Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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) A monk or a nun might wish to inspect the ground for their couch away from? that occupied by a teacher or sub-teacher, &c. (see II, 1, 10, § 1), or by a young one or an old one or a novice or a sick man or a guest, either at the end or in the middle, either on even or uneven ground, or at a place where there is a draught or where there is no draught. They should then well inspect and sweep * One past preterite participle vinif/Auniya is left out in the translation, as I do not know its meaning. * Nannattha with instr., here explained muktv&. Though I suspect the correctness of this translation, I have nothing better to offer. BOOK II, LECTURE 2, LESSON 3. 135 (the floor), and circumspectly spread a perfectly pure bed or couch. (25) Having spread a perfectly pure bed or couch, a monk or a nun might wish to ascend it. When doing so, they should first wipe their body from head to heels ; then they may circumspectly ascend the perfectly pure bed or couch, and circumspectly sleep in it. (26) A monk or a nun sleeping in a perfectly pure bed or couch (should have placed it at such a distance from the next one’s) that they do not touch their neighbour’s hand, foot, or body with their own hand, foot, or body; and not touching it, should circumspectly sleep in their perfectly pure bed or couch. (27) Before inhaling or breathing forth, or coughing or sneezing or yawning or vomiting or eructating, a monk or a nun should cover their face or the place where it lies; then they may circumspectly inhale or breathe forth, &c. (28) Whether his lodging’ be even or uneven; full of, or free from, draughts; full of, or free from, dust ; full of, or free from, flies and gnats ; full of, or free from, dangers and troubles—in any such-like lodging one should contentedly stay, nor take offence at anything. ns This is the whole duty, &c. Thus I say. (29) End of the Second Lecture, called Begging for a Couch. 1 Segg, here explained by vasati. 136 AxARANGA SOTRA. THIRD LECTURE, CALLED WALKING}, First Lesson. When the rainy season has come and it is raining, many living beings are originated and many seeds just spring up, the roads between (different places) contain many living beings, seeds, &c. (see II, 1, 1, § 2), the footpaths are not used, the roads are not recognisable. Knowing this (state of things) one should not wander from village to village, but remain during the rainy season in one place*. (1)
2(see II, 1, 1, § 2), the footpaths are not used, the roads are not recognisable. Knowing this (state of things) one should not wander from village to village, but remain during the rainy season in one place*. (1) When a monk or a nun knows that in a village or scot-free town, &c. (see I, 7, 6, § 3), there is no large place for religious practices nor for study; that there cannot easily be obtained a stool, bench, bed, or couch, nor pure, acceptable alms; that there have come or will come many Sramazas and Br&hmamas, guests, paupers, and beggars; that the means of existence are extremely small; that it is not fit for a wise man to enter or leave it, &c. (see II, 1, 4, § 1); in sucha village, scot-free town, &c., they should not remain during the cold season. (2) When a monk or a nun knows that in a village or scot-free town, &c., there is a large place for religious practices or for study ; that there can easily » Triya. > Le. keep the paggusan. BOOK II, LECTURE 3, LESSON I. 137 be obtained a stool, bench, bed, or couch, or pure, acceptable alms; that there have not come nor will come Sramazas and Brahmamas, guests, paupers, and beggars; that the means of existence are not small, &c., they may remain in such a village, &c., during the rainy season. (3) Now they should know this: After the four months of the rainy season are over, and five or ten days of the winter have passed, they should not wander from village to village, if the road contains many living beings, &c., and if many Sramazas and Bréhmaaas, &c., do not yet travel’. (4) But if after the same time the road contains few living beings, and many Sramazas and Brahmazas, &c., travel, they may circumspectly wander from village to village. (5) A monk ora nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on his toes or heels or the sides of his feet. If there be some bypath, they should choose it, and not go straight on; then they may circumspectly wander from village to village. (6) A monk ora nun wandering from village to village, on whose way there are living beings, seeds, grass, water, or mud, should not go siraight if there be an unobstructed byway; then they may circumspectly wander from village to village. (7) A monk or a nun on the pilgrimage, whose road (lies through) places belonging to borderers, robbers, Mleéghas, non-Aryan people’, half-civilised people, ‘ He should in that case stay in the same place for the whole month MArgasfrsha, where he was during the rainy season. * According to the commentary mleédha (milakkhu) means 138 AKARANGA SOTRA. unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8)
