When a monk or a nun on a begging-tour per¬ ceives that many hungry animals have met and come together in search of food, e.g. those of the chicken-kind or those of the pig-kind, or that crows ^ The scholiast says that the way to procure food, &c., as described in this paragraph, should only be resorted to under pressing circumstances.
BOOK II, LECTURE I, LESSON 6. 10$ have met and come together, where an offering is thrown on the ground, they should, in case there be a byway, avoid them and not go on straight, (i) A monk or a nun on a begging-tour should not stand leaning against the door-post of the house¬ holder’s abode, or his sink or spitting-pot, nor in sight of, or opposite to his bathroom or privy; nor should they contemplate a loophole or a mended spot or a fissure (of the house) or the bathing-house, showing in that direction with an arm or pointing with a finger, bowing up and down. (2) Nor should they beg, pointing with a finger at the householder, or moving him with a finger, or threatening him with a finger, or scratching him with a finger, or praising him, or using coarse language. (3) If he sees somebody eating, e.g. the householder or his wife, &c., he should after consideration say: ‘ O long-lived one! (or, O sister!) will you give me some of that food?’ After thes'e words the other might wash or wipe his hand or pot or spoon or plate with cold or hot water b He should after consideration say; ‘O long-lived one! (or, O sister!) do not wash or wipe your hand or pot or spoon or plate! If you want to give me something, give it as it is!’ After these words the other might give him a share, having washed or wiped his hand, &c., with cold or hot water. But he should not accept any¬ thing out of such a hand, &c., which has been before treated thus; ft>r it is impure and unacceptable. (4) It is also to be known that food, &c., is impure * Stodagaviga(/a, usi«odagaviga(/a. Vigarfa, Sanskrit vika/a, is explained apkdya. It is therefore cold or hot water which is to be considered as containing life.
AirlRANGA S<JTRA.
and unacceptable, which is given with a wet hand, though the hand be not purposely wetted. (5) The same rule holds good with regard to a moistened hand, &c., and a dusty hand, &c., and a hand which is soiled with clay, dew, orpiment, vermilion, realgar, collyrium, white chalk, alum, rice-flour, kukkusa, ground drugs. (6) It is also to be known that he may accept such food, &c., which is given with a soiled hand, &c., to one similarly soiled (i. e. with what one is to receive), or to one unsoiled, with hand similarly soiled; for such food, &c., is pure and acceptable. (7) A monk or a nun on a begging-tour should not accept flattened grains, grains containing much chaff, &c. (see II, I, I, ^ 5), which a layman, for the sake of the mendicant, has ground^, grinds, or will grind, has winnowed, winnows, or will winnow on a rock or a piece of clay containing life, &c. (see II, i, 5, § 2, all down to) cobwebs; for such large, parched grains, &c., are impure and unacceptable. (8) A monk or a nun on a begging-tour should not accept fossil salt or sea salt which a householder, for the sake of the mendicant, has ground or pounded, grinds or pounds, will grind or pound on a rock or a piece of clay containing life, &c.; for such-like fossil salt or sea salt is impure and unacceptable. (9) A monk or a nun on a begging-tour should not * The subject asa»z^ae, the uncontrolled one, i. e. layman, stands in the- singular, but the verb in the plural. The same irregularity occurs in the next paragraph. The commentator accounts for it simply by saying: ekava^anSdhikSre pi.^^dnda- satvat tadvyatyayena bahuva^anaw? drash/avyam, pfirvatra ^tav ekava/^anam.
BOOK II, LECTURE I, LESSON 7. IO5 accept food, &c., which is prepared over the fire; for such food is impure and unacceptable. The Kevalin says: This is the reason: A layman will kill the fire-bodies, by wetting or moistening, wiping or rubbing, throwing up or turning down the food, &c., for the sake of the mendicant. Hence it has been declared to the mendicants: This is the state¬ ment, this is the reason, this is the order, that they should not accept food, &c., which has been pre¬ pared over the fire, &c.
