^ Read Malli (for Mali) in the printed edition of the text.
LIVES OF THE GINAS.
LIFE OF RISUABHA.
In that period, in that age lived the Arhat /?eshabha, the Koi'alianh four important moments of whose life happened when the moon was in con¬ junction with the asterism Uttarasha^iJ^d; the fifth, when in conjunction with Abhi^t: (204) in Uttara- shd^fM he descended from heaven, &c. (all down to) in Abhi^it he obtained final liberation. (205) In that period, in that age, in the fourth month of summer, in the seventh fortnight, the dark (fort¬ night) of Ash^dka,, on its fourth day, the Arhat /?fshabha, the Koi'alian, descended from the great Vim 4 na called Sarvirthasiddha, where he had lived for thirty-three Sdgaropamas, here on the continent Cambudvipa, in Bharatavarsha, in Ikshvdkubhumi, and in the middle of the night, &c., he took the form of an embryo in the womb of Marudevt, wife of the patriarch^ Nabhi. (206) The knowledge of the Arhat i?fshabha about this, &c. (all as in the case of Mahavira, but note the following differences: the first dream is a bull ‘ coming forward with his face,’ the other (mothers of Tirthakaras see first) an elephant. She (Maru- devi) relates them to Ndbhi, the patriarch; there ' Kosaliya=Kaiualika. He is thus called because he was born in KoraH or Ayodhyd.
^ Kulakara; these Kulakaras were the first kings and founders of families at the time when the rest of mankind were ‘Yugalins.’ The first Kulakara was Vimalavahana; the seventh and last of the line Nfibhi.
KALPA S^TRA.
are no interpreters of dreams; Nibhi, the patriarch, himself interprets them). (207) In that period, in that age the Arhat i?fshabha, the Koi’alian,—in the first month of summer, in the first fortnight, the dark (fortnight) of ATaitra, on its eighth day, &c.,—(Marudevi), perfectly healthy her¬ self, gave birth to a perfectly healthy boy, (208) (The circumstances connected with the birth of i??shabha are the same as in the case of that of Mahivlra, only that the contents of §§ 100 and loi do not apply to the present case.) (209) The Arhat.^fshabha, the Ko^alian, belonged to the Kii'yapa gotra, and he had five names: j??fsha- bha. First King, First Mendicant, First 6^ina, and First Tlrthakara. (210) The Arhat i?fshabha, the Koi'alian, clever, with the aspirations of a clever man, of great beauty, controlling (his senses), lucky, and modest, lived two millions of former years ^ as a prince, and six mil¬ lions three hundred thousand former years as a king. During his reign he taught, for the benefit of the people, the seventy-two sciences, of which writing is the first, arithmetic the most important, and the knowledge'of omens the last, the sixty-four accom¬ plishments of women, the hundred arts, and the three occupations of men At last he anointed his * The arts, as those of the potter, blacksmith, painter, weaver, and barber, each of which five principal arts is subdivided into twenty branches, are inventions and must be taught; while the occu¬ pations, agriculture, trade, &c. have everywhere developed, as it were, of themselves. The accomplishments of women are dancing, singing, &c. The commentator adds to these a detailed list of those questionable accomplishments which Vatsyayana has so curiously described, and refers the reader to the (Jayamangala for further details. The latter work, a still extant commentary on the LIVES OF THE GINAS.
LIVES OF THE GINAS.
