1 Later on in the commentary (beginning of the sixth lesson) this is called udgamotp&danaisha;i&.
BOOK I, LEdTURE 7, LESSON 2. 65
acting sinfully against all sorts of living beings ; or
that thou preparest pleasant lodgings for me. O long-
lived householder! I have given up this, because
it is not to be done. (2) A mendicant may exert
himself, &c. (first sentence of i). A householder,
without betraying his intention, may approach him
who stays in some one of the above-mentioned
places, and give unto him what has been taken,
&c. (all as above, down to) or prepare pleasant
lodgings, and accommodate the mendicant with
food (and lodging). A mendicant should know it
by his own innate intelligence, or through the
instruction of the highest (i. e. the Tlrthakaras), or
having heard it from others : This householder, for-
sooth, for my sake injures all sorts of living beings,
to give me food, &c,, clothes, &c., or to prepare
pleasant lodgings. A mendicant should well observe
and understand this, that he may order (the house-
holder) not to show such obsequiousness. Thus
I say. (3)
Those who having, with or without the mendi-
cant's knowledge, brought together fetters l , become
angry (on the monk's refusal) and will strike him,
saying: Beat, kill, cut, burn, roast, tear, rob, despatch,
torture him ! But the hero, come to such a lot,
will bravely bear it, or tell him the code of conduct,
considering that he is of a different habit ; or by
guarding his speech he should in due order examine
the subject, guarding himself.
This has been declared by the awakened ones :
The faithful should not give to dissenters food, &C M
clothes, &c., nor should they exhort them (to give),
1 The above-detailed benefactions. F
66 A*ARANGA S^TRA.
nor do them service, always showing the highest respect. Thus I say. (4)
Know the law declared by the wise Brihma^a :
one should give to one of the same faith food,
&c., clothes, &c, and one should exhort him (to
give) or do him service, always showing the highest
respect Thus I say. (5)
Some are awakened as middle-aged men and
exert themselves well, having, as clever men, heard
and received the word of the learned l . The noble
ones have impartially preached the law. Those
who are awakened, should not wish for pleasure,
nor do harm, nor desire (any forbidden things). A
person who is without desires and does no harm
unto any living beings in the whole world, is called
by me 'unfettered/ (i)
One free from passions understands perfectly the
bright one 2 , knowing birth in the upper and nether
regions.
4 Bodies increase through nourishment, they are
frail in hardships/ See some whose organs are
failing (give way to weakness).
A person who has no desires, cherishes pity. He
who understands the doctrine of sin, is a mendicant
who knows the time, the strength, the measure, the
occasion, the conduct, the religious precept ; he dis-
owns all things not requisite for religious purposes,
1 The scholiast says that there are three classes of the awakened : the Svayambuddha, the Pratyekabuddha, and the Buddhabodhita. The last only is treated of in the text,
* Le. self-control.
, Book I, Lecture 7, Lesson 4. 67
in time exerts himself, is under no obligations; he
proceeds securely (on the road to final liberation)
after having cut off both (love and hate) 1 . (2)
A householder approaching a mendicant whose limbs tremble for cold, may say :
O long-lived .Sramatta! are you not subject to the influences of your senses ?
long-lived householder! I am not subject to
the influences of my senses. But I cannot sustain
the feeling cf cold. Yet it does not become me
to kindle or light a fire 2 , that I may warm or heat
myself; nor (to procure that comfort) through the
order of others.
Perhaps after the mendicant has spoken thus, the
other kindles or lights a fire that he may warm or
heat himself. But the mendicant should well ob-
serve and understand this, that he may order him to
show no such obsequiousness. Thus I say* (3)
A mendicant who is fitted out with three robes 3 , and a bowl as fourth (article), will not think : I shall beg
1 The latter part of this paragraph is nearly identical with lecture 2, lesson 5, 3, to which we refer the reader for the ex- planation of the dark phrases.
3 The original has fire-body, which the faithful are enjoined not to injure ; see lecture 2, lesson 4.
8 The three robes allowed to a Gkina monk are two linen under garments (kshaumikakalpa) and one woollen upper garment (aunti- kakalpa). Besides these (kalpatraya), the monk possesses, 2. an alms-bowl (p&tra) with six things belonging to it, 3. a L room (ra^o- haraaa), 4. a veil for the mouth (mukhavastrikd). The alms- bowl and the articles belonging to it are specialised in the fol- lowing gdthd: pattam pattdbamdho p&ya//Aavaa*w a piyakesariyfi I pa<l& rayatt&iaa* *a goao piyan^ogo 11
68 AK-ARANGA S<)TRA.
for a fourth rote. He should beg for (clotfres) which
he wants, and which are permitted by the religious
code 1 ; he should wear the clothes in the same state
in which they are given him ; he should neither
wash nor dye them, nor should he wear washed
or dyed clothes, nor (should he) hide (his garments
when passing) through other villages, being care-
less of dress. This is the whole duty 2 of one
who wears clothes. But know further, that, after
winter is gone and the hot season has come, one
should leave off the used-up (garment of the three),
being clad with an upper and under garment, or
with the undermost garment, or with one gown, or
with no clothes aspiring to freedom from bonds 3 .
Penance suits him. Knowing what the Revered
One has declared, one should thoroughly and in all
respects conform to it. (i)
When it occurs to a blessed 4 mendicant that he
suffers pain, and cannot bear the influence of cold,
he should not try to obviate these tri'als, but stand
fast in his own self which is endowed with all know-
ledge 6 . 'For it is better for an ascetic that he
should take poison/ Even thus he will in due
time put an end to existence. This (way to
escape trials) has been adopted by many who were
1 Things, &c.: this is the meaning of the technical term
ahesani^a yathaishawtya, allowed objects of begging.