This certainly is the whole duty, &c.
Thus I say. (lo) Seventh Lesson.
A monk or a nun on a begging-tour should not accept food, &c., which has been placed on a post or pillar or beam or scaffold or loft^ or platform or roof or some such-like elevated place; for such food fetched from above is impure and unacceptable. The Kevalin says: This is the reason: The layman might fetch and erect a stool or a bench or a ladder or a handmill, get upon it, and getting upon it fall or tumble down. Thus he might hurt his foot or arm or breast or belly or head or some other part of his body; or he might kill or frighten or bruise or smash or crush or afflict or pain or dislocate all sorts ^ MS.la. The word is not explained in the Tikk and Dipika; the Guzerati translation says that the word is lokapratita, com¬ monly understood. It is probably the Maratht md/ or md/^; the former word denotes a loft, floored with bamboos; the second, the room formed by overlaying with slight sticks the cross-beams of a house, a loft, an erection or stand in a cornfield, scaffolding (of a building). Molesworth, Mardthi and English Dictionary, s. v.
of living beings. Therefore he should not accept such-like food, &c., fetched from above, (i) A monk or a nun on a begging-tour should not accept food, &c., which a layman, for the sake of the mendicant, has taken from a granary or vault by contorting himself up and down and horizontally; thinking that such-like food is brought from under¬ ground (2) A monk or a nun on a begging-tour should not accept food, &c., which is kept in earthenware. The Kevalin says: This is the reason: The layman might, for the sake of the mendicant, break the earthen vessel containing the food, &c., and thereby injure the earth-body; in the same way he might injure the fire-body, the wind-body, plants and ani¬ mals; by putting it again (in earthenware), he commits the pa/^/^y 44 kamma sin. Hence it has been said to the mendicant, &c., that he should not accept food, &c., which is put in earthenware. (3) A monk or a nun on a begging-tour should not accept food, &c., placed on the earth-body, the wind- body, the fire-body, for such food is impure and unacceptable. The Kevalin says: This is the reason: A layman might, for the sake of the men¬ dicant, stir or brighten the fire, and taking the food, &c., down from it, might give it to the mendicant. Hence it has been said, &c., that he should accept no such food. (4) When a monk or a nun on a begging-tour sees that a layman might, for the sake of the mendicant.
' The original has bho mdloha</a»2 ti n^ikki. Bho mdloha</a is explained adhomdldhrz'tam. Maloha^fa, which I translate ‘ fetched from above,’ is the technical term for things affected by the dosha under question.
BOOK II, LECTURE I, LESSON 7. IO7 cool too hot food, &c., by blowing or fanning with a winnowing basket or fan or a palm leaf or a branch or a part of a branch or a bird’s tail or a peacock’s tail or a cloth or a comer of a cloth or the hand or the mouth, they should, after consideration, say (to the householder or his wife): ‘ O long-lived one! (or, O sister!) do not blow or fan the hot food, &c., with a winnowing basket, &c.; but if you want to give it me, give it as it is.’ After these words the other might give it after having blown or fanned it with a winnowing basket, &c.; such-like food they should not accept, because it is impure and unac¬ ceptable. (5) A monk or a nun on a begging-tour should not accept food, &c., which is placed on vegetable or animal matter^; for such food is impure and unac¬ ceptable. (6) A monk or a nun on a begging-tour should not accept water which has been used for watering flour or sesamum or rice, or any other such-like water which has been recently used for washing, which has not acquired a new taste, nor altered its taste or nature, nor has been strained; for such-like water is impure and unacceptable. But if it has long ago been used for washing, has acquired a new taste, has altered its taste or nature, and has been strained, it may be accepted, for it is pure and acceptable. (7) When a monk or a nun on a begging-tour finds water used for washing sesamum, chaff or barley, or rainwater ^ or sour gruel or pure water, they should, after consideration, say (to the householder or his wife): ‘O long-lived one! (or, O sister!) will you give ® Aydma, d^dmlam avarydnam.
me some of this water?’ Then the other may answer him: ‘ O long-lived.Srama^a! take it your¬ self by drawing it with, or pouring it in, your bowl!’ Such-like water, whether taken by himself or given by the other, he may accept. (8) A monk or a nun on a begging-tour should not accept such water as has been taken from the bare ground, &c. (see II, i, 5, ^ 2, all down to) cobwebs, or water which the layman fetches in a wet or moist or dirty vessel, mixing it with cold water.
