Acaranga-sutra
by Hermann Jacobi | 1884 | 71,211 words | ISBN-10: 8120801237 | ISBN-13: 9788120801233
The English translation of the Acaranga Sutra, which represents the first the 12 Angas in Shevatambara Jainism. It is traditionally dated to the 5th-century BCE and consists of two parts containing lectures based on the teachings of Mahavira. Topics include: lifestyle of an ascetic: conduct, behavior, collecting alms, clothes, mode of walking and ...
Lecture 7, Lesson 5
A mendicant who is fitted out with two robes, and a bowl as third (article), will not think: I shall beg for a third robe. He should beg for robes which are allowed to be begged for; he should wear the clothes, &c. &c.[1] This is the whole outfit of one who wears clothes. But know further, that after the winter is gone and the hot season has come, one should leave off the used-up garments; having left off the used-up garments, (one should) be clad with the undermost garment, with a gown[2], or with no clothes at all--aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (1)
When the thought occurs to a mendicant that through illness he is too weak, and not able to beg from house to house--and on his thus complaining a householder brings food, &c., obtained (without injuring life[3]), and gives it him--then he should, after deliberation, say[3] food, &c., or (accept) anything else of the same kind. (2) A mendicant who has resolved, that he will, when sick, accept the assistance of fellow-ascetics[5] 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)
Taking the vow to beg (food, &c.) for another (who is sick), and to eat (when sick) what is brought by another; taking the vow to beg, &c., and not to eat what is brought; taking the vow not to beg, &c., but to eat what is brought; taking the vow neither to beg, &c., nor to eat what is brought--(one should adhere to that vow). Practising thus the law as it has been declared, one becomes tranquil, averted from sin, guarded against the allurements of the senses. Even thus (though sick) he will in due time put an end to existence[6]. This (method) has been adopted by many who were free from delusion; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4)
Footnotes and references:
[1]:
See lesson 4, § 1.
[2]:
The MSS. are at variance with each other in adapting the words of the former lesson to the present case. As the commentaries are no check, and do not explain our passage, I have selected what seemed to me to be the most likely reading.
[3]:
Abhihaḍa = abhyāhṛta: it is a typical attribute of objectionable things. The commentator explains it here by jīvopamardanivṛtta.
[4]:
The original has only āloejjā, he should examine whether p. 70 the food &c. is acceptable or not. This is called the grahaṇaiṣaṇā.
[5]:
Sāhammiya = sādharmika, one who follows the same rule in cases where different rules are left to the option of the mendicants. The word abhikaṃkha = abhikāṅkṣya is not translated, the commentator makes it out to mean, wishing for freedom from sinful acts.
[6]:
As in the preceding lesson a man who cannot conquer his sensuality, is permitted to commit suicide (by hanging himself, &c.), in order to put an end to his trials and temptations, so in this lesson a man whose sickness prevents him from persevering in a life of austerities, is permitted to commit suicide by rejecting food and drink. This is called bhaktapānapratyākhyānamukti. It seems therefore to have been regarded as leading to final liberation (mukti).