From the archive

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 7 of 13

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).

A monk or a nun, wandering from village to village with superior priests, might be met on the road by travellers, and be asked: ‘O long-lived Sramaza! who are you?’ He who has the highest rank of them all, should answer and explain; but ‘whilst the superior answers and explains, one should not mix in their conversation, &c. (see § 5). (7)

A monk or a nun, wandering from village to village, might be met on the road by travellers, and be asked: ‘O long-lived Sramawa! did you see somebody on the road? viz. a man, cow, buffalo, cattle, bird, snake, or aquatic animal—tell us, show

' Ahératiniy4e, Com. yathdratnadhikam. RAtiniya is opposed to seha (disciple) ; it is elsewhere explained by gyeshéha; see Kalpa Sfitra, Sam. 59. I am not sure if the phrase ought not to be translated, with due respect for his superior.

BOOK II, LECTURE 3, LESSON 3. 147

us!’ The mendicant should not tell it, nor show it, he should not comply with their request, but look on silently, or, though knowing it, he should say that he did not know. Then he may circumspectly wander from village to village. (8)

He should act in the same manner, if asked about bulbs of water-plants, roots, bark, leaves, flowers, fruits, seeds, water in the neighbourhood, or a kindled fire; (9)

Likewise, if asked about (transports of) corn, waggons, cars, &c. (see II, 3, 2, § 16). (10)

Likewise, if asked: ‘O long-lived Sramana! how large is this village or scot-free town, &c.?’ (11)

Likewise, if asked: ‘O long-lived Sramaza! How far is it to that village or scot-free town, &c.?’ (12)

If a monk or a nun, wandering from village to village, sees a vicious cow coming towards them, &c. (see II, 1, 5, § 3), they should not, from fear of them, leave the road, or go into another road, nor enter a thicket, wood, or stronghold, nor climb a tree, nor take a plunge in a large and extended water-sheet, nor desire a fold or any other place of refuge, or an army or a caravan; but undisturbed, the mind not directed to outward things, they should collect themselves for contemplation; thus they may circumspectly wander from village to village. (13)

If the road of a monk or a nun on the pilgrimage lies through a forest, in which, as they know, there stroll bands of many thieves desirous of their property, they should not, for fear of them, leave the road, &c. (all as in § 13). (14)

If these thieves say, ‘O long-lived Sramaza ! bring us your clothes, &c., give them, put them down!’ the mendicant should not give or put them down,

p. 148

Nor should he reclaim (his things) by imploring (the thieves), or by folding his hands, or by moving their compassion, but by religious exhortation or by remaining silent. (15)

(15)

If the thieves, resolving to do it themselves, bully him, &c., tear off his clothes, &c., he should not lodge an information in the village or at the king’s palace ; nor should he go to a layman, and say, ‘O longlived householder! these thieves, resolving to do (the robbing) themselves, have bullied me, &c., they have torn off my clothes,’ &c. He should neither think so, nor speak so; but undisturbed, &c. (see § 13).

This is the whole duty, &c.

Thus I say, (16)

End of the Third Lecture, called Walking,

BOOK II, LECTURE 4, LESSON I. 149

FOURTH LECTURE,

CALLED

MODES OF SPEECH 1,

First Lesson.

A monk or a nun, hearing and perceiving these uses of speech, should know that the following ones are not to be employed and have not hitherto been employed (by persons of exemplary conduct); those who speak in wrath or in pride, for deception or for gain, who speak, knowingly or unknowingly, hard words, They should avoid all this, which is blamable. Employing their judgment, they should know something for certain and something for uncertain?: (1) (N.N.) having received food or not having received food, having eaten it or not having eaten it, has come or has not come, comes or does not come, will come or will not come. (2)

Well considering (what one is to say), speaking with precision, one should employ language in moderation and restraint: the singular, dual, plural ; feminine, masculine, neuter gender; praise, blame,

1 Bh&sagaya.
2 The commentator understands this passage and the following

paragraph in a different way: a man of ripe judgment should utter no such positive assertions, e. g. it is certain (that it will rain), or it is not certain, &c. He seems to have been of opinion that the prohibition in the last sentence, savvam etam sAavaggam vaggegg4, . extends also to the following sentence. But this is not probable, as etam generally refers to what precedes, and imam to what follows.

p. 150

praise mixed with blame, blame mixed with praise ; past, present, or future (tenses), the first and second, or third (person)'. If one thinks it necessary to speak in the singular, he should speak in the singular; if he thinks it necessary to speak in the plural, he should speak in the plural, &c. Considering well: this is a woman, this is a man, this is a eunuch, this is to be called thus, this is to be called otherwise, speaking with precision, he should employ language in moderation and restraint. (3)

For the avoidance of these occasions to sin,a mendicant should know that there are four kinds of speech: the first is truth; the second is untruth; the third is truth mixed with untruth; what is neither truth, nor untruth, nor truth mixed with untruth, that is the fourth kind of speech: neither truth nor untruth *. Thus I say.

Thus I say.

All past, present, and future Arhats have taught and declared, teach and declare, will teach and declare these four kinds of speech; and they have ‘explained all those things which are devoid of intellect, which possess colour, smell, taste, touch, which are subject to decay and increase, which possess various qualities. (4)

A monk (or a nun should know that) before (the utterance) speech is speech in (antecedent) nonexistence’; that while uttered, it is (real) speech;

1 Pakkakkhavayanam, parokkhavayanam.

2 The first, second, and third cases refer to assertions, the fourth
(asatyamrzsha) to injunctions.

® Literally, non-speech. The commentary has the terms used in the translation, which are taken from the Vaiseshika philosophy. But it is well known that many Gainas have adopted and written on the Vaiseshika philosophy, and that the Gainas themselves maintain

BOOK II, LECTURE 4, LESSON I. 151

that the moment after it has been uttered, the spoken speech is speech in (subsequent) non-existence. (5)

A monk or a nun, well considering, should not use speech whether truth or untruth, or truth mixed with untruth, if it be sinful, blamable, rough, stinging, coarse, hard, leading to sins, to discord and factions, to grief and outrage, to destruction of living beings. (6)

A monk or a nun, considering well, should use true and accurate speech, or speech which is neither truth nor untruth (i.e. injunctions); for such speech is not sinful, blamable, rough, stinging, &c. (7)

A monk or a nun, if addressing a man who, if addressed, does not answer, should not say: ‘You loon! you lout?! you SQdra! you low-born wretch ! you slave! you dog! you thief! you robber! you cheat! you liar! &c.; you are such and such! your parents? are such and such!’ Considering well, they should not use such sinful, blamable, &c., speech. (8)

But in that case they should say: ‘N. N.! O longlived one! O long-lived ones! O layman! O pupil! O faithful one! O lover of faith!’ Considering well, they should use such sinless, blameless, &c., speech. (9)

A monk or a nun, if addressing a woman who, if addressed, does not answer, should not say: ‘You hussy! you wench! &c.’ (repeat the above list of that one of their own creed, KAuluya-Rohagutta, is the author of the Vaiseshika Darsanam; see Kalpa Sfitra, p. 119.

