Jaina Sutras Part IJainismAccepted ScripturePrakritShareAcharanga Sutra 11Hermann Jacobi / SBE vol. 22 - EnglishMoreVersion - 1 availableHermann Jacobi / SBE vol. 22LanguageEnglishEspañol‹Acharanga Sutra 1Acharanga Sutra 2Acharanga Sutra 3Acharanga Sutra 4Acharanga Sutra 5Acharanga Sutra 6Acharanga Sutra 7Acharanga Sutra 8Acharanga Sutra 9Acharanga Sutra 10Acharanga Sutra 11Acharanga Sutra 12Acharanga Sutra 13Acharanga Sutra 14Acharanga Sutra 15Acharanga Sutra 16Acharanga Sutra 17Acharanga Sutra 18Acharanga Sutra 19Acharanga Sutra 20Acharanga Sutra 21Kalpa Sutra 1Kalpa Sutra 2Kalpa Sutra 3Kalpa Sutra 4Kalpa Sutra 5›Acharanga Sutra: Third Lecture - WalkingAcharanga Sutra 11ListenPlay this chapter in spoken English.Save chapterListen to chapter1THIRD LECTURE, CALLED WALKING^ First Lesson. When the rainy season has come and it is raining, many living beings are originated and many seeds just spring up, the roads between (different places) contain many living beings, seeds, &c. (see II, i, i, § 2), the footpaths are not used, the roads are not recognisable. Knowing this (state of things) one should not wander from village to village, but remain during the rainy season in one place ^. (i) When a monk or a nun knows that in a village or scot-free town, &c. (see I, y, 6, § 3), there is no large place for religious practices nor for study; that there cannot easily be obtained a stool, bench, bed, or couch, nor pure, acceptable alms ; that there have come or will come many Sramanas and Brah- ma;/as, guests, paupers, and beggars ; that the means of existence are extremely small ; that it is not fit for a wise man to enter or leave it, &c. (see II, 1,4, ^ i) ; in such a village, scot-free town, &c.,they should not remain during the cold season. (2) When a monk or a nun knows that in a village or scot-free town, &c., there is a large place for religious practices or for study ; that there can easily ^ IriyS. 2 j g i^egp thg pa^^usan. be obtained a stool, bench, bed, or couch, or pure, acceptable alms ; that there have not come nor will come K^rama^/as and Brahmanas, guests, paupers, and beggars ; 2that the means of existence are not small, &c., they may remain in such a village, &c., during the rainy season. (3) Now they should know this : After the four months of the rainy season are over, and five or ten days of the winter have passed, they should not wander from village to village, if the road contains many living beings, &c., and if many Srama^ias and Brahma/^as, &c., do not yet travels (4) But if after the same time the road contains few living beings, and many 6'rama72as and Brahma/^as, &c., travel, they may circumspectly wander from vil- lage to village. (5) A monk or a nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on his toes or heels or the sides of his feet. If there be some bypath, they should choose it, and not go straight on ; then they may circumspectly wander from village to village. (6) A monk or a nun wandering from village to village, on whose way there are living beings, seeds, grass, water, or mud, should not go straight if there be an unobstructed byway; then they may circumspectly wander from village to village. 3(7) A monk or a nun on the pilgrimage, whose road (lies through) places belonging to borderers, robbers, Mle^Mas, non-Aryan people ^ half-civilised people, ^ He should in that case stay in the same place for the whole month Marga^irsha, where he was during the rainy season, ^ According to the commentary mle/^/^/^a (milakkhu) means 138 AATARANGA SUTRA. unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8) The Kevalin says : This is the reason : The ignorant populace might bully, beat, &c., the mendi- cant, in the opinion that he is a thief or a spy, or that he comes from yonder (hostile village) ; or they might take away, cut off, steal or rob his robe, alms- bowl, mantle, or broom. Hence it has been said to the mendicant, &c., that one whose road (lies through) places belonging, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (9) A monk or a nun on the pilgrimage, whose road (lies through) a country where there is no king or many kings or an unanointed king or two govern- ments or no government or a weak government, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. The Kevalin says : This is the reason : 4The ignorant populace might bully or beat, &c., the mendicant, &c. (all as in § 9). (10) A monk or a nun on the pilgrimage, whose road lies through a forest^ which they are not certain of crossing in one or two or three or four or five days, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (11) The Kevalin says : This is the reason : During theVarvara, ^arvara, Pulindra, &c.; the non-Aryans are those who Uve not in the 36^ countries. ^ Yih3.m, forest, as explained in the third lesson. But the commentator here explains it, a journey of some days. the rain (he might injure) living beings, mildew, seeds, grass, water, mud. Hence it has been said to the mendicant that one whose road lies through such a forest, &c. (all as in the last paragraph) ; then he may circumspectly wander from village to village. 