Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(9) A monk or a nun on a begging-tour should not give, immediately or mediately, food, &c., to a heretic or a householder; or a monk who avoids all forbidden food, to one who does not. (10) A monk or a nun on a begging-tour should not accept food, &c., from a householder whom they know to give out of respect for a Nirgrantha, in behalf of a fellow-ascetic, food, &c., which he has bought or stolen or taken, though it was not to be taken nor given, but was taken by force, by acting sinfully towards all sorts of living beings; for such-like food, &c., prepared by another man? or by the giver himself, brought out of the house or not brought out of the house, belonging to the giver or not belonging to him, partaken or tasted of, or not partaken or tasted of, is impure and unacceptable. } These are the vid4rabhfimi and viharabhfimi. * Purisamtarakada. I have rendered this word according to the interpretation of the commentators; but in a similar passage, 8, 3, §§ 2 and 3, they understand the word to mean appropriated by another person. BOOK II, LECTURE I, LESSON I. gI In this precept substitute for ‘on behalf of one fellow-ascetic, (2) on behalf of many fellow-ascetics, (3) on behalf of one female fellow-ascetic, (4) on behalf of many female fellow-ascetics; so that there will be four analogous precepts. (11) A monk or a nun should not accept of food, &c., which they know has been prepared by the householder for the sake of many Sramavzas and Brahmamas, guests, paupers, and beggars, after he has counted them, acting sinfully towards all sorts of living beings; for such food, whether it be tasted of or not, is impure and unacceptable. (12) A monk or a nun should not accept of food, &c., procured in the way described in § 11 for the sake of the persons mentioned in § 12, if the said food, &c., has been prepared by the giver himself, has been brought out of the house, does not belong to the giver, has not been partaken or tasted of; for such food, &c., is impure and unacceptable; but if the food, &c., has been prepared by another person, has been brought out of the house, belongs to the giver, has been partaken or tasted of, one may accept it; for it is pure and acceptable. (13) A monk or a nun wishing to enter the abode of a householder with the intention of collecting alms, should not, for the sake of food or drink, enter or leave such always liberal, always open houses, where they always give a morsel, always the best morsel, always a part of the meal, always nearly the half of it. This certainly is the whole duty of a monk or a nun in which one should, instructed in all its meanings and endowed with bliss, always exert oneself. Thus I say. (14) 92 AKARANGA SOTRA. Seconp LEsson.
2This certainly is the whole duty of a monk or a nun in which one should, instructed in all its meanings and endowed with bliss, always exert oneself. Thus I say. (14) 92 AKARANGA SOTRA. Seconp LEsson. A monk or a nun on a begging-tour should not accept food, &c., in the following case: when, on the eighth or paushadha day, on the beginning of a fortnight, of a month, of two, three, four, five, or six months, or on the days of the seasons, of the junction of the seasons, of the intervals of the seasons, many Sramazas and Brahmazas, guests, paupers, and ’ beggars are entertained with food, &c., out of one or two or three or four vessels, pots, baskets, or heaps of food; such-like food which has been prepared by the giver, &c., (all down to) not tasted of, is impure and unacceptable. But if it is prepared by another person, &c. (see first lesson, § 13), one may accept it; for it is pure and acceptable. (1) A monk or a nun on a begging-tour may accept food, &c., from unblamed, uncensured families, to wit, noble families, distinguished families, royal families, families belonging to the line of Ikshv4ku, of Hari, cowherds’ families, Vaisya families, barbers’ families, carpenters’ families, sakurs’ families, weavers’ families; for such food, &c., is pure and acceptable. (2) A monk or a nun on a begging-tour should not accept food, &c., in the following case: when in assemblies, or during offerings to the manes, or on a festival of Indra or Skanda or Rudra or Mukunda or demons or Yakshas or the snakes, or on a festival in honour of a tomb, or a shrine, or a tree, or a hill, or a cave, or a well, or a tank, or a pond, or a river, or a lake, or the sea, or a mine—when on such-like various festivals many Sramamzas and Brahmaaas, BOOK II, LECTURE I, LESSON 2. 93 guests, paupers, and beggars are entertained with food, &c. (all as in § 1, down to) acceptable. (3) But when he perceives that all have received their due share, and are enjoying their meal, he should address! the householder’s wife or sister or daughterin-law or nurse or male or female servant or slave and say: ‘O long-lived one! (or, O sister !) will you give me something to eat?’ After these words of the mendicant, the other may bring forth food, &c., and give it him. Such food, &c., whether he beg for it or the other give it, he may accept; for it is pure and acceptable. (4) When a monk or a nun knows that at a distance of more than half a yogana a festive entertainment? is going on, they should not resolve to go there for the sake of the festive entertainment. (5) When a monk hears that the entertainment is given in an eastern or western or southern or northern place, he should go respectively to the west or east or north or south, being quite indifferent (about the feast); wherever there is a festive entertainment, in a village or scot-free town, &c. (see I, 7, 6, § 4), he should not go there for the sake of the festive entertainment.
