1 Or sinful ? ball 2 Upadhi.
8 Present and future. 4 I. e. religious life.
6 Ahdka</am : yathS, yena prak&rea pr;"sh/va apr/sh/vA va yathakr/'tam adhakarm^dina.
82 A^ARANGA STRA.
Looking a little sideward, looking a little behind,
answering little when spoken to, he should walk
attentively looking on his path. (20)
When the cold season has half-way advanced, the
houseless, leaving off his robe and stretching out
his arms, should wander about, not leaning against a
trunk. (21)
This is the rule which has often been followed by
the wise Br&hma/za, the Venerable One, who is free
from attachment : thus proceed (the monks).
Thus I say. (22)
Second Lesson.'
Whatever different seats and couches have been
told, whatever have been used by the great Hero,
these resting-places are thus detailed 1 , (i)
He sometimes lodged in workshops, assembling-
places, wells, or shops ; sometimes in manufactories
or under a shed of straw. (2)
He sometimes lodged in travellers' halls, garden-
houses, or towns ; sometimes on a burying-ground,
in relinquished houses, or at the foot of a tree. (3)
In these places was the wise 6rama#a for thirteen
long years ; he meditated day and night, exerting
himself, undisturbed, strenuously. (4)
The Venerable One, exerting himself, did not seek
1 SMhka remarks : ' This verse has not been explained by the author of the old /ik&. Why? Either because it offers no difficulty, or because it was wanting. Yet it is found in the MSS. of the text alone. We do not exactly know the reason/ Which old /ikd is meant by SilSnka we cannot tell with certainty. It scarcely can be the A'ftrm, for in the Bombay MS. of it the text of the verse in question is given, but no explanation beyond the words: es& is is (given as an answer to) a question.
Book I, Lecture 8, Lesson 2. 83
sleep for the sake of pleasure ; he waked up himself, and slept only a little, free from desires. (5)
Waking up again, the Venerable One lay down,
exerting himself; going outside for once in a night,
he walked about for an hour. (6)
In his resting-places he sustained fearful and mani-
fold calamities ; crawling or flying animals attack
him. (7)
Bad people, the guard of the village, or lance-
bearers attack him ; or there were domestic tempta-
tions, single women or men ; (8)
Fearful and manifold (calamities) of this and the
next world ; pleasant and unpleasant smells, and
manifold sounds : (9)
Always well controlled, he bore the different sorts
of feelings ; overcoming carelessness and pleasure, the
Brihma^a wandered about, speaking but little. (10)
In the resting-places there once, in a night, the
single wanderers asked him (who he was, and why
he was there) ; as he did not answer, they treated
him badly ; but he persevered in his meditations,
free from resentment, (n)
(Sometimes to avoid greater troubles when asked),
'Who is there within?' he answered, 'It is I, a
mendicant/ But this is the best law : silently to
meditate, even if badly treated. (12)
When a cold wind blows, in which some feel pain,
then some houseless monks in the cold rain seek
a place sheltered from the wind. (13)
(Some heretical monks say), ' We shall put on
more clothes ; kindling wood or (well) covered, we
shall be able (to bear) the very painful influence of
the cold/ (14)
But the Venerable One desired nothing of the kind ;
strong in control, he suffered, despising all shelter.
Going outside once of a night, the Venerable One
was able (to endure all hardships) in calmness. (15)
This is the rule which has often been followed by
the wise Br&hma/za, the Venerable One, who is free
from attachment : thus proceed (the monks).
Thus I say. (16)
Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats ; manifold pains, (i)
He travelled in the pathless country of the
UUaas, in Va^abhftmi and Subbhabhumi 1 ; he used
there miserable beds and miserable seats. (2)
In \.dk& (happened) to him many dangers. Many
natives attacked him. Even in the faithful part of
the rough country 2 the dogs bit him, ran at him. (3)
Few people kept off the attacking, biting dogs.
Striking the monk, they cried ' Khukkh^ and made
the dogs bite him. (4)
Such were the inhabitants. Many other men-
dicants, eating rough food in Va^abhftmi, and
carrying about a strong pole or a stalk (to keep off
the dogs), lived there. (5)
Even thus armed they were bitten by the dogs, torn by the dogs. It is difficult to travel in Li^a. (6)
1 Va^rabhdmi and *Subhrabhftmi (or *SVabhrabhftmi) are, accord- ing to the commentaries, the two divisions of La^/Aa. I think that
may be identical with the classical TSi&dASi or western Bengal and the LSla of the Buddhists, the native country of Vi^aya, the legendary conqueror of Ceylon. Subbhabhfimi is probably the country of the Suhmas, who are also identified with the Ra<2%as.
