At that time the son of Gnktri saw without sorrow (or pleasure) people in mutual conversation. 6^«Atrfputra obtained oblivion of these exquisite sorrows, (9) For more than a couple of years he led a reli¬ gious life without using cold water; he realised singleness, guarded his body, had got intuition, and was calm, (10) Thoroughly knowing the earth-bodies and water- bodies and fire-bodies and wind-bodies, the lichens, seeds, and sprouts, (i i) He comprehended that they are, if narrowly ‘ Tiriyabhittiz« is left out in the translation. I cannot make out the exact meaning of it, perhaps: ‘ so that he was a wall for the animals.’
® Saya«ehi»2 in the original.
® Literally, the mixed state.
BOOK I, LECTURE 8, LESSON I.
inspected, imbued with life, and avoided to injure them; he, the great Hero. (12) The immovable (beings) are changed to mova¬ ble ones, and the movable beings to immovable ones; beings which are born in all states become individually sinners^ by their actions. (13) The Venerable One understands thus: he who is under the conditions (of existence) that fool suffers pain. Thoroughly knowing (karman), the Venerable One avoids sin. (14) The sage, perceiving the double (karman)®, pro¬ claims the incomparable activity*, he, the knowing one: knowing the current of worldliness, the current of sinfulness, and the impulse, (15) Practising the sinless abstinence from killing, he did noacts,neitherhimselfnorwiththe assistanceof others; he to whom women were known as the causes of all sinful acts, he saw (the true state of the world). (16) He did not use what had expressly been pre¬ pared for him®; he well saw (that bondage comes) through action. Whatever is sinful, the Venerable One left that undone: he consumed clean food, (i 7) He did not use another’s robe, nor does he eat out of another’s vessel. Disregarding contempt, he went with indifference to places where food was pre¬ pared. (18) Knowing measure in eating and drinking, he was not desirous of delicious food, nor had he a longing for it. A sage should not rub his eyes nor scratch his body. (19) ‘ Or sinful? bald. “ Upadhi.
® Present and future. * I. e. religious life.
® Ahdka(/am: yathd yena prakdre«a pr/sh/vd aprfsh/vd vd knlam yathdkntam ddhdkarmddind.
Looking a little sideward, looking a little behind, answering little when spoken to, he should walk attentively looking on his path. (20) When the cold season has half-way advanced, the houseless, leaving off his robe and stretching out his arms, should wander about, not leaning against a trunk. (21) This is the rule which has often been followed by the wise Brahmawa, the Venerable One, who is free from attachment: thus proceed (the monks).
Thus I say. (22) Second Lesson.
Whatever different seats and couches have been told, whatever have been used by the great Hero, these resting-places are thus detailed^, (i) He sometimes lodged in workshops, assembling- places, wells, or shops; sometimes in manufactories or under a shed of straw. (2) He sometimes lodged in travellers’ halls, garden- houses, or towns; sometimes on a burying-ground, in relinquished houses, or at the foot of a tree. (3) In these places was the wise 6'rama«a for thirteen long years; he meditated day and night, exerting himself, undisturbed, strenuously. (4) The Venerable One, exerting himself, did not seek * 511Snka remarks: ‘ This verse has not been explained by the author of the old /ikd. Why? Either because it offers no difficulty, or because it was wanting. Yet it is found in the MSS. of the text alone. We do not exactly know the reason.’ Which old?ika is meant by Yilahka we cannot tell with certainty. It scarcely can be the Wffiwi, for in the Bombay MS. of it the text of the verse in question is given, but no explanation beyond the words: esa puM^i, this is (given as an answer to) a question.
BOOK I, LECTURE 8, LESSON 2.
