1 This precept applies, according to the commentator, only to sick monks, or such as can get nothing elsewhere.
8 The just arrived monks should do as they are bidden.
3 Sawkuli. * Pftya. 6 Sikharit
Book Ii, Lecture I, Lesson 5. 99
together with other mendicants, enter or leave the
abode of a householder to collect alms/ As this
would be sinful, he should not do so. (4)
But, at the proper time, entering there with the
other mendicants, he may there in these or other
families accept alms which are acceptable and given
out of respect for his cloth, and eat his meal.
This certainly is the whole duty, &c. (see end of lesson i).
When a monk or a nun on entering the abode
of a householder sees that the first portion of the
meal is being thrown away 1 or thrown down, or
taken away, or distributed, or eaten, or put off, or
has already been eaten or removed ; that already
other Sramanas and Brdhmawas, guests, paupers,
and beggars go there in great haste; (they might
think), ' Hallo ! I too shall go there in haste/ As
this would be sinful, they should not do so. (i)
When a monk or a nun on a begging-tour comes^
upon walls or gates, or bolts or holes to fit them,
they should, in case there be a byway, avoid those
(obstacles), and not go on straight.
The Kevalin says : This is the reason : Walk-
ing there, he might stumble or fall down ; when
he stumbles or falls down, his body might become
contaminated with faeces, urine, phlegmatic humour,
mucus, saliva, bile, matter, semen, or blood. And if
his body has become soiled, he should not wipe or
1 In honour of the gods. H 2
Ioo
rub or scratch or clean 1 or warm or dry it on the
bare ground or wet earth [or dusty earth 2 ] on a
rock or a piece of clay containing life, or timber
inhabited by worms, or anything containing eggs,
living beings, &c. (down to) cobwebs; but he
should first beg for some straw or leaves, wood
or a potsherd, which must be free from dust, resort
with it to a secluded spot, and on a heap of ashes or
bones, &c. (see II, i, i, $ 2), which he has repeatedly
examined and cleaned, he should circumspectly wipe
or rub, warm or dry (his body). (2)
When a monk or a nun on a begging-tour per-
ceives a vicious cow coming towards them, or a
vicious buffalo coming towards them, or a vicious
man, horse, elephant, lion, tiger, wolf, panther, bear,
hyena, jarabha, shakal, cat, dog, boar, fox, leopard
coming towards them, they should, in case there be
a byway, circumspectly avoid them, and not walk
on straight. (3)
When a monk or a nun on a begging- tour conies
on their way upon a pit, pillar, thorns, or unsafe,
marshy or uneven ground, or mud, they should,
in case there be a byway, avoid these (obstacles),
and not walk on straight.
When a monk or a x nun on a begging-tour per-
ceives that the entrance of a householder's abode
is secured by a branch of a thorn bush, they should
not, without having previously got the (owner's)
permission, and having examined and swept (the
entrance), make it passable or enter and leave (the
1 This stands for uvvale^ya v& wnnJfcfgSi vd (udvaled vd udvar- ted v), for which words, denoting some rather indistinct varieties of rubbing, I know no adequate English words.
* The words in brackets are the translation of varia lectio.
Book Ii, Lecture I, Lesson 5. Ioj
house). But they may circumspectly do so, after
having got the (owner's) permission, and having
examined and swept it. (4)
When a' monk or a nun on a begging-tour knows
that a .Srama/za or a Brdhma^a, a guest, pauper or
beggar has already entered (the house), they should
not stand in their sight or opposite the door 1 .
The Kevalin 2 says : This is the reason : Another,
on seeing him, might procure and give him food, &c.
Therefore it has been declared to the mendicants :
This is the statement, this is the reason, this is the
order, that he should not stand in the other mendi-
cants' sight or opposite the door.
Knowing this, he should go apart and stay where
no people pass or see him. Another man may bring
and give him food, &c., while he stays where no
people pass or see him, and say unto him : ' O long-
lived .5rama^a ! this food, &c., has been given for the
sake of all of you ; eat it or divide it among you/
Having silently accepted the gift, he might think :
'Well, this is just (enough) for me !' As this would
be sinful, he should not do so.