1 The original has hole, gole, which are said by the commentator to have been used, in another country, as abusive words. My conjectural translation is based on the meaning of the Sanskrit words hod, gola.

2 It is well known that the Hindus include the parents of the abused party in their maledictions.

152 AkARANGA SOTRA.

abusive words adapted to females). Considering well, they should not use such sinful, blamable, &c., speech. (10)

2 It is well known that the Hindus include the parents of the abused party in their maledictions.

152 AkARANGA SOTRA.

abusive words adapted to females). Considering well, they should not use such sinful, blamable, &c., speech. (10)

A monk or a nun, if addressing a woman who, if addressed, does not answer, should say: ‘O longlived one! O sister! madam! my lady! O lay-sister ! O pupil! O faithful one! O lover of faith!’ Considering well, they should use such sinless, blameless, &c., speech. (11)

A monk or a nun should not say: ‘The god! of the sky! the god of the thunderstorm! the god of lightning! the god who begins to rain! the god who ceases to rain! may rain fall or may it not fall! may the crops grow or may they not grow! may the night wane or may it not wane! may the sun rise or may it not rise! may the king conquer or may he not conquer!’ They should not use such speech. (12)

But knowing the nature of things, he should say:
‘The air; the follower of Guhya; a cloud has
gathered or come down; the cloud has rained.’

This is the whole duty, &c.

Thus I say. (13)

Seconp Lesson.

A monk or a nun, seeing any sort (of diseases), should not talk of them in this way: ‘He has got boils, or leprosy, &c. (see I, 6, 1, § 3); his hand is cut, or his foot, nose, ear, lip is cut.’ For as all such people, spoken to in such language, become

? This prohibition to use the word god in such phrases as the god (deva) rains, is a curious instance of the rationalism of the early Gainas. As they were allowed to speak nothing but the truth, they were enjoined not to say, ‘the god rains,’ but ‘the air (amtalikkham) rains,’

BOOK II, LECTURE 4, LESSON 2. 153

angry, hence, considering well, they should not speak to them in such language. (1)

A monk or a nun, seeing any sort (of good qualities), should speak thus: ‘He is strong, powerful, vigorous, famous, well-formed, well-proportioned, handsome.’ For as all such people, spoken to in such language, do not become angry, they should, considering well, speak to them in such language. (2)

A monk or a nun, seeing any sort of such things as walls or ditches, &c. (see II, 3, 2, § 14), should not speak of them in this way: ‘This is well-executed, finely executed, beautiful, excellent, (so done) or to be done;’ they should not use such sinful, &c., language. (3)

A monk or a nun, seeing walls, &c., should speak about them in this way: ‘This has been executed with great effort, with sin, with much labour; it is very magnificent, it is very beautiful, it is very fine, it is very handsome;’ considering well, they should use such sinless, &c., language. (4)

A monk or a nun, seeing food, &c., prepared, should not speak about it in this way: ‘ This is well executed, finely executed, beautiful, excellent, (so done) or to be done;’ considering well, they should not use such sinful, &c., language. (5)

(4)

A monk or a nun, seeing food, &c., prepared, should speak about it in this way: ‘ This has been executed with great effort, with sin, with much labour; it is very good, it is excellent, it is well seasoned, it is most delicious, it is most agreeable ;’ considering well, they should use such sinless, &c., language. (6)

A monk or a nun, seeing a man, a cow, a buffalo, deer, cattle, a bird, a snake, an aquatic animal ofp. 154 increased bulk, should not speak about them in this way: ‘He (or it) is fat, round, fit to be killed or cooked ;’ considering well, they should not use such sinful, &c., language. (7)

A monk or a nun, seeing a man, a cow, &c., of increased bulk, should speak about them in this way : ‘He is of increased bulk, his body is well grown, well compacted, his flesh and blood are abundant, his limbs are fully developed ;’ considering well, they should use such sinless, &c., language. (8)

A monk or a nun, seeing any sort of cows (or oxen), should not speak about them in this way: ‘These cows should be milked or tamed or covered, should draw a waggon or car ;’ considering well, they should not use such sinful, &c., language. (9)

A monk or a nun, seeing any sort of cows (or oxen), should speak about them in this way: ‘It is a young cow, a milch cow, she gives much milk, it is a short or a large one, a beast of burden;’ considering well, they should use such sinless, &c., language. (10)

A monk or a nun, seeing big trees in parks, on hills, or in woods, should speak about them in this way : ‘ These (trees) are fit for palaces, gates, houses, benches, bolts, boats, buckets, stools, trays, ploughs, mattocks(?), machines, poles, the nave of a wheel(?), gana", seats, beds, cars, sheds ;’ considering well, they should not use such sinful, &c., language. (11)

A monk or a nun, seeing big trees in parks, on hills, or in woods, should speak about them in this way: ‘ These trees are noble, high and round, big;

* The Guzerati commentator explains gazdi by a kind of utensil. The Sanskrit commentaries give no explanation.

BOOK II, LECTURE 4, LESSON 2. 155

they have many branches, extended branches, they are very magnificent,’ &c. (see § 4); considering well, they should use such sinless, &c., language. (12)

A monk or a nun, seeing many wild fruits, should not speak about them in this way: ‘They are ripe, they should be cooked or eaten, they are just in season, or soft, or they have just split ;’ considering well, they should not use such sinful, &c., language. (13)

(12)

A monk or a nun, seeing many wild fruits, should speak about them in this way: ‘They are very plentiful, they contain many seeds, they are fully grown, they have developed their proper shape ;’ considering well, they should use such sinless, &c., language. (14)

A monk or a nun, seeing many vegetables, should not speak about them in this way: ‘ They are ripe, they are dark coloured, shining, fit to be fried or roasted or eaten ;’ considering well, they should not use such sinful, &c., language. (15)

A monk or a nun, seeing many vegetables, should speak about them in this way: ‘They are grown up, they are fully grown, they are strong, they are excellent, they are run to seed, they have spread their seed, they are full of sap;’ considering well, they should use such sinless, &c., language. (16)

A monk or a nun, hearing any sort of sounds, should not speak about them in this way: ‘This is a good sound, this is a bad sound;’ considering well, they should not use such sinless, &c., language ; but they should call them good, if they are good ; bad, if they are bad; considering well, they should use such sinless, &c., language. (17)

In the same manner they should speak about the

p. 156

(five) colours, as black, &c.; the (two) smells, as pleasant or unpleasant; the (five) tastes, as sharp &c.; the (five) kinds of touch, as hard, &c. (18)

A monk or a nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in moderation and restraint.