83 sleep for the sake of pleasure; he waked up himself, and slept only a little, free from desires. (5) Waking up again, the Venerable One lay down, exerting himself; going outside for once in a night, he walked about for an hour. (6) In his resting-places he sustained fearful and mani¬ fold calamities; crawling or flying animals attack Bad people, the guard of the village, or lance- bearers attack him; or there were domestic tempta¬ tions, single women or men; (8) Fearful and manifold (calamities) of this and the next world; pleasant and unpleasant smells, and manifold sounds: (9) Always well controlled, he bore the different sorts of feelings; overcoming carelessness and pleasure, the Br 4 hma«a wandered about, speaking but little. (10) In the resting-places there once, in a night, the single wanderers asked him (who he was, and why he was there); as he did not answer, they treated him badly; but he persevered in his meditations, free from resentment, (ii) (Sometimes to avoid greater troubles when asked), ‘Who is there within?’ he answered, ‘ It is I, a mendicant.’ But this is the best law: silently to meditate, even if badly treated. (12) When a cold wind blows, in which some feel pain, then some houseless monks in the cold rain seek a place sheltered from the wind. (13) (Some heretical monks say), ‘We shall put on more clothes; kindling wood or (well) covered, we shall be able (to bear) the very painful influence of the cold.’ (14) But the Venerable One desired nothing of the kind; 84 A^AraNGA StJTRA.
Strong in control, he suffered, despising all shelter. Going outside once of a night, the Venerable One was able (to endure all hardships) in calmness. (15) This is the rule which has often been followed by the wise Brihma/za, the Venerable One, who is free from attachment: thus proceed (the monks).
Thus I say. (16) Third Lesson.
Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats; manifold pains, (i) He travelled in the pathless country of the \Adhzs., in Va^abhfimi and Subbhabhumib’ he used there miserable beds and miserable seats. (2) In Laa%a (happened) to him many dangers. Many natives attacked him. Even in the faithful part of the rough country^ the dogs bit him, ran at him. (3) Few people kept off the attacking, biting dogs. Striking the monk, they cried ‘ Kkukkhix,’ and made the dogs bite him. (4) Such were the inhabitants. Many other men¬ dicants, eating rough food in Va^abhumi, and carrying about a strong pole or a stalk (to keep off the dogs), lived there. (5) Even thus armed they were bitten by the dogs, torn by the dogs. It is difficult to travel in l^kciha. (6) ‘ Va^abhftmi and A'ubhrabMmi (or 8’vabhrabhftmi) are, accord¬ ing to the commentaries, the two divisions of lAdhz.. I think that lAdhs. may be identical with the classical BAdhi, or western Bengal and the Ldla of the Buddhists, the native country of Vi^aya, the legendary conqueror of Ceylon. Subbhabhhmi is probably the country of the Suhmas, who are also identified with the Rfi(// 4 as.
® The commentator seems to understand the words lukkhadesie bhatte in the sense: There the living also was rough; for they used clothes of grass instead of cotton.
BOOK I, LECTURE 8, LESSON 4.
85 Ceasing to use the stick (i. e. cruelty) against living beings, abandoning the care of the body, the houseless (Mahdvlra), the Venerable One, endures the thorns of the villages (i.e. the abusive language of the peasants), (being) perfectly enlightened. (7) As an elephant at the head of the battle, so was Mahfivira there victorious. Sometimes he did not reach a village there in lAdh'a,. (8) When he who is free from desires approached the village, the inhabitants met him on the outside, and attacked him, saying, ‘Get away from here.’ (9) He was struck with a stick, the fist, a lance, hit with a fruit, a clod, a potsherd. Beating him again and again, many cried. (10) When he once (sat) without moving his body, they cut his flesh b tore his hair under pains, or covered him with dust, (ii) Throwing him up, they let him fall, or disturbed him in his religious postures; abandoning the care of his body, the Venerable One humbled himself and bore pain, free from desire. (12) As a hero at the head of the battle is sur¬ rounded on all sides so was there MahAvira. Bearing all hardships, the Venerable One, undis¬ turbed, proceeded (on the road to Nirvana). (13) This is the rule which has often been followed, &c.
Fourth Lesson.
The Venerable One was able to abstain from indulgence of the flesh®, though never attacked by * Or his mustaches.
