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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(51) 19. If during the Paggusan a monk wants to dry or warm (in the sun) his robe, alms-bowl, blanket, broom, or any other utensil, he is not allowed without asking one or many persons to frequent the abodes of householders for the sake of collecting alms, to eat food, &c., to visit temples or leave the house for easing nature, to learn his daily lesson, to lie down with outstretched limbs or stand in some posture. If there is somebody near, one or many persons, then he should say: ‘Sir, please mind this (robe, &c.) while I frequent the abodes of householders, &c. (see above, down to) posture.’ If that person promises to do it, then he (the monk) is allowed to go; if he does not promise it, then he is not allowed to go. (52) 20.. During the Paggusan monks or nuns are not allowed to be without their proper bed or bench}. This is the reason: A mendicant whose bed and bench are not reserved for his own use, are low and rickety, not sufficiently fastened, without a fixed place, and never exposed to the sun, and 1 The commentator translates pivha, ‘stool,’ and phalaka, ‘bench ;’ they are of course not the property of the mendicant, but only temporally reserved for his use. X 2 308 KALPA SOTRA. who is not circumspect in what he does, nor accustomed to inspect and clean the things of his use, will find it difficult to exercise control; (53) but on the contrary, control will be easy to him. (54) 21. During the Paggusan monks or nuns must always inspect three spots where to ease nature; not so in the summer and winter, as in the rainy season. ‘Why has this been said, Sir?’ ‘For in the rainy season living beings, grass, seeds, mildew, and sprouts frequently come forth.’ (55) 22. During the Paggusan monks or nuns must have three pots, one for ordure, one for urine, and a spitting-box. (56) Monks and nuns, who wear after the Paggusan their hair as short as that of a cow, are not allowed to do so during the Paggusan after that night (of the fifth Bh4drapada); but a monk should shave his head or pluck out his hair’. Shaving with a razor every month, cutting with scissors every half-month, plucking out every six months. (57) This is the conduct chiefly of Sthaviras during the rainy season’.
2Shaving with a razor every month, cutting with scissors every half-month, plucking out every six months. (57) This is the conduct chiefly of Sthaviras during the rainy season’. 1 After these words the text has pakkhiy& 4rovana, which is explained in two ways: 1. every half-month the tied strings on the bed should be untied and inspected ; the same should be done with wicker-work (? davaraka ; cf. Hind? daur4, ‘ basket’); 2. every halfmonth prayassitta should be made. The commentator Samayasundara says that these words are not connected with the preceding and following ones; their import (param4rtha) should be learned from a well-instructed brother (gitartha). I think that pakkhiyé is not connected with paksha, ‘half-month,’ but with kesapaksha, ‘braid of hair, tresses;’ the two words, or rather the compound, would in that case denote arrangement of (or in) tresses or braids, and relate to nuns who do not, as far as I know, shave their head. A precept for nuns is just what would be expected at this place, after ong for monks (Arya) has been given. * The last words are variously interpreted by the commentators, RULES FOR YATIS. 309 23. During the Paggusan monks or nuns should not use harsh words after the commencement of the Paggusan; if they do, they should be warned: ‘Reverend brother (or sister), you speak unmannerly.’ One who (nevertheless) uses harsh words’ after the commencement of the Paggusan, should be excluded from the community. (58) 24. If, during the Paggusan, among monks or nuns occurs a quarrel or dispute or dissension, the young monk should ask forgiveness of the superior, and the superior of the young monk. They should forgive and ask forgiveness, appease and be appeased, and converse without restraint’. For him who is appeased, there will be success (in control) ; for him who is not appeased, there will be no success; therefore one should appease one’s self. ‘Why has this been said, Sir?’ ‘ Peace is the essence of monachism.’ (59) 25. During the Paggusan monks or nuns should have three lodging-places ; (two) for occasional use, Therakappa is said to mean ‘old monks,’ for young and strong ones must pluck out their hair every four months. It usually denotes the conduct of ordinary monks, in opposition to the Ginakappa; if taken in this sense, the whole passage is made out to mean .that even one who, because of sickness of his scalp, is dispensed from tearing out his hair, must do it in the rainy season, for then the precept is binding both for Ginakalpikas and Sthavirakalpikas. According to the interpretation I have followed the words samvakkharie v4 therakappe are a sort of colophon to the rules 17-22, and indicate that these rules apply to Sthavirakalpikas, but not exclusively (v4), as some apply to Ginakalpikas also. The phrase samvakéhariya therakappa occurs also at the beginning of § 62, and has there a similar meaning. 1 According to the commentary, they should ask each other the meaning of the Sitras. . SS ™ oS
