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[Note: Khu岣嶀笉膩ganiya峁囜弓hijja峁� = K峁�ullakanirgranth墨yam. K峁�ullaka originally means 鈥渟mall, young鈥�, but I do not see that the contents of this lecture support this translation, though the commentators would seem to favour it.]

All men who are ignorant of the Truth are subject to pain; in the endless Sa峁僺膩ra they suffer in many ways. (1)

Therefore a wise man, who considers well the ways that lead to bondage^[1] and birth, should himself search for the truth, and be kind towards all creatures. (2)

鈥楳other, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds^[2].鈥� (3)

This truth should be taken to heart^[3] by a man of pure faith; he should (therefore) cut off greed and love, and not hanker after his former connections. (4)

Cows and horses, jewels and earrings, cattle, slaves and servants: all these (possessions) you must give up in order to obtain the power of changing your form at will. (5)^[4]

Everything that happens to somebody, affects him personally; therefore, knowing the creatures' love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6)

Seeing that to accept (presents) leads to hell, one should not accept even a blade of grass; only to preserve one鈥檚 life^[5] one should eat the food that is put in one鈥檚 own alms-bowl. (7)

Here some are of opinion that they will be delivered from all misery by merely attending the teacher^[6], without abstaining from sins. (8) Acknowledging the truth about bondage and liberation, but talking only, not acting (in accordance with these tenets), they seek comfort for themselves in mighty words. (9)

Clever talking will not work salvation; how should philosophical instruction do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (to)

They are (going) a long way in the endless Sa峁僺膩ra; therefore looking out carefully one should wander about carefully^[7]. (11)

Choosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one鈥檚 body only to be able to annihilate one鈥檚 Karman. (12)

Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13)

Recognising the cause of Karman, one should wander about waiting for one鈥檚 death; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the householders for their own consumption). (14)

An ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bowl); but as a bird with its plumage^[8], so he with his alms-bowl should wander about without desires. (15) Receiving alms in a manner to avoid faults^[9], and controlling one鈥檚 self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one鈥檚 food. (16)

Thus has spoken the Arhat J帽膩t峁沺utra, the venerable native of Vai艣膩l墨^[10], who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17)

Thus I say.

Footnotes and references:

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[1]:

Devendra here quotes the following Sanskrit verse: Kalatraniga岣峚峁� dattv膩 na sa峁僼u峁ａ弓a岣� praj膩patih | bh奴yo'py apatyar奴pe峁嘺 dad膩ti galasri峁卥halam. The creator was not satisfied when he had given (to man) the wife as a fetter, he added a chain round his neck in the form of children.

[2]:

This verse recurs in S奴trak峁泃膩峁単a I, 9, 5.

[3]:

Sapeh膩e p膩se = svaprek峁�ay膩 pa艣yet, he should look at it with his mind or reflectively. However sapeh膩e is usually the absolute participle samprek峁�ya. The meaning is the same in both cases.

[4]:

Some MSS. insert here the following verse: 'Movables and immovables, corn, and furniture can not deliver a man from pain, who is suffering for his deeds.'

[5]:

This is according to the commentators the meaning of the word dogu帽ch墨 = jugupsin.

[6]:

膧yariya峁� viditt膩峁嘺峁�. The commentator makes this out p. 26 to mean: by learning only what right conduct (膩c膩rikam) is, without living up to it. But it is obvious that the author intends a censure upon the J帽膩nam膩rga.

[7]:

As usual this phrase means: one should conduct one鈥檚 self so as to commit no sin.

[8]:

There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (辫腻迟谤补).

[9]:

This is the 别峁�a峁嚹乻补尘颈迟颈. On the samitis see below, Twelfth Lecture, 2.

[10]:

Vesalie = Vai艣膩l墨ka. See my remarks on this statement in part i, introduction, p. xi, and Hoernle鈥檚 notes in his translation of the Uv膩saga Das膩o, p. 3 ff.