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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 6 of 13

Having heard such talk, the mendicant should not accept such-like food, &c., for it is impure and unacceptable. (1)

A monk or a nun on a begging-tour or in their residence or on a pilgrimage from village to village, who know that in a village or scot-free town, &c., dwell a mendicant’s nearer or remoter relations—viz. a householder or his wife, &c.—should not enter or leave such houses for the sake of food or drink. The Kevalin says: This is the reason: Seeing him, the other might, for his sake, procure or prepare food, &c. Hence it has been said to the mendicant, &c., that he should not enter or leave such houses for the sake of food or drink.

Knowing this, he should go apart and stay where no people pass or see him. In due time he may enter other houses, and having begged for alms which are acceptable and given out of respect for

‘For the meaning of this frequently used term, see note 5 on p. 81, and note 1 on p. 94.

p. 112

his cloth, he may eat his dinner, If the other has, on the mendicant’s timely entrance, procured or prepared food, &c., which is 4dh4karmika, he might silently examine it, and think: ‘Why should I abstain from what has been brought.’ As this would be sinful, he should not do so, But after consideration he should say: ‘O long-lived one! (or, O sister!) as it is not meet that I should eat or drink food, &c., which is Adhékarmika, do not procure or prepare it.’ If after these words the other brings and gives him 4dhakarmika food which he has prepared, he should not accept such-like food, &c., for it is impure and unacceptable. (2) .

When a monk or a nun on a begging-tour sees that meat or fish is being roasted, or oil cakes, for the sake of a guest, are being prepared, they should not, quickly approaching, address the householder; likewise if the food is prepared for the sake of a sick person. (3)

A monk or a nun on a begging-tour might, of the received quantity of food, eat only the sweetsmelling parts and reject the bad-smelling ones. As this would be sinful, they should not do so; but they should consume everything, whether it be sweet smelling or bad smelling, and reject nothing. (4)

A monk or a nun on a begging-tour might, of the received quantity of drink, imbibe only the wellflavoured part, and reject the astringent part. As this would be sinful, they should not do so; but they should consume everything, whether it be well flavoured or astringent, and reject nothing. (5)

A monk or a nun, having received a more than sufficient quantity of food, might reject (the superfluous part) without having considered or consulted

BOOK II, LECTURE I, LESSON IO. 113

(5)

A monk or a nun, having received a more than sufficient quantity of food, might reject (the superfluous part) without having considered or consulted

BOOK II, LECTURE I, LESSON IO. 113

fellow-ascetics living in the neighbourhood, who follow the same rules of conduct, are agreeable and not to be shunned; as this would be sinful, they should not do so. Knowing this, they should go there and after consideration say: ‘O long-lived Sramazas ! this food, &c., is too much for me, eat it or drink it!’ After these words the other. might say: ‘O longlived Sramaza! we shall eat or drink as much of this food or drink as we require; or, we require the whole, we shall eat or drink the whole.’ (6)

A monk or a nun on a begging-tour should not accept food, &c., which for the sake of another has been put before the door, if the householder has not permitted him to do so, or he gives it him; for such food, &c. But on the contrary he may accept it.

This is the whole duty, &c.

Thus I say. (7)

TrENTH LESSON.

A single mendicant, having collected alms for many, might, without consulting his fellow-ascetics, give them to those whom he list; as this would be sinful, he should not do so. Taking the food, he should go there (where his teacher &c. is) and speak thus: ‘O long-lived Sramama! there are near or remote (spiritual) relations of mine: a teacher, a sub-teacher, a religious guide, a Sthavira, a head of a Gaza, a Gamadhara,a founder of a Gaza; forsooth, I shall give it them.’ The other may answer him: ‘Well now, indeed, O long-lived one! give such a portion!’ As much as the other commands, thus much he should give; if the other commands the whole, he should give the whole. (1)

[22] I

p. 114

A single mendicant, having collected agreeable food, might cover it with distasteful food, thinking: ‘The teacher or sub-teacher, &c., seeing what I have received, might take it himself; indeed, I shall not give anything to anybody!’ As this would be sinful, he should not do so.

Knowing this, he should go there (where the other mendicants are), should put the vessel in his out-stretched hand, show it (with the words): ‘Ah, this! ah, this!’ and hide nothing. (2)

A single mendicant, having received some food, might eat what is good, and bring what is discoloured and tasteless; as this would be sinful, he should not do so. (3)

A monk or a nun on a begging-tour should not accept any part of the sugar-cane’, whether small or large, pea-pods, seed-pods, of which articles a small part only can be eaten, and the greater part must be rejected; for such things are impure and unacceptable. (4)

A monk or a nun on a begging-tour should not accept meat or fish containing many bones, so that only a part of it can be eaten and the greater part must be rejected; for such meat or fish, &c., is impure and unacceptable. (5)

(4)

A monk or a nun on a begging-tour may be invited to meat or fish containing many bones, (by the householder who addresses him thus): ‘O longlived Sramaza! will you accept meat with many bones ?’ Hearing such a communication, he should

1 They are detailed in the original: amtarudkhuyam, a piece between two knots; uAkhugamdiyam, a piece containing a knot; ukkhukoyagam (?), ukkhumeragam, top ofa stalk; ukkhusalagam, long leaf; uk&huddlagam, fragment of a leaf.

BOOK II, LECTURE I, LESSON IO. I15

say, after consideration: ‘O long-lived one! (or, O sister !) it is not meet for me to accept meat with many bones; if you want to give me a portion of whatever size, give it me; but not the bones!’ If after these words the other (i.e. the householder) should fetch meat containing many bones, put it in a bowl! and return with it, (the mendicant) should not accept such a bowl, whether out of the other’s hand or a vessel?; for it is impure and unacceptable. But if he has inadvertently accepted it, he should not say: ‘No, away, take it!’ Knowing this, he should go apart, and in a garden or an updsraya, where there are few eggs, &c., (all down to) cobwebs, eat the meat or fish, and taking the bones, he should resort to a secluded spot and leave them on a heap of ashes, &c. (see II, 1, 1, § 2). (6)

If a householder should fetch fossil salt or sea salt, put it in a bowl and return with it, a monk or a nun on a begging-tour should not accept it out of the other’s hand or vessel; for, &c.

