1 If the garment falls on the ground, it wojuld come in contact with dust, &c., then it would contain living beings and be no more pure.
Book Ii, Lecture 5, Lesson 1. 163
Knowing this, he should resort to a secluded spot,
and circumspectly air or dry his clothes there on a
heap of ashes or bones, &c, (see II, i, i, $ i), which
he has repeatedly inspected and cleaned.
This is the whole duty, &c.
Thus I say. (23)
A monk or a nun should beg for acceptable
clothes, and wear them in that state in which they get
them ; they should not wash or dye them, nor should
they wear washed or dyed clothes, nor (should they)
hide (their clothes) when passing through other vil-
lages, being careless of dress. This is the whole
duty for a mendicant who wears clothes 1 .
A monk or a nun wanting, for the sake of alms,
to enter the abode of a householder, should do so
outfitted with all their clothes ; in the same manner
they should go to the out-of-door place for religious
practices or study, or should wander from village
to village.
Now they should know this : A monk or a nun
dressed in all their clothes should not enter or
leave, for the sake of alms, the abode of a house-
holder, &c. &c., on perceiving that a strong and widely
spread rain pours down, &c. (see II, i, 3, 9). (i)
If a single mendicant borrows for a short time a
robe 2 (from another mendicant) and returns after
staying abroad for one, two, three, four, or five days,
1 See I, 7, 4, i.
a Parfihfiriyafli, which is translated pr&tih&ruka There are various readings as parih4riya, pfirfihariya; but the meaning of the word remains uncertain, and my translation is but conjectural.
1 64 AtfARAlSTGA
he (the owner) should not take such a robe for
himself, nor should he give it to somebody else,
nor should he give it on promise (for another robe
after a few days), nor should he exchange that robe
for another o,ne. He should not go to another
mendicant and say : ' O long-lived 6rama;za ! do
you want to wear or use this robe ?' He (the
owner of the robe) should not rend the still strong
robe, and cast it away ; but give it him (who had
borrowed it) in its worn state ; he should not use
it himself. (2)
The same rule holds good when many mendicants
borrow for a short time clothes, and return after stay-
ing abroad for one, &c., days. All should be put in
the plural. (3)
' Well, I shall borrow a robe and return after stay-
ing abroad for one, two, three, four, or five days ;
perhaps it will thus become my own/ As this would
be sinful, he should not do so. (4)
A monk or a nun should not make coloured
clothes colourless, or colour colourless clothes ; nor
should they give them to somebody else thinking
that they will get other clothes ; nor should they
give it on promise (for other clothes) ; nor should
they exchange them for other clothes ; nor should
they go to somebody else and say : ' O long-lived
Srama^a ! do you want to wear or use these clothes ?'
They should not rend the still strong clothes, and
cast them away, that another mendicant might think
them bad ones. (5)
If he sees in his way thieves, he should not from.
fear of them, and to save his clothes, leave the road
or go into another road, &c. (see II, 3, 3, 13), but
undisturbed, his mind not directed to outward things,
Book Ii, Lecture 5, Lesson 2. 165
he should collect himself for contemplation; then
he may circumspectly wander from village to
village. (6)
If the road of a monk or a nun on the pilgrimage
lies through a forest in which, as they know, there
stroll bands of many thieves desirous of their clothes,
they should not from fear of them, and to save their
clothes, leave the road or go into another road, &c.
(all as in 6). (7)
If these thieves say: 'O long-lived ,SramaaI
bring us your robe, give it, deliver it!' he should
not give or deliver it. He should act in such cases
(as prescribed in II, 3, 3, i$ and 16).
This is the whole duty, &c.
Thus I say. (8)
End of the Fifth Lecture, called Begging of
Clothes.
166 AJTARANGA STRA.
SIXTH LECTURE,
BEGGING FOR A BOWL 1 .
A monk or a nun wanting to get a bowl, may
beg for one made of bottle-gourd or wood or clay,
or such-like bowls. If he be a youthful, young, &c.
(see II, 5, i, $ i) monk, he may carry with him one
bowl, not two 2 .
A monk or a nun should not resolve to go farther than half a Yo^ana to get a bowl.
As regards the acceptance of a bowl, .those four
precepts which have been given in (the First Lesson
of the First Lecture, called) 8 Begging of Food, con-
cerning one fellow-ascetic, &c., should be repeated
here, the fifth is that concerning many ,Srama#as
and Brhmaftas.
A monk or a nun should not accept a bowl
which the layman has, for the mendicant's sake,
bought, &c. (see the Lecture called Begging of
Clothes 4 ), (i)
A monk or a nun should not accept any very
expensive bowls of the following description : bowls
made of iron, tin, lead, silver, gold, brass, a mixture of
1 Pdesanl
9 This applies, according to the commentator, to Ginakalpikas, Ac. Ordinary monks may have a drinking vessel besides the alms- bowl
* See II, i, i, n. * II, 5, i, 3.
BOOK II, LECTlTRE 6, LESSON I.
gold, silver, and copper, pearl, glass, mother of pearl,
horn, ivory, cloth, stone, or leather; for such very
expensive bowls are impure and unacceptable. (2)
A monk or a nun should not accept bowls which
contain a band of the same precious materials
specialised in 2 ; for &c. (3)
For the avoidance of these occasions to sin there
are four rules for begging a bowl to be known by
the mendicants.
Now this is the first rule :
A monk or a nun may beg for a bowl specifying
its quality, viz. bottle-gourd or wood or clay. If they
beg for such a bowl, or the householder gives it,
they may accept it, for it is pure and acceptable.
