When a monk or a nun on a begging-tour sees that a layman might, for the sake of the mendicant,
1 The original has bho malohadaw ti na^a. Bhomaloharfais
explained adhomalahr/'tam. M3,loha</a, which I translate
' fetched from above/ is the technical term for things affected by
the dosha under question.
Book Ii, Lecture I, Lesson 7. 1 07
cool too hot food, &c., by blowing or fanning with
a winnowing basket or fan or a palm leaf or a
branch or a part of a branch or a bird's tail or a
peacock's tail or a cloth or a corner of a cloth or the
hand or the mouth, they should, after consideration,
say (to the householder or his wife) : ' O long-lived
one ! (or, O sister !) do not blow or fan the hot food,
&c., with a winnowing basket, &c.; but if you want
to give it me, give it as it is/ After these words
the other might give it after having blown or fanned
it with a winnowing basket, &c. ; such-like food they
should not accept, because it is impure and unac-
ceptable. (5)
A monk or a nun on a begging-tour should not
accept food, &c., which is placed on vegetable or
animal matter l ; for such food is impure and unac-
ceptable. (6)
A monk or a nun on a begging-tour should not
accept water which has been used for watering flour
or sesamum or rice, or any other such-like water
which has been recently used for washing, which has
not acquired a new taste, nor altered its taste or nature,
nor has been strained ; for such-like water is impure
and unacceptable. But if it has long ago been used
for washing, has acquired a new taste, has altered
its taste or nature, and has been strained, it may be
accepted, for it is pure and acceptable. (7)
When a monk or a nun on a begging-tour finds
water used for washing sesamum, chaff or barley, or
rainwater 2 or sour gruel or pure water, they should,
after consideration, say (to the householder or his
wife): 'O long-lived one ! (or, O sister!) will you give
1 Vaaassaik&yapati/Miya and tasakayapati/Miya. avajyinam,
IO8 AtfARANGA S#TRA.
me some of this water ?' Then the other may
answer him: C O long-lived 6rama#a ! take it your-
self by drawing it with, or pouring it in, your bowl!'
Such-like water, whether taken by himself or given
by the other, he may accept. (8)
A monk or a nun on a begging-tour should not
accept such water as has been taken from the bare
ground, &c. (see II, 1,5, 2, all down to) cobwebs,
or water which the layman fetches in a wet or moist
or dirty vessel, mixing it with cold water.
This certainly is the whole duty, &c.
Thus I say. (9)
EIGHTH LESSON.
A monk or a nun on a begging-tour should not
accept juice of mangos, inspissated juice of mangos,
juice of wood-apples, citrons, grapes, wild dates,
pomegranates, cocoa-nuts, bamboos, jujubes, myro-
balans, tamarinds, or any such-like liquor containing
particles of the shell or skin or seeds, which liquor
the layman, for the sake of the mendicant, pressed,
strained, or filtered through a basket 1 , cloth, or
a cow's tail ; for such liquor is impure and unac-
ceptable, (i)
When a monk or a nun on a begging-tour
smells, in travellers' houses or garden houses or
householders' houses or maMs, the scent of food or
drink or sweet scents, they should not smell them,
being indifferent against smell, and not eager or
desirous or greedy or covetous of the pleasant
smell. (2)
1 .Oavva, Sanskrit Aabdaka (sic). The Hindi has basket.
Book Ii, Lecture I, Lesson 8. 1oq
A monk or a nun on a begging-tour should not
accept raw things which are not yet modified by
instruments *, as bulbous roots, growing in water or
dry ground, mustard stalks ; for they are impure
and unacceptable. The same holds good with regard
to long pepper, ground long pepper, common pepper,
ground common pepper, ginger or ground ginger. (3)
A monk or a nun on a begging-tour should not
accept such raw fruits which are not yet modified
by instruments, as those of Mango, Amrd/aka, GK\g-
^//ira 2 , Surabhi 3 , Sallaki 4 ; for they, &c. (4)
The same holds good with regard to raw shoots
which, &c., as those of A^vattha, Nyagrodha,
Pilawkhu 6 , NiyHra 6 , Sallakt. (5)
The same holds good with regard to raw berries
which, &c., as those of Kapittha 7 , pomegranate,
or Pippala. (6)
