatexcites thepassionsandproducesKarman)..184CONTENTS. IXLECTURE 33. ThenatureofKarman,(andthe subdivisionsofit) 19234. OnLe\s-ya 19635. The houseless monk.(Thechief duties ofamonk)......203.,36. Onliving beingsandthingswithout life.(Thecontents ofthis Lecture are detailedin note2,pp.206,207).... 206SUTRAK^/TANGA.FIRST BOOK.LECTURE!. Thedoctrine.(Onsomehereticaldoctrines) 235-248Chapter1.(Materialists,v.8; Vedantins,v.9;othermaterialists,vv.n,12;Akriyavadins,v.13;forerunnersofthe Vai-reshikas,v.15;Bauddhas,v.17 ; G&wayas,v.18). .235Chapter2.(Fatalists,vv.1-3;Agnostics,v.17; Kriyavadins,v.24; Buddhists,vv.25-28,cf.p. 414). .239Chapter3.(Pauramkas,vv.6-8;thefollowersofGo-yala,vv.n,12;Vainayikas,v.14).243Chapter4.(Some popularbeliefs,vv.6, 7.Conclusion). . . . ..2462. The destruction ofKarman;(howto lead aholy life)249-261Chapter1 ... ..249Chapter2253Chapter3-257,,3. Theknowledgeoftroubles . . .261-271Chapter1.(Amonk encountersmanydifficulties)261Chapter2.(Heistemptedbackto domesticlife).263Chapter3.(Heeasilydesponds.Theopinionrefuted that a monkshouldnotprovideasickbrother withfood). . . .265CONTENTS.PAGELECTURE3.Chapter4.(Severalobjectionsremoved). 2684.Knowledgeofwomen ....271-278Chapter1.(Howwomentemptamonk).271Chapter2.(Howtheytreathimafterwards).2755.Descriptionofthehells . . . .279-286Chapter1279Chapter22836. Praise ofMahavira2877.Descriptionof thewicked.(Noliving beingsshouldbedestroyed;nomeritin ablutionsandtendingthe sacrificial fire. Amonkshould notbeselfish). . . .292.,8. Onexertion.(Exertionnotleadingtoworksrecommended). . . ..297,,9. The Law.(Whata monk should abstainfrom)30110. Carefulness.(Somemoreinjunctionsandprohibitions)......30611. ThePath.(Thesamesubjectcontinuedandconcluded). . . . ..31012. The creed.(Onthe four heresies:Agnosticism,v. 2; Vinayavada,v.3 ;Akriyavada,vv.4-10; Kriyavada,v.nff.). .31513. The real truth.(Someduties of apiousmonk)320,,14. TheNirgrantha. (Thesamesubjectcontinued)32415. TheYamakas.(Miscellaneous topicstreatedin artificialverses)32916. Thesong. (Onthe virtues ofatruemonk).333SECOND BOOK.LECTURE 1. TheLotus.(Theparableofthe Lotus. TheMaterialists, 14if. Another school ofMaterialists and the forerunners of theVaweshikas,2off. TheVedantins, 25ff.Thefatalists, 30ff. Exhortationtofollowthe trueLaw,35ff.). . .335CONTENTS. xiLECTURE 2. Onactivity.(Thetwelve kindsofcommittingsin,and sinless actions. Some wickedpractices described, 25ff. Some morewickedpractices,60ff.Rightconductofmonks,69ff.;oflaymen, 75ff. Refutation of the363hereticalphilosophicalschools,79ff.Conclusion). . .3553.Knowledgeof food.(Onthegenerationoflivingbeings) 388,,4.Renunciationofactivity. (Anaction is sinfulthoughit bedoneunconsciously). .398.,5. Freedom fromerror;(whatshould be maintainedandwhatnot)....405,,6.Ardraka;(his disputewithGo^ala,a Buddhist,a Vedicpriest,aVedantin,and aHastitapasa) 4097.Nalanda.(Udaka,a follower ofPdrjva,isconvertedbyGautama). . ..419INDEX OF NAMES ANDSUBJECTS. . . ..437INDEX OF SANSKRIT AND PRAKRIT WORDS . . .443Transliteration of OrientalAlphabets adoptedfor theTranslations of the Sacred Books of the East .453INTRODUCTIONTENyearshaveelapsedsince the firstpartofmytranslation ofGainaSutrasappeared.Duringthatdecen-niummanyandveryimportantadditions to ourknowledgeof Gainism and itshistoryhave been madebya smallnumber of excellent scholars.The text of the canonicalbooks,togetherwithgoodcommentaries in Sanskrit andGuzerati, has