1 These are the viMrabhfimi and vih&rabhflmi.
a Purisa*0taraka</a. I have rendered this word according to the interpretation of the commentators ; but in a similar passage, 8, 3, 2 and 3, they understand the word to mean appropriated by another person.
Book Ii, Lecture I, Lesson I. 91
In this precept substitute for 'on behalf of one
fellow-ascetic/ (2) on behalf of many fellow-ascetics,
(3) on behalf of one female fellow-ascetic, (4) on be-
half of many female fellow-ascetics ; so that there
will be four analogous precepts, (n)
A monk or a nun should not accept of food,
&c., which they know has been prepared by the
householder for the sake of many .Srama^as and
Br&hma#as, guests, paupers, and beggars, after he
has counted them, acting sinfully towards all sorts of
living beings ; for such food, whether it be tasted of
or not, is impure and unacceptable. (12)
A monk or a nun should not accept of food, &c.,
procured in the way described in 1 1 for the sake of
the persons mentioned in 12, if the said food, &c.,
has been prepared by the giver himself, has been
brought out of the house, does not belong to the
giver, has not been partaken or tasted of; for such
food, &c., is impure and unacceptable ; but if the
food, &c., has been prepared by another person, has
been brought out of the house, belongs to the giver,
has been partaken or tasted of, one may accept it ;
for it is pure and acceptable. (13)
A monk or a nun wishing to enter the abode of a
householder with the intention of collecting alms,
should not, for the sake of food or drink, enter or leave
such always liberal, always open houses, where they
always give a morsel, always the best morsel, always
a part of the meal, always nearly the half of it.
This certainly is the whole duty of a monk or a
nun in which One should, instructed in all its mean-
ings and endowed with bliss, always exert oneself.
Thus I Say. (14)
92 JUrARANGA S^TRA.
A monk or a nun on a begging-tour should not
accept food, &c., in the following case : when, on the
eighth or paushadha day, on the beginning of a
fortnight, of a month, of two, three, four, five, or six
months, or on the days of the seasons, of the junction
of the seasons, of the intervals of the seasons, many
6rama;zas and Br^hma^as, guests, paupers, and
beggars are entertained with food, &c., out of one
or two or three or four vessels, pots, baskets, or
heaps of food ; such-like food which has been pre-
pared by the giver, &c., (all down to) not tasted of,
is impure and unacceptable. But if it is prepared by
another person, &c. (see first lesson, 13), one may
accept it; for it is pure and acceptable, (i)
A monk or a nun on a begging-tour may accept
food, &c., from unblamed, uncensured families, to wit,
noble families, distinguished families, royal families,
families belonging to the line of Ikshviku, of Hari,
cowherds' families, Vai^ya families, barbers' families,
carpenters' families, /akurs' families, weavers' families;
for such food, &C M is pure and acceptable. (2)
A monk or a nun on a begging-tour should not
accept food, &c., in the following case : when in
assemblies, or during offerings to the manes, or on a
festival of Indra or Skanda or Rudra or Mukunda
or demons or Yakshas or the snakes, or on a festival
in honour of a tomb, or a shrine, or a tree, or a hill,
or a cave, or a well, or a tank, or a pond, or a river,
or a lake, or the sea, or a mine when on such-like
various festivals many 6ramaas and Brdhma#as,
Book Ii, Lecture I, Lesson 2. 93
guests, paupers, and beggars are entertained with food, &c. (all as in> i, down to) acceptable. (3)
But when he perceives that all have received their
due share, and are enjoying their meal, he should
address 1 the householder s wife or sister or daughter-
in-law or nurse or male or female servant or slave }
and say : ' O long-lived one ! (or, O sister !) will you
give me something to eat ?' After the3e words of
the mendicant, the other may bring forth food, &c.,
and give it him. Such food, &c., whether he beg for
it or the other give it, he may accept ; for it is pure
and acceptable. (4)
When a monk or a nun knows that at a distance
of more than half a yo^ana a festive entertainment 2
is going on, they should not resolve to go there for
the sake of the festive entertainment. (5)