Knowing this, he should join the other beggars,
and after consideration say unto them 3 : C O long-lived
vSYamatfas ! this food, &c., is given for the sake of all
of you ; eat it or divide it among you/ After these
words another might answer him : i O long-lived
1 This might also be translated : at an opposite door.
* The following passage is not explained in the commentaries, and is wanting in the oldest MS., though supplied on the margin. It may therefore be concluded that the whole passage, the greater part of which is typical, is a later addition.
8 Aloe^a. The scholiast explains it here by dar^ayet, he
should show the food, &c. Professor Oldenberg has identified this
word with the PSli aro^eti.
IO2 AtfARAtfGA S^TRA.
distribute it yourself/ Dividing the food,
&c., he should not (select) for himself too great a
portion, or the vegetables, or the conspicuous things,
or the savoury things, or the delicious things, or
the nice things, or the big things ; but he should
impartially divide it, not being eager or desirous or
greedy or covetous (of anything). When he thus
makes the division, another might say : * O long-lived
iSramaaa ! do not divide (the food) ; but let us,
all together, eat and drink/ When he thus eats,
he should not select for himself too great a portion,
&c. ; but should eat and drink alike with all, not
being desirous, &C. 1 (5)
When a monk or a nun on a begging- tour per-
ceives that a .Srama;za or Brhma#a, a beggar or
guest has already entered the house, they should not
overtake them and address (the householder) first.
Knowing this, they should go apart and stay where
no people pass or see them. But when they per-
ceive that the other has been sent away or received
alms, and has returned, they may circumspectly enter
the house and address the householder.
This certainly is the whole duty, &c.
Thus I say. (6)
When a monk or a nun on a begging-tour per-
ceives that many hungry animals have met and
come together in search of food, e.g. those of the
chicken-kind or those of the pig-kind, or that crows
1 The scholiast says that the way to procure food, &c., as described in this paragraph, should only be resorted to under pressing circumstances.
Book Ii, Lecture I, Lesson 6. 1 03
have met and come together, where an offering is
thrown on the ground, they should, in case there be
a byway, avoid them and not go on straight (i)
A monk or a nun on a begging-tour should not
stand leaning against the door-post of the house-
holder's abode, or his sink or spitting-pot, nor- in
sight of, or opposite to his bathroom or privy ; nor
should they contemplate a loophole or a mended spot
or a fissure (of the house) or the bathing-house,
showing in that direction with an arm or pointing
with a finger, bowing up and down. (2)
Nor should they beg, pointing with a finger at
the householder, or moving him with a ringer, or
threatening him with a finger, or scratching him
with a finger, or praising him, or using coarse
language. (3)
If he sees somebody eating, e.g. the householder
or his wife, &c., he should after consideration say:
' O long-lived one ! (or, O sister !) will you give me
some of that food? 1 After these words the other
might wash or wipe his hand or pot or spoon
or plate with cold or hot water 1 . He should after
consideration say : ' O long-lived one ! (or, O sister!)
do not wash or wipe your hand or pot or spoon or
plate ! If you want to give me something, give it as it
is!' After these words the other might give him a
share, having washed or wiped his hand, &c., with
cold or hot water. But he should not accept any-
thing out of such a hand, &C M which has been before
treated thus ; for it is impure and unacceptable. (4)
It is also to be known that food, &c is impure
1 Siodagaviga</a, usiwodagavigarfa. Vigarfa, Sanskrit vika/a* is explained apkdya. It is therefore cold or hot water which i to be considered as containing life.
