Jaina Sutras Part IJainismAccepted ScripturePrakritShareAcharanga Sutra 6Hermann 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: Sixth Lecture - CleaningAcharanga Sutra 6ListenPlay this chapter in spoken English.Save chapterListen to chapter1SIXTH LECTURE, CALLED the cleaning^ First Lesson. He who is awakened amongst men, preaches ; the man to whom all these classes of lives are well known, preaches the unparalleled wisdom. He praises the road to liberation for those who well exert themselves, who have forsworn cruelty, are zealous and endowed with knowledge. Thus some great heroes are victorious ; but, look, some others who are wanting in control do not understand (the welfare of) their souls. Thus I say. (i) As in a lake a greedy leaf-covered tortoise cannot rise up ; as the trees do not leave their place (though shaken by storms, &c.) : thus men, born in various families, cry bitterly because they are attached to the objects of the senses^; on account of their sinfulness they do not reach liberation^. (2) Now look at those who are born in these families to reap the fruit of their own acts* : Boils and leprosy, consumption, falling sickness, blindness and stiffness, lameness and humpbacked- ness, I ' Dhuta, literally, shaken. Compare the dhutahgas of the Buddhists. Childers' Pali Diet. s. v. ^ Literally, the colours. ^ This paragraph reads like prose mixed with parts of verses. But it is not possible to restore one complete verse. * 'To reap the fruit of their own acts' is, according to the com- mentary, the meaning of ayattae = atmatvaya. 54 AXARANGA SUTRA. Dropsy and dumbness, look ! 2apoplexy (?) and eye- disease, trembling and crippledness, elephantiasis and diabetes, 2 These are the sixteen diseases enumerated in due order ; besides them many illnesses and wounds occur. 3 Contemplating their (i. e. the creatures') death, knowing their births in higher and lower regions, contemplating the fruit (of their acts), hear about this according to truth. 4 There are said to be blind beings dwelling in darkness ; once or frequently meeting this lot, they experience pleasant and unpleasant feelings. This has been declared by the awakened ones. (3) There are beings endowed with voice, with taste, water- beings dwelling in water, beings living in the air : ' beings torment beings. See the great danger in this world^;' many pains (are the lot) of the creatures. Men who are given to their lusts, come to destruc- tion through their weak, frail body. ' The fool works hard, thinking' that the unhappy one suffers many pains. ' Knowing that these diseases are many, should the afflicted search after (remedies)?' See! they are of no avail, have done with them ! Sage ! see this great danger ! Do not hurt anybody ! Contemplate. Be attentive ! I shall proclaim the doctrine of renunciation ^. (4) To reap the fruit of their acts they are born in these various families, they increase, are born, grow up, become awakened, and leave the world in due order as great sages. 3The lamenting parents say to them who proceed on the glorious road : ' Do not ^ The result of former acts. ^ Dhiitavada. leave us!' (5) Consulting their own pleasure, in- dulging their passions, ' making a noise ^, the parents cry:' No man who leaves his parents is (fit to become) a flood-crossing sage ! (The ascetic) does not take refuge there (in his family); for what could attract him there ? He should always maintain this knowledge ! Thus I say. (6) Second Lesson. 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 bear. He who prefers pleasures will, now or after an hour^, be deprived (of the body^, not to recover it) for an infinite space of time. And thus they do not cross (the S3.msara), for the sake of these pleasures which entail evil consequences and are associated with others of their kind, (i) But some who embrace the law, will practise it, being careful about its outward signs ; not giving way to worldliness, but being firm. Knowing (and renouncing) all lust, a devout man becomes a great sage when he breaks all bonds, thinking : 4Nothing ^ The commentator explains this passage : ' We do y(3ur will, we depend on you (?),' so shouting they cry, &c. ^ I.e. after a short time. ^ The body with five organs, in which alone liberation can be realised. N. 56 AffARANGA SUTRA belongs to me. A man who, thinking, I am I \ exerts himself for this (creed), ceases (to act), is houseless, walks about bald-headed. The naked, fasting (monk), who combats the flesh, will be abused, or struck, or hurt^ ; he will be upbraided with his former trade, or