Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(12) A monk or a nun, seeing many wild fruits, should not speak about them in this way: ‘They are ripe, they should be cooked or eaten, they are just in season, or soft, or they have just split ;’ considering well, they should not use such sinful, &c., language. (13) A monk or a nun, seeing many wild fruits, should speak about them in this way: ‘They are very plentiful, they contain many seeds, they are fully grown, they have developed their proper shape ;’ considering well, they should use such sinless, &c., language. (14) A monk or a nun, seeing many vegetables, should not speak about them in this way: ‘ They are ripe, they are dark coloured, shining, fit to be fried or roasted or eaten ;’ considering well, they should not use such sinful, &c., language. (15) A monk or a nun, seeing many vegetables, should speak about them in this way: ‘They are grown up, they are fully grown, they are strong, they are excellent, they are run to seed, they have spread their seed, they are full of sap;’ considering well, they should use such sinless, &c., language. (16) A monk or a nun, hearing any sort of sounds, should not speak about them in this way: ‘This is a good sound, this is a bad sound;’ considering well, they should not use such sinless, &c., language ; but they should call them good, if they are good ; bad, if they are bad; considering well, they should use such sinless, &c., language. (17) In the same manner they should speak about the 156 . AKARANGA SOTRA. (five) colours, as black, &c.; the (two) smells, as pleasant or unpleasant; the (five) tastes, as sharp &c.; the (five) kinds of touch, as hard, &c. (18) A monk or a nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in moderation and restraint. This is the whole duty, &c. Thus I say. (19) End of the Fourth Lecture, called Modes of Speech. BOOK II, LECTURE 5, LESSON I. 157 FIFTH LECTURE, CALLED BEGGING OF CLOTHES}. First Lesson. A monk ora nun wanting to get clothes, may beg for cloth made of wool, silk, hemp, palm-leaves, cotton, or Arkatdla, or such-like clothes. If he be a youthful, young, strong, healthy, well-set monk, he may wear one robe, not two; if a nun, she should possess four raiments, one two cubits broad, two three cubits broad, one four cubits broad*. If one does not receive such pieces of cloth, one should afterwards sew together one with the other. (1) A monk or a nun should not resolve to go further than half a yogana to get clothes. As regards the acceptance of clothes, those precepts which have been given in the (First Lesson of the First Lecture, called) Begging of Food’, concerning one fellowascetic, should be repeated here; also concerning many fellow-ascetics, one female fellow-ascetic, many female fellow-ascetics, many Sramazas and Br&éhmauzas ; also about (clothes) appropriated by another person ‘, (2)
2A monk or a nun should not accept clothes which the layman, for the mendicant’s sake, has bought, 1 Vatthesan4. 3 The first to wear in the cloister, the second and third for outof-door, the fourth for assemblies. ® See Il, 1, 1,§ 11. * See II, 1, 1, § 13. 158 AKARANGA SOTRA. washed, dyed, brushed, rubbed, cleaned, perfumed, if these clothes be appropriated by the giver himself. But if they be appropriated by another person, they may accept them; for they are pure and acceptable.. (3) A monk ora nun should not accept any very expensive clothes of the following description : clothes made of fur, fine ones, beautiful ones; clothes made of goats’ hair, of blue cotton, of common cotton, of Bengal cotton, of Pata, of Malaya fibres, of bark fibres, of muslin, of silk; (clothes provincially called) Desaraga, Amila, Gaggala, Phéliya, Kayaha ; blankets or mantles. (4) A monk or a nun should not accept any of the following plaids of fur and other materials: plaids made of Udra, Pesa fur1, embroidered with Pesa fur, made of the fur of black or blue or yellow deer, golden plaids, plaids glittering like gold, interwoven with gold, set with gold, embroidered with gold, plaids made of tigers’ fur, highly ornamented plaids, plaids covered with ornaments. (5) For the avoidance of these occasions to sin there are four rules for begging clothes to be known by the mendicants. Now, this is the first rule : A monk or a nun may beg for clothes specifying (their quality), viz. wool, silk, hemp, palm-leaves, cotton, Arkatila. If they beg for them, or the householder gives them, they may accept them; for they are pure and acceptable. This is the first rule. (6) Now follows the second rule : ' According to the commentary udra and pesa are animals in Sindh. BOOK II, LECTURE 5, LESSON I. 159 A monk or a nun may ask for clothes which they have well inspected, from the householder or his wife, &c. After consideration, they should say : ‘O longlived one! (or, O sister!) please give me one of these clothes!’ If they beg for them, or the householder gives them, they may accept them ; for they are pure and acceptable. This is the second rule. (7) Now follows the third rule: A monk or a nun may beg for an under or upper garment. If they beg for it, &c. (see § 7). This is the third rule. (8) Now follows the fourth rule: A monk or a nun may beg for a left-off robe, which no other Sramaza or Brahmaza, guest, pauper or beggar wants. If they beg, &c. (see § 7). This is the fourth rule. A monk or a nun who have adopted one of these four rules should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (9)