^ Or is on his guard.
^ Omodariya.
86 AiTARANGA sOtrA.
diseases. Whether wounded or not wounded, he desired not medical treatment, (i) Purgatives and emetics, anointing of the body and bathing, shampooing and cleansing of the teeth do not behove him, after he learned (that the body is something unclean). (2) Being averse from the impressions of the senses h the Br 4 hma;«a wandered about, speaking but little. Sometimes in the cold season the Venerable One was meditating in the shade. (3) In summer he exposes himself to the heat, he sits squatting in the sun; he lives on rough (food): rice, pounded jujube, and beans. (4) Using these three, the Venerable One sustained himself eight months. Sometimes the Venerable One did not drink for half a month or even for a month. (5) Or he did not drink for more than two months, or even six months, day and night, without desire (for drink). Sometimes he ate stale food. (6) Sometimes he ate only the sixth meal, or the eighth, the tenth, the twelfth; without desires, persevering in meditation. (7) Having wisdom, MahAvlra committed no sin him¬ self, nor did he induce others to do so, nor did he consent to the sins of others. (8) Having entered a village or a town, he begged for food which had been prepared for somebody else. Having got clean ^ food, he used it, restraining the impulses. (9) When there were hungry crows, or thirsty beings stood in his way, where he begged, or when he saw them flying repeatedly down, (10) ‘ Gdmadhamma. * I. e. free from faults.
BOOK I, LECTURE 8, LESSON 4.
87 When a Br 4 hma«a or 6'rama;«a, a beggar or guest, a K^nd^z}, a cat, or a dog stood in his way, (ii) Without ceasing in his reflections, and avoiding to overlook them ^ the Venerable One slowly wan¬ dered about, and, killing no creatures, he begged for his food. (12) Moist or dry or cold food, old beans, old pap, or bad grain, whether he did or did not get such food, he was rich (in control). (13) And Mahdvlra meditated (persevering) in some posture, without the smallest motion; he meditated in mental concentration on (the things) above, below, beside, free from desires. (14) He meditated free from sin and desire, not attached to sounds or colours; though still an erring mortal (/^/^admastha), he wandered about, and never acted carelessly. (15) Himself understanding the truth and restraining the impulses for the purification of the soul, finally liberated, and free from delusion, the Venerable One was well guarded during his whole life. (16) This is the rule which has been followed, &c.
End of the Ninth Lecture, called the Pillow of Righteousness.
End of the First Book.
^ S'vap^ka.
^ Tassa appattiyaw pariharawto, avoiding the non-percep¬ tion of it, i. e. the interruption of his reflections.
SECOND BOOK FIRST PARTI.
FIRST LECTURE, CALLED BEGGING OF FOOD^ First Lesson.
When a male or a female mendicant, having entered the abode of a householder with the inten¬ tion of collecting alms, recognises® food, drink, dainties, and spices as affected by, or mixed up with, living beings, mildew, seeds or sprouts, or wet with water, or covered with dust—either in the hand or the pot of another^—they should not, even if they can get it, accept of such food, thinking that it is impure and unacceptable (i) But if perchance they accept of such food, under pressing circumstances they should go to a secluded spot, a garden, or a monk’s hall—^where there are no * This is the typical beginning of most precepts or shtras in this : se bhikkhh vS bhikkhuwl vS gShSvaikula»2 pi«<favSyapa<flyie a«upavi//,^e sama«e se gg^m puKa gintggi. In the sequel I have shortened this rather lengthy preamble.
* By the other is meant the householder or the giver (dS,tn’).
® This is the typical conclusion of all prohibitions; aphisuyaw 2ims2Migg2i.m ti mannamiwe lS,bhe sawte no pa<figgahe^^S. In the translation the plural is used throughout, in order to avoid the necessity of always repeating ‘he or she.’
® As e. g. total want of another opportunity to get suitable food during famine and sickness.
BOOK II, LECTURE I, LESSON I.
