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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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) A monk or a nun on a begging-tour should not accept unripe wild rice ®, dregs, honey, liquor, ghee, or sediments of liquor, if these things be old or if living beings are engendered or grow or thrive in 1 I.e. when they have undergone no operation which takes the life out of them. * Name of a shrub. $s Explained by satagru. “ Boswellia Thurifera. 5 Explained by pipparf. * Cedrela Toona. 7 The wood-apple tree, Feronia Elephantum. * Amad4ga, explained in the commentary 4mapazaam, unripe or half ripe, aramikatandulfyak4di. 110 AKARANGA. SUTRA. them, or are not taken out, or killed or destroyed in them. (8) A monk or a nun on a begging-tour should not accept any such-like raw plants! as Ikshumeru, An-. kakarelu, Kaseru, Samghatika, Pdtialu. (9) A monk or a nun on a begging-tour should not accept any such-like (vegetables) as Nymphaea or stalk of Nymphaea or the bulb of Nelumbium or the upper part or the filament of Lotus or any part of the plant. (10) A monk or a nun on a begging-tour should not accept such-like raw substances as seeds or sprouts, growing on the top or the root or the stem or the knots (of a plant), likewise the pulp or blossoms of the plantain, cocoa-nut, wild date, and palmyra trees. (11) A monk or a nun on a begging-tour should not accept any such-like raw unmodified substances as sugar-cane, which is full of holes, or withering or peeling off or corroded by wolves; or the points of reeds or the pulp of plantains. (12) The same holds good with regard to garlic or its leaves or stalk or bulb or integument. (13) Likewise with regard to cooked fruits of Atthiya?, Tinduka §, Vilva ‘,.Sriparai®. (14) A monk or a nun on a begging-tour should not accept such raw, unmodified substances as corn, clumps of corn, cakes’ of corn, sesamum, ground sesamum, or cakes of sesamum. This is the whole duty, &c. Thus I say. (15) * Of these plants only Kaseru, a kind of grass, and Samgha/ika Trapa Bispinosa are specialised in our dictionaries. ? A certain tree. 5 Diospyros Glutinosa. 5 Aegle Marmelos. 5 Pistia Stratiotes, BOOK II, LECTURE I, LESSON 9. IIl NintH Lesson. In the east or west or south or north, there are some faithful householders, &c., (all down to) ser- ' vants who will speak thus: ‘It is not meet that these illustrious, pious, virtuous, eloquent, restrained, controlled, chaste ascetics, who have ceased from sensual intercourse, should eat or drink food, &c., which is 4dhakarmika!; let us give to the ascetics all food, &c., that is ready for our use, and let us, afterwards, prepare food for our own use. Having heard such talk, the mendicant should not accept such-like food, &c., for it is impure and unacceptable. (1)
2Having heard such talk, the mendicant should not accept such-like food, &c., for it is impure and unacceptable. (1) A monk or a nun on a begging-tour or in their residence or on a pilgrimage from village to village, who know that in a village or scot-free town, &c., dwell a mendicant’s nearer or remoter relations—viz. a householder or his wife, &c.—should not enter or leave such houses for the sake of food or drink. The Kevalin says: This is the reason: Seeing him, the other might, for his sake, procure or prepare food, &c. Hence it has been said to the mendicant, &c., that he should not enter or leave such houses for the sake of food or drink. Knowing this, he should go apart and stay where no people pass or see him. In due time he may enter other houses, and having begged for alms which are acceptable and given out of respect for ‘For the meaning of this frequently used term, see note 5 on p. 81, and note 1 on p. 94. 112 AKARANGA SOTRA. his cloth, he may eat his dinner, If the other has, on the mendicant’s timely entrance, procured or prepared food, &c., which is 4dh4karmika, he might silently examine it, and think: ‘Why should I abstain from what has been brought.’ As this would be sinful, he should not do so, But after consideration he should say: ‘O long-lived one! (or, O sister!) as it is not meet that I should eat or drink food, &c., which is Adhékarmika, do not procure or prepare it.’ If after these words the other brings and gives him 4dhakarmika food which he has prepared, he should not accept such-like food, &c., for it is impure and unacceptable. (2) . When a monk or a nun on a begging-tour sees that meat or fish is being roasted, or oil cakes, for the sake of a guest, are being prepared, they should not, quickly approaching, address the householder; likewise if the food is prepared for the sake of a sick person. (3) A monk or a nun on a begging-tour might, of the received quantity of food, eat only the sweetsmelling parts and reject the bad-smelling ones. As this would be sinful, they should not do so; but they should consume everything, whether it be sweet smelling or bad smelling, and reject nothing. (4) A monk or a nun on a begging-tour might, of the received quantity of drink, imbibe only the wellflavoured part, and reject the astringent part. As this would be sinful, they should not do so; but they should consume everything, whether it be well flavoured or astringent, and reject nothing. (5) A monk or a nun, having received a more than sufficient quantity of food, might reject (the superfluous part) without having considered or consulted BOOK II, LECTURE I, LESSON IO. 113
