Jaina Sutras Part IIJainismAccepted ScripturePrakritShareUttaradhyayana Sutra 2Hermann 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›Uttaradhyayana Sutra: Second Lecture - On TroublesUttaradhyayana Sutra 2ListenPlay this chapter in spoken English.Save chapterListen to chapter1SECOND LECTURE. ON TROUBLES ^ O long-lived (G^ambfisvimin) 1 I (Sudharman)have heard the following Discourse* from the Venerable (Mahivira) : Here®, forsooth, the Venerable Ascetic Mahivira of the K^jyapa G6tra has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant. ^ I. e. a liberated or perfected soul. ® Ti bSmi = iti bravtmi. These words serve to mark the end of every chapter in all canonical books; compare the Latin dixi. * Parisaha, that which may cause trouble to an ascetic, and which must be cheerfully borne. * The commentator (DSvSndra) says that when hlahavira spoke, he was understood by all creatures, whatever was their language. He quotes the following verse: dS^’d dSvtw naid nari/n rabaraj' ^Spi j&barivr 1 tirya»^o pi ita tairarK^nm§nir6 bhagavadgira^r ll The gods, men, •Sabaras, and animals took the language of the Lord for their own. Cf. Acts ii. ri, ® I. e. in our creed or religion. This is generally the meaning of the word iha, here, opening a sentence. LECTURE ir. These, then, are the twenty-two troubles declared by the Venerable Ascetic Mahdvlra, which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant : 1. digzn^/ik (^gupsi)-parlsah&, hunger; 2. 2piv^sd (pipis&)-p., thirst; 3. slya (rfta)-p., cold; . 4. usi«a (ush?*a)-p., heat; 5. da»2samasaya (daw«amafaka)-p., gad-flies, and gnats 6. a<§^la-p., nakedness*; 7. arati-p., to be discontented with the objects of control. 8. itthl (stri)-p., women; 9. /lariyS. (y6ary&)-p., erratic life ; 10. nislhiyi (naish^dhikl)-p., place for study; 11. se^^a (^ayyi)-p., lodging; 12. akkdsa (S.kr65a)-p., abuse; 13. vaha (vadha)-p., corporal punishment; 14. £-kya. 7 i^ (y 5 L^an^L)-p., to ask for something; 15. alabha-p., to be refused; 16. r6ga-p., illness; 17. ta«a-phisa (tm^aspar^a), pricking of grass; 18. ^alla-p., dirt; 19. sakkdrapurakkS.ra (satkS,rapura 4 kdra)-p., kind and respectful treatment; 20. pann& (pra^«&)-p., understanding; 21. annS.«a (a^«^na)-p., ignorance; 22. sammatta (samyaktva)-p., righteousness. * This is to include all biting or stinging insects, as lice, &c. ® This is binding on the Ginakalpikas only, not on common monks. lO ^The enumeration of the troubles has been de- livered by the Ki^j'apa^, I shall explain them to you in due order. Listen to me. (i) 1. 3Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance, should not cut or cause another to cut (anything to be eaten), nor cook it or cause another to cook it (2) Though emaciated like the joint of a crow’s (leg) and covered with a network of veins, he should know the permitted measure of food and drink, and wander about with a cheerful mind. (3) 2. Though overcome by thirst, he should drink no cold water, restrained by shame and aversion (from forbidden things) ; he should try to get dis- tilled ^ water. (4) Wandering about on deserted ways, in pain, thirsty, with dry throat, and distressed, he should bear this trouble (of thirst). (5) 3. If a restrained, austere ascetic occasionally suffers from cold on his wanderings, he should not walk beyond the (prescribed) time, remembering the teaching of the 6^ina. (6) * I have no shelter and nothing to cover my skin, therefore I shall make a fire to warm myself ; ’ such a thought should not be entertained by a monk. (7) ^ The preceding part of this lecture is in prose, the rest is in fl6ka. The numbers placed before the Trerses refer to the above enumeration of the troubles. It •will be seen that two stanzas are allotted to each of them. ® I.e. Llahavira, who belonged to the G6tra of KSryapa. ® Viga<fa:= vikrzta. 4It means water which by boiling or some other process has become so changed that it may be regarded as lifeless. MV TI-; ij. 1 1 * M 4w ,«• M — ■ 111 I — — ...^ — pp. ^ r <1 I .5. If tS‘ *uffrr.. kiitu tUr- h^*;tt nf hot thjn}::.s, or ffo'v. th*r of hi'. {.*njy. or from the bent of i.ismtn'-r, b* .-hov.lti tun hmeni the of com- Ae.;-,.- tr.jn, ' iifu rin;: front hem, shoiihl not lon^]; for .•( or j.,,j 5 rv.it' r over hi*.* body, or fan "it. lot 5 , Su.br;n:;: jrom ;i rMi^e remnins ttude turb'rd'. A’’, att objih.ujt at the lu nd <»f the b.'-sttie JuK'. ?lu: otn-tny. ^o ;v hciv) (in solf- rontrtjj <'o;i ;>srj- the {nirjn.d fo"). (to) He ■'botiid tun ‘.fare away (itt'-ect'd, nor beep ih*'m no;- b" in th.oh-.iM yrovobed to pn'ision by 'hern. I'lif.v,:" bviti,' beiu;;’;, do not bill them, tiuusjjh lluy r;st y.-itr fu. h .in>i bl<"ui. (tj) o. ' !dy ''h.*the% b' injt I “hail (’.oon) y.o nabed,' «*t 'f '.b.di } '*: a tu'vv :.uch thonjjhtK should tun be < nv jt.'tined by a monb. (t?) At <»n" tijne h»’ v.lHhave tu* i:lothe<,.at .tnoihcr he vdil h’-;'." M'rn" ; J.novvinjt tbi-. to le- ;v sainiary rule, aV, ' "fmonl:) run comf'bdn .eboni it. (r,;) 7. A hon"b ' -. and poor numl: who wanders fro.in viU..];': to vjiiajp- niay become tired of ascetic hie: ho '.h^isdd.b'-ar ibi*. inmble. (1.5) A ‘.a,'e 'bonid turn away frenn ibis iliscontenl; 5be ’.bould wand.er about fnu- from sins, jjnarded in bim*.eb. a tabernacle (as it were) of the Law, doinjr tin actum--, and perfectly passionless. (15) B. In this World men have a natural likin" for women ; be who bnows (atid renounces) them, will easily perform bis duties as a . 