After these gdth$s follow five more, whicn are wanting in some MSS., and are not commented upon. The last (14*) g&hd is
List of the Sthaviras. 295
Bowing down my head, I pay my reverence to
the Sthavira Gambft of the Gautama gotra, who
possessed steady virtue, good conduct, and know-
ledge, ix.
I prostrate myself before the Sthavira Nandita
of Kasyapa gotra, who is possessed of great
clemency and of knowledge, intuition, and good
conduct, x.
Then I adore the Kshamd^rama^a De^iga^in of
the KcUyapa gotra, who, steady in his conduct, pos-
sesses the highest righteousness and virtue, xi.
Then I prostrate myself before the Kshamd^ra-
mawa Sthiragupta of the Vitsya gotra, the preserver
of the sacred lore, the wise one, the ocean of wisdom,
him of great virtue, xii.
Then I adore the Sthavira prince, Dharma, the
virtuous Gamn, who stands well in knowledge, in-
tuition, good conduct, and penance, and is rich in
virtues l . xiii.
I revere the Kshama^rama^a Devarddhi of the
KcLsyapa gotra, who wears, as it were, the jewel of
the right understanding of the Sfttras, and pos-
sesses the virtues of patience, self-restraint, and
clemency, xiv.
End of the List of the Sthaviras.
found in all MSS. It brings the list down to the president of the council of Valabhf. (The translation of the gathas ix-xiv is given in full in the text.)
1 The Sthaviras named in verses ix-xiii are probably not to be regarded as following each other in a continuous line, but rather as famous Sthaviras praised here for some reason or other (* %drtham). At least the first, Crambft, seems to be the same with vJambft, the second of tbe list, who was also a Kajyapa.
296 Kalpa
RULES FOR YATIS 1 .
i. In that period, in that age the Venerable
Ascetic Mahivira commenced the Pa^nasan when a
month and twenty nights of the rainy season had
elapsed.
* Why has it been said that the Venerable Ascetic
Mahavira commenced the Pa^usan when a month
and twenty nights of the rainy season had
elapsed ?' (i)
* Because at that time the lay people have usually
matted their houses, whitewashed them, strewn
them (with straw), smeared them (with cowdung),
levelled, smoothed, or perfumed them (or the floor
of them), have dug gutters and drains, have fur-
nished their houses, have rendered them comfort-'
able, and have cleaned them. Hence it has been
said that the Venerable Ascetic Mahavira com-
menced the Pa^usan when a month and twenty
nights of the rainy season had elapsed/ (2)
As the Venerable Ascetic Mahavira commenced
the Pa^^nsan when a month and twenty nights of
the rainy season had elapsed, so the Ga^adharas
commenced the Pa < ggnsan when a month and twenty
nights of the rainy season had elapsed. (3) As the
Ga^adharas have done, so the disciples of the
Gawadharas have done. (4) As they have done,
Rules for Yatis. 297
so the Sthaviras have done. (5) As they have done,
so do the Nirgrantha .Srama/zas of the present
time. (6)
As they do, so our masters, teachers, &c. do. (7)
As they do, so do we commence the Pa^usan after
a month and twenty nights of the rainy season have
elapsed. It is allowed to commence the Pa^usan
earlier, but not after that time. (8)
2 Monks or nuns during the Pa^iisan are allowed
to regard their residence as extending a Yo^ana and
a Krosa all around, and to live there for a moderate
time. (9)
3. During the Paj^usan monks or nuns are allowed^
to go and return, for the sake of collecting alms, notj
farther than a Yo^ana and a Kro^a (from their]
lodgings). (10) If there is (in their way) an always
flowing river which always contains water, they are
not allowed to travel for a Yo^iana and a Krnsa. (IT)
But if the river is like the Erivatt near Ku^ala, such
that it can be crossed by putting one foot in the
water and keeping the other in the air, there it is
allowed to travel for a Yq^ana and a Krnsa. (12)
But where that is impossible, it is not allowed to
travel for a Yo^ana and a Kro^a. (13)
4. During the Partisan the A^arya will say,
* Give, Sir!* Then he is allowed to give (food to
a sick brother), but not to accept himself. (14) If
the A/f-arya says, ' Accept, Sir!' then he is allowed
to accept (food), but not to give. (15) If the A/arya
says, 'Give, Sir! accept, Sir!' then the patient is
allowed to give and to accept (food). (16)
