If a monk or a nun on the pilgrimage come ^ The original has six words for diiferent kinds of rubbing, which it would be impossible to render adequately in any other language.
across a shallow water they should first wipe their body from head to heels, then, putting one foot in the water and the other in the air, they should wade through the shallow water in a straight line^. (9) If a monk or a nun on the pilgrimage come across a shallow water, they should wade through it in a straight line, without being touched by or touching (another person’s or their own?) hand, foot, or body with their own hand, foot, or body. (10) A monk or a nun, wading through shallow water in a straight line, should not plunge in deeper water for the sake of pleasure or the heat; but they should circumspectly wade through the shallow water in a straight line. Now they should know this: If one is able to get out of the water and reach the bank, one should circumspectly remain on the bank with a wet or moist body, (ii) A monk or a nun should not wipe or rub, &c.
A monk or a nun on the pilgrimage, with their feet soiled with mud, should not, in order that the grass might take off the mud from the feet, walk out of the way and destroy the grass by cutting, trampling, and tearing it. As this would be sinful, they should not do so. But they should first inspect a path con¬ taining little grass; then they may circumspectly wander from village to village. (13) If a monk or a nun on the pilgrimage come upon walls or ditches or ramparts or gates or bolts ^ G^a»2ghSsa«2tdrime udae, literally, a water which is to be crossed by wading through it up to the knees; or perhaps water to be crossed on foot.
® AhSriya»z=yathS n^u bhavati. It might also mean, in the right way. Another explanation is yathadryam.
Ax-Aranga s^tra.
or holes to fit them, or moats or caves, they should, in case there be a byway, choose it, and not go on straight. (14) The Kevalin says; This is the reason: Walking there, the mendicant might stumble or fall down; when he stumbles or falls down, he might get hold of trees, shrubs, plants, creepers, grass, copsewood, or sprouts to extricate himself. He should ask travellers who meet him, to lend a hand; then he may circumspectly lean upon it and extricate himself; so he may cir¬ cumspectly wander from village to village. (15) If a monk or a nun perceive in their way (trans¬ ports of) corn, waggons, cars, a friendly or hostile army^, some encamped troops, they should, in case there be a byway, circumspectly choose it, and not walk on straight. One trooper might say to an¬ other: ‘ O long-lived one! this ^Sramawa is a spy upon the army; take hold of him with your arms, and drag him hither!’ The other might take hold of the mendicant with his arms and drag him on. He should neither be glad nor sorry for it, &c. (see § 3); then he may circumspectly wander from village to village. (16) If on his road travellers meet him and say, ‘ O long-lived Sramaxa 1 how large is this village or scot-free town, &c.? how many horses, elephants, beggars, men dwell in it? is there much food, water, population, corn? is there little food, water, population, com?’ he should not answer such questions if asked, nor ask them himself.
This is the whole duty, &c.
Thus I say. (17) * Sva/lakrSm vd para^akrS«i vd. My translation is merely a guess.
Third Lesson.
A monk or a nun on the pilgrimage, in whose way there are walls or ditches or ramparts or gates, &c. (see II, 3, 2, § 14), hill houses, palaces, underground houses, houses in trees, mountain caves, a sacred tree or pillar, workshops, &c. (see II, 2, 2, § 8), should not look at them holding up their arms, pointing at them with their fingers, bowing up and down. Then they may circumspectly wander from village to village, (i) A monk or a nun on the pilgrimage, on whose way there are marshes, pasture-grounds, moats, forti¬ fied places, thickets, strongholds in thickets, woods, mountains, strongholds on mountains, caves tanks, lakes, rivers, ponds, lotus ponds, long winding ponds, water-sheets, rows of water-sheets, should not look at them holding up their arms, &c. (see § i). (2) The Kevalin says: This is the reason: The deer, cattle, birds, snakes, animals living in water, on land. In the air might be disturbed or frightened, and strive to get to a fold or (other place of) refuge, (thinking): ‘ The Sramana. will harm me! ’ Hence it has been said to the mendicant, &c., that he should not look at the objects (mentioned in § 2) holding up his arms, &c.^ (3) * The word agatfa has been left out in the translation.
^ The passage closes: ‘ then he may circumspectly wander from village to village together with the master and teacher (dyariova^-£'h&ya.).’ But as the master and teacher have not been mentioned before, and will be mentioned in the next Shtra, it is almost certain that the words in question have been brought over from the next Sutra, or that they ought to be supplied to all Sutras from the beginning of the third lesson.
A£:ArAnGA SUTRA.