This is the first rule. (4)
Now follows the second rule :
A monk or a nim may ask for a bowl, 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 bowls, viz. one made of bottle-gourds or wood
or clay/ If they beg for such a bowl, or the house-
holder gives it, they may accept it ; for &c.
This is the second rule. (5)
Now follows the third rule :
A monk or a nun may beg for a bowl which has
been used by the former owner or by many people.
If they beg for it, &c. (see 5).
This is the third rule. (6)
Now follows the fourth rule :
A monk or a nun may beg for a teft-off bowl
which no other .Sramatfa or Brhma#a, gues , pauper,
or beggar wants. If they beg for it, &c. (see 5).
This is the fourth rule.
1 68 AJ:ARANGA S()TRA.
A monk or a nun having adopted one of these
four rules should not say, &c. (see II, i,n,$i2, all
down to) we respect each other accordingly. (7)
A householder may perhaps say to a mendicant
begging in the prescribed way : i O long-lived 6ra-
ma#a! return after a month,' &c. (all as in the
Lecture called Begging of Clothes 1 ). (8)
The householder may say (to one of his people) :
* O long-lived one ! (or, O sister !) fetch that bowl,
rub it with oil, ghee, fresh butter or marrow, we shall
give it/ &c. (see II,5,i,n); or* wash, wipe, or rub
it with perfumes/ &c. ; or ' wash it with cold or hot
water;' or 'empty it of the bulbs/ &c. (see II, 5, i,
1 1 and 1 2). (9)
The householder may say (to the mendicant) :
4 O long-lived .Srama#a ! stay a while till they have
cooked or prepared our food, &c., then we shall give
you, O long-lived one ! your alms-bowl filled with
food or drink ; it is not good, not meet that a mendi-
cant should get an empty alms-bowl/ After con-
sideration, the mendicant should answer : 4 O long-
lived one ! (or, O sister !) it is indeed not meet for
me to eat or drink food &c. which is ddhkarmika ;
do not cook or prepare it; if you want to give me
anything, give it as it is. After these words the
householder might offer him the alms-bowl filled
with food or drink which had been cooked or pre-
pared : he should not accept such an alms-bowl,
for it is impure and unacceptable. (10)
Perhaps the householder will bring and give the
mendicant an alms-bowl ; the mendicant should then,
after consideration, say : ' O long-lived one ! (or, O
1 II, 5, i, 10.
Book Ii, Lecture 6, Lesson 2. 169
sister !) I shall in your presence closely inspect the interior of the bowl/
The Kevalin says : This is the reason : In the
alms-bowl there might be living beings or seeds or
grass. Hence it has been said to the mendicant,
&c., that he should closely inspect the interior of
the alms-bowl, (n)
All that has been said in the Lecture called
Begging of Clothes (II, 5, i, 15 down to the end) is
mutatis mutandis to be repeated here, (In 15,
add before perfumes) with oil, ghee, butter or
marrow.
This is the whole duty, &c.
Thus I say. (12)
A monk or a nun, entering the abode of a house-
holder for the sake of alms, should after examining
their alms-bowl, taking out any living beings, and
wiping off the dust, circumspectly enter or leave the
householder's abode.
The Kevalin says : This is the reason : Living
beings, seeds or dust might fall into his bowl. Hence
it has been said to the mendicant, &c., that he should
after examining his alms-bowl, taking out any living
beings, circumspectly enter or leave the householder's
abode, (i)
On such an occasion the householder might per-
haps, going in the house, fill the alrns-bowl with
cold water and, returning, offer it him ; (the mendi-
cant) should not accept such an alms-bowl 1 either in
1 Though the alms-bowl is expressly mentioned, it must stand here for water, as the commentators interpret the passage.
17O JlrARANGA SOTRA.
the householder's hand or his vessel ; for it is impure and unacceptable. (2)
Perhaps he has, inadvertently, accepted it ; then
he should empty it again in (the householder's)
water-pot; or (on his objecting to it) he should
put down the bowl and the water somewhere, or
empty it in some wet place. (3)
A monk or a nun should not wipe or rub a wet
or moist alms-bowl. But when they perceive that
on their alms-bowl the water has dried up and the
moisture is gone, then they may circumspectly wipe
or rub it. (4)
A monk or a nun wanting to enter the abode of
a householder, should enter or leave it, for the sake
of alms, with their bowl ; also on going to the out-of-
door place for religious practices or study; or on
wandering from village to village.
If a strong and widely spread rain pours down,
they should take the same care of their alms-bowl
as is prescribed for clothes (in the preceding Lecture,
Lesson 2, i).
This is the whole duty, &c.
End of the Sixth Lecture, called Begging for
a Bowl.
BOOK ii, LECTURE 7, LESSON i. 171
SEVENTH LECTURE,
REGULATION OF POSSESSION 1 .
FIRSI LESSON.
4 I shall become a .Srama#a who owns no house,
no property, no sons, no cattle, who eats what others
give him ; I shall commit no sinful action ; Master, I
renounce to accept anything that has not been given/
Having taken such vows, (a mendicant) should not,
on entering a village or scot-free town, &c., take him-
self, or induce others to take, or allow others to take,
what has not been given. A mendicant should not
take or appropriate any property, viz. an umbrella *
or vessel or stick, &c. (see II, 2, 3, 2), of those
monks together with whom he stays, without getting
their permission, and without having inspected and
wiped (the object in question) ; but having got their
permission, and having inspected and wiped (the ob-
ject in question), he may take or appropriate it 3 , (i)