1 The commentator seems to understand the words lukkhadesie bhdtte in the sense : There the living also was rough ; for they used clothes of grass instead of cotton.
Book I, Lecture 8, Lesson 4. 85
Ceasing to use the stick (i. e. cruelty) against
living beings, abandoning the care of the body, the
houseless (Mahdvlra), the Venerable One, endures
the thorns of the villages (i.e. the abusive language
of the peasants), (being) perfectly enlightened. (7)
As an elephant at the head of the battle, so was
Mahdvtra there victorious. Sometimes he did not
reach a village there in Lrt%a. (8)
When he who is free from desires approached the
village, the inhabitants met him on the outside, and
attacked him, saying, 'Get away from here/ (9)
He was struck with a stick, the fist, a lance, hit
with a fruit, a clod, a potsherd. Beating him again
and again, many cried. (10)
When he once (sat) without moving his body, they
cut his flesh 1 , tore his hair under pains, or covered
him with dust, (n)
Throwing him up, they let him fall, or disturbed
him in his religious postures ; abandoning the care
of his body, the Venerable One humbled himself and
bore pain, free from desire. (12)
As a hero at the head of the battle is sur-
rounded on all sides 2 , so was there Mahdvlra.
Bearing all hardships, the Venerable One, undis-
turbed, proceeded (on the road to Nirvdwa). (13)
This is the rule which has often been followed, &c.
The Venerable One was able to abstain from indulgence of the flesh 3 , though never attacked by
1 Or his mustaches. * Or is on his guard.
8 Omodariya.
86 A^ARANGA STRA.
diseases. Whether wounded or not wounded, he
desired not medical treatment, (i)
[ Purgatives and emetics, anointing of the body
and bathing, shampooing and cleansing of the teeth
do not behove him, after he learned (that the body
is something unclean). (2)
Being averse from the impressions of the senses 1 ,
the Brdhma^a wandered about, speaking but little.
Sometimes in the cold season the Venerable One was
meditating in the shade. (3)
In summer he exposes himself to the heat, he sits
isquatting in the sun ; he lives on rough (food) : rice,
pounded jujube, and beans. (4)
Using these three, the Venerable One sustained
himself eight months. Sometimes thfe Venerable
One did not drink for half a month or even for a
month. (5)
Or he did not drink for more than two months,
or even six months, day and night, without desire
(for drink). Sometimes he ate stale food. (6)
Sometimes he ate only the sixth meal, or the
eighth, the tenth, the twelfth ; without desires,
persevering in meditation. (7)
Having wisdom, Mahavlra committed no sin him-
self, nor did he induce others to do so, nor did he
consent to the sins of others. (8)
Having entered a village or a town, he begged for
food which had been prepared for somebody else.
Having got clean 2 food, he used it, restraining the
impulses. (9)
When there were hungry crows, or thirsty beings
stood in his way, where he begged, or when he saw
them flying repeatedly down, (10)
1 Gimadhamma. * I. e. free from faults.
Book I, Lecture 8, Lesson 4. 87
When a Brdhma^a or 3rama#a, a beggar or guest, a A^ftt/lla 1 , a cat, or a dog stood in his way, (n)
Without ceasing in his reflections, and avoiding
to overlook them 2 , the Venerable One slowly wan-
dered about, and, killing no creatures, he begged for
his food. (12)
Moist or dry or cold food, old beans, old pap; or
bad grain, whether he did or did not get such food,
he was rich (in control). (13)
And Mahdvlra meditated (persevering) in some
posture, without the smallest motion ; he meditated
in mental concentration on (the things) above, below,
beside, free from desires. (14)
He meditated free from sin and desire, not attached
to sounds or colours ; though still an erring mortal
(Madmastha), he wandered about, and never acted
carelessly. (15)
Himself understanding the truth and restraining
the impulses for the purification of the soul, finally
liberated, and free from delusion, the Venerable One
was well guarded during his whole life. (16)
This is the rule which has been followed. &c.
End of the Ninth Lecture, called the Pillow of Righteousness.