This is the whole duty, &c.

Thus I say. (19)

End of the Fourth Lecture, called Modes of
Speech.

BOOK II, LECTURE 5, LESSON I. 157

FIFTH LECTURE,

CALLED

BEGGING OF CLOTHES}.

First Lesson.

A monk ora nun wanting to get clothes, may beg for cloth made of wool, silk, hemp, palm-leaves, cotton, or Arkatdla, or such-like clothes. If he be a youthful, young, strong, healthy, well-set monk, he may wear one robe, not two; if a nun, she should possess four raiments, one two cubits broad, two three cubits broad, one four cubits broad*. If one does not receive such pieces of cloth, one should afterwards sew together one with the other. (1)

A monk or a nun should not resolve to go further than half a yogana to get clothes. As regards the acceptance of clothes, those precepts which have been given in the (First Lesson of the First Lecture, called) Begging of Food’, concerning one fellowascetic, should be repeated here; also concerning many fellow-ascetics, one female fellow-ascetic, many female fellow-ascetics, many Sramazas and Br&éhmauzas ; also about (clothes) appropriated by another person ‘, (2)

A monk or a nun should not accept clothes which the layman, for the mendicant’s sake, has bought,

1 Vatthesan4.

3 The first to wear in the cloister, the second and third for outof-door, the fourth for assemblies.

® See Il, 1, 1,§ 11. * See II, 1, 1, § 13.

p. 158

washed, dyed, brushed, rubbed, cleaned, perfumed, if these clothes be appropriated by the giver himself. But if they be appropriated by another person, they may accept them; for they are pure and acceptable.. (3)

A monk ora nun should not accept any very expensive clothes of the following description : clothes made of fur, fine ones, beautiful ones; clothes made of goats’ hair, of blue cotton, of common cotton, of Bengal cotton, of Pata, of Malaya fibres, of bark fibres, of muslin, of silk; (clothes provincially called) Desaraga, Amila, Gaggala, Phéliya, Kayaha ; blankets or mantles. (4)

A monk or a nun should not accept any of the following plaids of fur and other materials: plaids made of Udra, Pesa fur1, embroidered with Pesa fur, made of the fur of black or blue or yellow deer, golden plaids, plaids glittering like gold, interwoven with gold, set with gold, embroidered with gold, plaids made of tigers’ fur, highly ornamented plaids, plaids covered with ornaments. (5)

For the avoidance of these occasions to sin there are four rules for begging clothes to be known by the mendicants.

Now, this is the first rule :

A monk or a nun may beg for clothes specifying (their quality), viz. wool, silk, hemp, palm-leaves, cotton, Arkatila. If they beg for them, or the householder gives them, they may accept them; for they are pure and acceptable.

This is the first rule. (6)

Now follows the second rule :

' According to the commentary udra and pesa are animals in Sindh.

BOOK II, LECTURE 5, LESSON I. 159

A monk or a nun may ask for clothes which they have well inspected, from the householder or his wife, &c. After consideration, they should say : ‘O longlived one! (or, O sister!) please give me one of these clothes!’ If they beg for them, or the householder gives them, they may accept them ; for they are pure and acceptable.

This is the second rule. (7)

Now follows the third rule:

A monk or a nun may beg for an under or upper garment. If they beg for it, &c. (see § 7).

This is the third rule. (8)

Now follows the fourth rule:

A monk or a nun may beg for a left-off robe, which no other Sramaza or Brahmaza, guest, pauper or beggar wants. If they beg, &c. (see § 7).

This is the fourth rule.

A monk or a nun who have adopted one of these four rules should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (9)

If they beg, &c. (see § 7).

This is the fourth rule.

A monk or a nun who have adopted one of these four rules should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (9)

A householder may perhaps say to a mendicant begging in the prescribed way: ‘O long-lived Sramaza! return after a month, ten nights, five nights, to-morrow, to-morrow night; then we shall give you some clothes. Hearing and perceiving such talk, he should, after consideration, say: ‘O long-lived one! (or, O sister!) it is not meet for me to accept such a promise. If you want to give me (something), give it me now!’

After these words the householder may answer: ‘O long-lived Sramaza! follow me! then we shall give you some clothes.’ The mendicant should give the same answer as above.

After his words the householder may say (to onep. 160 of his people): ‘O long-lived one! (or, O sister !) fetch that robe! we shall give it the Sramaza, and afterwards prepare one for our own use, killing all sorts of living beings.’

Hearing and perceiving such talk, he should not accept such clothes; for they are impure and unacceptable. (10)

The householder? may say (to one of his people): ‘O long-lived one! (or, O sister!) fetch that robe, wipe or rub it with perfume, &c. (see II, 2,1, § 8); we shall give it to the Sramaza.’

Hearing and perceiving such talk, the mendicant should, after consideration, say: ‘O long-lived one! (or, O sister!) do not wipe or rub it with perfume, &c. If you want to give it me, give it, such as it is!’ |

After these words the householder might nevertheless offer the clothes after having wiped or rubbed them, &c.; but the mendicant should not accept them, for they are impure and unacceptable. (11)

The householder may say (to another of his people): ‘O long-lived one! (or, O sister!) bring that robe, clean or wash it with cold or hot water !’

The mendicant should return the same answer as above (in § 11) and not accept such clothes. (12)

The householder may say (to another of his

1 Here and in the following paragraph the original adds nett4, which may be = nitv4, bringing (the clothes); but the following words seem to militate against this rendering. For the householder’s order to fetch (Ahara) the clothes would be superfluous, if he had already brought (nett4) them. Unless 4hara has here some other meaning than the common one, perhaps ‘take it,’ nett4 cannot be translated ‘having brought them.’

BOOK II, LECTURE 5, LESSON I. 161

For the householder’s order to fetch (Ahara) the clothes would be superfluous, if he had already brought (nett4) them. Unless 4hara has here some other meaning than the common one, perhaps ‘take it,’ nett4 cannot be translated ‘having brought them.’