IO4 AJTARANGA STRA.
and unacceptable, which is given with a wet hand, though the hand be not purposely wetted, (5)
The same rule holds good with regard to a
moistened hand, &c., and a dusty hand, &c., and
a hand which is soiled with clay, dew, orpiment,
vermilion, realgar, collyrium, white chalk, alum,
rice-flour, kukkusa, ground drugs. (6)
It is also to be known that he may accept such
food, &c., which is given with a soiled hand, &c., to
one similarly soiled (i. e. with what one is to receive),
or to one unsoiled, with hand similarly soiled ; for
such food, &c., is pure and acceptable. (7)
A monk or a nun on a begging-tour should not
accept flattened grains, grains containing much chaff,
&c. (see II, i, i, 5), which a layman, for the sake of
the mendicant, has ground 1 , grinds, or will grind, has
winnowed, winnows, or will winnow on a rock or
a piece of clay containing life, &c. (see II, i, 5, 2,
all down to) cobwebs; for such large, parched
grains, &c., are impure and unacceptable. (8)
A monk or a nun on a begging-tour should not
accept fossil salt or sea salt which a householder,
for the sake of the mendicant, has ground or
pounded, grinds or pounds, will grind or pound on
a rock or a piece of clay containing life, &c. ; for
such-like fossil salt or sea salt is impure and
unacceptable. (9)
A monk or a nun on a begging-tour should not
1 The subject asam^ae, the uncontrolled one, i.e. layman, stands in the singular, but the verb in the plural. The same irregularity occurs in the next paragraph. The commentator accounts for it simply by saying : ekava^anddhikdre pi Aanda- satv&t tadvyatyayena bahuvaana drash/avyam, pfirvatra v ekavaanam.
Book Ii, Lecture I, Lesson 7. 1 05
accept food, &c., which is prepared over the fire ;
for such food is impure and unacceptable. The
KevaHn says : This is the reason : A layman will
kill the fire-bodies, by wetting or moistening, wiping
or rubbing, throwing up or turning down the food,
&c., for the sake of the mendicant. Hence it has
been declared to the mendicants: This is the state-
ment, this is the reason, this is the order, that they
should not accept food, &c., which has been pre-
pared over the fire, &c.
This certainly is the whole duty, &c.
Thus I say. (10)
A monk or a nun on a begging-tour should not
accept food, &c., which has been placed on a post or
pillar or beam or scaffold or loft 1 or platform or roof
or some such-like elevated place; for such food
fetched from above is impure and unacceptable. The
Kevalin says : This is the reason : The layman
might fetch and erect a stool or a bench or a ladder
or a handmill, get upon it, and getting upon it fall
or tumble down. Thus he might hurt liis foot or
arm or breast or belly or head or some other part of
his body ; or he might kill or frighten or bruise or
smash or crush or afflict or pain or dislocate all sorts
1 Mala. The word is not explained in the Tlka and Dipika ; the Guzerati translation says that the word is lokapratita, com- monly understood. It is probably the Marathi ma/ or ma /; the former word denotes a loft, floored with bamboos ; the second, the room formed by overlaying with slight sticks the cross-beams of a house, a loft, an erection or stand in a cornfield, scaffolding (of a building). Molesworth, Mardthi and English Dictionary, s. v.
IO6 AtfARANGA
of living beings. Therefore he should not accept such-like food, &C M fetched from above, (j)
A monk or a nun on a begging-tour should not
accept food, &c., which a layman, for the sake of the
mendicant, has taken from a granary or vault by
contorting himself up and down and horizontally;
thinking that such-like food is brought from under-
ground l . (2)
A monk or a nun on a begging-tour should not
Accept food, &c., which is kept in earthenware.
The Kevalin says : This is the reason : The layman
might, for the sake of the mendicant, break the
earthen vessel containing the food, &c., and thereby
injure the earth-body; in the same way he might
injure the fire-body, the wind-body, plants and ani-
mals ; 'by putting it again (in earthenware), he
commits the pa/v//akamma sin. Hence it has been
said to the mendicant, &c., that he should not accept
food, &c., which is put in earthenware. (3)
A monk or a nun on a begging-tour should not
accept food, &c., placed on the earth-body, the wind-
body, the fire-body, for such food is impure and
unacceptable. The Kevalin says : This is the
reason : A layman might, for the sake of the men-
dicant, stir or brighten the fire, and taking the food,
&c., down from it, might give it to the mendicant.
Hence it has been said, &c., that ne should accept
no such food. (4)