This certainly is the whole duty, &c.
Thus I say. (9) Eighth Lesson.
A monk or a nun on a begging-tour should not accept juice of mangos, inspissated juice of mangos, juice of wood-apples, citrons, grapes, wild dates, pomegranates, cocoa-nuts, bamboos, jujubes, myro- balans, tamarinds, or any such-like liquor containing particles of the shell or skin or seeds, which liquor the layman, for the sake of the mendicant, pressed, strained, or filtered through a basket^, cloth, or a cow’s tail; for such liquor is impure and unac¬ ceptable. (i) When a monk or a nun on a begging-tour smells, in travellers’ houses or garden houses or householders’ houses or mSiths, the scent of food or drink or sweet scents, they should not smell them, being indifferent against smell, and not eager or desirous or greedy or covetous of the pleasant smell. (2) * Khz.v'i^i, Sanskrit -J^abdaka (sic). The Hindi has khzsdi, basket.
BOOK II, LECTURE I, LESSON 8.
A monk or a nun on a begging-tour should not accept raw things which are not yet modified by instruments as bulbous roots, growing in water or dry ground, mustard stalks; for they are impure and unacceptable. The same holds good with regard to long pepper, ground long pepper, common pepper, ground common pepper, ginger or ground ginger. (3) A monk or a nun on a begging-tour should not accept such raw fruits which are not yet modified by instruments, as those of Mango, Amrd/aka, £'MrA‘-‘, Surabhi Sallaki for they, &c. (4) The same holds good with regard to raw shoots which, &c., as those of A^vattha, Nyagrodha, Pilawkhu®, Ntyfira®, Sallaki. (5) The same holds good with regard to raw berries which, &c., as those of Kapittha^ pomegranate, or Pippala. (6) A monk or a nun on a begging-tour should not accept raw, powdered fruits which are not well ground and still contain small seeds, as those of Umbara, Pila^^khu, Nyagrodha, and A^vattha; for A monk or a nun on a begging-tour should not accept unripe wild rice dregs, honey, liquor, ghee, or sediments of liquor, if these things be old or if living beings are engendered or grow or thrive in ^ I. e. -when they have undergone no operation which takes the life out of them.
® Name of a shrub. ® Explained by jatagru.
■* Boswellia Thurifera. ' Explained by pippari.
* Cedrela Toona.
’’ The wood-apple tree, Feronia Elephantum.
® AmaifSga, explained in the commentary imapa««am, unripe or half ripe, arawikatandultyakddi.
no AirARlNGA SUTRA, them, or are not taken out, or killed or destroyed in them. (8) A monk or a nun on a begging-tour should not accept any such-like raw plants ^ as Ikshumeru, Ah- kakarelu, Kai'eru, Sawgh 4 /ika, Phtidlu. (9) A monk or a nun on a begging-tour should not accept any such-like (vegetables) as Nymphaea or stalk of Nymphaea or the bulb of Nelumbium or the upper part or the filament of Lotus or any part of the plant. (10) A monk or a nun on a begging-tour should not accept such-like raw substances as seeds or sprouts, growing on the top or the root or the stem or the knots (of a plant), likewise the pulp or blossoms of the plantain, cocoa-nut, wild date, and palmyra trees, (i i) A monk or a nun on a begging-tour should not accept any such-like raw unmodified substances as sugar-cane, which is full of holes, or withering or peeling off or corroded by wolves; or the points of reeds or the pulp of plantains, (12) The same holds good with regard to garlic or its leaves or stalk or bulb or integument. (13) Likewise with regard to cooked fruits of Atthiya Tinduka Vilva^ ^Sripar^i®, (14) A monk or a nun on a begging-tour should not accept such raw, unmodified substances as corn, clumps of corn, cakes of corn, sesamum, ground sesamum, or cakes of sesamum.
