This is the whole duty, &c.
Thus I say. (12) Second Lesson.
Some householders are of clean habits and the mendicants, because they never bathe, are covered with uncleanliness; they smell after it, they smell badly, they are disagreeable, they are loathsome. Hence the householders, with regard to the mendicant, put off some work which otherwise they would have done before, and do some work which otherwise they would have put off.
Hence it has been said to the mendicant, &c..
BOOK 11, LECTURE 2, LESSON 2.
that he should not use, for religious postures, &c., a lodging used by the householder, (i) This is the reason: While a mendicant lives together with householders, the householder might, for his own sake, have prepared something to eat. Then, afterwards, he might, for the sake of the mendicant, prepare or dress food, &c., and the men¬ dicant might desire to eat or drink or swallow it.
Hence it has been said to the mendicant, &c. (see above). (2) This is the reason: While the mendicant lives together with a householder, there may be ready wood cleft for the use of the householder. Then, afterwards, (the householder) might, for the sake of the mendicant, cleave or buy or steal wood, kindle or light, by rubbing wood on wood, the fire-body, and the mendicant might desire to dry or warm himself at, or enjoy, the fire.
Hence it has been said to the mendicant, &c. (see above). (3) When in the night or twilight a mendicant, to ease nature, leaves the door open, a thief, watching for an occasion, might enter. It is not meet for the mendicant to say: This thief enters or does not enter, he hides himself or does not hide himself, he creeps in or does not creep in, he speaks or does not speak; he has taken it, another has taken it, it is taken from that man; this is the thief, this is the accomplice, this is the murderer, he has done sob The householder will suspect the ascetic, the men- ^ For if he gives warning of the thief, the Warner or the thief might be slain; but if he gives no warning, no life will be lost, though the mendicant’s integrity may be doubted.
Ae-ARANGA SUTRA.
dicant, who is not a thief, to be the thief. Hence it has been said to the mendicant, &c. (4) A monk or a nun should not use, for religious postures, &c., sheds of grass or straw which contain eggs, living beings, &c. But they may do so if they contain few eggs, few living beings, &c. (5) A mendicant should not stay in halting-places, garden houses, family houses, monasteries, where many fellow-ascetics are frequently arriving.
1. If the reverend persons continue to live in those places after staying there for a month ^ in the hot or cold seasons or for the rainy season (he should say): ‘ O long-lived one! you sin by overstaying the fixed time.’ (6) 2. If the reverend persons repeatedly live in halting-places, &c., after staying there for the proper time, without passing two or three intermediate months somewhere else, (he should say): ‘ O long- lived one! you sin by repeating your retreat in the same place.’ (7) 3. Here, in the east, west, north, or south, there are, forsooth, some faithful householders, house¬ holders’ wives, &c., who are not well acquainted with the rules of monastic life (with regard to the fitness of lodging-places); nevertheless they believe in, per¬ ceive, are convinced of, (the merit of) giving lodging to mendicants. They (accordingly) give lodging- places for the sake of many 6'rama«as and Brih- ma#as, guests, paupers, and beggars, in workshops, chapels, temples, assembly halls, wells, houses or halls for shopkeeping or for keeping or building carriages, distilleries, houses where Darbha-grass, * Or any fixed period, which the mendicant has vowed not to exceed staying in one place.
BOOK II, LECTURE 2, LESSON 2.
