1 They are detailed in the original : a#*taruAuya;#, a piece between two knots; uA&AugzmdiyQim, a piece containing a knot; u**Au*oyagam (?), uAumeragajw, top of a stalk; laa#i, long leaf; uAu</&lagaflf, fragment of a leaf.

Book Ii, Lecture I, Lesson Io. 1 15

say, after consideration : ' O long-lived one 1 (or, O
sister !) it is not meet for me to accept meat with
many bones ; if you want to give me a portion of
whatever size, give it me ; but not the bones!' If
after these words the other (i.e. the householder)
should fetch meat containing many bones, put it in a
bowl and return with it, (the mendicant) should not
accept such a bowl, whether out of the other's hand
or a vessel 1 ; for it is impure and unacceptable. But
if he has inadvertently accepted it, he should not
say: ' No, away, take it!' Knowing this, he should go
apart, and in a garden or an upd^raya, where there
are few eggs, &c., (all down to) cobwebs, eat the
meat or fish, and taking the bones, he should resort
to a secluded spot and leave them on a heap of
ashes, &c (see II, i, i, 2). (6)

If a householder should fetch fossil salt or sea
salt, put it in a bowl and return with it, a monk or
a nun on a begging-tour should not accept it out
of the other's hand or vessel ; for, &c.

But if he has inadvertently accepted it, he should
return with it to the householder, if he is not yet
too far away, and say, after consideration 2 : * Did
you give me this with your full knowledge or with-
out it ?' He might answer : 'I did give it without
my full knowledge ; but indeed, O long-lived one !
I now give it you ; consume it or divide it (with
others) !'

Then being permitted by, and having received it
from, the householder, he should circumspectly eat
it or drink it, and what he cannot eat or drink he

1 Parahatthaflisi vS, parapdyawsi v&. This is a typical phrase, and seems rather out of place here.

2 Aloe^S, he should show, would perhaps be better.

should share with his fellow-ascetics in the neigh-
bourhood, who follow the same rules of conduct, are
agreeable, and not to be shunned ; but if there are
no fellow-ascetics, the same should be done as in
case one has received too much food.

This is the whole duty, &c,

ELEVENTH LESSON.

Some mendicants say unto (others) who follow the same rules of conduct, or live in the same place, or wander from village to village, if they have received agreeable food and another mendicant falls sick l : 'Take it! give it him ! if the sick mendicant will not eat it, thou mayst eat it/ But he (who is ordered to bring the food) thinking, * I shall eat it myself/ covers it and shows it (saying) : * This is the lump of food, it is rough to the taste 2 , it is pungent, it is bitter, it is astringent, it is sour, it is sweet ; there is? certainly nothing in it fit for a sick person/ As this would be sinful, he should not do so. But he should show him which parts are not fit for a sick person (saying): 'This particle is pungent, this one bitter,. this one astringent, this one sour, this one sweet/ (i)

1 This is the way in which the commentator construes the sen- tence. There is some confusion in the text, which cannot easily be removed.

* Loe, Sanskrit rftksha?

Book Ii, Lecture 1, Lesson Ii. 1x7

bring it.' (Then he might act as stated in i, which would be sinful.) (2)

For the avoidance of these occasions to sin there
are seven rules for begging food and as many for
begging drink, to be known by the mendicants.

Now, this is the first rule for begging food.
Neither hand nor vessel are wet 1 : with such a hand
or vessel he may accept as pure, food, &c., for which
he himself begs or which the other gives him. That
is the first rule for begging food. (3)

Now follows the second rule for begging food.
The hand and the vessel are wet. The rest as in
the preceding rule. That is the second rule for
begging food. (4)

Now follows the third rule for begging food. In
the east, &c., there are several faithful householders,
&c., (all down to) servants : they have put (food)
in some of their various vessels, as a pan, a pot, a
winnowing basket, a basket, a precious vessel. Now
(the mendicant) should again know : is the hand not
wet and the vessel wet ; or the hand wet and the
vessel not wet ? If he collect alms with an alms-bowl
or with his hand' 2 , he should say, after considera-
tion : ' O long-lived one ! (or, O sister !) with your not-
wet hand, or with your wet vessel, put (alms) in this
my bowl, or hand, and give it me !' Such-like food,
for which he himself begs or which the other gives
him, he may accept ; for it is pure and acceptable.
That is the third rule for begging food. (5)

Now follows the fourth rule for begging food. A

1 Sa*wsa/Ma ; it would perhaps be more correct to translate this word, soiled with the food in question.

9 These are the pa</iggahadh&rf and the pfiwiparfiggahiya, lit. one who uses his hand instead of an alms-bowl.

monk or a nun may accept flattened grains, &c. (cf.
II, i y i, $ 5), for which they beg themselves or which
the other gives them, if it be such as to require little
cleaning or taking out (of chaff); for it is pure, &c.
That is the fourth rule for begging food. (6)

Now follows the fifth rule for begging food. A
monk or a nun may accept food which is offered on
a plate or a copper cup or any vessel, if the moisture
on the hands of the giver is almost dried up; for, &c.
That is the fifth rule for begging food. (7)

Now follows the sixth rule for , begging food. A
monk or a nun may accept food which had been
taken up from the ground, either taken up for one's
own sake or accepted for the sake of somebody else,
whether it be placed in a vessel or in the hand ; for,
&c. That is the sixth rule for begging food. (8)