This is the whole duty, &c.
Thus I say. (15) ' Of these plants only Ka^eru, a kind of grass, and Sawghd/ika Trapa Bispinosa are specialised in our dictionaries.
“ A certain tree. * Diospyros Glutinosa.
® Aegle Marmelos. ® Pistia Stratiotes.
BOOK II, LECTURE T, LESSON 9.
Ill Ninth Lesson.
In the east or west or south or north, there are some faithful householders, &c., (all down to) ser¬ vants who will speak thus; ‘It Is not meet that these illustrious, pious, virtuous, eloquent, restrained, controlled, chaste ascetics, who have ceased from sensual intercourse, should eat or drink food, &c., which Is ddhikarmika'; let us give to the ascetics all food, &c., that is ready for our use, and let us, afterwards, prepare food for our own use.’ Having heard such talk, the mendicant should not accept such-like food, &c., for It Is Impure and unac¬ ceptable. (i) A monk or a nun on a begging-tour or in their residence or on a pilgrimage from village to village, who know that in a village or scot-free town, &c., dwell a mendicant’s nearer or remoter relations—viz. a householder or his wife, &c.—should not enter or leave such houses for the sake of food or drink. The Kevalin says: This is the reason: Seeing him, the other might, for his sake, procure or prepare food, &c. Hence it has been said to the mendi¬ cant, &c., that he should not enter or leave such houses for the sake of food or drink.
Knowing this, he should go apart and stay where no people pass or see him. In due time he may enter other houses, and having begged for alms which are acceptable and given out of respect for * For the meaning of this frequently used term, see note 5 on p. 81, and note i on p. 94.
a^tArAnga s6tra.
his cloth, he may eat his dinner. If the other has, on the mendicant’s timely entrance, procured or prepared food, &c., which is idhikarmika, he might silently examine it, and think; ‘ Why should I abstain from what has been brought.’ As this would be sinful, he should not do so. But after consideration he should say: ‘O long-lived one! (or, O sister!) as it is not meet that I should eat or drink food, &c., which is Adhakarmika, do not procure or prepare it’ If after these words the other brings and gives him AdhA- karmika food which he has prepared, he should not accept such-like food, &c., for it is impure and unacceptable. (2) When a monk or a nun on a begging-tour sees that meat or fish is being roasted, or oil cakes, for the sake of a guest, are being prepared, they should not, quickly approaching, address the house¬ holder; likewise if the food is prepared for the sake of a sick person. (3) A monk or a nun on a begging-tour might, of the received quantity of food, eat only the sweet¬ smelling parts and reject the bad-smelling ones. As this would be sinful, they should not do so; but they should consume everything, whether it be sweet smelling or bad smelling, and reject nothing. (4) A monk or a nun on a begging-tour might, of the received quantity of drink, imbibe only the well- flavoured part, and reject the astringent part. As this would be sinful, they should not do so; but they should consume everything, whether it be well flavoured or astringent, and reject nothing. (5) A monk or a nun, having received a more than sufficient quantity of food, might reject (the super¬ fluous part) without having considered or consulted BOOK II, LECTURE I, LESSON lO. II 3 fellow-ascetics living in the neighbourhood, who follow the same rules of conduct, are agreeable and not to be shunned; as this would be sinful, they should not do so. Knowing this, they should go there and after consideration say: ‘O long-lived 6'rama«as! this food, &c., is too much for me, eat it or drink it!’ After these words the other might say: ‘O long- lived Sramana 1 we shall eat or drink as much of this food or drink as we require; or, we require the whole, we shall eat or drink the whole.’ (6) A monk or a nun on a begging-tour should not accept food, &c., which for the sake of another has been put before the door, if the householder has not permitted him to do so, or he gives it him; for such food, &c. But on the contrary he may accept it.