A£:ArAnGA SUTRA.
A monk or a nun, wandering from village to village together with the master or teacher, should not touch the master’s or teacher’s hand with their own, &c.; but without touching or being touched they should circumspectly wander from village to village together with the master or teacher. (4) A monk or a nun, wandering from village to village together with the master or teacher, might be met on the road by travellers and asked: ‘O longlived 6’rama«a! who are you? whence do you come, and where do you go?’ The master or teacher may answer and explain; but whilst the master or teacher answers and explains, one should not mix in their conversation. Thus they may wander from vil¬ lage to village with a superior priest^. (5) A monk or a nun, wandering from village to village with a superior priest, should not touch the superior’s hand with their own, &c. (see § 4). (6).
A monk or a nun, wandering from village to village with superior priests, might be met on the road by travellers, and be asked: ‘ O long-lived.Srama«a! who are you?’ He who has the highest rank of them all, should answer and explain; but whilst the superior answers and explains, one should not mix in their conversation, &c. (see § 5). (7) A monk or a nun, wandering from village to village, might be met on the road by travellers, and be asked: ‘ O long-lived 6’rama#a! did you see somebody on the road? viz. a man, cow, buffalo, cattle, bird, snake, or aquatic animal—tell us, show ^ AhSrdtiwiySe, Com. yathdratn^dhikam. R&tiwiya is opposed to seha (disciple); it is elsewhere explained by ^yeshM a; see Kalpa Sfttra, S^m. 59. I am not sure if the phrase ought not to be translated, with due respect for his superior.
us!’ The mendicant should not tell it, nor show it, he should not comply with their request, but look on silently, or, though knowing it, he should say that he did not know. Then he may circumspectly wander from village to village. (8) He should act in the same manner, if asked about bulbs of water-plants, roots, bark, leaves, flowers, fruits, seeds, water in the neighbourhood, or a kindled fire; (9) Likewise, if asked about (transports of) corn, waggons, cars, &c. (see II, 3, 2, ^ 16). (10) Likewise, if asked: ‘ O long-lived 6'rama»a! how large is this village or scot-free town, &c.?’ (ii) Likewise, if asked: ‘O long-lived ^Srama^a I How far is it to that village or scot-free town, &c. (12) If a monk or a nun, wandering from village to vil¬ lage, sees a vicious cow coming towards them, &c. (see II, I, 5, § 3), they should not, from fear of them, leave the road, or go into another road, nor enter a thicket, wood, or stronghold, nor climb a tree, nor take a plunge in a large and extended water-sheet, nor desire a fold or any other place of refuge, or an army or a caravan; but undisturbed, the mind not directed to outward things, they should collect them¬ selves for contemplation; thus they may circum¬ spectly wander from village to village. (13) If the road of a monk or a nun on the pilgrimage lies through a forest, in which, as they know, there stroll bands of many thieves desirous of their pro¬ perty, they should not, for fear of them, leave the If these thieves say, ‘O long-lived Sramam! bring us your clothes, &c., give them, put them down!’ the mendicant should not give or put them down.
A^^ARAnGA SUTRA.
Nor should he reclaim (his things) by imploring (the thieves), or by folding his hands, or by moving their compassion, but by religious exhortation or by remaining silent, (15) If the thieves, resolving to do it themselves, bully him, &c., tear off his clothes, &c., he should not lodge an information in the village or at the king’s palace; nor should he go to a layman, and say, ‘ O longlived householder! these thieves, resolving to do (the robbing) themselves, have bullied me, &c., they have torn off my clothes,’ &c. He should neither think so, nor speak so; but undisturbed, &c, (see This is the whole duty, &c.
Thus I say. (16) End of the Third Lecture, called Walking.
FOURTH LECTURE, MODES OF SPEECH ^ First Lesson.
A monk or a nun, hearing and perceiving these uses of speech, should know that the following ones are not to be employed and have not hitherto been employed (by persons of exemplary conduct); those who speak in wrath or in pride, for deception or for gain, who speak, knowingly or unknowingly, hard words. They should avoid all this, which is blamable. Employing their judgment, they should know something for certain and something for uncer¬ tain (i) (N. N.) having received food or not having received food, having eaten it or not having eaten it, has come or has not come, comes or does not come, will come or will not come. (2) Well considering (what one is to say), speaking with precision, one should employ language in moderation and restraint: the singular, dual, plural; feminine, masculine, neuter gender; praise, blame, ‘ Bhasa^g'dya.
