Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For 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 people): ‘O long-lived one! (or, O sister!) bring that cloth, empty it of the bulbs, &c. (see II, 2, 1, § 5); we shall give it to the Sramaza.’ Hearing and perceiving such talk, the mendicant should say, after consideration : ‘O long-lived one! (or, O sister!) do not empty that cloth of the bulbs, &c.; it is not meet for me to accept such clothes.’ After these words the householder might nevertheless take away the bulbs, &c., and offer him the cloth; but he should not accept it; for it is impure and unacceptable. (13) If a householder brings a robe and gives it to the mendicant, he should, after consideration, say : ‘O long-lived one! (or, O sister!) I shall, in your presence, closely inspect the inside of the robe.’ The Kevalin says: This is the reason: There might be hidden in the robe an earring or girdle or gold and silver, &c. (see II, 2, 1, § 11), or living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the inside of the robe. (14) A monk or a nun should not accept clothes which are full of eggs or living beings, &c.; for they are impure, &c. A monk or a nun should not accept clothes which are free from eggs or living beings, &c., but which are not fit nor strong nor lasting nor to be worn’—which though pleasant are not fit (for a mendicant); for they are impure and unacceptable. (15) 1 If they contain stains of mustard or Afigana, &c. The commentator quotes two slokas which, as I understand them, assign to the different parts of the cloth different significations as omina. They run thus: Xatt4ri deviya bhaga do ya bhag4 ya m4mus4 | asuréna ya do bh4ag4 magg/e vatthassa rakkhaso tt devesu uttamo lobho m4musesu ya magghimo | asuresu ya galannam maranam gana rakkhase tl (22) M 162 AKARANGA SOTRA. A monk or a nun may accept clothes which are fit, strong, lasting, to be worn, pleasant and fit for a mendicant ; for they are pure and acceptable. (16) A monk or a nun should not wash his clothes, rub or wipe them with ground drugs, &c., because they are not new. A monk or a nun should not clean or wash his clothes in plentiful water, because they are not new. (17) A monk or a nun should not make his clothes undergo the processes (prohibited in §.17), because they have a bad smell. (18) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do so on the bare ground or wet earth or rock or piece of clay containing life, &c. (see II, 1, 5, § 2). (19)?
2(18) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do so on the bare ground or wet earth or rock or piece of clay containing life, &c. (see II, 1, 5, § 2). (19)? A monk or a nun wanting to air or dry (in the sun) their clothes, should not hang them for that purpose on a post of a house, on the upper timber of a door-frame, on a mortar, on a bathing-tub, or on any such-like above-ground place, which is not well fixed or set, but shaky and movable. (20) A monk or a nun wanting to air or dry (in the sun) their clothes, should not lay them for that purpose on a dyke, wall, rock, stone, or any such-like above-ground place, &c. (21) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do it on a pillar, a raised platform, a scaffold, a second story, a flat roof, or any such-like above-ground place, &c. (22) 1 If the garment falls on the ground, it would come in contact with dust, &c., then it would contain living beings and be no more pure. BOOK II, LECTURE 5, LESSON 2. 163 Knowing this, he should resort to a secluded spot, and circumspectly air or dry his clothes there on a heap of ashes or bones, &c. (see II, 1, 1, § 1), which he has repeatedly inspected and cleaned. This is the whole duty, &c. Thus I say. (23) Srconp LEsson. A monk or a nun should beg for acceptable clothes, and wear them in that state in which they get them ; they should not wash or dye them, nor should they wear washed or dyed clothes, nor (should they) hide (their clothes) when passing through other villages, being careless of dress, This is the whole duty for a mendicant who wears clothes?. A monk or a nun wanting, for the sake of alms, to enter the abode of a householder, should do so outfitted with all their clothes; in the same manner they should go to the out-of-door place for religious practices or study, or should wander from village to village. Now they should know this: A monk or a nun dressed in all their clothes should not enter or leave, for the sake of alms, the abode of a householder, &c. &c., on perceiving that a strong and widely spread rain pours down, &c. (see II, 1, 3, § 9). (1) If a single mendicant borrows for a short time a robe? (from another mendicant) and returns after staying abroad for one, two, three, four, or five days, ? See I, 7, 4, §1. * Padihariyam, which is translated pr&tiharuka, There are various readings as parihariya, p4dihariya; but the meaning of the word remains uncertain, and my translation is but conjectural. M2 164 AKARANGA SOTRA.