bark, trees, wood or charcoal are being worked, houses on burial-places, rooms for retirement near the place of sacrifice^, empty houses, hill-houses, caves, stone-houses, or palaces. He should say to those reverend persons who live in such-like places as workshops, &c., together with other guests: ‘ O long-lived one! you sin by living in a place frequented by other sectarians.’ (8) 4. Here, in the east, &c. They accordingly give, &c. (all as in § 8 down to) palaces. If the mendi¬ cants come there while the other religious men do not come there, they sin by living in a place not frequented by other mendicants. (9) 5. In the east, west, north, or south there are faithful householders, viz. a householder or his wife, &c., who will speak thus: ‘ It is not meet that these illustrious, pious, virtuous, eloquent, controlled, chaste ascetics, who have ceased from sexual Intercourse, should dwell in a lodging which is idhfikarmika ^: let us give to the mendicants the lodgings which are ready for our use, viz. workshops, &c., and let us, afterwards, prepare lodgings for our own use, viz. workshops, &c.’ Hearing and perceiving such talk, if the reverend persons frequent such-like lodgings, viz. workshops, &c., and live in them which are ceded by other people (they should be warned): ‘ O long-lived one! that (lodging is infected by the sin called) var_^akriyd.’ (10) 6. Here, in the east, &c. (see | 8 all down to) they give lodging-places for the sake of many Sra- ma«as and Brdhma;?as, guests, paupers, and beggars, after having well counted them, in workshops, &c.
^ ^antign'ha.
axarAnga sCtra.
If the reverend persons frequent such-like lodgings, viz. workshops, &c., and live in them which are ceded by other people (they should be warned): ‘ O long- lived one! that (lodging is infected by the sin called) mahAvar^akriyA.’ (ii) 7. Here, in the east, &c. They accordingly give, for the sake of many sorts of ^Srama^as^, after having well counted them, lodging-places, viz. workshops, &c. If the reverend persons frequent such-like lodg¬ ings, viz. workshops, &c., and live in them which are ceded by other people (they should be warned); ‘ O long-lived one I that (lodging is infected by the sin called) savadyakriyA.’ (12) 8. Here, in the east, &c. They accordingly pre¬ pare, for the sake of one sort of ^Sramawas, lodgings, viz. workshops, &c., for which purpose great injury is done to the earth, water, fire, wind-bodies, plants, and animals, great injury, great cruelty, great and mani¬ fold sinful acts; by wasting cold water or strewing (the ground), smearing it with cowdung, shutting the doors and securing the bed, lighting a fire. If the reverend persons frequent such-like lodgings, viz. workshops, &c., and lead in such ceded lodgings an ambiguous ^ life (they should be warned): ‘ O long- lived one! that (lodging is infected by the sin called) mahasAvadyakriyi.’ (13) 9. But if the lodgings, viz. workshops, &c., are * There are five sorts of A'ramawas enumerated in the following hemistich, which occurs not only in Ailanka’s commentary, but also in that of the SthanSnga Sfitra, as Dr. Leumann informs me: Niggawtha, Sakka, TSvasa, Gerua, A^iva pa.mka.M samawfi. Nir- granthas, A'dkyas, Tfipasas, Gairikas, A^ivakas.
® Dupakkha»2 te kamma seva»2ti, lit. use twofold work; the meaning is, according to the commentary, that they act like house¬ holders, though they make a show of monastic life.
BOOK II, LECTURE 2, LESSON 3.
prepared by the householders for their own sake under the same circumstances as detailed in the preceding paragraph, and the reverend persons fre¬ quent such-like lodgings, they lead, in those lodgings, an unambiguous life. ‘ O long-lived one! that (lodg¬ ing is infected by the very small sin called) alpasi- vadyakriyi,’ This is the whole duty, See.
Thus I say. (14) Third Lesson.
‘ It^ is difficult to obtain pure, acceptable alms; it is indeed not free from such preparations as strewing the ground (with Darbha-grass), smearing it (with cowdung), shutting the doors and securing the beds. And he (the mendicant) delights in pilgrimage, religious exercises, study, begging for a bed, a couch, or other alms.’
Some mendicants explain thus (the requisites of a lodging); they are called upright, searching after liberation, practising no deceit.
Some householders (who, having learned the requisites of a lodging-place, fit one out accord¬ ingly, try to deceive the mendicants, saying); ‘ This lodging, which we offer you, has been assigned to you, it has been originally prepared for our sake, or for the sake of some relations, it has been used, it has been relinquished.’
