Some Jaina Canonical Sutras

SR No.: 011033
Original Sutra Author: N/A
Author: Bimla Charn Law
Publisher: Royal Asiatic Society
Publication Year: 1949
Total Pages: 229
Language: English
Classification: Book_English, Agam, & Canon
File Size: 24 MB

Page 35

SOTRAKŔTANGA (80YAGADAMGA)
feeling being possessed of the right view (samyakdarśana).1 Those who deserve to be called fools are born again and again. The learned, wise, and steadfast hero will always be victorious in right faith. A saint with right intuition, who cherishes compassion for the world, should preach, spread and praise the faith, knowing the sacred law (vedavid). He should proclaim it among those who exert themselves, not neglecting tranquillity, indifference, patience, liberation, purity, uprightness, gentleness and freedom from worldly cares. One should preach the law of the mendicants to all kinds of creatures. A man who exerts himself is of a steady mind without attachment, unmoved by passion, having no worldly desires, such a man should live the life of an ascetic. The noble ones having impartially preached the law, those who are awakened should not wish for pleasure. One who is free from passions is self-controlled, knowing birth in the upper and nether regions. One who is free from desire, cherishes piety.
The first great vow of the Jains is abstinence from killing living beings.2 A Jain is careful in his walk. He searches into his mind and speech. He is careful in laying down his utensils of begging. He eats and drinks after proper inspection. The second great vow is avoidance of falsehood.: A Jain speaks after deliberation. He comprehends and repounces anger, greed, fear, and mirth. The third great vow is avoidance of theft.4 A Jain begs after deliberation for a limited space. He consumes his food and drink with the permission of his superior. A Jaina who has taken possession of some space should always take possession of
i Samyakdarsana or right faith consists in an insight into the meaning of truths as proclaimed and taught, a mental perception of the excellence of the system as propounded, a personal conviction as to the greatness and goodness of the teacher and ready acceptance of certain articles of faith for one's guidance. It is intended to remove all doubt and scepticism from one's mind, and to establish or re-establish faith. It is such a form of faith as is likely to inspire action by opening a new vista of life and its perfection. Right faith on the one hand, and inaction, vacillation on the other, are mutually incompatible. Cf. the Buddhist idea of right view (sammuiditthi) which conveys the sense of faith or belief rather than that of any metaphysical view or theory. It is precisely in some such sense that the Jains use the term summādamsana. Sammadithi suggests an article of faith which consists in the acceptance of the belief that there is such a thing as gift, that there is such a thing as sacrifice, otc. (Cf. Säleyyaku Sutta, Majjhim, I. pp. 285ff.) There cannot be right faith unless there is a clear pre-perception of the moral, intellectual or spiritual situation which is going to arise. Right faith is that form of faith which is only & stopping stone to knowledge (pañña). It is the faith or conviction acquired by a Buddhist stroam-attainer who is sure to reach the goal.
2 Cf. the ten precepts of the Buddhists; pūnātipātā-veramani. 3 Cf. Musavādā-veranani of the Buddhists. 4 Adinnādang-veramani.