5. Monks or nuns who are hale and healthy, and
of a strong body, are not allowed during the Pa^usan
frequently to take the following nine drinks : milk,
298 KALPA S^TRA.
thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor, and meat. (17)
6. During the Pa^usan a collector of alms might
ask (the A/rya), ' Sir, is (anything of the just-men-
tioned articles) required for the sick man?' he (the
A^drya) says, 'Yes, it is/ Then (the sick man)
should be asked, ' How much do you require ?' The
A^irya says, ' So much is required for the sick man :
you must take so much as he told you/ And he
(the collector of alms) should beg, and begging he
should accept (the required food). Having obtained
the quantity ordered, he should say, ' No more ! '
Perchance (the giver of food) might ask, ' Why do
you say so, Sir?' (Then he should answer), ' Thus
much is required for the sick man/ Perchance, after
that answer the other may say, ' Take it, Sir ! You
may after (the sick man has got his share) eat it or
drink it/ Thus he is allowed to accept it, but he is
not allowed to accept it by pretending that it is for
the sick man. (18)
7. In householders' families which are converted,
devoted, staunch adherers (to the law), and honour,
praise, and permit (the visits of monks), Sthaviras,
during the Pa^gusan, are not allowed to ask, ' Sir,
have you got such or such a thing ?' if they do not
see it.
c Why, Sir, has this been said ?' ' Because a devout householder might buy it or steal it/ (19)
8. During the Pa^nsan a monk eats only one
meal a day, and should at one fixed 1 time frequent
the abodes of householders for the sake of collecting
1 I.e. after the sfltra and artha paurushis or the religious instruction in the morning.
Rules for Yatis. 299
alms, except when he does services for the
the teacher, an ascetic, or a sick man, likewise if he
or she be a novice who has not yet the marks of ripe
age 1 . (20) To a monk who during the Pa^usan
eats only one meal on every second day, the follow-
ing special rule applies. Having gone out in the
morning, he should eat and drink 2 his pure dinner,
then he should clean and rub his alms-bowl. If his
dinner was sufficient, he should rest content with it
foE that day ; if not, he is allowed for a second time
to frequent the abodes of householders for the
sake of collecting alms. (21) A monk who during
the Pa^fusan eats on every third day, is allowed
twice to frequent the abodes of householders for the
sake of collecting alms. (22) A monk who during
the Pa < ^usan eats one meal on every fourth day, is
allowed three times to frequent the abod'es of house-
holders for the sake of collecting alms, (23) A
monk who keeps still more protracted fasts, is Allowed
at all (four) times to frequent the abodes of house-
holders for the sake of collecting alms. (.24)
9. A monk who during the Pa^^usan eats one
meal every day, is allowed to accept all (permitted)
drinks. A monk who during the Pag^usan eats
one meal on every second day, is allowed to accept
three kinds of drinks : water used for watering flour,
sesamum, or rice 3 . A monk who eats one meal
1 I. e. on whose belly, armpits, lips, &c. hair has not yet grown. The last part is also explained : except an A^arya, teacher, ascetic, sick monk, and novice.
2 PLfc$l is the reading of the commentaries.
8 Cf. A^Srdhga Sfttra II, i, 7, 7. The definitions given in our commentary are the following : the first is water mixed with flour, or water used for washing the hands after kneading flour; the
3<X> KALPA S^TRA.
on every third day, is allowed to accept three kinds
of drinks : water used for washing sesamum, chaff,
or barley 1 . A monk who during the Partisan eats
one meal on every fourth day, is allowed to accept
three kinds of water : rain-water, or sour gruel, or
pure (i. e. hot) water. A monk who during the
Pa^gnsan keeps still more protracted fasts, is allowed
to accept only one kind of drink : hot pure water.