hundred sons as kings, and gave each a kingdom. Then the Laukantika god, following the established custom, &c. (see §§ 110-112, down to) indigent per¬ sons. In the first month of summer, in the first fortnight, the dark (fortnight) of ^aitra, on its eighth day, in the latter part of the day, riding in his palan- kin called Sudarsani, followed on his way by a train of gods, men, and Asuras, &c. (i?fshabha) went right through the town Vinlta to the park called Siddhir- tha Vana, and proceeded to the excellent tree A^^oka. There, &c. (see § 116, down to) four handfuls. When the moon was in conjunction with the asterism Asha^fM, he, after fasting two and a half days without drinking water, put on a divine robe, and together with four thousand of high, noble, royal persons, and Kshatriyas, he tore out his hair, and leaving the house entered the state of houseless¬ The Arhat 7?fshabha, the Koi'alian, for one thou¬ sand years neglected his body, &c. (see §§ 117-120, down to) meditated upon himself for one thousand years. Thereupon—it was in the fourth month of winter, the seventh fortnight, the dark (fortnight) of Phalguna, on its eleventh day, in the early part of the day, when the moon was in conjunction with the asterism Ashdai'M, outside of the town Purimatala, in the park called 6'akai'amukha, under the excellent tree Nyagrodha—(i?fshabha) after fasting three and a half days without drinking water, being engaged in deep meditation, reached the infinite. See, (see § 120, down to) highest knowledge and intuition called Kevala, &c. (see § 121, down to) moment. (212) Kdma Sfitra, must therefore be older than 1307, the date of Ginapra- bhamuni’s commentary on the Kalpa Sfitra.
KALPA sOtRA.
The Arhat ^/shabha, the Ko^alian, had eighty- four Ga^^as and eighty-four Gawadharas. (213) The Arhat ^fshabha, the Ko^alian, had an excel¬ lent community of eighty-four thousand 6’rama;?as with i?fshabhasena at their head; (214) three hun¬ dred thousand nuns with Brahmisundari at their head; (215) three hundred and five thousand lay votaries with ^S'reyi/^^sa at their head; (216) five hundred and fifty-four thousand female lay votaries with Subhadri at their head; (217) four thousand seven hundred and fifty sages who knew the fourteen Pfirvas, &c.; (218) nine thousand sages who were possessed of the Avadhi knowledge; (219) twenty thousand Kevalins; (220) twenty thousand six hun¬ dred sages who could transform themselves; (221) twelve thousand six hundred and fifty sages of vast intellect, &c.; (222) twelve thousand six hundred and fifty professors; (223) twenty thousand male and forty thousand female disciples who had reached perfection; (224) twenty-two thousand nine hundred sages in their last birth, &c. (225) The Arhat 7?fshabha, the Ko^alian, instituted, &c. (see § 146, down to) the former ended after number¬ less generations, the latter from the next Muhurta after his Kevaliship. (226) In that period, in that age the Arhat i?fshabha, the Ko^alian, lived two millions of former years as a prince, six millions three hundred thousand former years as a king, together eight millions three hundred thousand former years as a house¬ holder; a thousand (former) years in a state inferior to perfection, nine-and-ninety thousand former years as a Kevalin, together a hundred thousand former years as a ^Srama/^a, and eight LIVES OF THE GINAS.
millions four hundred thousand years on the whole. When his fourfold Karman was exhausted, and in this Avasarpi/ii era the SushamaduAshama period had nearly elapsed, only three years and eight and a half months being left, in the third month of winter, in the fifth fortnight, the dark (fortnight) of M 4 gha, on its thirteenth day, in the early part of the day when the moon was in conjunction with the asterism Abh^it, (i?fshabha), after fasting six and a half days without drinking water, on the summit of mount Ash/apada, in the company of ten thousand monks in the Samparyanka position, died, &c. (all down to) freed from all pains. (227) Since the time that the Arhat i?fshabha, the Ko^alian, died, &c. (all down to) freed from all pains, three years and eight and a half months elapsed; thereupon one ko/i of kods of Sagaropamas, less forty-two thousand and three years and eight and a half months, elapsed. At that time the Vener¬ able Ascetic Mahivira died; after his Nirva;ea nine centuries elapsed, of the tenth century this is the eightieth year.
End of the Life of i?fshabha.
End of the Lives of the G^inas.
KALPA S^TRA.
LIST OF THE STHAVIRAS.
At that period, at that age the Venerable Ascetic Mahivira had nine Ga#as and eleven Ga^zadharas.
‘Why, now, has it been said, that the Venerable Ascetic Mahivira had nine Ga#as, but eleven Ga;«adharas?’