® The commentator understands this passage and the following paragraph in a different way: a man of ripe judgment should utter no such positive assertions, e. g. it is certain (that it will rain), or it is not certain, &c. He seems to have been of opinion that the prohibition in the last sentence, savvam etam s^va^^aw extends also to the following sentence. But this is not probable, as etam generally refers to what precedes, and imam to what follows.
axArAnga sOtra.
praise mixed with blame, blame mixed with praise; past, present, or future (tenses), the first and second, or third (person)^. If one thinks it necessary to speak in the singular, he should speak in the sin¬ gular; if he thinks it necessary to speak in the plural, he should speak in the plural, &c. Consider¬ ing well: this is a woman, this is a man, this is a eunuch, this is to be called thus, this is to be called otherwise, speaking with precision, he should em¬ ploy language in moderation and restraint. (3) For the avoidance of these occasions to sin, a mendi¬ cant should know that there are four kinds of speech: the first is truth; the second is untruth; the third is truth mixed with untruth; what is neither truth, nor untruth, nor truth mixed with untruth, that is the fourth kind of speech: neither truth nor untruth Thus I say.
All past, present, and future Arhats have taught and declared, teach and declare, will teach and de¬ clare these four kinds of speech; and they have explained all those things which are devoid of intel¬ lect, which possess colour, smell, taste, touch, which are subject to decay and increase, which possess various qualities. (4) A monk (or a nun should know that) before (the utterance) speech is speech in (antecedent) nonexistence®; that while uttered, it is (real) speech; “ The first, second, and third cases refer to assertions, the fourth (asatyammhd) to injunctions.
® Literally, non-speech. The commentary has the terms used in the translation, which are taken from theVaueshika philosophy. But it is well known that many Gainas have adopted and written on the Vaneshika philosophy, and that the (?ainas themselves maintain that the moment after it has been uttered, the spoken speech is speech in (subsequent) non-existence. (5) A monk or a nun, well considering, should not use speech whether truth or untruth, or truth mixed with untruth, if it be sinful, blamable, rough, stinging, coarse, hard, leading to sins, to discord and factions, to grief and outrage, to destruction of living beings. (6) A monk or a nun, considering well, should use true and accurate speech, or speech which is neither truth nor untruth (i.e. injunctions); for such speech is not sinful, blamable, rough, stinging, &c. (7) A monk or a nun, if addressing a man who, if addressed, does not answer, should not say: ‘You loon! you lout^I you Yhdra! you low-born wretch! you slave I you dog I you thief! you robber I you cheat! you liar I &c.; you are such and such! your parents ^ are such and such I’ Considering well, they should not use such sinful, blamable, &c., speech. (8) But in that case they should say: ‘ N. N.l O longlived one! O long-lived ones 1 O layman! O pupil! O faithful one! O lover of faith I ’ Considering well, they should use such sinless, blameless, &c., speech. {9) A monk or a nun, if addressing a woman who, if addressed, does not answer, should not say: ‘You hussy I you wench! &c.’ (repeat the above list of that one of their own creed,.Ouluya-Rohagutta, is the author of the Vaheshika Darjanam; see Kalpa Shtra, p. 119.
^ The original has hole, gole, which are said by the com¬ mentator to have been used, in another country, as abusive words. My conjectural translation is based on the meaning of the Sanskrit words ho(fa, golS.
® It is well known that the Hindus include the parents of the abused party in their maledictions.
AiclRANGA sOtRA.
abusive words adapted to females). Considering well, they should not use such sinful, blamable, &c., speech. (lo) A monk or a nun, if addressing a woman who, if addressed, does not answer, should say: ‘ O longlived one! O sister! madam! my lady! O lay-sister! O pupil! O faithful one! O lover of faith!’ Con¬ sidering well, they should use such sinless, blame¬ less, &c., speech, (ii) A monk or a nun should not say; ‘ The god ^ of the sky! the god of the thunderstorm! the god of lightning! the god who begins to rain! the god who ceases to rain! may rain fall or may it not fall! may the crops grow or may they not grow! may the night wane or may it not wane! may the sun rise or may it not rise! may the king conquer or may he not conquer!’ They should not use such speech. (12) But knowing the nature of things, he should say: ‘ The air; the follower of Guhya; a cloud has gathered or come down; the cloud has rained.’
This is the whole duty, &c.
Thus I say. (13) Second Lesson.