89 eggs, nor living beings, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor drops (of water), nor mud, nor cobwebs—and rejecting (that which is affected by), and cleaning that which is mixed up (with living beings, &c.), they should circumspectly eat or drink it. But with what they cannot eat or drink, they should resort to a secluded spot, and leave it there on a heap of ashes or bones, or rusty things, or chaff, or cowdung, or on any such-like place which they have repeatedly examined and cleaned. (2) A monk or a nun on a begging-tour should not accept as alms whatever herbs they recognise, on examining them, as still whole, containing their source of life, not split longwise or broadwise, and still alive, fresh beans, living and not broken; for such food is impure and unacceptable. (3) But when they recognise after examination that those herbs are no more whole, do not contain their source of life, are split longwise or broadwise, and no more alive, fresh beans, lifeless and broken, then they may accept them, if they get them; for they are pure and acceptable. (4) A monk or nun on a begging-tour should not accept as alms whatever flattened grains, grains con¬ taining much chaff, or half-roasted spikes of wheat, &c., or flour of wheat, &c., or rice or flour of rice, they recognise as only once worked k- for such food is impure and unacceptable. (5) But when they recognise these things as more than once worked, as twice, thrice worked, then they may accept them, if they get them; for they are pure and acceptable. (6) * Pounded or cooked or roasted, &c., because after only one Operation sperms of life might still be left.
90 AiTARiNGA s6tRA.
A monk or a nun desiring to enter the abode of a householder for collecting alms, should not enter or leave it together with a heretic or a householder; or a monk who avoids all forbidden food, &c., to¬ gether with one who does not. (7) A monk or a nun entering or leaving the out-of- door places for religious practices or for study k should not do so together with a heretic or a house¬ holder; or a monk who avoids all forbidden food, together with one who does not. (8) A monk or a nun wandering from village to village should not do so together with a heretic or a householder; or a monk who avoids all forbidden food, together with one who does not. (9) A monk or a nun on a begging-tour should not give, immediately or mediately, food, &c., to a heretic or a householder; or a monk who avoids all forbidden food, to one who does not. (10) A monk or a nun on a begging-tour should not accept food, &c., from a householder whom they know to give out of respect for a Nirgrantha, in behalf of a fellow-ascetic, food, &c., which he has bought or stolen or taken, though it was not to be taken nor given, but was taken by force, by acting sinfully towards all sorts of living beings; for such-like food, &c., prepared by another man^ or by the giver himself, brought out of the house or not brought out of the house, belonging to the giver or not belonging to him, partaken or tasted of, or not partaken or tasted of, is impure and unacceptable.
^ These are the vi.^arabhumi and vihdrabhhmi.
® Purisawztaraka</a. I have rendered this word according to the interpretation of the commentators; but in a similar passage, 8, 3, §§ 2 and 3, they understand the word to mean appropriated by another person.
BOOK II, LECTURE I, LESSON I.
91 In this precept substitute for ‘ on behalf of one fellow-ascetic,’ (2) on behalf of many fellow-ascetics, (3) on behalf of one female fellow-ascetic, (4) on be¬ half of many female fellow-ascetics; so that there will be four analogous precepts, (ii) A monk or a nun should not accept of food, &c., which they know has been prepared by the householder for the sake of many 6'rama»as and Brihma;^as, guests, paupers, and beggars, after he has counted them, acting sinfully towards all sorts of living beings; for such food, whether it be tasted of or not, is impure and unacceptable. (12) A monk or a nun should not accept of food, &c., procured in the way described in ^ 11 for the sake of the persons mentioned in ^ 12, if the said food, &c., has been prepared by the giver himself, has been brought out of the house, does not belong to the giver, has not been partaken or tasted of; for such food, &c., is impure and unacceptable; but if the food, &c., has been prepared by another person, has been brought out of the house, belongs to the giver, has been partaken or tasted of, one may accept it; for it is pure and acceptable. (13) A monk or a nun wishing to enter the abode of a householder with the intention of collecting alms, should not, for the sake of food or drink, enter or leave such always liberal, always open houses, where they always give a morsel, always the best morsel, always a part of the meal, always nearly the half of it.
