Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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. rub or scratch or clean! or warm or dry it on the bare ground or wet earth [or dusty earth*] on a rock or a piece of clay containing life, or timber inhabited by worms, or anything containing eggs, living beings, &c. (down to) cobwebs; but he should first beg for some straw or leaves, wood or a potsherd, which must be free from dust, resort with it to a secluded spot, and on a heap of ashes or bones, &c. (see II, 1, 1, § 2), which he has repeatedly examined and cleaned, he should circumspectly wipe or rub, warm or dry (his body). (2) When a monk or a nun on a begging-tour perceives a vicious cow coming towards them, or a vicious buffalo coming towards them, or a vicious man, horse, elephant, lion, tiger, wolf, panther, bear, hyena, sarabha, shakal, cat, dog, boar, fox, leopard coming towards them, they should, in case there be a byway, circumspectly avoid them, and not walk on straight. (3) When a monk or a nun on a begging-tour comes on their way upon a pit, pillar, thorns, or unsafe, marshy or uneven ground, or mud, they should, in case there be a byway, avoid these (obstacles), and not walk on straight. When a monk or a nun on a begging-tour perceives that the entrance of a householder’s abode is secured by a branch of a thorn bush, they should not, without having previously got the (owner's) permission, and having examined and swept (the entrance), make it passable or enter and leave (the * This stands for uvvalegga v4 uvvasfegga va (udvaled va udvarted va), for which words, denoting some rather indistinct varieties of rubbing, I know no adequate English words. * The words in brackets are the translation of varia lectio. BOOK II, LECTURE I, LESSON 5. 10I house). But they may circumspectly do so, after having got the (owner’s) permission, and having examined and swept it. (4) When a monk or a nun on a begging-tour knows that a Sramaza or a Brahmamza, a guest, pauper or beggar has already entered (the house), they should not stand in their sight or opposite the door’. The Kevalin? says: This is the reason: Another, on seeing him, might procure and give him food, &c. Therefore it has been declared to the mendicants : This is the statement, this is the reason, this is the order, that he should not stand in the other mendicants’ sight or opposite the door. Knowing this, he should go apart and stay where no people pass or see him. Another man may bring and give him food, &c., while he stays where no people pass or see him, and say unto him: ‘O longlived Sramaza! this food, &c., has been given for the sake of all of you; eat it or divide it among you.’ Having silently accepted the gift, he might think: ‘Well, this is just (enough) for me!’ As this would be sinful, he should not do so.
2this food, &c., has been given for the sake of all of you; eat it or divide it among you.’ Having silently accepted the gift, he might think: ‘Well, this is just (enough) for me!’ As this would be sinful, he should not do so. Knowing this, he should join the other beggars, and after consideration say unto them®: ‘O long-lived Sramanas! this food, &c., is given for the sake of all of you; eat it or divide it among you.’ After these words another might answer him: ‘O long-lived 1 This might also be translated: at an opposite door. * The following passage is not explained in the commentaries, and is wanting in the oldest MS., though supplied on the margin. It may therefore be concluded that the whole passage, the greater part of which is typical, is a later addition. ’ Aloegga. The scholiast explains it here by darsayet, he should show the food, &c. Professor Oldenberg has identified this word with the Pali 4rofeti. 102 AKARANGA SOTRA. Sramaza! distribute it yourself.’ Dividing the food, &c., he should not (select) for himself too great a portion, or the vegetables, or the conspicuous things, or the savoury things, or the delicious things, or the nice things, or the big things; but he should impartially divide it, not being eager or desirous or greedy or covetous (of anything). When he thus makes the division, another might say: ‘O long-lived Sramana! do not divide (the food); but let us, all together, eat and drink.’ When he thus eats, he should not select for himself too great a portion, &c.; but should eat and drink alike with all, not being desirous, &c.’ (5) When a monk or a nun on a begging-tour perceives that a Sramava or Brahmama, a beggar or guest has already entered the house, they should not overtake them and address (the householder) first. Knowing this, they should go apart and stay where no people pass or see them. But when they perceive that the other has been sent away or received alms, and has returned, they may circumspectly enter the house and address the householder. This certainly is the whole duty, &c. Thus I say. (6) Sixty Lesson. When a monk or a nun on a begging-tour perceives that many hungry animals have met and come together in search of food, e.g. those of the chicken-kind or those of the pig-kind, or that crows ' The scholiast says that the way to procure food, &c., as described in this paragraph, should only be resorted to under pressing circumstances. BOOK II, LECTURE I, LESSON 6. 103 have met and come together, where an offering is thrown on the ground, they should, in case there be a byway, avoid them and not go on straight. (1)