BOOK II, LECTURE 5, LESSON I. 161

people): ‘O long-lived one! (or, O sister!) bring that cloth, empty it of the bulbs, &c. (see II, 2, 1, § 5); we shall give it to the Sramaza.’ Hearing and perceiving such talk, the mendicant should say, after consideration : ‘O long-lived one! (or, O sister!) do not empty that cloth of the bulbs, &c.; it is not meet for me to accept such clothes.’ After these words the householder might nevertheless take away the bulbs, &c., and offer him the cloth; but he should not accept it; for it is impure and unacceptable. (13)

If a householder brings a robe and gives it to the mendicant, he should, after consideration, say : ‘O long-lived one! (or, O sister!) I shall, in your presence, closely inspect the inside of the robe.’

The Kevalin says: This is the reason: There might be hidden in the robe an earring or girdle or gold and silver, &c. (see II, 2, 1, § 11), or living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the inside of the robe. (14)

A monk or a nun should not accept clothes which are full of eggs or living beings, &c.; for they are impure, &c. A monk or a nun should not accept clothes which are free from eggs or living beings, &c., but which are not fit nor strong nor lasting nor to be worn’—which though pleasant are not fit (for a mendicant); for they are impure and unacceptable. (15)

1 If they contain stains of mustard or Afigana, &c. The commentator quotes two slokas which, as I understand them, assign to the different parts of the cloth different significations as omina. They run thus: Xatt4ri deviya bhaga do ya bhag4 ya m4mus4 | asuréna ya do bh4ag4 magg/e vatthassa rakkhaso tt devesu uttamo lobho m4musesu ya magghimo | asuresu ya galannam maranam gana rakkhase tl

(22) M

p. 162

A monk or a nun may accept clothes which are fit, strong, lasting, to be worn, pleasant and fit for a mendicant ; for they are pure and acceptable. (16)

A monk or a nun should not wash his clothes, rub or wipe them with ground drugs, &c., because they are not new.

A monk or a nun should not clean or wash his clothes in plentiful water, because they are not new. (17)

A monk or a nun should not make his clothes undergo the processes (prohibited in §.17), because they have a bad smell. (18)

A monk or a nun wanting to air or dry (in the sun) their clothes, should not do so on the bare ground or wet earth or rock or piece of clay containing life, &c. (see II, 1, 5, § 2). (19)?

(18)

A monk or a nun wanting to air or dry (in the sun) their clothes, should not do so on the bare ground or wet earth or rock or piece of clay containing life, &c. (see II, 1, 5, § 2). (19)?

A monk or a nun wanting to air or dry (in the sun) their clothes, should not hang them for that purpose on a post of a house, on the upper timber of a door-frame, on a mortar, on a bathing-tub, or on any such-like above-ground place, which is not well fixed or set, but shaky and movable. (20)

A monk or a nun wanting to air or dry (in the sun) their clothes, should not lay them for that purpose on a dyke, wall, rock, stone, or any such-like above-ground place, &c. (21)

A monk or a nun wanting to air or dry (in the sun) their clothes, should not do it on a pillar, a raised platform, a scaffold, a second story, a flat roof, or any such-like above-ground place, &c. (22)

1 If the garment falls on the ground, it would come in contact with dust, &c., then it would contain living beings and be no more pure.

BOOK II, LECTURE 5, LESSON 2. 163

Knowing this, he should resort to a secluded spot, and circumspectly air or dry his clothes there on a heap of ashes or bones, &c. (see II, 1, 1, § 1), which he has repeatedly inspected and cleaned.

This is the whole duty, &c.

Thus I say. (23)

Srconp LEsson.

A monk or a nun should beg for acceptable clothes, and wear them in that state in which they get them ; they should not wash or dye them, nor should they wear washed or dyed clothes, nor (should they) hide (their clothes) when passing through other villages, being careless of dress, This is the whole duty for a mendicant who wears clothes?.

A monk or a nun wanting, for the sake of alms, to enter the abode of a householder, should do so outfitted with all their clothes; in the same manner they should go to the out-of-door place for religious practices or study, or should wander from village to village.

Now they should know this: A monk or a nun dressed in all their clothes should not enter or leave, for the sake of alms, the abode of a householder, &c. &c., on perceiving that a strong and widely spread rain pours down, &c. (see II, 1, 3, § 9). (1)

If a single mendicant borrows for a short time a robe? (from another mendicant) and returns after staying abroad for one, two, three, four, or five days,

? See I, 7, 4, §1.

* Padihariyam, which is translated pr&tiharuka, There are various readings as parihariya, p4dihariya; but the meaning of the word remains uncertain, and my translation is but conjectural.

p. 164

See I, 7, 4, §1.

* Padihariyam, which is translated pr&tiharuka, There are various readings as parihariya, p4dihariya; but the meaning of the word remains uncertain, and my translation is but conjectural.

p. 164

he (the owner) should not take such a robe for himself, nor should he give it to somebody else, nor should he give it on promise (for another robe after a few days), nor should he exchange that robe for another one. He should not go to another mendicant and say: ‘O long-lived Sramaza! do you want to wear or use this robe?’ He (the owner of the robe) should not rend the still strong robe, and cast it away; but give it him (who had borrowed it) in its worn state; he should not use it himself. (2)

The same rule holds good when many mendicants borrow for a short time clothes, and return after staying abroad for one, &c., days. All should be put in the plural. (3)

‘Well, I shall borrow a robe and return after staying abroad for one, two, three, four, or five days; perhaps it will thus become my own.’ As this would be sinful, he should not do so. (4)

A monk or a nun should not make coloured clothes colourless, or colour colourless clothes ; nor should they give them to somebody else thinking that they will get other clothes; nor should they give it on promise (for other clothes); nor should they exchange them for other clothes; nor should they go to somebody else and say: ‘O long-lived Sramaza! do you want to wear or use these clothes ?’ They should not rend the still strong clothes, and cast them away, that another mendicant might think them bad ones. (5)

If he sees in his way thieves, he should not from fear of them, and to save his clothes, leave the road or go into another road, &c. (see II, 3, 3, § 13), but undisturbed, his mind not directed to outward things,

BOOK II, LECTURE 5, LESSON 2. 165

he should collect himself for contemplation; then he may circumspectly wander from village to village. (6)

If the road of a monk or a nun on the pilgrimage lies through a forest in which, as they know, there stroll bands of many thieves desirous of their clothes, they should not from fear of them, and to save their clothes, leave the road or go into another road, &c. (all as in § 6). (7)

If these thieves say: ‘O long-lived Sramaza! bring us your robe, give it, deliver it!’ he should not give or deliver it. He should act in such cases (as prescribed in II, 3, 3, §§ 15 and 16).

This is the whole duty, &c.

Thus I say. (8)

End of the Fifth Lecture, called Begging of
Clothes.

p. 166

SIXTH LECTURE,

CALLED

BEGGING FOR A BOWL},

First Lesson.