* Literally, outfit. Cf. II, 5, 2, i.
3 I. e. freedom from worldly cares and interest.
4 Va sum a 01 : rich (in control).
5 But he should not, in order to escape these trials, commit such suicide as is only permitted to ascetics who have reached the highest degree of perfection, when they are ripe for Nirv&*a. Suicide only puts off the last struggle for Nirvana; but it is
etter than breaking the vow*
Book I, Lecture 7, Lesson 5. 69
free from delusion ; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (2)
A mendicant who is fitted out with two robes,
and a bowl as third (article), will not think : I shall
beg for a third robe* He should beg for robes
which are allowed to be begged for ; he should wear
the clothes, &c. &C. 1 This is the whole outfit of
one who wears clothes. But know further, that
after the winter is gone and the hot season has come,
one should leave off the used-up garments ; having
left off the used-up garments, (one should) be chid
with the undermost garment, with a gown 2 , or with
no clothes at all aspiring to freedom from bonds.
Penance suits him. Knowing what the Revered
One has declared, one should thoroughly and in ail
respects conform to it. (i)
When the thought occurs to a mendicant that
through illness he is too weak, and, not able to beg
from house to house and on his thus complaining
a householder brings food, &c., obtained (without
injuring life 3 ), and gives it him then he should,
after deliberation, say 4 : O long-lived householder! it
does not become me to eat or drink this 3 food, &c.,
or (accept) anything else of the same kind. (2)
1 See lesson 4, i.
2 The MSS. are at variance with each other in adapting the words of the former lesson to the present case. As the com- mentaries are no check, and do not explain our passage, I have selected what seemed to me to be the most likely reading.
8 Abhihsu/a=abhydhrxta : it is a typical attribute of objection- able things. The commentator explains it here by ^ivopamardani-
4 The original has only ftloe^d, he should examine whether
A mendicant who has resolved, that he will, when
sick, accept the assistance of fellow-ascetics l in good
health, when they offer (assistance) without being
asked, and that vice versa he, when in health, will
give assistance to sick fellow-ascetics, offering it
without being asked (he should not deviate from
his resolution though he die for want of help). (3)
Taking the vow to beg (food, &c.) for another
(who is sick), and to eat (when sick) what is brought
by another; taking the vow to beg, &c., and not
to eat what is brought ; taking the vow not to beg,
&c., but to eat what is brought ; taking the vow
neither to beg, &c., nor to eat what is brought
(one should adhere to that vow). Practising thus
the law as it has been declared, one becomes tran-
quil, averted from sin, guarded against the allure-
ments of the senses. Even thus (though sick) he
will in due time put an end to existence 2 . This
(method) has been adopted by many who were
free from delusion ; it is good, wholesome, proper,
beatifying, meritorious. Thus I say. (4)
the food &c. is acceptable or not. This is called the graha;*ai-
1 S&hammiya=sadharmika, one who follows the same rule in cases where different rules are left to the option of the mendi- cants. The word abhika#*kha=abhikdhkshy a is not translated, the commentator makes it out to mean, wishing for freedom from sinful acts.
a As in the preceding lesson a man who cannot conquer his sen- suality, is permitted to commit suicide (by hanging himself, &c.), in order to put an end to his trials and temptations, so in this lesson a man whose sickness prevents him from persevering in a life of austerities, is permitted to commit suicide by rejecting food and drink. This is called bhaktapanapratyakhyanamukti. It seems therefore to have been regarded as leading to final liberation (mukti).
BOOK I, LECTURE 7, LESSON 6. ^l
A mendicant who is fitted out with one robe, and
a bowl as second (article), will not think : I shall beg
for a second robe. He should beg for such a robe
only as is allowed to be begged for, and he should
wear it in the same state as he receives it. This
is, &c. (see lesson 4, i).
But when the hot season has come, one should
leave off the used-up clothes ; one should be clad
with one or no garment aspiring to freedom from
bonds. Knowing what the Revered One, &c. (see
lesson 5, i).
When the thought occurs to a mendicant : I am
myself, alone ; I have nobody belonging to me, nor
do I belong to anybody/ then he should thoroughly
know himself as standing alone aspiring to freedom
from bonds. Penance suits him. Knowing what the
Revered One has declared, one should thoroughly
and in all respects conform to it. (i)
A male or female mendicant eating food &c.
should not shift (the morsel) from the left jaw to
the right jaw, nor from the right jaw to the left jaw,
to get a fuller taste of it, not caring for the taste
(of it) aspiring to freedom from bonds. Penance
suits him. Knowing what the Revered One has
declared, one should thoroughly and in all respects
conform to it. (2)
If this thought occurs to a monk : * I am sick
and not able, at this time, to regularly mortify the
flesh/ that monk should regularly reduce his food ;
regularly reducing his food, and diminishing his
sins, * he should take proper care of his body, being
immovable like a beam; exerting himself he dis- solves his body 1 / (3)
Entering a village, or a scot-free town, or a town
with an earth-wall, or a town with a small wall, or
an isolated town, or a large town, or a sea-town,
or a mine, or a hermitage, or the halting-places of
processions, or caravans, or a capital 2 a monk
should beg for straw ; having begged for straw he
should retire with it to a secluded spot After
having repeatedly examined and cleaned the ground,
where there are no eggs, nor living beings, nor
seeds, nor sprouts, nor dew, nor water, nor ants,
nor mildew, nor waterdrops, nor mud, nor cobwebs
he should spread the straw on it. Then he should
there and then effect (the religious death called)
itvara 8 . (4)