3BOOK II, LECTURE I, LESSON 6. 103 have met and come together, where an offering is thrown on the ground, they should, in case there be a byway, avoid them and not go on straight. (1) A monk or a nun on a begging-tour should not stand leaning against the door-post of the householder’s abode, or his sink or spitting-pot, nor in sight of, or opposite to his bathroom or privy; nor should they contemplate a loophole or a mended spot or a fissure (of the house) or the bathing-house, showing in that direction with an arm or pointing with a finger, bowing up and down. (2) Nor should they beg, pointing with a finger at the householder, or moving him with a finger, or threatening him with a finger, or scratching him with a finger, or praising him, or using coarse language. (3) If he sees somebody eating, e.g. the householder or his wife, &c., he should after consideration say : ‘O long-lived one! (or, O sister!) will you give me some of that food?’ After these words the other might wash or wipe his hand or pot or spoon or plate with cold or hot water’. He should after consideration say : ‘O long-lived one! (or, O sister!) do not wash or wipe your hand or pot or spoon or plate! If you want to give me something, give it as it is!’ After these words the other might give hima share, having washed or wiped his hand, &c., with cold or hot water. But he should not accept anything out of such a hand, &c., which has been before treated thus; for it is impure and unacceptable. (4) It is also to be known that food, &c., is impure 1 Stodagavigada, usizodagavigada. Vigada, Sanskrit vika/a, is explained apkaya. It is therefore cold or hot water which is to be considered as containing life. 104 AKARANGA SOTRA. and unacceptable, which is given with a wet hand, though the hand be not purposely wetted. (5) The same rule holds good with regard to a moistened hand, &c., and a dusty hand, &c., and a hand which is soiled with clay, dew, orpiment, vermilion, realgar, collyrium, white chalk, alum, rice-flour, kukkusa, ground drugs. (6) It is also to be known that he may accept such food, &c., which is given with a soiled hand, &c., to one similarly soiled (i.e. with what one is to receive), or to one unsoiled, with hand similarly soiled ; for such food, &c., is pure and acceptable. (7) A monk or a nun on a begging-tour should not accept flattened grains, grains containing much chaff, &c. (see II, 1, 1, § 5), which a layman, for the sake of the mendicant, has ground’, grinds, or will grind, has winnowed, winnows, or will winnow on a rock or a piece of clay containing life, &c. (see II, 1, 5, § 2, all down to) cobwebs; for such large, parched grains, &c., are impure and unacceptable. (8)
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.
1And 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. rub or scratch or clean! or warm or dry it on the bare ground or wet earth [or dusty earth*] on a rock or a piece of clay containing life, or timber inhabited by worms, or anything containing eggs, living beings, &c. (down to) cobwebs; but he should first beg for some straw or leaves, wood or a potsherd, which must be free from dust, resort with it to a secluded spot, and on a heap of ashes or bones, &c. (see II, 1, 1, § 2), which he has repeatedly examined and cleaned, he should circumspectly wipe or rub, warm or dry (his body). (2) When a monk or a nun on a begging-tour perceives a vicious cow coming towards them, or a vicious buffalo coming towards them, or a vicious man, horse, elephant, lion, tiger, wolf, panther, bear, hyena, sarabha, shakal, cat, dog, boar, fox, leopard coming towards them, they should, in case there be a byway, circumspectly avoid them, and not walk on straight. (3) When a monk or a nun on a begging-tour comes on their way upon a pit, pillar, thorns, or unsafe, marshy or uneven ground, or mud, they should, in case there be a byway, avoid these (obstacles), and not walk on straight. When a monk or a nun on a begging-tour perceives that the entrance of a householder’s abode is secured by a branch of a thorn bush, they should not, without having previously got the (owner's) permission, and having examined and swept (the entrance), make it passable or enter and leave (the * This stands for uvvalegga v4 uvvasfegga va (udvaled va udvarted va), for which words, denoting some rather indistinct varieties of rubbing, I know no adequate English words. * The words in brackets are the translation of varia lectio. BOOK II, LECTURE I, LESSON 5. 10I house). But they may circumspectly do so, after having got the (owner’s) permission, and having examined and swept it. (4) When a monk or a nun on a begging-tour knows that a Sramaza or a Brahmamza, a guest, pauper or beggar has already entered (the house), they should not stand in their sight or opposite the door’. The Kevalin? says: This is the reason: Another, on seeing him, might procure and give him food, &c. Therefore it has been declared to the mendicants : This is the statement, this is the reason, this is the order, that he should not stand in the other mendicants’ sight or opposite the door. Knowing this, he should go apart and stay where no people pass or see him. Another man may bring and give him food, &c., while he stays where no people pass or see him, and say unto him: ‘O longlived Sramaza! this food, &c., has been given for the sake of all of you; eat it or divide it among you.’ Having silently accepted the gift, he might think: ‘Well, this is just (enough) for me!’ As this would be sinful, he should not do so.
