Jaina Sutras Part I
Hermann Jacobi (translator)
2,128 passages indexed from Jaina Sutras Part I: Akaranga Sutra & Kalpa Sutra (Hermann Jacobi (translator)) — Page 30 of 43
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Jaina Sutras Part I, passage 1410
If he extracts or removes a splinter or thorn from them; (9)
Jaina Sutras Part I, passage 151
22. ' He may either shave or wear a lock on the crown of the head/ The (7ainas have improved on this rule as they make baldness binding for all monks. According to Bau- dh&yana 2 a Brihman on becoming an ascetic had to cause ' the hair of his head, his beard, the hair on his body, and his nails to be cut.* The same practice, at least as regards the cutting of the hair, was observed by the ainas on the same occasion. Hence the phrase : c becoming bald (or tearing out one's hair) to leave the house and enter the state of houselessness 3 /
Jaina Sutras Part I, passage 515
Having adopted (the law), one should not hide it, nor forsake it. Correctly understanding the law, one should arrive at indifference for the impressions of the senses 2 , and 'not act on the motives of the world/ 'He who is not of this mind 3 , how should he come to the other 4 ?'
Jaina Sutras Part I, passage 206
90, admits that an historical personage is hidden under Nitaputta, but he doubts that valid inferences may be drawn from the sacred books of the G^inas which, avowedly, have been reduced to writing in the fifth century A. D., or nearly * thousand years after the foundation of the sect. For," in his opinion, * the self-conscient and continuous existence of the sect since that remote epoch, i. e. the direct tradition of peculiar doctrines and records, has not yet been demon- strated.
Jaina Sutras Part I, passage 646
Thus a man who exerts himself, and is of a steady mind, without attachment, unmoved (by passion) but restless (in wandering about), having no worldly desires, should lead the life of an ascetic.
Jaina Sutras Part I, passage 2101
Puayabhadra, 289. Purimat&la, name of a town, 283. Purisantarakaj/a, 90 n 2. PQrwapattrika, name of a Sakha,
Jaina Sutras Part I, passage 801
Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats ; manifold pains, (i)
Jaina Sutras Part I, passage 676
A householder approaching a mendicant whose limbs tremble for cold, may say :
Jaina Sutras Part I, passage 394
Desireless, giving up the world, and ceasing to act, he knows, and sees, and has no wishes because of his discernment 7 ; he is called houseless, (i)
Jaina Sutras Part I, passage 259
Rut a detailed table of con- tents of it, and consequently of the Ptirvas, has survived in the fourth Anga, the Samav&yanga, and in. the Nandi Sfitra 1 . Whether the Ptirvas, contained in the Dr/sh/i- vdda, were the original ones, or, as I am inclined to believe, only abstracts of them, we cannot decide ; at all events there has been a more detailed tradition about what they contained.
Jaina Sutras Part I, passage 1222
A monk or a nun, seeing many vegetables, should not speak about them in this way : * They are ripe, they are dark coloured, shining, fit to be fried or roasted or eaten ;' considering well, they should not use such sinful, &c., language. (15)
Jaina Sutras Part I, passage 8
29, 30. THE GRIHYA-SOTRAS : in 2 vols. : Hermann Oldenberg & F. Max Muller.
Jaina Sutras Part I, passage 1811
asterism of the Venerable Ascetic Mahivtra. (129) From the moment in which the great Graha, &c., entered the natal asterism of the Venerable Ascetic Mahivlra, there will not be paid much respect and honour to the 6ramaas, the Nirgrantha monks and nuns. (130) But when the great Qraha, &c., leaves that natal asterism, there will be paid much respect and honour to the .5rama#as, the Nirgrantha monks and nuns. (131)
Jaina Sutras Part I, passage 1282
A monk or a nun should not accept a bowl which the layman has, for the mendicant's sake, bought, &c. (see the Lecture called Begging of Clothes 4 ), (i)
Jaina Sutras Part I, passage 1438
In that night in which the KshatriylUi TrLrald, perfectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahdvira, there was one great divine, godly lustre (originated) by descending and ascending gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, 6yotishkas, and Vimnavsins ; and in the conflux of gods the bustle of gods amounted to confusion 1 . (7)
Jaina Sutras Part I, passage 360
That wind was not readily admitted by the ancient Indians to be a peculiar substance may still be recognised in the philosophical Sfttras of the Brahmans. For there it was thought necessary to discuss at length the proofs for the existence of a peculiar substance, wind. It should be remarked that wind was never identified with air, and that the Gainas ha4 not yet separated air from space.
