Book I, Lecture 8, Lesson 1.

Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, [1884], at sacred-texts.com

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EIGHTH LECTURE,

(CALLED)

THE PILLOW OF RIGHTEOUSNESS.

FIRST LESSON.

As I have heard it, I shall tell how the Venerable Ascetic, exerting himself and meditating, after having entered the order in that winter, wandered about ¹,

'I shall not cover myself with that robe ²,' only in that winter (he used it). He had crossed (the samsâra) for the rest of his life. This (refusing of dress) is in accordance with his doctrine. (1)

More than four months many sorts of living beings gathered on his body, crawled about it, and caused pain there. (2)

For a year and a month he did not leave off his robe. Since that time the Venerable One, giving up his robe, was a naked, world-relinquishing, houseless (sage) ³. (3)

Then he meditated (walking) with his eye fixed on a square space before him of the length of a

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man ¹. Many people assembled, shocked at the sight; they struck him and cried. (4)

Knowing (and renouncing) the female sex in mixed gathering places ², he meditated, finding his way himself: I do not lead a worldly life. (5)

Giving up the company ³ of all householders whomsoever, he meditated. Asked, he gave no answer; he went, and did not transgress the right path. (6)

For some it is not easy (to do what he did), not to answer those who salute; he was beaten with sticks, and struck by sinful people. (7)

Disregarding slights difficult to bear, the Sage wandered about, (not attracted) by story-tellers, pantomimes, songs, fights at quarter-staff, and boxing-matches. (8)

At that time the son of Gñâtri saw without sorrow (or pleasure) people in mutual conversation. Gñâtriputra obtained oblivion of these exquisite sorrows. (9)

For more than a couple of years he led a religious life without using cold water; he realised singleness, guarded his body, had got intuition, and was calm. (10)

Thoroughly knowing the earth-bodies and water-bodies and fire-bodies and wind-bodies, the lichens, seeds, and sprouts, (11)

He comprehended that they are, if narrowly

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inspected, imbued with life, and avoided to injure them; he, the great Hero. (12)

The immovable (beings) are changed to movable ones, and the movable beings to immovable ones; beings which are born in all states become individually sinners ¹ by their actions. (13)

The Venerable One understands thus: he who is under the conditions (of existence) ², that fool suffers pain. Thoroughly knowing (karman), the Venerable One avoids sin. (14)

The sage, perceiving the double (karman) ³, proclaims the incomparable activity ⁴, he, the knowing one; knowing the current of worldliness, the current of sinfulness, and the impulse, (15)

Practising the sinless abstinence from killing, he did no acts, neither himself nor with the assistance of others; he to whom women were known as the causes of all sinful acts, he saw (the true state of the world). (16)

He did not use what had expressly been prepared for him ⁵; he well saw (that bondage comes) through action. Whatever is sinful, the Venerable One left that undone: he consumed clean food. (17)

He did not use another's robe, nor does he eat out of another's vessel. Disregarding contempt, he went with indifference to places where food was prepared. (18)

Knowing measure in eating and drinking, he was not desirous of delicious food, nor had he a longing for it. A sage should not rub his eyes nor scratch his body. (19)

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Looking a little sideward, looking a little behind, answering little when spoken to, he should walk attentively looking on his path. (20)

When the cold season has half-way advanced, the houseless, leaving off his robe and stretching out his arms, should wander about, not leaning against a trunk. (21)

This is the rule which has often been followed by the wise Brâhmana, the Venerable One, who is free from attachment: thus proceed (the monks).

Thus I say. (22)

Footnotes

79:1 The commentators call this passage a sloka, though only the beginning of it looks like a pâda, the rest showing no metrical law. The beginning of the last passage looks also like the first pâda of a sloka; but the rest requires some violent alterations to answer the metrical laws of a sloka.

79:2 The divine robe given him by Indra.

79:3 The commentator says that this happened at the Suvarnabâlukâ river.

80:1 Tiriyabhittim is left out in the translation. I cannot make out the exact meaning of it, perhaps: 'so that he was a wall for the animals.'

80:2 Sayanehim in the original.

80:3 Literally, the mixed state.

81:1 Or sinful? bâlâ.

81:2 Upadhi.

81:3 Present and future.

81:4 I.e. religious life.

81:5 Ahâkadam: yathâ yena prakârena prishtvâ aprishtvâ vâ kritam yathâkritam âdhâkarmâdinâ.