Source: http://theology101.org/jai/kalpa.htm
Timestamp: 2019-04-23 03:59:03+00:00

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Obeisance to the Liberated Ones!
Obeisance to the Religious Guides!
Obeisance to the Religious Instructors!
Obeisance to all Saints in the World!
This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.
End of the First Lecture.
The knowledge of the Venerable Ascetic Mahavira (about this) was threefold; he knew that he was to descend, he knew that he had descended, he knew not when he was descending.
'O beloved of the gods, you have seen illustrious dreams; O beloved of the gods, you have seen beautiful, lucky, blest, auspicious, fortunate dreams, which will bring health, joy, long life, bliss, and fortune! We shall have success, O beloved of the gods, we shall have pleasure; we shall have happiness, beloved of the gods, we shall have a son! Indeed, beloved of the gods, after the lapse of nine complete months and seven and a half days you will give birth to a lovely and handsome boy with tender hands and feet, with a body containing the entire and complete five organs of sense, with the lucky signs, marks, and good qualities; a boy on whose body all limbs will be well formed, and of full volume, weight, and length, of a lovely figure like that of the moon! (9) And this boy, after having passed his childhood, and, with just ripened intellect, having reached the state of youth,will repeat, fully understand, and well retain (in his mind) the four Vedas: the Rig-veda, Yag-ur-veda, Sama-veda, Atharva-veda-to which the Itihasa is added as a fifth, and the Nigghantu as a sixth (Veda)-together with their Angas and Upangas, and the Rahasya; he will know the six Angas, he will be versed in the philosophy of the sixty categories, and well grounded in arithmetic, in phonetics, ceremonial, grammar, metre, etymology, and astronomy, and in many other brahmanical [and monastic] sciences besides. (10) Therefore, O beloved of the gods, you have seen illustrious dreams, &c. (see § 9).
And he viewed this whole continent Gambudvipa with his extensive (knowledge called) Avadhi. There he saw in the continent Gambadvipa, in Bharatavarsha, in the southern half of Bharata, in the brahmanical part of the town KundagrAma, the Venerable Ascetic Mahivira taking the form of an embryo in the womb of the Brahmani Devananda of the Galandharayana gotra, wife of the Brahmana Rishabhadatta of the gotra of Kodala; and-glad, pleased, and joyful in his mind, delighted, extremely enraptured, with a heart widening under the influence of happiness, with the hair of his body bristling and erect in their pores like the fragrant flowers of Nipa when touched by rain-drops, with his eyes and mouth open like full blown lotuses, with his excellent, various, trembling bracelets, with diadem and earrings, his breast lighted up by necklaces, wearing long and swinging ornaments with a pearl pendant-the chief of the gods rose with confusion, hasty and trembling from his throne, descended from the footstool, took off his shoes which were by a clever artist set with Vaidurya and excellent Rishta and Añgana [names of precious stones], and ornamented with glittering jewels and precious stones, threw his seamless robe over his left shoulder, and, arranging the fingers of his hands in the shape of a bud, he advanced seven or eight steps towards the Tirthakara.
'Reverence to the Arhats and Bhagavats; to the Adikaras, the Tirthakaras, the perfectly-enlightened ones; to the highest of men, the lions among men, the flowers among mankind 2, the Gandhahastins among men; to the highest in the world, the gUides of the world, the benefactors of the world, the lights of the world, the enlighteners of the world; to the givers of safety, to the givers of sight, to the givers of the road, to the givers of shelter, to the givers of life, to the givers of knowledge; to the givers of the law, the preachers of the law, the lords of the law, the leaders of the law, the universal emperors of the best law; to the light, the help, the shelter, the refuge, the resting-place, the possessors of unchecked knowledge and intuition who have got rid of unrighteousness; to the conquerors and the granters of conquest, the saved and the saviours, the enlightened and the enlighteners, the liberated and the liberators, to the all-knowing ones, the all-seeing ones, to those who have reached the happy, stable, unstained, infinite, unperishable, undecaying place, called the path of perfection, whence there is no return; reverence to the Ginas who have conquered fear.
'Therefore, go now and remove the Venerable Ascetic Mahavira from the brahmanical part, &c., and place the embryo of the Kshatriyani Trisala, &c.