When a monk hears that the entertainment is given
in an eastern or western or southern or northern
place, he should go respectively to the west or east
or north or south, being quite indifferent (about the
feast) ; wherever there is a festive entertainment, in
a village or scot-free town, &c. (see I, 7, 6, 4), he
should not go there for the sake of the festive
entertainment
The Kevalin assigns as the reason for this precept,
that if the monk eats food, &c., which has been given
him on such an occasion, he will incur the sin of one
1 Puvvdm eva dloe^a, he should first look at him or her (and then say).
2 Sa*kha</i, somewhere explained odanapdka, cooking of rice ; in the commentary the following etymology is given : sa/n- kham/yante virddhyante pramno yatra s& sa/wkharfi. But the Guzerati commentator explains it : gihbm gha& gan nimitti dhira kelviva bha*.
94 AJTARANGA S#TRA.
Svho uses what 1 has been prepared for him, or is
mixed up with living beings, or has been bought or
stolen or taken, though it was not to be taken, nor
was it given, but taken by force. (6)
A layman 2 might, for the sake of a mendicant,
make small doors large, or large ones small ; put
beds 3 from a level position into a sloping one, or from
a sloping position into a level one; place the beds 3
out of the draught or in the draught ; cutting and
clipping the grass outside or within the upclsraya,
spread a couch for him, (thinking that) this mendicant
is without means for a bed 3 . Therefore should a
well-controlled Nirgrantha not resolve to go to any
festival which is preceded or followed by a feast.
This certainly is the whole duty, &c. (see end of lesson i).
When he has eaten or drunk at a festive enter-
tainment, he might vomit (what he has eaten), or not
well digest it ; or some other bad disease or sickness
might befall him. (i)
The Kevalin says this is the reason :
A mendicant, having drunk various liquors, to-
gether with the householder or his wife, monks or
nuns, might not find the (promised) jesting-place
on leaving the scene of entertainment and looking
1 This stands for &hdkammiya and uddesiya, pure and impure food prepared for a mendicant.
2 Asaw^ae, the uncontrolled one; it denotes a layman or a householder.
8 Se^ydssjayyS, bed; but the scholiast explains it by vasati, dwelling, lodging.
Book Ii, Lecture I, Lesson 3. 95
out for it ; or in the resting-place he may get into
mixed company; in the absence of his mind -or in
his drunkenness he may lust after a woman or a
eunuch ; approaching the mendicant (they will say) :
* O long-lived .SVama/za ! (let us meet) in the garden,
or in the sleeping-place, in the night or in the twi-
light/ Luring him thus by his sensuality (she says) :
* Let us proceed to enjoy the pleasures of love/
He might go to her, though he knows that it should
not be done.
These are the causes to sin, they multiply con-
tinuously. Therefore should a well-controlled Nir-
grantha not resolve to go to any festival which is
preceded or followed by a feast. (2)
A monk or a nun, hearing or being told of some
festivity, might hasten there, rejoicing inwardly :
'There will be an entertainment, sure enough!' It
is impossible to get there from other families alms
which are acceptable and given out of respect for
"the cloth 1 , and to eat the meal. As this would lead
to sin, they should not do it 2 . But they should enter
there, and getting from other families their alms,
should eat their meal. (3)
A monk or a nun, knowing that in a village or a
scot-free town, &c. (see I, 7, 6, 4), an entertainment
will be given, should not resolve to go to that village,
&c., for the sake of the entertainment. The Kevalin
assigns as the reason herefore : When a man goes to
1 E si yaw vesiya;w. The latter word is explained by ra^o- haraSdiveshdl labdham, what one gets for the sake of one's apparel, the broom, &c.
a Mdi//Aaw sawph&se, no evaw karegg, i. e. mtr*'sth&naw
samspr&et, na eva#* kuryat: mStr/sthana is somewhere ex-
.plained karmopadanasthana.