A monk or a nun on a begging-tour should not
accept raw, powdered fruits which are not well
ground and still contain small seeds, as those of
Umbara, Pilawkhu, Nyagrodha, and Asvattha ; for
A monk or a nun on a begging-tour should not
accept unripe wild rice 8 , dregs, honey, liquor, ghee,
or sediments of liquor, if these things be old or if
living beings are engendered or grow or thrive in
1 I. e. when they have undergone no operation which takes the life out of them.
9 Name of a shrub. 8 Explained by jatagru.
4 Boswellia Thurifera. 5 Explained by pipparl.
9 Cedrela Toona.
7 The wood- apple tree, Feronia Elephantum.
8 Amarf&ga, explained in the commentary dmapa/wiam, unripe or half ripe, aramkatanduliyakadi.
no A^ARANGA SUTRA.
them, or are not taken out, or killed or destroyed in them. (8)
A monk or a nun on a begging-tour should not
accept any such-like raw plants l as Ikshumeru, An-
kakarelu, Kaseru, Sawghi/ika, Ptitiilu. (9)
A monk or a nun on a begging-tour should not
accept any such-like (vegetables) as Nymphaea or
stalk of Nymphaea or the bulb of Nelumbium or
the upper'part or the filament of Lotus or any part
of the plant. (10)
A monk or a nun on a begging-tour should not
accept such-like raw substances as seeds or sprouts,
growing on the top or the root or the stem or the
knots (of a plant), likewise the pulp or blossoms of the
plantain, cocoa-nut, wild date, and palmyra trees, (i i )
A monk or a nun on a begging-tour should not
accept any such-like raw unmodified substances as
sugar-cane, which is full of holes, or withering or
peeling off or corroded by wolves ; or the points of
reeds or the pulp of plantains. (12)
The same holds good with regard to garlic or its
leaves or stalk or bulb or integument. (13) Likewise
with regard to cooked fruits of Atthiya 2 , Tinduka 3 ,
Vilva 4 , Srtparat 5 . (14)
A monk or a nun on a begging-tour should not
accept such raw, unmodified substances as corn,
clumps of corn, cakes of corn, sesamum, ground
sesamum, or cakes of sesamum.
This is the whole duty, &c.
Thus I say. (15)
1 Of these plants only Ka^eru, a kind of grass, and Saigh^/ika Trapa Bispinosa are specialised in our dictionaries.
2 A certain tree. 8 Diospyros Glutinosa.
3 Aegle Marmelos. 6 Pistia Stratiotes.
BOOK II, LECTURE I, LESSON 9. Ill
NINTH LESSON.
In the east or west or south or north, there are
some faithful householders, &c., (all clown to) ser-
vants who will speak thus: 'It is not meet that
these illustrious, pious, virtuous, eloquent, restrained,
controlled, chaste ascetics, who have ceased from
sensual intercourse, should eat or drink food, &c.,
which is cUlhcikarmika 1 ; let us give to the ascetics
all food, &c., that is ready for our use, and let us,
afterwards, prepare food for our own use/ Having
heard such talk, the mendicant should not accept
such-like food, &c., for it is impure and unac-
ceptable, (i)
A monk or a nun on a begging-tour or in their
residence or on a pilgrimage from village to village,
who know that in a village or scot-free town, &c.,
dwell a mendicant's nearer or remoter relations viz.
a householder or his wife, &c. should not enter or
leave such houses for the sake of food or drink.
The Kevalin says : This is the reason : Seeing him,
the other might, for his sake, procure, or prepare
food, &c. Hence it has been said to the mendi-
cant, &c., that he should not enter or leave such
houses for the sake of food or drink.