This certainly is the whole duty of a monk or a nun in which one should, instructed in all its mean¬ ings and endowed with bliss, always exert oneself. Thus I say. {14) 92 ax-Aranga sOtra.
Second Lesson.
A monk or a nun on a begging-tour should not accept food, &c., in the following case: when, on the eighth or paushadha day, on the beginning of a fortnight, of a month, of two, three, four, five, or six months, or on the days of the seasons, of the junction of the seasons, of the intervals of the seasons, many vSrama^as and Brdhma/^as, guests, paupers, and beggars are entertained with food, &c., out of one or two or three or four vessels, pots, baskets, or heaps of food; such-like food which has been pre¬ pared by the giver, &c., (all down to) not tasted of, is impure and unacceptable. But if it is prepared by another person, &c. (see first lesson, § 13), one may accept it; for it is pure and acceptable, (i) A monk or a nun on a begging-tour may accept food, &c., from unblamed, uncensured families, to wit, noble families, distinguished families, royal families, families belonging to the line of IkshvAku, of Hari, cowherds’ families, VaLya families, barbers’ families, carpenters’ families, ^akurs’ families,weavers’ families; for such food, &c., is pure and acceptable. (2) A monk or a nun on a begging-tour should not accept food, &c., in the following case: when in assemblies, or during offerings to the manes, or on a festival of Indra or Skanda or Rudra or Mukunda or demons or Yakshas or the snakes, or on a festival in honour of a tomb, or a shrine, or a tree, or a hill, or a cave, or a well, or a tank, or a pond, or a river, or a lake, or the sea, or a mine—when on such-like various festivals many Yrama/^as and Brahma#as, BOOK II, LECTURE I, LESSON 2.
93 guests, paupers, and beggars are entertained with food, &c. (all as in ^ I, down to) acceptable. (3) But when he perceives that all have received their due share, and are enjoying their meal, he should address^ the householder’s wife or sister or daughter- in-law or nurse or male or female servant or slave and say: ‘ O long-lived one! (or, O sister!) will you give me something to eat?’ After these words of the mendicant, the other may bring forth food, &c., and give it him. Such food, &c., whether he beg for it or the other give it, he may accept; for it is pure and acceptable. (4) When a monk or a nun knows that at a distance of more than half a yo^na a festive entertainment^ is going on, they should not resolve to go there for the sake of the festive entertainment. (5) When a monk hears that the entertainment is given in an eastern or western or southern or northern place, he should go respectively to the west or east or north or south, being quite indifferent (about the feast); wherever there is a festive entertainment, in a village or scot-free town, &c. (see I, 7, 6, ^ 4), he should not go there for the sake of the festive entertainment.
The Kevalin assigns as the reason for this precept, that if the monk eats food, &c., which has been given him on such an occasion, he will incur the sin of one * PuvvS.in eva he should first look at him or her (and then say).
Sa»2kha4i, somewhere explained odanapfika, cooking of rice; in the commentary the following etymology is given: sum- kha« 4 yante viradhyante pr^wino yatra sd sawkhatfi. But the Guzerati commentator explains it: ^ha/» gha«d gm nimitti dhdra kelvivd bha»d.
94 AJfARANGA sOtRA.
who uses what^ has been prepared for him, or is mixed up with living beings, or has been bought or stolen or taken, though it was not to be taken, nor was it given, but taken by force. (6) A layman^ might, for the sake of a mendicant, make small doors large, or large ones small; put beds ® from a level position into a sloping one, or from a sloping position into a level one; place the beds® out of the draught or in the draught; cutting and clipping the grass outside or within the upi^raya, spread a couch for him, (thinking that) this mendicant is without means for a bed®. Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast.
This certainly is the whole duty, &c. (see end of lesson i).
Thus I say. (7) Third Lesson.