a much-frequented and vulgar entertainment some-
body's foot treads on his foot, somebody's hand
moves his hand, somebody's bowl clashes against his
bowl, somebody's head comes in collision with his
head, somebody's body pushes his body, or some-
body beats him with a stick or a bone or a fist or a
clod, or sprinkles him with cold water, or covers him
with dust; or he eats unacceptable food, or he re-
ceives what should be given to others. Therefore
should a well-controlled Nirgrantha not resolve to
go to a much-frequented and vulgar entertainment
to partake of it. (4)
A monk or a nun on a begging-tour should not
accept such food, &c., about the acceptability or un-
acceptability of which his (or her) mind has some
doubts or misgivings ; for such food, &c. (5)
When a monk or a nun wishes to enter the abode
of a householder, they should do so with the complete
outfit 1 . (6)
A monk or a nun entering or leaving the out-of-
door places for religious practices or study, should
do so with the complete outfit. (7)
A monk or a nun wandering from village to village should do so with the complete outfit 2 . (8)
A monk or a nun should not, with the complete
outfit, enter or leave the abode of a householder to
collect alms, or the out-of-door places for religious
practices and study, or wander from village to village
on perceiving that a strong and widely-spread rain
pours down, or a strong and widely-spread mist is
1 See I, 7, 4, note i.
1 These Sfitras are perfectly analogous with 7, 8 of the first lesson.
Book Ii, Lecture I, Lesson 4. 97
coming on, or a high wind raises much dust, or
many flying insects are scattered about and fall
down. (9)
A monk or a nun on a begging-tour should not
accept food, &c., in the houses of Kshatriyas, kings,
messengers, and relations of kings, whether they are
inside or outside, or invite them ; for such food, &c,
is impure and unacceptable. Thus I say. (10)
A monk or a nun on a begging-tour should not
resolve to go to .a festival, preceded or followed by
an entertainment, to partake of it, when they know
that there will be served up chiefly meat or fish or
roasted slices of meat or fish ; nor to a wedding
breakfast in the husband's house or in "that of the
bride's father ; nor to a funeral dinner or to a family
dinner where something is served up, if on their
way there, there are many living beings, many seeds,
many sprouts, much dew, much water, much mildew,
many drops (of water), much dust, and many cob-
webs ; or if there have arrived or will arrive many
.Sramawas and Brhma#as, guests, paupers, and beg-
gars, and if it will be a crowded assembly, so that a
wise man may not enter or leave it, or learn there
the sacred texts, to question about them, to repeat
them, to consider them, to think about the substance
of the law. (i)
A monk or a nun may go to such an entertain-
ment (as described in the preceding Stitra), provided
that on their way there, there are few living beings,
few seeds, &c. ; that no .Srama^as and Brdhma^as,
&c. f have arrived or will arrive; that it is not a
98 A*ARANGA S^TRA,
crowded assembly, so that a wise man may enter or leave, &C. 1 (2)
A monk or a nun desirous to enter the abode
of a householder, should not do so, when they
see that the milch cows are being milked, or the
food, &c., is being cooked, and that it is not yet dis-
tributed. Perceiving this, they should step apart and
stay where no people pass or see them. But when
they conceive that the milch cows are milked, the
dinner prepared and distributed, then they may cir-
cumspectly enter or leave the householder's abode
for the sake of alms. (3)
Some of the mendicants say to those who follow
the same rules of conduct, live (in the same place),
or wander from village to village: 'This is indeed
a small village, it is too populous, nor is it large ;
reverend gentlemen^ go to the outlying villages to
beg alms 2 /
Some mendicant may have there kinsmen or rela-
tions, e. g. a householder or his wife, or daughters,
or daughters-in-law, or nurses, or male and female
slaves or servants. Such families with which he is
connected by kindred or through marriage, he intends
to visit before (the time of begging) : ' I shall get there
(he thinks) food or dainties or milk or thick sour milk
or fresh butter or ghee or sugar or oil or honey or
meat or liquor, a sesamum dish 3 , or raw sugar, or
a meal of parched wheat 4 , or a meal of curds and
sugar with spices 5 ; after having eaten and drunk,
and having cleaned and rubbed the alms-bowl, I shall,