But if he has inadvertently accepted it, he should return with it to the householder, if he is not yet too far away, and say, after consideration?: ‘Did you give me this with your full knowledge or without it?’ He might answer: ‘I did give it without my full knowledge ; but indeed, O long-lived one! I now give it you; consume it or divide it (with others) !’

Then being permitted by, and having received it from, the householder, he should circumspectly eat it or drink it, and what he cannot eat or drink he

? Parahatthamsi va parapfyamsi va. This is a typical phrase, and seems rather out of place here. ? Aloegg4, he should show, would perhaps be better.

p. 12

p. 116

should share with his fellow-ascetics in the neighbourhood, who follow the same rules of conduct, are agreeable, and not to be shunned; but if there are no fellow-ascetics, the same should be done as in case one has received too much food.

This is the whole duty, &c.

Thus I say. (7)

ELEVENTH LEssoNn.

This is the whole duty, &c.

Thus I say. (7)

ELEVENTH LEssoNn.

Some mendicants say unto (others) who follow the same rules of conduct, or live in the same place, or wander from village to village, if they have received agreeable food and another mendicant falls sick!: ‘Take it! give it him! if the sick mendicant will not eat it, thou mayst eat it.’ But he (who is ordered to bring the food) thinking, ‘I shall eat it myself, covers it and shows it (saying): ‘This is the lump of food, it is rough to the taste ?, it is pungent, it is bitter, it is astringent, it is sour, it is sweet ; there is certainly nothing in it fit for a sick person.’ As this would be sinful, he should not do so. But he should show him which parts are not fit for a sick person (saying): ‘This particle is pungent, this one bitter, this one astringent, this one sour, this one sweet.’ (1)

1 This is the way in which the commentator construes the sentence. There is some confusion in the text, which cannot easily be removed.

2 Loe, Sanskrit riksha?

BOOK II, LECTURE I, LESSON II. ‘117

bring it.’ (Then he might act as stated in § 1, which | would be sinful.) (2)

For the avoidance of these occasions to sin there are seven rules for begging food and as many for begging drink, to be known by the mendicants.

Now, this is the first rule for begging food. Neither hand nor vessel are wet!: with such a hand or vessel he may accept as pure, food, &c., for which he himself begs or which the other gives him. That is the first rule for begging food. (3)

Now follows the second rule for begging food. The hand and the vessel are wet. The rest as in the preceding rule. That is the second rule for begging food. (4)

Now follows the third rule for begging food. In the east, &c., there are several faithful householders, &c., (all down to) servants: they have put (food) in some of their various vessels, as a pan, a pot, a winnowing basket, a basket, a precious vessel. Now (the mendicant) should again know : is the hand not wet and the vessel wet; or the hand wet and the vessel not wet? If he collect alms with an alms-bowl or with his hand?, he should say, after consideration : ‘O long-lived one! (or, O sister!) with your notwet hand, or with your wet vessel, put (alms) in this my bowl, or hand, and give it me!’ Such-like food, for which he himself begs or which the other gives him, he may accept; for it is pure and acceptable. That is the third rule for begging food. (5)

Now follows the fourth rule for begging food. A

1 Samsaétha ; it would perhaps be more correct to translate this word, soiled with the food in question.

That is the third rule for begging food. (5)

Now follows the fourth rule for begging food. A

1 Samsaétha ; it would perhaps be more correct to translate this word, soiled with the food in question.

9 These are the padiggahadh§rt and the pazipadiggahiya, lit. one who uses his hand instead of an alms-bowl.

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monk or a nun may accept flattened grains, &c. (cf. II, 1,1, 95), for which they beg themselves or which the other gives them, if it be such as to require little cleaning or taking out (of chaff); for it is pure, &c. That is the fourth rule for begging food. (6)

Now follows the fifth rule for begging food. A monk or a nun may accept food which is offered on a plate or a copper cup or any vessel, if the moisture on the hands of the giver is almost dried up; for, &c. That is the fifth rule for begging food. (7)

Now follows the sixth rule for begging food. A monk or a nun may accept food which had been taken up from the ground, either taken up for one’s own sake or accepted for the sake of somebody else, whether it be placed in a vessel or in the hand; for, &c. That is the sixth rule for begging food. (8)

Now follows the seventh rule for begging food. A monk or a nun may accept food of which only a part may be used, and which is not wanted by bipeds, quadrupeds, Sramazas, Brahmamas, guests, paupers, and beggars, whether they beg for it themselves, or the householder gives it them. That is the seventh rule for begging food. (9)

These are the seven rules for begging food; now follow the seven rules for begging drink. They are, however, the same as those about food, only the fourth gives this precept: A monk or a nun may accept as drink water which has been used for watering flour or sesamum, &c. (II, 1, 7, § 7), if it be such as to require little cleaning and taking out (of impure) articles; for, &c. (10)

One who has adopted one of these seven rules for begging food or drink should not say: ‘These reverend persons have chosen a wrong rule, I alone

BOOK II, LECTURE I, LESSON II. 119g have rightly chosen.’ (But he should say): ‘ These reverend persons, who follow these rules, and I who follow that rule, we all exert ourselves according to the commandment of the Gina, and we respect each other accordingly.’

This certainly is the whole duty, &c.

Thus I say. (11)

End of the First Lecture, called Begging of
Food.

p. 120

SECOND LECTURE,

CALLED

BEGGING FOR A COUCH}.

First Lesson.

If a monk or a nun want to ask for a lodging, and having entered a village or scot-free town, &c., conceive that lodging to contain eggs, living beings, &c., they should not use it for religious postures, night’s-rest, or study*. (1)

SECOND LECTURE,

CALLED

BEGGING FOR A COUCH}.

First Lesson.

But if the lodging contains only few eggs or few living beings, &c., they may, after having inspected and cleaned it, circumspectly use it for religious postures, &c. Now, if they conceive that the householder, for the sake of a Nirgrantha and on behalf of a fellow-ascetic (male or female, one or many), gives a lodging 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, they should not use for religious postures, &c., such a lodging which has been appropriated by the giver himself, &c. (see II, 1, 1, § 11).