When he has eaten or drunk at a festive enter¬ tainment, he might vomit (what he has eaten), or not well digest it; or some other bad disease or sickness might befall him. (i) The Kevalin says this is the reason: A mendicant, having drunk various liquors, to¬ gether with the householder or his wife, monks or nuns, might not find the (promised) resting-place on leaving the scene of entertainment and looking ^ This stands for dhdkammiya and uddesiya, pure and impure food prepared for a mendicant.
“ Asawz^ae, the uncontrolled one; it denotes a layman or a householder.
’ Se^^S=fayyd, bed; but the scholiast explains it by vasati, dwelling, lodging.
BOOK II, LECTURE I, LESSON 3.
95 out for it; or in the resting-place he may get into mixed company; in the absence of his mind or in his drunkenness he may lust after a woman or a eunuch; approaching the mendicant (they will say): ‘ O long-lived v^rama^^a! (let us meet) in the garden, or in the sleeping-place, in the night or in the twi¬ light.’ Luring him thus by his sensuality (she says): ‘ Let us proceed to enjoy the pleasures of love.’ He might go to her, though he knows that it should not be done.
These are the causes to sin, they multiply con¬ tinuously. Therefore should a well-controlled Nir- grantha not resolve to go to any festival which is preceded or followed by a feast. (2) A monk or a nun, hearing or being told of some festivity, might hasten there, rejoicing inwardly; ‘There will be an entertainment, sure enough!’ It is impossible to get there from other families alms which are acceptable and given out of respect for the cloth k and to eat the meal. As this would lead to sin, they should not do it^. But they should enter there, and getting from other families their alms, should eat their meal. (3) A monk or a nun, knowing that in a village or a scot-free town, &c. (see I, 7, 6, § 4), an entertainment will be given, should not resolve to go to that village, &c., for the sake of the entertainment. The Kevalin assigns as the reason herefore: When a man goes to * Esiyaw vesiyaw. The latter word is explained by ra^o- hara«ddiveshal labdham, what one gets for the sake of one’s apparel, the broom, &c.
* sawphdse, no eva.m kare^^a, i. e. matrath^naw samsprfret, na e\a.m kurydt: mS.trfsthdna is somewhere ex¬ plained karmopadanasthina.
96 akarAnga s6tra.
a much-frequented and vulgar entertainment some¬ body’s foot treads on his foot, somebody’s hand moves his hand, somebody’s bowl clashes against his bowl, somebody’s head comes in collision with his head, somebody’s body pushes his body, or some¬ body beats him with a stick or a bone or a fist or a clod, or sprinkles him with cold water, or covers him with dust; or he eats unacceptable food, or he re¬ ceives what should be given to others. Therefore should a well-controlled Nirgrantha not resolve to go to a much-frequented and vulgar entertainment to partake of it. (4) A monk or a nun on a begging-tour should not accept such food, &c., about the acceptability or un¬ acceptability of which his (or her) mind has some doubts or misgivings; for such food, &c. (5) When a monk or a nun wishes to enter the abode of a householder, they should do so with the complete outfit^. (6) A monk or a nun entering or leaving the out-of- door places for religious practices or study, should do so with the complete outfit. (7) A monk or a nun wandering from village to village should do so with the complete outfit^. (8) A monk or a nun should not, with the complete outfit, enter or leave the abode of a householder to collect alms, or the out-of-door places for religious practices and study, or wander from village to village on perceiving that a strong and widely-spread rain pours down, or a strong and widely-spread mist is ® These Shtras are perfectly analogous with §§ 7, 8 of the first lesson.
BOOK II, LECTURE I, LESSON 4.
97 coming on, or a high wind raises much dust, or many flying insects are scattered about and fall down. {9) A monk or a nun on a begging-tour should not accept food, &c., in the houses of Kshatriyas, kings, messengers, and relations of kings, whether they are inside or outside, or invite them; for such food, &c., is impure and unacceptable. Thus I say. (lo) Fourth Lesson.
