Jaina Sutras Part IIJainismAccepted ScripturePrakritShareSutrakritanga Sutra, Second Book 2.4Hermann 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, Second Book: Fourth Lecture - Renunciation of ActivitySutrakritanga Sutra, Second Book 2.4ListenPlay this chapter in spoken English.Save chapterListen to chapter1FOURTH LECTURE, CALLED REXUXXIATIOX OF ACXmTY. O long-lived (Gambusvamin) ! I (Sudharman) have heard the following Discourse from the Venerable (MahS.vira). We now come to the Lecture called ‘ Renunciation of Activity.’ The contents of it are as follows ; It is the Self that may' not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be tlioroughly stolid that may not consider the operations ® of mind, speech, and body, that may not avoid and renounce sins. The Venerable One has said, ‘ He (i. e. the Self) is uncontrolled, unresigned, does not avoid and renounce sins, is active, careless, prone to sin, thoroughly ignorant, thoroughl}’’ stolid. Though a fool does not consider * the operations of his mind, speech, and body, nor does see even a dream ® ; still he commits sins ®. (i) The opponent says to the teacher: ‘There can be no sin, if (the perpetrator of an action) docs not possess sinful thoughts, speech, and functions of the body, if he does not kill, if he has no internal organ, if he does not consider the operations of mind, speech, and body, if he does not see even a dream. ^ ‘Maj*’ is to render y 3 vi=^Spi. This word is used here to indicate that the reverse is true in other cases. 2This paragraph emphasises the Gaina doctrine that the Self or fitman is the direct cause of all actions of an indiridual being, in opposition to the Safilthya philosophers who maintain the absolute inactivit)' of the ' puruslia, and to the Bauddhas who deny the existence of a separate ^tman altogether. ' Literally, sleeping (sutta = supta). * Literally, speeches (rakka = v&kyn)- . ^ We ought, perhaps, to translate: if he is not conscious of, &c. ® I.e. when consciousness is fainter than in a dream. ® The doctrine of the Gainas is that Karman is the result of the action of every being, even of those whose intellect or coniCiousnt.s is not developed, as with the 6kgn<Jriyas or beings who pos^s. but one organ of sense. The opponent, however, main only conscious actions of intelligent beings bring .a ou * a This question is discussed in the following paragrap is. st^TRAKTUTAKGA. What is the meaning of the opponent in making this statement ? ‘ When there is a sinful mind, there is sin of the mind; when there is sinful speech, there is sin of the speech ; when there is a sinful body, there is sin of the body. When one kills, possesses an internal organ, and considers the operations of mind, speech, and bod5^ when one sees even a dream, then there is sin. Only he who has these qualities can commit sin.’ The opponent goes on to say, ‘ Those who say : 3There is sin, though (the perpetrator of an action) does not possess sinful thoughts, speeches, and functions of the body, though he does not kill, though he does not possess an internal organ, though he does not consider the operations of mind, speech, and body, and though he does not see even a dream, — those who say this, are wrong.’ (2) Here the teacher says to the opponent : * It is true what I have just said : there is sin, though (the perpetrator of the action) do not possess sinful thoughts, (&c., all as above, down to) though he do not see even a dream.’ * What is the reason there- of.?’ (The A^'arya says)^: ‘The Venerable One has assigned the six classes of living beings as the reason : the eartli-lives, (&c., all down to) movable beings. With regard to these six classes of living beings, the Self does not avoid and renounce sins, he is wicked and does harm through cruelty : (this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions) ; anger, &c. (down to) the sin of wrong belief.’ (3) (The A^Arya says) : ‘ The V enerable One has illustrated this by the example of a murderer: ^ These words here and in ihe sequel are in Sanskrit; they probably are a gloss. 4a murderer (who hates) a householder or his son or the king or his servant, resolves, on an occasion offering, to enter (the victim’s house) and to kill him wnen he finds an opportunity'. Is not this murderer who has formed this resolution®, (a man) who, day and night, whether sleeping or waking, is full of hostility and wrong ; who is wicked and does harm through cruelty? An unbiassed opponent before whom this is laid, will answer : Indeed, he is ! ' (4) (The A/fiirya says) : ‘ As this murderer who has formed the above resolution is a man who (&c., all as in § 4, down to) does harm through cruelty — (and this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions:) anger, &c., (down to) the sin of wrong belief— so it has been said of him by the Venerable One : he® is uncontrolled, unresigned, he does not avoid and renounce sins, he is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does , not consider the operations of his mind, speech, and body, nor does see even a dream, still he commits sins. (5) As a murderer who entertains (murderous; in- tentions towards a householder, &c., is a man who (&c., all as in § 4, down to) does harm through cruelty ; 5so an ignorant man who entertains (cruel) intentions towards all sorts of livin g beings, is a man ' The NSgar^guntyas have another reading (where, is not stated by .StlShka): If he sees no opportunity, or his proposed victim is always on his guard, he does not kill him, but he resolves m his mind : If I get an opportunity, or I find that man off his guar , I shall certainly kill him. ^ tv * The original repeats the preceding passage in full. an ge it here and in the sequel. - » Le. every soul,' even that of a being with but one organ ot sense. [45] Dd who (&C., all as in § 4, down to) does harm tlirough cruelty. (6) (An opponent might object) : This is no good reasoning. (For) there are many living beings whidi one, during one’s whole life, never saw, nor heard of, nor cared for, nor took notice of. Towards these beingSi therefore, one cannot (be said to) en- tertain (murderous) intentions, nor to be one who, day and night, whether sleeping or waking, is full of hostility ^nd wrong, (&c., the rest as in § 4). (7)^ (The Ai'irya says) : The Venerable One has refuted this by two illustrations, one of a sentient being, the other of a senseless being. The first is as follows : A sentient being, possessing five organs of sense and a developed internal organ, may with regard to the six classes of living beings, viz. 6earth- bodies, (all down to) movable beings, impose some restriction upon himself; (e. g.) that he will meet his wants, or have them met by others, by means of earth-bodies only. His intention is : I shall meet my wants, or have them met by others, by means of earth-bodies only. His intention is not (to make use of) this or that (particular earth-body) : he meets his wants, or has them met by others, by means of earth-bodies in general. With regard to them, ^ 5 ilanka here makes it dear that the discussion, in the preceding paragraphs, is carried on in the form of a syllogism of five parts established in Hindu logics. § i contains the proposition, pra ti^iJa, § 3 the cause, h§tu, § 4 the exemplification, udfihara«a or drfsh/anta, § 5 the upanaya or that part which shows that the h6tu is in the subject of the ^llogism, and § 6 the condusion, nigamana. We thus see how deeply rooted in, and how genial to, the mind of the Hindus was the paniavayavam anumfinam or syllogism of five parts; for the author conforms to it, I dare say, unintentionally. therefore, he is uncontrolled, unrestrained, does not avoid and renounce sins. The same applies to the remaining five classes of living beings. — Some one may meet his wants, or have them met by others, by means of the six classes of living beings. His intention is : 7I shall meet my wants, or have them met by others, by means of the six classes of living beings; it is not: by means of some particular beings. He meets his wants, (&c.) by means of living beings in general. With regard to them, therefore, he is uncontrolled, &c. (This holds good with the five cardinal sins) : killing of living beings, &c., (and with the passions) : anger, (&c., all down to) the sin of wrong belief. The Venerable One has said that such a creature, (&c., all as in Ji, down to) commits sins. (8) The illustration of senseless beings is as follows : Senseless beings, viz. earth-bodies, (&c., all down to) plants, to which must be added, as a sixth item, some movable beings, which have no reason nor consciousness, nor intellect, nor mind, nor speec , in order to do something, or to have it done by or to consent to others’ doing it; these enig te creatures (are to be considered as murderers), are full of hostility and wrong (all as in § 4) against a 1 If the passage were printed cau^heS'is dictions would stare the reader in the fac . not that the passage cannot correctly e ren ^ ^ ^vhether all aathors of the Sfitras ahva)^ nialie use oaq-n-etjaies tve can pam of then, suit the ease in hand or not. avoid downright nonsense by selecting a book; and rendering from what was given in another par so I do in the last sentence of this paragraph. But a makeshift. 8Dd 2 sorts of living beings. (This holds good with the five cardinal sins :) killing of living beings, &c., (and with the passions, all down to) the sin of wrong belief. Know this : though these beings have neither mind nor speech, 3'et as they cause pain, grief, damages, harm, and injury, they must be regarded as not abstaining from causing pain, &c. (9) Thus even senseless beings are reckoned instru- mental in bringing about slaughter of living beings, (&c., all down to) the sin of wrong belief. Beings, whatever their origin, who were sentient (in one existence) will become senseless ones (in another) and vice versi. Not getting rid of, nor shaking off, nor annihilating, nor destroying their Karman, the thoroughly wicked and ignorant wander from the bodj^ of a senseless being into that of sentient ones, or from the body of a sentient being into that of sense- less ones, or from the body of a sentient being into that of another, or from the body of a senseless being into that of another. The sentient beings and the senseless ones, both are wrong in their conduct and commit sins through cruelty. The Venerable ‘One has said that such a (creature) is uncontrolled, (&c., all as in ^ i, down to) commits sins. (10) (The opponent asks) : ‘ ^Vhat must one do or cause to be done, in order to become' controlled and restrained, to avoid and renounce sins ? ’ (The Kktrya. answers) : 9The Venerable One has declared that the cause (of sins) are the six classes of living beings, earth-lives, &c. As I feel pain, so they do. Therefore they should not be injured or killed \ I here abridge the text which is identical with II, i, 48 ff., P- 351* This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins) ; slaughter of living beings, &c., (and of vices, all down to) the sin of wrong belief. He does not clean his teeth with a tooth-brush, he does not accept collyrium, emetics, and perfumes. Such a monk does not act nor kill, he is free from wrath, pride, deceit, and greed, he is calm and happy. The Venerable One says that such a (monk) is well controlled and restrained, does avoid and renounce sins, is not active, but careful and thoroughly wise, (ii) Thus I say. ‹Previous chapterSutrakritanga Sutra, Second Book 2.3Next chapterSutrakritanga Sutra, Second Book 2.5›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