‘ The oldest monk of the Venerable Ascetic Ma- havira was Indrabhhti of the Gautama gotra, who instructed five hundred 5 'rama;?as; the middle-aged monk was Agnibhhti of the Gautama gotra, who in¬ structed five hundred ^rama«as; the youngest was Viyubhfiti of the Gautama gotra, who instructed five hundred 6'rama;?as. The Sthavira Arya-Vyakta of the Bharadv%u. gotra instructed five hundred ^Sra- ma«as; the Sthavira Arya-Sudharman of the Agni- ve^yiyana gotra instructed five hundred 6rama;^as; the Sthavira Mawa^ikaputra ^ of the V 4 sish/,^a gotra instructed two hundred and fifty ^Sramawas; the Sthavira Mauryaputra of the Ka^yapa gotra in¬ structed two hundred and fifty ^ramawas; the Sthavira Akampita of the Gautama gotra and Stha¬ vira A/I^alabhratrf of the Haritayana gotra, both Sthaviras instructed together three hundred 6’ra- ma»as each; the Sthaviras Metirya and Prabhisa, both of the 'KdiXyndinydi gotra, instructed together * Some spell this name Ma«(fi/aputra; he and Mauryaputra were sons of the same mother, Vi^ayadevi, but different fathers; the former of Dhanadeva, the other of Maurya. I do not know any legend which connects this Maurya with a king of the Maurya dynasty, which besides would be impossible from a chronological point of view.
LIST OF THE STHAVIRAS.
three hundred 6rama;«as each Therefore, Sir, has it been said that the Venerable Ascetic Mahavira had nine Ga«as, but eleven Ga;?adharas/ (i) All these eleven Gawadharas of the Venerable Ascetic Mahavira, who knew the twelve Ahgas, the fourteen Phrvas, and the whole Siddhanta of the Ga#ins, died, &c. (all down to) freed from all pains in Ra^agrfha after fasting a month without drink¬ ing water. The Sthaviras Indrabhhti and Arya Sudharman both died after the Nirvd;«a of Mahi- vira. The Nirgrantha 6’rama«as of the present time are all (spiritual) descendants of the monk Arya Sudharman, the rest of the Ga#adharas left no descendants. (2) The Venerable Ascetic Mahavira was of the K 4 - ^yapa gotra. His disciple was 1. Arya Sudharman of the Agnive^yiyanagotra; 2. Arya G'ambhniman of the Ka^yapa gotra; 3. Arya Prabhava of the Katyiyana gotra; 4. Arya 6'ayyambha, father of Manaka, was of the Vatsa gotra; 5. Arya Ya^obhadra of the Tuhgikayana go¬ In the short redaction the list of Sthaviras after Arya Ya^obhadra is the following; 6. Arya Sambhhtavi^aya of the Mi/^ara gotra and Arya Bhadrabahu of the Pri/^ina gotra; 7. Arya Sthhlabhadra of the Gautama gotra; 8. i. Arya Mahagiri of the Ailapatya gotra and * The sum total of A'amawas is therefore 4711, while in § 134 it is stated to have been 14,000.
® I only give the facts. The names of those Sthaviras who con¬ tinue the line are spaced. The names are given in their Sanskrit form which in many cases is well known, in others can easily be made out. In doubtful cases I have put the PrSkrit form in brackets.
KALPA sCtRA.
ii. Arya Suhastin of the V 4 sish/>^a gotra; 9. Susthita and Supratibuddha, surnamed Ko- /ika and Kakandaka, of the Vyaghrapatya gotra; 10. Arya Indradatta (Indadinna) of the Kau^ika gotra; 11. Arya Datta (Dinna) of the Gautama gotra; 12. Arya Siwhagiri Gatismara of the Kaudka gotra; 13. Arya Va^ra of the Gautama gotra; 14. Arya V a^rasena of the Utkrfsh/a gotra He had four disciples: Arya Nigila, Arya Pad- mila, Arya Gayanta, and Arya Tipasa, each of whom founded a.Sikha called after his name, viz. the Aryanigila ^Sakha, the Aryapadmila.Sakha, the Arya^^ayantt Sakhi, and the Aryathpast Sikhi. (4) In the detailed redaction the list of Sthaviras after Arya Ya^obhadra is the following; 6. i. Arya Bhadrab^hu of the Pra/§ina gotra, who had four disciples of the Kii'yapa gotra; a. Godasa, founder of the Goddsa Ga;?a^, which was divided into four Sakhis: a. The Timraliptiki Sikha, iS. The Ko/ivarshiy 4 Sdkha, y. The Pu«^^^ravardhan^y 4 Sakhi, and * He is left out in some MSS.
