Jaina Sutras Part I, passage 680

A mendicant who is fitted out with three robes 3 , and a bowl as fourth (article), will not think : I shall beg

Jaina Sutras Part I, passage 1058

a Dupakkhaw te kamma sevawti, lit. use twofold work; the meaning is, according to the commentary, that they act like house- holders, though they make a show of monastic life,

Jaina Sutras Part I, passage 4

4, 23, 31. THE ZEND-AVESTA : in 3 vols. : James Darmesteter &

Jaina Sutras Part I, passage 1102

Having spread a perfectly pure bed or couch, a monk or a nun might wish to ascend it. When doing so, they should first wipe their body from head to heels ; then they may circumspectly ascend the perfectly pure bed or couch, and circumspectly sleep in it. (26)

Jaina Sutras Part I, passage 1347

Avoiding these occasions to sin, a mendicant may choose one of these four rules for the performance of religious postures.

Jaina Sutras Part I, passage 277

The subdivisions of the second book being called A^tilas, or appendices, it follows that only the first book is really old. That it was consi- dered so even in later times, is apparent from a remark of SilAhka, who wrote the commentary, which is the oldest one extant 2 .

Jaina Sutras Part I, passage 1867

without drinking water, on the summit of mount Girn&r, in the company of five. hundred and thirty- six monks, in a squatting position, died, &c. (all down to) freed from all pains. (182)

Jaina Sutras Part I, passage 51

1 See Kalpa Sutra, my edition, p. 113. JSTe/aka is called the maternal uncle of Mahavira.

Jaina Sutras Part I, passage 418

Then, after a time, he falls in sickness : those with whom he lives together, first grumble at him, and he afterwards grumbles at them. But they cannot help thee or protect thee, nor cansc thou help them or protect them, (i)

Jaina Sutras Part I, passage 890

1 These Sfitras are perfectly analogous with 7, 8 of the first lesson.

Jaina Sutras Part I, passage 1084

5. If the couch is free from eggs, living beings, light, movable, and well tied, they may accept such a couch. (17)

Jaina Sutras Part I, passage 1440

In that night the gods and goddesses (of the above-mentioned four orders) performed the cus- tomary ceremonies of auspiciousness and honour, and his anointment as a Ttrthakara. (9)

Jaina Sutras Part I, passage 502

That man (i.e. the liberated) conquers wr x ath, pride, deceit, and greed. This is the doctrine of the Seer who does not injure living beings and has put an end (to acts and to sawsAra). Preventing

Jaina Sutras Part I, passage 924

A monk or a nun on a begging-tour should not stand leaning against the door-post of the house- holder's abode, or his sink or spitting-pot, nor- in sight of, or opposite to his bathroom or privy ; nor should they contemplate a loophole or a mended spot or a fissure (of the house) or the bathing-house, showing in that direction with an arm or pointing with a finger, bowing up and down. (2)

Jaina Sutras Part I, passage 47

She is called Vaidehi or VidehadattSL 2 , because she belonged to the reigning line of Videha.

Jaina Sutras Part I, passage 1225

(five) colours, as black, &c.; the (two) smells, as pleasant or unpleasant; the (five) tastes, as sharp &c; the (five) kinds of touch, as hard, &c. (18)

Jaina Sutras Part I, passage 419

Knowing pleasure and pain separately 1 , they trouble themselves about the enjoyment (of the external objects). For some men in this world have (such a character that) they will desire to enjoy their portion, whether it be large or small, in the three ways 2 . Then, at one time, it will be sufficiently large, with many resources. Then, at another time, his heirs divide it, or those who have no living steal it, or the king takes it away, or it is ruined in some way or other, or it is consumed by the conflagration of the house. Thus a fool, doing cruel acts, comes ignorantly to grief. (2)

Jaina Sutras Part I, passage 606

Dropsy and dumbness, look ! apoplexy (?) and eye- disease, trembling and crippledness, elephantiasis and diabetes, 2

Jaina Sutras Part I, passage 1599

1 According to the commentary all the epithets from 'the enlight- ened one * down to * who has reached ' are intended by this ' &c/

Jaina Sutras Part I, passage 1666

When the Kshatriy^l Trisali had heard and perceived this news from king Siddhdrtha, she glad, pleased, and joyful, &c. (see 12, down to) and spoke thus: (53)

