Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, First Book 1.13Hermann Jacobi / SBE vol. 45 - EnglishMoreVersion - 1 availableHermann Jacobi / SBE vol. 45LanguageEnglishEspañol‹Uttaradhyayana Sutra 1Uttaradhyayana Sutra 2Uttaradhyayana Sutra 3Uttaradhyayana Sutra 4Uttaradhyayana Sutra 5Uttaradhyayana Sutra 6Uttaradhyayana Sutra 7Uttaradhyayana Sutra 8Uttaradhyayana Sutra 9Uttaradhyayana Sutra 10Uttaradhyayana Sutra 11Uttaradhyayana Sutra 12Uttaradhyayana Sutra 13Uttaradhyayana Sutra 14Uttaradhyayana Sutra 15Uttaradhyayana Sutra 16Uttaradhyayana Sutra 17Uttaradhyayana Sutra 18Uttaradhyayana Sutra 19Uttaradhyayana Sutra 20Uttaradhyayana Sutra 21Uttaradhyayana Sutra 22Uttaradhyayana Sutra 23Uttaradhyayana Sutra 24Uttaradhyayana Sutra 25Uttaradhyayana Sutra 26Uttaradhyayana Sutra 27Uttaradhyayana Sutra 28Uttaradhyayana Sutra 29Uttaradhyayana Sutra 30Uttaradhyayana Sutra 31Uttaradhyayana Sutra 32Uttaradhyayana Sutra 33Uttaradhyayana Sutra 34Uttaradhyayana Sutra 35Uttaradhyayana Sutra 36Sutrakritanga Sutra, First Book 1.1Sutrakritanga Sutra, First Book 1.2Sutrakritanga Sutra, First Book 1.3Sutrakritanga Sutra, First Book 1.4Sutrakritanga Sutra, First Book 1.5Sutrakritanga Sutra, First Book 1.6Sutrakritanga Sutra, First Book 1.7Sutrakritanga Sutra, First Book 1.8Sutrakritanga Sutra, First Book 1.9Sutrakritanga Sutra, First Book 1.10Sutrakritanga Sutra, First Book 1.11Sutrakritanga Sutra, First Book 1.12Sutrakritanga Sutra, First Book 1.13Sutrakritanga Sutra, First Book 1.14Sutrakritanga Sutra, First Book 1.15Sutrakritanga Sutra, First Book 1.16Sutrakritanga Sutra, Second Book 2.1Sutrakritanga Sutra, Second Book 2.2Sutrakritanga Sutra, Second Book 2.3Sutrakritanga Sutra, Second Book 2.4Sutrakritanga Sutra, Second Book 2.5Sutrakritanga Sutra, Second Book 2.6Sutrakritanga Sutra, Second Book 2.7›Sutrakritanga Sutra, First Book: Thirteenth Lecture - The Real TruthSutrakritanga Sutra, First Book 1.13ListenPlay this chapter in spoken English.Save chapterListen to chapter1THIRTEENTH LECTURE, CAIXEU THE REAL TRUTH. I shall now expound, in accordance with truth, the various qualities of men; I shall explain the virtue and peace of the good, the vices and the unrest of the wicked, (i) Having learned the Law from men who exert themselves day and night, from the TathAgatasS they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2) Those who explain the pure doctrine according to their individual opinion, falsify it in repeating (it after their teachers) ; those who speak untruth from pride of knowledge, are not capable of many virtues. (3) Those who on being questioned conceal the truth, defraud themselves of the real good. These bad men who believe themselves good and are full of deceit, will go to endless punishment (4) He who is of a wrathful disposition and calls everything by its true name^ who renews a composed quarrel, will, like a blind man groping his way with ^ According to the commentators, Gaina teachers, inclusive of the schismatical ones, are intended. TathSgata is a synonym of Tirthakara and Buddha; but it is less frequently used by the Gainas than by the Bauddhas with whom it is of very common occurrence. ~ Gaga//AabhS.si sr^agadarthabhSshin. Silahka proposes also^aydrthabhdshin, who speaks dogmatically. a stick, do harm to himself, being still subject to passion and possessing evil Karman. 2(5) He -who is quarrelsome and talks improperl)^, is not impartial nor beyond the reach of deceit'; but he who executes the commands (of his teacher) and controls himself, sees nothing but die truth and is exempt from deceit. (6) He who conforms to admonitions however many he receives, is kindly spoken, subtile, manly, noble, and a well-doer; (such a man) is impartial and beyond the reach of deceit. (7} He who believes himself rich in control, or incon- siderately vaunts his knowledge, or fancies himself purified by austerities, wdll look upon other men as shadows. (8) He is alwa}^ turned round by delusion, and has no place in the G^tra where the Vow of Silence is practised (viz. in die G-aina church), who not