This is the whole duty, &c.
Thus I say. (7) Tenth Lesson.
A single mendicant, having collected alms for many, might, without consulting his fellow-ascetics, give them to those whom he list; as this would be sinful, he should not do so. Taking the food, he should go there (where his teacher &c. is) and speak thus: ‘ O long-lived Sramana! there are near or remote (spiritual) relations of mine: a teacher, a sub-teacher, a religious guide, a Sthavira, a head of a Gana, a Ga^^adhara, a founder of a Gana; forsooth, I shall give it them.’ The other may answer him: ‘Well now, indeed, O long-lived one! give such a portion!’ As much as the other commands, thus much he should give; if the other commands the whole, he should give the whole, (i) A£-ArAnGA s{itra.
II 4 A single mendicant, having collected agreeable food, might cover it with distasteful food, think¬ ing: ‘ The teacher or sub-teacher, &c., seeing what I have received, might take it himself; indeed, I shall not give anything to anybody! ’ As this would be sinful, he should not do so.
Knowing this, he should go there (where the other mendicants are), should put the vessel in his out-stretched hand, show it (with the words); ‘Ah, this! ah, this I’ and hide nothing. (2) A single mendicant, having received some food, might eat what is good, and bring what is dis¬ coloured and tasteless; as this would be sinful, he should not do so. (3) A monk or a nun on a begging-tour should not accept any part of the sugar-cane^, whether small or large, pea-pods, seed-pods, of which articles a small part only can be eaten, and the greater part must be rejected; for such things are impure and unacceptable. (4) A monk or a nun on a begging-tour should not accept meat or fish containing many bones, so that only a part of it can be eaten and the greater part must be rejected; for such meat or fish, &c., is impure and unacceptable. (5) A monk or a nun on a begging-tour may be invited to meat or fish containing many bones, (by the householder who addresses him thus): ‘O long- lived 6'rama^a! will you accept meat with many bones?’ Hearing such a communication, he should * They are detailed in the original: a«tarui/^^uya;», a piece between two knots; \ikkh\ig^md\ya.m, a piece containing a knot; u^^Au^Joyagam (?), u.^/ 4 ^umeragaOT, top of a stalk; nkkkxisa- laga»2, long leaf; \ikkh\xd&[a.gz.m, fragment of a leaf.
BOOK n, LECTURE I, LESSON lO.
II5 say, after consideration: ‘ O long-lived one! (or, O sister!) it is not meet for me to accept meat with many bones; if you want to give me a portion of whatever size, give it me; but not the bones!’ If after these words the other (i.e. the householder) should fetch meat containing many bones, put it in a bowl and return with it, (the mendicant) should not accept such a bowl, whether out of the other’s hand or a vessel^; for it is impure and unacceptable. But if he has inadvertently accepted it, he should not say: ‘ No, away, take it!’ Knowing this, he should go apart, and in a garden or an upd^raya, where there are few eggs, &c., (all down to) cobwebs, eat the meat or fish, and taking the bones, he should resort to a secluded spot and leave them on a heap of ashes, &c. (see II, i, i, f 2). (6) If a householder should fetch fossil salt or sea salt, put it in a bowl and return with it, a monk or a nun on a begging-tour should not accept it out of the other’s hand or vessel; for, &c.
But if he has inadvertently accepted it, he should return with it 'to the householder, if he is not yet too far away, and say, after consideration^: ‘Did you give me this with your full knowledge or with¬ out it?’ He might answer: ‘I did give it without my full knowledge; but indeed, O long-lived one! I now give it you; consume it or divide it (with others)!’
Then being permitted by, and having received it from, the householder, he should circumspectly eat it or drink it, and what he cannot eat or drink he ^ Parahatthawzsi vd parap^yamsi vS.. This is a typical phrase, and seems rather out of place here.
