Gaina Sûtras, Part I: The Âkârânga and Kalpa Sûtras — SBE Vol. 22 (trans. Hermann Jacobi, 1884)
English·1879–1910·trans. Hermann Jacobi·262 passages
The text · part 5 of 13
BOOK I, LECTURE 7, LESSON 8. 75
Knowing the twofold (obstacles, i.e. bodily and mental), the wise ones, having thoroughly learned the law, perceiving in due order (that the time for their death has come), get rid of karman. (2)
Subduing the passions and living on little food’, he should endure (hardships). If a mendicant falls sick, let him again take food. (3)
He should not long for life, nor wish for death ; he should yearn after neither, life or death. (4)
He who is indifferent and wishes for the destruction of karman, should continue his contemplation. Becoming unattached internally and externally, he should strive after absolute purity. (5)
Whatever means one knows for calming one’s own life ?, that a wise man should learn (i.e. practise) in order to gain time (for continuing penance). (6)
In a village or in a forest, examining the ground and recognising it as free from living beings, the sage should spread the straw *. (7)
Without food he should lie down and bear the pains which attack him. He should not for too long time give way to worldly feelings which overcome him. (8)
When crawling animals or such as live on high or below, feed on his flesh and blood, he should neither kill them nor rub (the wound). (9)
Though these animals destroy the body, he should not stir from his position.
1 Compare lecture 7, lesson 6, § 3.
® Le. for preserving the life, when too severe penance brings on sickness and the probability of instant death.
> Here commences the description of the bhaktapraty4khy4namaraaa, suicide by rejecting food.
p. 76
After the 4sravas have ceased, he should bear (pains) as if he rejoiced in them. (10)
When the bonds fall off, then he has accomplished his life.
(We shall now describe) a more exalted (method?) for a well-controlled and instructed monk. (11)
This other law has been proclaimed by G#atvzputra :
He should give up all motions except his own in the thrice-threefold way. (12)
He should not lie on sprouts of grass, but inspecting the bare ground he should lie on it.
Without any comfort and food, he should there bear pain. (13)
When the sage becomes weak in his limbs, he should strive after calmness °,
For he is blameless, who is well fixed and immovable (in his intention to die). (14)
He should move to and fro (on his ground), contract and stretch (his limbs) for the benefit of the whole body; or (he should remain quiet as if he were) lifeless. (15)
He should walk about, when tired of (lying), or stand with passive limbs; when tired of standing, he should sit down. (16)
Intent on such an uncommon death, he should regulate the motions of his organs.
Viz. the ingitamarama, which differs from the preceding one by the restriction of the motions of the candidate for suicide to a limited space.
? I.e. of body, speech, and mind; doing, or causing, or allowing to be done.
* He should not give way to melancholy thoughts.
BOOK I, LECTURE 7, LESSON 8. 77
the ingitamarama, which differs from the preceding one by the restriction of the motions of the candidate for suicide to a limited space.
? I.e. of body, speech, and mind; doing, or causing, or allowing to be done.
* He should not give way to melancholy thoughts.
BOOK I, LECTURE 7, LESSON 8. 77
Having attained a place swarming with insects, he should search for a clean spot. (17)
He should not remain there whence sin would rise.
He should raise himself above (sinfulness), and bear all pains. (18)
And this is a still more difficult method}, when one lives according to it: not to stir from one’s place, while checking all motions of the body. (19)
This is the highest law, exalted above the preceding method:
Having examined a spot of bare ground he should remain there; stay O Brahmaza! (20)
Having attained a place free from living beings, he should there fix himself.
He should thoroughly mortify his flesh, thinking : There are no obstacles in my body. (21)
Knowing as long as he lives the dangers and troubles, the wise and restrained (ascetic) should bear them as being instrumental to the dissolution of the body. (22)
He should not be attached to the transitory pleasures, nor to the greater ones; he should not nourish desire and greed, looking only for eternal praise. (23)
He should be enlightened with eternal objects %, and not trust in the delusive power of the gods;
1 It is called pAovagamaaza, translated by the commentators p&dapopagamana, remaining motionless like a felled tree. This etymology, which is generally adopted by the Gainas, is evidently wrong; for the Sanskrit prototype is the Brahmanical prayopagamana.
* This is the scholiast’s interpretation of nimamtegg4 nimantrayet.
Pt ates ~ ee Teme * awe s
78 AkARANGA SOTRA.
a Br&hmaza should know of this and cast off all inferiority. (24)
Not devoted to any of the external objects he reaches the end of his life; thinking that patience is the highest good, he (should choose) one of (the described three) good methods of entering Nirvama. (25) Thus I say.
End of the Seventh Lecture, called Liberation.
1 NQmam karma méfyé va.
BOOK I, LECTURE 8, LESSON I. 79
EIGHTH LECTURE,
(CALLED)
THE PILLOW OF RIGHTEOUSNESS.
First Lesson.
As I have heard it, I shall tell how the Venerable Ascetic, exerting himself and meditating, after having entered the order in that winter, wandered about?,
‘I shall not cover myself with that robe%,’ only in that winter (he used it). He had crossed (the samsara) for the rest of his life. This (refusing of dress) is in accordance with his doctrine. (1)
More than four months many sorts of living beings gathered on his body, crawled about it, and caused | pain there. (2)
For a year and a month he did not leave off his robe. Since that time the Venerable One, giving up his robe, was a naked, world-relinquishing, houseless (sage)*. (3)
Then he meditated (walking) with his eye fixed on a square space before him of the length of a
(2)
For a year and a month he did not leave off his robe. Since that time the Venerable One, giving up his robe, was a naked, world-relinquishing, houseless (sage)*. (3)
Then he meditated (walking) with his eye fixed on a square space before him of the length of a
? The commentators call this passage a sloka, though only the beginning of it looks like a pAda, the rest showing no metrical law. The beginning of the last passage looks also like the first pada of a sloka; but the rest requires some violent alterations to answer the metrical laws of a sloka.
? The divine robe given him by Indra.
’ The commentator says that this happened at the Suvarnabéluké river.