been made accessible in faireditionspublishedbynativescholars in India. Critical editions oftwoofthemhavebeenpublishedbyProfessorsLeumannxandHoernle2;and the latter scholar has added a carefultranslation andampleillustrations to his edition of thetext. Ageneralsurveyofthewhole Gama literature hasbeengiven byProfessor Weber in hiscatalogueof theBerlinManuscripts3and in his learned treatise4on thesacred literatureofthe ainas. ThedevelopmentofGainalearning andsciencehas beenstudiedby ProfessorLeumann,andsomeGainalegendsandtheir relations to those oftheBrahmans andBuddhists have beeninvestigated bythesamescholar5. Animportantdocumentforourknowledgeofthe oldhistoryof the5vetambara sect hasbeenedited1DasAupapatika Sutra,in theAbhandlungenfiir die KundedesMorgen-landes,vol. viii;andDa^avaikalikaSutra nndNiryukti,in theJournalof theGermanOrientalSociety,vol, xlvi.2TheUvasagaDasao:(intheBibliothecaIndica),vol. i. Text andCommentary, Calcutta,1890 ;vol. ii.Translation,1888.3Berlin,1888and1892.In the IndischeStudien,vol.xvi,p.211ff.,andxvii,p.i ff.;translatedin theIndianAntiquaryandeditedseparately, Bombay, 1893.5IntheActes du VICongresInternationaldesOrientalistes,sectionArienne,p. 469ff.,in the5thand6thvols. of the Wiener Zeitschrift fiir dieKundedesMorgenlandes,and in the48thvol. of theJournalof the German OrientalSocietv.XIV GAINA SUTRAS.bymyself1,and thehistoryofsome of theirGa^/^as hasbeenmadeknown from their lists ofteachersbyHoernleandKlatt Thelast-namedscholar, whomwehaveall butlostbythistime,haspreparedabiographicaldictionaryofall ainawriters and historicalpersons,and he has issuedspecimensof thisgreat Onomasticon,while HofratBuhlerhas written a detailedbiographyof the famousencyclopaedistHema/^andra2. Thesame scholar hasdecipheredthe ancientinscriptions,and discussed thesculpturesexcavatedbyDr. Fiihrer at Mathura3,and theimportantinscriptionsat Srava/ia.Be/go/ahave been editedbyMr. Lewis Rice4;M. A. Earth has reviewed our knowledgeof ainism5,andlikewise Buhler in a shortpaper6.LastlyBhandarkarhasgivena mostvaluablesketch ofthewholeofGaimsm7. All these additionstoourknowledgeofGamism(andI havebutmentionedthemostremarkableones)have shed so much clearlighton thewholesubjectthat little roomis leftnowformereguesswork,andthetruehistorical andphilologicalmethod canbeappliedto all itsparts.Stillsomeoftheprincipal problemsrequireelucidation,while theprofferedsolution of others is notacceptedbyallscholars.I, therefore,gladlyavailmyselfof thisopportunityto discusssomeofthedisputed points,for thesettlingofwhichtheworks translated in thisvolume offervaluablematerials.It is nowadmittedbyall thatNataputta(;?atrzputra),who iscommonlycalled Mahavira orVardhamana,wasacontemporaryof Buddha;and that theNiga;z//2as81TheParuish/aparvanbyHema&andra,BibliothecaIndica.2Denkschriftenderphilos.-histor.Classederkaiserl. AkademiederWissen-schaften,vol.xxxvii, p. 171ff.3Wiener Zeitschrift fiir die Kunde desMorgenlandes,vols. ii and iii.EpigraphiaIndica,vols. i and ii.