5(12) A monk or a nun on the pilgrimage, on whose way there is some watercourse which must be crossed by a boat, should not ascend such a boat which plies up or down or across (the river), neither for one yo^na's or half a yo^na's distance, neither for a shorter nor a longer voyage, if they know that the householder^ will buy or purloin the boat, or doing the work necessary to put the boat in order, pull it ashore out of the water, or push it from the shore into the water, or bale it, if it is filled (with water), or cause a sinking boat to float. (13) A monk or a nun, knowing that a boat will cross the river, should, after having received the owner's permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder's food, and putting one foot in the water and the other in the air^ they should circumspectly enter the boat. (14) A monk or a nun in entering the boat should not choose for that purpose the stern or the prow or the middle of the boat ; nor should they look at it hold- ing up their arms, pointing at it with their finger, bowing up and down. (15) If, on board, the boatman should say to the monk, ' O long-lived SrsLmana. ! pull the boat forward or back- ^ By householder is here intended the host of the mendicant. 2 Thale = sthale. The commentator explains it by ik^ise. A 140 A^ARANGA SUTRA. 6ward, or push it, or draw it with the rope towards you, or, let us do it together,' he should not comply with his request, but look on silently. (16) If, on board, the other should say to him,' O long- lived 6'rama;^2a! you cannot pull the boat forward or backward, or push it, or draw it with a rope towards you ; give us the rope, we will ourselves pull the boat forward or backward, &c.,' he should not comply with his request, but look on silently. (17) If, on board, the other should say to him, 'O long- lived Sra.m3.na. ! if you can, pull the boat by the oar, the rudder, the pole, and other nautical instruments \' he should not comply with his request, but look on silently. (18) If, on board, the other should say to him, 'O long- lived Sra.ma.na. ! please, lade out the water with your hand, or pitcher^, or vessel, or alms-bowl, or bucket,' he should not comply with his request, but look on silently. (19) If, on board, the other should say to him, 'O long- lived Sra.ma.7i2L ! please, stop the boat's leak with your hand, foot, arm, thigh, belly, head, body, the bucket, or a cloth, or with mud, Ku^a-grass, or lotus leaves,' he should not comply with his request, but look on silently. (20) If a monk or a nun see that water enters through a leak in the boat, and the boat becomes dirty all over, they should not approach the boatman and say : ' O long-lived householder ! 7water enters through a leak into the boat, and it becomes dirty all over.' ^ Rudder is a guess for pi^/^a, nautical instruments for valaya and avallaya. ^ Pae«a=patre«a. The Guzerati commentator takes it for padena, foot. One should not think so or speak so ; but undis- turbed, the mind not directed outwardly, one should collect one's self for contemplation ; then one may circumspectly complete one's journey by the boat on the water. This is the whole duty, &c. Thus I say. (21) Second Lesson. If, on board, the boatman should say to the mendi- cant, ' O long-lived ^S'rama;?a ! please, take this um- brella, pot, &c. (see II, 2, 3, J 2), hold these various dangerous instruments \ let this boy or girl drink,' he should not comply with his request, but look on silently, (i) If, on board, the boatman should say to another of the crew, ' O long-lived one ! this ^Srama^^a is only a heavy load for the boat, take hold of him with your arms and throw him into the water!' hearing and perceiving such talk, he should, if he wears clothes, quickly take them off or fasten them or put them in a bundle on his head. (2) Now he may think : These ruffians, accustomed to violent acts, might take hold of me and throw me from the boat into the water. He should first say to them : ' O long-lived householders ! don't take hold of me with your arms and throw me into the water ! 8I myself shall leap from the boat into the water ! ' If after these words the other, by force and violence, takes hold of him with his arms and throws him into the water, he should be neither glad nor sorry, neither in high nor low spirits, nor should he offer ^ Sattha^aya = jastra^ata. About jastra, see I, i, 2. 