reviled with untrue re- proaches. Accounting (for this treatment) by his former sins, knowing pleasant and unpleasant occur- rences, he should patiently wander about. Quitting all worldliness^ one should bear all (disagreeable) feelings, being possessed of the right view^ (2) Those are called naked, who in this world, never returning (to a worldly state), (follow) my religion according to the commandment. This highest doc- trine has here been declared for men. Delighted with this, destroying that (i.e. the effect of works), he will successively^ give up sinfulness ^ after having come to a knowledge of it. Here (in our reli- gion) some live as single mendicants. Therefore a wise man should lead the life of an ascetic by collecting pure alms or any alms in all sorts of families. 5' If (the food) be of good or bad smell, or if dreadful beasts inflict pain on (other) beings' — ^ I have nothing to do with anybody else. ^ Lusie. The commentator translates it by lu«-(nta, to tear out the hair. This would be a rather difficult operation on the bald head of a (zaina monk. Lusiya is, of course, the Sanskrit lijshita, hurt, ^ Visottiya»/. Sanskrit vi^rotasika(?)=jahka. * Samiyada7?zsa«e. The commentator explains it by samita- dar^ana. I think it corresponds to samyagdar^ana. ^ Pariyae//a/«=paryaya. The commentator interprets it by j-ramawya. A. * Ada«i^^a7;/ = adaniya. It means usually faith; but I have here translated it according to the commentary. all that happens to you, you will firmly bear it. Thus I say. (3) Third Lesson. A sage who is well instructed in the law and leads a life of abstinence, is always a destroyer of the effects of works ^. To a mendicant who is little clothed 2 and firm in control, it will not occur (to think): My clothes are torn, I shall beg for (new) clothes ; I shall beg for thread ; I shall beg for a needle; I shall mend (my clothes); I shall darn them ; I shall repair them ; I shall put them on ; I shall wrap myself in them, (i) The unclothed one, who excels in this (absti- nence), will often be molested by (sharp blades of) grass, by cold, heat, gnats, and mosquitoes. 6The unclothed one, who effects scarcity (of his wants or of his karman), bears these and various other hardships. He is fit for penance, as has been declared by the Revered One. Understanding this in all respects and with his whole mind, he should perfectly know righteousness. The great heroes (i. e. the Tirthakaras) who for a long time ^ walked ^ Ad an am explained as implements which are not requisite for the law. ^ A-^ela, literally, unclothed. But it has that meaning only when it is applied to a ^inakalpika. A ^inakalpika is a monk who wears no clothes and uses the hollow of the hand for an alms-bowl. The only implements he has are the broom (ra^oharawam) and the piece of cloth which the monk places before the mouth while speaking, in order to prevent insects from getting into his mouth (mukhavastrika). ' ^irar at a, literally, long night. Compare dirgharatra, which the Bauddhas and G^ainas employ in the sense we have given to y^iraratam in the text. 58 A^ARANGA sOtRA. in the former years \ the worthy ones bore the troubles (mentioned above) ; endowed with perfect knowledge they had lean arms and very little flesh and blood. He who discontinues (to sin) and is enlightened, is said to have crossed (the sa;;/sara), to be liberated, and to have ceased (to act). Thus I say. 7(2) But can discontent lay hold of a mendicant, who has ceased to act and leads a religious life, for a long time controlling himself? He advances in his spiritual career and exerts himself As an island which is never covered with water, so is the law taught by the noble ones (a safe refuge for those in danger). They are free from desires, free from murder, beloved, wise, learned. For their benefit has been the exertion of the Revered One ; as birds (feed) their young ones, so are the disciples regularly to be instructed day and night. Thus I say. (3) Fourth Lesson. The disciples are thus regularly instructed, day and night, by the knowledge-endowed great heroes, receiving knowledge from them. Some, being se- duced from the calmness of the mind, adopt rough manners. Some, living in chastity, dispute the authority (of the teacher), others hear and under- stand his words ; they intend to lead a godly life, but having left the worlds they are not qualified (for a religious life). Others, being incensed by lusts. ^ Puvvaiffz vasaiwz, the former years are those long periods by which the length of the early Tirthakaras' life is measured. Walked