Jaina Sutras Part I
Hermann Jacobi (translator)
2,128 passages indexed from Jaina Sutras Part I: Akaranga Sutra & Kalpa Sutra (Hermann Jacobi (translator)) — Page 29 of 43
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Jaina Sutras Part I, passage 1511
I renounce all vices of lying speech (arising) from anger or greed or fear or mirth. I shall neither myself speak lies, nor cause others to speak lies, nor consent to the speaking of lies by others. I confess and blame, repent and exempt myself of these sins in the thrice threefold way, in mind, speech, and body.
Jaina Sutras Part I, passage 1491
Nirv4#a and liberation, which is the fruit of good conduct. Living thus he with equanimity bore, endured, sustained, and suffered all calamities aris- ing from divine powers, men, and animals, with undisturbed and unafflicted mind, careful of body, speech, and mind. (24)
Jaina Sutras Part I, passage 1461
When the gods and goddesses (of the four orders of) Bhavanapatis, Vyantaras, <?yotishkas, and Vi- mnavsins had become aware of the Venerable Ascetic Mahivtra's intention to retire from the world, they assumed their proper form, dress, and ensigns, ascended with their proper pomp and splendour, together with their whole retinue, their own vehicles and chariots, and rejecting all gross matter, retained only the subtile matter. Then they rose and with that excellent, quick, swift, rapid, divine motion of the gods they came down again crossing numberless continents and oceans till they arrived in
Jaina Sutras Part I, passage 281
1 See Professor Weber's remarks on the possible bearing of this name in the treatise I had so often occasion to quote, p. 243 seqq.
Jaina Sutras Part I, passage 1283
A monk or a nun should not accept any very expensive bowls of the following description : bowls made of iron, tin, lead, silver, gold, brass, a mixture of
Jaina Sutras Part I, passage 1148
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)
Jaina Sutras Part I, passage 626
1 Ad&nam explained as implements which are not requisite for the law.
Jaina Sutras Part I, passage 2054
Bhfitadatta (dinna), 289. Birds, young, likened to disciples,
Jaina Sutras Part I, passage 952
A monk or a nun on a begging-tour should not accept such raw fruits which are not yet modified by instruments, as those of Mango, Amrd/aka, GK\g- ^//ira 2 , Surabhi 3 , Sallaki 4 ; for they, &c. (4)
Jaina Sutras Part I, passage 504
8 For the sake of love and hate, or worldly and heavenly bliss.
Jaina Sutras Part I, passage 1291
A monk or a nun may beg for a teft-off bowl which no other .Sramatfa or Brhma#a, gues , pauper, or beggar wants. If they beg for it, &c. (see 5).
Jaina Sutras Part I, passage 110
On the contrary, there is nothing in the notion of Buddha that could have favoured the erecting of statues and temples for his followers to worship them, but rather much that is inconsistent with this kind of adoration, while the Gaums commit no inconsistency 1n worshipping Mahvira in his apotheosis.
Jaina Sutras Part I, passage 1025
This is (another) reason : While a mendicant lives in a lodging used by the householder, the house- holder or his wife, &c., might bulljp, scold 1 , attack or beat each other. Then the mendicant might direct his mind to approval or dislike : ' Let them bully each other !' or, * Let them not bully each other!' &c. &c.
Jaina Sutras Part I, passage 1083
4. If the couch is free from eggs, living beings, &c., light, movable, but not well tied, they should not accept such a couch 2 . (16)
Jaina Sutras Part I, passage 790
Waking up again, the Venerable One lay down, exerting himself; going outside for once in a night, he walked about for an hour. (6)
Jaina Sutras Part I, passage 740
1 Viz. the ihgitamarana, which differs from the preceding one by the restriction of the motions of the candidate for suicide to a limited space.
Jaina Sutras Part I, passage 1845
During the eighty-fourth day it was in the first month of summer, in the first fortnight, the dark (fortnight) -of Aaitra, on its fourth day, in the early part of the day, when the moon was in conjunction with the asterism Vi^dkhd Prrva, under a Dhdtaki tree, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the infinite, &c. (see 120, down to) highest knowledge and , intuition called Kevala, &c. (see $ 121, down to) moment. (159)
Jaina Sutras Part I, passage 1521
A Nirgrantha consumes his food and drink with permission (of his superior), not without his per- mission. The Kevalin says : If a Nirgrantha con- sumes his food and drink without the superior's permission, he might eat what is not given. A Nirgrantha, &c.
Jaina Sutras Part I, passage 1478
As a grove in blossom, or a lotus-covered lake in autumn looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xiv. As a grove of Siddhdrtha \ of KaraikSra 2 or of ATampaka 8 looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xv.
