11. Chapter 11 - The Very Learned

1I shall explain, in due order, the right discipline of a houseless monk who has got rid of all worldly ties. Listen to me. (1)

2He who is ignorant of the truth, egoistical, greedy, without self-discipline, and who talks loosely, is called ill-behaved and void of learning. (2)

3There are five causes which render wholesome discipline impossible: egoism, delusion, carelessness, illness, and idleness: (3)

4For eight causes discipline is called virtue, viz.: not to be fond of mirth, to control one’s self, not to speak evil of others, not to be without discipline, not to be of wrong discipline, not to be covetous, not to be choleric, to love the truth; for their influence discipline is called virtue. (4, 5)

5A monk who is liable to the following fourteen charges, is called ill-behaved, and does not reach Nirvāṇa: (6)

6If he is frequently angry; if he perseveres in his wrath; if he spurns friendly advice; if he is proud of his learning; if he finds fault with others; if he is angry even with friends; if he speaks evil even of a good friend behind his back; if he is positive in his assertions; if he is malicious, egoistical, greedy, without self-discipline; if he does not share with others; if he is always unkind: then he is called ill-behaved. (7-9)

7But for the following fifteen good qualities he is called well-behaved: if he is always humble, steady, free from deceit and curiosity; if he abuses nobody; if he does not persevere in his wrath,; if he listens to friendly advice; if he is not proud of his learning; if he does not find fault with others; if he is not angry with friends; if he speaks well even of a bad friend behind his back; if he abstains from quarrels and rows; if he is enlightened, polite, decent, and quiet: then he is called well-behaved. (10-13)

8He who always acknowledges his allegiance to his teacher[1], who has religious zeal and ardour for study, who is kind in words and actions, deserves to be instructed. (14)

9As water put into a shell shines with a doubled brilliancy, so do the piety, fame, and knowledge of a very learned monk. (15)

10As a trained Kamboja-steed, whom no noise frightens[2], exceeds all other horses in speed, so a very learned monk is superior to all others[3]. (16)

11As a valiant hero bestriding a trained horse, with heralds singing out to his right and left, (has no equal)[4], neither has a very learned monk. (17) As a strong and irresistible elephant of sixty years, surrounded by his females, (has no equal), neither has a very learned monk. (18)

12As a sharp-horned, strong-necked bullock, the leader of the herd, is a fine sight, so is a very learned monk. (19)

13As a proud lion with sharp fangs, who brooks no assault, is superior to all animals, so is a very learned monk (superior to all men). (20)

14As Vāsudeva, the god with the conch, discus, and club, who fights with an irresistible strength, (has no equal), neither has a very learned monk. (21)

15As a universal monarch with his fourfold army and great power, the possessor of the fourteen attributes of a king, (has no equal), neither has a very learned monk. (22)

16As Śakra the thousand-eyed, the wielder of the thunderbolt, the fortress-destroyer, the king of gods, (has no equal), neither has a very learned monk. (23)

17As the rising sun, the dispeller of darkness, who burns as it were with light, (has no equal), neither has a very learned monk. (24)

18As the moon, the queen of the stars, surrounded by the asterisms, when she is full at full-moon, (has no equal), neither has a very learned monk. (25)

19As a well-guarded storehouse of merchants, which is filled with grain of many kinds, (has no equal), neither has a very learned monk. (26)

20As the best of Jambū[5] trees, called Sudarśanā, which is the abode of the presiding deity, (has no equal), neither has a very learned monk. (27)

21As the best of rivers, the ocean-flowing stream Śītā[6] with its dark waters, (has no equal), neither has a very learned monk. (28)

22As the best of hills, high mount Mandara, on which various plants shed a bright lustre, (has no equal), neither has a very learned monk. (29)

23As the ocean of inexhaustible water, the delight of Svayambhū[7], which is full of precious things of many kinds, (has no equal), neither has a very learned monk. (30)

24Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated. (31)

25Therefore, seeker after the highest truth, study the sacred lore, in order to cause yourself and others to attain perfection. (32)

26Literally, who always remains in his teacher’s kula.

27Kanthaka. The horse of Buddha is called Kanthaka; our passage shows that the word is not a proper noun, but an appellative.

28This is the burden of all verses down to verse 30.

29I have supplied these words here and in the following verses. The commentators try to do without them, and labour to point out qualities of the monk, which correspond to the attributes of the subject of the comparison.

30Eugenia Jambu. According to the commentators the very tree is meant from which Jambūdvīpa took its name. They make of the presiding (āṇāḍhiya) deity, the god Anādṛta. I am not prepared to say that there is such a god as Anādṛta. The name looks suspicious. I think āṇāḍhiya is equal to ājñāsthita.

31According to the cosmography of the Jainas the Śītā is a river which takes its rise in the Nīla range and falls into the Eastern ocean. The Nīla is the fourth of the six parallel mountain-barriers, the southernmost of which is the Himālaya. (Trailokya Dīpikā, Umāsvātis’ Tattvārthādhigama Sūtra, &c.)

32This epithet apparently refers to Viṣṇu’s sleeping on the ocean.