A monk or a nun, seeing big trees in parks, on hills, or in woods, should speak about them iit this way : * These (trees) are fit for palaces, gates, houses, benches, bolts, boats, buckets, stools, trays, ploughs, mattocks (?), machines, poles, the nave of a wheel (?), gaftdft 1 , seats, beds, cars, sheds ;' considering well, they should not use such sinful, &c., language, (n)
A monk or a nun, seeing big trees in parks, on
hills, or in woods, should speak about them in this
way : 4 These trees are noble, high and round, big ;
1 The Guzerati commentator explains gac/l by a kind of utensil. The Sanskrit commentaries give no explanation.
Book Ii, Lecture 4, Lesson 2. 155
they have many branches, extended branches, they
are very magnificent,' &<x (see 4) ; considering well,
they should use such sinless, &c., language. (12)
A monk or a nun, seeing many wild fruits, should
not speak about them in this way : * They are ripe,
they should be cooked or eaten, they are just in
season, or soft, or they have just split ;' consider-
ing well, they should not use such sinful, &c., lan-
guage. (13)
A monk or a nun, seeing many wild fruits, should
speak about them in this way: 'They are very plen-
tiful, they contain many seeds, they are fully grown,
they have developed their proper shape ; ' consider-
ing well, they should use such sinless, &c., lan-
guage. (14)
A monk or a nun, seeing many vegetables, should
not speak about them in this way : * They are ripe,
they are dark coloured, shining, fit to be fried or
roasted or eaten ;' considering well, they should not
use such sinful, &c., language. (15)
A monk or a nun, seeing many vegetables, should
speak about them in this way : * They are grown
up, they are fully grown, they are strong, they are
excellent, they are run to seed, they have spread
their seed, they are full of sap;' considering well,
they should use such sinless, &c., language. (16)
A monk or a nun, hearing any sort of sounds,
should not speak about them in this way: 'This is a
good sound, this is a bad sound;' considering well,
they should not use such sinless, &c., language ; but
they should call them good, if they are good ; bad, if
they are bad ; considering well, they should use such
sinless, &c., language. (17)
In the same manner they should speak about the
(five) colours, as black, &c.; the (two) smells, as
pleasant or unpleasant; the (five) tastes, as sharp
&c; the (five) kinds of touch, as hard, &c. (18)
A monk or a nun, putting aside wrath, pride,
deceit, and greed, considering well, speaking with
precision, what one has heard, not too quick, with
discrimination, should employ language in modera-
tion and restraint.
This is the whole duty, &c.
Thus I say. (19)
End of the Fourth Lecture, called Modes of
Speech,
Book Ii, Lecture 5, Lesson I. 157
FIFTH LECTURE,
BEGGING OF CLOTHES 1 .
A monk or a nun wanting to get clothes, may beg for
cloth made of wool, silk, hemp, palm-leaves, cotton,
or Arkatftla, or such -like clothes. If he be a youthful,
young, strong, healthy, well-set monk, he may wear
one robe, not two ; if a nun, she should possess four
raiments, one two cubits broad, two three cubits
broad, one four cubits broad 2 . If one does not
receive such pieces of cloth, one should afterwards
sew together one with the other, (i)
A monk or a nun should not resolve to go further
than half a yq^ana to get clothes. As regards the
acceptance of clothes, those precepts which have
been given in the (First Lesson of the First Lecture,
called) Begging of Food 3 , concerning one fellow-
ascetic, should be repeated here ; also concerning
many fell6w-ascetics, one female fellow-ascetic, many
female fellow-ascetics, many .Srama#as and Brih-
maaas ; also about (clothes) appropriated by another
person 4 . (2)
A monk or a nun should not accept clothes which the layman, for the mendicant's sake, has bought,