^ It is not quite clear what is meant by Ga«a, Kula, and S'akhS. Ga«a designates the school which is derived from one teacher; Kula the succession of teachers in one line; S'akh^ the lines which branch off from each teacher. These terms seem to be disused in modern times, for the four principal divisions called after Ndgendra, .Sandra, Nivrftti, andVidyadhara are generally called Kulas, but also occasionally.S'akhds. They go back to Va^ra according to some, to Va^rasena according to others. The modern Qzkkhz. appears equivalent with the ancient Ga«a.
LIST OF THE STHAVIRAS.
ii. Arya Sambhutavi^aya of the Mi/'/^ara gotra, who had twelve disciples: b. Upananda, c. Tishyabhadra^ d. Ya-yobhadra, e. Sumanobhadra f. Mawibhadra, g. Puwyabhadra h. Sthhlabhadra of the Gautama gotra, i. i?«^mati, k. 6^ambh, l. Dirghabhadra, and m. P 4 «(/ubhadra; and seven female disciples: a. Yakshi, b. Yakshadatti (Yakshadinnd), c. Bhhtd, d. Bhhtadatti (Bhutadinni), e. Sena (also E»i), g. Re«i.
8. i. Arya Mahigiri of the Aildpatya gotra, who had eight disciples: a. Uttara, b. Balissaha, who both together founded the Uttarabalissaha Gama, which was di¬ vided into four Yakhis: * Tisabhadda, translated Tridayabhadra.
* Or Sumanabhadra, ^ Or Pfirmbhadra.
KALPA sCtRA.
c. Dhanarddhi (Pr. Dhanadd/ia), d. kSirarddhi (Pr. Siridd^a), e. Kod'mya, f. Naga, g. Nigaputra, h. Kha\\ik.a Rohagupta of the Kau^ika gotra, founder of the Traird^ika 6'akhd. ii. Arya Suhastin^of the Vasish/^a gotra, who had twelve disciples: 9. a. Arya Roha»a of the Kaj'yapa gotra, founder of the Uddeha Ga#a, which was divided into four 6'ikhas: a. Udumbarika (Pr. Udumbari^iyi), Mdsapuriki, y. Matipatrika, 5. Phr;?apatrikd (Pr. Punnapattiya, Panna°, Sunna°, or Suvanna°); and into six Kulas: a'. Ndgabhhta, Somabhhta, C. Parihasaka.
* Suhastin is said to have converted Samprati, grandson and suc¬ cessor of Aroka. The correctness of this statement is open to doubt; but at any rate Suhastin must have been one of the most important patriarchs, for under and immediately after him the spread of Gainism must have been uncommonly vigorous, as is proved by the great number of Kulas and Gakhas at that time.
LIST OF THE STHAVIRAS.
b. Bhadrayai'as of the Bharadvi^ gotra, who founded the Uafuva/fika Ga«a, which was divided into four.Sakhas: a. Kampiyiki (Pr. Kawpi|^ya), Bhadriyika (Pr. Bhaddi^^iya), y. Kakandikd, 5. Mekhaliyik^ (Pr. Mehalig^ya); and into three Kulas: a. Bhadrayaska (Pr. Bhadda^asiya), c. Megha.
d. Kimarddhi (Pr. KamiddM) of the Ku^^fala gotra, who founded the Ve^ava/ika Ga»a, which was divided into four Yikhis: a. Yr^vastiki, S. Kshemaliptiki (Pr. Khemalij^iyi); and into four Kulas: a. Ga;«ika, /S'. Maighika, y'. Kamarddhika, S'. Indrapuraka.
