Jaina Sutras Part I, passage 1472

This palankin was brought for the best of G^inas, who is free from old age and death ; it was hung with wreaths and garlands of divine flowers, grown in water or on dry ground, vii.

Jaina Sutras Part I, passage 191

We have seen that neither the aina legends about their last prophet, nor the ascetic life ordained for aina monks, nor any other religious practices adhered to by the faithful. warrant our assuming that the <9aina sect has developed, in one way or other, out of the Buddhistical church. It remains for me to show that the difference of both creeds as regards the principal tenets is such as not to admit a common origin.

Jaina Sutras Part I, passage 399

This road (to happiness) has been declared by the noble ones, that a clever man should not be defiled (by sin). Thus I say. (3)

Jaina Sutras Part I, passage 1284

9 This applies, according to the commentator, to Ginakalpikas, Ac. Ordinary monks may have a drinking vessel besides the alms- bowl

Jaina Sutras Part I, passage 385

8 Saw thuya. The commentators explain this word acquaint- ance or one who is recommended to me.

Jaina Sutras Part I, passage 981

A single mendicant, having received some food, might eat what is good, and bring what is dis- coloured and tasteless ; as this would be sinful, he should not do so. (3)

Jaina Sutras Part I, passage 1078

A monk or a nun should not use for religious postures; &c., a lodging where the householder or his wife, &c., go about naked or hide themselves, or talk about sexual pleasures, or discuss a secret plan ; for it is not fit, &c. (i i)

Jaina Sutras Part I, passage 158

or unpleasant occurrences, arising from divine powers, men, or animals 1 / It is frequently said of the ascetic in the last stage of his spiritual career that 'he does desire neither life nor death 2 .'

Jaina Sutras Part I, passage 928

and unacceptable, which is given with a wet hand, though the hand be not purposely wetted, (5)

Jaina Sutras Part I, passage 1181

A monk or a nun, hearing and perceiving these uses of speech, should know that the following ones are not to be employed and have not hitherto been employed (by persons of exemplary conduct); thos who speak in wrath or in pride, for deception or for gain, who speak, knowingly or unknowingly, hard words. They should avoid all this, which is blam- able. Employing their judgment, they should know something for certain and something for uncer- tain 2 : (i) (N. N.) having received food or not having received food, having eaten it or not having eaten* it, has come or has not come, comes or does not come, will come or will not come. (2)

Jaina Sutras Part I, passage 463

8 This is again a stray half doka. The text abounds in minor fragments of verses, trish/ubhs, or dokas.

Jaina Sutras Part I, passage 2033

Of those Nirgrantha monks who follow, &c. (see A^Ardnga Sfttra II, 15, v end, down to) .... these (rules regulating) the conduct of Sthaviras in the rainy season, some will reach perfection, &c. (see 124, down to) be freed from all pains in that same life, some in the next life, some in the third birth ;

Jaina Sutras Part I, passage 1915

ii. Arya Sambhutavi^aya of the Ma///ara gotra, who had twelve disciples :

Jaina Sutras Part I, passage 1668

Thus saying she accepted the true meaning of the dreams, and with the permission of king Sid- dhirtha she rose from her chair of state, inlaid with various jewels and precious stones in the form of arabesques. She then returned to her own bed, neither hasty nor trembling, with a quick and even gait like that of the royal swan, and spoke thus: (54)

Jaina Sutras Part I, passage 97

Now, granted for argument's sake, that they really did what they are charged with, they must have proceeded with the utmost dexterity, making use of, and slightly altering all occasional hints about the Niga//*as and Nsttaputta which they were able to hunt up in their ancient scriptures, inventing new facts, and fabricating docu- ments of their own, which to all, not in the secret, would seem just as trustworthy as those of their opponents.