Jaina Sutras Part I, passage 2082
Ma/zava, name of a Ga#a, 292* Mandara, mount, 261. Ma/r</ikaputra, name of a Gaoa-
Jaina Sutras Part I, passage 478
Many, indeed, are the plans of this man (of the world) ; he will satisfy his desires ; he (thereby causes) the slaughter of others, the pain of others, the punishment of others, the slaughter, the blame,
Jaina Sutras Part I, passage 1061
Some mendicants explain thus (the requisites of a lodging) ; they are called upright, searching after liberation, practising no deceit.
Jaina Sutras Part I, passage 2080
Maighika, name of a Kula, 291. Maker of an end, 269, &c. Mallaki, princes of Kaji, 266. Malii, name of the nineteenth Tir-
Jaina Sutras Part I, passage 7
22, 45. JAINA SOTRAS : in 2 vols. : Hermann Jacobi. 25. MANU : Georg Buhler.
Jaina Sutras Part I, passage 1739
The king Siddhartha then went to the hall for gymnastic exercises, &c. (see 60 and 6i 4 ). (After having bathed) the king accompanied by his whole seraglio 4 , and adorned with flowers, scented robes, garlands, and ornaments, held during ten days the festival in celebration of the birth of a heir to his kingdom ; (it was held) under the continuous din and sound of trumpets, with great state and splen- dour, with a great train of soldiers, vehicles, and guests, under the sound, din, and noise of Conches,
Jaina Sutras Part I, passage 1868
Since the time that the Arhat Arish/anemi died, &c. (all down to) freed from all pains, eighty-four thousand years have elapsed, of the eighty-fifth millennium nine centuries have elapsed, of the tenth century this is the eightieth year. (183)
Jaina Sutras Part I, passage 724
In a village or in a forest, examining the ground and recognising it as free from living beings, the sage should spread the straw 3 . (7)
Jaina Sutras Part I, passage 1327
free from eggs, &c., and nibbled at by animals *or injured 1 . (4)
Jaina Sutras Part I, passage 595
4 It is called the door of dsrava. The three directions men- tioned in the text, are the three divisions of the universe. Objects of desire in each induce men to sin. The original is a doka, noticed as such by the scholiast.
Jaina Sutras Part I, passage 613
Though some know the misery of the world, have relinquished their former connections, have given up . ease, live in chastity, and, whether monk or layman, thoroughly understand the law, they are not able (to persevere in a religious life). The ill-disposed, giving up the robe, alms-bowl, blanket, and broom, do not bear the continuous hardships that are diffi- cult to bean He who prefers pleasures will, now or after an hour 2 , fce deprived (of the body 8 , not to recover it) for an infinite space of time. And thus they do not cross (the sa^Scira), for the sake of these pleasures which entail evil consequences and are associated with others of their kind, (i)
Jaina Sutras Part I, passage 1407
If another (i. e. a householder) wipes [or rubs] the mendicant's feet; (i)
Jaina Sutras Part I, passage 244
1 It might be objected that archaic spellings are due to the influence of the knowledge of Sanskrit ; but the Gainas must always have been so well acquainted with Prakrit that they needed not any help from the Sanskrit to understand their sacred books. On he contrary, in their Sanskrit MSS. we frequently meet with words spelt like Pr&krit words. Besides, some spellings cannot be explained as Sanskriticisms, e.g. d&raga for d&raya, the Sanskrit prototype being daraka.
Jaina Sutras Part I, passage 37
* The passages in which the .ATatikas occur seem to have been misunderstood by the commentator and the modern translators. Rhys Davids in his transla- tion of the Mabaparinibbana-Sutta (Sacred Books of the East, vol. xi) says in a .Dote, p. 34 : ' ATI first Nadika is (twice) spoken of in the plural number ; but then,
Jaina Sutras Part I, passage 240
must regard the most archaic spellings as representing the pronunciation at or shortly after the epoch of the composi- tion of the sacred books, and the most modern one as repre- senting the pronunciation at or shortly before the redaction of the Siddhanta 1 . Now on comparing the^aina Prdkrit especially in the olde.st form attainable with the P&li on one side, and the Prakrit of Hala, Setubandha, &c. on the other, it will appear to approach more the Pali than the later Prakrit. We may therefore conclude that chronologically also the sacred books of the ^atnas stand nearer those of the Southern Buddhists than the works of later Prakrit writers.
Jaina Sutras Part I, passage 562
* Belongs to the last category, to which belong the 6akyas, &c.
Jaina Sutras Part I, passage 1014
The same holds good if there be instead of a fel- low-ascetic many 6rama#as and Brihma;zas, guests, paupers, and beggars. But if the lodging has been
Jaina Sutras Part I, passage 1418
If he cuts or di esses the long hair of his head or his brows or his armpits ; (17)
Jaina Sutras Part I, passage 1470
The god then, for a second time, underwent a great transformation, and produced by magic the great palankin, called A^andraprabhd \ which a thou- sand men carry.
