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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These are the causes to sin, they multiply continuously. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. (2) A monk or a nun, hearing or being told of some festivity, might hasten there, rejoicing inwardly: ‘There will be an entertainment, sure enough!’ It is impossible to get there from other families alms which are acceptable and given out of respect for the cloth’, and to eat the meal. As this would lead to sin, they should not do it®, But they should enter there, and getting from other families their alms, should eat their meal. (3) A monk or a nun, knowing that in a village or a scot-free town, &c. (see I, 7, 6, § 4), an entertainment will be given, should not resolve to go to that village, &c., for the sake of the entertainment. The Kevalin assigns as the reason herefore : When a man goes to 1 Esiyam vesiyam. The latter word is explained by ragoharan4diveshal labdham, what one gets for the sake of one’s apparel, the broom, &c. 8 Mi4itthinam samphase, no evam karegg4, i. e. mAtristhanam samspriset, na evam kuryat: m4tristhdna is somewhere explained karmopadanasth4na. 96 AKARANGA SOTRA. a much-frequented and vulgar entertainment somebody’s foot treads on his foot, somebody's hand moves his hand, somebody’s bowl clashes against his bowl, somebody's head comes in collision with his head, somebody’s body pushes his body, or somebody beats him with a stick or a bone or a fist or a clod, or sprinkles him with cold water, or covers him with dust; or he eats unacceptable food, or he receives what should be given to others. Therefore should a well-controlled Nirgrantha not resolve to go to a much-frequented and vulgar entertainment to partake of it. (4) A monk or a nun on a begging-tour should not accept such food, &c., about the acceptability or unacceptability of which his (or her) mind has some doubts or misgivings; for such food, &c. (5) When a monk or a nun wishes to enter the abode of a householder, they should do so with the complete outfit’. (6) A monk or a nun entering or leaving the out-ofdoor places for religious practices or study, should do so with the complete outfit. (7) A monk ora nun wandering from village to village should do so with the complete outfit. (8) A monk or a nun should not, with the complete outfit, enter or leave the abode of a householder to collect alms, or the out-of-door places for religious practices and study, or wander from village to village on perceiving that a strong and widely-spread rain pours down, or a strong and widely-spread mist is 1 See I, 7, 4, note 1. * These Sitras are perfectly analogous with §§ 7, 8 of the first lesson, © BOOK II, LECTURE I, LESSON 4. 97 coming on, or a high wind raises much dust, or many flying insects are scattered about and fall down. (9)
2* These Sitras are perfectly analogous with §§ 7, 8 of the first lesson, © BOOK II, LECTURE I, LESSON 4. 97 coming on, or a high wind raises much dust, or many flying insects are scattered about and fall down. (9) A monk or a nun on a begging-tour should not accept food, &c., in the houses of Kshatriyas, kings, messengers, and relations of kings, whether they are inside or outside, or invite them; for such food, &c., is impure and unacceptable. Thus I say. (10) Fourtu Lesson. A monk or a nun on a begging-tour should not resolve to go to a festival, preceded or followed by an entertainment, to partake of it, when they know that there will be served up chiefly meat or fish or roasted slices of meat or fish; nor to a wedding breakfast in the husband’s house or in that of the bride’s father ; nor to a funeral dinner or to a family dinner where something is served up,—if on their way there, there are many living beings, many seeds, many sprouts, much dew, much water, much mildew, many drops (of water), much dust, and many cobwebs; or if there have arrived or will arrive many Sramazas and Bréhmamas, guests, paupers, and beggars, and if it will be a crowded assembly, so that a wise man may not enter or leave it, or learn there the sacred texts, to question about them, to repeat them, to consider them, to think about the substance of the law. (1) A monk or a nun may go to such an entertainment (as described in the preceding Stra), provided that on their way there, there are few living beings, few seeds, &c.; that no Sramazas and Braéhmaazas, &c., have arrived or will arrive; that it is not a (22] H 98 AKARANGA SOTRA. crowded assembly, so that a wise man may enter or leave, &c.? (2) . A monk or a nun desirous to enter the abode of a householder, should not do so, when they see that the milch cows are being milked, or the food, &c., is being cooked, and that it is not yet distributed. Perceiving this, they should step apart and stay where no people pass or see them. But when they conceive that the milch cows are milked, the dinner prepared and distributed, then they may circumspectly enter or leave the householder’s abode for the sake of alms. (3) Some of the mendicants say to those who follow the same rules of conduct, live (in the same place), or wander from village to village: ‘This is indeed a small village, it is too populous, nor is it large; reverend gentlemen, go to the outlying villages to beg alms®.’