*Bangalore, 1889.5TheReligionsofIndia. Bulletin desReligionsde1Inde,1889-94.6tiberdie indischeSectederJaina.Wien, 1887.7Reportfor1883-84.8Niga;zMaisapparentlytheoriginalform of theword,since it is thusspelledin the A^okainscription,inPali,andoccasionally bythe6"ainas,thoughthephoneticlaws of all three idiomswould havegiven preferencetotheformniggantha,themorefrequentspellingin (Painaworks.INTRODUCTION. XV(Nirgranthas), nowbetterknownunderthenameof ainasorArhatas, alreadyexisted as animportantsect at thetimewhen the Buddhist church wasbeingfounded. Butit is stillopento doubtwhether thereligionof theearlyNirgranthaswasessentiallythe same as thattaughtinthe canonical and other books of thepresent ainas,orunderwentagreatchangeuptothetimeofthecompositionof the Siddhanta.In ordertocomenearerthesolutionofthisquestion,itmaybedesirable to collect fromthepublished Buddhistworks,as the oldest witnesses we cansummon,all available information about theNiga/^as,their doctrines andreligious practices.IntheAnguttaraNikaya,III, 74,alearnedprinceoftheLi^MavisofVauali,AbhayaT, givesthefollowingaccountof someNiga;;//zadoctrines: TheNiga;z///a Nataputta,sir,who knows and sees allthings,who claimsperfectknowledgeand faith(inthefollowing terms):"walkingandstanding, sleepingorwaking,I amalwayspossessedofperfectknowledgeand faith;"teaches the annihilationbyausteritiesof the oldKarman,and theprevention byinactivityof new Karman. When Karmanceases, miseryceases;whenmiseryceases,perceptionceases;whenperceptionceases,everymiserywill come to anend. Inthiswaya man is savedby pureannihilationof sin(nig^ara)whichisreallyeffective.The ainacounterpartto these tenets can be collectedfromtheUttar^dhyayanaXXIX.Byausteritieshe cutsoffKarman,27. By renouncingactivityhe obtainsinactivity; byceasingto act heacquiresnonewKarman,anddestroysthe Karman he hadacquiredbefore,37.Thelaststagesin thisprocessarefullydescribedin71,1Thereareapparentlytwopersonsofthisname.TheotherAbhaya,asonofkingSrewika,was apatronof theG*ainas,and isfrequentlymentioned intheirlegendsand in the canonical books.In theMaximaNikaya 58(AbhayakumaraSutta)it is related that theNigawMaNataputtamade himengagein adisputationwith Buddha.Thequestionwas soadroitlyframedthatwhethertheanswer wasYesor No,itinvolved Buddhainself-contradiction.Buttheplandid notsucceed,andAbhayawasconvertedbyBuddha.Thereisnothinginthis accountto elucidatethe doctrines ofNataputta.GAINA SfjTRAS.72.Andagain,inXXXII,v.7,weread : Karmanis theroot of birth anddeath,and birth and deaththeycallmisery.Thenearlyidentical verses34, 47, 60, 73, 86,99maybe thus condensed: But a manwhois indifferent totheobjectof thesenses,and to thefeelingsof the mind[thiscomesnearest to theBuddhistve dan a;perception],isfree from sorrows;thoughstill in theSa;#sara,he is notafflictedbythatlongsuccessionofpains,justastheleafoftheLotus(isnotmoistened)bywater.The aboveassertionthatNataputtaclaimedthepossessionofperfect knowledgeandfaith,requiresno furtherproof;for it is oneofthefundamentaldogmasofthe ainas.Anotherpieceof information aboutNiga/^adoctrinesmaybegatheredfrom theMahavagga VI,31 (S.B.E.,vol. xvii.p.1 08ff.)There astoryis told of Sihal,thegeneralof theLi^Mavis,whowasalaydiscipleof Nata-putta.Hewanted topaythe Buddha avisit,but Nata-puttatried to dissuadehimfromit,becausetheNiga;^//asheld theKriyavada,while the BuddhataughttheAkriya-vada. Siha.however,settinghis mastersprohibitionatnought,went to theBuddhaon his ownaccount,andwas,ofcourse,convertedbyhim. Nowthe statement thattheNiga;z///asembraced theKriyavadais borne outbyourtexts;for in theSutrakrztanga I, 12, 21, below,p. 319,itis said that aperfectascetic is entitled toexpoundtheKriyavada;and this doctrine is thusexpressedin theA^ararigaSutraI, i, I, 4(parti,p.2):He believesinsoul,believes in theworld,believes inreward,believes