142 AX-ARANGA S'OtRA. violent resistance to those ruffians ; but undisturbed, his mind not directed to outward things, &c. (see 11,3, i,§ 21), he may circumspectly swim in the water. (3) A monk or a nun, swimming in the water, should not touch (another person's or their own ?) hand, foot, or body with their own hand, foot, or body ; but without touching it they should circumspectly swim in the water. (4) A monk or a nun, swimming in the water, should not dive up or down, lest water should enter into their ears, eyes, nose, or mouth ; but they should cir- cumspectly swim in the water. (5) If a monk or a nun, swimming in the water, should be overcome by weakness, they should throw off their implements (clothes, &c.), either all or a part of them, and not be attached to them. Now they should know this : If they are able to get out of the water and reach the bank, they should circumspectly remain on the bank with a wet or moist body. (6) A monk or a nun should not wipe or rub or brush or stroke^ or dry or warm or heat (in the sun) their body. 9But when they perceive that the water on their body has dried up, and the moisture is gone, they may wipe or rub, &c., their body in that state ; then they may circumspectly wander from village to village. (7) A monk or a nun on the pilgrimage should not wander from village to village, conversing with householders ; they may circumspectly wander from village to village. (8) If a monk or a nun on the pilgrimage come ^ The original has six words for different kinds of rubbing, which it would be impossible to render adequately in any other language. across a shallow water\ they should first wipe their body from head to heels, then, putting one foot in the water and the other in the air, they should wade through the shallow water in a straight line^. (9) If a monk or a nun on the pilgrimage come across a shallow water, they should wade through it in a straight line, without being touched by or touching (another person's or their own ?) hand, foot, or body with their own hand, foot, or body. (10) 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 the bank with a wet or moist body. 10(11) A monk or a nun should not wipe or rub, &c. (all as in § 7). (12) A monk or a nun on the pilgrimage, with their feet soiled with mud, should not, in order that the grass might take off the mud from the feet, walk out of the way and destroy the grass by cutting, trampling, and tearing it. As this would be sinful, they should not do so. But they should first inspect a path con- taining little grass ; then they may circumspectly wander from village to village. (13) If a monk or a nun on the pilgrimage come upon walls or ditches or ramparts or gates or bolts ^ G^a;?2ghasa;?2tarime udae, literally, a water which is to be crossed by wading through it up to the knees ; or perhaps water to be crossed on foot. '^ Ahariya»z=yatha ri'gu bhavati. It might also mean, in the right way. Another explanation is yathataryam. 144 AS-ARANGA SUTRA. or holes to fit them, or moats or caves, they should, in case there be a byway, choose it, and not go on straight. (14) The Kevalin says : This is the reason : Walking there, the mendicant might stumble or fall down ; when he stumbles or falls down, he might get hold of trees, shrubs, plants, creepers, grass, copsewood, or sprouts to extricate himself. He should ask travellers who meet him, to lend a hand ; then he may circumspectly lean upon it and extricate himself; so he may cir- cumspectly wander from village to village. 11(15) If a monk or a nun perceive in their way (trans- ports of) corn, waggons, cars, a friendly or hostile army^, 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 ^S'rama;za 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) If on his road travellers meet him and say, ' O long-lived ^'rama^^a ! how large is this village or scot-free town, &c. ? how many horses, elephants, beggars, men dwell in it ? is there much food, water, population, corn ? is there little food, water, population, corn?' he should not answer such questions if asked, nor ask them himself. This is the whole duty, &c. Thus I say. (17) ^ Sva-^akra«i va para/fakra«i va. My translation is merely a guess. Third Lesson. A monk or a nun on the pilgrimage, in whose way there are walls or ditches or ramparts or gates, &c. (see II, 3, 2, § 14), hill houses, palaces, underground houses, houses in trees, mountain caves, a sacred tree or pillar, workshops, &c. 12(see II, 2, 2, § 8), should not look at them holding up their arms, pointing at them with their fingers, bowing up and down. Then they may circumspectly wander from village to village, (i) A monk or a nun on the pilgrimage, on whose way there are marshes, pasture-grounds, moats, forti- fied places, thickets, strongholds in thickets, woods, mountains, strongholds on mountains, caves ^, tanks, lakes, rivers, ponds, lotus ponds, long winding ponds, water-sheets, rows of water-sheets, should not look at them holding up their arms, &c. (see ^ i). (2) The Kevalin says: This is the reason: The deer, cattle, birds, snakes, animals