9 rama/;a. (16) A wise tnnn who Icnows that women arc a slough, ,as it were, will gel no harm from them, but will wanticr .about scarciting for the Self. (17) 9. Alone, living on allowed food^, he should wander about, bearing all troubles, in a village or a town or a market-place or a capital. (18) Different (from other men) a monk should wander about, he should acquire no property ; but not being attached to householders, he should live without a fixed residence. (19) 10. In a burial-place, or a deserted house, or below a tree he should sit down, alone, without moving, and he should not drive away any one. (20) Sitting there he should brave all dangers ; when seized with fear, he should not rise and go to some other place. {21) 11. A monk who does penance and is strong (in self-control), will not be affected beyond measure by good or bad lodgings, but an evil-minded monk will. (22) Having obtained a good or bad lodging in an empty house®, he should stay there thinking: ‘ What does it matter for one night ? ’ (23) 12. If a layman abuses a monk, he should not grow angry against him ; 6because he would be like a child a monk should not grow angry. (24) If a monk hears bad words, cruel and rankling ones, he should silently overlook them, and not take them to heart. (25) 13. A monk should not be angry if beaten, nor should he therefore entertain sinful thoughts ; know- ing patience to be the highest good, a monk should meditate on the Law. (26) ^ L&(fAa; see also tiote on XVII, 2. ® I. e. in which there are no women. , ® Or like an ignorant inan, bdla. LECTURE II. If somebody strikes a restrained, resigned ^Vamawa somewhere, he should diink : ‘ I have not lost my life.’ (27) 14. It will always cause difficulties to a houseless monk to get everything by begging, and nothing without begging. (28) The hand (of the giver) is not always kindly stretched out to a monk when he is on his begging tour ; but he should not think that it would be better to live as a householder. (29) 15. He should beg food from the householder when his dinner is ready; a wise man should not care whether he gets alms or not. (30) ‘ I get nothing ^to-day, perhaps I shall get some- thing to-morrow ; ’ a monk who thinks thus, will not be grieved by his want of success. (31) 16. If any misfortune’ happens and he suffers pain, he should cheerfully steady his mind, and bear the ills that attack him. 7(32) He should not long for medical treatment, but he should continue to search for the welfare of his soul; thus he will be a true 6rama«a by neither acting himself nor causing others to act. (33) 17. When a naked, rough, restrained ascetic lies on the grass, his body will be hurt. (34) In the sun his pain will grow insupportable; still a monk, though hurt by the grass, will not use clothes®. (35) 18. When by the heat of summer his body sweats and is covered with dirt and dust, a wise monk should not lament his loss of comfort. (36) * Viz. if he falls sick. ® Tantu^fji, what is manufactured from threads.' uttarAdhvayana. He should bear (all this), waiting for the destruc- tion of his Karman (and practising) the noble, excellent Law; he should carry the filth on his body till he expires. (37) 19. It may be that a gentleman salutes a monk, or rises from his seat on his approach, or invites him (to accept alms in his house) ; a monk should evince no predilection for men of this sort, who show him such marks of respect. (38) Not resentful, having few wants, begging from strangers, and not being dainty, a wise man should not long for pleasant things, nor be sorry aftenvards (for not having got them). (39) 20. 8‘ Forsooth, in bygone times I have done actions productive of ignorance, for I do not remember them when asked by anybody any- where^.’ (40) ‘Afterwards, however, actions productive of ignor- ance take effect.’ Therefore comfort yourself, know- ing the consequences of actions. (41) 21. ‘It was of no use to turn away from the lust of the senses and to live restrainedly. for I do not properly recognise good and bad things.’ (42) ’ Though in practising austerities and religious observances I live according to strict rules, still the hindrances to knowledge will not go off.’ (43) 22. A monk should not think : ‘ There is, indeed, no life to come, nor an exalted state to be acquired by penances ; in short, I have been deceived.’ (44) A monk should not think : ‘ Those lied who said that there were, are, and will be Crinas.’ (45) ^ Nir^g'arS. ® The commentators refer the word ‘ an)'where ' to the place or object of the former actions. LECTURE III. All these troubles • have been declared by the K^yapa. A monk should not be vanquished by them, when attacked by any anywhere. Thus I say. ‹Previous chapterUttaradhyayana Sutra 1Next chapterUttaradhyayana Sutra 3›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