Explaining^ thus, he truly explains. (The teacher says); Well, he is (an explainer of the truth), (i) ^ The commentators say that this passage contains the mendi¬ cant’s answer to an invitation to live in this or that village. By the second it is meant the lodging.
“ The commentator supposes here the householder to further AxArAnga sOtra.
If a mendicant, at night or at the twilight, leaves or enters a small lodging, one with a small door, a low or crammed lodging, (he should put forward) first his hand, then his foot, and thus circumspectly leave or enter it.
The Kevalin says: This is the reason: There might be a badly bound, badly placed, badly fastened, loose umbrella, pot, stick, staff, robe, hide, leather boots or piece of leather belonging to 6rama«as or Brihma^as; and the mendicant, when leaving or entering (the lodging) at night or twilight, might stumble or fall; stumbling or falling he might hurt his hand or foot, &c. (see IV, i, 7, f i), kill, &c., all sorts of living beings.
Hence it has been said to the mendicant, &c., that one (should put forward) first the hand, then the foot, and thus circumspectly leave or enter such a lodging. (2) He (the mendicant) should, at halting-places, &c., ask for a lodging-place, after having inquired who is the landlord or who is the tenant. He should ask permission to use the lodging-place in this way: ‘ By your favour, O long-lived one! we shall dwell here for a while (for the time and in the place) which you will concede.’ (If the landlord should object and say that he owns the lodging for a limited time only, or if he asks for the number of monks for which the lodging is required, he should answer) ‘ As long as this lodging belongs to you, (or) for the sake of as inquire after the requisites of, and the objections to, the lodging- place. The mendicant should explain them.
‘ The passage in parentheses contains what the commentator supplies.
BOOK II, LECTURE 2, LESSON 3.
I3I many fellow-ascetics (as shall stand in need of it), we shall occupy the lodging; afterwards we shall take to wandering.’ (3) A monk or a nun may know the name and gotra of him in whose lodging he lives; in that case they should not accept food, &c., in that house whether invited or not invited; for it is impure and unacceptable. (4) A monk or a nun should not use for religious postures, &c., a lodging-place which is used by the householder, which contains fire or water; for it is not fit for a wise man to enter or leave it, &c. (c£ II, A monk or a nun should not use for religious postures, &c., a lodging for which they have to pass through the householder’s abode, or to which there is no road; for it is not fit, &c. (see last para¬ graph). (6) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., might bully or scold. See., each other (see II, 2, 1,^9); for it is not fit, &c. (7) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., rub or anoint each other’s body with oil or ghee or butter or grease; for it is not A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., rub or shampoo each other’s body with perfumes, ground drugs, powder, lodhra, &c. (see II, A monk or a nun should not use for religious postures, &c., a lodging where the householder or his AiTARANGA st^TRA.
wife, &c., clean, wash, or sprinkle each other’s body with cold or hot water; for it is not fit, &c. (lo) A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., go about naked or hide themselves, or talk about sexual pleasures, or discuss a secret plan; for it is not fit, &c. (i i) A monk or a nun should not use for religious postures, &c., a lodging which is a much-frequented playground^; for it is not fit, &c. (12) 1. If a monk or a nun wish to beg for a couch, they should not accept one which they recognise full of eggs, living beings, &c. (13) 2. If the couch is free from eggs, living beings, but is heavy, they should not accept such a couch. (14) 3. If the couch is free from eggs, living beings, light, but not movable, they should not accept such a couch, (i 5) 4. If the couch Is free from eggs, living beings, &c., light, movable, but not well tied, they should not accept such a couch (16) 5. If the couch is free from eggs, living beings, light, movable, and well tied, they may accept such a couch. (17) For the avoidance of these occasions to sin there are four rules, according to which the mendicant should beg for a couch.
' Ai««asa»2lekkha7«. I am not certain whether I have found the coiTect meaning.
® In the first case, there would be sa7«yamaviradhana, or obstruction to control; in the second, fitmavirddhan^, injury to him who lifts the couch; in the third, tatparityfiga; in the fourth, bandhan^dipalimantha, friction of the ropes. The word which I have translated movable is pa</ihfiriya pratihfiruka. The translation is conjectural.