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man’. Many people assembled, shocked at the sight ; they struck him and cried. (4)
Knowing (and renouncing) the female sex in mixed gathering places’, he meditated, finding his way himself: I do not lead a worldly life. (5)
Giving up the company® of all householders homsoever, he meditated. Asked, he gave no answer; he went, and did not transgress the right path. (6)
For some it is not easy (to do what he did), not to answer those who salute; he was beaten with _ Sticks, and struck by sinful people. (7)
Disregarding slights difficult to bear, the Sage wandered about, (not attracted) by story-tellers, pantomimes, songs, fights at quarter-staff, and boxing-matches. (8)
At that time the son of G#dtrz saw without sorrow (or pleasure) people in mutual conversation. Gnatriputra obtained oblivion of these exquisite sorrows. (9)
For more than a couple of years he led a religious life without using cold water; he realised singleness, guarded his body, had got intuition, and was calm. (10)
Thoroughly knowing the earth-bodies and waterbodies and fire-bodies and wind-bodies, the lichens, seeds, and sprouts, (11)
He comprehended that they are, if narrowly
1 Tiriyabhittim is left out in the translation. I cannot make out the exact meaning of it, perhaps: ‘so that he was a wall for the animals.’
* Sayanehim in the original.
® Literally, the mixed state.
BOOK I, LECTURE 8, LESSON I. 81
inspected, imbued with life, and avoided to injure them; he, the great Hero. (12)
The immovable (beings) are changed to movable ones, and the movable beings to immovable ones; beings which are born in all states become individually sinners! by their actions. (13)
The Venerable One understands thus: he who is under the conditions (of existence)?, that fool suffers pain. Thoroughly knowing (karman), the Venerable One avoids sin. (14)
The sage, perceiving the double (karman)’, proclaims the incomparable activity‘, he, the knowing one; knowing the current of worldliness, the current of sinfulness, and the impulse, (15)
Practising the sinless abstinence from killing, he did noacts, neither himselfnor with the assistance of others; he to whom women were known as the causes of all sinful acts, he saw (the true state of the world). (16)
(16)
He did not use what had expressly been prepared for him®; he well saw (that bondage comes) through action. Whatever is sinful, the Venerable One left that undone: he consumed clean food. (17)
He did not use another’s robe, nor does he eat out of another’s vessel. Disregarding contempt, he went with indifference to places where food was prepared. (18)
Knowing measure in eating and drinking, he was not desirous of delicious food, nor had he a longing for it. A sage should not rub his eyes nor scratch his body. (19)
Looking a little sideward, looking a little behind, answering little when spoken to, he should walk attentively looking on his path. (20)
When the cold season has half-way advanced, the houseless, leaving off his robe and stretching out his arms, should wander about, not leaning against a trunk. (21)
This is the rule which has often been followed by the wise Brahmamza, the Venerable One, who is free from attachment: thus proceed (the monks).
Thus I say. (22)
Srconp LEsson.
Whatever different seats and couches have been told, whatever have been used by the great Hero, these resting-places are thus detailed’. (1)
He sometimes lodged in workshops, assemblingplaces, wells, or shops; sometimes in manufactories or under a shed of straw. (2)
He sometimes lodged in travellers’ halls, gardenhouses, or towns; sometimes on a burying-ground, in relinquished houses, or at the foot of a tree. (3)
In these places was the wise Sramama for thirteen long years; he meditated day and night, exerting himself, undisturbed, strenuously. (4)
The Venerable One, exerting himself, did not seek
1 Silanka remarks: ‘This verse has not been explained by the author of the old “ka. Why? Either because it offers no difficulty, or because it was wanting. Yet it is found in the MSS. of the text alone. We do not exactly know the reason.’ Which old Ak4 is meant by Silénka we cannot tell with certainty. It scarcely can be the Xfrsi, for in the Bombay MS. of it the text of the verse in question is given, but no explanation beyond the words: esa putéAi, this is (given as an answer to) a question.
BOOK I, LECTURE 8, LESSON 2. 83
sleep for the sake of pleasure; he waked up himself, and slept only a little, free from desires. (5)
Waking up again, the Venerable One lay down, exerting himself; going outside for once in a night, he walked about for an hour. (6)
In his resting-places he sustained fearful and manifold calamities; crawling or flying animals attack him. (7)
Bad people, the guard of the village, or lancebearers attack him; or there were domestic temptations, single women or men; (8)
Fearful and manifold (calamities) of this and the next world; pleasant and unpleasant smells, and manifold sounds: (9)
(7)
Bad people, the guard of the village, or lancebearers attack him; or there were domestic temptations, single women or men; (8)
Fearful and manifold (calamities) of this and the next world; pleasant and unpleasant smells, and manifold sounds: (9)
Always well controlled, he bore the different sorts of feelings ; overcoming carelessness and pleasure, the Braéhmaza wandered about, speaking but little. (10)
In the resting-places there once, in a night, the single wanderers asked him (who he was, and why he was there); as he did not answer, they treated him badly; but he persevered in his meditations, free from resentment. (11)
(Sometimes to avoid greater troubles when asked), ‘Who is there within ?’ he answered, ‘It is I, a’ mendicant.’ But this is the best law: silently to meditate, even if badly treated. (12)
When a cold wind blows, in which some feel pain, then some houseless monks in the cold rain seek a place sheltered from the wind. (13)
(Some heretical monks say), ‘We shall put on more clothes; kindling wood or (well) covered, we shall be able (to bear) the very painful influence of the cold.’ (14)
But the Venerable One desired nothing of the kind;
G2
p. 84
strong in control, he suffered, despising all shelter. Going outside once of a night, the Venerable One was able (to endure all hardships) in calmness. (15) This is the rule which has often been followed by the wise Brahmamza, the Venerable One, who is free from attachment: thus proceed (the monks), Thus I say. (16)
Turirp Lesson.
Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats; manifold pains. (1)
He travelled in the pathless country of the Ladfas, in Vaggabhdmi and Subbhabhiimi'; he used there miserable beds and miserable seats. (2)
In Lada (happened) to him many dangers. Many natives attacked him. Even in the faithful part of the rough country? the dogs bit him, ran at him. (3)
Few people kept off the attacking, biting dogs. Striking the monk, they cried ‘KAué£40,’ and made the dogs bite him. (4)
Such were the inhabitants. Many other mendicants, eating rough food in Vaggabhdmi, and carrying about a strong pole or a stalk (to keep off the dogs), lived there. (5)
. Even thus armed they were bitten by the dogs, torn by the dogs. It is difficult to travel in Ladha. (6)
1 Vagrabhimi and Subhrabhfimi (or Svabhrabhami) are, according to the commentaries, the two divisions of Ladsa. I think that Ladha may be identical with the classical R&4da or western Bengal and the Lala of the Buddhists, the native country of Vigaya, the legendary conqueror of Ceylon. Subbhabhfmi is probably the country of the Suhmas, who are also identified with the Radhas.
* The commentator seems to understand the words lukkhadesie bhatte in the sense: There the living also was rough; for they used clothes of grass instead of cotton.