3* According to the commentary mleédha (milakkhu) means 138 AKARANGA SOTRA. unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8) The Kevalin says: This is the reason: The ignorant populace might bully, beat, &c., the mendicant, in the opinion that he is a thief or a spy, or that he comes from yonder (hostile village) ; or they might take away, cut off, steal or rob his robe, almsbowl, mantle, or broom. Hence it has been said to the mendicant, &c., that one whose road (lies through) places belonging, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (9) A monk or a nun on the pilgrimage, whose road (lies through) a country where there is no king or many kings or an unanointed king or two governments or no government or a weak government, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. The Kevalin says: This is the reason : The ignorant populace might bully or beat, &c., the mendicant, &c. (all as in § 9). (10) A monk or a nun on the pilgrimage, whose road lies through a forest! which they are not certain of crossing in one or two or three or four or five days, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (11) The Kevalin says: This is the reason: During the Varvara, Sarvara, Pulindra, &c.; the non-Aryans are those who live not in the 364 countries. 1 Viham, forest, as explained in the third lesson. But the commentator here explains it, a journey of some days, BOOK II, LECTURE 3, LESSON I. 139 the rain (he might injure) living beings, mildew, seeds, grass, water, mud. Hence it has been said to the mendicant that one whose road lies through such a forest, &c. (allas in the last paragraph); then he may circumspectly wander from village to village. (12) A monk or a nun on the pilgrimage, on whose way there is some watercourse which must be crossed by a boat, should not ascend such a boat which plies up or down or across (the river), neither for one yogana’s or half a yogana’s distance, neither for a shorter nor a longer voyage, if they know that the householder? will buy or purloin the boat, or doing the work necessary to put the boat in order, pull it ashore out of the water, or push it from the shore into the water, or bale it, if it is filled (with water), or cause a sinking boat to float. (13) A monk or a nun, knowing that a boat will cross the river, should, after having received the owner’s permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder’s food, and putting one foot in the water and the other in the air®, they should circumspectly enter the boat. (14)
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.
1The 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) A monk or a nun might wish to inspect the ground for their couch away from? that occupied by a teacher or sub-teacher, &c. (see II, 1, 10, § 1), or by a young one or an old one or a novice or a sick man or a guest, either at the end or in the middle, either on even or uneven ground, or at a place where there is a draught or where there is no draught. They should then well inspect and sweep * One past preterite participle vinif/Auniya is left out in the translation, as I do not know its meaning. * Nannattha with instr., here explained muktv&. Though I suspect the correctness of this translation, I have nothing better to offer. BOOK II, LECTURE 2, LESSON 3. 135 (the floor), and circumspectly spread a perfectly pure bed or couch. (25) Having spread a perfectly pure bed or couch, a monk or a nun might wish to ascend it. When doing so, they should first wipe their body from head to heels ; then they may circumspectly ascend the perfectly pure bed or couch, and circumspectly sleep in it. (26) A monk or a nun sleeping in a perfectly pure bed or couch (should have placed it at such a distance from the next one’s) that they do not touch their neighbour’s hand, foot, or body with their own hand, foot, or body; and not touching it, should circumspectly sleep in their perfectly pure bed or couch. (27) Before inhaling or breathing forth, or coughing or sneezing or yawning or vomiting or eructating, a monk or a nun should cover their face or the place where it lies; then they may circumspectly inhale or breathe forth, &c. (28) Whether his lodging’ be even or uneven; full of, or free from, draughts; full of, or free from, dust ; full of, or free from, flies and gnats ; full of, or free from, dangers and troubles—in any such-like lodging one should contentedly stay, nor take offence at anything. ns This is the whole duty, &c. Thus I say. (29) End of the Second Lecture, called Begging for a Couch. 1 Segg, here explained by vasati. 136 AxARANGA SOTRA. THIRD LECTURE, CALLED WALKING}, First Lesson. When the rainy season has come and it is raining, many living beings are originated and many seeds just spring up, the roads between (different places) contain many living beings, seeds, &c. (see II, 1, 1, § 2), the footpaths are not used, the roads are not recognisable. Knowing this (state of things) one should not wander from village to village, but remain during the rainy season in one place*. (1)