means walked in righteousness. ^ Or obedience to their teacher } greedy, sensual, ' do not care for abstract meditation and religious instruction : 8these men speak harshly unto the teacher.' It is a second folly of the slow- minded to call virtuous, calm, religiously living men worthless. Some, turning from (control), assign its difficulty as their reason (for doing so)^; others, falling from the pure knowledge and defiling the creed, though not without devotion, for the love of life change (their vows). ' When they feel the hardships (of a religious life) they slide back, for their love of life.' Their leaving the world is a bad leaving, (i) Those who deserve to be called fools, are born again and again. Standing low (in learning or con- trol) they will exalt themselves (and say) in their pride : I am learned. They speak harshly unto the passionless ; they upbraid them with their former trades, or revile them with untrue reproaches I The wise, therefore, should know the law. Thou lovest unrighteousness, because thou art young, and lovest acts, and sayest : ' Kill beings ;' thou killest them or consentest to their being killed by others. (Such a man) thinks contemptuously : A very severe religion has been proclaimed. Sinking in opposition to the law, he is called murderer. Thus I say. (2) Some think : What have I to do with this or that man .'* Thus they leave father and mother, kith and kin, like heroes exerting themselves, free from murder. Look ! 9the pious and calm become ^ They do not upbraid their teachers, and hence are not guilty of the second folly. ^ Compare second lesson, § 3. Paliya, which we have here as in the passage above translated ' former trade,' is here explained by anushMana, exertion. 6o A^ARANGA SUTRA. desponding ; the rising, cast down. Those troubled with sensuality, the cowardly men become perverters of the faith \ Therefore the reputation of some be- comes bad. He is an apostate ascetic ! He is an apostate ascetic ! (3) Look ! Some, though living with religious, pious, calm, and worthy (monks), are not religious, nor pious, nor calm, nor worthy. Knowing them, the learned, the wise, the steadfast hero will always be victorious through the right faith. Thus I say. (4) Fifth Lesson. Staying in or between houses, in or between vil- lages, in or between towns, in or between counties, a monk is attacked by murderers, or is subject to the hardships (of a mendicant's life). A hero should bear these hardships, (i) A saint^, with right intuition, who cherishes compassion for the world, in the east, west, south, and north, should preach, spread, and praise (the faith), knowing the sacred lore^ He should pro- claim it among those who exert themselves, and those who do not*, among those who are willing to hear (the word). 10(2) Not neglecting tranquillity, indifference, patience, liberation, purity, uprightness, gentleness, and free- dom from worldly cares ^, one should, with due con- sideration, preach the law of the mendicants to all sorts of creatures. (3) ^ Or breakers of vows. ^ Oya, see note 2, p. 52. ^ Veyavi=vedavid. * This is equivalent either to believers and heretics, or to clerical and lay men. ^ Laghaviya, lightness, explained, freedom from bonds. With due consideration preaching the law of the mendicants, one should do no injury to one's self, nor to anybody else, nor to any of the four kinds of living beings. But a great sage, neither injuring nor injured, becomes a shelter for all sorts of afflicted creatures, even as an island, which is never covered with water. (4) 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. Having contemplated the beautiful law, the dis- cerning one is liberated. Therefore look at worldliness, ye men, fettered in fetters ! Those whom lust conquers, sink ; therefore do not shrink from the hard (control)! 11He who knows (and renounces) perfectly and thoroughly these inju- rious acts, from whom the injurers do not shrink \ 'who has shaken off wrath, pride,' delusion, and greed, ' he is called a removed one.' Thus I say. (5) On the decay of the body (he does not despond, but deserves) his appellation, ' the leader of the battle.' The sage who has reached the other side, unafflicted and unmoved like a beam, beingf in the power of death, desires death as the dissolution of the body. Thus I say. (6) End of the Sixth Lecture, called the Cleaning. ^ One expects, who does not shrink from the injurers. A 62 A^ARANGA SUTRA. ‹Previous chapterAcharanga Sutra 5Next chapterAcharanga Sutra 7›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