3(5) A monk or a nun, having received a more than sufficient quantity of food, might reject (the superfluous part) without having considered or consulted BOOK II, LECTURE I, LESSON IO. 113 fellow-ascetics living in the neighbourhood, who follow the same rules of conduct, are agreeable and not to be shunned; as this would be sinful, they should not do so. Knowing this, they should go there and after consideration say: ‘O long-lived Sramazas ! this food, &c., is too much for me, eat it or drink it!’ After these words the other. might say: ‘O longlived Sramaza! we shall eat or drink as much of this food or drink as we require; or, we require the whole, we shall eat or drink the whole.’ (6) A monk or a nun on a begging-tour should not accept food, &c., which for the sake of another has been put before the door, if the householder has not permitted him to do so, or he gives it him; for such food, &c. But on the contrary he may accept it. This is the whole duty, &c. Thus I say. (7) TrENTH LESSON. A single mendicant, having collected alms for many, might, without consulting his fellow-ascetics, give them to those whom he list; as this would be sinful, he should not do so. Taking the food, he should go there (where his teacher &c. is) and speak thus: ‘O long-lived Sramama! there are near or remote (spiritual) relations of mine: a teacher, a sub-teacher, a religious guide, a Sthavira, a head of a Gaza, a Gamadhara,a founder of a Gaza; forsooth, I shall give it them.’ The other may answer him: ‘Well now, indeed, O long-lived one! give such a portion!’ As much as the other commands, thus much he should give; if the other commands the whole, he should give the whole. (1) [22] I 114 AKARANGA SOTRA. A single mendicant, having collected agreeable food, might cover it with distasteful food, thinking: ‘The teacher or sub-teacher, &c., seeing what I have received, might take it himself; indeed, I shall not give anything to anybody!’ As this would be sinful, he should not do so. Knowing this, he should go there (where the other mendicants are), should put the vessel in his out-stretched hand, show it (with the words): ‘Ah, this! ah, this!’ and hide nothing. (2) A single mendicant, having received some food, might eat what is good, and bring what is discoloured and tasteless; as this would be sinful, he should not do so. (3) A monk or a nun on a begging-tour should not accept any part of the sugar-cane’, whether small or large, pea-pods, seed-pods, of which articles a small part only can be eaten, and the greater part must be rejected; for such things are impure and unacceptable. (4) A monk or a nun on a begging-tour should not accept meat or fish containing many bones, so that only a part of it can be eaten and the greater part must be rejected; for such meat or fish, &c., is impure and unacceptable. (5)
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(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) A monk or a nun on a begging-tour should not accept unripe wild rice ®, dregs, honey, liquor, ghee, or sediments of liquor, if these things be old or if living beings are engendered or grow or thrive in 1 I.e. when they have undergone no operation which takes the life out of them. * Name of a shrub. $s Explained by satagru. “ Boswellia Thurifera. 5 Explained by pipparf. * Cedrela Toona. 7 The wood-apple tree, Feronia Elephantum. * Amad4ga, explained in the commentary 4mapazaam, unripe or half ripe, aramikatandulfyak4di. 110 AKARANGA. SUTRA. them, or are not taken out, or killed or destroyed in them. (8) A monk or a nun on a begging-tour should not accept any such-like raw plants! as Ikshumeru, An-. kakarelu, Kaseru, Samghatika, Pdtialu. (9) A monk or a nun on a begging-tour should not accept any such-like (vegetables) as Nymphaea or stalk of Nymphaea or the bulb of Nelumbium or the upper part or the filament of Lotus or any part of the plant. (10) A monk or a nun on a begging-tour should not accept such-like raw substances as seeds or sprouts, growing on the top or the root or the stem or the knots (of a plant), likewise the pulp or blossoms of the plantain, cocoa-nut, wild date, and palmyra trees. (11) A monk or a nun on a begging-tour should not accept any such-like raw unmodified substances as sugar-cane, which is full of holes, or withering or peeling off or corroded by wolves; or the points of reeds or the pulp of plantains. (12) The same holds good with regard to garlic or its leaves or stalk or bulb or integument. (13) Likewise with regard to cooked fruits of Atthiya?, Tinduka §, Vilva ‘,.Sriparai®. (14) A monk or a nun on a begging-tour should not accept such raw, unmodified substances as corn, clumps of corn, cakes’ of corn, sesamum, ground sesamum, or cakes of sesamum. This is the whole duty, &c. Thus I say. (15) * Of these plants only Kaseru, a kind of grass, and Samgha/ika Trapa Bispinosa are specialised in our dictionaries. ? A certain tree. 5 Diospyros Glutinosa. 5 Aegle Marmelos. 5 Pistia Stratiotes, BOOK II, LECTURE I, LESSON 9. IIl NintH Lesson. In the east or west or south or north, there are some faithful householders, &c., (all down to) ser- ' vants who will speak thus: ‘It is not meet that these illustrious, pious, virtuous, eloquent, restrained, controlled, chaste ascetics, who have ceased from sensual intercourse, should eat or drink food, &c., which is 4dhakarmika!; let us give to the ascetics all food, &c., that is ready for our use, and let us, afterwards, prepare food for our own use. Having heard such talk, the mendicant should not accept such-like food, &c., for it is impure and unacceptable. (1)