Jaina Sutras Part I, passage 782

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)

Jaina Sutras Part I, passage 1043

dicant, who is not a thief, to be the thief. Hence it has been said to the mendicant, &c. (4)

Jaina Sutras Part I, passage 1240

A monk or a nun who have adopted one of these four rules should not say, &c. (all as in II, i, 11, 12, down to) we respect each other accordingly. (9)

Jaina Sutras Part I, passage 889

A monk or a nun should not, with the complete outfit, enter or leave the abode of a householder to collect alms, or the out-of-door places for religious practices and study, or wander from village to village on perceiving that a strong and widely-spread rain pours down, or a strong and widely-spread mist is

Jaina Sutras Part I, passage 1815

1 The original has: ukkosiya sama* asaoipayfi ; ukkosiya is translated utkn'sh/a; in the sequel I abridge the similar passages which are all constructed on the same model ad 134. It is to be noticed that these numbers though exaggerated are nevertheless rather moderate. Compare the note to the List of the Sthaviras, i.

Jaina Sutras Part I, passage 1745

The parents of the Venerable Ascetic Mahdvlra celebrated the birth of their heir on the first day, on the third day they showed him the sun and the moon, on the sixth day they observed the religious vigil ; after the eleventh day, when the impure ope- rations and ceremonies connected with the birth of a child had been performed, and the twelfth day had come, they prepared plenty of food, drink, spices, and sweetmeats, invited their friends, relations, kins- men, agnates, cognates, and followers, together with the GrtcLtrtka, Kshatriyas. Then they bathed, made

Jaina Sutras Part I, passage 916

Knowing this, he should join the other beggars, and after consideration say unto them 3 : C O long-lived vSYamatfas ! this food, &c., is given for the sake of all of you ; eat it or divide it among you/ After these words another might answer him : i O long-lived

Jaina Sutras Part I, passage 1274

A monk or a nun should not make coloured clothes colourless, or colour colourless clothes ; nor should they give them to somebody else thinking that they will get other clothes ; nor should they give it on promise (for other clothes) ; nor should they exchange them for other clothes ; nor should they go to somebody else and say : ' O long-lived Srama^a ! do you want to wear or use these clothes ?' They should not rend the still strong clothes, and cast them away, that another mendicant might think them bad ones. (5)

Jaina Sutras Part I, passage 1205

angry, hence, considering well, they should not speak to them in such language, (i)

Jaina Sutras Part I, passage 333

2 After the chief tenets of G^ainism with regard to soul and actions have briefly been stated in the first lesson, the six remaining lessons of the first lecture treat of the actions which injure the six classes of lives or souls. The Gainas seem to have arrived at their concept of soul, not through the search after the Self, the self- existing unchangeable principle in the ever-changing world of phe- nomena, but through the perception of life.

Jaina Sutras Part I, passage 1613

Thus he went to the Kshatriya part of the town Ku^agr&ma, to the house of the Kshatriya SiddhSrtha, where the Kshatriyiwt Trisali dwelt ; he cast her and her attendants into a deep sleep, took off all unclean particles, and brought forth the clean particles, and placed the embryo of the Venerable Ascetic Mah&- vlra in the womb of the Kshatriyi^l Tri^ald, and the embryo of the Kshatriy&#! Tri^ali he placed in the womb of the Brhma#t Devinandi of the G&- landhariya^a gotra.

Jaina Sutras Part I, passage 1496

On the day when the Venerable Ascetic Mah- v!ra reached the Kevala, the gods (of the four orders 6f ) Bhavanapatis, Vyantaras, Gyotishkas, and VimAnavdsins descended from, and ascended to heaven, &c. (as on the moment of his birth, see above, 7). (27)

Jaina Sutras Part I, passage 272

At last they disappeared, not by an intentional peglect, I presume, but because the new canon set into clearer light the Gaina doctrines, and put them forward more systematically thaiwhad been done in the controversial literature of the PClrvas.