inaction(believedto be our owndoingin suchjudgmentsasthese):"I did it;""I shall cause another to do it;""I shall allowanotherto do it."Anotherlay discipleofMahavira,convertedbytheBuddha,wasUpali.Asnarrated in theMa^X/imaNikaya56,he ventureduponadisputewith himwhether the sinsof the mind areheaviest,as the Buddhateaches,or the1The name Siha occurs in theBhagavati (Calcutta edition,p. 1267,seeHoernle,UvasagaDasaoAppendix,p. 10)asthatof adiscipleof Mahavira;butashe wasamonk,hecannotbeidentifiedwithhisnamesakein theMahavagga.INTRODUCTION.XVIIsinsofthebody,astheNiga;///zaNataputtacontends. InthebeginningofthediscourseUpalistatesthathis masteruses the termda;/^a,punishment,forwhat iscommonlycalledkamma,deed,act. This istrue,thoughnotquiteto theletter;for the word kamma occurs also in theainaSutrasin that sense. Thetermdanda,however,isat leastasfrequentlyused.Thus,in theSutrakrztangaII,2,p. 357ff.,the thirteen kinds ofcommittingsins aretreatedof,and in the first five casesthe wordwhich I havetranslatedcommittingsins is in theoriginaldanda-samada^e,and in theremainingcaseskiriyaMa;/e,i.e.kriyasthana.TheNiga?///za Upali goeson toexplainthat there arethree dandas,thedandaofbody,thatofspeech,andthatof mind. Thisagreeswith the aina doctrineexpressedinnearlythe same words in theSthanahgaSutra,3rdudde^aka(seeIndianAntiquary,IX,p.159).Thesecond statement ofUpali,that theNiga;^//asconsider sins of thebodymoreimportantthan sins of themind,is inperfect harmonywith Gainaviews. ForintheSutrakrztanga II, 4,p. 398ff.,thequestionis discussedwhethersinsmaybecommittedunconsciously,and it isboldlyansweredintheaffirmative(comparenote6,p.399);and in the Sixth Lecture of the same book(p. 414)theBuddhists areseverelyridiculed formaintainingthat itdependsontheintention ofthemanwhethera deedof hisbeasin or not.In theAhguttara NikayaIII,70, 3,somepracticesofNiga///a laymenare discussed. I translate thepassagethus : OVisakha,there is a class of Samaras who arecalledNiga/z//.,and isconfessedlyan abstract from5antyaaryasVrztti,which I have not used. But I have had atmydisposalanilluminated old MS. of theAva^uri,belongingto theINTRODUCTION. xliStrassburg University Library.This work isapparentlyan abstract from theVWtti of5antya/^arya,as in agreatmanypassagesit almostverbally agreeswith Devendraswork.TheBombayedition oftheSutrakrztanga(Sa7vat1936or 1880A.D.)contains three commentaries:(i)5ilarikasTika.,in which isincorporatedBhadrabahusNiryukti.This is theoldestcommentaryextant;butitwasnotwithoutpredecessors,as Silankaoccasionallyalludes to oldcommentators. vSilahka lived in the second half of theninthcenturyA.D.,as he is said to havefinished hiscommentaryon theA/arangaSutra in the 5akayear 798or876A.D.(2)TheDipika,an abstract from the lastbyHarshakula,whichwascomposedin Sa;;^vat1583or1517A. D. IhavealsousedaMS.of theDipikainmypossession.(3)Pa^a/^andrasBalavabodha,aGuzeratigloss. Myprincipal guidewas,ofcourse,vSilanka;whenhe and Harshakulaagree,I refer to them inmynotes as the commentators;I name5ilanka when his remark inquestionhasbeen omittedbyHarshakula,and Iquotethe latter whenhegivessomeoriginalmatter of interest. Imayaddthatone ofmyMSS.is covered withmarginaland interlinearglosseswhich have nowand thengivenmesomehelpinascertainingthemeaningofthetext.H.JACOBI.BONN:November, 1894.ADDITIONAL NOTE.ImayhereaddaremarkontheParableoftheThreeMerchants,seep. 29 