A monk or a nun wanting to get a bowl, may beg for one made of bottle-gourd or wood or clay, or such-like bowls. If he be a youthful, young, &c. (see II, 5, 1, § 1) monk, he may carry with him one bowl, not two ?.

A monk or a nun should not resolve to go farther than half a Yogana to get a bowl.

As regards the acceptance of a bowl, those four precepts which have been given in (the First Lesson of the First Lecture, called)* Begging of Food, concerning one fellow-ascetic, &c., should be repeated here, the fifth is that concerning many Sramamzas and Bréhmaaas.

A monk or a nun should not accept a bowl which the layman has, for the mendicant’s sake, bought, &c. (see the Lecture called Begging of Clothes *). (1)

A monk or a nun should not accept any very expensive bowls of the following description : bowls made of iron, tin, lead, silver, gold, brass, a mixture of

1 Paesand.

4 This applies, according to the commentator, to Ginakalpikas, &c. Ordinary monks may have a drinking vessel besides the almsbowl.

* See II, 1,1, § 11. “II, 5,1, §3-

BOOK II, LECTURE 6, LESSON 1. 167

gold, silver, and copper, pearl, glass, mother of pearl, horn, ivory, cloth, stone, or leather; for such very expensive bowls are impure and unacceptable. (2)

A monk or a nun should not accept bowls which contain a band of the same precious materials specialised in § 2; for &c. (3)

For the avoidance of these occasions to sin there are four rules for begging a bowl to be known by the mendicants.

Now this is the first rule :

A monk or a nun may beg for a bow] specifying its quality, viz. bottle-gourd or wood or clay. If they beg for such a bowl, or the householder gives it, they may accept it, for it is pure and acceptable.

This is the first rule. (4)

Now follows the second rule :

A monk or a nun may ask for a bowl, which they have well inspected, from the householder or his wife, &c. After consideration, they should say: ‘O longlived one! (or, O sister!) please give me one of these bowls, viz. one made of bottle-gourds or wood or clay.’ If they beg for such a bowl, or the householder gives it, they may accept it; for &c.

This is the second rule. (5)

Now follows the third rule:

A monk or a nun may beg for a bowl which has
been used by the former owner or by many people.
If they beg for it, &c. (see § 5).

This is the third rule. (6)

Now follows the fourth rule:

A monk or a nun may beg for a left-off bowl which no other Sramaza or Brahmaza, guest, pauper, or beggar wants. If they beg for it, &c. (see § 5).

This is the fourth rule.

p. 168

A monk or a nun having adopted one of these four rules should not say, &c. (see II, 1, 11, § 12, all down to) we respect each other accordingly. (7)

A householder may perhaps say to a mendicant begging in the prescribed way : ‘O long-lived Sramaza! return after a month,’ &c. (all as in the Lecture called Begging of Clothes?). (8)

(see II, 1, 11, § 12, all down to) we respect each other accordingly. (7)

A householder may perhaps say to a mendicant begging in the prescribed way : ‘O long-lived Sramaza! return after a month,’ &c. (all as in the Lecture called Begging of Clothes?). (8)

The householder may say (to one of his people) : ‘O long-lived one! (or, O sister!) fetch that bowl, rub it with oil, ghee, fresh butter or marrow, we shall give it,’ &c. (see II, 5,1, § 11); or ‘ wash, wipe, or rub it with perfumes,’ &c.; or ‘wash it with cold or hot water;’ or ‘empty it of the bulbs,’ &c. (see II, 5, 1, §§ 11 and 12). (9)

The householder may say (to the mendicant) : ‘O long-lived Sramaza! stay a while till they have cooked or prepared our food, &c., then we shall give you, O long-lived one! your alms-bowl filled with food or drink ; it is not good, not meet that a mendicant should get an empty alms-bowl.’ After consideration, the mendicant should answer: ‘O longlived one! (or, O sister !) it is indeed not meet for me to eat or drink food &c. which is 4dhakarmika ; do not cook or prepare it; if you want to give me anything, give it as it is.’ After these words the householder might offer him the alms-bowl filled with food or drink which had been cooked or prepared: he should not accept such an alms-bowl, for it is impure and unacceptable. (10)

Perhaps the householder will bring and give the mendicant an alms-bowl ; the mendicant should then, after consideration, say: ‘O long-lived one! (or, O

1 TI, 5,1, § 10.

BOOK II, LECTURE 6, LESSON 2. 169

sister!) I shall in your presence closely inspect the interior of the bowl.’

The Kevalin says: This is the reason: In the alms-bowl there might be living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the interior of the alms-bowl. (11)

All that has been said in the Lecture called Begging of Clothes (II, 5, 1, § 15 down to the end) is mutatis mutandis to be repeated here. (In § 15, add before perfumes) with oil, ghee, butter or marrow.

This is the whole duty, &c.

Thus I say. (12)

Srconp LEsson.

A monk or a nun, entering the abode of a householder for the sake of alms, should after examining their alms-bowl, taking out any living beings, and wiping off the dust, circumspectly enter or leave the householder’s abode.

The Kevalin says: This is the reason: Living beings, seeds or dust might fall into his bowl. Hence it has been said to the mendicant, &c., that he should after examining his alms-bowl, taking out any living beings, circumspectly enter or leave the householder’s abode. (1)

On such an occasion the householder might perhaps, going in the house, fill the alms-bowl with cold water and, returning, offer it him; (the mendicant) should not accept such an alms-bowl’ either in

1 Though the alms-bowl is expressly mentioned, it must stand here for water, as the commentators interpret the passage.

p. 170

the householder’s hand or his vessel ; for it is impure and unacceptable. (2) .

Perhaps he has, inadvertently, accepted it; then he should empty it again in (the householder’s) water-pot; or (on his objecting to it) he should put down the bowl and the water somewhere, or empty it in some wet place. (3)

A monk or a nun should not wipe or rub a wet or moist alms-bowl. But when they perceive that on their alms-bowl the water has dried up and the moisture is gone, then they may circumspectly wipe or rub it. (4)

A monk or a nun wanting to enter the abode of a householder, should enter or leave it, for the sake of alms, with their bowl; also on going to the out-ofdoor place for religious practices or study; or on wandering from village to village.

If a strong and widely spread rain pours down, they should take the same care of their alms-bowl as is prescribed for clothes (in the preceding Lecture, Lesson 2, § 1).

This is the whole duty, &c.

Thus I say. (5)

End of the Sixth Lecture, called Begging for a Bowl.