3If they beg, &c. (see § 7). This is the fourth rule. A monk or a nun who have adopted one of these four rules should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (9) A householder may perhaps say to a mendicant begging in the prescribed way: ‘O long-lived Sramaza! return after a month, ten nights, five nights, to-morrow, to-morrow night; then we shall give you some clothes. Hearing and perceiving such talk, he should, after consideration, say: ‘O long-lived one! (or, O sister!) it is not meet for me to accept such a promise. If you want to give me (something), give it me now!’ After these words the householder may answer: ‘O long-lived Sramaza! follow me! then we shall give you some clothes.’ The mendicant should give the same answer as above. After his words the householder may say (to one 160 AKARANGA SOTRA. of his people): ‘O long-lived one! (or, O sister !) fetch that robe! we shall give it the Sramaza, and afterwards prepare one for our own use, killing all sorts of living beings.’ Hearing and perceiving such talk, he should not accept such clothes; for they are impure and unacceptable. (10) The householder? may say (to one of his people): ‘O long-lived one! (or, O sister!) fetch that robe, wipe or rub it with perfume, &c. (see II, 2,1, § 8); we shall give it to the Sramaza.’ Hearing and perceiving such talk, the mendicant should, after consideration, say: ‘O long-lived one! (or, O sister!) do not wipe or rub it with perfume, &c. If you want to give it me, give it, such as it is!’ | After these words the householder might nevertheless offer the clothes after having wiped or rubbed them, &c.; but the mendicant should not accept them, for they are impure and unacceptable. (11) The householder may say (to another of his people): ‘O long-lived one! (or, O sister!) bring that robe, clean or wash it with cold or hot water !’ The mendicant should return the same answer as above (in § 11) and not accept such clothes. (12) The householder may say (to another of his 1 Here and in the following paragraph the original adds nett4, which may be = nitv4, bringing (the clothes); but the following words seem to militate against this rendering. For the householder’s order to fetch (Ahara) the clothes would be superfluous, if he had already brought (nett4) them. Unless 4hara has here some other meaning than the common one, perhaps ‘take it,’ nett4 cannot be translated ‘having brought them.’ BOOK II, LECTURE 5, LESSON I. 161
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(12) A monk or a nun, seeing many wild fruits, should not speak about them in this way: ‘They are ripe, they should be cooked or eaten, they are just in season, or soft, or they have just split ;’ considering well, they should not use such sinful, &c., language. (13) A monk or a nun, seeing many wild fruits, should speak about them in this way: ‘They are very plentiful, they contain many seeds, they are fully grown, they have developed their proper shape ;’ considering well, they should use such sinless, &c., language. (14) A monk or a nun, seeing many vegetables, should not speak about them in this way: ‘ They are ripe, they are dark coloured, shining, fit to be fried or roasted or eaten ;’ considering well, they should not use such sinful, &c., language. (15) A monk or a nun, seeing many vegetables, should speak about them in this way: ‘They are grown up, they are fully grown, they are strong, they are excellent, they are run to seed, they have spread their seed, they are full of sap;’ considering well, they should use such sinless, &c., language. (16) A monk or a nun, hearing any sort of sounds, should not speak about them in this way: ‘This is a good sound, this is a bad sound;’ considering well, they should not use such sinless, &c., language ; but they should call them good, if they are good ; bad, if they are bad; considering well, they should use such sinless, &c., language. (17) In the same manner they should speak about the 156 . AKARANGA SOTRA. (five) colours, as black, &c.; the (two) smells, as pleasant or unpleasant; the (five) tastes, as sharp &c.; the (five) kinds of touch, as hard, &c. (18) A monk or a nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in moderation and restraint. This is the whole duty, &c. Thus I say. (19) End of the Fourth Lecture, called Modes of Speech. BOOK II, LECTURE 5, LESSON I. 157 FIFTH LECTURE, CALLED BEGGING OF CLOTHES}. First Lesson. A monk ora nun wanting to get clothes, may beg for cloth made of wool, silk, hemp, palm-leaves, cotton, or Arkatdla, or such-like clothes. If he be a youthful, young, strong, healthy, well-set monk, he may wear one robe, not two; if a nun, she should possess four raiments, one two cubits broad, two three cubits broad, one four cubits broad*. If one does not receive such pieces of cloth, one should afterwards sew together one with the other. (1) A monk or a nun should not resolve to go further than half a yogana to get clothes. As regards the acceptance of clothes, those precepts which have been given in the (First Lesson of the First Lecture, called) Begging of Food’, concerning one fellowascetic, should be repeated here; also concerning many fellow-ascetics, one female fellow-ascetic, many female fellow-ascetics, many Sramazas and Br&éhmauzas ; also about (clothes) appropriated by another person ‘, (2)
