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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And he (the mendicant) delights in pilgrimage, religious exercises, study, begging for a bed, a couch, or other alms.’ Some mendicants explain thus (the requisites of a lodging); they are called upright, searching after liberation, practising no deceit. Some householders (who, having learned the requisites of a lodging-place, fit one out accordingly, try to deceive the mendicants, saying): ‘ This lodging, which we offer you, has been assigned to you, it has been originally prepared for our sake, or for the sake of some relations, it has been used, it has been relinquished.’ Explaining? thus, he truly explains. (The teacher says): Well, he is (an explainer of the truth). (1) 1 The commentators say that this passage contains the mendicant’s answer to an invitation to live in this or that village. By the second it is meant the lodging. * The commentator supposes here the householder to further (22) K 130 AKARANGA SOTRA. If a mendicant, at night or at the twilight, leaves or enters a small lodging, one with a small door, a low or crammed lodging, (he should put forward) first his hand, then his foot, and thus circumspectly leave or enter it. The Kevalin says: This is the reason: There might be a badly bound, badly placed, badly fastened, loose umbrella, pot, stick, staff, robe, hide, leather boots or piece of leather belonging to Sramazas or Braéhmavas; and the mendicant, when leaving or entering (the lodging) at night or twilight, might stumble or fall; stumbling or falling he might hurt his hand or foot, &c. (see IV, 1, 7, § 1), kill, &c., all sorts of living beings. Hence it has been said to the mendicant, &c., that one (should put forward) first the hand, then the foot, and thus circumspectly leave or enter such a lodging. (2) He (the mendicant) should, at halting-places, &c., ask for a lodging-place, after having inquired who is the landlord or who is the tenant. He should ask permission to use the lodging-place in this way : ‘ By ‘your favour, O long-lived one! we shall dwell here for a while (for the time and in the place) which you will concede.’ (If the landlord should object and say that he owns the lodging for a limited time only, or if he asks for the number of monks for which the lodging is required, he should answer)!: ‘ As long as this lodging belongs to you, (or) for the sake of as inquire after the requisites of, and the objections to, the lodgingplace. The mendicant should explain them. 1 The passage in parentheses contains what the commentator supplies, , BOOK II, LECTURE 2, LESSON 3. 131 many fellow-ascetics (as shall stand in need of it), we shall occupy the lodging; afterwards we shall take to wandering.’ (3) A monk or a nun may know the name and gotra of him in whose lodging he lives; in that case they should not accept food, &c., in that house whether invited or not invited ; for it is impure and unacceptable. (4)
2(4) A monk or a nun should not use for religious postures, &c., a lodging-place which is used by the householder, which contains fire or water; for it is not fit for a wise man to enter or leave it, &c. (cf. II, 1,4, §1). (5) A monk or a nun should not use for religious postures, &c., a lodging for which they have to pass through the householder’s abode, or to which there is no road; for it is not fit, &c. (see last paragraph). (6) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., might bully or scold, &c., each other (see II, 2, 1,9 9); for it is not fit, &c. (7) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., rub or anoint each other’s body with oil or ghee or butter or grease; for it is not fit, &c. (8) A monk or a nun should not use for religious postures, &c.,a lodging where the householder or his wife, &c., rub or shampoo each other’s body with perfumes, ground drugs, powder, lodhra, &c. (see IT, 2,1, § 8); for it is not fit, &c. (9) ‘A monk or a nun should not use for religious postures, &c., a lodging where the householder or his K 2 132 AKARANGA SOTRA. wife, &c., clean, wash, or sprinkle each other’s body with cold or hot water; for it is not fit, &c. (10) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., go about naked or hide themselves, or talk about sexual pleasures, or discuss a secret plan ; for it is not fit, &c. (11) A monk or a nun should not use for religious postures, &c., a lodging which is a much-frequented playground’; for it is not fit, &c. (12) 1. Ifa monk ora nun wish to beg for a couch, they should not accept one which they recognise full of eggs, living beings, &c. (13) 2. If the couch is free from eggs, living beings, but is heavy, they should not accept such a couch. (14) 3. If the couch is free from eggs, living beings, light, but not movable, they should not accept such a couch. (15) 4. If the couch is free from eggs, living beings, &c., light, movable, but not well tied, they should not accept such a couch*. (16) 5. If the couch is free from eggs, living beings, light, movable, and well tied, they may accept such a couch. (17) For the avoidance of these occasions to sin there are four rules, according to which the mendicant should beg for a couch. 1 Ainnasamlekkham. I am not certain whether I have found the correct meaning. ? In the first case, there would be samyamaviradhané, or obstruction to control ; in the second, 4tmavirAdhan§, injury to him who lifts the couch ; in the third, tatparity4ga; in the fourth, bandhandadipalimantha, friction of the ropes. The word which I have translated movable is padih4riya pratiharuka. The translation is conjectural, BOOK II, LECTURE 2, LESSON 3. 133 Now this is the first rule for begging for a couch.