BOOK I, LECTURE 8, LESSON 4. 85
Subbhabhfmi is probably the country of the Suhmas, who are also identified with the Radhas.
* The commentator seems to understand the words lukkhadesie bhatte in the sense: There the living also was rough; for they used clothes of grass instead of cotton.
BOOK I, LECTURE 8, LESSON 4. 85
Ceasing to use the stick (i.e. cruelty) against living beings, abandoning the care of the body, the houseless (Mah4vira), the Venerable One, endures the thorns of the villages (i.e. the abusive language of the peasants), (being) perfectly enlightened. (7)
As an elephant at the head of the battle, so was Mahavira there victorious. Sometimes he did not reach a village there in Ladka. (8)
When he who is free from desires approached the village, the inhabitants met him on the outside, and attacked him, saying, ‘Get away from here.’ (9)
He was struck with a stick, the fist, a lance, hit with a fruit, a clod,a potsherd. Beating him again and again, many cried. (10)
When he once (sat) without moving his body, they cut his flesh!, tore his hair under pains, or covered him with dust. (11)
Throwing him up, they let him fall, or disturbed him in his religious postures; abandoning the care of his body, the Venerable One humbled himself and bore pain, free from desire. (12)
As a hero at the head of the battle is surrounded on all sides?, so was there MahAvira. Bearing all hardships, the Venerable One, undisturbed, proceeded (on the road to Nirvama). (13)
This is the rule which has often been followed, &c.
Fourtu LEsson.
The Venerable One was able to abstain from indulgence of the flesh’, though never attacked by
1? Or his mustaches. 2 Or is on his guard. ® Omodariya,p. 86 diseases. Whether wounded or not wounded, he desired not medical treatment. (1)
Purgatives and emetics, anointing of the body and bathing, shampooing and cleansing of the teeth do not behove him, after he learned (that the body is something unclean). (2)
Being averse from the impressions of the senses}, the Brahmava wandered about, speaking but little. Sometimes in the cold season the Venerable One was meditating in the shade. (3)
In summer he exposes himself to the heat, he sits squatting in the sun; he lives on rough (food): rice, pounded jujube, and beans. (4)
Using these three, the Venerable One sustained himself eight months. Sometimes the Venerable One did not drink for half a month or even for a month. (5)
Or he did not drink for more than two months, or even six months, day and night, without desire (for drink). Sometimes he ate stale food. (6)
Sometimes he ate only the sixth meal, or the eighth, the tenth, the twelfth; without desires, persevering in meditation. (7)
Having wisdom, Mahavira committed no sin himself, nor did he induce others to do so, nor did he consent to the sins of others. (8)
Having entered a village or a town, he begged for food which had been prepared for somebody else. Having got clean? food, he used it, restraining the impulses. (9)
(8)
Having entered a village or a town, he begged for food which had been prepared for somebody else. Having got clean? food, he used it, restraining the impulses. (9)
When there were hungry crows, or thirsty beings stood in his way, where he begged, or when he saw them flying repeatedly down, (10)
+ Gamadhamma. * Le. free from faults.
BOOK I, LECTURE 8, LESSON 4. 87
When a Brahmaza or Sramaza, a beggar or guest, a Kandala', a cat, or a dog stood in his way, (11)
Without ceasing in his reflections, and avoiding to overlook them?, the Venerable One slowly wandered about, and, killing no creatures, he begged for his food. (12)
Moist or dry or cold food, old beans, old pap, or bad grain, whether he did or did not get such food, he was rich (in control). (13)
And Mahavira meditated (persevering) in some posture, without the smallest motion; he meditated in mental concentration on (the things) above, below, beside, free from desires. (14)
He meditated free from sin and desire, not attached to sounds or colours; though still an erring mortal (44admastha), he wandered about, and never acted carelessly. (15)
Himself understanding the truth and restraining the impulses for the purification of the soul, finally liberated, and free from delusion, the Venerable One was well guarded during his whole life. (16)
This is the rule which has been followed, &c.
End of the Ninth Lecture, called the Pillow of Righteousness.
End of the First Book.
1 Svapaka. * Tassa appattiyam pariharamto, avoiding the non-perception of it, i.e. the interruption of his reflections.
SECOND BOOK FIRST PART?.
FIRST LECTURE,
CALLED
BEGGING OF FOOD?,
First Lesson.
WHEN a male or a female mendicant, having entered the abode of a householder with the intention of collecting alms, recognises? food, drink, dainties, and spices as affected by, or mixed up with, living beings, mildew, seeds or sprouts, or wet with water, or covered with dust—either in the hand or the pot of another*—they should not, even if they can get it, accept of such food, thinking that it is impure and unacceptable®. (1)
But if perchance they accept of such food, under pressing circumstances®, they should go to a secluded spot, a garden, or a monk’s hall—where there are no
» Kida. ® Pindaishana.
* This is the typical beginning of most precepts or sftras in this Afida: se bhikkhi v4 bhikkhuai va g&h4vaikulam pimdavayapadiyde anupavisthe samane se ggam puna ganegg4. In the sequel I have shortened this rather lengthy preamble.
‘ By the other is meant the householder or the giver (datrz).
® This is the typical conclusion of all prohibitions: aphasuyam anesaniggam ti mannam‘ze labhe samte no padiggahegga. In the translation the plural is used throughout, in order to avoid the necessity of always repeating ‘he or she.’
* As e. g. total want of another opportunity to get suitable food during famine and sickness,
BOOK II, LECTURE I, LESSON I. 89
In the translation the plural is used throughout, in order to avoid the necessity of always repeating ‘he or she.’
* As e. g. total want of another opportunity to get suitable food during famine and sickness,
BOOK II, LECTURE I, LESSON I. 89
eggs, nor living beings, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor drops (of water), nor mud, nor cobwebs—and rejecting (that which is affected by), and cleaning that which is mixed up (with living beings, &c.), they should circumspectly eat or drink it. But with what they cannot eat or drink, they should resort to a secluded spot, and leave it there on a heap of ashes or bones, or rusty things, or chaff, or cowdung, or on any such-like place which they have repeatedly examined and cleaned. (2)
A monk or a nun on a begging-tour should not accept as alms whatever herbs they recognise, on examining them, as still whole, containing their source of life, not split longwise or broadwise, and still alive, fresh beans, living and not broken; for such food is impure and unacceptable. (3)
But when they recognise after examination that those herbs are no more whole, do not contain their source of life, are split longwise or broadwise, and no more alive, fresh beans, lifeless and broken, then they may accept them, if they get them; for they are pure and acceptable. (4)
A monk or nun on a begging-tour should not accept as alms whatever flattened grains, grains containing much chaff, or half-roasted spikes of wheat, &c., or flour of wheat, &c., or rice or flour of rice, they recognise as only once worked’; for such food is impure and unacceptable. (5)
But when they recognise these things as more than once worked, as twice, thrice worked, then they may accept them, if they get them; for they are pure and acceptable. (6)
1 Pounded or cooked or roasted, &c., because after only one operation sperms of life might still be left. ;
go AKARANGA SOTRA.