3(3) Some of the mendicants say to those who follow the same rules of conduct, live (in the same place), or wander from village to village: ‘This is indeed a small village, it is too populous, nor is it large; reverend gentlemen, go to the outlying villages to beg alms®.’ Some mendicant may have there kinsmen or relations, e.g. a householder or his wife, or daughters, or daughters-in-law, or nurses, or male and female slaves or servants. Such families with which he is connected by kindred or through marriage, he intends to visit before (the time of begging): ‘I shall get there (he thinks) food or dainties or milk or thick sour milk or fresh butter or ghee or sugar or oil or honey or meat or liquor, a sesamum dish’, or raw sugar, or a meal of parched wheat‘, ora meal of curds and sugar with spices®; after having eaten and drunk, and having cleaned and rubbed the alms-bowl, I shall, ' This precept applies, according to the commentator, only to sick monks, or such as can get nothing elsewhere. * The just arrived monks should do as they are bidden. ® Samkuli. ‘ Paya. 5 Sikhariaf, BOOK II, LECTURE I, LESSON 5. 99 together with other mendicants, enter or leave the abode of a householder to collect alms.’ As this would be sinful, he should not do so. (4) But, at the proper time, entering there with the other mendicants, he may there in these or other families accept alms which are acceptable and given out of respect for his cloth, and eat his meal. This certainly is the whole duty, &c. (see end of “lesson 1). Thus I say. (5) Firty Lesson. When a monk or a nun on entering the abode of a householder sees that the first portion of the meal is being thrown away! or thrown down, or taken away, or distributed, or eaten, or put off, or has already been eaten or removed; that already other Sramazas and Bréhmamas, guests, paupers, and beggars go there in great haste; (they might think), ‘Hallo! 1 too shall go there in haste.’ As this would be sinful, they should not do so. (1) When a monk or a nun on a begging-tour comes upon walls or gates, or bolts or holes to fit them, they should, in case there be a byway, avoid those (obstacles), and not go on straight. The Kevalin says: This is the reason: Walking there, he might stumble or fall down; when he stumbles or falls down, his body might become contaminated with faces, urine, phlegmatic humour, mucus, saliva, bile, matter, semen, or blood. And if his body has become soiled, he should not wipe or ? In honour of the gods, H 2 tes gerratictscht s a 100 AKARANGA SOTRA.
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.
1These are the causes to sin, they multiply continuously. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast. (2) A monk or a nun, hearing or being told of some festivity, might hasten there, rejoicing inwardly: ‘There will be an entertainment, sure enough!’ It is impossible to get there from other families alms which are acceptable and given out of respect for the cloth’, and to eat the meal. As this would lead to sin, they should not do it®, But they should enter there, and getting from other families their alms, should eat their meal. (3) A monk or a nun, knowing that in a village or a scot-free town, &c. (see I, 7, 6, § 4), an entertainment will be given, should not resolve to go to that village, &c., for the sake of the entertainment. The Kevalin assigns as the reason herefore : When a man goes to 1 Esiyam vesiyam. The latter word is explained by ragoharan4diveshal labdham, what one gets for the sake of one’s apparel, the broom, &c. 8 Mi4itthinam samphase, no evam karegg4, i. e. mAtristhanam samspriset, na evam kuryat: m4tristhdna is somewhere explained karmopadanasth4na. 96 AKARANGA SOTRA. a much-frequented and vulgar entertainment somebody’s foot treads on his foot, somebody's hand moves his hand, somebody’s bowl clashes against his bowl, somebody's head comes in collision with his head, somebody’s body pushes his body, or somebody beats him with a stick or a bone or a fist or a clod, or sprinkles him with cold water, or covers him with dust; or he eats unacceptable food, or he receives what should be given to others. Therefore should a well-controlled Nirgrantha not resolve to go to a much-frequented and vulgar entertainment to partake of it. (4) A monk or a nun on a begging-tour should not accept such food, &c., about the acceptability or unacceptability of which his (or her) mind has some doubts or misgivings; for such food, &c. (5) When a monk or a nun wishes to enter the abode of a householder, they should do so with the complete outfit’. (6) A monk or a nun entering or leaving the out-ofdoor places for religious practices or study, should do so with the complete outfit. (7) A monk ora nun wandering from village to village should do so with the complete outfit. (8) A monk or a nun should not, with the complete outfit, enter or leave the abode of a householder to collect alms, or the out-of-door places for religious practices and study, or wander from village to village on perceiving that a strong and widely-spread rain pours down, or a strong and widely-spread mist is 1 See I, 7, 4, note 1. * These Sitras are perfectly analogous with §§ 7, 8 of the first lesson, © BOOK II, LECTURE I, LESSON 4. 97 coming on, or a high wind raises much dust, or many flying insects are scattered about and fall down. (9)