f.,whichagreeswithMatthewxxv.14andLukexix. n.Itseems, however,to have had a stillgreaterresemblance to theversion of theparableinTheGospel accordingto theHebrews,as willappearfrom thefollowing passagefrom Eusebius Theo-phania(ed. MignesPatrologia Graeca,iv.155),translatedbyNicholson,TheGospelaccordingto the Hebrews(London, 1879):TheGospel,which comes to us in Hebrewcharacters,hasdirected the threat notagainstthehider,butagainsttheabandonedliver. Forit has included threeservants,onewhich devouredthesubstancewithharlotsandflute-women,onewhichmultiplied,andone which hid the talent : one wasaccepted,oneonlyblamed,andoneshutupinprison.I owethisquotationtomycolleagueArnoldMeyer.Takinginto consideration(i)that the Gaina version containsonlythe essential elements of theparable,which in theGospelsaredevelopedinto a fullstory ;and(2)that it isexpresslystatedin theUttaradhyayanaVII, 15that thisparableis taken fromcommonlife/I think itprobablethat the Parable of the ThreeMerchantswasinventedinIndia,andnotin Palestine.H.J.UTTARADHYAYANA.UTTARADHYAYANA.FIRST LECTURE.ON DISCIPLINE.I shallexplainin due order thedisciplineof ahouselessmonk,who hasgotridof allworldlyties.Listento me.(i)A monkwho,onreceivingan order1from hissuperior2,walksuptohim,watchinghis nods andmotions,is calledwell-behaved.(2)But amonkwho,onreceivingan orderfromhissuperior,does not walkuptohim,beinginsubordinateandinattentive,is called ill-behaved.(3)As a bitchwith sore ears is drivenawayevery-1Arca-niddesa-kare.A^#ais the orderitself; nirde.ra,theassentto it.2Theoriginalhas thepluralinstead of thesingular.It takesgreatliberties in thisrespect,and the commentatorsconstantlycall tohelpava^anavyatyayaorlihgavyatyaya,exchangeofnumber orgender,as the casemaybe. It isimpossiblein thetranslation to follow theoriginalin thisrespect,anduseless tonoteallsuchgrammaticalblunders. Theconclusion wemaydrawfromthemis that inthespokenlanguagemanygrammaticalformswhichin theliterarylanguagecontinued to beused,wereonthepointofdyingout or hadalreadyactuallybecome obsolete.I amalmostsurethat thevernacularofthe timewhentheSutraswerecomposedbegantodropthe distinction between thesingularandpluralintheverb. Itwas, however, artificiallyrevived in theliteraryMaha-rash/ri oflaterdays.[45]BUTTARADHYAYANA.where,thus abad,insubordinate,and talkative(pupil)is turned out.(4)Asapigleavesatroughfilled withgrainto feedonfaeces,so a brute(ofaman)turnsawayfromvirtue,andtakesto evilways. (5)Hearingamanthuscomparedtoadogandapig,he who desires his ownwelfare,should adhere togoodconduct.(6)Therefore beeagerfordiscipline,thatyou mayacquire righteousness;a son of the wise*,whodesires liberation2,will not be turnedawayfromanywhere. (7)Oneshouldalwaysbemeek,andnotbetalkativein thepresenceof the wise;one shouldacquirevaluableknowledge,andavoid whatisworthless.(8)Whenreprimandeda wise man should not beangry,but heshould be ofaforbearingmood;heshould notassociate,laugh,andplaywith meanmen.(9)He should donothingmean3,nor talkmuch;but afterhavinglearned hislesson,he shouldmeditatebyhimself.