3(see I, 7, 6, § 4), he should not go there for the sake of the festive entertainment. The Kevalin assigns as the reason for this precept, that if the monk eats food, &c., which has been given him on such an occasion, he will incur the sin of one 1 Puvvam eva 4loegg4, he should first look at him or -her (and then say). 2 Samkhadi, somewhere explained odanap&ka, cooking of rice; in the commentary the following etymology is given: samkhandyante virddhyante pr4zino yatra s4 samkhadi. But the Guzerati commentator explains it: giham ghan4 gan nimitti &hara kelviva bhan. 94 AgARANGA SOTRA. who uses what! has been prepared for him, or is mixed up with living beings, or has been bought or stolen or taken, though it was not to be taken, nor was it given, but taken by force. (6) A layman? might, for the sake of a mendicant, make small doors large, or large ones small; put beds® from a level position into a sloping one, or from a sloping position into a level one; place the beds? out of the draught or in the draught; cutting and clipping the grass outside or within the up4sraya, spread a couch for him, (thinking that) this mendicant is without means for a bed’. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. This certainly is the whole duty, &c. (see end of lesson 1). Thus I say. (7) Tuirp LEsson. When he has eaten or drunk at a festive entertainment, he might vomit (what he has eaten), or not well digest it; or some other bad disease or sickness might befall him, (1) The Kevalin says this is the reason: A mendicant, having drunk various liquors, together with the householder or his wife, monks or nuns, might not find the (promised) resting-place on leaving the scene of entertainment and looking ? This stands for 4hakammiya and uddesiya, pure and impure food prepared for a mendicant. 2 Asamgae, the uncontrolled one; it denotes a layman or a householder. * Segg4=sayy4, bed; but the scholiast explains it by vasati, dwelling, lodging. BOOK II, LECTURE I, LESSON 3. 95 out for it; or in the resting-place he may get into mixed company; in the absence of his mind or in his drunkenness he may lust after a woman or a eunuch; approaching the mendicant (they will say) : ‘O long-lived Sramaza! (let us meet) in the garden, or in the sleeping-place, in the night or in the twilight.’ Luring him thus by his sensuality (she says) : ‘Let us proceed to enjoy the pleasures of love.’ He might go to her, though he knows that it should not be done. These are the causes to sin, they multiply continuously. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. (2)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(9) A monk or a nun on a begging-tour should not give, immediately or mediately, food, &c., to a heretic or a householder; or a monk who avoids all forbidden food, to one who does not. (10) A monk or a nun on a begging-tour should not accept food, &c., from a householder whom they know to give out of respect for a Nirgrantha, in behalf of a fellow-ascetic, food, &c., which he has bought or stolen or taken, though it was not to be taken nor given, but was taken by force, by acting sinfully towards all sorts of living beings; for such-like food, &c., prepared by another man? or by the giver himself, brought out of the house or not brought out of the house, belonging to the giver or not belonging to him, partaken or tasted of, or not partaken or tasted of, is impure and unacceptable. } These are the vid4rabhfimi and viharabhfimi. * Purisamtarakada. I have rendered this word according to the interpretation of the commentators; but in a similar passage, 8, 3, §§ 2 and 3, they understand the word to mean appropriated by another person. BOOK II, LECTURE I, LESSON I. gI In this precept substitute for ‘on behalf of one fellow-ascetic, (2) on behalf of many fellow-ascetics, (3) on behalf of one female fellow-ascetic, (4) on behalf of many female fellow-ascetics; so that there will be four analogous precepts. (11) A monk or a nun should not accept of food, &c., which they know has been prepared by the householder for the sake of many Sramavzas and Brahmamas, guests, paupers, and beggars, after he has counted them, acting sinfully towards all sorts of living beings; for such food, whether it be tasted of or not, is impure and unacceptable. (12) A monk or a nun should not accept of food, &c., procured in the way described in § 11 for the sake of the persons mentioned in § 12, if the said food, &c., has been prepared by the giver himself, has been brought out of the house, does not belong to the giver, has not been partaken or tasted of; for such food, &c., is impure and unacceptable; but if the food, &c., has been prepared by another person, has been brought out of the house, belongs to the giver, has been partaken or tasted of, one may accept it; for it is pure and acceptable. (13) A monk or a nun wishing to enter the abode of a householder with the intention of collecting alms, should not, for the sake of food or drink, enter or leave such always liberal, always open houses, where they always give a morsel, always the best morsel, always a part of the meal, always nearly the half of it. This certainly is the whole duty of a monk or a nun in which one should, instructed in all its meanings and endowed with bliss, always exert oneself. Thus I say. (14) 92 AKARANGA SOTRA. Seconp LEsson.