End of the First Book.
1 Svapdka.
* Tassa appattiyaw parihara/rcto, avoiding the non-percep- tion of it, i. e. the interruption of his reflections.
Second Book
FIRST PART 1 .
FIRST LECTURE,
BEGGING OF FOOD 2 ,
WHEN a male or a female mendicant, having
entered the abode of a householder with the inten-
tion of collecting alms, recognises 3 food, drink, dainties,
and spices as affected by, or mixed up with, living
beings, mildew, seeds or sprouts, or wet with water,
or covered with dust either in the hand or the pot
of another 4 they should not, even if they can get it,
accept of such food, thinking that it is impure and
unacceptable 6 . ( i )
But if perchance they accept of such food, unaer
pressing circumstances 6 , they should go to a secluded
spot, a garden, or a monk's hall where there are no
8 This is the typical beginning of most precepts or sfitras in this se bhikkhd vd bhikkhufti v& gdhavaikula/B pi#2d?avayapa</iy3e a#upavi//Ae sam#e se gg%m pu/ra g&negg. In the sequel I have shortened this rather lengthy preamble.
* By the other is meant the householder or the giver (datr/).
* This is the typical conclusion of all prohibitions : aphSsuyam awesa^i^aw ti mannamdae labhe sa#zte no pa^igg&heg^a. In the translation the plural is used throughout, in order to avoid the necessity of always repeating 'he or she.'
6 As e. g. total want of another opportunity to get suitable food during famine and sickness.
Book Ii, Lecture I, Lesson I. 89
e gg s > n r living beings, nor sprouts, nor dew, nor
water, nor ants, nor mildew, nor drops (of water), nor
mud, nor cobwebs and rejecting (that which is
affected by), and cleaning that which is mixed up
(with living beings, &c.), they should circumspectly eat
or drink it But with what they cannot eat or driak,
they should resort to a secluded spot, and leave it
there on a heap of ashes or bones, or rusty things,
or chaff, or cowdung, or on any such-like place which
they have repeatedly examined and cleaned. (2)
A monk or a nun on a begging-tour should not
accept as alms whatever herbs they recognise, on
examining them, as still whole, containing their
source of life, not split longwise or broadwise, and
still alive, fresh beans, living and not broken ; for
such food is impure and unacceptable. (3)
But when they recognise after examination that
those herbs are no more whole, do not contain their
source of life, are split longwise or broadwise, and
no more alive, fresh beans, lifeless and broken, then
they may accept them, if they get them ; for they
are pure and acceptable. (4)
A monk or nun on a begging-tour should not
accept as alms whatever flattened grains, grains con-
taining much chaff, or half-roasted spikes of wheat,
&c., or flour of wheat, &c., or rice or flour of rice,
they recognise as only once worked 1 ; for such food
is impure and unacceptable. (5)
But when they recognise these things as more than
once worked, as twice, thrice worked, then they may
accept them, if they get them ; for they are pure and
acceptable. (6)
1 Pounded or cooked or roasted, &c., because after only one operation sperms of life might still be left.
90 A^ARANGA S$TRA.
A monk or a nun desiring to enter the abode of a
householder for collecting alms, should not enter or
leave it together with a heretic or a householder;
or a monk who avoids all forbidden food, &c., to-
gether with one who does not. (7)
A monk or a nun entering or leaving the out-of-
door places for religious practices or for study 1
should not do so together with a heretic or a house-
holder; or a monk who avoids all forbidden food,
together with one who does not. (8)
A monk or a nun wandering from village to
village should not do so together with a heretic or
a householder ; or a monk who avoids all forbidden
food, together with one who does not. (9)
A monk or a nun on a begging-tour should
not give, immediately or mediately, food, &c., to a
heretic or a householder ; or a monk who avoids all
forbidden food, to one who does not. (10)
A monk or a nun on a begging-tour should not
accept food, &c., from a householder whom they know
to give out of respect for a Nirgrantha, in behalf of
a fellow-ascetic, food, &c., which he has bought or
stolen or taken, though it was not to be taken nor
given, but was taken by force, by acting sinfully
towards all sorts of living beings ; for such'-like food,
&c., prepared by another man 2 or by the giver himself,
brought out of the house or not brought out of the
house, belonging to the giver or not belonging to
him, partaken or tasted of, or not partaken or tasted
of, is impure and unacceptable.