A monk or a nun desiring to enter the abode of a householder for collecting alms, should not enter or leave it together with a heretic or a householder ; or a monk who avoids all forbidden food, &c., together with one who does not. (7)
A monk or a nun entering or leaving the out-ofdoor places for religious practices or for study? should not do so together with a heretic or a house- _ holder; or a monk who avoids all forbidden food, together with one who does not. (8)
A monk or a nun wandering from village to village should not do so together with a heretic or a householder; or a monk who avoids all forbidden food, together with one who does not. (9)
A monk or a nun on a begging-tour should not give, immediately or mediately, food, &c., to a heretic or a householder; or a monk who avoids all forbidden food, to one who does not. (10)
(9)
A monk or a nun on a begging-tour should not give, immediately or mediately, food, &c., to a heretic or a householder; or a monk who avoids all forbidden food, to one who does not. (10)
A monk or a nun on a begging-tour should not accept food, &c., from a householder whom they know to give out of respect for a Nirgrantha, in behalf of a fellow-ascetic, food, &c., which he has bought or stolen or taken, though it was not to be taken nor given, but was taken by force, by acting sinfully towards all sorts of living beings; for such-like food, &c., prepared by another man? or by the giver himself, brought out of the house or not brought out of the house, belonging to the giver or not belonging to him, partaken or tasted of, or not partaken or tasted of, is impure and unacceptable.
} These are the vid4rabhfimi and viharabhfimi.
* Purisamtarakada. I have rendered this word according to the interpretation of the commentators; but in a similar passage, 8, 3, §§ 2 and 3, they understand the word to mean appropriated by another person.
BOOK II, LECTURE I, LESSON I. gI
In this precept substitute for ‘on behalf of one fellow-ascetic, (2) on behalf of many fellow-ascetics, (3) on behalf of one female fellow-ascetic, (4) on behalf of many female fellow-ascetics; so that there will be four analogous precepts. (11)
A monk or a nun should not accept of food, &c., which they know has been prepared by the householder for the sake of many Sramavzas and Brahmamas, guests, paupers, and beggars, after he has counted them, acting sinfully towards all sorts of living beings; for such food, whether it be tasted of or not, is impure and unacceptable. (12)
A monk or a nun should not accept of food, &c., procured in the way described in § 11 for the sake of the persons mentioned in § 12, if the said food, &c., has been prepared by the giver himself, has been brought out of the house, does not belong to the giver, has not been partaken or tasted of; for such food, &c., is impure and unacceptable; but if the food, &c., has been prepared by another person, has been brought out of the house, belongs to the giver, has been partaken or tasted of, one may accept it; for it is pure and acceptable. (13)
A monk or a nun wishing to enter the abode of a householder with the intention of collecting alms, should not, for the sake of food or drink, enter or leave such always liberal, always open houses, where they always give a morsel, always the best morsel, always a part of the meal, always nearly the half of it.
This certainly is the whole duty of a monk or a nun in which one should, instructed in all its meanings and endowed with bliss, always exert oneself.
Thus I say. (14)
p. 92
Seconp LEsson.
This certainly is the whole duty of a monk or a nun in which one should, instructed in all its meanings and endowed with bliss, always exert oneself.
Thus I say. (14)
p. 92
Seconp LEsson.
A monk or a nun on a begging-tour should not accept food, &c., in the following case: when, on the eighth or paushadha day, on the beginning of a fortnight, of a month, of two, three, four, five, or six months, or on the days of the seasons, of the junction of the seasons, of the intervals of the seasons, many Sramazas and Brahmazas, guests, paupers, and ’ beggars are entertained with food, &c., out of one or two or three or four vessels, pots, baskets, or heaps of food; such-like food which has been prepared by the giver, &c., (all down to) not tasted of, is impure and unacceptable. But if it is prepared by another person, &c. (see first lesson, § 13), one may accept it; for it is pure and acceptable. (1)
A monk or a nun on a begging-tour may accept food, &c., from unblamed, uncensured families, to wit, noble families, distinguished families, royal families, families belonging to the line of Ikshv4ku, of Hari, cowherds’ families, Vaisya families, barbers’ families, carpenters’ families, sakurs’ families, weavers’ families; for such food, &c., is pure and acceptable. (2)
A monk or a nun on a begging-tour should not accept food, &c., in the following case: when in assemblies, or during offerings to the manes, or on a festival of Indra or Skanda or Rudra or Mukunda or demons or Yakshas or the snakes, or on a festival in honour of a tomb, or a shrine, or a tree, or a hill, or a cave, or a well, or a tank, or a pond, or a river, or a lake, or the sea, or a mine—when on such-like various festivals many Sramamzas and Brahmaaas,
BOOK II, LECTURE I, LESSON 2. 93
guests, paupers, and beggars are entertained with food, &c. (all as in § 1, down to) acceptable. (3)
But when he perceives that all have received their due share, and are enjoying their meal, he should address! the householder’s wife or sister or daughterin-law or nurse or male or female servant or slave and say: ‘O long-lived one! (or, O sister !) will you give me something to eat?’ After these words of the mendicant, the other may bring forth food, &c., and give it him. Such food, &c., whether he beg for it or the other give it, he may accept; for it is pure and acceptable. (4)
When a monk or a nun knows that at a distance of more than half a yogana a festive entertainment? is going on, they should not resolve to go there for the sake of the festive entertainment. (5)
When a monk hears that the entertainment is given in an eastern or western or southern or northern place, he should go respectively to the west or east or north or south, being quite indifferent (about the feast); wherever there is a festive entertainment, in a village or scot-free town, &c. (see I, 7, 6, § 4), he should not go there for the sake of the festive entertainment.
(see I, 7, 6, § 4), he should not go there for the sake of the festive entertainment.
The Kevalin assigns as the reason for this precept, that if the monk eats food, &c., which has been given him on such an occasion, he will incur the sin of one
1 Puvvam eva 4loegg4, he should first look at him or -her (and then say).
2 Samkhadi, somewhere explained odanap&ka, cooking of rice; in the commentary the following etymology is given: samkhandyante virddhyante pr4zino yatra s4 samkhadi. But the Guzerati commentator explains it: giham ghan4 gan nimitti &hara kelviva bhan.