e. Yrigupta of the Hirita gotra, founder of the ATira^a Gana, which was divided into four Yakhas: a. Haritamilikiri, S. Vagran^gad; and into seven Kulas: a'. Vitsaliya (Pr. Va-^Mali^^a), KALPA s6tRA, /S'. Pritidharmika, y, Hiridraka (Pr. Hal^a), 3 '. Pushyamitrika (Pr. Pdsamitt^a), e'. Malyaka (Pr.
gotra, founder of the Minava Ga«a, which was divided into four.Sikhis: a. Kdi'yapiyi (Pr. Kdsavi|^yd), B. Saurish/rikci; and into three Kulas; a. j^fshiguptika, g. and h. Susthita and Supratibuddha, surnamed Kau/ika and Kakandaka, of the Vydghripatya gotra, founders of the Kaudka Ga^a, which was divided into four ^hkhas; a. U/^/^anagari, / 3. Vidyadhari, y. Va^rl, 5. Madhyamikd (Pr. Ma_^.^imilla); and into four Kulas: a. Brahmaliptaka (Pr. Bawbhalig’^a), Both Sthaviras had together five disciples; lo. a. Arya Indradatta (Pr. Indadinna) of the K 4 ^yapa gotra, LIST OF THE STHAVIRAS.
b. Pri5ragantha, founder of the Madhyami kSakhd, c. VidyadharagopMa of the Kd^yapa gotra, founder of the Vidyddhari vS'dkhd, d. i?fshidatta, e. Arhaddatta (Pr. Arihadatta).
11. Arya Datta (Pr. Dinna) of the Gautama gotra, who had two disciples: 12. i. Arya ►S'dntisenika of the Md/^ara gotra, founder of the U-^iandgart ^Sakhd, who had four disciples; a. Arya Senika, founder of the Aryasenikd .Sdkhd, b. Arya Tdpasa, founder of the Aryatdpasi 6 'dkhd, c. Arya Kubera, founder of the Aryakuberd .Sdkhd, and d. Arya i?fshipdlita, founder of the Aryareshipdlitd Sdkhd.
ii. Arya Si;;«hagiri Sdtismara of the Gau¬ tama gotra, who had four disciples: 13. a. Dhanagiri, b. Arya Samita of the Gautama gotra, founder of the Brahmadvipikd Sdkhd, c. Arya Va^ra of the Gautama gotra, founder of the Aryava^rd Sdkhd, d. Arhaddatta (Pr. Arihadinna).
14. i. Arya Va^asena, founder of the Aryandgild Sdkhd, ii. Arya Padma, founder of the Aryapadmd Sdkhd, iii. Arya Ratha of the Vatsa gotra, founder of the Arya^yanti Sdkhd.
15. Arya Pushyagiri of the Kau^ika gotra.
KALPA S<JTRA.
16. Arya Phalgumitra of the Gautama gotra.
17. Arya Dhanagiri of the Vasish/^^a gotra.
18. Arya ►S’ivabhhti of the Kautsa gotra.
19. Arya Bhadra of the Kii-yapa gotra.
20. Arya Nakshatra of the Ki^yapa gotra.
21. Arya Raksha of the Ka^yapa gotra.
22. Arya Naga of the Gautama gotra.
23. Arya Gehila^ of the Vasish/'/la gotra.
24. Arya Vishnu of the Ma//^ara gotra.
25. Arya Kalaka of the Gautama gotra.
26. Arya Sampalita and Bhadra, both of the Gautama gotra.
27. Arya Vrfddha of the Gautama gotra.
28. Arya Sahghapalita of the Gautama gotra.
29. Arya Hastin of the Ka^yapa gotra.
30. Arya D harm a of the Suvrata gotra.
31. Arya Si»zha of the Kajryapa gotra.
32. Arya Dharma of the Ka^yapa gotra.
* A various reading has Getthih. = Gytshtha,.
^ This list in prose from 17 down to 33 is wanting in some MSS. I think that Aa«(filya is the same as Skandila, who was president of the council of Mathura, which seems to have been the rival of that in Valabht; see notes to my edition of the Kalpa Shtra, p. 117.