The same holds good if there be instead of a fellow-ascetic many Sramazas and Braéhmamas, guests, paupers, and beggars. But if the lodging has been

1 Segga.

* Tahappagare uvassae no éhinam v4 seggam va nisthiyam va keteggi. Thina=sthina is explained k4yotsarga; segga= sayya, samstéraka; nisthiya=nisithika, svadhy4ya; Aeteggi=fintayet. The last word is elsewhere translated dadyAt.

BOOK II, LECTURE 2, LESSON I. I2I

appropriated by another man than the giver, &c., they may, after having inspected and cleaned it, circumspectly use it for religious postures, &c. (2)

A monk or a nun, knowing that the layman has, for the sake of the mendicant, matted the lodging, whitewashed it, strewn it (with grass, &c.), smeared it (with cowdung), levelled, smoothed, or perfumed it (or the floor of it), should not use that lodging, which has been prepared by the giver himself, &c., for religious postures. But if it has been prepared by another person, &c., they may circumspectly use it for religious postures. (3)

A monk or a nun, knowing that a layman will, for the sake of a mendicant, make small doors large, &c. (all as in II, 1, 2, § 7, down to) spread his couch or place it outside, should not use such a lodging which has been appropriated by the giver himself, &c., for religious postures, &c. But if it has been appropriated by another person, &c., they may circumspectly use it for religious postures, &c. (4)

Again, a monk ora nun, knowing that the layman, for the sake of the mendicant, removes from one place to another, or places outside, bulbs or roots or leaves or flowers or fruits or seeds or grass-blades of water plants, should not use such a lodging, which is appropriated’ by the giver himself, for religious postures, &c. But if it has been prepared by another person, &c., they may circumspectly use it for religious postures, &c. (5)

But if it has been prepared by another person, &c., they may circumspectly use it for religious postures, &c. (5)

A monk or a nun, knowing that the layman, for the sake of the mendicant, removes from one place to another, or places outside, a chair or a board ora ladder or a mortar, should not use such a lodging- ' place, &c. (all as at the end of the last paragraph). (6)

p. 122

A monk ora nun should not use for religious postures, &c., a lodging-place above ground, as a pillar or a raised platform or a scaffold or a second story or a flat roof, likewise no underground place (except under urgent circumstances). If by chance they are thus lodged, they should there not wash or clean their hands or feet or eyes or teeth or mouth with hot or cold water; nor should they put forth there any other secretion, as excrements, urine, saliva, mucus, bilious humour, ichor, blood, or any other part of the bodily humours.

The Kevalin says: This is the reason: Making secretions he might stumble or fall; stumbling or falling he might hurt his hand, &c. (II, 1, 7, § 1), or any other limb of his body, or kill, &c., all sorts of living beings. Hence it has been said to the mendicant, &c., that he should use no above-ground lodging-place for religious postures, &c. (7)

A monk or a nun on a begging-tour should not use, for religious postures, a lodging-place used by the householder, in which there are women, children, cattle, food, and drink. This is the reason: A mendicant living together with a householder’s family may have an attack of gout, dysentery, or vomiting; or some other pain, illness, or disease may befall him ; the layman might, out of compassion, smear or anoint the mendicant’s body with oil or ghee or butter or grease, rub or shampoo it with perfumes, drugs, lodhra, dye, powder, padmaka, then brush or rub it clean; clean, wash, or sprinkle it with hot or cold water, kindle or light a fire by rubbing wood on wood; and having done so, he might dry or warm (the mendicant’s body).

Hence it has been said to the mendicant, &c.,

BOOK II, LECTURE 2, LESSON I. 123

that he should not use for religious postures, &c., a lodging-place which is used by the householder. (8)

This is (another) reason: While a mendicant lives in a lodging used by the householder, the householder or his wife, &c., might bully, scold}, attack or beat each other. Then the mendicant might direct his mind to approval or dislike: ‘Let them bully each other!’ or, ‘Let them not bully each other!’ &c. &c.

Hence it has been said to the mendicant, &c., that he should not use, for religious postures, &c.,a lodging-place used by the householder. (9)

This is (another) reason: While the mendicant lives together with householders, the householder might, for his own sake, kindle or light or extinguish a fire-body. Then the mendicant might direct his mind to approval or dislike: ‘Let them kindle or light or extinguish a fire-body;’ or, ‘ Let them not do so.’

Then the mendicant might direct his mind to approval or dislike: ‘Let them kindle or light or extinguish a fire-body;’ or, ‘ Let them not do so.’

Hence it has been said to the mendicant, &c.
(see above). (10)

This is (another) reason: While the mendicant lives together with householders, he might see the householder’s earrings or girdle or jewels or pearls or gold and silver? or bracelets (those round the wrist and those round the upper arm) or necklaces (those consisting of three strings, or those reaching halfway down the body, or those consisting of eighty

1 Vahamti. The Guzerati translation renders it nirbhamkhe, which is derived from Sanskrit nirbharts.

2 Hiranne suvanne. The commentators explain these two words, which are synonyms in the later language, as ‘raw and wrought gold, or coined gold.’ I translate ‘gold and silver,’ because the distinction of the commentators seems rather farfetched, and because silver would be missed in enumerations like the present one.

p. 124

strings or forty strings or one string or strings of pearls, golden beads or jewels) or a decked or ornamented girl or maiden. Thus the mendicant might direct his mind to approval or dislike : ‘Let her be thus;’ or, ‘Let her not be thus.’ So he might say, so he might think. Hence it has been said to the mendicant, &c. (see above). (11)

This is (another) reason: While a mendicant lives together with householders, the householder’s wives, daughters, daughters-in-law, nurses, slave-girls or servant-girls might say: ‘These reverend Sramazas, &c., have ceased from sexual intercourse; it behoves them not to indulge in sexual intercourse: whatever woman indulges with them in sexual intercourse, will have a strong, powerful, illustrious, glorious, victorious son of heavenly beauty.’ Hearing and perceiving such talk, one of them might induce the mendicant ascetic to indulge in sexual intercourse.

Hence it has been said to the mendicant, &c., that he should not use for religious postures, &c., a lodging used by the householder.

This is the whole duty, &c.

Thus I say. (12)

Seconp LEsson.

Some householders are of clean habits and the mendicants, because they never bathe, are covered with uncleanliness; they smell after it, they smell badly, they are disagreeable, they are loathsome. Hence the householders, with regard to the mendicant, put off some work which otherwise they would have done before, and do some work which otherwise they would have put off.