3The word which I have translated movable is padih4riya pratiharuka. The translation is conjectural, BOOK II, LECTURE 2, LESSON 3. 133 Now this is the first rule for begging for a couch. If a monk or a nun beg for a couch, specifying (its quality), viz. one of Ikka¢a-reed, a hard one, one of Gantuka-grass, of Para-grass!, of peacock feathers, of hay, of Kusa-grass, of brush-hair, of Paééaka, of Pippala, of straw, they should, after consideration, say: ‘O long-lived one! (or, O sister!) please give me this here!’ If the householder prepares one of the above-specified couches, or if the mendicant asks himself, and the householder gives it, then he may accept it as pure and acceptable. This is the first rule. (18) Now follows the second rule. If a monk or a nun beg for a couch (of the abovedetailed description) after having well inspected it, they should, after consideration, say : ‘O long-lived one! &c,’ (all as in the first rule). This is the second rule*. (19) If a monk or a nun beg for a couch of the abovedetailed description, viz. one of Ikkafa-grass, &c., from him in whose house he lives, they may use it if they get it; if not, they should remain in a squatting or sitting posture (for the whole night). This is the third rule. (20) Now follows the fourth rule. If a monk or a nun beg for a couch such as it is spread, either on the ground or on a wooden plank, they may use it if they get it; if not, they 1 The commentator says that from this grass artificial flowers are produced. 2 According to the commentary the first and second rules may not be adopted by a ga&&ha-nirgata, or a monk who is attached to no order of monks. 134 AKARANGA SOTRA. should remain in a squatting or sitting posture (for the whole night). This is the fourth rule. (21) A monk who has adopted one of these four rules, should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (22) If a monk or a nun wish to give back a couch, they should not do so, if the couch contains eggs, living beings, &c. But if it contains few living beings, &c., they may restrainedly do so, after having well inspected, swept, and dried it’. (23) A monk or a nun on a begging-tour or in a residence or on a pilgrimage from village to village should first inspect the place for easing nature. The Kevalin says: This is the reason: If a monk or a nun, in the night or the twilight, ease nature in a place which they have not previously inspected, they might stumble or fall, stumbling or falling they might hurt the hand or foot, &c., kill, &c., all sorts of living beings. (24)
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 he (the mendicant) delights in pilgrimage, religious exercises, study, begging for a bed, a couch, or other alms.’ Some mendicants explain thus (the requisites of a lodging); they are called upright, searching after liberation, practising no deceit. Some householders (who, having learned the requisites of a lodging-place, fit one out accordingly, try to deceive the mendicants, saying): ‘ This lodging, which we offer you, has been assigned to you, it has been originally prepared for our sake, or for the sake of some relations, it has been used, it has been relinquished.’ Explaining? thus, he truly explains. (The teacher says): Well, he is (an explainer of the truth). (1) 1 The commentators say that this passage contains the mendicant’s answer to an invitation to live in this or that village. By the second it is meant the lodging. * The commentator supposes here the householder to further (22) K 130 AKARANGA SOTRA. If a mendicant, at night or at the twilight, leaves or enters a small lodging, one with a small door, a low or crammed lodging, (he should put forward) first his hand, then his foot, and thus circumspectly leave or enter it. The Kevalin says: This is the reason: There might be a badly bound, badly placed, badly fastened, loose umbrella, pot, stick, staff, robe, hide, leather boots or piece of leather belonging to Sramazas or Braéhmavas; and the mendicant, when leaving or entering (the lodging) at night or twilight, might stumble or fall; stumbling or falling he might hurt his hand or foot, &c. (see IV, 1, 7, § 1), kill, &c., all sorts of living beings. Hence it has been said to the mendicant, &c., that one (should put forward) first the hand, then the foot, and thus circumspectly leave or enter such a lodging. (2) He (the mendicant) should, at halting-places, &c., ask for a lodging-place, after having inquired who is the landlord or who is the tenant. He should ask permission to use the lodging-place in this way : ‘ By ‘your favour, O long-lived one! we shall dwell here for a while (for the time and in the place) which you will concede.’ (If the landlord should object and say that he owns the lodging for a limited time only, or if he asks for the number of monks for which the lodging is required, he should answer)!: ‘ As long as this lodging belongs to you, (or) for the sake of as inquire after the requisites of, and the objections to, the lodgingplace. The mendicant should explain them. 1 The passage in parentheses contains what the commentator supplies, , BOOK II, LECTURE 2, LESSON 3. 131 many fellow-ascetics (as shall stand in need of it), we shall occupy the lodging; afterwards we shall take to wandering.’ (3) A monk or a nun may know the name and gotra of him in whose lodging he lives; in that case they should not accept food, &c., in that house whether invited or not invited ; for it is impure and unacceptable. (4)