1 Vatthesa/fl
9 The first to wear in the cloister, the second and third for out- of-door, the fourth for assemblies.
8 See JI, i, i, ii. 4 See II, i, i, 13.
158 AirARANGA
washed, dyed, brushed, rubbed, cleaned, perfumed,
if these clothes be appropriated by the giver him-
self. But if they be appropriated by another person,
they may accept them ; for they are pure and accept-
able. -(3)
A monk or a nun should not accept any very ex-
pensive clothes of the following description : clothes
made of fur, fine ones, beautiful ones ; clothes made
of goats' hair, of blue cotton, of common cotton, of
Bengal cotton, of Pa//a, of Malaya fibres, of bark
fibres, of muslin, of silk; (clothes provincially called)
Desaraga, Amila, Ga^ala, PhAliya, Kdyaha ; blankets
or mantles. (4)
A monk or a nun should not accept any of the
following plaids of fur. and other materials : plaids
made of Udra, Pe^a fur 1 , embroidered with Pe^a fur,
made of the fur of black or blue or yellow deer,
golden plaids, plaids glittering like gold, interwoven
with gold, set with gold, embroidered with gold,
plaids made of tigers' fur, highly ornamented plaids,
plaids covered with ornaments. (5)
For the avoidance of these occasions to sin there
are four rules for begging clothes to be known by
the mendicants.
Now, this is the first rule :
A monk or a nun may beg for clothes specifying
(their quality), viz. wool, silk, hemp, palm-leaves,
cotton, Arkattila. If they beg for them, or the house-
holder gives them, they may accept them ; for they
are pure and acceptable.
This is the first rule. (6)
Now follows the second rule :
1 According to the commentary udra and pe^a are animals in Sindh.
Book Ii, Lecture 5, Lesson I. 159
A monk or a nun may ask for clothes which they
have well inspected, from the householder or his wife,
&c. After consideration, they should say : * O long-
lived one ! (or, O sister !) please give me one of
these clothes !' If they beg for them, or the house-
holder gives them, they may accept them ; for they
are pure and acceptable.
This is the second rule. (7)
Now follows the third rule :
A monk or a nun may beg for an under or upper garment. If they beg for it, &c. (see 7).
This is the third rule. (8)
Now follows the fourth rule :
A monk or a nun may beg for a left-off robe,
which no other *Srama#a or Brhmaa, guest, pauper
or beggar wants. If they beg, &c. (see $ 7).
This is the fourth rule.
A monk or a nun who have adopted one of these
four rules should not say, &c. (all as in II, i, 11,
12, down to) we respect each other accordingly. (9)
A householder may perhaps say to a mendicant
begging in the prescribed way : 4 O long-lived 6ra-
ma#a ! return after a month, ten nights, five nights,
to-morrow, to-morrow night ; then we shall give you
some clothes/ Hearing and perceiving such talk,
he should, after consideration, say: O long-lived
one ! (or, O sister !) it is not meet for me to accept
such a promise. If you want to give me (something),
give it me now ! '
After these words the householder may answer :
4 O long-lived 6ramatfa! follow me! then we shall
give you some clothes/ The mendicant should give
the same answer as above.
After his words the householder may say (to one
160 AjrAaANGA STRA.
of his people): *O long-lived one! (or, O sister!)
fetch that robe ! we shall give it the .Sramawa, and
afterwards prepare one for our own use, killing all
sorts of living beings.'
Hearing and perceiving such talk, he should not
accept such clothes ; for they are impure and un-
acceptable. (10)
The householder 1 may say (to one of his people):
' O long-lived one ! (or, O sister !) fetch that robe,
wipe or rub it with perfume, &c. (see II, 2, i, 8) ;
we shall give it to the Sramanz. 9
Hearing and perceiving such talk, the mendicant
should, after consideration, say : O long-lived one !
(or, O sister !) do not wipe or rub it with perfume,
&c. If you want to give it me, give it, such as
it is!'