BOOK II, LECTURE 2, LESSON 3.
Now this is the first rule for begging for a couch. If a monk or a nun beg for a couch, specifying (its quality), viz. one of Ikka/a-reed, a hard one, one of 6^antuka-grass, of Para-grass^, of peacock feathers, of hay, of Ku^a-grass, of brush-hair, of Pa^^aka, of Pippala, of straw, they should, after consideration, say; ‘O long-lived one! (or, O sister!) please give me this here!’ If the householder prepares one of the above-specified couches, or if the mendicant asks himself, and the householder gives it, then he may accept it as pure and acceptable.
This is the first rule. (i8) Now follows the second rule.
If a monk or a nun beg for a couch (of the above- detailed description) after having well inspected it, they should, after consideration, say: ‘ O long-lived one! &c.’ (all as in the first rule).
This is the second rule^. (19) If a monk or a nun beg for a couch of the above- detailed description, viz. one of Ikka/a-grass, &c., from him in whose house he lives, they may use it if they get it; if not, they should remain in a squat¬ ting or sitting posture (for the whole night).
This is the third rule. (20) Now follows the fourth rule.
If a monk or a nun beg for a couch such as it is spread, either on the ground or on a wooden plank, they may use it if they get it; if not, they ^ The commentator says that from this grass artificial flowers are produced.
“ According to the commentary the first and second rules may not be adopted by a ga^>J^a-nirgata, or a monk who is attached to no order of monks.
Axaranga sOtra.
should remain in a squatting or sitting posture (for the whole night).
This is the fourth rule. (21) A monk who has adopted one of these four rules, should not say, &c. (all as in II, i, ii, ^ 12, down to) we respect each other accordingly. (22) If a monk or a nun wish to give back a couch, they should not do so, if the couch contains eggs, living beings, &c. But if it contains few living beings, &c., they may restrainedly do so, after having well inspected, swept, and dried ith (23) A monk or a nun on a begging-tour or in a residence or on a pilgrimage from village to village should first inspect the place for easing nature. The Kevalin says: This is the reason: If a monk or a nun, in the night or the twilight, ease nature in a place which they have not previously inspected, they might stumble or fall, stumbling or falling they might hurt the hand or foot, &c., kill, &c., all sorts of living beings. (24) A monk or a nun might wish to inspect the ground for their couch away from^ that occupied by a teacher or sub-teacher, &c. (see II, i, 10, § i), or by a young one or an old one or a novice or a sick man or a guest, either at the end or in the middle, either on even or uneven ground, or at a place where there is a draught or where there is no draught. They should then well inspect and sweep * One past preterite participle mmtlhvmys, is left out in the translation, as I do not know its meaning.
^ Nannattha with instr., here explained muktvd. Though I suspect the correctness of this translation, I have nothing better to offer.
BOOK II, LECTURE 2, LESSON 3.
(the floor), and circumspectly spread a perfectly pure bed or couch. (25) Having spread a perfectly pure bed or couch, a monk or a nun might wish to ascend it. When doing SO, they should first wipe their body from head to heels; then they may circumspectly ascend the perfectly pure bed or couch, and circumspectly sleep in it. (26) A monk or a nun sleeping in a perfectly pure bed or couch (should have placed it at such a distance from the next one’s) that they do not touch their neigh¬ bour’s hand, foot, or body with their own hand, foot, or body; and not touching it, should circumspectly sleep in their perfectly pure bed or couch. (27) Before inhaling or breathing forth, or coughing or sneezing or yawning or vomiting or eructating, a monk or a nun should cover their face or the place where it lies; then they may circumspectly inhale or breathe forth, &c. (28) Whether his lodging^ be even or uneven; full of, or free from, draughts; full of, or free from, dust; full of, or free from, flies and gnats; full of, or free from, dangers and troubles—in any such-like lodging one should contentedly stay, nor take offence at any¬ thing.