2(4) A monk or a nun should not use for religious postures, &c., a lodging-place which is used by the householder, which contains fire or water; for it is not fit for a wise man to enter or leave it, &c. (cf. II, 1,4, §1). (5) A monk or a nun should not use for religious postures, &c., a lodging for which they have to pass through the householder’s abode, or to which there is no road; for it is not fit, &c. (see last paragraph). (6) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., might bully or scold, &c., each other (see II, 2, 1,9 9); for it is not fit, &c. (7) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., rub or anoint each other’s body with oil or ghee or butter or grease; for it is not fit, &c. (8) A monk or a nun should not use for religious postures, &c.,a lodging where the householder or his wife, &c., rub or shampoo each other’s body with perfumes, ground drugs, powder, lodhra, &c. (see IT, 2,1, § 8); for it is not fit, &c. (9) ‘A monk or a nun should not use for religious postures, &c., a lodging where the householder or his K 2 132 AKARANGA SOTRA. wife, &c., clean, wash, or sprinkle each other’s body with cold or hot water; for it is not fit, &c. (10) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., go about naked or hide themselves, or talk about sexual pleasures, or discuss a secret plan ; for it is not fit, &c. (11) A monk or a nun should not use for religious postures, &c., a lodging which is a much-frequented playground’; for it is not fit, &c. (12) 1. Ifa monk ora nun wish to beg for a couch, they should not accept one which they recognise full of eggs, living beings, &c. (13) 2. If the couch is free from eggs, living beings, but is heavy, they should not accept such a couch. (14) 3. If the couch is free from eggs, living beings, light, but not movable, they should not accept such a couch. (15) 4. If the couch is free from eggs, living beings, &c., light, movable, but not well tied, they should not accept such a couch*. (16) 5. If the couch is free from eggs, living beings, light, movable, and well tied, they may accept such a couch. (17) For the avoidance of these occasions to sin there are four rules, according to which the mendicant should beg for a couch. 1 Ainnasamlekkham. I am not certain whether I have found the correct meaning. ? In the first case, there would be samyamaviradhané, or obstruction to control ; in the second, 4tmavirAdhan§, injury to him who lifts the couch ; in the third, tatparity4ga; in the fourth, bandhandadipalimantha, friction of the ropes. The word which I have translated movable is padih4riya pratiharuka. The translation is conjectural, BOOK II, LECTURE 2, LESSON 3. 133 Now this is the first rule for begging for a couch.
3The word which I have translated movable is padih4riya pratiharuka. The translation is conjectural, BOOK II, LECTURE 2, LESSON 3. 133 Now this is the first rule for begging for a couch. If a monk or a nun beg for a couch, specifying (its quality), viz. one of Ikka¢a-reed, a hard one, one of Gantuka-grass, of Para-grass!, of peacock feathers, of hay, of Kusa-grass, of brush-hair, of Paééaka, of Pippala, of straw, they should, after consideration, say: ‘O long-lived one! (or, O sister!) please give me this here!’ If the householder prepares one of the above-specified couches, or if the mendicant asks himself, and the householder gives it, then he may accept it as pure and acceptable. This is the first rule. (18) Now follows the second rule. If a monk or a nun beg for a couch (of the abovedetailed description) after having well inspected it, they should, after consideration, say : ‘O long-lived one! &c,’ (all as in the first rule). This is the second rule*. (19) If a monk or a nun beg for a couch of the abovedetailed description, viz. one of Ikkafa-grass, &c., from him in whose house he lives, they may use it if they get it; if not, they should remain in a squatting or sitting posture (for the whole night). This is the third rule. (20) Now follows the fourth rule. If a monk or a nun beg for a couch such as it is spread, either on the ground or on a wooden plank, they may use it if they get it; if not, they 1 The commentator says that from this grass artificial flowers are produced. 2 According to the commentary the first and second rules may not be adopted by a ga&&ha-nirgata, or a monk who is attached to no order of monks. 134 AKARANGA SOTRA. should remain in a squatting or sitting posture (for the whole night). This is the fourth rule. (21) A monk who has adopted one of these four rules, should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (22) If a monk or a nun wish to give back a couch, they should not do so, if the couch contains eggs, living beings, &c. But if it contains few living beings, &c., they may restrainedly do so, after having well inspected, swept, and dried it’. (23) A monk or a nun on a begging-tour or in a residence or on a pilgrimage from village to village should first inspect the place for easing nature. The Kevalin says: This is the reason: If a monk or a nun, in the night or the twilight, ease nature in a place which they have not previously inspected, they might stumble or fall, stumbling or falling they might hurt the hand or foot, &c., kill, &c., all sorts of living beings. (24)
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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