(10)1Buddhaputta.Buddha is here and in thesequelexplainedbya/fcarya,teacher. Theword is in the crudeform,not in theinflectedform,as the nominative would not suit the metre.Liberties ofthis kindarefrequentlymetwithin ourtext.2Nioga///$i =niyogarthin.It isalways explainedandusuallymeansmoksharthin. Buthereandin verse 20niyogahasperhapsits commonmeaning: appointment,order. In thatcasewemusttranslate : hewhowaitsfor anorder.3KanSaliva, literally,he should not demean himself likea K&nd&la.. Thecommentators, however,divide the word inJkanda, violent, hot,andalika, untrue,false. Thisexplanationistoo artificial to beaccepted, thoughthemeaningcomes to thesamething.LECTURE I.If hebychance doesanythingmean,he shouldneverdenyit,butif hehas doneit,heshouldsay:I havedoneit;ifhehas notdoneit,*Ihave notdoneit/(n)Heshouldnot,ineverycase,waitfortheexpresscommand(oftheteacher)like an unbroken horsefor thewhip (oftherider),but like abrokenhorsewhichseesthewhip (oftherider)heshouldcommitnoevil act.(12)Disobedient,rough speaking,ill-behavedpupilswillexasperateeven agentleteacher;but thosewill soon win even ahot-temperedteacher whohumour him and arepolite. (13)He should notspeakunasked,and asked heshouldnottell a lie;he should notgivewayto hisanger,and bear with indifferencepleasantand unpleasantoccurrences.(14)SubdueyourSelf,fortheSelf is difficult tosubdue;ifyourSelf issubdued,youwill behappyin thisworldandinthenext.(15)Better it is that I shouldsubduemySelfbyself-control andpenance,than be subduedbyotherswith fetters andcorporal punishment. (16)Heshouldneverdoanything disagreeabletothewise1,neither in words nordeeds,neitheropenlynorsecretly. (17)He should not(sit) bythe side of theteacher,nor beforehim,nor behind him;he should nottouch(theteachers) thighwith hisown,noranswerhis call fromthecouch.(18)A well-behavedmonkshouldnotsitonhishams2,1Buddhawaw,i. e. thesuperiors.2Palhatthiya =paryastika:so that his clothes cover hiskneesandshanks.B 2UTTARADHYAYANA.nor cross his arms1,nor stretch out hislegs,norstand(too)close to his teacher.(19)Ifspokentobythesuperior,he should neverremainsilent,but should consider it as afavour;askingforhis command2,he shouldalwayspolitelyapproachhisteacher.(20)If the teacherspeakslittle ormuch,he shouldnevergrow impatient;but anintelligent pupilshould rise fromhis seat and answer(theteachers)callmodestlyandattentively. (21)He should never ask aquestionwhensittingon his stool or hisbed,butrisingfrom his seat3andcomingnear,he should ask him with foldedhands.(22)When apupilwho observes the above rules ofconduct,questionstheteacheraboutthesacredtext,itsmeaning,orboth,he shoulddeliver itaccordingto tradition.(23)A monk should avoiduntruth,nor should hespeakpositively(aboutfuturethings,hisplans,&c.);heshouldavoid sinfulspeech,andalways keepfreefrom deceit.(24)Heshouldnot tellanythingsinfulormeaningless42Niyaga//y$iornioga///i.Thecommentatorexplainsit,asin verse7, by desiringliberation/3Ukku^uo. The commentatorexplainsitbymuktasana^,kara^ata^padapuw^anadigata^.4In illustration of this the commentator(De"vendra) quotesthefollowingverse: eshabandhyasuto yati khapushpakr/taj-ekhara^imrzgatrzsrmambhasisnata/.ma.srmgadhanurdhara^II Theregoesthe son of a barrenwoman,bearingachapletofsky-flowers,havingbathedin thewater of a fatamorgana,andcarryingabowmadeofa hares horn.LECTURE I.5orhurtful,neitherfor hisown sakenor foranybodyelses,norwithout such amotive.(25).Inbarbersshops1or houses, onthegroundseparatingtwohouses,or on thehighwayasinglemonkshould not stand with asinglewoman,nor shouldheconversewithher.(26)Anyinstruction thewise ones2maygiveme ina kind or arough way,I shalldevotedly accept,thinkingthat it is formybenefit.(27)(Theteachers)instruction,his mannerofgivingit,andhisblamingevil acts are consideredblissfulbytheintelligent,buthatefulbythebadmonk.