Hence it has been said to the mendicant, &c.,

BOOK II, LECTURE 2, LESSON 2. 125

that he should not use, for religious postures, &c., a lodging used by the householder. (1)

This is the reason: While a mendicant lives together with householders, the householder might, for his own sake, have prepared something to eat. Then, afterwards, he might, for the sake of the mendicant, prepare or dress food, &c., and the mendicant might desire to eat or drink or swallow it.

(1)

Hence it has been said to the mendicant, &c.
(see above). (2)

This is the reason: While the mendicant lives together with a householder, there may be ready wood cleft for the use of the householder. Then, afterwards, (the householder) might, for the sake of the mendicant, cleave or buy or steal wood, kindle or light, by rubbing wood on wood, the fire-body, and the mendicant might desire to dry or warm himself at, or enjoy, the fire.

Hence it has been said to the mendicant, &c.
(see above). (3)

When in the night or twilight a mendicant, to ease nature, leaves the door open, a thief, watching for an occasion, might enter. It is not meet for the mendicant to say: This thief enters or does not enter, he hides himself or does not hide himself, he creeps in or does not creep in, he speaks or does not speak; he has taken it, another has taken it, it is taken from that man; this is the thief, this is the accomplice, this is the murderer, he has done sol. The householder will suspect the ascetic, the men-

1 For if he gives warning of the thief, the warner or the thief might be slain; but if he gives no warning, no life will be lost, though the mendicant’s integrity may be doubted.

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dicant, who is not a thief, to be the thief. Hence it has been said to the mendicant, &c. (4)

A monk or a nun should not use, for religious postures, &c., sheds of grass or straw which contain eggs, living beings, &c. But they may do so if they contain few eggs, few living beings, &c. (5)

A mendicant should not stay in halting-places, garden houses, family houses, monasteries, where many fellow-ascetics are frequently arriving.

1. If the reverend persons continue to live in those places after staying there for a month! in the hot or cold seasons or for the rainy season (he should say) : ‘O long-lived one! you sin by overstaying the fixed time.’ (6)

2. If the reverend persons repeatedly live in halting-places, &c., after staying there for the proper time, without passing two or three intermediate months somewhere else, (he should say) : ‘O longlived one! you sin by repeating your retreat in the same place.’ (7)

If the reverend persons repeatedly live in halting-places, &c., after staying there for the proper time, without passing two or three intermediate months somewhere else, (he should say) : ‘O longlived one! you sin by repeating your retreat in the same place.’ (7)

3. Here, in the east, west, north, or south, there are, forsooth, some faithful householders, householders’ wives, &c., who are not well acquainted with the rules of monastic life (with regard to the fitness of lodging-places) ; nevertheless they believe in, perceive, are convinced of, (the merit of) giving lodging to mendicants. They (accordingly) give lodgingplaces for the sake of many Sramamas and Bréhmazas, guests, paupers, and beggars, in workshops, chapels, temples, assembly halls, wells, houses or halls for shopkeeping or for keeping or building carriages, distilleries, houses where Darbha-grass,

* Or any fixed period, which the mendicant has vowed not to exceed staying in one place.

BOOK II, LECTURE 2, LESSON 2. 127

bark, trees, wood or charcoal are being worked, houses on burial-places, rooms for retirement near the place of sacrifice’, empty houses, hill-houses, caves, stone-houses, or palaces. He should say to those reverend persons who live in such-like places as workshops, &c., together with other guests: ‘O long-lived one! you sin by living in a place frequented by other sectarians.’ (8)

4. Here, in the east, &c. They accordingly give,

&c. (all as in § 8 down to) palaces. If the mendicants come there while the other religious men do not come there, they sin by living in a place not frequented by other mendicants. (9) . 5. In the east, west, north, or south there are faithful householders, viz. a householder or his wife, &c., who will speak thus : ‘It is not meet that these illustrious, pious, virtuous, eloquent, controlled, chaste ascetics, who have ceased from sexual intercourse, should dwell in a lodging which is 4dh4karmika?: let us give to the mendicants the lodgings which are ready for our use, viz. workshops, &c., and let us, afterwards, prepare lodgings for our own use, viz. workshops, &c.’ Hearing and perceiving such talk, if the reverend persons frequent such-like lodgings, viz. workshops, &c., and live in them which are ceded by other people (they should be warned) : ‘O long-lived one! that (lodging is infected by the sin called) vargakriy4.’ (10)

6. Here, in the east, &c. (see § 8 all down to) they give lodging-places for the sake of many Sramazas and Brahmaaas, guests, paupers, and beggars, after having well counted them, in workshops, &c.

1 Santigriha, ® See note 5 on p. 81. & P

p. 128

If the reverend persons frequent such-like lodgings, viz. workshops, &c., and live in them which are ceded by other people (they should be warned): ‘O longlived one! that (lodging is infected by the sin called) mahdvargakriy4.’ (11)

1 Santigriha, ® See note 5 on p. 81. & P

p. 128

7. Here, in the east, &c. They accordingly give, for the sake of many sorts of Sramamzas', after having well counted them, lodging-places, viz. workshops, &c. If the reverend persons frequent such-like lodgings, viz. workshops, &c., and live in them which are ceded by other people (they should be warned) : ‘O long-lived one! that (lodging is infected by the sin called) sAvadyakriy4&.’ (12)

8. Here, in the east, &c. They accordingly prepare, for the sake of one sort of Sramazas, lodgings, viz. workshops, &c., for which purpose great injury is done to the earth, water, fire, wind-bodies, plants, and animals, great injury, great cruelty, great and manifold sinful acts; by wasting cold water or strewing (the ground), smearing it with cowdung, shutting the doors and securing the bed, lighting a fire. If the reverend persons frequent such-like lodgings, viz. workshops, &c., and lead in such ceded lodgings an ambiguous ® life (they should be warned) : ‘O longlived one! that (lodging is infected by the sin called) mahds4vadyakriya.’ (13)

g. But if the lodgings, viz. workshops, &c., are

1 There are five sorts of Sramamas enumerated in the following hemistich, which occurs not only in Silaénka’s commentary, but also in that of the Sth4nanga Sftra, as Dr. Leumann informs me: Niggamtha, Sakka, TAvasa, Gerua, Agiva pamkah4 samana. Nirgranthas, Sakyas, TApasas, Gairikas, Agivakas.

