Jaina Sutras Part I, passage 945

A monk or a nun on a begging-tour should not accept water which has been used for watering flour or sesamum or rice, or any other such-like water which has been recently used for washing, which has not acquired a new taste, nor altered its taste or nature, nor has been strained ; for such-like water is impure and unacceptable. But if it has long ago been used for washing, has acquired a new taste, has altered its taste or nature, and has been strained, it may be accepted, for it is pure and acceptable. (7)

Jaina Sutras Part I, passage 1417

If he removes, or wipes off, the dirt of his eyes, ears, teeth, or nails. (16)

Jaina Sutras Part I, passage 1767

Thus they raised the shout of victory. (114) Then the Venerable Ascetic Mah&vtra gazed on by a circle of thousands of eyes *, praised by a circle of thousands of mouths, extolled by a circle of thou- sands of hearts, being the object of many thousands of wishes, desired because of his splendour, beauty, and virtues, pointed out by a circle of thousands of

Jaina Sutras Part I, passage 1229

A monk or a nun should not accept clothes which the layman, for the mendicant's sake, has bought,

Jaina Sutras Part I, passage 1186

All past, present, and future Arhats hrve taught and declared, teach and declare, will teach and de- clare these four kinds of speech ; and they have explained all those things which are devoid of intel- lect, which possess colour, smell, taste, touch, which are subject to decay and increase, which possess various qualities. (4)

Jaina Sutras Part I, passage 1654

13. Then she saw an enormous heap of jewels containing Pulaka, Va^ra, Indranlla, Sasyaka, Kar- ketana, Lohit&ksha, Marakata, Prab41a, Saugandhika, Spharika, Hawsagarbha, A^iana, and A"andrakdnta. Its base was on the level of the earth, and it illu- mined with its jewels even the sphere of the sky. It was high and resembled Mount Meru. (45)

Jaina Sutras Part I, passage 1149

A monk or a nun, wading through shallow water in a straight line, should not plunge in deeper water for the sake of pleasure or the heat ; but they should circumspectly wade through the shallow water in a straight line. Now they should know this : If one is able to get out of the water and reach the bank, one should circumspectly remain on tlie bank with a wet or moist body, (n)

Jaina Sutras Part I, passage 2024

23. During' the Pag^usan monks or nuns should not use harsh words after the commencement of the Pa^usan ; if they do, they should be warned : * Reverend brother (or sister), you speak unman- nerly/ One who (nevertheless) uses harsh words after the commencement of the Pa^jfusan, should be excluded from the community. (58)

Jaina Sutras Part I, passage 1188

* The first, second, and third cases refer to assertions, the fourth (asatyamr/sha) to injunctions.

Jaina Sutras Part I, passage 1544

He who is well provided with these great vows and their twenty-five clauses is really Houseless, if he, according to the sacred lore, the precepts, and the way correctly practises, follows, executes, ex- plains, establishes, and, according to the precept, effects them.

Jaina Sutras Part I, passage 351

Knowing this, a wise man (resolves) : c Now (I shall do) no more what I used to do wantonly before/ (3) See! there are men who control themselves ; others pretend only to be houseless ; for one destroys this (fire-body) by bad and injurious doings, and many

Jaina Sutras Part I, passage 251

For they say 1 that after the twelve years' famine, while Bhadrabihu was the head of the church, the Afigas were brought together by the Sangha of Pi/aliputra. Now Bhadrabahu's death is placed 170 A. V. by the 5vetmbaras r and 162 A. V. by the Digambaras ; he lived~ therefore, according to the former, under ATandragupta, who is said to have ascended the throne 155 A.V. Professor Max M tiller assigns to -/Tandra- gupta the dates 315-291 B.C.; Westergaard prefers 320 B.C.

Jaina Sutras Part I, passage 1658

When the Kshatriy#l Trisali, having seen these fourteen illustrious, great dreams, awoke, she was glad, pleased, and joyful, &c. (see 5, down to) rose from her couch, and descended from the footstool. Neither hasty nor trembling, with a quick and even

Jaina Sutras Part I, passage 150

21. 'Out of season he shall not dwell a second night in (the same) village.' We have seen above that Mahivtra carried out this precept whatever may have been the prac- tice of the monks in general.