When Harinegamesi, the divine commander of the foot troops, was thus spoken to by Sakra, the chief and king of the gods, he-glad, pleased, and joyful, &c. (see § 15)-laid his folded hands on his head and modestly accepted the words of command, sayingn 'Just as your Majesty commands.' After this he left the presence of Sakra, the chief and king of the gods, and descended towards the northeastern quarter; then be transformed himself through his magical power of transformation, and stretched himself out for numerous Yoganas like a staff, (during which he seized) jewels, Vagra, Vaidurya, Lohitaksha, Masaragalla, Hamsagarbha, Pulaka, Saugandhika, Gyotisara, Añgana, Añganapulaka, Gatarupa, Subhaga, Sphatika, and Rishta; (of these precious materials) he rejected the gross particles, and retained the subtle particles. (27) Then for a second time he transformed himself through his magical power of transformation, and produced the definitive form (which gods adopt on entering the world of men); having done so, he passed with that excellent, hasty, trembling, active, impetuous, victorious, exalted, and quick divine motion of the gods right through numberless continents and oceans, and arrived in Gambudvipa, in Bharatavarsha, in the brahmanical part of the town Kundagrama, at the house of the Brahmana Rishabhadatta, where the Brahmani Devinanda dwelt. Having arrived there, he made his bow in the sight of the Venerable Ascetic Mahavira, and cast the Brahmani Devananda, together with her retinue, into a deep sleep; then he took off all unclean particles, and brought forth the clean particles, and saying, 'May the Venerable One permit me,' he took the Venerable Ascetic Mahivira in the folded palms of his hands without hurting him. Thus he went to the Kshatriya part of the town Kundagrama, to the house of the Kshatriya Siddhartha, where the Kshatriyani Trisala dwelt; he cast her and her attendants into a deep sleep, took off all unclean particles, and brought forth the clean particles, and placed the embryo of the Venerable Ascetic Mahivira in the womb of the Kshatriyani Trisala, and the embryo of the Kshatriyani Trisala he placed in the womb of the Brihmani Devinanda of the Gandhariyana gotra. Having done so, he returned in that direction in which he had come,. (28) With that excellent, &c. (see § 28), divine motion of the gods, he flew upwards right through numberless continents and oceans, taking thousands of Yoganas in each motion, and arrived in the Saudharma Kalpa, in the divine abode called Saudharma Avatamsaka, where Sakra, the chief and king of the gods, sat on the throne called Sakra, and reported to Sakra, the chief and king of the gods, on the execution of his orders.
End of the Second Lecture.
After having seen these fine, beautiful, lovely, handsome dreams, the lotus-eyed queen awoke on her bed while the hair of her body bristled for joy.
End of the Third Lecture.
In this way he repeatedly expressed his extreme satisfaction.
Feeling her child quivering, trembling, moving, and stirring, the Kshatriyani Trisala-glad, pleased, and joyful, &c.-spoke thus: 'No, forsooth, the fruit of my womb has not been taken from me, it has not died, it is not fallen, it is not lost. Formerly it did not move, but now it does move.' Thus she was glad, pleased, and joyful, &c.
End of the Fourth Lecture.
'Victory, victory to thee, gladdener of the world! Victory to thee, lucky one! Luck to thee! with undisturbed knowledge, intuition, and good conduct conquer the unconquered Senses; defend the conquered Law of the Sramanas; Majesty, conquering all obstacles, live in Perfection; put down with thy devotion Love and Hate, the (dangerous) wrestlers; vigorously gird thy loins with constancy and overcome the eight Karmans, our foes, with supreme, pure meditation; heedful raise the banner of content, O Hero! in the arena of the three worlds gain the supreme, best knowledge, called Kevala, which is free from obscurity; obtain the pre-eminent highest rank (i. e. final liberation) on that straight road which the best Ginas have taught; beat the army of obstacles! Victory, victory to thee, bull of the best Kshatriyas!
Henceforth the Venerable Ascetic Mahavira was houseless, circumspect in his walking, circumspect in his speaking, circumspect in his begging, circumspect in his accepting (anything), in the carrying of his outfit and drinking vessel; circumspect in evacuating excrements, urine, saliva, mucus, and uncleanliness of the body; circumspect in his thoughts, circumspect in his words, circumspect in his acts; guarding his thoughts, guarding his words, guarding his acts, guarding his senses, guarding his chastity; without wrath, without pride, without deceit, without greed; calm, tranquil, composed, liberated, free from temptations, without egoism, without property; he had cut off all earthly ties, and was not stained by any worldliness: as water does not adhere to a copper vessel, or collyrium to mother of pearl (so sins found no place in him); his course was unobstructed like that of Life; like the firmament he wanted no support; like the wind he knew no obstacles; his heart was pure like the water (of rivers or tanks) in autumn; nothing could soil him like the leaf of a lotus; his senses were well protected like those of a tortoise; he was single and alone like the horn of a rhinoceros; he was free like a bird; he was always waking like the fabulous bird Bharundal, valorous like an elephant, strong like a bull, difficult to attack like a lion, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold'; like the earth he patiently bore everything; like a well-kindled fire he shone in his splendour.