* Dupakkham te kamma sevamti, lit. use twofold work; the meaning is, according to the commentary, that they act like householders, though they make a show of monastic life.

BOOK II, LECTURE 2, LESSON 3. 129

prepared by the householders for their own sake under the same circumstances as detailed in the preceding paragraph, and the reverend persons frequent such-like lodgings, they lead, in those lodgings, an unambiguous life. ‘O long-lived one! that (lodging is infected by the very small sin called) alpas4vadyakriya.’

This is the whole duty, &c.

Thus I say. (14)

Tutrp Lesson.

‘It! is difficult to obtain pure, acceptable alms; it is indeed not free from such preparations as strewing the ground (with Darbha-grass), smearing it (with cowdung), shutting the doors and securing the beds. And he (the mendicant) delights in pilgrimage, religious exercises, study, begging for a bed, a couch, or other alms.’

Some mendicants explain thus (the requisites of a lodging); they are called upright, searching after liberation, practising no deceit.

And he (the mendicant) delights in pilgrimage, religious exercises, study, begging for a bed, a couch, or other alms.’

Some mendicants explain thus (the requisites of a lodging); they are called upright, searching after liberation, practising no deceit.

Some householders (who, having learned the requisites of a lodging-place, fit one out accordingly, try to deceive the mendicants, saying): ‘ This lodging, which we offer you, has been assigned to you, it has been originally prepared for our sake, or for the sake of some relations, it has been used, it has been relinquished.’

Explaining? thus, he truly explains. (The teacher says): Well, he is (an explainer of the truth). (1)

1 The commentators say that this passage contains the mendicant’s answer to an invitation to live in this or that village. By the second it is meant the lodging.

* The commentator supposes here the householder to further

(22) K

p. 130

If a mendicant, at night or at the twilight, leaves or enters a small lodging, one with a small door, a low or crammed lodging, (he should put forward) first his hand, then his foot, and thus circumspectly leave or enter it.

The Kevalin says: This is the reason: There might be a badly bound, badly placed, badly fastened, loose umbrella, pot, stick, staff, robe, hide, leather boots or piece of leather belonging to Sramazas or Braéhmavas; and the mendicant, when leaving or entering (the lodging) at night or twilight, might stumble or fall; stumbling or falling he might hurt his hand or foot, &c. (see IV, 1, 7, § 1), kill, &c., all sorts of living beings.

Hence it has been said to the mendicant, &c., that one (should put forward) first the hand, then the foot, and thus circumspectly leave or enter such a lodging. (2)

He (the mendicant) should, at halting-places, &c., ask for a lodging-place, after having inquired who is the landlord or who is the tenant. He should ask permission to use the lodging-place in this way : ‘ By ‘your favour, O long-lived one! we shall dwell here for a while (for the time and in the place) which you will concede.’ (If the landlord should object and say that he owns the lodging for a limited time only, or if he asks for the number of monks for which the lodging is required, he should answer)!: ‘ As long as this lodging belongs to you, (or) for the sake of as inquire after the requisites of, and the objections to, the lodgingplace. The mendicant should explain them.

1 The passage in parentheses contains what the commentator supplies, ,

BOOK II, LECTURE 2, LESSON 3. 131

many fellow-ascetics (as shall stand in need of it), we shall occupy the lodging; afterwards we shall take to wandering.’ (3)

A monk or a nun may know the name and gotra of him in whose lodging he lives; in that case they should not accept food, &c., in that house whether invited or not invited ; for it is impure and unacceptable. (4)

(4)

A monk or a nun should not use for religious postures, &c., a lodging-place which is used by the householder, which contains fire or water; for it is not fit for a wise man to enter or leave it, &c. (cf. II, 1,4, §1). (5)

A monk or a nun should not use for religious postures, &c., a lodging for which they have to pass through the householder’s abode, or to which there is no road; for it is not fit, &c. (see last paragraph). (6)

A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., might bully or scold, &c., each other (see II, 2, 1,9 9); for it is not fit, &c. (7)

A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., rub or anoint each other’s body with oil or ghee or butter or grease; for it is not fit, &c. (8)

A monk or a nun should not use for religious postures, &c.,a lodging where the householder or his wife, &c., rub or shampoo each other’s body with perfumes, ground drugs, powder, lodhra, &c. (see IT, 2,1, § 8); for it is not fit, &c. (9)

‘A monk or a nun should not use for religious postures, &c., a lodging where the householder or his

K 2

p. 132

wife, &c., clean, wash, or sprinkle each other’s body with cold or hot water; for it is not fit, &c. (10)

A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., go about naked or hide themselves, or talk about sexual pleasures, or discuss a secret plan ; for it is not fit, &c. (11)

A monk or a nun should not use for religious postures, &c., a lodging which is a much-frequented playground’; for it is not fit, &c. (12)

1. Ifa monk ora nun wish to beg for a couch, they should not accept one which they recognise full of eggs, living beings, &c. (13)

2. If the couch is free from eggs, living beings, but is heavy, they should not accept such a couch. (14)

3. If the couch is free from eggs, living beings, light, but not movable, they should not accept such a couch. (15)

4. If the couch is free from eggs, living beings, &c., light, movable, but not well tied, they should not accept such a couch*. (16)

5. If the couch is free from eggs, living beings, light, movable, and well tied, they may accept such a couch. (17)

For the avoidance of these occasions to sin there are four rules, according to which the mendicant should beg for a couch.

1 Ainnasamlekkham. I am not certain whether I have found the correct meaning.

? In the first case, there would be samyamaviradhané, or obstruction to control ; in the second, 4tmavirAdhan§, injury to him who lifts the couch ; in the third, tatparity4ga; in the fourth, bandhandadipalimantha, friction of the ropes. The word which I have translated movable is padih4riya pratiharuka. The translation is conjectural,

BOOK II, LECTURE 2, LESSON 3. 133

Now this is the first rule for begging for a couch.

The word which
I have translated movable is padih4riya pratiharuka. The
translation is conjectural,

BOOK II, LECTURE 2, LESSON 3. 133

Now this is the first rule for begging for a couch.