BOOK II, LECTURE 7, LESSON I. 171

SEVENTH LECTURE,

CALLED

REGULATION OF POSSESSION}.

First Lesson.

‘I shall become a Sramaza who owns no house, no property, no sons, no cattle, who eats what others give him; I shall commit no sinful action ; Master, I renounce to accept anything that has not been given.’ Having taken such vows, (a mendicant) should not, on entering a village or scot-free town, &c., take himself, or induce others to take, or allow others to take, what has not been given. A mendicant should not take or appropriate any property, viz. an umbrella ” or vessel or stick, &c. (see II, 2, 3, § 2), of those monks together with whom he stays, without getting their permission, and without having inspected and wiped (the object in question); but having got their permission, and having inspected and wiped (the object in question), he may take or appropriate it®. (1)

He may beg for a domicile in a traveller's hall, &c.

' Oggahapadima.

* The commentator (Sfl4nka) states that the monks in Kunkanadesa, &c., are allowed to carry umbrellas, because of the heavy rains in that country.

> Oginheggé v4 pagginhegg4 v4. The commentators explain these words ‘to take for once’ (sakrit) and ‘to take repeatedly’ (anekasas). Later on the Guzerati commentator explains ogginhegg4 by mage, ‘he should ask.’

172 AgARANGA SOTRA.

(see II, 1, 8, § 2), having reflected (on its fitness for a stay); he should ask permission to take possession of it from him who is the landlord or the steward of that place: ‘Indeed, O long-lived one! for the time, and in the space which you concede us, we shall dwell here. We shall take possession of the place for as long a time as the place belongs to you; and of as much of it as belongs to you; for as many fellowascetics (as shall stand in need of it); afterwards we shall take to wandering?’ (2)

We shall take possession of the place for as long a time as the place belongs to you; and of as much of it as belongs to you; for as many fellowascetics (as shall stand in need of it); afterwards we shall take to wandering?’ (2)

Having got possession of some place, a mendicant should invite to that food, &c., which he himself has collected, any fellow-ascetics arriving there who follow the same rules and are zealous brethren; but he should not invite them to anything of which he has taken possession for the sake of somebody else. (3)

Having got possession of some place (in a traveller’s hall, &c.), a mendicant should offer a footstool or bench or bed or couch, which he himself has begged, to any fellow-ascetics arriving there who follow other rules than he, yet are zealous brethren ; but he should not offer them anything of which he has taken possession for the sake of somebody else. (4)

Having got possession of some place in a traveller’s hall, &c., a mendicant might ask from a householder or his sons the loan of a needle or a Pippalaka* or an ear-picker or a nail-parer, he should not give or lend it to somebody else; but

1 Compare the corresponding precept in II, 2, 3, § 3.
3 The Guzerati commentator only says that pippalaka is some
utensil. The older commentators do not explain this passage.

BOOK II, LECTURE 7, LESSON 2. 173

having done that for which he wanted one of the above articles, he should go with that article there (where the householder, &c., is), and stretching out his hands or laying the article on the ground, he should, after consideration, say : ‘Here it is! here it is!’ But he should not with his own hand put it in the hand of the householder. (5)

A monk or a nun should not take possession of anything? on the bare ground, on wet ground, where there are eggs, &c.; nor on pillars or such an above-ground place (II, 2,1, § 7); nor on a wall, &c.; nor on the trunk of a tree, &c.; nor where the householder or fire or water, or women or children or cattle are, and where it is not fit for a wise man to enter or to leave, &c., nor to meditate on the law; nor where they have to pass through the householder’s abode or to which there is no road, and where it is not fit, &c.; nor where the householder or his wife, &c., bully or scold each other, &c. (see II, 2,1, § 9, and 3, § 7); nor where they rub or anoint each other's body with oil or ghee or butter or grease; nor where they take a bath, &c.; nor where they go about naked, &c. (all as in II, 2, 3, §§ 7-12).

This is the whole duty, &c.

Thus I say. (6-12)

Sreconp LEsson.

He may beg for a domicile in a traveller’s hall, &c. (see II, 1, 8, § 2), having reflected (on its fitness); he should ask permission to take possession

1 Oggaha.

p. 174

(all as in II, 2, 3, §§ 7-12).

This is the whole duty, &c.

Thus I say. (6-12)

Sreconp LEsson.

He may beg for a domicile in a traveller’s hall, &c. (see II, 1, 8, § 2), having reflected (on its fitness); he should ask permission to take possession

1 Oggaha.

p. 174

of it from the landlord or the steward of that place: ‘Indeed, O long-lived one! for the time and in the space you concede us, we shall dwell here,’ &c. (see 1,§ 2). Now what further after the place is taken possession of? He should not remove from without to within, or vice versa, any umbrella or stick, &c. (see II, 2, 3,9 2) belonging to Sramazas or Brahmamas (previously settled there); nor should he wake up a sleeping person, nor offend or molest the (inmates). (1)

A monk or a nun might wish to go to a mango park; they should then ask the landlord’s or steward’s permission (in the manner described above). Now what further after the place is taken possession of ? Then they might desire to eat a mango. Ifthe monk or the nun perceive that the mango is covered with eggs, living beings, &c. (see IT, 1, 1, § 2), they should not take it; for it is impure, &c. (2)

If the monk or the nun perceive that the mango is free from eggs, living beings, &c., but not nibbled at by animals, nor injured, they should not take it ; for it is impure, &c. But if they perceive that the mango is free from eggs, living beings, &c., and is nibbled at by animals and injured, then they may take it; for it is pure, &c.* (3)

The monk might wish to eat or suck one half of a mango or a mango’s peel or rind or sap or smaller particles. If the monk or the nun perceive that the above-enumerated things are covered with eggs, or living beings, they should not take them ; for they are impure, &c. But they may take them, if they are

1 § 2 of the preceding Lesson is repeated word for word.
3 See II, 1, 1, § 3, 4. -

BOOK II, LECTURE 7, LESSON 2. 175

free from eggs, &c., and nibbled at by animals or injured’. (4)

A monk or a nun might wish to go to a sugarcane plantation. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck sugar-cane. In that case the same rules as for eating mango apply also; likewise if they wish to chew or to suck the sugar-cane’s pulp, fibres, sap, or smaller particles. (5)

A monk or a nun might wish to go to a garlic field. They should ask permission in the manner described above. The monk or the nun might wish to chew or suck garlic. In that case the same rules as for eating mangoes apply also; likewise if they wish to chew or suck the bulb or peel or stalk or seed of garlic? (6)

A monk or a nun, having got possession of a place in a traveller’s hall, &c., should avoid all occasions to sin (proceeding from any preparations made by) the householders or their sons, and should occupy that place according to the following rules. (7)

Now this is the first rule :

(6)

Now this is the first rule :

He may beg for a domicile in a traveller's hall,
&c., having reflected (on its fitness for a stay), &c.
(§ 2 of the preceding Lesson is to be repeated here).