It deserves to be noticed that the gotra of SindWyz, is not given, while that of the remaining Sthaviras is specialised. This seems to prove that his name is a later addition to the list.
After the prose list all MSS. have eight githis, in w'hich the names 16-32, given above, are repeated. Instead of translating these verses, which contain little more than a string of names, I only note down the differences from the above list. After 18 is added Dur-^aya Krfshwa, aKau/ika; Nakshatra is shortened, metri causa, to Nakkha; the gotra of Sahghapalita is Kajyapa instead of Gau¬ tama; after 30 are inserted Hasta of the Kffryapa gotra and Dharma.
After these gffthffs follow five more, which are wanting in some MSS., and are not commented upon. The last (14th) gathS is LIST OF THE STHAVIRAS.
Bowing down my head, I pay my reverence to the Sthavira G^ambh of the Gautama gotra, who possessed steady virtue, good conduct, and know¬ ledge. ix.
I prostrate myself before the Sthavira Nandita of Kai'yapa gotra, who is possessed of great clemency and of knowledge, intuition, and good conduct. X.
Then I adore the Kshamd^^ramawa 'Desiga.nm of the Kd^yapa gotra, who, steady in his conduct, pos¬ sesses the highest righteousness and virtue, xi.
Then I prostrate myself before the Kshamd^ra- maina. Sthiragupta of the Vatsya 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 Ga»in, who stands well in knowledge, in¬ tuition, good conduct, and penance, and is rich in virtues k xiii.
I revere the Kshama^rama^a Devarddhi of the Kd^yapa gotra, who wears, as it were, the jewel of the right understanding of the Shtras, 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 Valabhi. (The translation of the gathas ix-xiv is given in full in the text.)
^ 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 (pu^artham). At least the first, (?ambfi, seems to be the same with Gambfi, the second of the list, who was also a Kfij'yapa.
KALPA s6tRA.
RULES FOR YATIS\ I. In that period, in that age the Venerable Ascetic Mahdvira commenced the Pa^g^^san when a month and twenty nights of the rainy season had elapsed.
‘ Why has it been said that the Venerable Ascetic Mahdvira commenced the Pa^^san 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 Mahivira commenced the Pa^i^san when a month and twenty nights of the rainy season had elapsed, so the Gawadharas commenced the Pa^g^san when a month and twenty nights of the rainy season had elapsed. (3) As the Ga;?adharas have done, so the disciples of the Ga;^adharas have done. (4) As they have done.
* SdmS/ISrt.
RULES FOR YATIS.
SO the Sthaviras have done. (5) As they have done, so do the Nirgrantha ►S’ramawas 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^^^san earlier, but not after that time. (8) 2. Monks or nuns during the Pa^g^san are allowed to regard their residence as extending a Yq^ana and a Kro^a all around, and to live there for a moderate time. (9) 3. During the Paj^^san monks or nuns are allowed to go and return, for the sake of collecting alms, not farther than a Yq^na 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^na and a Kroi'a. (ii) But if the river is like the Erdvati near Ku;? 41 a, 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 Yo^na and a Kro^a. (12) But where that is impossible, it is not allowed to travel for a Yq^na and a Kro^a. (13) 4. During the Pa^^isan the Aidrya will say, ‘Give, Sir!’ Then he is allowed to give (food to a sick brother), but not to accept himself. (14) If the A/^drya says, ‘Accept, Sir!’ then he is allowed to accept (food), but not to give. (15) If the A/^drya 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_^^san frequently to take the following nine drinks: milk.
KALPA SUTRA.
thick sour milk, fresh butter, clarified butter, oil, sugar, honey, liquor, and meat. (17) 6. During the Paj^^usan a collector of alms might ask (the A/^irya), ‘ Sir, is (anything of the just-men¬ tioned articles) required for the sick man?’ he (the A/( 4 rya) says, ‘Yes, it is.’ Then (the sick man) should be a.sked, ‘ Plow much do you require?’ The A/^drya 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^usan, are not allowed to ask, ‘ Sir, have you got such or such a thing?’ if they do not see it.