2A monk or a nun should not accept clothes which the layman, for the mendicant’s sake, has bought, 1 Vatthesan4. 3 The first to wear in the cloister, the second and third for outof-door, the fourth for assemblies. ® See Il, 1, 1,§ 11. * See II, 1, 1, § 13. 158 AKARANGA SOTRA. washed, dyed, brushed, rubbed, cleaned, perfumed, if these clothes be appropriated by the giver himself. But if they be appropriated by another person, they may accept them; for they are pure and acceptable.. (3) A monk ora nun should not accept any very expensive clothes of the following description : clothes made of fur, fine ones, beautiful ones; clothes made of goats’ hair, of blue cotton, of common cotton, of Bengal cotton, of Pata, of Malaya fibres, of bark fibres, of muslin, of silk; (clothes provincially called) Desaraga, Amila, Gaggala, Phéliya, Kayaha ; blankets or mantles. (4) A monk or a nun should not accept any of the following plaids of fur and other materials: plaids made of Udra, Pesa fur1, embroidered with Pesa fur, made of the fur of black or blue or yellow deer, golden plaids, plaids glittering like gold, interwoven with gold, set with gold, embroidered with gold, plaids made of tigers’ fur, highly ornamented plaids, plaids covered with ornaments. (5) For the avoidance of these occasions to sin there are four rules for begging clothes to be known by the mendicants. Now, this is the first rule : A monk or a nun may beg for clothes specifying (their quality), viz. wool, silk, hemp, palm-leaves, cotton, Arkatila. If they beg for them, or the householder gives them, they may accept them; for they are pure and acceptable. This is the first rule. (6) Now follows the second rule : ' According to the commentary udra and pesa are animals in Sindh. BOOK II, LECTURE 5, LESSON I. 159 A monk or a nun may ask for clothes which they have well inspected, from the householder or his wife, &c. After consideration, they should say : ‘O longlived one! (or, O sister!) please give me one of these clothes!’ If they beg for them, or the householder gives them, they may accept them ; for they are pure and acceptable. This is the second rule. (7) Now follows the third rule: A monk or a nun may beg for an under or upper garment. If they beg for it, &c. (see § 7). This is the third rule. (8) Now follows the fourth rule: A monk or a nun may beg for a left-off robe, which no other Sramaza or Brahmaza, guest, pauper or beggar wants. If they beg, &c. (see § 7). This is the fourth rule. A monk or a nun who have adopted one of these four rules should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (9)
3If they beg, &c. (see § 7). This is the fourth rule. A monk or a nun who have adopted one of these four rules should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (9) A householder may perhaps say to a mendicant begging in the prescribed way: ‘O long-lived Sramaza! return after a month, ten nights, five nights, to-morrow, to-morrow night; then we shall give you some clothes. Hearing and perceiving such talk, he should, after consideration, say: ‘O long-lived one! (or, O sister!) it is not meet for me to accept such a promise. If you want to give me (something), give it me now!’ After these words the householder may answer: ‘O long-lived Sramaza! follow me! then we shall give you some clothes.’ The mendicant should give the same answer as above. After his words the householder may say (to one 160 AKARANGA SOTRA. of his people): ‘O long-lived one! (or, O sister !) fetch that robe! we shall give it the Sramaza, and afterwards prepare one for our own use, killing all sorts of living beings.’ Hearing and perceiving such talk, he should not accept such clothes; for they are impure and unacceptable. (10) The householder? may say (to one of his people): ‘O long-lived one! (or, O sister!) fetch that robe, wipe or rub it with perfume, &c. (see II, 2,1, § 8); we shall give it to the Sramaza.’ Hearing and perceiving such talk, the mendicant should, after consideration, say: ‘O long-lived one! (or, O sister!) do not wipe or rub it with perfume, &c. If you want to give it me, give it, such as it is!’ | After these words the householder might nevertheless offer the clothes after having wiped or rubbed them, &c.; but the mendicant should not accept them, for they are impure and unacceptable. (11) The householder may say (to another of his people): ‘O long-lived one! (or, O sister!) bring that robe, clean or wash it with cold or hot water !’ The mendicant should return the same answer as above (in § 11) and not accept such clothes. (12) The householder may say (to another of his 1 Here and in the following paragraph the original adds nett4, which may be = nitv4, bringing (the clothes); but the following words seem to militate against this rendering. For the householder’s order to fetch (Ahara) the clothes would be superfluous, if he had already brought (nett4) them. Unless 4hara has here some other meaning than the common one, perhaps ‘take it,’ nett4 cannot be translated ‘having brought them.’ BOOK II, LECTURE 5, LESSON I. 161
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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