(28)Wise,fearless monks consider even aroughinstructionasabenefit,butthefoolshateit,thoughitproducespatienceandpurityofmind.(29)Heshouldoccupyalow,firmseat,whichdoesnotrock;seldomrisingand neverwithoutacause,heshould sit motionless.(30)Attherighttime amonkshouldsallyforth,andheshould return at therighttime;avoidingtodoanythingout oftime,he should dowhat isappropriateforeachperiodoftheday. (31)A monk should notapproach (dining people)sittingin arow,but should collectalms that arefreelygiven;having beggedaccordingto thesanctionedrules,he should eat a moderateportionatthepropertime.(32)Amonkshouldwait(forhisalms)alone,nottoofar from othermonks,nor too nearthem,but sothathe is notseenbyanotherparty;anothermonkshouldnotpasshimtogetthe startofhim.(33)1Samara,explained bythe commentatorbarbersshoporsmithy,withthe additionthat it includes allplacesoflowpeople.2Buddha/^.UTTARADHYAYANA.Neitherboldlyerect norhumbly bowingdown,standingneithertooclosebynortoofaroff,amonkshouldacceptpermittedlfoodthatwaspreparedforsomebodyelse2.(34)Inaplacethat is coveredaboveandshelteredonallsides,wheretherearenolivingbeingsnorseeds,a monk should eat incompany,restrained andundressed.(35)Amonk should avoid as unallowed such foodas is welldressed,or wellcooked,or wellcut,orsuch in which is muchseasoning,or which isveryrich,orverymuchflavoured,or much sweetened3.(36)(Theteacher)takesdelightininstructingaclever(pupil), justas therider(inmanaging)awell-brokenhorse;buthe tires toinstructafoolish(pupil),justastherider(tirestomanage)anunbrokenhorse.(37)(Abadpupilthinks:)Igetbutknocksandboxesontheear,hardwordsandblows;andhebelievesateacher whoinstructshimwell,tobeamalevolentman.(38)Agoodpupilhasthebestopinion(ofhisteacher),thinkingthat he treatshim like his son or brotheroranearrelation4;butamalevolentpupilimagineshimselftreatedlikeaslave.(39)Heshould notprovokehis teachersanger,nor1Phasuya,translatedprasuka,andexplained: freefromlivingbeings.2Paraka^a,preparedfor the householder or some otherperson,butnotforthemonkhimself.!Thetranslation ofthetermsinthis verse is ratherconjectural,notwithstandingtheexplanationsin thecommentary.4Itranslateaccordingto theinterpretationofthecommentator,which isprobably right;but the text sets all rules ofgrammarat defiance.LECTURE I.shouldhehimselfgrowangry;heshouldnotoffendthe teacher nor irritate himby proclaiminghisfaults1.(40)Perceivingtheteachersangerone shouldpacifyhimbykindness,appeasehim with foldedhands,andpromisenottodowrongagain.(41)Hewhoadoptsthe conductwhichthewiseones2haveattainedbytheirvirtues andalwayspractised,willnotincurblame.(42)Guessingthe teachersthoughtsand thepurportof hiswords,one shouldexpressonesassent,andexecute(whathedesires tobedone). (43)An excellentpupilneeds noexpressdirections,orheis(atleast)quicklydirected;healwayscarriesouthis duties asheis told.(44)Anintelligentmanwhohas learned(thesacredtexts)takes his dutiesuponhimself3,and he becomes renownedin the world;as the earth is thedwellingof allbeings,so he will be adwellingofall duties.(45)When theworthyteachers,who arethoroughlyenlightenedand fromearlytimeswellversedinconduct4,are satisfied(withapupil),theywillmakeovertohimtheirextensiveandweighty5knowledgeofthesacredtexts.