Knowing this, he should go apart and stay where
no people pass or see him. In due time he may
enter other houses, and having begged for alms
which are acceptable and given out of respect for
1 For the meaning of this frequently used term, see note 5 on p. 8 1, and note i on p. 94.
his cloth, he may eat his dinner. If the other has, on
the mendicant's timely entrance, procured or prepared
food, &c., which is Adhikarmika, he might silently
examine it, and think : ' Why should I abstain from
what has been brought/ As this would be sinful r
he should not do so. But after consideration he
should say: *O long-lived one! (or, O sister!) as it is
not meet that I should eat or drink food, &c., which is
ddhakarmika, do not procure or prepare it/ If after
these words the other brings and gives him dh-
karmika food which he has prepared, he should not
accept such-like food, &c., for it is impure and
unacceptable. (2)
When a monk or a nun on a begging-tour sees
that meat or fish is being roasted, or oil cakes,
for the sake of a guest, are being prepared, they
should not, quickly approaching, address the house-
holder ; likewise if the food is prepared for the sake
of a sick person. (3)
A monk or a nun on a begging-tour might, of
the received quantity of food, eat only the sweet-
smelling parts and reject the bad-smelling ones. As
this would be sinful, they should not do so ; but they
should consume everything, whether it be sweet
smelling or bad smelling, and reject nothing. (4)
A monk or a nun on a begging-tour might, of
the received quantity of drink, imbibe only the well-
flavoured part, and reject the astringent part As
this would be sinful, they should not do so ; but
they should consume everything, whether it be well
flavoured or astringent, and reject nothing. (5)
A monk or a nun, Jiaving received a more than
sufficient quantity of food, might reject (the super-
fluous part) without having considered or consulted
BOOK II, LECTURE I, LESSON IO.
fellow-ascetics living in the neighbourhood, who
follow the same rules of conduct, are agreeable and
not to be shunned ; as this would be sinful, they should
not do so. Knowing this, they should go there and
after consideration say : ' O long-lived .Srama^as !
this food, &c., is too much for me, eat it or drink it! f
After these words the other might say: 'O long-
lived -Sramaf/a! we shall eat or drink as much of
this food or drink as we require ; or, we require the
whole, we shall eat or drink the whole/ (6)
A monk or a nun on a begging-tour should not
accept food, &c., which for the sake of another has
been put before the door, if the householder has
not permitted him to do so, or he gives it him ;
for such food, &c. But on the contrary he may
accept it.
This is the whole duty, &c.
TENTH LESSON.
A single mendicant, having collected alms for
many, might, without consulting his fellow-ascetics,
give them to those whom he list; as this would be
sinful, he should not do so. Taking the food, he
should go there (where his teacher &c. is) and speak
thus: 'O long-lived ,5rama#a! there are near or
remote (spiritual) relations of mine : a teacher, a
sub-teacher, a religious guide, a Sthavira, a head of
a Ga#a, a Ga;*adhara,a founder of a Ga#a; forsooth,
I shall give it them/ The other may answer him :
c Well now, indeed, O long-lived one ! give such a
portion!' As much as the other commands, thus
much he should give ; if the other commands the
whole, he should give the whole, (i)
S(JTRA.
A single mendicant, having collected agreeable
food, might cover it with distasteful food, think-
ing : 'The teacher or sub- teacher, &c., seeing what
I have received, might take it himself; indeed, I
shall not give anything to anybody ! ' As this would
be sinful, he should not do so.
Knowing this, he should gp there (where the
other mendicants are), should put the vessel in his
out-stretched hand, show it (with the words) : ' Ah,
this! ah, this 1 / and hide nothing. (2)
A single mendicant, having received some food,
might eat what is good, and bring what is dis-
coloured and tasteless ; as this would be sinful, he
should not do so. (3)
A monk or a nun on a begging-tour should not
accept any part of the sugar-cane 1 , whether small
or large, pea-pods, seed-pods, of which articles a
small "part only can be eaten, and the greater part
must be rejected; for such things are impure and
unacceptable. (4)
A monk or a nun .on a begging-tour should
not accept meat or fish containing many bones, so
that only a part of it can be eaten and the greater
part must be rejected ; for such meat or fish, &c., is
impure and unacceptable. (5)
A monk or a nun on a begging-tour may be
invited to meat or fish containing many bones, (by
the householder who addresses him thus): *O long-
lived ,Srama#a ! will you accept meat with many
bones ?' Hearing such a communication, he should