A monk or a nun on a begging-tour should not resolve to go to a festival, preceded or followed by an entertainment, to partake of it, when they know that there will be served up chiefly meat or fish or roasted slices of meat or fish; nor to a wedding breakfast in the husband’s house or in that of the bride’s father; nor to a funeral dinner or to a family dinner where something is served up,—if on their way there, there are many living beings, many seeds, many sprouts, much dew, much water, much mildew, many drops (of water), much dust, and many cob¬ webs; or if there have arrived or will arrive many 6’rama;«as and Brihma;«as, guests, paupers, and beg¬ gars, and if it will be a crowded assembly, so that a wise man may not enter or leave it, or learn there the sacred texts, to question about them, to repeat them, to consider them, to think about the substance of the law. (i) A monk or a nun may go to such an entertain¬ ment (as described in the preceding Shtra), provided that on their way there, there are few living beings, few seeds, &c.; that no 6rama;^as and Brahma;«as, &c., have arrived or will arrive; that it is not a H 98 AiTARANGA sfjTRA.
crowded assembly, so that a wise man may enter or leave, &c.^ (2) A monk or a nun desirous to enter the abode of a householder, should not do so, when they see that the milch cows are being milked, or the food, &c., is being cooked, and that it is not yet dis¬ tributed. Perceiving this, they should step apart and stay where no people pass or see them. But when they conceive that the milch cows are milked, the dinner prepared and distributed, then they may cir¬ cumspectly enter or leave the householder’s abode for the sake of alms. (3) Some of the mendicants say to those who follow the same rules of conduct, live (in the same place), or wander from village to village; ‘ This is indeed a small village, it is too populous, nor is it large; reverend gentlemen, go to the outlying villages to beg alms^.’
Some mendicant may have there kinsmen or rela¬ tions, e. g. a householder or his wife, or daughters, or daughters-in-law, or nurses, or male and female slaves or servants. Such families with which he is connected by kindred or through marriage, he intends to visit before (the time of begging): ‘ I shall get there (he thinks) food or dainties or milk or thick sour milk or fresh butter or ghee or sugar or oil or honey or meat or liquor, a sesamum dish^, or raw sugar, or a meal of parched wheat or a meal of curds and sugar with spices ®; after having eaten and drunk, and having cleaned and rubbed the alms-bowl, I shall.
' This precept applies, according to the commentator, only to sick monks, or such as can get nothing elsewhere.
* The just arrived monks should do as they are bidden.
BOOK 11, LECTURE I, LESSON 5.
99 together with other mendicants, enter or leave the abode of a householder to collect alms.’ As this would be sinful, he should not do so. (4) But, at the proper time, entering there with the other mendicants, he may there in these or other families accept alms which are acceptable and given out of respect for his cloth, and eat his meal.
This certainly is the whole duty, &c. (see end of lesson i).
Thus I say. {5) Fifth Lesson.
When a monk or a nun on entering the abode of a householder sees that the first portion of the meal is being thrown away* or thrown down, or taken away, or distributed, or eaten, or put off, or has already been eaten or removed; that already other xSramawas and Br 4 hma«as, guests, paupers, and beggars go there in great haste; (they might think), ‘ Hallo! I too shall go there in haste.’ As this would be sinful, they should not do so. (i) When a monk or a nun on a begging-tour comes upon walls or gates, or bolts or holes to fit them, they should, in case there be a byway, avoid those (obstacles), and not go on straight.