* Aloe^^d, he should show, would perhaps be better.
AxARANGA stjTRA, should share with his fellow-ascetics in the neigh¬ bourhood, who follow the same rules of conduct, are agreeable, and not to be shunned; but if there are no fellow-ascetics, the same should be done as in case one has received too much food.
This is the whole duty, 8 cc.
Thus I say. (7) Eleventh Lesson.
Some mendicants say unto (others) who follow the same rules of conduct, or live in the same place, or wander from village to village, if they have received agreeable food and another mendicant falls sick *: ‘Take it! give it him! if the sick mendicant will not eat it, thou mayst eat it.’ But he (who is ordered to bring the food) thinking, ‘ I shall eat it myself,’ covers it and shows it (saying): ‘ This is the lump of food, it is rough to the taste it is pungent, it is bitter, it is astringent, it is sour, it is sweet; there is certainly nothing in it fit for a sick person.’ As this would be sinful, he should not do so. But he should show him which parts are not fit for a sick person (saying): ‘ This particle is pungent, this one bitter, this one astringent, this one sour, this one sweet.’ (i) Some mendicants say unto (others) who follow the same rules of conduct, or live in the same place, or wander from village to village, if they have received agreeable food and another mendicant falls sick: ‘ Take it! give it him! if the mendicant will not eat it, bring it to us!’ ‘If nothing prevents me, I shall ^ This is the way in which the commentator construes the sen¬ tence. There is some confusion in the text, which cannot easily be removed.
“ Loe, Sanskrit ruksha?
BOOK II, LECTURE 1, LESSON II. II7 bring it.’ (Then he might act as stated in ^ i, which would be sinful.) (2) For the avoidance of these occasions to sin there are seven rules for begging food and as many for begging drink, to be known by the mendicants.
Now, this is the first rule for begging food. Neither hand nor vessel are wet^: with such a hand or vessel he may accept as pure, food, &c., for which he himself begs or which the other gives him. That is the first rule for begging food. (3) Now follows the second rule for begging food. The hand and the vessel are wet. The rest as in the preceding rule. That is the second rule for begging food. (4) Now follows the third rule for begging food. In the east, &c., there are several faithful householders, &c., (all down to) servants; they have put (food) in some of their various vessels, as a pan, a pot, a winnowing basket, a basket, a precious vessel. Now (the mendicant) should again know: is the hand not wet and the vessel wet; or the hand wet and the vessel not wet? If he collect alms with an alms-bowl or with his hand he should say, after considera¬ tion: ‘ O long-lived one! (or, O sister!) with your not- wet hand, or with your wet vessel, put (alms) in this my bowl, or hand, and give it me!’ Such-like food, for which he himself begs or which the other gives him, he may accept; for it is pure and acceptable. That is the third rule for begging food. (5) Now follows the fourth rule for begging food. A ^ Sawsa/// 5 a; it would perhaps be more correct to translate this word, soiled with the food in question.
® These are the pafi?iggahadhdri and the pd«ipa(figgahiya, lit. one who uses his hand instead of an alms-bowl.
