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CHAPTER FIVE
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effect: "Is there a soul or not?' That is your special doubt. There is certainly a soul, Gautama, but it must be known by its characteristics-life, consciousness, knowledge, reason, et cetera. If there is no soul determined, the vessel of merit and evil, in that case what reason is there for sacrifices, gifts, et cetera on your part, indeed?" After hearing this speech of the Master, he gave up his doubt along with false-belief and bowed to the Master. He said: f came with evil intention to test you, like a dwarf intent upon measuring a high tree. Even though wicked, I have been well enlightened by you today. Favor me disgusted with existence with the gift of initiation. Knowing that he would be the first future gaṇadhara, the Teacher of the World himself initiated him together with his five hundred disciples. Then Gautama, with worldly attachment abandoned, accepting the religious equipment brought by Kubera, thought to himself:
"Since it is suitable for keeping of the faultless vow, the religious equipment, clothes, vessels, et cetera, must be accepted. Otherwise, how could the ascetics here devoted to efforts on behalf of the six categories of souls, completely observe compassion for living creatures? Whatever, pure in regard to the avoidance of faults created by the giver (udgama) and receiver (utpāda), endowed with virtues, has been received, that must be accepted by the discerning man for non-injury. One endowed with power from the practices of right-knowledge, right-belief, and right-conduct would acquire the unconfused texts and interpretation in the beginning, end, and middle. 145 Any man who, lacking in knowledge and perception, but having a wealth of arrogance, causes doubt about possessions in regard to this, commits an injury. Whoever gives thought to possessions, even religious equipment, wishes to please fools to whom the Principles are unknown. Without the religious equipment, how is it possible to protect many souls in the categories of water, fire, wind, earth, plants, and mobile? Even
145 88. Apparently the beginning, end, and middle' of the sutrartha.
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