Jaina Sutras Part I, passage 342

He who injures these (earth-bodies) does not comprehend and renounce the sinful acts ; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards earth, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to earth, is called a reward-knowing sage. Thus I say. (6)

Jaina Sutras Part I, passage 1991

14. During the Pa^usan monks or nuns are not allowed to accept food, drink, dainties, and spices for one who has not asked them, and whom they have not promised to do so. (40)

Jaina Sutras Part I, passage 1262

A monk or a nun wanting to air or dry (in the sun) their clothes, should not lay them for that pur- pose on a dyke, wall, rock, stone, or any such-like above-ground place, &c. (21)

Jaina Sutras Part I, passage 585

The Self is the knower (or experiencer), and the knower is the Self. That through which one knows, is the Self. With regard to this (to know) it (the Self) is established 3 . Such is he who maintains the right doctrine of Self. This subject has truly been explained. Thus I say. (5)

Jaina Sutras Part I, passage 1070

1 The passage in parentheses contains what the commentator supplies.

Jaina Sutras Part I, passage 82

1 See Kalpa Sdtra, Lives of the Ginas, 122; JSTampa, 3 ; Vaisalf, 1 2 ; Mithila, 6 ; Rfi^agriha, 14 ; Bhadrik&, a ; Alabhikd, i ; Panitabhtimi, i ; Sravastt, i ; Pp, i. All these towns, with the exception of Pamtabhdmi, tfravastf, and perhaps Alabhikfc, lay within the limits of the three kingdoms mentioned in the text.

Jaina Sutras Part I, passage 2011

1 8. During the Pa^usan a monk might wish to take some medicine ; he is not allowed to take, it without asking leave of the teacher, &c. (see 47, down to) founder of the Ga^a ; but he is allowed to take it after having asked leave of one of these persons (in this way) : ' I want, Sir, with your per- mission to take some medicine/ viz. so much or so often. If he, &c. (see 46, down to) wrong. (48)

Jaina Sutras Part I, passage 820

In summer he exposes himself to the heat, he sits isquatting in the sun ; he lives on rough (food) : rice, pounded jujube, and beans. (4)

Jaina Sutras Part I, passage 148

* Kalpa SOtra, Lives of the Ginas, 117. f Akiinga Sdtra I, 7, 7, i. T L. c. 21. ^ * AHrafiga Sfttra II, 5, 2, i, and I, 7, 5, a.

Jaina Sutras Part I, passage 152

23. ' He shall avoid the destruction of seeds/ The reader will observe, in many passages of the second book of the A&rnga Stitra, how careful Gaina monks should be of avoiding to injure eggs, living beings, seeds, sprouts, &c. It seems therefore that the 6*ainas have only generalised the above rule in applying it to all small beings of the animal and vegetable world.

Jaina Sutras Part I, passage 1328

A monk or a nun might wish to go to a sugar- cane plantation. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck sugar-cane. In that case the same rules as for eating mango apply also ; like- wise if they wish to chew or to suck the sugar-cane's pulp, fibres, sap, or smaller particles. (5)

Jaina Sutras Part I, passage 838

* By the other is meant the householder or the giver (datr/).

Jaina Sutras Part I, passage 486

* Knowing the connection of the world, (careless- ness is not for his benefit 4 )/ ' Look at the exterior

Jaina Sutras Part I, passage 1973

second, water with which squeezed leaves, &c. are sprinkled ; the third, water used for washing threshed and winnowed rice (tabula).

Jaina Sutras Part I, passage 1270

a Parfihfiriyafli, which is translated pr&tih&ruka There are various readings as parih4riya, pfirfihariya; but the meaning of the word remains uncertain, and my translation is but conjectural.

Jaina Sutras Part I, passage 1660

Then the Kshatriyd^l T ribald, with the permission of king Siddh^rtha, sat down on a chair of state inlaid with various jewels and precious stones in the form of arabesques ; calm and composed, sitting oji an excellent, comfortable chair, she addressed him with kind, pleasing, &c. (see last paragraph), words, and spoke thus : (48)

Jaina Sutras Part I, passage 1059

prepared by the householders for their own sake under the same circumstances as detailed in the preceding paragraph, and the reverend persons fre- quent such-like lodgings, they lead, in those lodgings, an unambiguous life. ' O long-lived one ! that (lodg- ing is infected by the very small sin called) alpasi- vadyakriyd.'

Jaina Sutras Part I, passage 628

8 A'irardta, literally, long night Compare dtrgharatra, which the Bauddhas and (rainas employ in the sense we have given to irartam in the text.