being awakened puts himself forward in order to gain honours through something different from control. (9) A Br§hma?ia or Kshattriya by birth, a scion of the Ugra= race or a UW/avi«, who enters the order eating alms given him by others, is not stuck up on account of his renowned G6tra. (10) . . , , ' His pedigree on his mother’s and on his fadiers ' A^-iSan^Aapatta. (tempest) — mfiya. ® Concerning the Ugras, see above, p. , iir-lfakis • UUM. Accrdingto th. ^ were the chiefs of Kfiri and KdnUa. Thej se Rtieti-ea the Aiksht-akes, who loled there in the ttmes The LiMSat-is becatne a powerful power in Easten. India during many centunes attc. the Kstnntn, of our era. 3side will be of no use to him, nothing will but right knowledge and conduct : when after becoming a monk he acts like a householder, he will not succeed in obtaining final Liberation, (ii) If a poor monk subsisting on the meanest food is attached to vanities, desires fame, and not being awakened, (makes his monkhood) a means of sub- sistence, he will suffer again and again (in the Circle of Births). (12) A monk, who is eloquent, speaks very well, has bright ideas, is clever, possesses a fine intellect, and has purified his soul, may (perhaps) despise other men on account of his intellect. (13) Thus an intelligent monk who puts himself for- Avard, has not yet realised carefulness; or rather he is a weak-minded man who elated by his success blames other men. (14) A monk should combat pride of genius, pride of sanctity, pride of birth, and (pride of good) living, which is enumerated as the fourth ; such a man is wise and of the right stuff, (i 5) The wise leave off these kinds of pride, the pious do net cultivate them ; the great sages are above all such things as G6tra (&c.), and they ascend to the place where there is no G&tra at all (viz. to M6ksha). (16) A monk who looks upon his body as on a corpse and fully understands the Law, will on entering a village or a town distinguish between what may be accepted and what may not, and will not be greedy of food or drink. 4(17) A monk having conquered aversion to control and delight in sensual objects, living in company with many brethren or leading a single life, should Silently repeat to himself: ^ A man must come and go (according to his Karman) alone’ (i.e. without deriving any help from others). (i8) Knowing it by intuition or having learned it from others, one should teach the Law which is a benefit to men-; the pious are not given to blameable sinful practices. (19) ^ If (a monk preaches the Law to some one) whose disposition he has not ascertained, that man, not believing (what he is taught), will become angry, and may wound him in a way that will shorten or end his life. When he knows their disposition, he (may teach) others the truth. (20) A wise man by suppressing his Karman and his will should renounce his interest in everything else. (For) through the objects of sight (i.e. senses) which are causes of danger, men come to harm. Knowing the truth with regard to movable and immovable beings (a monk should exert himself) \ (21) Not desiring honour or fame, he should say nothing to anybody either to please or to irritate him. Avoiding all evils, a monk should without embarrassment and passion (preach the Law). 5(22) Well considering (his duties) in accordance with truth, abstaining from doing injury to living beings, not desiring life nor death, he should wander about released from the Circle (of Births). (23) Thus I sa)'. * The commentators make out the following meaning : A wise (preacher) should ascertmn (his hearers’) occupations and inclina- tions, and then (try to) better their evil disposition. Through the objects of sight which are causes of danger, men are led astray. A wise man knowing (the disposition of his bearers should preach the Law which is wholesome) to all living beings whether they move or not. y 2 ‹Previous chapterSutrakritanga Sutra, First Book 1.12Next chapterSutrakritanga Sutra, First Book 1.14›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 1895 English translation