2(see II, 1, 1, § 2), the footpaths are not used, the roads are not recognisable. Knowing this (state of things) one should not wander from village to village, but remain during the rainy season in one place*. (1) When a monk or a nun knows that in a village or scot-free town, &c. (see I, 7, 6, § 3), there is no large place for religious practices nor for study; that there cannot easily be obtained a stool, bench, bed, or couch, nor pure, acceptable alms; that there have come or will come many Sramazas and Br&hmamas, guests, paupers, and beggars; that the means of existence are extremely small; that it is not fit for a wise man to enter or leave it, &c. (see II, 1, 4, § 1); in sucha village, scot-free town, &c., they should not remain during the cold season. (2) When a monk or a nun knows that in a village or scot-free town, &c., there is a large place for religious practices or for study ; that there can easily » Triya. > Le. keep the paggusan. BOOK II, LECTURE 3, LESSON I. 137 be obtained a stool, bench, bed, or couch, or pure, acceptable alms; that there have not come nor will come Sramazas and Brahmamas, guests, paupers, and beggars; that the means of existence are not small, &c., they may remain in such a village, &c., during the rainy season. (3) Now they should know this: After the four months of the rainy season are over, and five or ten days of the winter have passed, they should not wander from village to village, if the road contains many living beings, &c., and if many Sramazas and Bréhmaaas, &c., do not yet travel’. (4) But if after the same time the road contains few living beings, and many Sramazas and Brahmazas, &c., travel, they may circumspectly wander from village to village. (5) A monk ora nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on his toes or heels or the sides of his feet. If there be some bypath, they should choose it, and not go straight on; then they may circumspectly wander from village to village. (6) A monk ora nun wandering from village to village, on whose way there are living beings, seeds, grass, water, or mud, should not go siraight if there be an unobstructed byway; then they may circumspectly wander from village to village. (7) A monk or a nun on the pilgrimage, whose road (lies through) places belonging to borderers, robbers, Mleéghas, non-Aryan people’, half-civilised people, ‘ He should in that case stay in the same place for the whole month MArgasfrsha, where he was during the rainy season. * According to the commentary mleédha (milakkhu) means 138 AKARANGA SOTRA. unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8)
3* According to the commentary mleédha (milakkhu) means 138 AKARANGA SOTRA. unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8) The Kevalin says: This is the reason: The ignorant populace might bully, beat, &c., the mendicant, in the opinion that he is a thief or a spy, or that he comes from yonder (hostile village) ; or they might take away, cut off, steal or rob his robe, almsbowl, mantle, or broom. Hence it has been said to the mendicant, &c., that one whose road (lies through) places belonging, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (9) A monk or a nun on the pilgrimage, whose road (lies through) a country where there is no king or many kings or an unanointed king or two governments or no government or a weak government, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. The Kevalin says: This is the reason : The ignorant populace might bully or beat, &c., the mendicant, &c. (all as in § 9). (10) A monk or a nun on the pilgrimage, whose road lies through a forest! which they are not certain of crossing in one or two or three or four or five days, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (11) The Kevalin says: This is the reason: During the Varvara, Sarvara, Pulindra, &c.; the non-Aryans are those who live not in the 364 countries. 1 Viham, forest, as explained in the third lesson. But the commentator here explains it, a journey of some days, BOOK II, LECTURE 3, LESSON I. 139 the rain (he might injure) living beings, mildew, seeds, grass, water, mud. Hence it has been said to the mendicant that one whose road lies through such a forest, &c. (allas in the last paragraph); then he may circumspectly wander from village to village. (12) A monk or a nun on the pilgrimage, on whose way there is some watercourse which must be crossed by a boat, should not ascend such a boat which plies up or down or across (the river), neither for one yogana’s or half a yogana’s distance, neither for a shorter nor a longer voyage, if they know that the householder? will buy or purloin the boat, or doing the work necessary to put the boat in order, pull it ashore out of the water, or push it from the shore into the water, or bale it, if it is filled (with water), or cause a sinking boat to float. (13) A monk or a nun, knowing that a boat will cross the river, should, after having received the owner’s permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder’s food, and putting one foot in the water and the other in the air®, they should circumspectly enter the boat. (14)
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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