This is the whole duty, &c.
Thus I say. (29) End of the Second Lecture, called Begging for a Couch.
* SeggS., here explained by vasati.
ASTARANGA sOtRA.
THIRD LECTURE, CALLED WALKING^ First Lesson.
When the rainy season has come and it is raining, many living beings are originated and many seeds just spring up, the roads between (different places) contain many living beings, seeds, &c. (see II, i, i, § 2), the footpaths are not used, the roads are not recognisable. Knowing this (state of things) one should not wander from village to village, but remain during the rainy season in one placed (i) When a monk or a nun knows that in a village or scot-free town, &c. (see I, 7, 6, § 3), there is no large place for religious practices nor for study; that there cannot easily be obtained a stool, bench, bed, or couch, nor pure, acceptable alms; that there have come or will come many 6’rama«as and Brih- mams, guests, paupers, and beggars; that the means of existence are extremely small; that it is not fit for a wise man to enter or leave it, &c. (see II, 1,4, § i); in such a village, scot-free town, &c.,they should not remain during the cold season. (2) When a monk or a nun knows that in a village or scot-free town, &c., there is a large place for religious practices or for study; that there can easily * IriyS.
BOOK II, LECTURE 3, LESSON I. 137 be obtained a stool, bench, bed, or couch, or pure, acceptable alms; that there have not come nor will come 6'rama^as and Brdhma;eas, guests, paupers, and beggars; that the means of existence are not small, &c., they may remain in such a village, &c., during the rainy season. (3) Now they should know this: After the four months of the rainy season are over, and five or ten days of the winter have passed, they should not wander from village to village, if the road contains many living beings, &c., and if many 6rama«as and Br 4 hma«as, &c., do not yet travels (4) But if after the same time the road contains few living beings, and many.Srama^as and Brihma;«as, &c., travel, they may circumspectly wander from vil¬ lage to village. (5) A monk or a nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on his toes or heels or the sides of his feet. If there be some bypath, they should choose it, and not go straight on; then they may circumspectly wander from village to village. (6) A monk or a nun wandering from village to village, on whose way there are living beings, seeds, grass, water, or mud, should not go straight if there be an unobstructed byway; then they may circumspectly wander from village to village. (7) A monk or a nun on the pilgrimage, whose road (lies through) places belonging to borderers, robbers, Mlekkk^.s, non-Aryan people ^ half-civilised people, ^ He should in that case stay in the same place for the whole month Mdrgaj’trsha, where he was during the rainy season.
“ According to the commentary ■mlQkkhs, (milakkhu) means AiTARANGA sOtRA.
unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8) The Kevalin says: This is the reason: The ignorant populace might bully, beat, &c., the mendi¬ cant, in the opinion that he is a thief or a spy, or that he comes from yonder (hostile village); or they might take away, cut off, steal or rob his robe, alms- bowl, mantle, or broom. Hence it has been said to the mendicant, &c., that one whose road (lies through) places belonging, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (9) A monk or a nun on the pilgrimage, whose road (lies through) a country where there is no king or many kings or an unanointed king or two govern¬ ments or no government or a weak government, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. The Kevalin says: This is the reason; The ignorant populace might bully or beat, &c., the mendicant, &c. (all as in § 9). (10) A monk or a nun on the pilgrimage, whose road lies through a forest^ which they are not certain of crossing in one or two or three or four or five days, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage, (ii) The Kevalin says: This is the reason: During the Varvara, A'arvara, Pulindra, &c.; the non-Aryans are those who live not in the 36^ countries.
^ Vi haw, forest, as explained in the third lesson. But the commentator here explains it, a journey of some days.