If a monk or a nun beg for a couch, specifying (its quality), viz. one of Ikka¢a-reed, a hard one, one of Gantuka-grass, of Para-grass!, of peacock feathers, of hay, of Kusa-grass, of brush-hair, of Paééaka, of Pippala, of straw, they should, after consideration, say: ‘O long-lived one! (or, O sister!) please give me this here!’ If the householder prepares one of the above-specified couches, or if the mendicant asks himself, and the householder gives it, then he may accept it as pure and acceptable.

This is the first rule. (18)

Now follows the second rule.

If a monk or a nun beg for a couch (of the abovedetailed description) after having well inspected it, they should, after consideration, say : ‘O long-lived one! &c,’ (all as in the first rule).

This is the second rule*. (19)

If a monk or a nun beg for a couch of the abovedetailed description, viz. one of Ikkafa-grass, &c., from him in whose house he lives, they may use it if they get it; if not, they should remain in a squatting or sitting posture (for the whole night).

This is the third rule. (20)

Now follows the fourth rule.

If a monk or a nun beg for a couch such as it is spread, either on the ground or on a wooden plank, they may use it if they get it; if not, they

1 The commentator says that from this grass artificial flowers are produced.

2 According to the commentary the first and second rules may not be adopted by a ga&&ha-nirgata, or a monk who is attached to no order of monks.

p. 134

should remain in a squatting or sitting posture (for the whole night).

This is the fourth rule. (21)

A monk who has adopted one of these four rules, should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (22)

If a monk or a nun wish to give back a couch, they should not do so, if the couch contains eggs, living beings, &c. But if it contains few living beings, &c., they may restrainedly do so, after having well inspected, swept, and dried it’. (23)

A monk or a nun on a begging-tour or in a residence or on a pilgrimage from village to village should first inspect the place for easing nature. The Kevalin says: This is the reason: If a monk or a nun, in the night or the twilight, ease nature in a place which they have not previously inspected, they might stumble or fall, stumbling or falling they might hurt the hand or foot, &c., kill, &c., all sorts of living beings. (24)

The Kevalin says: This is the reason: If a monk or a nun, in the night or the twilight, ease nature in a place which they have not previously inspected, they might stumble or fall, stumbling or falling they might hurt the hand or foot, &c., kill, &c., all sorts of living beings. (24)

A monk or a nun might wish to inspect the ground for their couch away from? that occupied by a teacher or sub-teacher, &c. (see II, 1, 10, § 1), or by a young one or an old one or a novice or a sick man or a guest, either at the end or in the middle, either on even or uneven ground, or at a place where there is a draught or where there is no draught. They should then well inspect and sweep

* One past preterite participle vinif/Auniya is left out in the translation, as I do not know its meaning.
* Nannattha with instr., here explained muktv&. Though I

suspect the correctness of this translation, I have nothing better to offer.

BOOK II, LECTURE 2, LESSON 3. 135

(the floor), and circumspectly spread a perfectly pure bed or couch. (25)

Having spread a perfectly pure bed or couch, a monk or a nun might wish to ascend it. When doing so, they should first wipe their body from head to heels ; then they may circumspectly ascend the perfectly pure bed or couch, and circumspectly sleep in it. (26)

A monk or a nun sleeping in a perfectly pure bed or couch (should have placed it at such a distance from the next one’s) that they do not touch their neighbour’s hand, foot, or body with their own hand, foot, or body; and not touching it, should circumspectly sleep in their perfectly pure bed or couch. (27)

Before inhaling or breathing forth, or coughing or sneezing or yawning or vomiting or eructating, a monk or a nun should cover their face or the place where it lies; then they may circumspectly inhale or breathe forth, &c. (28)

Whether his lodging’ be even or uneven; full of, or free from, draughts; full of, or free from, dust ; full of, or free from, flies and gnats ; full of, or free from, dangers and troubles—in any such-like lodging one should contentedly stay, nor take offence at anything. ns

This is the whole duty, &c.

Thus I say. (29)

End of the Second Lecture, called Begging for a Couch.

1 Segg, here explained by vasati.

136 AxARANGA SOTRA.

THIRD LECTURE,

CALLED

WALKING},

First Lesson.

When the rainy season has come and it is raining, many living beings are originated and many seeds just spring up, the roads between (different places) contain many living beings, seeds, &c. (see II, 1, 1, § 2), the footpaths are not used, the roads are not recognisable. Knowing this (state of things) one should not wander from village to village, but remain during the rainy season in one place*. (1)

(see II, 1, 1, § 2), the footpaths are not used, the roads are not recognisable. Knowing this (state of things) one should not wander from village to village, but remain during the rainy season in one place*. (1)

When a monk or a nun knows that in a village or scot-free town, &c. (see I, 7, 6, § 3), there is no large place for religious practices nor for study; that there cannot easily be obtained a stool, bench, bed, or couch, nor pure, acceptable alms; that there have come or will come many Sramazas and Br&hmamas, guests, paupers, and beggars; that the means of existence are extremely small; that it is not fit for a wise man to enter or leave it, &c. (see II, 1, 4, § 1); in sucha village, scot-free town, &c., they should not remain during the cold season. (2)

When a monk or a nun knows that in a village or scot-free town, &c., there is a large place for religious practices or for study ; that there can easily

» Triya. > Le. keep the paggusan.