Jaina Sutras Part I, passage 793
Fearful and manifold (calamities) of this and the next world ; pleasant and unpleasant smells, and manifold sounds : (9)
Jaina Sutras Part I, passage 1893
In that period, in that age the Arhat /frshabha, the Kosalian, lived two millions of former years as a prince, six millions three hundred thousand former years as a king, together eight millions three hundred thousand former years as a house- holder ; a thousand (former) years in a state inferior to perfection, nine-and-ninety thousand former years as a Kevalin, together a hundred thousand former years as a .Srama#a, and eight
Jaina Sutras Part I, passage 160
' He shall carry a cloth for straining water for the sake of purification/ c He shall perform the necessary purifications with water which has been taken out (of a well or a tank) and has been strained 5 / These rules are strictly observed by the <7aina monks. They also carry a cloth for straining water. The commentator Govinda explains pavitra, ' a cloth for straining water/ by * a bunch of Ky^a grass for removing insects from the road 6 / If Govinda be right, and had the authority of a really old tradition, which I do not doubt, we have here the Brahmanic counterpart of the broom (rax>hara#a or pctdapro#^ana) with which the <9aina monks sweep the road and the place where they walk or sit down, for removing insects.
Jaina Sutras Part I, passage 320
9 A^Aayawa, adhyayana. The first lecture is called sattha- pari#a {jastra-pari^fla), 'knowledge of the weapon/ Weapons are divided into material weapon and weapon consisting in a state (bhSva). The latter is explained to be non-control (asa#/yama) or the wrong use of mind, speech, and body. Knowledge (pari^?!S) is twofold : comprehension and renunciation. The subject of the first lecture is, therefore, the comprehension and renunciation of everything that hurts other beings.
Jaina Sutras Part I, passage 494
2 The reading of the N&gdr^uniyas, according to the com- mentary, was, ' Knowing well and essentially the five (perceptions) in the object and the three degrees (i. e. good, middle, bad), in the twofold (i. e. what is to be avoided and to be adopted), one is not marred, by either (love and hate).' These words form a jloka.
Jaina Sutras Part I, passage 1844
Thereafter the Arhat Prrva, the people's favourite, was houseless, circumspect, &c. (see 1 18-1 20, down to) meditated upon himself for eighty-three days.
Jaina Sutras Part I, passage 542
Many entertain cruel thoughts against the world with a motive or without one ; they entertain cruel thoughts against these (six classes of living beings). To him 1 pleasures are dear. Therefore he is near death. Because he is near death, he is far (from liberation). But he who is neither near (death) nor far (from liberation), considers the life of a slow and ignorant fool as similar to a dewdrop trembling on the sharp point of the blade of Ku^a grass which falls down when shaken by the wind.
Jaina Sutras Part I, passage 2035
2 And this only in case of need, to fetch medicine, &c. In ordinary cases the third rule applies.
Jaina Sutras Part I, passage 625
The unclothed one, who * excels in this (absti- nence), will often be molested by (sharp blades of) grass, by cold, heat, gnats, and fnosquitoes. The 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 3 walked
Jaina Sutras Part I, passage 122
8. I take the vow not to use garlands, scents, unguents, or ornaments.
Jaina Sutras Part I, passage 1564
a Vand. These v&fens are the parts into which the Kalpa Stitra is generally divided by some commentators. I have adopted the distribution of Samayasundara.
Jaina Sutras Part I, passage 468
Disregarding sounds and colours, upright, Avoiding Mra one is liberated from death l . Carefully abstaining from pleasures and ceasing from bad works he is a hero, guarding himself, who is grounded in knowledge 2 . (3) He who knows the violence done for the sake of special objects, knows what is free from violence 3 ; he who knows what is free from violence, knows the violence done for special objects. For him who is without karman, there is no appellation 4 . The condition of living beings arises from karman.
Jaina Sutras Part I, passage 989
But if he has inadvertently accepted it, he should return with it to the householder, if he is not yet too far away, and say, after consideration 2 : * Did you give me this with your full knowledge or with- out it ?' He might answer : 'I did give it without my full knowledge ; but indeed, O long-lived one ! I now give it you ; consume it or divide it (with others) !'
Jaina Sutras Part I, passage 1855
In that period, in that age lived the Arhat Arish/anemi, the five most important moments of whose life happened when the moon was in conjunc- tion with the asterism A^itrd. In Altrd he descended from heaven, &c. (see 149, down to) obtained final liberation. (170)
Jaina Sutras Part I, passage 1966
If his dinner was sufficient, he should rest content with it foE that day ; if not, he is allowed for a second time to frequent the abodes of householders for the sake of collecting alms. (21) A monk who during the Pa^fusan eats on every third day, is allowed twice to frequent the abodes of householders for the sake of collecting alms.