With supreme knowledge, with supreme intuition, with supreme conduct, in blameless lodgings, in blameless wandering, with supreme valour, with supreme uprightness, with supreme mildness, with supreme dexterity, with supreme patience, with supreme freedom from passions, with supreme control, with supreme contentment, with supreme understanding, on the supreme path to final liberation, which is the fruit of veracity, control, penance, and good conduct, the Venerable One meditated on himself for twelve years.
In that night in which the Venerable Ascetic Mahavira died, &c. (all down to) freed from all pains, the animalcule called Anuddhari was originated:. which when at rest and not moving, is not easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection, but which when moving and not at rest, is easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection. (132) On seeing this (animalcule) many Nirgrantha monks and nuns must refuse to accept the offered alms.
End of the Fifth Lecture.
End of the Life of Mahavira.
'Victory, victory to thee, gladdener of the world!' (see § 111, down to) Thus they raised the shout of victory. (156) Before the Arhat Parsva, the people's favotirite, had adopted the life of a householder, &c. (see § 112, down to) indigent persons.
In the second month of winter, in the third fortnight, the dark (fortnight) of Paushya, on its eleventh day, in the middle of the night, riding in his palankin called Visala, followed on his way by a train of gods, men, and Asuras, &c. (Parsva) went right through the town of Benares to the park called Asramapada, and proceeded to the excellent tree Asoka. There, &c. (see § 116, down to) five handfuls.
Thereafter the Arhat Parsva, the people's favourite, was houseless, circumspect, &c. (see §§ 118-120, down to) meditated upon himself for eighty-three days.
In that period, in that age the Arhat Parsva, the people's favourite, lived thirty years as a householder, eighty-three days in a state inferior to perfection, something less than seventy years as a Kevalin, full seventy years as a Srarnana, and a hundred years on the whole.
End of the Life of Parsva.
The Arhat Arishtanemi had an excellent community, of eighteen thousand Sramanas with Varadatta at their head; (176) forty thousand nuns with Arya Yakshini at their head; (177) one hundred and sixty-nine thousand lay votaries with Nanda at their head; (178) three hundred and thirty-six thousand female lay votaries with Mahasuvrata at their head; (179) four hundred sages who knew the fourteen Purvas, &c.; (180) fifteen hundred sages who were possessed of the Avadhi knowledge; fifteen hundred Kevalins; fifteen hundred sages who could transform themselves; one thousand sages of vast intellect; eight hundred professors; sixteen hundred sages in their last birth; fifteen hundred male and three thousand female disciples who had reached perfection.
End of the Life of Arishtanemi.
EPOCHS OF THE INTERMEDIATE TIRTHAKARAS.
Since the time that the Arhat Rishabha, the Kosalian, died, -&c. (all down to) freed from all pains, three years and eight and a half months elapsed; thereupon one koti of kotis of Sagaropamas, less forty-two thousand and three years and eight and a half months, elapsed. At that time the Venerable Ascetic Mahivira died; after his Nirvana nine centuries elapsed, of the tenth century this is the eightieth year.
End of the Life of Rishabha.
End of the Lives of the Ginas.
At that period, at that age the Venerable Ascetic Mahivira had nine Ganas and eleven Ganadharas.
D. Arya Rishipalita, founder of the Aryarishipaliti Sakha.
iii. Arya Ratha of the Vatsa gotra, founder of the Aryag-ayantl Sakha.
16. Arya Phalgumitra of the Gautama gotta.
17. Arya Dhanagiri of the Vasishtha gotra.
18. Arya Sivabhuti of the Kautsa gotra.
19. Arya Bhadra of the Kasyapa gotra.
20. Arya Nakshatra of the Kasyapa gotra.
21. Arya Raksha of the Kasyapa gotra.
22. Arya Naga of the Gautama gotra.
23. Arya Gehila of the Vasishtha gotra.
24. Arya Vishnu of the Mathara gotra.
25. Arya Kalaka of the Gautama gotra.
26. Arya Sampalita and Bhadra, both of the Gautama gotra.
27. Arya Vriddha of the Gautama gotra.
28. Arya Sanghapalita of the Gautama gotra.
29. Arya Hastin of the Kasyapa gotra.
30. Arya Dharma of the Suvrata gotra.
31. Arya Simha of the Kasyapa gotra.
32. Arya Dhama of the Kasyapa gotra.
Bowing down my head, I pay my reverence to the Sthavira Gambu of The Gautama gotra, who possessed steady virtue, good conduct, and knowledge. ix.
I prostrate myself before the Sthavara Nandita, of Kasyapa gotra, who is possessed of great clemency and of knowledge, intuition, and good conduct. x.
Then I adore the Kshamasramana Desiganin of the Kasyapa gotra, who, steady in his conduct, possesses.the highest righteousness and virtue. xi.