BOOK II, LECTURE 3, LESSON I.
the rain (he might injure) living beings, mildew, seeds, grass, water, mud. Hence it has been said to the mendicant that one whose road lies through such a forest, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (12) A monk or a nun on the pilgrimage, on whose way there is some watercourse which must be crossed by a boat, should not ascend such a boat which plies up or down or across (the river), neither for one yq^na’s or half a yojrana’s distance, neither for a shorter nor a longer voyage, if they know that the householder^ will buy or purloin the boat, or doing the work necessary to put the boat in order, pull it ashore out of the water, or push it from the shore into the water, or bale it, if it is filled (with water), or cause a sinking boat to float. (13) A monk or a nun, knowing that a boat will cross the river, should, after having received the owner’s permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder’s food, and putting one foot in the water and the other in the air^, they should circumspectly enter the boat. (14) A monk or a nun in entering the boat should not choose for that purpose the stern or the prow or the middle of the boat; nor should they look at it hold¬ ing up their arms, pointing at it with their finger, bowing up and down. (^5) If, on board, the boatman should say to the monk, ‘ O long-lived Srairnm! pull the boat forward or back- * By householder is here intended the host of the mendicant. ® Thale=sthale. The commentator explains it by S.kdre.
as-Aranga s6tra.
ward, or push it, or draw it with the rope towards you, or, let us do it together,’ he should not comply with his request, but look on silently. (i6) If, on board, the other should say to him,‘ O long- lived Sramanal you cannot pull the boat forward or backward, or push it, or draw it with a rope towards you; give us the rope, we will ourselves pull the boat forward or backward, &c.,’ he should not comply with his request, but look on silently. (17) If, on board, the other should say to him, ‘ O long- lived.Srama^a! if you can, pull the boat by the oar, the rudder, the pole, and other nautical instruments S’ he should not comply with his request, but look on silently. (18) If, on board, the other should say to him, ‘O long- lived.Srama^a! please, lade out the water with your hand, or pitcher^, or vessel, or alms-bowl, or bucket,’ he should not comply with his request, but look on silently. (19) If, on board, the other should say to him, ‘O long- lived Sramana! please, stop the boat’s leak with your hand, foot, arm, thigh, belly, head, body, the bucket, or a cloth, or with mud, Kma-grass, or lotus leaves,’ he should not comply with his request, but look on silently. (20) If a monk or a nun see that water enters through a leak in the boat, and the boat becomes dirty all over, they should not approach the boatman and say: ‘ O long-lived householder! water enters through a leak into the boat, and it becomes dirty all over.’
* Rudder is a guess for nautical instruments for valaya and avallaya.
® Pie«a= p4tre«a. The Guzerati commentator takes it for padena, foot.
BOOK II, LECTURE 3, LESSON 2. 14!
One should not think so or speak so; but undis¬ turbed, the mind not directed outwardly, one should collect one’s self for contemplation; then one may circumspectly complete one’s journey by the boat on the water.
This is the whole duty, &c.
Thus I say. (21) Second Lesson.
If, on board, the boatman should say to the mendi¬ cant, ‘ O long-lived.Srama^^a! please, take this um¬ brella, pot, &c. (see II, 2, 3, § 2), hold these various dangerous instruments^, let this boy or girl drink,’ he should not comply with his request, but look on silently, (i) If, on board, the boatman should say to another of the crew, ‘ O long-lived one! this.Sramawa is only a heavy load for the boat, take hold of him with your arms and throw him into the water!’ hearing and perceiving such talk, he should, if he wears clothes, quickly take them off or fasten them or put them in a bundle on his head. (2) Now he may think: These ruffians, accustomed to violent acts, might take hold of me and throw me from the boat into the water. He should first say to them; ‘ O long-lived householders I don’t take hold of me with your arms and throw nie into the water! I myself shall leap from the boat into the water I ’ If after these words the other, by force and violence, takes hold of him with his arms and throws him into the water, he should be neither glad nor sorry, neither in high nor low spirits, nor should he offer As-ArAnga sCtra.