‘ Why, Sir, has this been said?’ ‘ Because a devout householder might buy it or steal it’ (19) 8. During the Pa^^^san a monk eats only one meal a day, and should at one fixed ^ time frequent the abodes of householders for the sake of collecting ^ I.e. after the sutra and artha paurushls or the religious instruction in the morning.
RULES FOR YATIS.
alms, except when he does services for the A/^arya, the teacher, an ascetic, or a sick man, likewise if he or she be a novice who has not yet the marks of ripe agek (20) To a monk who during the Pa^g^san 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 ^ his pure dinner, then he should clean and rub his alms-bowl. If his dinner was sufficient, he should rest content with it for 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 Paj^san 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_^^san eats one meal on every fourth day, is allowed three times to frequent the abodes 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^g^san eats one meal every day, is allowed to accept all (permitted) drinks. A monk who during the Pa^^san eats one meal on every second day, is allowed to accept three kinds of drinks: water used for watering flour, sesamum, or rice®. A monk who eats one meal ' I. e. on whose belly, armpits, lips, &c. hair has not yet grown. The last part is also explained: except an Ai^irya, teacher, ascetic, sick monk, and novice.
^ Pi/^H is the reading of the commentaries.
® Cf. AHrahga Sutra 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 KALPA sOtRA.
on every third day, is allowed to accept three kinds of drinks: water used for washing sesamum, chaff, or barley^. A monk who during the Pa^g^san 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 Pai'^san keeps still more protracted fasts, is allowed to accept only one kind of drink; hot pure water. It must contain no boiled rice^ 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®, 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*. He should second, water with which squeezed leaves, &c. are sprinkled; the third, water used for washing threshed and winnowed rice (ta«(fula).
* A^Srahga Shtra II, i, 7, § 8. The first is water used for washing sesamum, or, in Mahdrdsh/ra, husked sesamum; the second, water used for washing rice, &c. (vrihySdi); the third, water used for washing barley.
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.
“ Datti. The commentator does not explain this word. It seems to denote the quantity of food or drink which is given by one man.
* 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.
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^^san monks or nuns who restrict their visits to certain houses may go to a place where rice is cooked ^ if it is the seventh house from that where they are lodged. According to some, the lodging is included in the seven houses 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) 11. During the Pa^usan a monk who collects alms in the hollow of his hand, is not allowed to frequent the abodes of householders, &c., if rain^ even in the form of a fine spray, falls down. {28) During the Pa^^san 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®; 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^^san 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.
^ Sawkhatfi, the word which, in the A/^firfinga Sfitra II, i, 2, &c., we have translated ‘ festive entertainment.’
® Rain is here and in the sequel called rain-body, i. e. rain-drops considered as containing life, apkfiya.
® To render kaksha.
KALPA S^TRA.
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^^san 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 Pa^^^san, 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^, 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 of 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, ' Vika/agrz'ha.
' Vika/agrz'ha.
RULES FOR YATIS.
and, putting his things together, he should, while the sun has not yet set, go to the place where he is lodged; but he is not allowed to pass the night in the former place. (36) During the Pa^usan, &c. (see f 32, down to) tree. (37) It is not allowed that there at the same place should stand together one monk and one nun, nor one monk and two nuns, nor two monks and one nun, nor two monks and two nuns. But if there is a fifth person, a male or female novice, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. (38) During the Pao^san, &c. (see §32, down to) tree. It is not allowed that there at the same place should stand together a monk and a lay woman, &c. (through the four cases as in § 28). But if there is a fifth person, a Sthavira or a Sthavir 4, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. The same rule applies to a nun and a layman. (39) 14. During the Pa_^usan monks or nuns are not allowed to accept food, drink, dainties, and spices for one who has not asked them, and whom they have not promised to do so. (40) ‘ Why has this been said. Sir?’ ‘ Because one who collects alms for another without being asked for it, might eat them or not, just as he lists.’ (41) 15. During the Paj^san monks or nuns are not allowed to take their meals as long as their body is wet or moist. (42)