3The phrase samvakéhariya therakappa occurs also at the beginning of § 62, and has there a similar meaning. 1 According to the commentary, they should ask each other the meaning of the Sitras. . SS ™ oS 310 KALPA SOTRA. which must be inspected ; one for constant use, which must be swept. (60) 26. During the Paggusan monks or nuns should give notice of the direction or intermediate direction in which they intend to go forth for the sake of begging alms. ‘Why has this been said, Sir?’ ‘ During the Paggusan the reverend monks frequently undertake austerities ; an ascetic becoming weak and exhausted might swoon or fall down. (In case of such an accident the remaining) reverend monks will undertake their search in that direction or intermediate direction (which the ascetic had named them). (61) 27. During the Paggusan monks or nuns are not allowed to travel farther than four or five Yoganas?, and then to return. They are allowed to stay in some intermediate place, but not to pass there (at the end of their journey) the night. (62) Of those Nirgrantha monks who follow, &c. (see Afaranga Sdtra II, 15, v end, down to).... these (rules regulating) the conduct of Sthaviras in the rainy season, some will reach perfection, &c. (see § 124, down to) be freed from all pains in that same life, some in the next life, some in the third birth; ‘ I deviate from the interpretation of the commentators, who give veuvviy4 (or veu/‘iya v.1.), which I have rendered ‘ for occasional use,’ the sense of ‘repeatedly.’ But as they give sdiggiya the meaning ‘used,’ and as the practice justifies my translation, I am rather confident about the correctness of my conjecture. The practice, as related by the commentator, is this: The Up4sraya where the monks live must be swept in the morning, when the monks go out begging, at noon, and in the afternoon at the end of the third prahara; the other two Up4srayas must be daily inspected, ‘lest somebody else occupy them, and be swept every third day. ? And this only in case of need, to fetch medicine, &c. In ordinary cases the third rule applies. RULES FOR YATIS. 311 none will have to undergo more than seven or eight births. (63) In that period, in that age the Venerable Ascetic Mahavira, in the town of Ragagvzha, in the Kaitya Gumasilaka, surrounded by many monks and nuns, by many men and women of the laity, by many gods and goddesses, said thus, spoke thus, declared thus, explained thus; he proclaimed again and again the Lecture called Paryushaz4kalpa with its application, with its argumentation, with its information, with its text, with its meaning, with both text and meaning, with the examination of the meaning. Thus I say. (64) . End of the Rules for Yatis. End of the Kalpa Sdatra. INDEX. Abhigit, name of an asterism, p. 281. Abhinandana, name of the fourth Tirthakara, 280, Abhiyasasa, name of a Kula, 292. Accomplishments, the sixty-four, of women, 282. Adbhuta Kalpa, 194. Adhakarma, 81 n 2, 127.
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(51) 19. If during the Paggusan a monk wants to dry or warm (in the sun) his robe, alms-bowl, blanket, broom, or any other utensil, he is not allowed without asking one or many persons to frequent the abodes of householders for the sake of collecting alms, to eat food, &c., to visit temples or leave the house for easing nature, to learn his daily lesson, to lie down with outstretched limbs or stand in some posture. If there is somebody near, one or many persons, then he should say: ‘Sir, please mind this (robe, &c.) while I frequent the abodes of householders, &c. (see above, down to) posture.’ If that person promises to do it, then he (the monk) is allowed to go; if he does not promise it, then he is not allowed to go. (52) 20.. During the Paggusan monks or nuns are not allowed to be without their proper bed or bench}. This is the reason: A mendicant whose bed and bench are not reserved for his own use, are low and rickety, not sufficiently fastened, without a fixed place, and never exposed to the sun, and 1 The commentator translates pivha, ‘stool,’ and phalaka, ‘bench ;’ they are of course not the property of the mendicant, but only temporally reserved for his use. X 2 308 KALPA SOTRA. who is not circumspect in what he does, nor accustomed to inspect and clean the things of his use, will find it difficult to exercise control; (53) but on the contrary, control will be easy to him. (54) 21. During the Paggusan monks or nuns must always inspect three spots where to ease nature; not so in the summer and winter, as in the rainy season. ‘Why has this been said, Sir?’ ‘For in the rainy season living beings, grass, seeds, mildew, and sprouts frequently come forth.’ (55) 22. During the Paggusan monks or nuns must have three pots, one for ordure, one for urine, and a spitting-box. (56) Monks and nuns, who wear after the Paggusan their hair as short as that of a cow, are not allowed to do so during the Paggusan after that night (of the fifth Bh4drapada); but a monk should shave his head or pluck out his hair’. Shaving with a razor every month, cutting with scissors every half-month, plucking out every six months. (57) This is the conduct chiefly of Sthaviras during the rainy season’.
