Jaina Sutras Part I
Hermann Jacobi (translator)
2,128 passages indexed from Jaina Sutras Part I: Akaranga Sutra & Kalpa Sutra (Hermann Jacobi (translator)) — Page 16 of 43
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Jaina Sutras Part I, passage 1892
The Arhat ^?/shabha, the Kosalian, instituted, &c. (see 146, down to) the former ended after number- less generations, the latter from the next Muhdrta after his Kevaliship. (226)
Jaina Sutras Part I, passage 29
If they were full of contradictory statements, or the dates contained in them would lead to contradictory conclusions, we should be justified in viewing all theories based on such materials with suspicion. But the character of the <9aina literature differs little in this respect also from the Buddhistical, at least from that of the northern Buddhists.
Jaina Sutras Part I, passage 748
He should thoroughly mortify his flesh, thinking : There are no obstacles in my body. (21)
Jaina Sutras Part I, passage 1042
1 For if he gives warning of the thief, the warner or the thief might be slain ; but if he gives no warning, no life will be lost, though the mendicant's integrity may be doubted.
Jaina Sutras Part I, passage 392
A wise man should remove any aversion (to con- trol 3 ); he will be liberated in the proper time. Some, following wrong instruction, turn away (from control). They are dull, wrapped in delusion. While they imitate the life of monks, (saying), ' We shall be free from attachment/ they enjoy the plea- sures that offer themselves 4 .
Jaina Sutras Part I, passage 1515
A Nirgrantha comprehends (and renounces) fear, he is not afraid. The Kevalin says : A Nirgrantha who is moved by fear, and is afraid, might utter a falsehood in his speech. A Nirgrantha, &c.
Jaina Sutras Part I, passage 1045
A mendicant should not stay in halting-places, garden houses, family houses, monasteries, where many fellow-ascetics are frequently arriving.
Jaina Sutras Part I, passage 1795
* According to the commentary it was formerly called Vardha- m&na, but it has since been called Asthikagr&ma, because a Yaksha ft!apft*i had there collected an enormous heap of bones of the people whom he had killed. On that heap of bones the inhabitants had built a temple.
Jaina Sutras Part I, passage 1899
The Sthavira Arya-Vyakta of the Bhdradvd^a gotra instructed five hundred .Sra- ma^as ; the Sthavira Arya-Sudharman of the Agni- ve^yiyana gotra instructed five hundred .Srama^as ; the Sthavira Ma#dfikaputra 1 of the Vlsish/^a gotra instructed two hundred and fifty ,5rama#as ; the Sthavira Mauryaputra of the Ka^yapa gotra in- structed two hundred* and fifty ,Srama#as ; the Sthavira Akampita of the Gautama gotra and Stha- vira A^alabhrdtr/ of the Hirityana gotra, both Sthaviras instructed together three hundred 6ra- ma^as each ; the Sthaviras MetArya and PrabhAsa, both of the Kau#afi#ya gotra, instructed together
Jaina Sutras Part I, passage 1387
A 1 monk or a nun should not, for the sake of hearing sounds, go to walls or ditches, &c. (see II, 3, 3, H i and 2); (5)
Jaina Sutras Part I, passage 1670
Accordingly she remained awake to save her dreams by means of (hearing) good, auspicious, pious, agreeable stories about gods and religious men. (55)
Jaina Sutras Part I, passage 238
; but probably we must regard these methods of spelling as historical spellings, that is to say, that all different spellings presented in the MSS. which formed the materials for Devarddhi's edition of the Siddhdnta, were looked upon as authentical and were preserved in all later copies of the sacred texts. If this assumption is correct, we
Jaina Sutras Part I, passage 725
Without food he should lie down and bear the pains which attack him. He should not for too long time give way to worldly feelings which over- come him. (8)
Jaina Sutras Part I, passage 1642
1 The commentators understand this passage yavallabhaw) differently by explaining hiyaya by hitada, the lover of Rohwi who did her mind good.
Jaina Sutras Part I, passage 236
I am inclined to believe the latter view to be correct, and look upon the absence of a self-consistent orthography of the Cain a PrAkrit as the effect of the gradual change of the vernacular language in which the sacred books were re- cited. In all MSS. of Uaina texts, the same word is not always spelt in the same way.
Jaina Sutras Part I, passage 180
a This legend is rejected as absurd by the Digambaras, but the tfvetambaras staunchly upKold its truth. As it Is foimd""uTthe~XHranga, the Kalpa Siitra, and many other books, it cannot be doubted that it is very old. However, it is not at all clear for what reason so absurd a legend could have been invented and have gained currency.