Then I prostrate myself before the Kshamaramama Sthiragupta of the Vatsya gotra, the preserver of the sacred lore, the wise one, the ocean of wisdom, him of great virtue. xii.
Then I adore the Sthavira prince, Dharma, the virtuous Ganin, who stands well in knowledge, intuition, good conduct, and penance, and is rich in virtues. xiii.
I revere the Kshamasramama Devarddhi of the Kasyapa gotra, who wears, as it were, the jewel of the right understanding of the Sutras, and possesses the virtues of patience, self-restraint, and clemency. xiv.
End of the List of the Sthaviras.
1. In that period, in that age the Venerable Ascetic Mahdvira commenced the Paggusan when a month and twenty nights of the rainy season had elapsed.
7. In householders' families which are converted, dcvoted, staunch adherers (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Paggusan, are not allowed to ask, 'Sir, have you got such or Such a thing?' if they do not see it.
16. There are these eight classes of small things which a mendicant ought diligently to perceive, observe, and inspect, viz. living beings, mildew, seeds, sprouts, flowers, eggs, layers, and moisture.
What is understood by small mildew? Small mildew has been declared to be of five kinds: black, blue, &c. There is a kind of small mildew which has the same colour as the substance on which it grows. Monks, nuns, &c. (see § 44, down to) inspect this. That is small mildew.
What is understood by small seeds? Small seeds are declared to be of five kinds: black, blue, &c. There is a kind of small seeds of the same colour as grain. Monks and nuns, &c. (see § 44, down to) inspect this. Those are the small seeds.
What is understood by small sprouts? Small sprouts are declared to be of five kinds: black, blue, &c. There is a kind of small sprouts of the same colour as earth. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small sprouts.
What is understood by small flowers? Small flowers are declared to be of five kinds: black, blue, &c. There is a kind of small flowers of the same colour as the tree (on which they grow). Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small flowers.
What is understood by small eggs? Small eggs are declared to be of five kinds: eggs of biting insects', of spiders, of ants, of lizards (or wasps), and of chameleons. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small eggs.
What is understood by small caves or lairs? Small caves or lairs are declared to be of five kinds: lairs of animals of the asinine kind, chasms, holes, cavities widening below like the stem of a palm tree, and wasps' nests. Monks and nuns, &c. (see § 44, down to) inspect them. Those are the small caves or lairs.
What is understood by small moisture? Small moisture is declared to be of five kinds: dew, hoarfrost, fog, hailstones, and damps. Monks and nuns, &c. (see § 44, down to) inspect this. That is small moisture.
17. During the Paggusan a monk might wish to frequent the abodes of householders for the sake of collecting alms. He is not allowed to go without asking leave of the teacher, or sub-teacher, or religious guide, or Sthavira, or head of the Gana, or Ganadhara, or founder of the Gana, or whom else he regards as his superior; he is allowed to go after having asked leave of one of these persons (in this way): 'I want with your permission to frequent the abodes of householders for the sake of collecting alins.' If he (the superior) grants permission, one is allowed to go; if not, one is not allowed to go.
20. During the Paggusan monks or nuns are not allowed to be without their proper bed or bench. This is the reason: A mendicant whose bed and bench are not reserved for his own use, are low and rickety, not sufficiently fastened, without a fixed place, and never exposed to the sun, and who is not circumspect in what he does, nor accustomed to inspect and clean the things of his use, will find it difficult to exercise control; (53) but on the contrary, control will be easy to him. (54).
22. During the Paggusan monks or nuns must have three pots, one for ordure, one for urine, and a spitting-box. (56) Monks and nuns, who wear after the Paggusan their hair as short as that of a cow, are not allowed to do so during the Paggusan after the night (of the fifth Bhadrapada); but a monk should shave his head or pluck out his hair. Shaving with a razor every month, cutting with scissors every half month, plucking out every six months. (57) This is the conduct cheiflyof the Sthaviras during the rainy season.
25. During the Paggusan monks or nuns should have three lodging-places; (two) for occasional use, which must be inspected; one for constant use, which must be swept (60).
In that period, in that age the Venerable Ascetic Mahavira, in the town of Ragagriha, in the Kaitya Gunasilaka, surrounded by many monks and nuns, by many men and women of the laity, by many gods and goddesses, said thus, spoke thus, declared thus, explained thus; he proclaimed again and again the Lecture called Paryushanakalpa with its application, with its argumentation, with its information, with its text, with its meaning, with both text and meaning, with the examination of the meaning.
End of the Rules for Yatis.
End of the Kalpa Sutra.

References: § 9
 § 15
 § 28
 § 111
 § 112
 § 116
 § 44
 § 44
 § 44
 § 44
 § 44
 § 44
 § 44