94 AgARANGA SOTRA.
who uses what! has been prepared for him, or is mixed up with living beings, or has been bought or stolen or taken, though it was not to be taken, nor was it given, but taken by force. (6)
A layman? might, for the sake of a mendicant, make small doors large, or large ones small; put beds® from a level position into a sloping one, or from a sloping position into a level one; place the beds? out of the draught or in the draught; cutting and clipping the grass outside or within the up4sraya, spread a couch for him, (thinking that) this mendicant is without means for a bed’. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast.
This certainly is the whole duty, &c. (see end of lesson 1).
Thus I say. (7)
Tuirp LEsson.
When he has eaten or drunk at a festive entertainment, he might vomit (what he has eaten), or not well digest it; or some other bad disease or sickness might befall him, (1)
The Kevalin says this is the reason:
A mendicant, having drunk various liquors, together with the householder or his wife, monks or nuns, might not find the (promised) resting-place on leaving the scene of entertainment and looking
? This stands for 4hakammiya and uddesiya, pure and impure food prepared for a mendicant.
2 Asamgae, the uncontrolled one; it denotes a layman or a householder.
* Segg4=sayy4, bed; but the scholiast explains it by vasati, dwelling, lodging.
BOOK II, LECTURE I, LESSON 3. 95
out for it; or in the resting-place he may get into mixed company; in the absence of his mind or in his drunkenness he may lust after a woman or a eunuch; approaching the mendicant (they will say) : ‘O long-lived Sramaza! (let us meet) in the garden, or in the sleeping-place, in the night or in the twilight.’ Luring him thus by his sensuality (she says) : ‘Let us proceed to enjoy the pleasures of love.’ He might go to her, though he knows that it should not be done.
These are the causes to sin, they multiply continuously. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. (2)
These are the causes to sin, they multiply continuously. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. (2)
A monk or a nun, hearing or being told of some festivity, might hasten there, rejoicing inwardly: ‘There will be an entertainment, sure enough!’ It is impossible to get there from other families alms which are acceptable and given out of respect for the cloth’, and to eat the meal. As this would lead to sin, they should not do it®, But they should enter there, and getting from other families their alms, should eat their meal. (3)
A monk or a nun, knowing that in a village or a scot-free town, &c. (see I, 7, 6, § 4), an entertainment will be given, should not resolve to go to that village, &c., for the sake of the entertainment. The Kevalin assigns as the reason herefore : When a man goes to
1 Esiyam vesiyam. The latter word is explained by ragoharan4diveshal labdham, what one gets for the sake of one’s apparel, the broom, &c.
8 Mi4itthinam samphase, no evam karegg4, i. e. mAtristhanam samspriset, na evam kuryat: m4tristhdna is somewhere explained karmopadanasth4na.
p. 96
a much-frequented and vulgar entertainment somebody’s foot treads on his foot, somebody's hand moves his hand, somebody’s bowl clashes against his bowl, somebody's head comes in collision with his head, somebody’s body pushes his body, or somebody beats him with a stick or a bone or a fist or a clod, or sprinkles him with cold water, or covers him with dust; or he eats unacceptable food, or he receives what should be given to others. Therefore should a well-controlled Nirgrantha not resolve to go to a much-frequented and vulgar entertainment to partake of it. (4)
A monk or a nun on a begging-tour should not accept such food, &c., about the acceptability or unacceptability of which his (or her) mind has some doubts or misgivings; for such food, &c. (5)
When a monk or a nun wishes to enter the abode of a householder, they should do so with the complete outfit’. (6)
A monk or a nun entering or leaving the out-ofdoor places for religious practices or study, should do so with the complete outfit. (7)
A monk ora nun wandering from village to village should do so with the complete outfit. (8)
A monk or a nun should not, with the complete outfit, enter or leave the abode of a householder to collect alms, or the out-of-door places for religious practices and study, or wander from village to village on perceiving that a strong and widely-spread rain pours down, or a strong and widely-spread mist is
coming on, or a high wind raises much dust, or many flying insects are scattered about and fall down. (9)
A monk or a nun on a begging-tour should not accept food, &c., in the houses of Kshatriyas, kings, messengers, and relations of kings, whether they are inside or outside, or invite them; for such food, &c., is impure and unacceptable. Thus I say. (10)
Fourtu Lesson.
A monk or a nun on a begging-tour should not resolve to go to a festival, preceded or followed by an entertainment, to partake of it, when they know that there will be served up chiefly meat or fish or roasted slices of meat or fish; nor to a wedding breakfast in the husband’s house or in that of the bride’s father ; nor to a funeral dinner or to a family dinner where something is served up,—if on their way there, there are many living beings, many seeds, many sprouts, much dew, much water, much mildew, many drops (of water), much dust, and many cobwebs; or if there have arrived or will arrive many Sramazas and Bréhmamas, guests, paupers, and beggars, and if it will be a crowded assembly, so that a wise man may not enter or leave it, or learn there the sacred texts, to question about them, to repeat them, to consider them, to think about the substance of the law. (1)
A monk or a nun may go to such an entertainment (as described in the preceding Stra), provided that on their way there, there are few living beings, few seeds, &c.; that no Sramazas and Braéhmaazas, &c., have arrived or will arrive; that it is not a
(22] Hp. 98 crowded assembly, so that a wise man may enter or leave, &c.? (2) .
A monk or a nun desirous to enter the abode of a householder, should not do so, when they see that the milch cows are being milked, or the food, &c., is being cooked, and that it is not yet distributed. Perceiving this, they should step apart and stay where no people pass or see them. But when they conceive that the milch cows are milked, the dinner prepared and distributed, then they may circumspectly enter or leave the householder’s abode for the sake of alms. (3)
Some of the mendicants say to those who follow the same rules of conduct, live (in the same place), or wander from village to village: ‘This is indeed a small village, it is too populous, nor is it large; reverend gentlemen, go to the outlying villages to beg alms®.’
(3)
Some of the mendicants say to those who follow the same rules of conduct, live (in the same place), or wander from village to village: ‘This is indeed a small village, it is too populous, nor is it large; reverend gentlemen, go to the outlying villages to beg alms®.’
Some mendicant may have there kinsmen or relations, e.g. a householder or his wife, or daughters, or daughters-in-law, or nurses, or male and female slaves or servants. Such families with which he is connected by kindred or through marriage, he intends to visit before (the time of begging): ‘I shall get there (he thinks) food or dainties or milk or thick sour milk or fresh butter or ghee or sugar or oil or honey or meat or liquor, a sesamum dish’, or raw sugar, or a meal of parched wheat‘, ora meal of curds and sugar with spices®; after having eaten and drunk, and having cleaned and rubbed the alms-bowl, I shall,
' This precept applies, according to the commentator, only to sick monks, or such as can get nothing elsewhere.