3See I, 7, 4, §1. * Padihariyam, which is translated pr&tiharuka, There are various readings as parihariya, p4dihariya; but the meaning of the word remains uncertain, and my translation is but conjectural. M2 164 AKARANGA SOTRA. he (the owner) should not take such a robe for himself, nor should he give it to somebody else, nor should he give it on promise (for another robe after a few days), nor should he exchange that robe for another one. He should not go to another mendicant and say: ‘O long-lived Sramaza! do you want to wear or use this robe?’ He (the owner of the robe) should not rend the still strong robe, and cast it away; but give it him (who had borrowed it) in its worn state; he should not use it himself. (2) The same rule holds good when many mendicants borrow for a short time clothes, and return after staying abroad for one, &c., days. All should be put in the plural. (3) ‘Well, I shall borrow a robe and return after staying abroad for one, two, three, four, or five days; perhaps it will thus become my own.’ As this would be sinful, he should not do so. (4) A monk or a nun should not make coloured clothes colourless, or colour colourless clothes ; nor should they give them to somebody else thinking that they will get other clothes; nor should they give it on promise (for other clothes); nor should they exchange them for other clothes; nor should they go to somebody else and say: ‘O long-lived Sramaza! do you want to wear or use these clothes ?’ They should not rend the still strong clothes, and cast them away, that another mendicant might think them bad ones. (5) If he sees in his way thieves, he should not from fear of them, and to save his clothes, leave the road or go into another road, &c. (see II, 3, 3, § 13), but undisturbed, his mind not directed to outward things, BOOK II, LECTURE 5, LESSON 2. 165 he should collect himself for contemplation; then he may circumspectly wander from village to village. (6) If the road of a monk or a nun on the pilgrimage lies through a forest in which, as they know, there stroll bands of many thieves desirous of their clothes, they should not from fear of them, and to save their clothes, leave the road or go into another road, &c. (all as in § 6). (7) If these thieves say: ‘O long-lived Sramaza! bring us your robe, give it, deliver it!’ he should not give or deliver it. He should act in such cases (as prescribed in II, 3, 3, §§ 15 and 16). This is the whole duty, &c. Thus I say. (8) End of the Fifth Lecture, called Begging of Clothes. 166 AKARANGA SOTRA. SIXTH LECTURE, CALLED BEGGING FOR A BOWL}, First Lesson. A monk or a nun wanting to get a bowl, may beg for one made of bottle-gourd or wood or clay, or such-like bowls. If he be a youthful, young, &c. (see II, 5, 1, § 1) monk, he may carry with him one bowl, not two ?. A monk or a nun should not resolve to go farther than half a Yogana to get a bowl.
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.
1For 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 people): ‘O long-lived one! (or, O sister!) bring that cloth, empty it of the bulbs, &c. (see II, 2, 1, § 5); we shall give it to the Sramaza.’ Hearing and perceiving such talk, the mendicant should say, after consideration : ‘O long-lived one! (or, O sister!) do not empty that cloth of the bulbs, &c.; it is not meet for me to accept such clothes.’ After these words the householder might nevertheless take away the bulbs, &c., and offer him the cloth; but he should not accept it; for it is impure and unacceptable. (13) If a householder brings a robe and gives it to the mendicant, he should, after consideration, say : ‘O long-lived one! (or, O sister!) I shall, in your presence, closely inspect the inside of the robe.’ The Kevalin says: This is the reason: There might be hidden in the robe an earring or girdle or gold and silver, &c. (see II, 2, 1, § 11), or living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the inside of the robe. (14) A monk or a nun should not accept clothes which are full of eggs or living beings, &c.; for they are impure, &c. A monk or a nun should not accept clothes which are free from eggs or living beings, &c., but which are not fit nor strong nor lasting nor to be worn’—which though pleasant are not fit (for a mendicant); for they are impure and unacceptable. (15) 1 If they contain stains of mustard or Afigana, &c. The commentator quotes two slokas which, as I understand them, assign to the different parts of the cloth different significations as omina. They run thus: Xatt4ri deviya bhaga do ya bhag4 ya m4mus4 | asuréna ya do bh4ag4 magg/e vatthassa rakkhaso tt devesu uttamo lobho m4musesu ya magghimo | asuresu ya galannam maranam gana rakkhase tl (22) M 162 AKARANGA SOTRA. A monk or a nun may accept clothes which are fit, strong, lasting, to be worn, pleasant and fit for a mendicant ; for they are pure and acceptable. (16) A monk or a nun should not wash his clothes, rub or wipe them with ground drugs, &c., because they are not new. A monk or a nun should not clean or wash his clothes in plentiful water, because they are not new. (17) A monk or a nun should not make his clothes undergo the processes (prohibited in §.17), because they have a bad smell. (18) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do so on the bare ground or wet earth or rock or piece of clay containing life, &c. (see II, 1, 5, § 2). (19)?
