Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, [1884], at sacred-texts.com
Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, [1884], at sacred-texts.com
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, 1, 1, § 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 rainy season in one place 2. (1)
When a monk or a nun knows that in a village or scot-free town, &c. (see I, 7, 6, § 3), there is no large place for religious practices nor for study; that there cannot easily be obtained a stool, bench, bed, or couch, nor pure, acceptable alms; that there have come or will come many Sramanas and Brâhmanas, guests, paupers, and beggars; that the means of existence are extremely small; that it is not fit for a wise man to enter or leave it, &c. (see II, 1, 4, § 1); in such a village, scot-free town, &c., they should not remain during the cold season. (2)
When a monk or a nun knows that in a village or scot-free town, &c., there is a large place for religious practices or for study; that there can easily
be obtained a stool, bench, bed, or couch, or pure, acceptable alms; that there have not come nor will come Sramanas and Brâhmanas, guests, paupers, and beggars; that the means of existence are not small, &c., they may remain in such a village, &c., during the rainy season. (3)
Now they should know this: After the four months of the rainy season are over, and five or ten days of the winter have passed, they should not wander from village to village, if the road contains many living beings, &c., and if many Sramanas and Brâhmanas, &c., do not yet travel 1. (4)
But if after the same time the road contains few living beings, and many Sramanas and Brâhmanas, &c., travel, they may circumspectly wander from village to village. (5)
A monk or a nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on his toes or heels or the sides of his feet. If there be some bypath, they should choose it, and not go straight on; then they may circumspectly wander from village to village. (6)
A monk or a nun wandering from village to village, on whose way there are living beings, seeds, grass, water, or mud, should not go straight if there be an unobstructed byway; then they may circumspectly wander from village to village. (7)
A monk or a nun on the pilgrimage, whose road (lies through) places belonging to borderers, robbers, Mlekkhas, non-Aryan people 2, half-civilised people,
unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8)
The Kevalin says: This is the reason: The ignorant populace might bully, beat, &c., the mendicant, in the opinion that he is a thief or a spy, or that he comes from yonder (hostile village); or they might take away, cut off, steal or rob his robe, alms-bowl, mantle, or broom. Hence it has been said to the mendicant, &c., that one whose road (lies through) places belonging, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (9)
A monk or a nun on the pilgrimage, whose road (lies through) a country where there is no king or many kings or an unanointed king or two governments or no government or a weak government, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. The Kevalin says: This is the reason: The ignorant populace might bully or beat, &c., the mendicant, &c. (all as in § 9). (10)
A monk or a nun on the pilgrimage, whose road lies through a forest 1 which they are not certain of crossing in one or two or three or four or five days, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (11)
The Kevalin says: This is the reason: During
the rain (he might injure) living beings, mildew, seeds, grass, water, mud. Hence it has been said to the mendicant that one whose road lies through such a forest, &c. (all as in the last paragraph) then he may circumspectly wander from village to village. (12)
A monk or a nun on the pilgrimage, on whose way there is some watercourse which must be crossed by a boat, should not ascend such a boat which plies up or down or across (the river), neither for one yogana's or half a yogana's distance, neither for a shorter nor a longer voyage, if they know that the householder 1 will buy or purloin the boat, or doing the work necessary to put the boat in order, pull it ashore out of the water, or push it from the shore into the water, or bale it, if it is filled (with water), or cause a sinking boat to float. (13)
A monk or a nun, knowing that a boat will cross the river, should, after having received the owner's permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder's food, and putting one foot in the water and the other in the air 2, they should circumspectly enter the boat. (14)
A monk or a nun in entering the boat should not choose for that purpose the stern or the prow or the middle of the boat; nor should they look at it holding up their arms, pointing at it with their finger, bowing up and down. (15)
If, on board, the boatman should say to the monk, 'O long-lived Sramana! pull the boat forward or backward,
or push it, or draw it with the rope towards you, or, let us do it together,' he should not comply with his request, but look on silently. (16)
If, on board, the other should say to him, 'O long-lived Sramana! you cannot pull the boat forward or backward, or push it, or draw it with a rope towards you; give us the rope, we will ourselves pull the boat forward or backward, &c.,' he should not comply with his request, but look on silently. (17)
If, on board, the other should say to him, 'O long-lived Sramana! if you can, pull the boat by the oar, the rudder, the pole, and other nautical instruments 1,' he should not comply with his request, but look on silently. (18)
If, on board, the other should say to him, 'O long-lived Sramana! please, lade out the water with your hand, or pitcher 2, or vessel, or alms-bowl, or bucket,' he should not comply with his request, but look on silently. (19)
If, on board, the other should say to him, 'O long-lived Sramana! please, stop the boat's leak with your hand, foot, arm, thigh, belly, head, body, the bucket, or a cloth, or with mud, Kusa-grass, or lotus leaves,' he should not comply with his request, but look on silently. (20)
If a monk or a nun see that water enters through a leak in the boat, and the boat becomes dirty all over, they should not approach the boatman and say: 'O long-lived householder! water enters through a leak into the boat, and it becomes dirty all over.'
[paragraph continues] One should not think so or speak so; but undisturbed, the mind not directed outwardly, one should collect one's self for contemplation; then one may circumspectly complete one's journey by the boat on the water.
This is the whole duty, &c.
Thus I say. (21)
136:1 Iriyâ.
136:2 I.e. keep the paggusan.
137:1 He should in that case stay in the same place for the whole month Mârgasîrsha, where he was during the rainy season.
137:2 According to the commentary mlekkha (milakkhu) means p. 138 the Varvara, Sarvara, Pulindra, &c.; the non-Aryans are those who live not in the 36½ countries.
138:1 Viham, forest, as explained in the third lesson. But the commentator here explains it, a journey of some days.
139:1 By householder is here intended the host of the mendicant.
139:2 Thale = sthale. The commentator explains it by âkâse.
140:1 Rudder is a guess for pîdha, nautical instruments for valaya and avallaya.
140:2 Pâena = pâtrena. The Guzerati commentator takes it for pâdena, foot.