Jaina Sutras Part I, passage 2022
I think that pakkhiyd is not connected with paksha, 'half-month,' but with ke^apaksha, * braid of hair, tresses;' the two words, or rather the compound, would in that case denote arrangement of (or in) tresses or braids, and relate to nuns who do not, as far as I know, shave their head. A precept for nuns is just what would be expected at this place, after one for monks (&rya) has been given.
Jaina Sutras Part I, passage 930
It is also to be known that he may accept such food, &c., which is given with a soiled hand, &c., to one similarly soiled (i. e. with what one is to receive), or to one unsoiled, with hand similarly soiled ; for such food, &c., is pure and acceptable. (7)
Jaina Sutras Part I, passage 1755
The Venerable Ascetic Mahdvira clever, with the aspirations of a clever man, of great beauty, con- trolling (his senses), lucky, and modest ; a Gii&tri Kshatriya, the son of a Gntrz Kshatriya ; the moon of the clan of the Gn&tris ; a Videha, the son of Videhadatta, a native of Videha, a prince of Videha had lived thirty years in Videha when his parents went to the world ofthe gods (i. e. died), and he with the permission of his elder brother and the authorities ofthe kingdom 2 fulfilled his promise. At that moment the Lauk^ntika gods, following the established custom, praised and hymned him with these- kind, pleasing, &c. (see 47, down to) sweet, and soft words : (i 10)
Jaina Sutras Part I, passage 283
itself; it describes in rather enigmatical language the pro- gress of the faithful towards the highest perfection. The last lecture, a sort of popular ballad on the glorious suffer- ing of the prophet, was perhaps added in later times, but as it stands now it serves well to illustrate and to set a high example of the true ascetic's life. But the greater part of the book is in prose of the most bewildering kind.
Jaina Sutras Part I, passage 461
1 The full and the empty designate those who adopt the true faith, and those who do not
Jaina Sutras Part I, passage 373
these causes of sin relating to animals, is called a reward-knowing sage. Thus I say. (6)
Jaina Sutras Part I, passage 1527
A Nirgrantha does not regard and contemplate the lovely forms of women. The Kevalin says : If a Nir- grantha regards and contemplates the lovely forms of women, he might, &c. A Nirgrantha, &c.
Jaina Sutras Part I, passage 1865
The Arhat Arish/anemi instituted, &c. (see 146, down to) the former ended in the eighth generation, the latter in the twelfth year of his Kevaliship. (181)
Jaina Sutras Part I, passage 35
From Ko/igg^ma he went to where the Atetikas 2 (lived). There he lodged in the jVatika Brick- halP, in the neighbourhood of which place the courtezan
Jaina Sutras Part I, passage 969
Knowing this, he should go apart and stay where no people pass or see him. In due time he may enter other houses, and having begged for alms which are acceptable and given out of respect for
Jaina Sutras Part I, passage 1481
At that period, in that age, in the first month of winter, in the first fortnight, the dark (fortnight) of MArgarfras, on its tenth day, called Suvrata *, in
Jaina Sutras Part I, passage 1609
(see 1 5) laid his folded hands on his head and modestly accepted the words of command, saying, 'Just as your Majesty commands.* After this he left the presence of 6akra, the chief and king of the gods, and descended towards the north- eastern quarter ; then he transformed himself through his magical power of transformation, and stretched himself out for numerous Yo^anas like a staff, (during which he seized) jewels, Va^ra, Vaurttrya, Lohi- tiksha, Masdragalla, Hawsagarbha, Pulaka, Sau- gandhika, 6yotisara, A^fana, A^anapulaka, 6&ta- rtipa, Subhaga, Spharika, and Rish/a; (of these precious materials) he rejected the gross particles, and retained the subtle particles.
Jaina Sutras Part I, passage 711
A naked monk who perseveres in this conduct, sustains repeatedly these and other various painful feelings : the grass pricks him, heat and cold attack him, flies and mosquitos sting him. A naked monk (should be) aspiring to freedom from bonds. Pen- ance 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 844
A monk or nun on a begging-tour should not accept as alms whatever flattened grains, grains con- taining much chaff, or half-roasted spikes of wheat, &c., or flour of wheat, &c., or rice or flour of rice, they recognise as only once worked 1 ; for such food is impure and unacceptable. (5)
Jaina Sutras Part I, passage 2094
Parihasaka, name of a Kula, 290. Pariwwa, comprehension and renun- ciation, i n 2. Parisrava, 37 n i. Pshvva, name of the twenty-third