* The just arrived monks should do as they are bidden.
® Samkuli. ‘ Paya. 5 Sikhariaf,
BOOK II, LECTURE I, LESSON 5. 99
together with other mendicants, enter or leave the abode of a householder to collect alms.’ As this would be sinful, he should not do so. (4)
But, at the proper time, entering there with the other mendicants, he may there in these or other families accept alms which are acceptable and given out of respect for his cloth, and eat his meal.
This certainly is the whole duty, &c. (see end of “lesson 1).
Thus I say. (5)
Firty Lesson.
When a monk or a nun on entering the abode of a householder sees that the first portion of the meal is being thrown away! or thrown down, or taken away, or distributed, or eaten, or put off, or has already been eaten or removed; that already other Sramazas and Bréhmamas, guests, paupers, and beggars go there in great haste; (they might think), ‘Hallo! 1 too shall go there in haste.’ As this would be sinful, they should not do so. (1)
When a monk or a nun on a begging-tour comes upon walls or gates, or bolts or holes to fit them, they should, in case there be a byway, avoid those (obstacles), and not go on straight.
The Kevalin says: This is the reason: Walking there, he might stumble or fall down; when he stumbles or falls down, his body might become contaminated with faces, urine, phlegmatic humour, mucus, saliva, bile, matter, semen, or blood. And if his body has become soiled, he should not wipe or
? In honour of the gods, H 2 tes gerratictscht s a
p. 100
And if his body has become soiled, he should not wipe or
? In honour of the gods, H 2 tes gerratictscht s ap. 100 rub or scratch or clean! or warm or dry it on the bare ground or wet earth [or dusty earth*] on a rock or a piece of clay containing life, or timber inhabited by worms, or anything containing eggs, living beings, &c. (down to) cobwebs; but he should first beg for some straw or leaves, wood or a potsherd, which must be free from dust, resort with it to a secluded spot, and on a heap of ashes or bones, &c. (see II, 1, 1, § 2), which he has repeatedly examined and cleaned, he should circumspectly wipe or rub, warm or dry (his body). (2)
When a monk or a nun on a begging-tour perceives a vicious cow coming towards them, or a vicious buffalo coming towards them, or a vicious man, horse, elephant, lion, tiger, wolf, panther, bear, hyena, sarabha, shakal, cat, dog, boar, fox, leopard coming towards them, they should, in case there be a byway, circumspectly avoid them, and not walk on straight. (3)
When a monk or a nun on a begging-tour comes on their way upon a pit, pillar, thorns, or unsafe, marshy or uneven ground, or mud, they should, in case there be a byway, avoid these (obstacles), and not walk on straight.
When a monk or a nun on a begging-tour perceives that the entrance of a householder’s abode is secured by a branch of a thorn bush, they should not, without having previously got the (owner's) permission, and having examined and swept (the entrance), make it passable or enter and leave (the
* This stands for uvvalegga v4 uvvasfegga va (udvaled va udvarted va), for which words, denoting some rather indistinct varieties of rubbing, I know no adequate English words.
* The words in brackets are the translation of varia lectio.
BOOK II, LECTURE I, LESSON 5. 10I
house). But they may circumspectly do so, after having got the (owner’s) permission, and having examined and swept it. (4)
When a monk or a nun on a begging-tour knows that a Sramaza or a Brahmamza, a guest, pauper or beggar has already entered (the house), they should not stand in their sight or opposite the door’.
The Kevalin? says: This is the reason: Another, on seeing him, might procure and give him food, &c. Therefore it has been declared to the mendicants : This is the statement, this is the reason, this is the order, that he should not stand in the other mendicants’ sight or opposite the door.
Knowing this, he should go apart and stay where no people pass or see him. Another man may bring and give him food, &c., while he stays where no people pass or see him, and say unto him: ‘O longlived Sramaza! this food, &c., has been given for the sake of all of you; eat it or divide it among you.’ Having silently accepted the gift, he might think: ‘Well, this is just (enough) for me!’ As this would be sinful, he should not do so.
this food, &c., has been given for the sake of all of you; eat it or divide it among you.’ Having silently accepted the gift, he might think: ‘Well, this is just (enough) for me!’ As this would be sinful, he should not do so.
Knowing this, he should join the other beggars, and after consideration say unto them®: ‘O long-lived Sramanas! this food, &c., is given for the sake of all of you; eat it or divide it among you.’ After these words another might answer him: ‘O long-lived
1 This might also be translated: at an opposite door.
* The following passage is not explained in the commentaries, and is wanting in the oldest MS., though supplied on the margin. It may therefore be concluded that the whole passage, the greater part of which is typical, is a later addition.
’ Aloegga. The scholiast explains it here by darsayet, he should show the food, &c. Professor Oldenberg has identified this word with the Pali 4rofeti.
p. 102
Sramaza! distribute it yourself.’ Dividing the food, &c., he should not (select) for himself too great a portion, or the vegetables, or the conspicuous things, or the savoury things, or the delicious things, or the nice things, or the big things; but he should impartially divide it, not being eager or desirous or greedy or covetous (of anything). When he thus makes the division, another might say: ‘O long-lived Sramana! do not divide (the food); but let us, all together, eat and drink.’ When he thus eats, he should not select for himself too great a portion, &c.; but should eat and drink alike with all, not being desirous, &c.’ (5)
When a monk or a nun on a begging-tour perceives that a Sramava or Brahmama, a beggar or guest has already entered the house, they should not overtake them and address (the householder) first. Knowing this, they should go apart and stay where no people pass or see them. But when they perceive that the other has been sent away or received alms, and has returned, they may circumspectly enter the house and address the householder.
This certainly is the whole duty, &c.
Thus I say. (6)
Sixty Lesson.
When a monk or a nun on a begging-tour perceives that many hungry animals have met and come together in search of food, e.g. those of the chicken-kind or those of the pig-kind, or that crows
' The scholiast says that the way to procure food, &c., as described in this paragraph, should only be resorted to under pressing circumstances.