2This certainly is the whole duty of a monk or a nun in which one should, instructed in all its meanings and endowed with bliss, always exert oneself. Thus I say. (14) 92 AKARANGA SOTRA. Seconp LEsson. A monk or a nun on a begging-tour should not accept food, &c., in the following case: when, on the eighth or paushadha day, on the beginning of a fortnight, of a month, of two, three, four, five, or six months, or on the days of the seasons, of the junction of the seasons, of the intervals of the seasons, many Sramazas and Brahmazas, guests, paupers, and ’ beggars are entertained with food, &c., out of one or two or three or four vessels, pots, baskets, or heaps of food; such-like food which has been prepared by the giver, &c., (all down to) not tasted of, is impure and unacceptable. But if it is prepared by another person, &c. (see first lesson, § 13), one may accept it; for it is pure and acceptable. (1) A monk or a nun on a begging-tour may accept food, &c., from unblamed, uncensured families, to wit, noble families, distinguished families, royal families, families belonging to the line of Ikshv4ku, of Hari, cowherds’ families, Vaisya families, barbers’ families, carpenters’ families, sakurs’ families, weavers’ families; for such food, &c., is pure and acceptable. (2) A monk or a nun on a begging-tour should not accept food, &c., in the following case: when in assemblies, or during offerings to the manes, or on a festival of Indra or Skanda or Rudra or Mukunda or demons or Yakshas or the snakes, or on a festival in honour of a tomb, or a shrine, or a tree, or a hill, or a cave, or a well, or a tank, or a pond, or a river, or a lake, or the sea, or a mine—when on such-like various festivals many Sramamzas and Brahmaaas, BOOK II, LECTURE I, LESSON 2. 93 guests, paupers, and beggars are entertained with food, &c. (all as in § 1, down to) acceptable. (3) But when he perceives that all have received their due share, and are enjoying their meal, he should address! the householder’s wife or sister or daughterin-law or nurse or male or female servant or slave and say: ‘O long-lived one! (or, O sister !) will you give me something to eat?’ After these words of the mendicant, the other may bring forth food, &c., and give it him. Such food, &c., whether he beg for it or the other give it, he may accept; for it is pure and acceptable. (4) When a monk or a nun knows that at a distance of more than half a yogana a festive entertainment? is going on, they should not resolve to go there for the sake of the festive entertainment. (5) When a monk hears that the entertainment is given in an eastern or western or southern or northern place, he should go respectively to the west or east or north or south, being quite indifferent (about the feast); wherever there is a festive entertainment, in a village or scot-free town, &c. (see I, 7, 6, § 4), he should not go there for the sake of the festive entertainment.
3(see I, 7, 6, § 4), he should not go there for the sake of the festive entertainment. The Kevalin assigns as the reason for this precept, that if the monk eats food, &c., which has been given him on such an occasion, he will incur the sin of one 1 Puvvam eva 4loegg4, he should first look at him or -her (and then say). 2 Samkhadi, somewhere explained odanap&ka, cooking of rice; in the commentary the following etymology is given: samkhandyante virddhyante pr4zino yatra s4 samkhadi. But the Guzerati commentator explains it: giham ghan4 gan nimitti &hara kelviva bhan. 94 AgARANGA SOTRA. who uses what! has been prepared for him, or is mixed up with living beings, or has been bought or stolen or taken, though it was not to be taken, nor was it given, but taken by force. (6) A layman? might, for the sake of a mendicant, make small doors large, or large ones small; put beds® from a level position into a sloping one, or from a sloping position into a level one; place the beds? out of the draught or in the draught; cutting and clipping the grass outside or within the up4sraya, spread a couch for him, (thinking that) this mendicant is without means for a bed’. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. This certainly is the whole duty, &c. (see end of lesson 1). Thus I say. (7) Tuirp LEsson. When he has eaten or drunk at a festive entertainment, he might vomit (what he has eaten), or not well digest it; or some other bad disease or sickness might befall him, (1) The Kevalin says this is the reason: A mendicant, having drunk various liquors, together with the householder or his wife, monks or nuns, might not find the (promised) resting-place on leaving the scene of entertainment and looking ? This stands for 4hakammiya and uddesiya, pure and impure food prepared for a mendicant. 2 Asamgae, the uncontrolled one; it denotes a layman or a householder. * Segg4=sayy4, bed; but the scholiast explains it by vasati, dwelling, lodging. BOOK II, LECTURE I, LESSON 3. 95 out for it; or in the resting-place he may get into mixed company; in the absence of his mind or in his drunkenness he may lust after a woman or a eunuch; approaching the mendicant (they will say) : ‘O long-lived Sramaza! (let us meet) in the garden, or in the sleeping-place, in the night or in the twilight.’ Luring him thus by his sensuality (she says) : ‘Let us proceed to enjoy the pleasures of love.’ He might go to her, though he knows that it should not be done. These are the causes to sin, they multiply continuously. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. (2)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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