(46)Hisknowledgewill behonoured,his doubtswillberemoved,hewillgladdentheheartofhisteacher1Literally,searchforthegoad.2Buddha.3Namati,literally, bowsdown.Puvvasawthuya =purvasawstuta.Besidesthemeaningrendered inmytranslationthe commentatorproposesanother:alreadyfamous.5A///Hya =arthika,having anobjectorpurpose,viz.moksha;it is thereforefrequentlyrendered:leadingto liberation.8 UTTARADHYAYANA.byhisgoodacts;keptinsafetybytheperformanceof austerities andbymeditation,beingas it wereagreatlight,hewillkeepthefivevows.(47)Honouredbygods,Gandharvas,andmen,hewill,onleavingthisbodywhich consists of dirt andimpurities,become either an eternal Siddha1,or agodofgreatpowerandsmallimperfections. (48)Thus Isay2.SECOND LECTURE.ON TROUBLES3.long-lived(Gambusvamin)! I(Sudharman)haveheard thefollowingDiscourse4from theVenerable(Mahavira):Here5, forsooth,theVenerableAscetic Mahaviraof theKa^yapaGotra has declaredtwenty-twotroubleswhich amonk must learn andknow,bearandconquer,in ordernottobevanquishedbythemwhen he lives the life ofawanderingmendicant.1I.e. aliberatedorperfectedsoul.2Tibmi =itibravimi. These wordsserve tomarktheendofeverychapterin all canonicalbooks;comparetheLatindixi.3Parisaha,that whichmaycause trouble to anascetic,andwhichmustbecheerfullyborne.4Thecommentator(Devendra)saysthatwhenMahaviraspoke,he was understoodbyallcreatures,whatever was theirlanguage.Hequotesthefollowingverse : dva d&vim nara nariw ^abara^o pia taira^iwmenirebhagavadgirawII Thegods,men, -Sabaras,and animals took thelanguageof the Lordfor theirown. Cf. Acts ii. n.5I. e. in our creed orreligion.This isgenerallythemeaningofthewordiha, here,openinga sentence.LECTURE IT.These, then,are thetwenty-twotroubles declaredbytheVenerable AsceticMahavira,which a monkmust learn andknow,bear andconquer,in ordernot to bevanquished bythem when he lives thelife ofawanderingmendicant:1.diga#/M(^ugupsa)-parisaha,hunger;2.pivasa(pipasa)-p.,thirst;3.siya (sita)-p.,cold;4.usi^a(ush^a)-p.,heat;5.dawsamasaya (da^^ama5aka)-p., gad-flies,andgnatsl;6.a/ela-p.,nakedness2;7. arati-p.,tobediscontentedwiththeobjectsofcontrol.8. itthi(stri)-p.,women;9./ariya(/arya)-p.,erraticlife;10.nisihiya (naishedhiki)-p., placeforstudy;11.se^-a(^ayya)-p., lodging;12. akkosa(akro5a)-p.,abuse;13.vaha(vadha)-p., corporalpunishment;14.^aya?za(ya/^ana)-p.,toaskforsomething;15.alabha-p.,toberefused;1 6.roga-p.,illness;17. ta^a-phasa(trmaspar^a), prickingofgrass;18.^alla-p.,dirt;19.sakkarapurakkara (satkarapura^kara)-p.,kindandrespectfultreatment;20.panna(pra^a)-p., understanding;21. anna^a(a^ana)-p., ignorance;22. sammatta(samyaktva)-p., righteousness.1Thisis to include allbitingorstinginginsects,aslice,&c.2This isbindingon theGinakalpikas only,not on commonmonks.I OUTTARADHYAYANA.JThe enumeration of the troubles has been deliveredbytheKasyapa2,Ishallexplainthem toyouin dueorder. Listentome.(i)1.Thoughhisbodybe weakenedby hunger,amonk whoisstrong(inself-control)anddoespenance,shouldnotcutor cause another to cut(anythingtobeeaten),norcookitorcauseanothertocookit.(2)Thoughemaciatedlike thejointof acrows(leg)and covered with a network ofveins,he shouldknow thepermittedmeasure of food anddrink,and wander about with a cheerful mind.(3)2.Thoughovercomebythirst,he should drinkno coldwater,restrainedbyshame and aversion(fromforbiddenthings);he shouldtrytogetdistilled3water.(4)Wanderingabout on desertedways,inpain,thirsty,withdrythroat,anddistressed,he shouldbear this trouble(of thirst). (5)3.If arestrained,austere asceticoccasionallysuffers from cold on hiswanderings,he should notwalkbeyondthe(prescribed)time,rememberingtheteachingofthe