2(18) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do so on the bare ground or wet earth or rock or piece of clay containing life, &c. (see II, 1, 5, § 2). (19)? A monk or a nun wanting to air or dry (in the sun) their clothes, should not hang them for that purpose on a post of a house, on the upper timber of a door-frame, on a mortar, on a bathing-tub, or on any such-like above-ground place, which is not well fixed or set, but shaky and movable. (20) A monk or a nun wanting to air or dry (in the sun) their clothes, should not lay them for that purpose on a dyke, wall, rock, stone, or any such-like above-ground place, &c. (21) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do it on a pillar, a raised platform, a scaffold, a second story, a flat roof, or any such-like above-ground place, &c. (22) 1 If the garment falls on the ground, it would come in contact with dust, &c., then it would contain living beings and be no more pure. BOOK II, LECTURE 5, LESSON 2. 163 Knowing this, he should resort to a secluded spot, and circumspectly air or dry his clothes there on a heap of ashes or bones, &c. (see II, 1, 1, § 1), which he has repeatedly inspected and cleaned. This is the whole duty, &c. Thus I say. (23) Srconp LEsson. A monk or a nun should beg for acceptable clothes, and wear them in that state in which they get them ; they should not wash or dye them, nor should they wear washed or dyed clothes, nor (should they) hide (their clothes) when passing through other villages, being careless of dress, This is the whole duty for a mendicant who wears clothes?. A monk or a nun wanting, for the sake of alms, to enter the abode of a householder, should do so outfitted with all their clothes; in the same manner they should go to the out-of-door place for religious practices or study, or should wander from village to village. Now they should know this: A monk or a nun dressed in all their clothes should not enter or leave, for the sake of alms, the abode of a householder, &c. &c., on perceiving that a strong and widely spread rain pours down, &c. (see II, 1, 3, § 9). (1) If a single mendicant borrows for a short time a robe? (from another mendicant) and returns after staying abroad for one, two, three, four, or five days, ? See I, 7, 4, §1. * Padihariyam, which is translated pr&tiharuka, There are various readings as parihariya, p4dihariya; but the meaning of the word remains uncertain, and my translation is but conjectural. M2 164 AKARANGA SOTRA.
3See I, 7, 4, §1. * Padihariyam, which is translated pr&tiharuka, There are various readings as parihariya, p4dihariya; but the meaning of the word remains uncertain, and my translation is but conjectural. M2 164 AKARANGA SOTRA. he (the owner) should not take such a robe for himself, nor should he give it to somebody else, nor should he give it on promise (for another robe after a few days), nor should he exchange that robe for another one. He should not go to another mendicant and say: ‘O long-lived Sramaza! do you want to wear or use this robe?’ He (the owner of the robe) should not rend the still strong robe, and cast it away; but give it him (who had borrowed it) in its worn state; he should not use it himself. (2) The same rule holds good when many mendicants borrow for a short time clothes, and return after staying abroad for one, &c., days. All should be put in the plural. (3) ‘Well, I shall borrow a robe and return after staying abroad for one, two, three, four, or five days; perhaps it will thus become my own.’ As this would be sinful, he should not do so. (4) A monk or a nun should not make coloured clothes colourless, or colour colourless clothes ; nor should they give them to somebody else thinking that they will get other clothes; nor should they give it on promise (for other clothes); nor should they exchange them for other clothes; nor should they go to somebody else and say: ‘O long-lived Sramaza! do you want to wear or use these clothes ?’ They should not rend the still strong clothes, and cast them away, that another mendicant might think them bad ones. (5) If he sees in his way thieves, he should not from fear of them, and to save his clothes, leave the road or go into another road, &c. (see II, 3, 3, § 13), but undisturbed, his mind not directed to outward things, BOOK II, LECTURE 5, LESSON 2. 165 he should collect himself for contemplation; then he may circumspectly wander from village to village. (6) If the road of a monk or a nun on the pilgrimage lies through a forest in which, as they know, there stroll bands of many thieves desirous of their clothes, they should not from fear of them, and to save their clothes, leave the road or go into another road, &c. (all as in § 6). (7) If these thieves say: ‘O long-lived Sramaza! bring us your robe, give it, deliver it!’ he should not give or deliver it. He should act in such cases (as prescribed in II, 3, 3, §§ 15 and 16). This is the whole duty, &c. Thus I say. (8) End of the Fifth Lecture, called Begging of Clothes. 166 AKARANGA SOTRA. SIXTH LECTURE, CALLED BEGGING FOR A BOWL}, First Lesson. A monk or a nun wanting to get a bowl, may beg for one made of bottle-gourd or wood or clay, or such-like bowls. If he be a youthful, young, &c. (see II, 5, 1, § 1) monk, he may carry with him one bowl, not two ?. A monk or a nun should not resolve to go farther than half a Yogana to get a bowl.
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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