This is the first rule. (8)

Now follows the second rule :

A monk resolves: ‘1 shall ask for possession of a dwelling-place, &c., for the sake of other mendicants,

1 In the text § 3 is repeated with the necessary alterations.

* Silanka, in his commentary, remarks that the meaning of the Sfitras about eating mangoes, sugar-cane, and garlic should be learned from the Sixteenth Lesson of the Nishitha Sftra.

176 AkARANGA SOTRA.

and having taken possession of it for their sake, I shall use it.’

This is the second rule. (9)

Now follows the third rule:

A monk resolves: ‘I shall ask for possession of a dwelling-place, &c., for the sake of other mendicants, and having taken possession of it for their sake, I shall not use it.’

This is the third rule. (10)

Now follows the fourth rule :

A monk resolves : ‘I shall not ask for possession of a dwelling-place, &c., for the sake of other mendicants; but if the dwelling-place, &c., has already been ceded to them, I shall use it.’

This is the fourth rule. (11)

Now follows the fifth rule:

A monk resolves: ‘I shall ask for possession of a dwelling-place for my own sake, not for two, three, four, or five persons.’

This is the fifth rule. (12)

Now follows the sixth rule :

If a monk or a nun, occupying a dwelling-place in which there is Ikkada reed, &c. (see II, 2, 3, § 18), get this thing, then they may use it; otherwise they should remain in a squatting or sitting posture.

This is the sixth rule. (13)

Now follows the seventh rule:

A monk or a nun may beg for a dwelling-place paved with clay or wood. If they get it, then they may use it; otherwise they should remain in a squatting or sitting posture.

This is the seventh rule.

BOOK II, LECTURE 7, LESSON 2. 177

I have heard the following explanation by the venerable (Mah4vira): The Sthaviras, the venerable ones, have declared that dominion! is fivefold :

The lord of the gods’ dominion ;

The king’s dominion ;

The houseowner's? dominion ;

The householder’s® dominion ;

The religious man’s * dominion.

This is the whole duty, &c.

Thus I say. (15)

End of the Seventh Lecture, called Regulation of Possession.

1 Oggaha, avagraha. ,

* Gah4vai, grzhapati. In another part of the commentary it is explained grdmamahattar4di, his dominion is gramap4/akadikam.

5 Sagfriya, sagdrika. It is explained sayyAtara, host. His dominion is shampas4léadi.

1 Oggaha, avagraha. ,

* Gah4vai, grzhapati. In another part of the commentary it is explained grdmamahattar4di, his dominion is gramap4/akadikam.

5 Sagfriya, sagdrika. It is explained sayyAtara, host. His dominion is shampas4léadi.

* Sahammiya, sfdharmika. His dominion is vasaty4di, his domicile which extends for a Yogana and a quarter. When he takes possession (parigraha) of it, he must ask permission of the possessors.

(23) N

178 AxARANGA SOTRA.

SECOND PART.

THE SEVEN LECTURES1

Eicutu Lecture ?.

When a monk or a nun wishes to perform religious postures *, they should enter a village or a scot-free town, &c.; having entered it, they should not accept a place, even if it is offered, which is infected by eggs or living beings, &c.; for such a place is impure and unacceptable. In this way all that has been said about couches (in the Second Lecture) should be repeated here as far as ‘water-plants’ (II, 2, 1, §5). (1)

Avoiding these occasions to sin, a mendicant may choose one of these four rules for the performance of religious postures.

This is the first rule:

I shall choose something inanimate‘, and lean against it; changing the position of the body, and moving about a little, I shall stand there.

This is the first rule. (2)

Now follows the second rule:

I shall choose something inanimate, and lean

? Sattikao.

* Thanasattikkayam, sthanasaptaikakam.
* Thanam thiittae. * As a wall, &c.

BOOK II, LECTURE 9. 179

against it; changing the position of the body, but not moving about a little, I shall stand there.

This is the second rule. (3)

Now follows the third rule:

I shall choose something inanimate, and lean against it; not changing the position of the body, nor moving about a little, I shall stand there.

This is the third rule. (4)

Now follows the fourth rule:

I shall choose something inanimate, but I shall not lean against it; not changing the position of the body, nor moving about a little, I shall stand there. Abandoning the care of the body, abandoning the care of the hair of the head, beard, and the other parts of the body, of the nails, perfectly motionless, I shall stand there.

This is the fourth rule. (5)

One who has adopted one of these four rules, &c.
(see II, 1, 11, § 12).

This is the whole duty, &c.

Thus I say.

Ninta Lecture},

When a monk or a nun wishes to go to a pure place for study, they? should not accept one which is infected by eggs or living beings, &c.; for it is impure and unacceptable. But if that place for study to which they wish to go, is free from eggs or living beings, &c., they may accept it; for it is pure and acceptable.

1 Nisthiyasattikkayam ; nishithiké = svadhy4yabhimis.

* The original has the first person Aetissami. N 2

p. 180

In this way all that has been said in the corresponding passage about couches! should be repeated here as far as ‘ water-plants.’ (1)

1 Nisthiyasattikkayam ; nishithiké = svadhy4yabhimis.
* The original has the first person Aetissami.
N 2

p. 180

In this way all that has been said in the corresponding passage about couches! should be repeated here as far as ‘ water-plants.’ (1)

If parties of two, three, four, or five (mendicants) resolve to go to the place for study, they should not embrace or hug, bite with their teeth or scratch with their nails each other's body.

This is the whole duty, &c.

Thus I say. (2)

Trento LecTure?

A monk or a nun being pressed by nature should, in case they have not their own broom, beg for that of a fellow-ascetic. A monk ora nun, seeing that the ground is infected by eggs or living beings, &c., should not ease nature on such an unfit ground. But if the ground is free from eggs or living beings, &c., then they may ease nature on such a ground. (1)

A monk or a nun, knowing that the householder with regard to such a place for the sake of one or many, male or female fellow-ascetics, for the sake of many Sramazas or Brahmazas whom he has well counted, kills living beings and commits various sins, should not ease nature on such a place or any other of the same sort, whether that place be appropriated by another person or not?, &c. (see II, 1, 1,

§13). (2 and 3).

1 Seggd-gamena,

* Ukkarapasavanasattikkao, discharging of feces and urine.

