Sutrakritanga 3 · Jaina Sutras – Jacobi · Verses Across
Jainism · Agamas
Sutrakritanga 3Book I, Lecture 3: The Knowledge of Troubles
18
Jainism · Agamas
Sutrakritanga 3
Book I, Lecture 3: The Knowledge of Troubles
JacobiEnglish
A man believes himself a hero as long as he does not behold the foe, as did Sisupala (before he beheld) the valorously-fighting, great warrior.
They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe.
So a novice, who as yet has not suffered pains and is not yet used to a mendicant's life, believes himself a hero till he practises austerities.
When during the winter they suffer from cold and draughts, the weak become disheartened like Kshattriyas who have lost their kingdom.
When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water.
It is painful never to take anything but what is freely given, and begging is a liard task. Common people say that (men become monks) because they will not work and are wretched.
Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle.
Perchance a snarling dog will bite a hungry monk; in that case the weak will become disheartened like animals burnt by fire.
Some who hate (the monks), revile them: 'Those who lead such a (miserable) life (as monks do), atone but (for their sins in a former life).'
Some call them names, as 'naked, lowest of beggars, baldhead, scabby, filthy, nasty.'
Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion.
When bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), 'I have not seen the next world, all may end with death!'
Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear.
Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk.
Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words.
A weak monk being hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house).
All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down).
Thus I say.
There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control.
His relations on seeing him will surround him and cry: 'Child, we have brought you up, (now) support us! O dear! why will you leave us?
'Child, your father is an old man; your sister is still very young; (and here), O dear, are your own brothers from the same mother; why will you leave us?
'Support your mother and father, thus you will win this world; it is a duty in this world to protect one's mother.
'The old people are kind-spoken; your sons, child, are very young; you have married your wife; (take care) that she will not go to another man.
'Come, child, let us go home; we can do all the work, you need not (do it); the next time we shall take care (that you will not be overburdened with work); child, let us meanwhile go to our house.
'Afterwards you may go again; by this (visit of yours) you will not cease to be a Sramana; who will hinder you to practise control when you have done with worldly desires?
'All your outstanding debts we have divided between us, and we shall give you the money (required for) business.'
In this way (his relations) come to him, lamenting, and try to persuade him. Held fast by his attachment for his relations, he quickly returns to his house.
As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control.
He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far (from the calf).
Men do not (easily) get over this attachment, as (they do not get over) the ocean. For its sake the weak suffer pains, being engrossed by their attachment for their relations.
But a monk should renounce it; for every attachment is but a cause of sin. He should not desire life, having been instructed in the best Law.
There are these whirlpools which have been
pointed out by Kasyapa: the wise keep clear of them, but the ignorant go down in them.
Kings and ministers of kings, Brahmanas and Kshattriyas try with pleasant things to seduce a monk who leads a holy life.
(They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): 'Enjoy these excellent pleasures, great sage, we worship you!
'Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you!
'All the vows which you, holy man, have kept while a monk, are compatible with your living in a house.
'It will be no sin, for you have wandered about long (enough).' In this way they try to tempt him, as men decoy a pig with wild rice.
Weak men who are exhorted to live as monks, but who are unable to practise control, break down like weak (bullocks carrying a heavy burden) uphill.
Unable to practise the rough (i.e. control), and harassed by the austerities, weak men break down, like old oxen in going uphill.
When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses.
Thus I say.
As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place, (thinking that) nobody knows who will win;
'A moment's moment will bring the decision; when we lose, we shall fly.' Thus thinks the coward.
So some Sramanas, knowing themselves to be weak, have recourse to worldly sciences when they see that they will suffer want.
(They say): 'Who knows what will cause my loss of sanctity, women or water? When we are questioned, we shall speak out (i.e. show our knowledge). We have no (other) resource (in case of need)!'
They are cautious, like those who look out for a ditch, &c. Those who doubt (their ability for control) are like men ignorant of the way.
But famous warriors, leaders of heroes at the time of the battle, do not look behind them; (they think) what if all end with death?
A monk who exerts himself in a similar way, should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul.
Some revile a monk who leads a holy life. But these revilers are far off from perfection.
(The revilers say), 'You live just as the laymen do, being attached to one another, for (e.g.) you beg alms for a sick man and give it him.
'Therefore you still have an attachment, being obedient to the will of one another; you have not the purity produced by the right path, and have not got beyond the Circle of Births.'
Now a monk who knows (the truth about) Moksha
should answer them: 'You speak thus, wavering between two ways of life (viz, that of householders and monks).
'You eat out of the vessels (of householders, and make them) bring food for a sick brother; you eat seeds and drink cold water, and what has been especially prepared (for you when sick).
'You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse.'
They should be instructed in the truth by one who knows it and is free from passions: 'Yours is not the right way, you speak and act without consideration.
'This your talk is weak, like the top of a bamboo, (when you say: a sick brother) may eat the food brought by a householder, but not that brought by a monk!
'(And when you say that) our religious precepts are wholesome only for householders (not for monks, we reply that our prophet had) no such (inconsistent) ideas when he taught (his Law).'
When (these heretics) cannot prove (their assertion) by any arguments they give up the discussion, and fall back on their bold (assertion).
Overcome by their passions and infected by untruth, (these men) have recourse to bad language, as the (savage) Tankana (when beaten) have recourse to their hills.
The argumentation of a monk whose mind is at rest should possess many good qualities. He should proceed in such a way as not to exasperate his opponent.
Following this Law which has been proclaimed by the Kasyapa, a sound monk should carefully attend a sick brother.
Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final liberation.
Thus I say.
Some say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them).
'Nami, the king of Videha, ate nothing, Ramagupta did eat, Bahuka drank (cold) water, and so did Taragana, the seer.
Asila, Devala, the great sage Dvipayana, and Parasara did drink (cold) water, and did eat seeds and sprouts.
'I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.'
When weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden; in case of danger they retreat (and perish) like men who walk on crutches.
Some say: Pleasant things are produced from pleasant things. (They are those who disdain) the noble path and the renowned highest good.
Do not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong law), you will repent of it as the man did who carried iron (a long way) believing it to be silver.
(And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property.
Some unworthy heretics, slaves of women, ignorant men who are averse to the Law of the Ginas, speak thus:
'As the squeezing of a blister or boil (causes relief) for some time, (and has no dangerous consequences), so it is with (the enjoyment of) charming women. How could there be any sin in it?
'As a ram drinks the quiet water, so, &c. (the rest as in verse 10).
'As the bird Pinga drinks the quiet water (flying), &c. (the rest as in verse 10).'
So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe for her kid.
Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone.
But those who exert themselves at the proper time, feel no remorse afterwards; these heroes who have got rid of their fetters, do not long for life.
As Vaitarani, the river (of hell), is difficult to pass, so in this world women are to the unwise (a temptation) difficult to overcome.
Those who have given up intercourse with women
and have left off adorning themselves, are well established in control, because they have renounced everything.
As merchants go over the sea, so they will cross the flood (of Samsara), where living beings despond and suffer pains because of their own deeds.
A monk who knows this, will live as a virtuous man guarded by the Samitis; he will abstain from untrue speech, and not take what is not freely given him.
He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirvana, which consists in peace.