Jaina Sutras Part I, passage 1819

* This is that knowledge which is called manaAparydya or the knowledge which divines the thoughts of all people,

Jaina Sutras Part I, passage 565

1 Puvvvararfiya0i, the first and the last wake (ydma) of the night ; the intermediate time is allowed for sleep.

Jaina Sutras Part I, passage 1537

A creature with ears hears agreeable and dis- agreeable sounds.

Jaina Sutras Part I, passage 397

(But on the contrary) he suffers day and night, works in the right and the wrong time, desires wealth and treasures, commits injuries and violent acts, again and again directs his mind upon these in- jurious doings 1 ; for his own sake, to support or to be supported by his relations, friends, the an- cestors, gods, the king, thieves, guests, paupers, *Srama#as. (2)

Jaina Sutras Part I, passage 2092

Padmila, name of a Sthavira, 288. Pagg>usan, 130 n 2, 296, &c. Palyopama", a long period of time,

Jaina Sutras Part I, passage 2107

/'shabhadatta, 190, 281, &c. J&shabhasena, 284. K/'shidatta, 293.

Jaina Sutras Part I, passage 1177

If the road of a monk or a nun on the pilgrimage lies through a forest, in which, as they know, there stroll bands of many thieves desirous of their pro- perty, they should not, for fear of them, leave the road, &c. (all as in 13). (14)

Jaina Sutras Part I, passage 449

2 Alara balassa sa/wgea, a pdda of jloka; followed by the words in note 2, p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter.

Jaina Sutras Part I, passage 465

But a man always benighted, subject to old age and death, does not know thfe law. Seeing living beings suffering, earnestly enter a religious life 4 . Considering this, O prudent one, look !

Jaina Sutras Part I, passage 218

However, it is not enough to have proved that the G'ainas. even before the redaction of their sacred books, possessed the qualities necessary for continuing their creed and tradi- tion, and preserving them from corruptions caused by large borrowings from other religious systems ; we must also show that they did do what they were qualified to do. This leads us to a discussion of the age of the extant ^aina literature. For if we succeed in proving that the Gaina literature or at least some of its oldest works were composed many centuries before they were reduced to writing, we shall have reduced, if not closed, the gap sepa- rating the prophet of the ainas from their oldest records.

Jaina Sutras Part I, passage 726

When crawling animals or such as live on high or below, feed on his flesh and blood, he should neither kill them nor rub (the wound). (9)

Jaina Sutras Part I, passage 28

We know that the sacred books of the G*ainas are old, avowedly older than the Sanskrit literature which we are accus- tomed to call classical. Regarding their antiquity, many of those books can vie with the oldest books of the northern Buddhists. As the latter works have success- fully been used as materials for the history of Buddha and Buddhism, we can find no reason why we should distrust the sacred books of the Ga'mas as an authentic source of their history.

Jaina Sutras Part I, passage 770

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

Jaina Sutras Part I, passage 1707

* Now, O beloved of the gods, you have seen these fourteen great dreams, &c. (see 79, 80, down to) emperor of the law/ (85, 86)

Jaina Sutras Part I, passage 719

Knowing the twofold (obstacles, i. e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of karman. (2)

Jaina Sutras Part I, passage 411

5 According to the commentators, the three modes of activity (yoga), action, order, consent, or the three organs of activity (karafta), mind, speech, body, are meant.

Jaina Sutras Part I, passage 1864

The Arhat Arish/anemi had an excellent commu- nity of eighteen thousand ^rama^as with Varadatta at their head; (176) forty thousand nuns with Arya Yakshwi at their head ; (i 77) one hundred and sixty- nine thousand lay votaries with Nanda at their head; ( 1 78) three hundred and thirty-six thousand 1 female lay votaries with Mah&suvrat& at their head; (179) four hundred sages who knew the fourteen Ptirvas, &c.; (180) fifteen hundred sages who were possessed of the Avadhi knowledge ; fifteen hundred Kevalins; fifteen hundred sages who could transform them- selves ; one thousand sages of vast intellect ; eight hundred professors ; sixteen hundred sages in their last birth ; fifteen hundred male and three thousand female disciples who had reached perfection.

Jaina Sutras Part I

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