Jaina Sutras Part I, passage 1678

The pleasant bathing-room was very agree- able, and contained many windows 1 , ornamented with pearls; its floor was decorated with mosaic of various jewels and precious stones. On the bath- fog-stool, inlaid with various jewels and precious stones in the form of arabesques, he comfortably sat down and bathed himself with ^ water scented with flowers and perfumes, with tepid water and pure water, according to an excellent method of

Jaina Sutras Part I, passage 2002

What is understood by small flowers ? Small flowers are declared to be of five kinds : black, blue, &c. There is a kind of small flowers of the same colour as the tree (on which they grow). Monks and nuns, &c. (see 44, down to) inspect them. Those are the small flowers.

Jaina Sutras Part I, passage 1350

I shall choose something inanimate, and lean against it ; not changing the position of the body, nor moving about a little, I shall stand there.

Jaina Sutras Part I, passage 1191

A monk or a nun, well considering, should not use speech whether truth or untruth, or truth mixed with untruth, if it be sinful, blamable, rough, stinging, coarse, hard, leading to sins, to discord and factions, to grief and outrage, to destruction of living beings. (6)

Jaina Sutras Part I, passage 2121

Ullaga4a, name of a Kula, 290. Upananda, 289. Upanga, 221. Upapada, 202, 264. Upajama, name of a day, 265. Upajraya, 115. Utsarpim era, 189, 218, &c. Uttara, 289. Uttarabalissaha, name of a Ga/za,

Jaina Sutras Part I, passage 344

1 The water-lives which are treated of in this lesson are, as is the case with all elementary lives, divided into three clas es : the sen- tient, the senseless, and the mixed. Only that water which is the abode of senseless water-lives may be used. Therefore water is to be strained before use, because the senseless lives only are believed to remain in water after that process.

Jaina Sutras Part I, passage 1370

places, layers (or nests) of buffaloes, cattle, cocks, monkeys, quails, ducks 2 , partridges, doves, or franco- line partridges. (12)

Jaina Sutras Part I, passage 353

About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing, when he destroys this (fire-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of fire, through his doing acts relating to fire. Thus

Jaina Sutras Part I, passage 327

8 Kamma (karma) is that which darkens our intellect, &c. Its result is the suffering condition of men, its cause is action (kiriyA, kriyd).

Jaina Sutras Part I, passage 548

Many do not live by injurious deeds against the world, they do not live by injurious deeds against

Jaina Sutras Part I, passage 1157

If a monk or a nun perceive in their way (trans- ports of) corn, waggons, cars, a friendly or hostile army 1 , some encamped troops, they should, in case there be a byway, circumspectly choose it, and not walk on straight. One trooper might say to an- other : * O long-lived one ! this .Srama#a is a spy upon the army; take hold of him with your arms, and drag him hither!' The other might take hold of the mendicant with his arms and drag him on. He should neither be glad nor sorry for it, &c. (see 3) ; then he may circumspectly wander from village to village. (16)

Jaina Sutras Part I, passage 438

5 Oggaha=avagraha property e,g. the ground or space which the householder allows the mendicant who stays in his house.

Jaina Sutras Part I, passage 905

The Kevalin says : This is the reason : Walk- ing there, he might stumble or fall down ; when he stumbles or falls down, his body might become contaminated with faeces, urine, phlegmatic humour, mucus, saliva, bile, matter, semen, or blood. And if his body has become soiled, he should not wipe or

Jaina Sutras Part I, passage 737

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. (15)

Jaina Sutras Part I, passage 339

As somebody may cut or strike a blind man (who cannot see the wound), as somebody may cut or strike the foot, the ankle, the knee, the thigh, the hip, the navel,' the belly, the flank, the back, the bosom, the heart, the breast, the neck, the arm, the finger, the nail, the eye, the brow, the forehead, the head, as some kill (openly), as some extirpate

Jaina Sutras Part I, passage 330

the truth (comprehension and renunciation). For the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, all these causes of sin are at work, which are to be comprehended and renounced in this world. He who, in the world, comprehends and renounces these causes of sin, is called a reward- knowing sage (mum). Thus I say 1 . (7)

Jaina Sutras Part I, passage 658

8 <?dma = ydma. These are, (i) to kill no living being, (2) to speak no untruth, (3) to abstain from forbidden things (theft and sexual pleasures). Or the three ages of man are intended by , which we have rendered vows.