After these words the householder might never-
theless offer the clothes after having wiped or
rubbed them, &c. ; but the mendicant should not
accept them, for they are impure and unaccept-
able, (n)
The householder may say (to another of his
people) : * O long-lived one ! (or, O sister !) bring
that robe, clean or wash it with cold or hot water ! '
The mendicant should return the same answer as above (in n) and not accept such clothes. (12)
The householder may say (to another of his
1 Here and in the following paragraph the original adds netta, which may be-nitv, bringing (the clothes); but the following words seem to militate against this rendering. For the house- holder's order to fetch (ahara) the clothes would be superfluous, if he had already brought (netta) them. Unless ihara has here some other meaning than the common one, perhaps ' take it/ nett$ can- not be translated ' having brought them/
BOOK II, LECTURE 5, LESSON I. l6l
people) : ' O long-lived one ! (or, O sister !) bring
that cloth, empty it of the bulbs, &c. (see II, 2, i,
5); we shall give it to the ^rama^a/ Hearing and
perceiving such talk, the mendicant should say, after
consideration : * O long-lived one ! (or, O sister !) do
not empty that cloth of the bulbs, &c. ; it is not meet
for me to accept such clothes/ After these words
the householder might nevertheless take away the
bulbs, &c., and offer him the cloth ; but he should not
accept it; for it is impure and unacceptable. (13)
If a householder brings a robe and gives it to
the mendicant, he should, after consideration, say :
'O long-lived one! (or, O sister!) I shall, in your
presence, closely inspect the inside of the robe/
The Kevalin says : This is the reason : There
might be hidden in the robe an earring or girdle or
gold and silver, &c. (see II, 2, i, 1 1), or living
beings or seeds or grass. Hence it has been said to
the mendicant, &c., that he should closely inspect
the inside of the robe. (14)
A monk or a nun should not accept clothes
which are full of eggs or living beings, &c. ; for they
are impure, &c. A monk or a nun should not accept
clothes which are free from eggs or living beingsr,
&c., but which are not fit nor strong nor lasting
nor to be worn 1 which though pleasant are not
fit (for a mendicant); for they are impure and
unacceptable. (15)
1 If they contain stains of mustard or Afl^ana, &c. The com- mentator quotes two jlokas which, as I understand them, assign to the different parts of the cloth different significations as omina. They run thus : -fiattdri deviyd bhftgS do ya bhdgS ya mamisd I asuriaa ya do bh&gd ma^g^e vatthassa rakkhaso it devesu uttamo lobho m&misesu ya*ma^Aimo I asuresu ya galannam maranaw rakkhase ll
1 62 AirARANGA S^TRA,
A monk or a nun may accept clothes which are
fit, strong, lasting, to be worn, pleasant and fit for a
mendicant; for they a*e pure and acceptable. (16)
A monk or a nun should not wash his clothes,
rub or wipe them with ground drugs, &c., because
they are not i>ew.
A monk or a nun should not clean or wash his
clothes in plentiful water, because they are not
new. (17)
A monk or a nun should not make his clothes
undergo the processes (prohibited in 1 7), because
they have a bad smell (18)
A monk or a nun wanting to air or dry (in the
sun) their' clothes, should not do so on the bare
ground or wet earth or rock or piece of clay con-
taining life, &c. (see II, i, 5, 2). (19)*
A monk or a nun wanting to air or dry (in the
sun) their clothes, should not hang them for that pur-
pose on a post of a house, on the upper timber of a
door-frame, on a mortar, on a bathing-tub, or on any
such-like above-ground place, which is not well fixed
or set, but shaky and movable. (20)
A monk or a nun wanting to air or dry (in the
sun) their clothes, should not lay them for that pur-
pose on a dyke, wall, rock, stone, or any such-like
above-ground place, &c. (21)
A monk or a nun wanting to air or dry (in the
sun) their clothes, should not do it on a pillar, a raised
platform, a scaffold, a second story, a flat roof, or
any such-like above-ground place, &c. (22)
