Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(see II, 1, 5, § 2, all down to) cobwebs; for such large, parched grains, &c., are impure and unacceptable. (8) A monk or a nun on a begging-tour should not accept fossil salt or sea salt which a householder, for the sake of the mendicant, has ground or pounded, grinds or pounds, will grind or pound on a rock or a piece of clay containing life, &c.; for such-like fossil salt or sea salt is impure and unacceptable. (9) A monk or a nun on a begging-tour should not 1 The subject asamgae, the uncontrolled one, i.e. layman, stands in the singular, but the verb in the plural. The same irregularity occurs in the next paragraph. The commentator accounts for it simply by saying: ekava#anfdhikare pi £44ndasatvat tadvyatyayena bahuvasanam drash/avyam, pfrvatra vi gatév ekavakanam. BOOK II, LECTURE I, LESSON 7. I05 accept food, &c., which is prepared over the fire; for such food is impure and unacceptable. The Kevalin says: This is the reason: A layman will kill the fire-bodies, by wetting or moistening, wiping or rubbing, throwing up or turning down the food, &c., for the sake of the mendicant. Hence it has been declared to the mendicants: This is the statement, this is the reason, this is the order, that they should not accept food, &c., which has been prepared over the fire, &c. This certainly is the whole duty, &c. Thus I say. (10) SEVENTH Lesson. A monk or a nun on a begging-tour should not accept food, &c., which has been placed on a post or pillar or beam or scaffold or loft! or platform or roof or some such-like elevated place; for such food fetched from above is impure and unacceptable. The Kevalin says: This is the reason: The layman might fetch and erect a stool or a bench or a ladder or a handmill, get upon it, and getting upon it fall or tumble down. Thus he might hurt his foot or arm or breast or belly or head or some other part of his body; or he might kill or frighten or bruise or smash or crush or afflict or pain or dislocate all sorts 1 M4la. The word is not explained in the 7ika and Dipika; the Guzerati translation says that the word is lokapratita, commonly understood. It is probably the Maratht m4/ or m4/4; the former word denotes a loft, floored with bamboos; the second, the room formed by overlaying with slight sticks the cross-beams of a house, a loft, an erection or stand in a cornfield, scaffolding (of a building). Molesworth, Mar4thf and English Dictionary, s. v. 106 AKARANGA SOTRA. of living beings. Therefore he should not accept such-like food, &c., fetched from above. (1) A monk or a nun on a begging-tour should not accept food, &c., which a layman, for the sake of the mendicant, has taken from a granary or vault by contorting himself up and down and horizontally; thinking that such-like food is brought from underground ', (2)
2(1) A monk or a nun on a begging-tour should not accept food, &c., which a layman, for the sake of the mendicant, has taken from a granary or vault by contorting himself up and down and horizontally; thinking that such-like food is brought from underground ', (2) A monk or a nun on a begging-tour should not accept food, &c., which is kept in earthenware. The Kevalin says: This is the reason: The layman might, for the sake of the mendicant, break the earthen vessel containing the food, &c., and thereby injure the earth-body; in the same way he might injure the fire-body, the wind-body, plants and animals; by putting it again (in earthenware), he commits the pas&sakamma sin. Hence it has been said to the mendicant, &c., that he should not accept food, &c., which is put in earthenware. (3) A monk or a nun on a begging-tour should not accept food, &c., placed on the earth-body, the windbody, the fire-body, for such food is impure and unacceptable. The Kevalin says: This is the reason: A layman might, for the sake of the mendicant, stir or brighten the fire, and taking the food, &c., down from it, might give it to the mendicant. Hence it has been said, &c., that he should accept no such food. (4) When a monk or a nun on a begging-tour sees that a layman might, for the sake of the mendicant, 1 The original has bho m4lohadam ti na##4. Bho m4lohada is explained adhom4lahr:tam. MA&lohada, which I translate ‘fetched from above,’ is the technical term for things affected by the dosha under question. BOOK II, LECTURE I, LESSON 7. ‘107 cool too hot food, &c., by blowing or fanning with a winnowing basket or fan or a palm leaf or a branch or a part of a branch or a bird's tail or a peacock’s tail or a cloth or a corner of a cloth or the hand or the mouth, they should, after consideration, say (to the householder or his wife): ‘O long-lived one! (or, O sister!) do not blow or fan the hot food, &c., with a winnowing basket, &c.; but if you want to give it me, give it as it is.’ After these words the other might give it after having blown or fanned it with a winnowing basket, &c.; such-like food they should not accept, because it is impure and unacceptable. (5) A monk or a nun on a begging-tour should not accept food, &c., which is placed on vegetable or animal matter’; for such food is impure and unacceptable. (6) A monk or a nun on a begging-tour should not accept water which has been used for watering flour or sesamum or rice, or any other such-like water which has been recently used for washing, which has not acquired a new taste, nor altered its taste or nature, nor has been strained ; for such-like water is impure and unacceptable. But if it has long ago been used for washing, has acquired a new taste, has altered its taste or nature, and has been strained, it may be accepted, for it is pure and acceptable. (7)
3But if it has long ago been used for washing, has acquired a new taste, has altered its taste or nature, and has been strained, it may be accepted, for it is pure and acceptable. (7) When a monk or a nun on a begging-tour finds water used for washing sesamum, chaff or barley, or rainwater or sour gruel or pure water, they should, after consideration, say (to the householder or his wife): ‘O long-lived one! (or, O sister!) will you give * Vanassaikayapati//hiya and tasak4yapatisshiya. * Aydma, 444mlam avasy4nam. —e 108 AKARANGA SOTRA. me some of this water?’ Then the other may answer him: ‘O long-lived Sramaza! take it yourself by drawing it with, or pouring it in, your bowl!’ Such-like water, whether taken by himself or given by the other, he may accept. (8) A monk or a nun on a begging-tour should not accept such water as has been taken from the bare ground, &c. (see II, 1, 5, § 2, all down to) cobwebs, or water which the layman fetches in a wet or moist or dirty vessel, mixing it with cold water. This certainly is the whole duty, &c. Thus I say. (9) Eicuty Lesson. A monk or a nun on a begging-tour should not accept juice of mangos, inspissated juice of mangos, Juice of wood-apples, citrons, grapes, wild dates, pomegranates, cocoa-nuts, bamboos, jujubes, myrobalans, tamarinds, or any such-like liquor containing particles of the shell or skin or seeds, which liquor the layman, for the sake of the mendicant, pressed, strained, or filtered through a basket’, cloth, or a cow's tail; for such liquor is impure and unacceptable. (1) When a monk or a nun on a begging-tour smells, in travellers’ houses or garden houses or householders’ houses or maéfs, the scent of food or drink or sweet scents, they should not smell them, being indifferent against smell, and not eager or desirous or greedy or covetous of the pleasant smell. (2) 1 Khavva, Sanskrit shabdaka (sic). The Hindf has 4havda, basket. BOOK II, LECTURE I, LESSON 8. 109 A monk or a nun on a begging-tour should not accept raw things which are not yet modified by instruments ?, as bulbous roots, growing in water or dry ground, mustard stalks; for they are impure and unacceptable. The same holds good with regard to long pepper, ground long pepper, common pepper, ground common pepper, ginger or ground ginger. (3) A monk or a nun on a begging-tour should not accept such raw fruits which are not yet modified by instruments, as those of Mango, Amrdaéaka, Ghigghtra*, Surabhi §, Sallakt ‘+; for they, &c. (4) The same holds good with regard to raw shoots which, &c., as those of Asvattha, Nyagrodha, Pilamkhu 5, Ntydra®, Sallakt. (5) The same holds good with regard to raw berries which, &c., as those of Kapittha’, pomegranate, or Pippala. (6) A monk or a nun on a begging-tour should not accept raw, powdered fruits which are not well ground and still contain small seeds, as those of Umbara, Pilamkhu, Nyagrodha, and Asvattha; for &c. (7)