2Shaving with a razor every month, cutting with scissors every half-month, plucking out every six months. (57) This is the conduct chiefly of Sthaviras during the rainy season’. 1 After these words the text has pakkhiy& 4rovana, which is explained in two ways: 1. every half-month the tied strings on the bed should be untied and inspected ; the same should be done with wicker-work (? davaraka ; cf. Hind? daur4, ‘ basket’); 2. every halfmonth prayassitta should be made. The commentator Samayasundara says that these words are not connected with the preceding and following ones; their import (param4rtha) should be learned from a well-instructed brother (gitartha). I think that pakkhiyé is not connected with paksha, ‘half-month,’ but with kesapaksha, ‘braid of hair, tresses;’ the two words, or rather the compound, would in that case denote arrangement of (or in) tresses or braids, and relate to nuns who do not, as far as I know, shave their head. A precept for nuns is just what would be expected at this place, after ong for monks (Arya) has been given. * The last words are variously interpreted by the commentators, RULES FOR YATIS. 309 23. During the Paggusan monks or nuns should not use harsh words after the commencement of the Paggusan; if they do, they should be warned: ‘Reverend brother (or sister), you speak unmannerly.’ One who (nevertheless) uses harsh words’ after the commencement of the Paggusan, should be excluded from the community. (58) 24. If, during the Paggusan, among monks or nuns occurs a quarrel or dispute or dissension, the young monk should ask forgiveness of the superior, and the superior of the young monk. They should forgive and ask forgiveness, appease and be appeased, and converse without restraint’. For him who is appeased, there will be success (in control) ; for him who is not appeased, there will be no success; therefore one should appease one’s self. ‘Why has this been said, Sir?’ ‘ Peace is the essence of monachism.’ (59) 25. During the Paggusan monks or nuns should have three lodging-places ; (two) for occasional use, Therakappa is said to mean ‘old monks,’ for young and strong ones must pluck out their hair every four months. It usually denotes the conduct of ordinary monks, in opposition to the Ginakappa; if taken in this sense, the whole passage is made out to mean .that even one who, because of sickness of his scalp, is dispensed from tearing out his hair, must do it in the rainy season, for then the precept is binding both for Ginakalpikas and Sthavirakalpikas. According to the interpretation I have followed the words samvakkharie v4 therakappe are a sort of colophon to the rules 17-22, and indicate that these rules apply to Sthavirakalpikas, but not exclusively (v4), as some apply to Ginakalpikas also. The phrase samvakéhariya therakappa occurs also at the beginning of § 62, and has there a similar meaning. 1 According to the commentary, they should ask each other the meaning of the Sitras. . SS ™ oS
3The phrase samvakéhariya therakappa occurs also at the beginning of § 62, and has there a similar meaning. 1 According to the commentary, they should ask each other the meaning of the Sitras. . SS ™ oS 310 KALPA SOTRA. which must be inspected ; one for constant use, which must be swept. (60) 26. During the Paggusan monks or nuns should give notice of the direction or intermediate direction in which they intend to go forth for the sake of begging alms. ‘Why has this been said, Sir?’ ‘ During the Paggusan the reverend monks frequently undertake austerities ; an ascetic becoming weak and exhausted might swoon or fall down. (In case of such an accident the remaining) reverend monks will undertake their search in that direction or intermediate direction (which the ascetic had named them). (61) 27. During the Paggusan monks or nuns are not allowed to travel farther than four or five Yoganas?, and then to return. They are allowed to stay in some intermediate place, but not to pass there (at the end of their journey) the night. (62) Of those Nirgrantha monks who follow, &c. (see Afaranga Sdtra II, 15, v end, down to).... these (rules regulating) the conduct of Sthaviras in the rainy season, some will reach perfection, &c. (see § 124, down to) be freed from all pains in that same life, some in the next life, some in the third birth; ‘ I deviate from the interpretation of the commentators, who give veuvviy4 (or veu/‘iya v.1.), which I have rendered ‘ for occasional use,’ the sense of ‘repeatedly.’ But as they give sdiggiya the meaning ‘used,’ and as the practice justifies my translation, I am rather confident about the correctness of my conjecture. The practice, as related by the commentator, is this: The Up4sraya where the monks live must be swept in the morning, when the monks go out begging, at noon, and in the afternoon at the end of the third prahara; the other two Up4srayas must be daily inspected, ‘lest somebody else occupy them, and be swept every third day. ? And this only in case of need, to fetch medicine, &c. In ordinary cases the third rule applies. RULES FOR YATIS. 311 none will have to undergo more than seven or eight births. (63) In that period, in that age the Venerable Ascetic Mahavira, in the town of Ragagvzha, in the Kaitya Gumasilaka, surrounded by many monks and nuns, by many men and women of the laity, by many gods and goddesses, said thus, spoke thus, declared thus, explained thus; he proclaimed again and again the Lecture called Paryushaz4kalpa with its application, with its argumentation, with its information, with its text, with its meaning, with both text and meaning, with the examination of the meaning. Thus I say. (64) . End of the Rules for Yatis. End of the Kalpa Sdatra. INDEX. Abhigit, name of an asterism, p. 281. Abhinandana, name of the fourth Tirthakara, 280, Abhiyasasa, name of a Kula, 292. Accomplishments, the sixty-four, of women, 282. Adbhuta Kalpa, 194. Adhakarma, 81 n 2, 127.
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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