It must contain no boiled rice 2 . A monk who ab-
stains from food altogether, is allowed to accept only
one kind of drink : pure hot water. It must contain
no boiled rice ; it must be filtered, not unfiltered ; it
must be a limited quantity, not an unlimited one ;
it must be sufficient, not insufficient. (25)
10. A monk who during the Pa^usan restricts
himself to a certain number of donations 3 , is allowed
to accept (e. g.) five donations of food, and five of
drink ; or four of food, and five of drink ; or five of
food, and four of drink. He may accept one dona-
tion of salt for seasoning his meat 4 . He should
second, water with which squeezed leaves, &c. are sprinkled ; the third, water used for washing threshed and winnowed rice (tabula).
1 AX'aranga Sfttra II, i, 7, 8. The first is water used for washing sesamum, or, in MaharSsh/ra, husked sesamum ; the second, water used for washing rice, &c. (vrihyadi) ; the third, water used for "washing barley.
2 The commentator says that the body of monks who fast longer than four days is usually inhabited by a deity ; this seems to denote, in our language, mental derangement as a consequence of starving oneself,
3 Datti. The commentator does not explain this word. It seems to denote the- quantity of food or drink which is given by one man.
4 The one donation of salt is meant to make up the five donations to which the monk confines himself. But he should not reckon
Rules for Yatis. 3oi
rest content for that day with the dinner he has
brought together, and is not allowed a second time
to frequent the abodes of householders for the sake
of collecting alms. (26) During the Pa^usan monks
or nuns who restrict their visits to certain houses
may go to a place where rice is cooked 1 , if it is the
seventh house from that where they are lodged.
According to some, the lodging is included in the,
seven housed which such a mendicant must pass
before he may participate in the festive entertain-
ment ; but according to others, it is not included in
those seven houses. (27)
1 1 . During the Pagjf usan a monk who collects alms
in the hollow of his hand, is not allowe^ to frequent
the abodes of householders, &c., if rain 2 , even in the
form of a fine spray, falls down. (28) During the
Pa"usan a monk who collects alms in the hollow of
his hand, is not allowed to stay anywhere except in a
house after having accepted alms, for it might begin
to rain. But he should eat a part, and put back the
rest (if it then begins to rain), covering his hand
with the other hand, and laying it on his bosom or
hiding it under his armpit 3 ; then he should go to^
well-covered (places), to a cave or the foot of a tree,
where no water or drops of water or spray of water
falls in his hand. (29)
12. During the Pa^g'usan a monk who collects
the donations of food above the fixed number as donations of drink if the latter have not yet reached the fixed number.
1 Sa/rckha<fi, the word which, in the A/iardhga Sutra II, i, 2, &c., we have translated ' festive entertainment.'
2 Rain is here and in the sequel called rain-body, i. e. rain-drops considered as containing life, apkaya.
3 To render kaksha.
302 Kalpa
alms in the hollow of his hand, is not allowed to
collect alms if rain, even in the form of a fine spray,
falls down. (30)
13. During the Pa < giisan a monk who uses an
alms-bowl is not allowed to frequent the abodes of
householders for the sake of collecting alms if it
rains fast, but he is allowed to do so if it rains but
little ; but they must wear then an under and upper
garment. (31) During the Pag^usan, a monk who has
entered the abode of a householder while there are
single showers of rain, is allowed (when the rain
ceases for a moment) to stand under a grove, or in
his residence, or in the assembling-hall of the village 1 ,
or at the foot of a tree. (32) If before his arrival a
dish of rice was being cooked, and after it a dish of
pulse was begun to be cooked, he is allowed to
accept of the dish of rice, but not of the dish of
pulse. (33) But if before his arrival a dish of pulse
was being cooked, and after it a dish of rice was
begun, to be cooked, he is allowed to accept of the
dish oif pulse, but not of the dish of rice, (34) If
both dishes were begun to be cooked before his
arrival, he is allowed to accept of both. If both
dishes were begun to be cooked after his arrival, he
is not allowed to accept of either. He is allowed to
accept of what was prepared before his arrival ; he
is not allowed to accept of what was prepared after
his arrival. (35) During the Pa^usan, &c. (see
32, down to) tree ; he is not allowed to pass
there his time with the food he had collected be-
fore. But he should first eat and drink his pure
(food and drink), then rub and clean his alms-bowl,
