Acharanga Sutra

The Acharanga Sutra is one of the foundational texts of Jainism. As one of the earliest, most authoritative Jain texts written in Prakrit, it is the first of the Jain Anga scriptures.

Quotes

Acharanga Sutra, as translated by Hermann Jacobi (1884)

• The Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus:
  All breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away.
  This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared.
  • 1.4.1.1-2

• All beings are fond of life, like pleasure, hate pain, shun destruction, like life, long to live. To all life is dear.
  • 1.2.3

• The (living) world is afflicted, miserable, difficult to instruct, and without discrimination.
  In this world full of pain, suffering by their different acts, see the benighted ones cause great pain.
  • 1.1.2.1

• As the nature of this (i.e. men) is to be born and to grow old, so is the nature of that (i.e. plants) to be born and to grow old;
  as this has reason, so that has reason;
  as this falls sick when cut, so that falls sick when cut;
  as this needs food, so that needs food;
  as this will decay, so that will decay;
  as this is not eternal, so that is not eternal;
  as this takes increment, so that takes increment;
  as this is changing, so that is changing.
  He who injures these (plants) does not comprehend and renounce the sinful acts;
  he who does not injure these, comprehends and renounces the sinful acts.
  Knowing them, a wise man should not act sinfully towards plants, nor cause others to act so, nor allow others to act so.
  He who knows these causes of sin relating to plants, is called a reward-knowing sage.
  Thus I say.
  • 1.1.5

• Man, it is you who are your only friend. Why do you want a friend other than yourself?
  • 1.3.3.4 (Dundas 2002, p. 42)

• When the monk realises that he is alone, that he has no connection with anyone and that no one has any connection with him, in the same way he should realise that his self is also alone.
  • 1.8.6.1 (Dundas 2002, p. 42)

• It [the soul] is not long nor small nor round nor triangular nor quadrangular nor circular;
  it is not black nor blue nor red nor green nor white;
  neither of good nor bad smell;
  not bitter nor pungent nor astringent nor sweet;
  neither rough nor soft;
  neither heavy nor light;
  neither cold nor hot;
  neither harsh nor smooth.
  It does not have a body, is not born again, has no attachment and is without sexual gender.
  While having knowledge and sentience, there is nonetheless nothing with which it can be compared.
  Its being is without form, there is no condition of the unconditioned.
  It is not sound nor form nor smell nor flavour nor touch or anything like that.
  This is what I say.
  • 1.5.6.4 (Dundas 2002, p. 43, adapted from Jacobi's 1884 translation)

• That which is the soul is that which knows,
  that which is the knower is the soul,
  that by which one knows is the soul
  • 1.5.5.5 (Dundas 2002, p. 44)

• The first great vow, Sir, runs thus:
  I renounce all killing of living beings, whether subtile or gross, whether movable or immovable.
  Nor shall I myself kill living beings (nor cause others to do it, nor consent to it).
  As long as I live, I confess and blame, repent and exempt myself of these sins, in the thrice threefold way, in mind, speech, and body.
  • 2.15

References

• Dundas, Paul (2002). The Jains (2nd ed.). Routledge. ISBN 0-415-26605-X.