violent resistance to those ruffians; but undisturbed, his mind not directed to outward things, &c. (see 11,3, i,§ 2i), he may circumspectly swim in the water. (3) A monk or a nun, swimming in the water, should not touch (another person’s or their own?) hand, foot, or body with their own hand, foot, or body; but without touching it they should circumspectly swim in the water. (4) A monk or a nun, swimming in the water, should not dive up or down, lest water should enter into their ears, eyes, nose, or mouth; but they should cir¬ cumspectly swim in the water. (5) If a monk or a nun, swimming in the water, should be overcome by weakness, they should throw off their implements (clothes, &c.), either all or a part of them, and not be attached to them. Now they should know this: If they are able to get out of the water and reach the bank, they should circumspectly remain on the bank with a wet or moist body. (6) A monk or a nun should not wipe or rub or brush or stroke^ or dry or warm or heat (in the sun) their body. But when they perceive that the water on their body has dried up, and the moisture is gone, they may wipe or rub, &c., their body in that state; then they may circumspectly wander from village to village. (7) A monk or a nun on the pilgrimage should not wander from village to village, conversing with householders; they may circumspectly wander from village to village. (8) If a monk or a nun on the pilgrimage come ^ The original has six words for diiferent kinds of rubbing, which it would be impossible to render adequately in any other language.
BOOK II, LECTURE 3, LESSON 2.
across a shallow water they should first wipe their body from head to heels, then, putting one foot in the water and the other in the air, they should wade through the shallow water in a straight line^. (9) If a monk or a nun on the pilgrimage come across a shallow water, they should wade through it in a straight line, without being touched by or touching (another person’s or their own?) hand, foot, or body with their own hand, foot, or body. (10) A monk or a nun, wading through shallow water in a straight line, should not plunge in deeper water for the sake of pleasure or the heat; but they should circumspectly wade through the shallow water in a straight line. Now they should know this: If one is able to get out of the water and reach the bank, one should circumspectly remain on the bank with a wet or moist body, (ii) A monk or a nun should not wipe or rub, &c.
A monk or a nun on the pilgrimage, with their feet soiled with mud, should not, in order that the grass might take off the mud from the feet, walk out of the way and destroy the grass by cutting, trampling, and tearing it. As this would be sinful, they should not do so. But they should first inspect a path con¬ taining little grass; then they may circumspectly wander from village to village. (13) If a monk or a nun on the pilgrimage come upon walls or ditches or ramparts or gates or bolts ^ G^a»2ghSsa«2tdrime udae, literally, a water which is to be crossed by wading through it up to the knees; or perhaps water to be crossed on foot.
® AhSriya»z=yathS n^u bhavati. It might also mean, in the right way. Another explanation is yathadryam.
Ax-Aranga s^tra.
or holes to fit them, or moats or caves, they should, in case there be a byway, choose it, and not go on straight. (14) The Kevalin says; This is the reason: Walking there, the mendicant might stumble or fall down; when he stumbles or falls down, he might get hold of trees, shrubs, plants, creepers, grass, copsewood, or sprouts to extricate himself. He should ask travellers who meet him, to lend a hand; then he may circumspectly lean upon it and extricate himself; so he may cir¬ cumspectly wander from village to village. (15) If a monk or a nun perceive in their way (trans¬ ports of) corn, waggons, cars, a friendly or hostile army^, some encamped troops, they should, in case there be a byway, circumspectly choose it, and not walk on straight. One trooper might say to an¬ other: ‘ O long-lived one! this ^Sramawa is a spy upon the army; take hold of him with your arms, and drag him hither!’ The other might take hold of the mendicant with his arms and drag him on. He should neither be glad nor sorry for it, &c. (see § 3); then he may circumspectly wander from village to village. (16) If on his road travellers meet him and say, ‘ O long-lived Sramaxa 1 how large is this village or scot-free town, &c.? how many horses, elephants, beggars, men dwell in it? is there much food, water, population, corn? is there little food, water, population, com?’ he should not answer such questions if asked, nor ask them himself.
This is the whole duty, &c.
Thus I say. (17) * Sva/lakrSm vd para^akrS«i vd. My translation is merely a guess.