living in water, on land, in the air might be disturbed or frightened, and strive to get to a fold or (other place of) refuge, (thinking) : ' The ^S'rama^^a will harm me !' Hence it has been said to the mendicant, &c,, that he should not look at the objects (mentioned -in § 2) holding up his arms, &c. ^ (3) ^ The word aga</a has been left out in the translation. ^ The passage closes : 13' then he may circumspectly wander from village to village together with the master and teacher (ayariova^- ^,^aya).' But as the master and teacher have not been mentioned before, and will be mentioned in the next Sutra, it is almost certain that the words in question have been brought over from the next Sutra, or that they ought to be supplied to all Sutras from the beginning of the third lesson. [22] L 146 AA'ARANGA SUTRA. A monk or a nun, wandering from village to village together with the master or teacher, should not touch the master's or teacher's hand with their own, &c. ; but without touching or being touched they should circumspectly wander from village to village together with the master or teacher. (4) A monk or a nun, wandering from village to village together with the master or teacher, might be met on the road by travellers and asked: 'O long- lived Sra.m3.na.l who are you ? whence do you come, and where do you go ?' The master or teacher may answer and explain ; but whilst the master or teacher answers and explains, one should not mix in their conversation. Thus they may wander from vil- lage to village with a superior priest^ (5) A monk or a nun, wandering from village to village with a superior priest, should not touch the superior's hand with their own, &c. (see § 4). (6). 14A monk or a nun, wandering from village to village with superior priests, might be met on the road by travellers, and be asked : ' O long-lived ^'ra- manal who are you?' He who has the highest rank of them all, should answer and explain ; but whilst the superior answers and explains, one should not mix in their conversation, &c. (see § 5). (7) A monk or a nun, wandering from village to village, might be met on the road by travellers, and be asked : ' O long-lived Srd.m3.na. ! did you see somebody on the road ? viz. a man, cow, buffalo, cattle, bird, snake, or aquatic animal — tell us, show ^ AhSratiwiyae, Com. yatharatnadhikam. Rati?nya is opposed to seha (disciple); it is elsewhere explained by ^yeshM a ; see Kalpa Siitra, Sam. 59. I am not sure if the phrase ought not to be translated, with due respect for his superior. us!' The mendicant should not tell it, nor show it, he should not comply with their request, but look on silently, or, though knowing it, he should say that he did not know. Then he may circumspectly wander from village to village. (8) He should act in the same manner, if asked about bulbs of water-plants, roots, bark, leaves, flowers, fruits, seeds, water in the neighbourhood, or a kindled fire ; (9) Likewise, if asked about (transports of) corn, waggons, cars, &c. (see II, 3, 2, § 16). (10) Likewise, if asked : 15' O long-lived 6'rama;^a 1 how large is this village or scot-free town, &c. ?' (11) Likewise, if asked : * O long-lived ^'rama/^a ! How far is it to that village or scot-free town, &c. .'*' (12) If a monk or a nun, wandering from village to vil- lage, sees a vicious cow coming towards them, &c. (see 11,1,5, § 3)» ^hey should not, from fear of them, leave the road, or go into another road, nor enter a thicket, wood, or stronghold, nor climb a tree, nor take a plunge in a large and extended water-sheet, nor desire a fold or any other place of refuge, or an army or a caravan ; but undisturbed, the mind not directed to outward things, they should collect them- selves for contemplation ; thus they may circum- spectly wander from village to village. (13) 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) If these thieves say, 'O long-lived ^^rama^za ! bring us your clothes, &c., give them, put them down!' the mendicant should not give or put them down. L 2 148 AS"ARANGA SUTRA. Nor should he reclaim (his things) by imploring (the thieves), or by folding his hands, or by moving their compassion, but by religious exhortation or by remaining silent. 16(15) If the thieves, resolving to do it themselves, bully him, &c., tear off his clothes, &c., he should not lodge an information in the village or at the king's palace ; nor should he go to a layman, and say, * O long- lived householder! these thieves, resolving to do (the robbing) themselves, have bullied me, &c., they have torn off my clothes,' &c. He should neither think so, nor speak so ; but undisturbed, &c. (see J 13). This is the whole duty, &c. Thus I say. (16) End of the Third Lecture, called Walking. ‹Previous chapterAcharanga Sutra 10Next chapterAcharanga Sutra 12›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1884 English translation