2this food, &c., has been given for the sake of all of you; eat it or divide it among you.’ Having silently accepted the gift, he might think: ‘Well, this is just (enough) for me!’ As this would be sinful, he should not do so. Knowing this, he should join the other beggars, and after consideration say unto them®: ‘O long-lived Sramanas! this food, &c., is given for the sake of all of you; eat it or divide it among you.’ After these words another might answer him: ‘O long-lived 1 This might also be translated: at an opposite door. * The following passage is not explained in the commentaries, and is wanting in the oldest MS., though supplied on the margin. It may therefore be concluded that the whole passage, the greater part of which is typical, is a later addition. ’ Aloegga. The scholiast explains it here by darsayet, he should show the food, &c. Professor Oldenberg has identified this word with the Pali 4rofeti. 102 AKARANGA SOTRA. Sramaza! distribute it yourself.’ Dividing the food, &c., he should not (select) for himself too great a portion, or the vegetables, or the conspicuous things, or the savoury things, or the delicious things, or the nice things, or the big things; but he should impartially divide it, not being eager or desirous or greedy or covetous (of anything). When he thus makes the division, another might say: ‘O long-lived Sramana! do not divide (the food); but let us, all together, eat and drink.’ When he thus eats, he should not select for himself too great a portion, &c.; but should eat and drink alike with all, not being desirous, &c.’ (5) When a monk or a nun on a begging-tour perceives that a Sramava or Brahmama, a beggar or guest has already entered the house, they should not overtake them and address (the householder) first. Knowing this, they should go apart and stay where no people pass or see them. But when they perceive that the other has been sent away or received alms, and has returned, they may circumspectly enter the house and address the householder. This certainly is the whole duty, &c. Thus I say. (6) Sixty Lesson. When a monk or a nun on a begging-tour perceives that many hungry animals have met and come together in search of food, e.g. those of the chicken-kind or those of the pig-kind, or that crows ' The scholiast says that the way to procure food, &c., as described in this paragraph, should only be resorted to under pressing circumstances. BOOK II, LECTURE I, LESSON 6. 103 have met and come together, where an offering is thrown on the ground, they should, in case there be a byway, avoid them and not go on straight. (1)
3BOOK II, LECTURE I, LESSON 6. 103 have met and come together, where an offering is thrown on the ground, they should, in case there be a byway, avoid them and not go on straight. (1) A monk or a nun on a begging-tour should not stand leaning against the door-post of the householder’s abode, or his sink or spitting-pot, nor in sight of, or opposite to his bathroom or privy; nor should they contemplate a loophole or a mended spot or a fissure (of the house) or the bathing-house, showing in that direction with an arm or pointing with a finger, bowing up and down. (2) Nor should they beg, pointing with a finger at the householder, or moving him with a finger, or threatening him with a finger, or scratching him with a finger, or praising him, or using coarse language. (3) If he sees somebody eating, e.g. the householder or his wife, &c., he should after consideration say : ‘O long-lived one! (or, O sister!) will you give me some of that food?’ After these words the other might wash or wipe his hand or pot or spoon or plate with cold or hot water’. He should after consideration say : ‘O long-lived one! (or, O sister!) do not wash or wipe your hand or pot or spoon or plate! If you want to give me something, give it as it is!’ After these words the other might give hima share, having washed or wiped his hand, &c., with cold or hot water. But he should not accept anything out of such a hand, &c., which has been before treated thus; for it is impure and unacceptable. (4) It is also to be known that food, &c., is impure 1 Stodagavigada, usizodagavigada. Vigada, Sanskrit vika/a, is explained apkaya. It is therefore cold or hot water which is to be considered as containing life. 104 AKARANGA SOTRA. and unacceptable, which is given with a wet hand, though the hand be not purposely wetted. (5) The same rule holds good with regard to a moistened hand, &c., and a dusty hand, &c., and a hand which is soiled with clay, dew, orpiment, vermilion, realgar, collyrium, white chalk, alum, rice-flour, kukkusa, ground drugs. (6) It is also to be known that he may accept such food, &c., which is given with a soiled hand, &c., to one similarly soiled (i.e. with what one is to receive), or to one unsoiled, with hand similarly soiled ; for such food, &c., is pure and acceptable. (7) A monk or a nun on a begging-tour should not accept flattened grains, grains containing much chaff, &c. (see II, 1, 1, § 5), which a layman, for the sake of the mendicant, has ground’, grinds, or will grind, has winnowed, winnows, or will winnow on a rock or a piece of clay containing life, &c. (see II, 1, 5, § 2, all down to) cobwebs; for such large, parched grains, &c., are impure and unacceptable. (8)
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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