Jaina Sutras Part I, passage 1183
a The commentator understands this passage and the following paragraph in a different way : a man of ripe judgment should utter no such positive assertions, e. g. it is certain (that it will rain), or it is not certain, &c. He seems to have been of opinion that the prohibition in the last sentence, sawam eta^ sbvaggam vqggrqggi, extends also to the following sentence. But this is not probable r as etaa* generally refers to what precedes, and imam to what follows*
Jaina Sutras Part I, passage 87
We shall now put side by side the principal events of Buddha's and Mahavira's lives, in order to demonstrate their difference. Buddha was born in Kapilavastu, MahA- vira in a village near VaLrali ; Buddha's mother died after his birth, Mahctvira's parents lived to see him a grown-up man ; Buddha turned ascetic during the lifetime and against the will of his father, Mahavira did so after the death of his parents and with the consent of those in power ; Buddha led a life of austerities for six years, Mahclvira for twelve ; Buddha thought these years wasted time, and that all his penances were useless for attaining his end, Mahavira was convinced of the necessity of his
Jaina Sutras Part I, passage 1300
A monk or a nun, entering the abode of a house- holder for the sake of alms, should after examining their alms-bowl, taking out any living beings, and wiping off the dust, circumspectly enter or leave the householder's abode.
Jaina Sutras Part I, passage 271
But as the extant canon of the Svetclmbaras is not falling into neglect, though many practices enjoined in it have long since been abandoned, it is not more probable that they should have been more sensible on the same score at the time when the P&rvas formed their canon. Besides, some of the Pftrvas are said to have continued to be extant long after the time which we have assigned for the formation of the new canon.
Jaina Sutras Part I, passage 1276
he should collect himself for contemplation; then he may circumspectly wander from village to village. (6)
Jaina Sutras Part I, passage 931
A monk or a nun on a begging-tour should not accept flattened grains, grains containing much chaff, &c. (see II, i, i, 5), which a layman, for the sake of the mendicant, has ground 1 , grinds, or will grind, has winnowed, winnows, or will winnow on a rock or a piece of clay containing life, &c. (see II, i, 5, 2, all down to) cobwebs; for such large, parched grains, &c., are impure and unacceptable. (8)
Jaina Sutras Part I, passage 1316
1 Compare the corresponding precept in II, 2, 3, 3. * The Guzerati commentator only says that pippalaka is some utensil. The older commentators do not explain this passage.
Jaina Sutras Part I, passage 1534
1 This may mean belonging to, or close by. 1 This means the pleasure in external objects.
Jaina Sutras Part I, passage 760
Then he meditated (walking) with his eye fixed on a square space before him of the length of a
Jaina Sutras Part I, passage 1213
A monk or a nun, seeing a man, a cow, &c., of in- creased bulk, should speak about them in this way : *He is of increased bulk, his body is well grown, well compacted, his flesh and blood are abundant, his limbs are fully developed;' considering well, they should use such sinless, &c., language. (8)
Jaina Sutras Part I, passage 2093
PaWubhadra, 289. PaVipai/iggahiya, 117 n 2. PawitabhQmi, 264. Paovagamawa, a religious death, 73. Papa, name of a town, 269. Parigraha, 23.
Jaina Sutras Part I, passage 222
when teaching the sacred lore to their novices. There is no reason why we should not credit the tradition that this change in the method of instruction was brought about by Devarddhi Ganin \ for the event was of too great import- ance not to be remembered. To provide every teacher or at least every Upa^raya with copies of the sacred books, Devarddhi Gamn must have issued a large edition of the Siddhnta.
Jaina Sutras Part I, passage 893
A monk or a nun on a begging-tour should not resolve to go to .a festival, preceded or followed by an entertainment, to partake of it, when they know that there will be served up chiefly meat or fish or roasted slices of meat or fish ; nor to a wedding breakfast in the husband's house or in "that of the bride's father ; nor to a funeral dinner or to a family dinner where something is served up, if on their way there, there are many living beings, many seeds, many sprouts, much dew, much water, much mildew, many drops (of water), much dust, and many cob- webs ; or if there have arrived or will arrive many .Sramawas and Brhma#as, guests, paupers, and beg- gars, and if it will be a crowded assembly, so that a wise man may not enter or leave it, or learn there the sacred texts, to question about them, to repeat them, to consider them, to think about the substance of the law.