Jaina Sutras Part I, passage 499

Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3)

Jaina Sutras Part I, passage 1929

surnamed Kau/ika and Kakandaka, of the Vyaghr^Lpatya gotra, founders of the Kau^ika Ga/za, which was divided into four 6akhas :

Jaina Sutras Part I, passage 713

* This is the ka/ibandhana or olapa//aka;, it should be four fingers broad and one hast a long.

Jaina Sutras Part I, passage 1672

' Now, beloved of the gods, quickly make ready, or have made ready, the exterior hall of audience ; see that it be sprinkled with scented water, cleaned, swept, and newly smeared, furnished with offerings of fragrant, excellent flowers of all five colours, made highly delightful through curling scented fumes, &c. (see 32, down to) and turned, as it were, into a smelling box ; also erect my throne, and having clone this quickly return, and report on the execution of my orders/ (57)

Jaina Sutras Part I, passage 570

1 Avyakta, either with regard to sruta, sacred knowledge, or to his age.

Jaina Sutras Part I, passage 701

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. (i)

Jaina Sutras Part I, passage 357

He who does no acts (relating to plants), has ceased from works ; he who has ceased from them is called * houseless/ (i) Quality is the whirl- pool (&va//a = saws&ra), and the whirlpool is quality. Looking up, down, aside, eastward, he sees colours, hearing he hears sounds ; (2) longing up- wards, down, aside, eastward, he becomes attached to colours and sounds. That is called the world ; not guarded against it, not obeying the law (of the Tlrthakaras), relishing the qualities, conducting him- self wrongly, he will wantonly live in a house (i.e. belong to the world). (3)

Jaina Sutras Part I, passage 1606

' Well, now, beloved of the gods, it never has hap- pened, &c. ( 17-20 are verbally repeated). (23-25)

Jaina Sutras Part I, passage 169

As I have hinted above, this suggestion is not a probable one, for there being a model of higher antiquity and authority, the 6ainas would proba- bly have conformed rather to it than to the less respecte4 and second-hand model of their rivals, the Buddhists. But besides this prima facie argument against the assumption in question, the adoption of certain Brahmanic rules, noticed above, by the inas, which were not followed by the Buddhists, proves that the latter were not the model of the former.

Jaina Sutras Part I, passage 1323

A monk or a nun might wish to go to a mango park; they should then ask the landlord's or steward's permission' 1(in the manner described above). Now what further after the place is taken possession of? Then they might desire to eat a mango. If the monk or the nun perceive that the mango is covered with eggs, living beings, &c. (see II, i, i, $ 2), they should not take it ; for it is impure, &c. (2)

Jaina Sutras Part I, passage 800

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

Jaina Sutras Part I, passage 1146

1 The original has six words for different kinds of rubbing, which it would be impossible to render adequately in any other language.

Jaina Sutras Part I, passage 1000

Now, this is the first rule for begging food. Neither hand nor vessel are wet 1 : with such a hand or vessel he may accept as pure, food, &c., for which he himself begs or which the other gives him. That is the first rule for begging food. (3)

Jaina Sutras Part I, passage 593

The current (of sin) * is said to come from above, from below, and from the sides ; these have been declared to be the currents through which, look, there is sinfulness.

Jaina Sutras Part I, passage 560

Therefore I say : One should/not abandon firmness, (i) Some who early exert them- selves^ do not afterwards slide back ; some who early exert themselves, afterwards slide back ; those who do not early exert themselves, (can of course) not slide back. That man also is of this description 2 , who knowing the world (as worthless neverthe- less) follows its ways. ' Knowing this, it has been declared by the^sage/ Here the follower of the com-

Jaina Sutras Part I, passage 1231

washed, dyed, brushed, rubbed, cleaned, perfumed, if these clothes be appropriated by the giver him- self. But if they be appropriated by another person, they may accept them ; for they are pure and accept-

Jaina Sutras Part I, passage 819

Being averse from the impressions of the senses 1 , the Brdhma^a wandered about, speaking but little. Sometimes in the cold season the Venerable One was meditating in the shade. (3)

Jaina Sutras Part I, passage 1093

2 According to the commentary the first and second rules may not be adopted by a gaa-nirgata, or a monk who is attached to no order of monks.

Jaina Sutras Part I, passage 1484

After the Venerable Ascetic Mahvtra had plucked out his hair in five handfuls (as described above), he paid obeisance to all liberated spirits, and vowing to do no sinful act, he adopted the holy conduct. At that moment the

Jaina Sutras Part I

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