BOOK II, LECTURE I, LESSON 6. 103
have met and come together, where an offering is thrown on the ground, they should, in case there be a byway, avoid them and not go on straight. (1)
BOOK II, LECTURE I, LESSON 6. 103
have met and come together, where an offering is thrown on the ground, they should, in case there be a byway, avoid them and not go on straight. (1)
A monk or a nun on a begging-tour should not stand leaning against the door-post of the householder’s abode, or his sink or spitting-pot, nor in sight of, or opposite to his bathroom or privy; nor should they contemplate a loophole or a mended spot or a fissure (of the house) or the bathing-house, showing in that direction with an arm or pointing with a finger, bowing up and down. (2)
Nor should they beg, pointing with a finger at the householder, or moving him with a finger, or threatening him with a finger, or scratching him with a finger, or praising him, or using coarse language. (3)
If he sees somebody eating, e.g. the householder or his wife, &c., he should after consideration say : ‘O long-lived one! (or, O sister!) will you give me some of that food?’ After these words the other might wash or wipe his hand or pot or spoon or plate with cold or hot water’. He should after consideration say : ‘O long-lived one! (or, O sister!) do not wash or wipe your hand or pot or spoon or plate! If you want to give me something, give it as it is!’ After these words the other might give hima share, having washed or wiped his hand, &c., with cold or hot water. But he should not accept anything out of such a hand, &c., which has been before treated thus; for it is impure and unacceptable. (4)
It is also to be known that food, &c., is impure
1 Stodagavigada, usizodagavigada. Vigada, Sanskrit vika/a, is explained apkaya. It is therefore cold or hot water which is to be considered as containing life.
p. 104
and unacceptable, which is given with a wet hand, though the hand be not purposely wetted. (5)
The same rule holds good with regard to a moistened hand, &c., and a dusty hand, &c., and a hand which is soiled with clay, dew, orpiment, vermilion, realgar, collyrium, white chalk, alum, rice-flour, kukkusa, ground drugs. (6)
It is also to be known that he may accept such food, &c., which is given with a soiled hand, &c., to one similarly soiled (i.e. with what one is to receive), or to one unsoiled, with hand similarly soiled ; for such food, &c., is pure and acceptable. (7)
A monk or a nun on a begging-tour should not accept flattened grains, grains containing much chaff, &c. (see II, 1, 1, § 5), which a layman, for the sake of the mendicant, has ground’, grinds, or will grind, has winnowed, winnows, or will winnow on a rock or a piece of clay containing life, &c. (see II, 1, 5, § 2, all down to) cobwebs; for such large, parched grains, &c., are impure and unacceptable. (8)
(see II, 1, 5, § 2, all down to) cobwebs; for such large, parched grains, &c., are impure and unacceptable. (8)
A monk or a nun on a begging-tour should not accept fossil salt or sea salt which a householder, for the sake of the mendicant, has ground or pounded, grinds or pounds, will grind or pound on a rock or a piece of clay containing life, &c.; for such-like fossil salt or sea salt is impure and unacceptable. (9)
A monk or a nun on a begging-tour should not
1 The subject asamgae, the uncontrolled one, i.e. layman, stands in the singular, but the verb in the plural. The same irregularity occurs in the next paragraph. The commentator accounts for it simply by saying: ekava#anfdhikare pi £44ndasatvat tadvyatyayena bahuvasanam drash/avyam, pfrvatra vi gatév ekavakanam.
BOOK II, LECTURE I, LESSON 7. I05
accept food, &c., which is prepared over the fire; for such food is impure and unacceptable. The Kevalin says: This is the reason: A layman will kill the fire-bodies, by wetting or moistening, wiping or rubbing, throwing up or turning down the food, &c., for the sake of the mendicant. Hence it has been declared to the mendicants: This is the statement, this is the reason, this is the order, that they should not accept food, &c., which has been prepared over the fire, &c.
This certainly is the whole duty, &c.
Thus I say. (10)
SEVENTH Lesson.
A monk or a nun on a begging-tour should not accept food, &c., which has been placed on a post or pillar or beam or scaffold or loft! or platform or roof or some such-like elevated place; for such food fetched from above is impure and unacceptable. The Kevalin says: This is the reason: The layman might fetch and erect a stool or a bench or a ladder or a handmill, get upon it, and getting upon it fall or tumble down. Thus he might hurt his foot or arm or breast or belly or head or some other part of his body; or he might kill or frighten or bruise or smash or crush or afflict or pain or dislocate all sorts
1 M4la. The word is not explained in the 7ika and Dipika; the Guzerati translation says that the word is lokapratita, commonly understood. It is probably the Maratht m4/ or m4/4; the former word denotes a loft, floored with bamboos; the second, the room formed by overlaying with slight sticks the cross-beams of a house, a loft, an erection or stand in a cornfield, scaffolding (of a building). Molesworth, Mar4thf and English Dictionary, s. v.
p. 106
of living beings. Therefore he should not accept such-like food, &c., fetched from above. (1)
A monk or a nun on a begging-tour should not accept food, &c., which a layman, for the sake of the mendicant, has taken from a granary or vault by contorting himself up and down and horizontally; thinking that such-like food is brought from underground ', (2)
(1)
A monk or a nun on a begging-tour should not accept food, &c., which a layman, for the sake of the mendicant, has taken from a granary or vault by contorting himself up and down and horizontally; thinking that such-like food is brought from underground ', (2)
A monk or a nun on a begging-tour should not accept food, &c., which is kept in earthenware. The Kevalin says: This is the reason: The layman might, for the sake of the mendicant, break the earthen vessel containing the food, &c., and thereby injure the earth-body; in the same way he might injure the fire-body, the wind-body, plants and animals; by putting it again (in earthenware), he commits the pas&sakamma sin. Hence it has been said to the mendicant, &c., that he should not accept food, &c., which is put in earthenware. (3)
A monk or a nun on a begging-tour should not accept food, &c., placed on the earth-body, the windbody, the fire-body, for such food is impure and unacceptable. The Kevalin says: This is the reason: A layman might, for the sake of the mendicant, stir or brighten the fire, and taking the food, &c., down from it, might give it to the mendicant. Hence it has been said, &c., that he should accept no such food. (4)
When a monk or a nun on a begging-tour sees that a layman might, for the sake of the mendicant,
1 The original has bho m4lohadam ti na##4. Bho m4lohada is explained adhom4lahr:tam. MA&lohada, which I translate ‘fetched from above,’ is the technical term for things affected by the dosha under question.