Jaina Sutras Part I, passage 365
acts ; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards plants, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to plants, is called a reward-knowing sage. Thus I say. (7)
Jaina Sutras Part I, passage 1299
All that has been said in the Lecture called Begging of Clothes (II, 5, i, 15 down to the end) is mutatis mutandis to be repeated here, (In 15, add before perfumes) with oil, ghee, butter or marrow.
Jaina Sutras Part I, passage 661
O long-lived ^rama^a ! A mendicant should thus refuse a householder of goo'd sense and ripe age : O long-lived householder ! I do not approve of thy words, I do not accept thy words, that, for my sake, thou givest unto me what thou hast bought or stolen or taken, though it was not to be taken, nor given, but was taken by force, viz. food, drink, dainties and spices, clothes, an alms-bowl, a plaid, a broom by
Jaina Sutras Part I, passage 377
There are some who, of a truth, know this to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (wind-body) by bad and injurious acts, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wind. Thus I say. (3)
Jaina Sutras Part I, passage 1572
* O beloved of the gods, I was just now on my couch taking fits of sleep, in a state between sleep- ing and waking, when I saw the following fourteen illustrious, &c., great dreams; to wit, an elephant, &c. (6)
Jaina Sutras Part I, passage 1106
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 rafny season in one place 2 , (i) When a monk or a nun knows that in a village or scot-free town, &c.
Jaina Sutras Part I, passage 816
As a hero at the head of the battle is sur- rounded on all sides 2 , so was there Mahdvlra. Bearing all hardships, the Venerable One, undis- turbed, proceeded (on the road to Nirvdwa). (13)
Jaina Sutras Part I, passage 34
It must therefore have been an insignificant place, of which tradition has only recorded that it lay in Videha (A^aranga Stitra II, J 5> I 7) Yet by combining occasional hints in the Baud- dha and Gaina scriptures we can, with sufficient accuracy, point out where the birthplace of Mahavira was situated ; for in the Mahavagga of the Buddhists 1 we read that Buddha, while sojourning at Ko/iggama, was visited by the courtezan j^mbapali'and the LiHV/avis of the neigh- bouring capital Vesali.
Jaina Sutras Part I, passage 407
1 Hereafter va</abhatta#t explained by vinirgatapr/thivt va</abha-laksha*a#z.
Jaina Sutras Part I, passage 1944
Then I adore the Sthavira prince, Dharma, the virtuous Gamn, who stands well in knowledge, in- tuition, good conduct, and penance, and is rich in virtues l . xiii.
Jaina Sutras Part I, passage 1964
1 I.e. after the sfltra and artha paurushis or the religious instruction in the morning.
Jaina Sutras Part I, passage 62
His real motive in changing his religious policy we may easily guess. He planned to add Videha to his dominions, just as his father had added Ahga to his kingdom of Maga- dha ; he therefore built the fort at Pdtoligrdma 4 , in order not to repel but subdue the Vag^ians or Wz/fis, a tribe of Videha, and at last fixed a quarrel on the king of Vai^alJ, his grandfather.
Jaina Sutras Part I, passage 245
contain each a whole lecture in Ary verses of a form which is decidedly older than, and probably the parent of the common Aryd. The latter is found in the younger parts of the Siddhclnta, in the Brahmanical literature, both in Prakrit and in Sanskrit, and in the works of the Northern Buddhists, e. g. the Lalita Vistara, &c. The form of the Trish/ubh metre in ancient Gaina works is younger than that in the Pili literature and older than that in the Lalita Vistara.
Jaina Sutras Part I, passage 398
Thus violence is done by these various acts, deliberately, out of fear, because they think ' it is for the expiation of sins V or for some other hope. Knowing this, a wise man should neither himself commit violence by such acts, nor order others to commit violence by such acts, nor consent to the violence done by somebody else.
Jaina Sutras Part I, passage 1720
Then the Venerable Ascetic Mahivfra, while in her womb, formed the following resolution : * It will not behove me, during the life of my parents, to tear out my hair, and leaving the house to enter the state of houselessness/ (94)
Jaina Sutras Part I, passage 694
A mendicant who has resolved, that he will, when sick, accept the assistance of fellow-ascetics l in good health, when they offer (assistance) without being asked, and that vice versa he, when in health, will give assistance to sick fellow-ascetics, offering it without being asked (he should not deviate from his resolution though he die for want of help). (3)