monk or a nun may accept flattened grains, &c. (cf. II, I, I, § 5), for which they beg themselves or which the other gives them, if it be such as to require little cleaning or taking out (of chaff); for it is pure, &c. That is the fourth rule for begging food. (6) Now follows the fifth rule for begging food. A monk or a nun may accept food which is offered on a plate or a copper cup or any vessel, if the moisture on the hands of the giver is almost dried up; for, &c. That is the fifth rule for begging food. (7) Now follows the sixth rule for begging food. A monk or a nun may accept food which had been taken up from the ground, either taken up for one’s own sake or accepted for the sake of somebody else, whether it be placed in a vessel or in the hand; for, &c. That is the sixth rule for begging food. (8) Now follows the seventh rule for begging food. A monk or a nun may accept food of which only a part may be used, and which is not wanted by bipeds, quadrupeds, 6rama«as, Brdhma#as, guests, paupers, and beggars, whether they beg for it themselves, or the householder gives it them. That is the seventh rule for begging food. (9) These are the seven rules for begging food; now follow the seven rules for begging drink. They are, however, the same as those about food, only the fourth gives this precept: A monk or a nun may accept as drink water which has been used for watering flour or sesamum, &c. (II, i, 7, § 7), if it be such as to require little cleaning and taking out (of impure) articles; for, &c. (10) One who has adopted one of these seven rules for begging food or drink should not say; ‘ These reverend persons have chosen a wrong rule, I alone BOOK II, LECTURE I, LESSON II. II9 have rightly chosen.’ (But he should say): ‘ These reverend persons, who follow these rules, and I who follow that rule, we all exert ourselves according to the commandment of the 6^ina, and we respect each other accordingly.’
This certainly is the whole duty, &c.
Thus I say. (ii) End of the First Lecture, called Begging of Food.
A^tAraNGA st^TRA.
SECOND LECTURE, CALLED BEGGING FOR A COUCHS.
First Lesson.
If a monk or a nun want to ask for a lodging, and having entered a village or scot-free town, &c., conceive that lodging to contain eggs, living beings, &c., they should not use it for religious postures, night’s-rest, or study ^ (i) But if the lodging contains only few eggs or few living beings, &c., they may, after having inspected and cleaned it, circumspectly use it for religious postures, &c. Now, if they conceive that the house¬ holder, for the sake of a Nirgrantha and on behalf of a fellow-ascetic (male or female, one or many), gives a lodging 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, they should not use for religious postures, &c., such a lodging which has been appro¬ priated by the giver himself, &c. (see II, i, i,^ ii).
The same holds good if there be instead of a fel¬ low-ascetic many 6'rama«as and Brahma«as, guests, paupers, and beggars. But if the lodging has been 1 Segga.
® Tahappagare uvassae no ihhmn va se^^a»/ vi nisthiyaw va ^ete^^a. 7'.4a«a = sthana is explained kayotsarga; se^^a= j-ayya, sawstaraka; nisihiya=niiithika, svadhyaya; /5ete^^a=i^in- tayet. The last word is elsewhere translated dadyat.
BOOK II, LECTURE 2, LESSON I.
I2I appropriated by another man than the giver, &c., they may, after having inspected and cleaned it, circumspectly use it for religious postures, &c. (2) A monk or a nun, knowing that the layman has, for the sake of the mendicant, matted the lodging, whitewashed it, strewn it (with grass, &c.), smeared it (with cowdung), levelled, smoothed, or perfumed it (or the floor of it), should not use that lodging, which has been prepared by the giver himself, &c., for religious postures. But if it has been prepared by another person, &c., they may circumspectly use it for religious postures. (3) A monk or a nun, knowing that a layman will, for the sake of a mendicant, make small doors large, &c. (all as in II, i, 2, § 7, down to) spread his couch or place it outside, should not use such a lodging which has been appropriated by the giver himself, &c., for religious postures, &c. But if it has been appropriated by another person, &c., they may circumspectly use it for religious postures, &c. (4) Again, a monk or a nun, knowing that the layman, for the sake of the mendicant, removes from one place to another, or places outside, bulbs or roots or leaves or flowers or fruits or seeds or grass-blades of water plants, should not use such a lodging, which is appropriated by the giver himself, for religious pos¬ tures, &c. But if it has been prepared by another person, &c., they may circumspectly use it for religious postures, &c. (5) A monk or a nun, knowing that the layman, for the sake of the mendicant, removes from one place to another, or places outside, a chair or a board or a ladder or a mortar, should not use such a lodging- place, &c. (all as at the end of the last paragraph). (6) ak:Aranga sCtra.