BOOK II, LECTURE 3, LESSON I. 137

be obtained a stool, bench, bed, or couch, or pure, acceptable alms; that there have not come nor will come Sramazas and Brahmamas, guests, paupers, and beggars; that the means of existence are not small, &c., they may remain in such a village, &c., during the rainy season. (3)

Now they should know this: After the four months of the rainy season are over, and five or ten days of the winter have passed, they should not wander from village to village, if the road contains many living beings, &c., and if many Sramazas and Bréhmaaas, &c., do not yet travel’. (4)

But if after the same time the road contains few living beings, and many Sramazas and Brahmazas, &c., travel, they may circumspectly wander from village to village. (5)

A monk ora nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on his toes or heels or the sides of his feet. If there be some bypath, they should choose it, and not go straight on; then they may circumspectly wander from village to village. (6)

A monk ora nun wandering from village to village, on whose way there are living beings, seeds, grass, water, or mud, should not go siraight if there be an unobstructed byway; then they may circumspectly wander from village to village. (7)

A monk or a nun on the pilgrimage, whose road
(lies through) places belonging to borderers, robbers,
Mleéghas, non-Aryan people’, half-civilised people,

‘ He should in that case stay in the same place for the whole month MArgasfrsha, where he was during the rainy season. * According to the commentary mleédha (milakkhu) meansp. 138 unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8)

* According to the commentary mleédha (milakkhu) meansp. 138 unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8)

The Kevalin says: This is the reason: The ignorant populace might bully, beat, &c., the mendicant, in the opinion that he is a thief or a spy, or that he comes from yonder (hostile village) ; or they might take away, cut off, steal or rob his robe, almsbowl, mantle, or broom. Hence it has been said to the mendicant, &c., that one whose road (lies through) places belonging, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (9)

A monk or a nun on the pilgrimage, whose road (lies through) a country where there is no king or many kings or an unanointed king or two governments or no government or a weak government, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. The Kevalin says: This is the reason : The ignorant populace might bully or beat, &c., the mendicant, &c. (all as in § 9). (10)

A monk or a nun on the pilgrimage, whose road lies through a forest! which they are not certain of crossing in one or two or three or four or five days, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (11)

The Kevalin says: This is the reason: During the Varvara, Sarvara, Pulindra, &c.; the non-Aryans are those who live not in the 364 countries.

1 Viham, forest, as explained in the third lesson. But the commentator here explains it, a journey of some days,

BOOK II, LECTURE 3, LESSON I. 139

the rain (he might injure) living beings, mildew, seeds, grass, water, mud. Hence it has been said to the mendicant that one whose road lies through such a forest, &c. (allas in the last paragraph); then he may circumspectly wander from village to village. (12)

A monk or a nun on the pilgrimage, on whose way there is some watercourse which must be crossed by a boat, should not ascend such a boat which plies up or down or across (the river), neither for one yogana’s or half a yogana’s distance, neither for a shorter nor a longer voyage, if they know that the householder? will buy or purloin the boat, or doing the work necessary to put the boat in order, pull it ashore out of the water, or push it from the shore into the water, or bale it, if it is filled (with water), or cause a sinking boat to float. (13)

A monk or a nun, knowing that a boat will cross the river, should, after having received the owner’s permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder’s food, and putting one foot in the water and the other in the air®, they should circumspectly enter the boat. (14)

(14)

A monk or a nun in entering the boat should not choose for that purpose the stern or the prow or the middle of the boat; nor should they look at it holding up their arms, pointing at it with their finger, bowing up and down. (15)

If, on board, the boatman should say to the monk, ‘O long-lived Sramaza! pull the boat forward or back-

' By householder is here intended the host of the mendicant. * Thale=sthale. The commentator explains it by 4kase.

p. 140

ward, or push it, or draw it with the rope towards you, or, let us do it together,’ he should not comply with his request, but look on silently. (16)

If, on board, the other should say to him,‘ O longlived Sramaza! you cannot pull the boat forward or backward, or push it, or draw it with a rope towards you; give us the rope, we will ourselves pull the boat forward or backward, &c., he should not comply with his request, but look on silently. (17)

If, on board, the other should say to him, ‘O longlived Sramaza! if you can, pull the boat by the oar, the rudder, the pole, and other nautical instruments},’ he should not comply with his request, but look on silently. (18)

If, on board, the other should say to him, ‘O longlived Sramaza! please, lade out the water with your hand, or pitcher?, or vessel, or alms-bowl, or bucket,’ he should not comply with his request, but look on silently. (19)

If, on board, the other should say to him, ‘O longlived Sramaza! please, stop the boat's leak with your hand, foot, arm, thigh, belly, head, body, the bucket, or a cloth, or with mud, Kusa-grass, or lotus leaves,’ he should not comply with his request, but look on silently. (20)

If a monk or a nun see that water enters through a leak in the boat, and the boat becomes dirty all over, they should not approach the boatman and say: ‘O long-lived householder! water enters through a leak into the boat, and it becomes dirty all over.’

» Rudder is a guess for pidha, nautical instruments for valaya and avallaya.

* Paiena=patrena. The Guzerati commentator takes it for p4dena, foot.

BOOK II, LECTURE 3, LESSON 2. I4I

One should not think so or speak so; but undisturbed, the mind not directed outwardly, one should collect one’s self for contemplation ; then one may circumspectly complete one’s journey by the boat on the water.

This is the whole duty, &c.

Thus I say. (21)

Srconp LEsson.

If, on board, the boatman should say to the mendicant, ‘O long-lived Sramaza! please, take this umbrella, pot, &c. (see II, 2, 3, § 2), hold these various dangerous instruments’, let this boy or girl drink,’ he should not comply with his request, but look on silently. (1)

If, on board, the boatman should say to another of the crew, ‘O long-lived one! this Sramaza is only a heavy load for the boat, take hold of him with your arms and throw him into the water!’ hearing and perceiving such talk, he should, if he wears clothes, quickly take them off or fasten them or put them in a bundle on his head. (2)

this Sramaza is only a heavy load for the boat, take hold of him with your arms and throw him into the water!’ hearing and perceiving such talk, he should, if he wears clothes, quickly take them off or fasten them or put them in a bundle on his head. (2)

Now he may think: These ruffians, accustomed to violent acts, might take hold of me and throw me from the boat into the water. He should first say to them: ‘O long-lived householders ! don’t take hold of me with your arms and throw me into the water! I myself shall leap from the boat into the water!’ If after these words the other, by force and violence, takes hold of him with his arms and throws him into the water, he should be neither glad nor sorry, neither in high nor low spirits, nor should he offer

' Satthag4ya=sastragata, About sastra, see I, 1, 2, gay s

142 AgARANGA SOTRA.

violent resistance to those ruffians ; but undisturbed, his mind not directed to outward things, &c. (see II, 3, 1,§ 21), he may circumspectly swim in the water. (3)

A monk or a nun, swimming in the water, should not touch (another person’s or their own ?) hand, foot, or body with their own hand, foot, or body; but without touching it they should circumspectly swim in the water. (4)

A monk or a nun, swimming in the water, should not dive up or down, lest water should enter into their ears, eyes, nose, or mouth ; but they should circumspectly swim in the water. (5)

If a monk ora nun, swimming in the water, should be overcome by weakness, they should throw off their implements (clothes, &c.), either all or a part of them, and not be attached to them. Now they should know this: If they are able to get out of the water and reach the bank, they should circumspectly remain on the bank with a wet or moist body. (6)

A monk or a nun should not wipe or rub or brush or stroke! or dry or warm or heat (in the sun) their body. But when they perceive that the water on their body has dried up, and the moisture is gone, they may wipe or rub, &c., their body in that state ; then they may circumspectly wander from village to village. (7)

A monk or a nun on the pilgrimage should not wander from village to village, conversing with householders ; they may circumspectly wander from village to village. (8)

If a monk or a nun on the pilgrimage come

1 The original has six words for different kinds of rubbing, which it would be impossible to render adequately in any other language.