BOOK II, LECTURE I, LESSON 7. ‘107
cool too hot food, &c., by blowing or fanning with a winnowing basket or fan or a palm leaf or a branch or a part of a branch or a bird's tail or a peacock’s tail or a cloth or a corner of a cloth or the hand or the mouth, they should, after consideration, say (to the householder or his wife): ‘O long-lived one! (or, O sister!) do not blow or fan the hot food, &c., with a winnowing basket, &c.; but if you want to give it me, give it as it is.’ After these words the other might give it after having blown or fanned it with a winnowing basket, &c.; such-like food they should not accept, because it is impure and unacceptable. (5)
A monk or a nun on a begging-tour should not accept food, &c., which is placed on vegetable or animal matter’; for such food is impure and unacceptable. (6)
A monk or a nun on a begging-tour should not accept water which has been used for watering flour or sesamum or rice, or any other such-like water which has been recently used for washing, which has not acquired a new taste, nor altered its taste or nature, nor has been strained ; for such-like water is impure and unacceptable. But if it has long ago been used for washing, has acquired a new taste, has altered its taste or nature, and has been strained, it may be accepted, for it is pure and acceptable. (7)
But if it has long ago been used for washing, has acquired a new taste, has altered its taste or nature, and has been strained, it may be accepted, for it is pure and acceptable. (7)
When a monk or a nun on a begging-tour finds water used for washing sesamum, chaff or barley, or rainwater or sour gruel or pure water, they should, after consideration, say (to the householder or his wife): ‘O long-lived one! (or, O sister!) will you give
* Vanassaikayapati//hiya and tasak4yapatisshiya.
* Aydma, 444mlam avasy4nam.
—ep. 108 me some of this water?’ Then the other may answer him: ‘O long-lived Sramaza! take it yourself by drawing it with, or pouring it in, your bowl!’ Such-like water, whether taken by himself or given by the other, he may accept. (8)
A monk or a nun on a begging-tour should not accept such water as has been taken from the bare ground, &c. (see II, 1, 5, § 2, all down to) cobwebs, or water which the layman fetches in a wet or moist or dirty vessel, mixing it with cold water.
This certainly is the whole duty, &c.
Thus I say. (9)
Eicuty Lesson.
A monk or a nun on a begging-tour should not accept juice of mangos, inspissated juice of mangos, Juice of wood-apples, citrons, grapes, wild dates, pomegranates, cocoa-nuts, bamboos, jujubes, myrobalans, tamarinds, or any such-like liquor containing particles of the shell or skin or seeds, which liquor the layman, for the sake of the mendicant, pressed, strained, or filtered through a basket’, cloth, or a cow's tail; for such liquor is impure and unacceptable. (1)
When a monk or a nun on a begging-tour smells, in travellers’ houses or garden houses or householders’ houses or maéfs, the scent of food or drink or sweet scents, they should not smell them, being indifferent against smell, and not eager or desirous or greedy or covetous of the pleasant smell. (2)
1 Khavva, Sanskrit shabdaka (sic). The Hindf has 4havda, basket.
BOOK II, LECTURE I, LESSON 8. 109
A monk or a nun on a begging-tour should not accept raw things which are not yet modified by instruments ?, as bulbous roots, growing in water or dry ground, mustard stalks; for they are impure and unacceptable. The same holds good with regard to long pepper, ground long pepper, common pepper, ground common pepper, ginger or ground ginger. (3)
A monk or a nun on a begging-tour should not accept such raw fruits which are not yet modified by instruments, as those of Mango, Amrdaéaka, Ghigghtra*, Surabhi §, Sallakt ‘+; for they, &c. (4)
The same holds good with regard to raw shoots which, &c., as those of Asvattha, Nyagrodha, Pilamkhu 5, Ntydra®, Sallakt. (5)
The same holds good with regard to raw berries which, &c., as those of Kapittha’, pomegranate, or Pippala. (6)
A monk or a nun on a begging-tour should not accept raw, powdered fruits which are not well ground and still contain small seeds, as those of Umbara, Pilamkhu, Nyagrodha, and Asvattha; for &c. (7)
(6)
A monk or a nun on a begging-tour should not accept raw, powdered fruits which are not well ground and still contain small seeds, as those of Umbara, Pilamkhu, Nyagrodha, and Asvattha; for &c. (7)
A monk or a nun on a begging-tour should not accept unripe wild rice ®, dregs, honey, liquor, ghee, or sediments of liquor, if these things be old or if living beings are engendered or grow or thrive in
1 I.e. when they have undergone no operation which takes the life out of them.
* Name of a shrub. $s Explained by satagru.
“ Boswellia Thurifera. 5 Explained by pipparf.
* Cedrela Toona.
7 The wood-apple tree, Feronia Elephantum.
* Amad4ga, explained in the commentary 4mapazaam, unripe or half ripe, aramikatandulfyak4di.
p. 110
them, or are not taken out, or killed or destroyed in them. (8)
A monk or a nun on a begging-tour should not accept any such-like raw plants! as Ikshumeru, An-. kakarelu, Kaseru, Samghatika, Pdtialu. (9)
A monk or a nun on a begging-tour should not accept any such-like (vegetables) as Nymphaea or stalk of Nymphaea or the bulb of Nelumbium or the upper part or the filament of Lotus or any part of the plant. (10)
A monk or a nun on a begging-tour should not accept such-like raw substances as seeds or sprouts, growing on the top or the root or the stem or the knots (of a plant), likewise the pulp or blossoms of the plantain, cocoa-nut, wild date, and palmyra trees. (11)
A monk or a nun on a begging-tour should not accept any such-like raw unmodified substances as sugar-cane, which is full of holes, or withering or peeling off or corroded by wolves; or the points of reeds or the pulp of plantains. (12)
The same holds good with regard to garlic or its leaves or stalk or bulb or integument. (13) Likewise with regard to cooked fruits of Atthiya?, Tinduka §, Vilva ‘,.Sriparai®. (14)
A monk or a nun on a begging-tour should not accept such raw, unmodified substances as corn, clumps of corn, cakes’ of corn, sesamum, ground sesamum, or cakes of sesamum.
This is the whole duty, &c.
Thus I say. (15)
* Of these plants only Kaseru, a kind of grass, and Samgha/ika Trapa Bispinosa are specialised in our dictionaries.
? A certain tree. 5 Diospyros Glutinosa.
5 Aegle Marmelos. 5 Pistia Stratiotes,
BOOK II, LECTURE I, LESSON 9. IIl
NintH Lesson.
In the east or west or south or north, there are some faithful householders, &c., (all down to) ser- ' vants who will speak thus: ‘It is not meet that these illustrious, pious, virtuous, eloquent, restrained, controlled, chaste ascetics, who have ceased from sensual intercourse, should eat or drink food, &c., which is 4dhakarmika!; let us give to the ascetics all food, &c., that is ready for our use, and let us, afterwards, prepare food for our own use. Having heard such talk, the mendicant should not accept such-like food, &c., for it is impure and unacceptable. (1)