BOOK II, LECTURE 3, LESSON 3.
Third Lesson.
A monk or a nun on the pilgrimage, in whose way there are walls or ditches or ramparts or gates, &c. (see II, 3, 2, § 14), hill houses, palaces, underground houses, houses in trees, mountain caves, a sacred tree or pillar, workshops, &c. (see II, 2, 2, § 8), should not look at them holding up their arms, pointing at them with their fingers, bowing up and down. Then they may circumspectly wander from village to village, (i) A monk or a nun on the pilgrimage, on whose way there are marshes, pasture-grounds, moats, forti¬ fied places, thickets, strongholds in thickets, woods, mountains, strongholds on mountains, caves tanks, lakes, rivers, ponds, lotus ponds, long winding ponds, water-sheets, rows of water-sheets, should not look at them holding up their arms, &c. (see § i). (2) The Kevalin says: This is the reason: The deer, cattle, birds, snakes, animals living in water, on land. In the air might be disturbed or frightened, and strive to get to a fold or (other place of) refuge, (thinking): ‘ The Sramana. will harm me! ’ Hence it has been said to the mendicant, &c., that he should not look at the objects (mentioned in § 2) holding up his arms, &c.^ (3) * The word agatfa has been left out in the translation.
^ The passage closes: ‘ then he may circumspectly wander from village to village together with the master and teacher (dyariova^- £'h&ya.).’ But as the master and teacher have not been mentioned before, and will be mentioned in the next Shtra, it is almost certain that the words in question have been brought over from the next Sutra, or that they ought to be supplied to all Sutras from the beginning of the third lesson.
A£:ArAnGA SUTRA.
A£:ArAnGA SUTRA.
A monk or a nun, wandering from village to village together with the master or teacher, should not touch the master’s or teacher’s hand with their own, &c.; but without touching or being touched they should circumspectly wander from village to village together with the master or teacher. (4) A monk or a nun, wandering from village to village together with the master or teacher, might be met on the road by travellers and asked: ‘O long- lived 6’rama«a! who are you? whence do you come, and where do you go?’ The master or teacher may answer and explain; but whilst the master or teacher answers and explains, one should not mix in their conversation. Thus they may wander from vil¬ lage to village with a superior priest^. (5) A monk or a nun, wandering from village to village with a superior priest, should not touch the superior’s hand with their own, &c. (see § 4). (6).
A monk or a nun, wandering from village to village with superior priests, might be met on the road by travellers, and be asked: ‘ O long-lived.Sra- ma«a! who are you?’ He who has the highest rank of them all, should answer and explain; but whilst the superior answers and explains, one should not mix in their conversation, &c. (see § 5). (7) A monk or a nun, wandering from village to village, might be met on the road by travellers, and be asked: ‘ O long-lived 6’rama#a! did you see somebody on the road? viz. a man, cow, buffalo, cattle, bird, snake, or aquatic animal—tell us, show ^ AhSrdtiwiySe, Com. yathdratn^dhikam. R&tiwiya is opposed to seha (disciple); it is elsewhere explained by ^yeshM a; see Kalpa Sfttra, S^m. 59. I am not sure if the phrase ought not to be translated, with due respect for his superior.
BOOK II, LECTURE 3, LESSON 3.
us!’ The mendicant should not tell it, nor show it, he should not comply with their request, but look on silently, or, though knowing it, he should say that he did not know. Then he may circumspectly wander from village to village. (8) He should act in the same manner, if asked about bulbs of water-plants, roots, bark, leaves, flowers, fruits, seeds, water in the neighbourhood, or a kindled fire; (9) Likewise, if asked about (transports of) corn, waggons, cars, &c. (see II, 3, 2, ^ 16). (10) Likewise, if asked: ‘ O long-lived 6'rama»a! how large is this village or scot-free town, &c.?’ (ii) Likewise, if asked: ‘O long-lived ^Srama^a I How far is it to that village or scot-free town, &c. (12)