BOOK II, LECTURE 3, LESSON 2. 143

across a shallow water?, they should first wipe their body from head to heels, then, putting one foot in the water and the other in the air, they should wade through the shallow water in a straight line*. (9)

If a monk or a nun on the pilgrimage come across a shallow water, they should wade through it in a straight line, without being touched by or touching (another person’s or their own ?) hand, foot, or body with their own hand, foot, or body. (10)

(9)

A monk or a nun, wading through shallow water in a straight line, should not plunge in deeper water for the sake of pleasure or the heat ; but they should circumspectly wade through the shallow water in a straight line. Now they should know this: If one is able to get out of the water and reach the bank, one should circumspectly remain on the bank with a wet or moist body. (11)

A monk or a nun should not wipe or rub, &c.
(all as in § 7). (12)

A monk or a nun on the pilgrimage, with their feet soiled with mud, should not, in order that the grass might take off the mud from the feet, walk out of the way and destroy the grass by cutting, trampling, and tearing it. As this would be sinful, they should not do so. But they should first inspect a path containing little grass; then they may circumspectly wander from village to village. (13) ,

If a monk or a nun on the pilgrimage come upon walls or ditches or ramparts or gates or bolts

? Gamghiasamtarime udae, literally, a water which is to be crossed by wading through it up to the knees; or perhaps water to be crossed on foot.

* Ahdériyam=yatha rigu bhavati. It might also mean, in the right way. Another explanation is yathitaryam.

144 AxARANGA SOTRA.

or holes to fit them, or moats or caves, they should, in case there be a byway, choose it, and not go on straight. (14)

The Kevalin says: This is the reason: Walking there, the mendicant might stumble or fall down; when he stumbles or falls down, he might get hold of trees, shrubs, plants, creepers, grass, copsewood, or sprouts to extricate himself. He should ask travellers who meet him, to lend a hand ; then he may circumspectly lean upon it and extricate himself; so he may circumspectly wander from village to village. (15)

If a monk or a nun perceive in their way (transports of) corn, waggons, cars, a friendly or hostile army, some encamped troops, they should, in case there be a byway, circumspectly choose it, and not walk on straight. One trooper might say to another : ‘O long-lived one! this Sramaza is a spy upon the army; take hold of him with your arms, and drag him hither!’ The other might take hold of the mendicant with his arms and drag him on. He should neither be glad nor sorry for it, &c. (see § 3); then he may circumspectly wander from village to village. (16)

If on his road travellers meet him and say, ‘O long-lived Sramaza! how large is this village or scot-free town, &c.? how many horses, elephants, beggars, men dwell in it? is there much food, water, population, corn? is there little food, water, population, corn?’ he should not answer such questions if asked, nor ask them himself.

This is the whole duty, &c.

Thus I say. (17)

how many horses, elephants, beggars, men dwell in it? is there much food, water, population, corn? is there little food, water, population, corn?’ he should not answer such questions if asked, nor ask them himself.

This is the whole duty, &c.

Thus I say. (17)

1 Svakakrani v4 parakakrani va. My translation is merely a guess.

BOOK II, LECTURE 3, LESSON 3. 145

Tuirp Lesson.

A monk or a nun on the pilgrimage, in whose way there are walls or ditches or ramparts or gates, &c. (see II, 3, 2, § 14), hill houses, palaces, underground houses, houses in trees, mountain caves, a sacred tree or pillar, workshops, &c. (see II, 2, 2, § 8), should not look at them holding up their arms, pointing at them with their fingers, bowing up and down. Then they may circumspectly wander from village to village. (1)

A monk or a nun on the pilgrimage, on whose way there are marshes, pasture-grounds, moats, fortified places, thickets, strongholds in thickets, woods, mountains, strongholds on mountains, caves}, tanks, lakes, rivers, ponds, lotus ponds, long winding ponds, water-sheets, rows of water-sheets, should not look at them holding up their arms, &c. (see § 1). (2)

The Kevalin says: This is the reason: The deer,
cattle, birds, snakes, animals living in water, on land,
in the air might be disturbed or frightened, and
Strive to get to a fold or (other place of) refuge,
(thinking) : ‘The Sramaza will harm me!’ .

Hence it has been said to the mendicant, &c., that he should not look at the objects (mentioned in § 2) holding up his arms, &c.? (3)

1 The word agada has been left out in the translation.

* The passage closes: ‘then he may circumspectly wander from village to village together with the master and teacher (Ayariovagghaya).’ But as the master and teacher have not been mentioned before, and will be mentioned in the next Sfitra, it is almost certain that the words in question have been brought over from the next Sfitra, or that they ought to be supplied to all Sdtras from the beginning of the third lesson.

[22] L-

p. 146

A monk or a nun, wandering from village to village together with the master or teacher, should not touch the master’s or teacher’s hand with their own, &c.; but without touching or being touched they should circumspectly wander from village to village together with the master or teacher. (4)

A monk or a nun, wandering from village to village together with the master or teacher, might be met on the road by travellers and asked: ‘O longlived Sramaza! who are you? whence do you come, and where do you go?’ The master or teacher may answer and explain; but whilst the master or teacher answers and explains, one should not mix in their conversation. Thus they may wander from village to village with a superior priest’. (5)

A monk or a nun, wandering from village to village with a superior priest, should not touch the superior’s hand with their own, &c. (see § 4). (6).