* Purisamtarakada, here translated svikrita. The text proceeds gfiva bahiy4 nihadam va, which I do not know how to apply to the object in question. As § 3 differs from § 2 only in giving

BOOK II, LECTURE 10. Si

Now he should know this: If that place has not been appropriated by another person, &c., he may ease nature on such a place (after having well inspected and cleaned it). (4)

A monk or a nun should not ease nature on a ground which for their sake has been prepared or caused to be prepared (by the householder), or has been occupied by main force, or strewn with grass, or levelled, or smeared (with cowdung), or smoothed, or perfumed. (5)

A monk or a nun should not ease nature on a ground where the householders or their sons remove from outside to inside, or vice versa, bulbs, roots, &c. (see II, 2, 1, § 5). (6)

A monk or a nun should not ease nature on a pillar or bench or scaffold or loft or tower or roof. (7)

A monk ora nun should not ease nature on the bare ground or on wet ground or on dusty ground or on a rock or clay containing life, or on timber inhabited by worms or on anything containing life, as eggs, living beings, &c. (8)

A monk or a nun should not ease nature in a place where the householders or their sons have, do, or will put? by bulbs, roots, &c. (9)

A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10)

A monk or a nun should not ease nature in a place where there are heaps of refuse, furrows, mud,

by bulbs, roots, &c. (9)

A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10)

A monk or a nun should not ease nature in a place where there are heaps of refuse, furrows, mud, the negative attributes (apurisamtarakadam), I have contracted both paragraphs in the translation. * Parisddemsu va, explained parikshepanAdik4A kriy4A kuryud.

p. 182

stakes, sprigs, holes, caves, walls, even or uneven places’. (11)

A monk or a nun should not ease nature in fireplaces, layers (or nests) of buffaloes, cattle, cocks, monkeys, quails, ducks*, partridges, doves, or francoline partridges. (12)

A monk or a nun should not ease nature in a place where suicide is committed, or where (those who desire to end their life) expose their body to vultures, or precipitate themselves from rocks or trees *, or eat poison, or enter fire. (13)

A monk or a nun should not ease nature in gardens, parks, woods, forests, temples, or wells. (14)

A monk or a nun should not ease nature in towers, pathways, doors, or town gates. (15)

A monk or a nun should not ease nature where three or four roads meet, nor in courtyards or squares. (16)

A monk or a nun should not ease nature where charcoal or potash is produced, or the dead are burnt, or on the sarcophagues or shrines of the dead. (17)

A monk or a nun should not ease nature at sacred places near rivers, marshes or ponds, or in a conduit. (18)

A monk or a nun should not ease nature in fresh clay pits, fresh pasture grounds for cattle, in meadows or quarries. (19)

A monk or a nun should not ease nature in a field of shrubs, vegetables, or roots. (20)

' The translation of some of the words in the text is merely conjectural.

2 Vasraya. I think this is the modern baé/fak, duck.

* The commentator says: where they fall like a tree, having starved themselves to death, or where they fall from trees.

BOOK II, LECTURE II. 183

A monk or a nun should not ease nature in woods of Asana’, Sana?, Dhatakt’, Ketaki*t, Mango, Asoka, Punnaga, or other such-like places which contain leaves, flowers, fruits, seeds, or sprouts. (21)

A monk or a nun should take théir own chamberpot or that of somebody else, and going apart with it, they should ease nature in a secluded place where no people pass or see them, and which is free from eggs or living beings, &c.; then taking (the chamber-pot), they should go to a secluded spot, and leave the excrements there on a heap of ashes, &c. (see II, 1, 1, § 2).

This is the whole duty, &c.

Thus I say. (22)

Eveventy Lecture’.

A monk or a nun should not resolve to go where they will hear sounds of a Mvzdanga, Nandtmridanga, or Géallart*, or any such-like various sounds of drums. (1) .

(see II, 1, 1, § 2).

This is the whole duty, &c.

Thus I say. (22)

Eveventy Lecture’.

A monk or a nun should not resolve to go where they will hear sounds of a Mvzdanga, Nandtmridanga, or Géallart*, or any such-like various sounds of drums. (1) .

If a monk or a nun hear any sounds, viz. of the Vind, Vipamét, Vadvisaka, Tuzaka, Pazaka, Tumbavizika, or Dhamkuza, they should not resolve to go where they will hear any such-like various sounds of stringed instruments. (2)

The same precepts apply to sounds of kettledrums, viz. of the T4la, Lattiy4, Gohiya’, or Kirikiriya ; (3)

? Terminalia Tomentosa. * Crotolaria Juncea.

5 Grislea Tomentosa. . “ Pandanus Odoratissimus.

® Saddasattikkayam. Lecture on Sounds.

* These are different kinds of drums.

7 Lattiya and gohiy4 would be in Sanskrit lattika and godhik&; both words are names of lizards. -

184 AgARANGA SOTRA.

Also to sounds of wind instruments, viz. the conch, flute, Kharamukht, or Piripiriy4. (4)

A! monk or a nun should not, for the sake of
hearing sounds, go to walls or ditches, &c. (see II,
3, 3, §§ 1 and 2); (5)

Nor to marshes, pasture grounds, thickets, woods, strongholds in woods, mountains, strongholds in mountains ; (6)

Nor to villages, towns, markets, or a capital, hermitages, cities, halting-places for caravans; (7)

Nor to gardens, parks, woods, forests, temples, assembly halls, wells; (8)

Nor to towers, pathways, doors, or town gates; (9)

Nor where three or four roads meet, nor to courtyards or squares; (10)

Nor to stables (or nests) of buffaloes, cattle, horses, elephants, &c. (see 10, § 12); (11)

Nor to places where buffaloes, bulls, horses, &c., fight; (12)

Nor to places where herds of cattle, horses, or elephants are kept; (13)

Nor to places where story-tellers or acrobats perform, or where continuously story-telling, dramatical plays, singing, music, performance on the Vi, beating of time, playing on the Tarya, clever playing on the Paéaha is going on; (14)

Nor to places where quarrels, affrays, riots, conflicts between two kingdoms, anarchical or revolutionary disturbances occur; (15)

* The beginning, ‘If a monk or a nun hear particular sounds somewhere, viz.,’ and the end, ‘they should not resolve to go to suchlike or other places for the sake of hearing sounds,’ are in the text repeated in all, §§ 5-16. In the translation the text has been somewhat abridged.

BOOK Il, LECTURE 12. 185

Nor to places where a young well-attended girl, well-attired and well-ornamented, is paraded, or where somebody is led to death. (16)

A monk or a nun should not, for the sake of hearing sounds, go to places where there are many great temptations', viz. where many cars, chariots, Mleéé£&as, or foreigners meet. (17)