Jaina Sutras Part I, passage 1429
In that period, in that age lived the Venerable Ascetic MaMvlra, the five (most important moments of whose life happened) when the moon was in con- junction with the asterism Uttaraphalgun! 2 ; to wit: In Uttaraphalgunl he descended (from heaven), and having descended (thence), he entered the womb (of Devinandi); in Uttaraphalgunl he was removed from the womb (of DevinandS.) to the womb (of Tmalcl); in Uttaraphalgunl he was born ; in Utta- raphalgunl tearing out his hair, he left the house, and entered the state of houselessness ; in Uttara- phalgunl he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and perfect. But in Sv&ti the Venerable One obtained final libe- ration 3 , (i)
Jaina Sutras Part I, passage 757
'I shall not cover myself with that robe 2 / only in that winter (he used it). He had crossed (the saw- s&ra) for the rest of his life. This (refusing of dress) is in accordance with his doctrine, (i)
Jaina Sutras Part I, passage 106
Again, Buddha is commonly used in about the same sense as mukta, that is a liberated soul, and in this meaning it is still employed in Gaina writings, whilst with the Buddhists the word has become a title of their prophet. The only conclusion which might be forced from these facts is, that the Buddhists at the time when they formed
Jaina Sutras Part I, passage 1400
A monk or a nun should not, for the sake of hearing sounds, go to great festivals where women or men, old, young, or middle-aged ones are well- dressed and ornamented, sing, make music, dance, laugh, play, sport, or give, distribute, portion or parcel out plenty of food, drink, dainties, and spices. (18)
Jaina Sutras Part I, passage 1911
In the detailed redaction the list of Sthaviras after Arya Yayobhadra is the following :
Jaina Sutras Part I, passage 1423
One should neither be pleased with nor prohibit it, if the other tries to cure him by ^ ure charms ;
Jaina Sutras Part I, passage 1326
1 2 of the preceding Lesson is repeated word for word. See II, i, i, 3, 4 .
Jaina Sutras Part I, passage 104
These words were used as epithets in their original meaning by all sects; but some were selected as titles for their prophets, a choice in which they were directed either by the fitness of the word itself, or by the fact that such or such a word was already appro- priated by heterodox sects as a title for their highest authority.
Jaina Sutras Part I, passage 962
A monk or a nun on a begging-tour should not accept such-like raw substances as seeds or sprouts, growing on the top or the root or the stem or the knots (of a plant), likewise the pulp or blossoms of the plantain, cocoa-nut, wild date, and palmyra trees, (i i )
Jaina Sutras Part I, passage 1667
' That is so, O beloved of the gods, &c. (see 13, down to) as you have pronounced it/
Jaina Sutras Part I, passage 670
Some are awakened as middle-aged men and exert themselves well, having, as clever men, heard and received the word of the learned l . 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/ (i)
Jaina Sutras Part I, passage 771
1 Tiriyabhittiw 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.'
Jaina Sutras Part I, passage 1103
A monk or a nun sleeping in a perfectly pure bed or couch (should have placed it at such a distance from the next one's) that they do not touch their neigh- bour's hand, foot, or body with their own hand, foot, or body ; and not touching it, should circumspectly sleep in their perfectly pure bed or couch. (27)
Jaina Sutras Part I, passage 246
Finally the great variety of artificial metres in which the greater number of the Gths in the Lalita Vistara, &c., is composed and which are wanting in the Gaina Siddhinta, seems to prove that the literary taste of the Gainas was fixed before the composition of the latter works. From all these facts we must conclude that the chronological position of the oldest parts of the Gaina literature is intermediate between the Pali literature and the composition of the Lalita Vistara.
Jaina Sutras Part I, passage 1285
gold, silver, and copper, pearl, glass, mother of pearl, horn, ivory, cloth, stone, or leather; for such very expensive bowls are impure and unacceptable. (2)
Jaina Sutras Part I, passage 914
The Kevalin 2 says : This is the reason : Another, on seeing him, might procure and give him food, &c. Therefore it has been declared to the mendicants : This is the statement, this is the reason, this is the order, that he should not stand in the other mendi- cants' sight or opposite the door.
Jaina Sutras Part I, passage 571
a The result will be that he thinks himself above the admonition of the spiritual head (&drya) of the chapter (ga>Wa), and leaves the chapter, living as a gaAWanirgata.
Jaina Sutras Part I, passage 1556
2 Vid6ate, which I take to be the genitive of the present parti- ciple corresponding to vidunvataA. The commentators divide the word into vidft ate=vidvn nataA, which gives no sense.
Jaina Sutras Part I, passage 74
1 Nataputta in Pali and Prikrit. The Buddhists call him Niga/Aa NStaputta, i. c. Gwitriputra the Nirgrantha or Gaina monk.
Jaina Sutras Part I, passage 123
9 Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXVIII, p. 222, note. * Rhys Davids, Buddhism, p. 1 60.
Jaina Sutras Part I, passage 1364
A monk or a nun should not ease nature on the bare ground or on wet ground of on dusty ground or on a rock or clay containing life, or on timber inhabited by worms or on anything containing life, as eggs, living beings, &c. (8)