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(see II, 1, 5, § 2, all down to) cobwebs; for such large, parched grains, &c., are impure and unacceptable. (8) A monk or a nun on a begging-tour should not accept fossil salt or sea salt which a householder, for the sake of the mendicant, has ground or pounded, grinds or pounds, will grind or pound on a rock or a piece of clay containing life, &c.; for such-like fossil salt or sea salt is impure and unacceptable. (9) A monk or a nun on a begging-tour should not 1 The subject asamgae, the uncontrolled one, i.e. layman, stands in the singular, but the verb in the plural. The same irregularity occurs in the next paragraph. The commentator accounts for it simply by saying: ekava#anfdhikare pi £44ndasatvat tadvyatyayena bahuvasanam drash/avyam, pfrvatra vi gatév ekavakanam. BOOK II, LECTURE I, LESSON 7. I05 accept food, &c., which is prepared over the fire; for such food is impure and unacceptable. The Kevalin says: This is the reason: A layman will kill the fire-bodies, by wetting or moistening, wiping or rubbing, throwing up or turning down the food, &c., for the sake of the mendicant. Hence it has been declared to the mendicants: This is the statement, this is the reason, this is the order, that they should not accept food, &c., which has been prepared over the fire, &c. This certainly is the whole duty, &c. Thus I say. (10) SEVENTH Lesson. A monk or a nun on a begging-tour should not accept food, &c., which has been placed on a post or pillar or beam or scaffold or loft! or platform or roof or some such-like elevated place; for such food fetched from above is impure and unacceptable. The Kevalin says: This is the reason: The layman might fetch and erect a stool or a bench or a ladder or a handmill, get upon it, and getting upon it fall or tumble down. Thus he might hurt his foot or arm or breast or belly or head or some other part of his body; or he might kill or frighten or bruise or smash or crush or afflict or pain or dislocate all sorts 1 M4la. The word is not explained in the 7ika and Dipika; the Guzerati translation says that the word is lokapratita, commonly understood. It is probably the Maratht m4/ or m4/4; the former word denotes a loft, floored with bamboos; the second, the room formed by overlaying with slight sticks the cross-beams of a house, a loft, an erection or stand in a cornfield, scaffolding (of a building). Molesworth, Mar4thf and English Dictionary, s. v. 106 AKARANGA SOTRA. of living beings. Therefore he should not accept such-like food, &c., fetched from above. (1) A monk or a nun on a begging-tour should not accept food, &c., which a layman, for the sake of the mendicant, has taken from a granary or vault by contorting himself up and down and horizontally; thinking that such-like food is brought from underground ', (2)
2(1) A monk or a nun on a begging-tour should not accept food, &c., which a layman, for the sake of the mendicant, has taken from a granary or vault by contorting himself up and down and horizontally; thinking that such-like food is brought from underground ', (2) A monk or a nun on a begging-tour should not accept food, &c., which is kept in earthenware. The Kevalin says: This is the reason: The layman might, for the sake of the mendicant, break the earthen vessel containing the food, &c., and thereby injure the earth-body; in the same way he might injure the fire-body, the wind-body, plants and animals; by putting it again (in earthenware), he commits the pas&sakamma sin. Hence it has been said to the mendicant, &c., that he should not accept food, &c., which is put in earthenware. (3) A monk or a nun on a begging-tour should not accept food, &c., placed on the earth-body, the windbody, the fire-body, for such food is impure and unacceptable. The Kevalin says: This is the reason: A layman might, for the sake of the mendicant, stir or brighten the fire, and taking the food, &c., down from it, might give it to the mendicant. Hence it has been said, &c., that he should accept no such food. (4) When a monk or a nun on a begging-tour sees that a layman might, for the sake of the mendicant, 1 The original has bho m4lohadam ti na##4. Bho m4lohada is explained adhom4lahr:tam. MA&lohada, which I translate ‘fetched from above,’ is the technical term for things affected by the dosha under question. BOOK II, LECTURE I, LESSON 7. ‘107 cool too hot food, &c., by blowing or fanning with a winnowing basket or fan or a palm leaf or a branch or a part of a branch or a bird's tail or a peacock’s tail or a cloth or a corner of a cloth or the hand or the mouth, they should, after consideration, say (to the householder or his wife): ‘O long-lived one! (or, O sister!) do not blow or fan the hot food, &c., with a winnowing basket, &c.; but if you want to give it me, give it as it is.’ After these words the other might give it after having blown or fanned it with a winnowing basket, &c.; such-like food they should not accept, because it is impure and unacceptable. (5) A monk or a nun on a begging-tour should not accept food, &c., which is placed on vegetable or animal matter’; for such food is impure and unacceptable. (6) A monk or a nun on a begging-tour should not accept water which has been used for watering flour or sesamum or rice, or any other such-like water which has been recently used for washing, which has not acquired a new taste, nor altered its taste or nature, nor has been strained ; for such-like water is impure and unacceptable. But if it has long ago been used for washing, has acquired a new taste, has altered its taste or nature, and has been strained, it may be accepted, for it is pure and acceptable. (7)
3But if it has long ago been used for washing, has acquired a new taste, has altered its taste or nature, and has been strained, it may be accepted, for it is pure and acceptable. (7) When a monk or a nun on a begging-tour finds water used for washing sesamum, chaff or barley, or rainwater or sour gruel or pure water, they should, after consideration, say (to the householder or his wife): ‘O long-lived one! (or, O sister!) will you give * Vanassaikayapati//hiya and tasak4yapatisshiya. * Aydma, 444mlam avasy4nam. —e 108 AKARANGA SOTRA. me some of this water?’ Then the other may answer him: ‘O long-lived Sramaza! take it yourself by drawing it with, or pouring it in, your bowl!’ Such-like water, whether taken by himself or given by the other, he may accept. (8) A monk or a nun on a begging-tour should not accept such water as has been taken from the bare ground, &c. (see II, 1, 5, § 2, all down to) cobwebs, or water which the layman fetches in a wet or moist or dirty vessel, mixing it with cold water. This certainly is the whole duty, &c. Thus I say. (9) Eicuty Lesson. A monk or a nun on a begging-tour should not accept juice of mangos, inspissated juice of mangos, Juice of wood-apples, citrons, grapes, wild dates, pomegranates, cocoa-nuts, bamboos, jujubes, myrobalans, tamarinds, or any such-like liquor containing particles of the shell or skin or seeds, which liquor the layman, for the sake of the mendicant, pressed, strained, or filtered through a basket’, cloth, or a cow's tail; for such liquor is impure and unacceptable. (1) When a monk or a nun on a begging-tour smells, in travellers’ houses or garden houses or householders’ houses or maéfs, the scent of food or drink or sweet scents, they should not smell them, being indifferent against smell, and not eager or desirous or greedy or covetous of the pleasant smell. (2) 1 Khavva, Sanskrit shabdaka (sic). The Hindf has 4havda, basket. BOOK II, LECTURE I, LESSON 8. 109 A monk or a nun on a begging-tour should not accept raw things which are not yet modified by instruments ?, as bulbous roots, growing in water or dry ground, mustard stalks; for they are impure and unacceptable. The same holds good with regard to long pepper, ground long pepper, common pepper, ground common pepper, ginger or ground ginger. (3) A monk or a nun on a begging-tour should not accept such raw fruits which are not yet modified by instruments, as those of Mango, Amrdaéaka, Ghigghtra*, Surabhi §, Sallakt ‘+; for they, &c. (4) The same holds good with regard to raw shoots which, &c., as those of Asvattha, Nyagrodha, Pilamkhu 5, Ntydra®, Sallakt. (5) The same holds good with regard to raw berries which, &c., as those of Kapittha’, pomegranate, or Pippala. (6) A monk or a nun on a begging-tour should not accept raw, powdered fruits which are not well ground and still contain small seeds, as those of Umbara, Pilamkhu, Nyagrodha, and Asvattha; for &c. (7)
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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