The Kevalin says; This is the reason: Walk¬ ing there, he might stumble or fall down; when he stumbles or falls down, his body might become contaminated with faeces, urine, phlegmatic humour, mucus, saliva, bile, matter, semen, or blood. And if his body has become soiled, he should not wipe or * In honour of the gods.
lOO A^ARANGA sOxRA.
rub or scratch or clean ^ or warm or dry it on the bare ground or wet earth [or dusty earth on a rock or a piece of clay containing life, or timber inhabited by worms, or anything containing eggs, living beings, &c. (down to) cobwebs; but he should first beg for some straw or leaves, wood or a potsherd, which must be free from dust, resort with it to a secluded spot, and on a heap of ashes or bones, &c. (see II, i, i, § 2), which he has repeatedly examined and cleaned, he should circumspectly wipe or rub, warm or dry (his body). (2) When a monk or a nun on a begging-tour per¬ ceives a vicious cow coming towards them, or a vicious buffalo coming towards them, or a vicious man, horse, elephant, lion, tiger, wolf, panther, bear, hyena, i'arabha, shakal, cat, dog, boar, fox, leopard coming towards them, they should, in case there be a byway, circumspectly avoid them, and not walk on straight. (3) When a monk or a nun on a begging-tour comes on their way upon a pit, pillar, thorns, or unsafe, marshy or uneven ground, or mud, they should, in case there be a byway, avoid these (obstacles), and not walk on straight.
When a monk or a nun on a begging-tour per¬ ceives that the entrance of a householder’s abode is secured by a branch of a thorn bush, they should not, without having previously got the (owner’s) permission, and having examined and swept (the entrance), make it passable or enter and leave (the ' This stands for uvvale^^a vd uvva//e^^a va (udvaled va udvar- ted va), for which words, denoting some rather indistinct varieties of rubbing, I know no adequate English words.
® The words in brackets are the translation of vaiia lectio.
BOOK II, LECTURE I, LESSON 5.
house). But they may circumspectly do so, after having got the (owner’s) permission, and having examined and swept it. (4) When a monk or a nun on a begging-tour knows that a 6rama#a or a Brahma^a, a guest, pauper or beggar has already entered (the house), they should not stand in their sight or opposite the door k The Kevalin ^ says: This is the reason: Another, on seeing him, might procure and give him food, &c. Therefore it has been declared to the mendicants: This is the statement, this is the reason, this is the order, that he should not stand in the other mendi¬ cants’ sight or opposite the door.
Knowing this, he should go apart and stay where no people pass or see him. Another man may bring and give him food, &c., while he stays where no people pass or see him, and say unto him; ‘ O long- lived 6'rama«a! this food, &c., has been given for the sake of all of you; eat it or divide it among you.’ Having silently accepted the gift, he might think: ‘Well, this is just (enough) for me!’ As this would be sinful, he should not do so.
Knowing this, he should join the other beggars, and after consideration say unto them®: ‘O long-lived 5 'rama;^as! this food, &c., is given for the sake of all of you; eat it or divide it among you.’ After these words another might answer him: ‘ O long-lived * This might also be translated: at an opposite door.
“ The following passage is not explained in the commentaries, and is wanting in the oldest MS., though supplied on the margin. It may therefore be concluded that the whole passage, the greater part of which is typical, is a later addition.
® Aloe^^S. The scholiast explains it here by dar^ayet, he should show the food, &c. Professor Oldenberg has identified this word with the Pali aro/leti.
A^ArAnga s6tra.
^S'rama/?a! distribute it yourself.’ Dividing the food, &c., he should not (select) for himself too great a portion, or the vegetables, or the conspicuous things, or the savoury things, or the delicious things, or the nice things, or the big things; but he should impartially divide it, not being eager or desirous or greedy or covetous (of anything). When he thus makes the division, another might say: ‘ O long-lived 6'rama/m! do not divide (the food); but let us, all together, eat and drink.’ When he thus eats, he should not select for himself too great a portion, &c.; but should eat and drink alike with all, not being desirous, &c.^ (5) When a monk or a nun on a begging-tour per¬ ceives that a Sramana or Brdhma^za, a beggar or guest has already entered the house, they should not overtake them and address (the householder) first. Knowing this, they should go apart and stay where no people pass or see them. But when they per¬ ceive that the other has been sent away or received alms, and has returned, they may circumspectly enter the house and address the householder.
This certainly is the whole duty, &c.
Thus I say. (6) Sixth Lesson.