2* These Sitras are perfectly analogous with §§ 7, 8 of the first lesson, © BOOK II, LECTURE I, LESSON 4. 97 coming on, or a high wind raises much dust, or many flying insects are scattered about and fall down. (9) A monk or a nun on a begging-tour should not accept food, &c., in the houses of Kshatriyas, kings, messengers, and relations of kings, whether they are inside or outside, or invite them; for such food, &c., is impure and unacceptable. Thus I say. (10) Fourtu Lesson. A monk or a nun on a begging-tour should not resolve to go to a festival, preceded or followed by an entertainment, to partake of it, when they know that there will be served up chiefly meat or fish or roasted slices of meat or fish; nor to a wedding breakfast in the husband’s house or in that of the bride’s father ; nor to a funeral dinner or to a family dinner where something is served up,—if on their way there, there are many living beings, many seeds, many sprouts, much dew, much water, much mildew, many drops (of water), much dust, and many cobwebs; or if there have arrived or will arrive many Sramazas and Bréhmamas, guests, paupers, and beggars, and if it will be a crowded assembly, so that a wise man may not enter or leave it, or learn there the sacred texts, to question about them, to repeat them, to consider them, to think about the substance of the law. (1) A monk or a nun may go to such an entertainment (as described in the preceding Stra), provided that on their way there, there are few living beings, few seeds, &c.; that no Sramazas and Braéhmaazas, &c., have arrived or will arrive; that it is not a (22] H 98 AKARANGA SOTRA. crowded assembly, so that a wise man may enter or leave, &c.? (2) . A monk or a nun desirous to enter the abode of a householder, should not do so, when they see that the milch cows are being milked, or the food, &c., is being cooked, and that it is not yet distributed. Perceiving this, they should step apart and stay where no people pass or see them. But when they conceive that the milch cows are milked, the dinner prepared and distributed, then they may circumspectly enter or leave the householder’s abode for the sake of alms. (3) Some of the mendicants say to those who follow the same rules of conduct, live (in the same place), or wander from village to village: ‘This is indeed a small village, it is too populous, nor is it large; reverend gentlemen, go to the outlying villages to beg alms®.’
3(3) Some of the mendicants say to those who follow the same rules of conduct, live (in the same place), or wander from village to village: ‘This is indeed a small village, it is too populous, nor is it large; reverend gentlemen, go to the outlying villages to beg alms®.’ Some mendicant may have there kinsmen or relations, e.g. a householder or his wife, or daughters, or daughters-in-law, or nurses, or male and female slaves or servants. Such families with which he is connected by kindred or through marriage, he intends to visit before (the time of begging): ‘I shall get there (he thinks) food or dainties or milk or thick sour milk or fresh butter or ghee or sugar or oil or honey or meat or liquor, a sesamum dish’, or raw sugar, or a meal of parched wheat‘, ora meal of curds and sugar with spices®; after having eaten and drunk, and having cleaned and rubbed the alms-bowl, I shall, ' This precept applies, according to the commentator, only to sick monks, or such as can get nothing elsewhere. * The just arrived monks should do as they are bidden. ® Samkuli. ‘ Paya. 5 Sikhariaf, BOOK II, LECTURE I, LESSON 5. 99 together with other mendicants, enter or leave the abode of a householder to collect alms.’ As this would be sinful, he should not do so. (4) But, at the proper time, entering there with the other mendicants, he may there in these or other families accept alms which are acceptable and given out of respect for his cloth, and eat his meal. This certainly is the whole duty, &c. (see end of “lesson 1). Thus I say. (5) Firty Lesson. When a monk or a nun on entering the abode of a householder sees that the first portion of the meal is being thrown away! or thrown down, or taken away, or distributed, or eaten, or put off, or has already been eaten or removed; that already other Sramazas and Bréhmamas, guests, paupers, and beggars go there in great haste; (they might think), ‘Hallo! 1 too shall go there in haste.’ As this would be sinful, they should not do so. (1) When a monk or a nun on a begging-tour comes upon walls or gates, or bolts or holes to fit them, they should, in case there be a byway, avoid those (obstacles), and not go on straight. The Kevalin says: This is the reason: Walking there, he might stumble or fall down; when he stumbles or falls down, his body might become contaminated with faces, urine, phlegmatic humour, mucus, saliva, bile, matter, semen, or blood. And if his body has become soiled, he should not wipe or ? In honour of the gods, H 2 tes gerratictscht s a 100 AKARANGA SOTRA.
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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