Now follows the seventh rule for begging food.
A monk or a nun may accept food of which only a
part may be used, and which is not wanted by bipeds,
quadrupeds, 6ramawas, Brdhma^as, guest?, paupers,
and beggars, whether they beg for it themselves, or
the householder gives it them. That is the seventh
rule for begging food. (9)

These are the seven rules for begging food ; now
follow the seven rules for begging drink. They are,
however, the same as those about food, only the
fourth gives this precept : A monk or a nun may
accept as drink water which has been used for
watering flour or sesamum, &c. (II, i, 7, $ 7), if it be
such as to require little cleaning and taking out (of
impure) articles ; for, &c. (10)

One who has adopted one of these seven rules
for begging food or drink should not say : ' These
reverend persons have chosen a wrong rule, I alone

Book Ii, Lecture I, Lesson Ii. 1 19

have rightly chosen/ (But he should say) : * These
reverend persons, who follow these rules, and I who
follow that rule, we all exert ourselves according to
the commandment of the Gana, and we respect each
other accordingly/

This certainly is the whole duty, &c.

Thus I say. (n)

End of the First Lecture, called Begging of

Food

SECOND LECTURE,

BEGGING FOR A COUCH 1 .

If a monk or a nun want to ask for a lodging,
and having: entered a village or scot-free town, &c.,
conceive that lodging to contain eggs, living beings,
&c., they should not use it for religious postures,
night's-rest, or study 2 , (i)

But if the lodging contains only few eggs or few
living beings, &c., they may, after having inspected
and cleaned it, circumspectly use it for religious
postures, &c. Now, if they conceive that the house-
holder, for the sake of a Nirgrantha and on behalf
of a fellow-ascetic (male or female, one or many),
gives a lodging 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, they should not use for religious
postures, .&c., such a lodging which has been appro-
priated by the giver himself, &c. (see II, i, i, 1 1).

The same holds good if there be instead of a fel-
low-ascetic many 6rama#as and Brihma;zas, guests,
paupers, and beggars. But if the lodging has been

1 Seggl

' TahappagSre uvassae no thwim v& szgg&m v& nisihiyaw va
*etey&. 7 1 M#a = sthana is explained kiyotsarga;
jayya, sawstaraka; nisihiya=nuithika, svadhySya;
tayet. The last word is elsfewhere translated dadyat.

Book Ii, Lecture 2, Lesson I. 121

appropriated by another man than the giver, &c.,
they may, after having inspected and cleaned it,
circumspectly use it for religious postures, &c. (2)

A monk or a nun, knowing that the layman has,
for the sake of the mendicant, matted the lodging,
whitewashed it, strewn it (with grass, &c.), smeared
it (with cowdung), levelled, smoothed, or perfumed it
(or the floor of it), should not use that lodging, which
has been prepared by the giver himself, &c., for
religious postures. But if it has been prepared by
another person, &c., they may circumspectly use it
for religious postures. (3)

A monk or a nun, knowing that a layman will, for
the sake of a mendicant, make small doors large, &c.
(all as in II, i, 2, 7, down to) spread his couch or
place it outside, should not use such a lodging which
has been appropriated by the giver himself, &c., for
religious postures, &c. But if it has been appropriated
by another person, &c., they may circumspectly use it
for religious postures, &c. (4)

Again, a monk or a nun, knowing that the layman,
for the sake of the mendicant, removes from one
place to another, or places outside, bulbs or roots or
leaves or flowers or fruits or seeds or grass-blades of
water plants, should not use such a lodging, which is
appropriated by the giver himself, for religious pos-
tures, &c. But if it has been prepared by another
person, &c., they may circumspectly use it for religious
postures, &c. (5)

A monk or a nun, knowing that the layman, for
the sake of the mendicant, removes from one place
to another, or places outside, a chair or a board or a
ladder or a mortar, should not use such a lodging-
place, &c. (all as at the end of the last paragraph). (6)

122 ATARANGA S^TRA.

A monk or a nun should not use for religious pos-
tures, &c., a lodging-place above ground, as a pillar
or a raised platform or a scaffold or a second story
or a flat roof, likewise no underground place (ex-
cept under urgent circumstances). If by chance
they are thus lodged, they should there not wash or
clean their hands or feet or eyes or teeth or mouth
with hot or cold water ; nor should they put forth
there any other secretion, as excrements, urine,
saliva, mucus, bilious humour, ichor, blood, or any
other part of the bodily humours.

The Kevalin says : This is the reason : Making
secretions he might stumble or fall; stumbling or
falling he might hurt his hand, &c. (II, i, 7, i),
or any other limb of his body, or kill, &c., all sorts
of living beings. Hence it has been said to the men-
dicant, &c., that he should use no above-ground
lodging-place for religious postures, &c. (7)

A monk or a nun on a begging-tour should not
use, for religious postures, a lodging-place used by
the householder, in which there are women, children,
cattle, food, and drink. This is the reason : A mendi-
cant living together with a householder's family may
have an attack of gout, dysentery, or vomiting ; or
some other pain, illness, or disease may befall him ;
the layman might, out of compassion, smear or
anoint the mendicant's body with oil or ghee or
butter or grease, rub or shampoo it with perfumes,
drugs, lodhra, dye, powder, padmaka, then brush
or rub it clean ; clean, wash, or sprinkle it with hot
or cold water, kindle or light a fire by rubbing wood
on wood ; and having done so, he might dry or warm
(the mendicant's body).