Jaina Sutras Part I, passage 1346

When a monk or a nun wishes to perform religious postures 3 , they should enter a village or a scot-free town, &c. ; having entered it, they should not accept a place, even if it is offered, which is infected by eggs or living beings, &c. ; for such a place is impure and unacceptable. In this way all that h$s v been said about couches (in the Second Lecture) should be repeated here as far as ' water-plants' (II, 2, i,

Jaina Sutras Part I, passage 696

the food &c. is acceptable or not. This is called the graha;*ai-

Jaina Sutras Part I, passage 517

What has been said here, has been seen (by the omniscient ones), heard (by the believers), acknow- ledged (by the faithful), and thoroughly understood by them. Those who acquiesce and indulge (in worldly pleasures), are born again and again. ' Day and night exerting thyself, steadfast/ always having ready wisdom, perceive that the careless (stand) outside (of salvation) ; if careful, thou wilt always conquer. Thus I say. (3)

Jaina Sutras Part I, passage 1648

8 Specialised in the text as kamula, kuvalaya, utpala, tamarasa, and puftt&rfka.

Jaina Sutras Part I, passage 1264

1 If the garment falls on the ground, it wojuld come in contact with dust, &c., then it would contain living beings and be no more pure.

Jaina Sutras Part I, passage 693

8 Abhihsu/a=abhydhrxta : it is a typical attribute of objection- able things. The commentator explains it here by ^ivopamardani-

Jaina Sutras Part I, passage 460

He who sees himself, needs no instruction. But the miserable and afflicted fool who delights in pleasures arid whose miseries do not cease, is turned round in the whirl of pains 4 . Thus I say. (5)

Jaina Sutras Part I, passage 1007

Now follows the sixth rule for , begging food. A monk or a nun may accept food which had been taken up from the ground, either taken up for one's own sake or accepted for the sake of somebody else, whether it be placed in a vessel or in the hand ; for, &c. That is the sixth rule for begging food. (8)

Jaina Sutras Part I, passage 731

(We shall now describe) a more exalted (method 1 ) for a well -controlled and instructed monk, (n)

Jaina Sutras Part I, passage 792

Bad people, the guard of the village, or lance- bearers attack him ; or there were domestic tempta- tions, single women or men ; (8)

Jaina Sutras Part I, passage 1718

1 I.e. 'the increasing one* not as we should expect, and Steven- son translated, the Increaser.

Jaina Sutras Part I, passage 629

in the former years 1 , the worthy ones ,bore the troubles (mentioned above) ; endowed with perfect knowledge they had lean arms and very little flesh and blood. He who discontinues (to sin) and is enlightened, is said to have crossed (the sawsAra), to be liberated, and to have ceased (to act). Thus I say. (2)

Jaina Sutras Part I, passage 566

8 Si la is either sa#*yama, control with its 18,000 subdivisions, or it consists of (i) the five great vows, (a) the three guptis, (3) the restraint of the senses, (4) the avoidance of sin (kashdya).

Jaina Sutras Part I, passage 1882

The Arhat /frshabha, the Kosalian, clever, with the aspirations of a clever man, of great beauty, controlling (his senses), lucky, and modest, lived two millions of former years 1 as a prince, and six mil- lions three hundred thousand former years as a king. During his reign he taught, for the benefit of the people, the seventy-two sciences, of which writing is the first, arithmetic the most important, and the knowledge of omens the last, the sixty-four accom- plishments of women, the hundred arts, and the three occupations of men 2 . At last he anointed his

Jaina Sutras Part I, passage 161

The outfit of a Brahmanic ascetic consists in * sticks, a rope, a cloth for straining water, a water vessel, and an alms- bowl 7 / Thd aina monks also carry sticks, at least now- a-days, though I remember no passage in the Pi/akas expressly allowing the use of a stick. They have also a rope belonging to the alms-bowl 8 , an alms-bowl, and a water vessel 9 . Of the cloth for straining water, and the broom, we have already spoken. The filter for the mouth

Jaina Sutras Part I, passage 1626

3. Then she saw a handsome, handsomely shaped, playful lion, jumping from the sky towards hf r face ; a delightful and beautiful lion whiter than a heap of pearls, &c. (see 33), who had strong and lovely fore-arms, and a mouth adorned with round, large,

Jaina Sutras Part I, passage 453

The heroes who have right intuition, use mean and rough food 2 .

Jaina Sutras Part I

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