A monk or a nun should not use for religious pos¬ tures, &c., a lodging-place above ground, as a pillar or a raised platform or a scaffold or a second story or a flat roof, likewise no underground place (ex¬ cept under urgent circumstances). If by chance they are thus lodged, they should there not wash or clean their hands or feet or eyes or teeth or mouth with hot or cold water; nor should they put forth there any other secretion, as excrements, urine, saliva, mucus, bilious humour, ichor, blood, or any other part of the bodily humours.
The Kevalin says: This is the reason; Making secretions he might stumble or fall; stumbling or falling he might hurt his hand, &c. (II, i, 7, § i), or any other limb of his body, or kill, &c., all sorts of living beings. Hence it has been said to the men¬ dicant, &c., that he should use no above-ground lodging-place for religious postures, &c. (7) A monk or a nun on a begging-tour should not use, for religious postures, a lodging-place used by the householder, in which there are women, children, cattle, food, and drink. This is the reason; A mendi¬ cant living together with a householder’s family may have an attack of gout, dysentery, or vomiting; or some other pain, illness, or disease may befall him; the layman might, out of compassion, smear or anoint the mendicant’s body with oil or ghee or butter or grease, rub or shampoo it with perfumes, drugs, lodhra, dye, powder, padmaka, then brush or rub it clean; clean, wash, or sprinkle it with hot or cold water, kindle or light a fire by rubbing wood on wood; and having done so, he might dry or warm (the mendicant’s body).
Hence it has been said to the mendicant, &c., BOOK II, LECTURE 2, LESSON I.
that he should not use for religious postures, &c., a lodging-place which is used by the householder. (8) This is (another) reason: While a mendicant lives in a lodging used by the householder, the house¬ holder or his wife, &c., might bully, scold h attack or beat each other. Then the mendicant might direct his mind to approval or dislike: ‘Let them bully each other!’ or, ‘ Let them not bully each other!’ &c. &c.
Hence it has been said to the mendicant, &c., that he should not use, for religious postures, &c., a lodging-place used by the householder. (9) This is (another) reason: While the mendicant lives together with householders, the householder might, for his own sake, kindle or light or extinguish a fire-body. Then the mendicant might direct his mind to approval or dislike: ‘ Let them kindle or light or extinguish a fire-body;’ or, ‘ Let them not do so.’
Hence it has been said to the mendicant, &c. (see above). (10) This is (another) reason: While the mendicant lives together with householders, he might see the householder’s earrings or girdle or jewels or pearls or gold and silver^ or bracelets (those round the wrist and those round the upper arm) or necklaces (those consisting of three strings, or those reaching halfway down the body, or those consisting of eighty ^ Vahawzti. The Guzerati translation renders it nirbhaOT/^^e, which is derived from Sanskrit nirbharts.
“ Hira««e suva««e. The commentators explain these two words, which are synonyms in the later language, as ‘raw and wrought gold, or coined gold.’ I translate ‘gold and silver,’ because the distinction of the commentators seems rather far¬ fetched, and because silver would be missed in enumerations like the present one.
As'arAnga sOtra.
strings or forty strings or one string or strings of pearls, golden beads or jewels) or a decked or orna¬ mented girl or maiden. Thus the mendicant might direct his mind to approval or dislike: ‘ Let her be thus;’ or, ‘Let her not be thus.’ So he might say, so he might think. Hence it has been said to the mendicant, &c. (see above), (ii) This is (another) reason: While a mendicant lives together with householders, the householder’s wives, daughters, daughters-in-law, nurses, slave-girls or servant-girls might say: ‘These reverend.S’rama^^as, &c., have ceased from sexual intercourse; it behoves them not to indulge in sexual intercourse: whatever woman indulges with thern in sexual intercourse, will have a strong, powerful, illustrious, glorious, victorious son of heavenly beauty.’ Hearing and perceiving such talk, one of them might induce the mendicant ascetic to indulge in sexual intercourse.
Hence it has been said to the mendicant, &c., that he should not use for religious postures, &c., a lodging used by the householder.