2Having heard such talk, the mendicant should not accept such-like food, &c., for it is impure and unacceptable. (1) A monk or a nun on a begging-tour or in their residence or on a pilgrimage from village to village, who know that in a village or scot-free town, &c., dwell a mendicant’s nearer or remoter relations—viz. a householder or his wife, &c.—should not enter or leave such houses for the sake of food or drink. The Kevalin says: This is the reason: Seeing him, the other might, for his sake, procure or prepare food, &c. Hence it has been said to the mendicant, &c., that he should not enter or leave such houses for the sake of food or drink. Knowing this, he should go apart and stay where no people pass or see him. In due time he may enter other houses, and having begged for alms which are acceptable and given out of respect for ‘For the meaning of this frequently used term, see note 5 on p. 81, and note 1 on p. 94. 112 AKARANGA SOTRA. his cloth, he may eat his dinner, If the other has, on the mendicant’s timely entrance, procured or prepared food, &c., which is 4dh4karmika, he might silently examine it, and think: ‘Why should I abstain from what has been brought.’ As this would be sinful, he should not do so, But after consideration he should say: ‘O long-lived one! (or, O sister!) as it is not meet that I should eat or drink food, &c., which is Adhékarmika, do not procure or prepare it.’ If after these words the other brings and gives him 4dhakarmika food which he has prepared, he should not accept such-like food, &c., for it is impure and unacceptable. (2) . When a monk or a nun on a begging-tour sees that meat or fish is being roasted, or oil cakes, for the sake of a guest, are being prepared, they should not, quickly approaching, address the householder; likewise if the food is prepared for the sake of a sick person. (3) A monk or a nun on a begging-tour might, of the received quantity of food, eat only the sweetsmelling parts and reject the bad-smelling ones. As this would be sinful, they should not do so; but they should consume everything, whether it be sweet smelling or bad smelling, and reject nothing. (4) A monk or a nun on a begging-tour might, of the received quantity of drink, imbibe only the wellflavoured part, and reject the astringent part. As this would be sinful, they should not do so; but they should consume everything, whether it be well flavoured or astringent, and reject nothing. (5) A monk or a nun, having received a more than sufficient quantity of food, might reject (the superfluous part) without having considered or consulted BOOK II, LECTURE I, LESSON IO. 113
3(5) A monk or a nun, having received a more than sufficient quantity of food, might reject (the superfluous part) without having considered or consulted BOOK II, LECTURE I, LESSON IO. 113 fellow-ascetics living in the neighbourhood, who follow the same rules of conduct, are agreeable and not to be shunned; as this would be sinful, they should not do so. Knowing this, they should go there and after consideration say: ‘O long-lived Sramazas ! this food, &c., is too much for me, eat it or drink it!’ After these words the other. might say: ‘O longlived Sramaza! we shall eat or drink as much of this food or drink as we require; or, we require the whole, we shall eat or drink the whole.’ (6) A monk or a nun on a begging-tour should not accept food, &c., which for the sake of another has been put before the door, if the householder has not permitted him to do so, or he gives it him; for such food, &c. But on the contrary he may accept it. This is the whole duty, &c. Thus I say. (7) TrENTH LESSON. A single mendicant, having collected alms for many, might, without consulting his fellow-ascetics, give them to those whom he list; as this would be sinful, he should not do so. Taking the food, he should go there (where his teacher &c. is) and speak thus: ‘O long-lived Sramama! there are near or remote (spiritual) relations of mine: a teacher, a sub-teacher, a religious guide, a Sthavira, a head of a Gaza, a Gamadhara,a founder of a Gaza; forsooth, I shall give it them.’ The other may answer him: ‘Well now, indeed, O long-lived one! give such a portion!’ As much as the other commands, thus much he should give; if the other commands the whole, he should give the whole. (1) [22] I 114 AKARANGA SOTRA. A single mendicant, having collected agreeable food, might cover it with distasteful food, thinking: ‘The teacher or sub-teacher, &c., seeing what I have received, might take it himself; indeed, I shall not give anything to anybody!’ As this would be sinful, he should not do so. Knowing this, he should go there (where the other mendicants are), should put the vessel in his out-stretched hand, show it (with the words): ‘Ah, this! ah, this!’ and hide nothing. (2) A single mendicant, having received some food, might eat what is good, and bring what is discoloured and tasteless; as this would be sinful, he should not do so. (3) A monk or a nun on a begging-tour should not accept any part of the sugar-cane’, whether small or large, pea-pods, seed-pods, of which articles a small part only can be eaten, and the greater part must be rejected; for such things are impure and unacceptable. (4) A monk or a nun on a begging-tour should not accept meat or fish containing many bones, so that only a part of it can be eaten and the greater part must be rejected; for such meat or fish, &c., is impure and unacceptable. (5)
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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