A monk or a nun, seeing any sort (of diseases), should not talk of them in this way: ‘He has got boils, or leprosy, &c. (see I, 6, i, f 3); his hand is cut, or his foot, nose, ear, lip is cut.’ For as all such people, spoken to in such language, become ^ This prohibition to use the word god in such phrases as the god (deva) rains, is a curious instance of the rationalism of the early (rainas. As they were allowed to speak nothing but the truth, they were enjoined not to say, ‘the god rains,’ but ‘the air (a?»talikkhaOT) rains.’
BOOK II, LECTURE 4, LESSON 2, angry, hence, considering well, they should not speak to them in such language, (i) A monk or a nun, seeing any sort (of good quali¬ ties), should speak thus: ‘He is strong, powerful, vigorous, famous, well-formed, well-proportioned, handsome.’ For as all such people, spoken to in such language, do not become angry, they should, con¬ sidering well, speak to them in such language. (2) A monk or a nun, seeing any sort of such things as walls or ditches, &c. (see II, 3, 2, § 14), should not speak of them in this way: ‘ This is well-executed, finely executed, beautiful, excellent, (so done) or to be done; ’ they should not use such sinful, &c., language. (3) A monk or a nun, seeing walls, &c., should speak about them in this way: ‘ This has been executed with great effort, with sin, with much labour; it is very magnificent, it is very beautiful, it is very fine, it is very handsome;’ considering well, they should use such sinless, &c., language. (4) A monk or a nun, seeing food, &c., prepared, should not speak about it in this way: ‘ This is well executed, finely executed, beautiful, excellent, (so done) or to be doneconsidering well, they should not use such sinful, &c., language. (5) A monk or a nun, seeing food, &c., prepared, should speak about it in this way: ‘ This has been executed with great effort, with sin, with much labour; it is very good, it is excellent, it is well seasoned, it is most delicious, it is most agreeable;’ considering well, they should use such sinless, &c., language. (6) A monk or a nun, seeing a man, a cow, a buffalo, deer, cattle, a bird, a snake, an aquatic animal of AXARANGA SUTRA.
increased bulk, should not speak about them in this way: ‘He (or it) is fat, round, fit to be killed or cookedconsidering well, they should not use such sinful, &c., language. (7) A monk or a nun, seeing a man, a cow, &c., of in¬ creased bulk, should speak about them in this way: ‘He is of increased bulk, his body is well grown, well compacted, his flesh and blood are abundant, his limbs are fully developedconsidering well, they should use such sinless, &c., language. (8) A monk or a nun, seeing any sort of cows (or oxen), should not speak about them in this way: ‘ These cows should be milked or tamed or covered, should draw a waggon or carconsidering well, they should not use such sinful, &c., language. (9) A monk or a nun, seeing any sort of cows (or oxen), should speak about them in this way: ‘ It is a young cow, a milch cow, she gives much milk, it is a short or a large one, a beast of burden;’ con¬ sidering well, they should use such sinless, &c., language. (10) A monk or a nun, seeing big trees in parks, on hills, or in woods, should speak about them in this way; ‘ These (trees) are fit for palaces, gates, houses, benches, bolts, boats, buckets, stools, trays, ploughs, mattocks (?), machines, poles, the nave of a wheel (?), ga^flfl^ seats, beds, cars, shedsconsidering well, they should not use such sinful, &c., language, (ii) A monk or a nun, seeing big trees in parks, on hills, or in woods, should speak about them in this way: ‘ These trees are noble, high and round, big; * The Guzerati commentator explains gandi by a kind of utensil. The Sanskrit commentaries give no explanation.
they have many branches, extended branches, they are very magnificent,’ &c. (see § 4); considering well, they should use such sinless, &c., language. (12) A monk or a nun, seeing many wild fruits, should not speak about them in this way: ‘ They are ripe, they should be cooked or eaten, they are just in season, or soft, or they have just splitconsider¬ ing well, they should not use such sinful, &c., lan¬ guage. (13) A monk or a nun, seeing many wild fruits, should speak about them in this way: ‘They are very plen¬ tiful, they contain many seeds, they are fully grown, they have developed their proper shape; ’ consider¬ ing well, they should use such sinless, &c., lan¬ guage. (14) A monk or a nun, seeing many vegetables, should not speak about them in this way: ‘ They are ripe, they are dark coloured, shining, fit to be fried or roasted or eatenconsidering well, they should not use such sinful, &c., language. (15) A monk or a nun, seeing many vegetables, should speak about them in this way: ‘ They are grown up, they are fully grown, they are strong, they are excellent, they are run to seed, they have spread their seed, they are full of sap;’ considering well, they should use such sinless, &c., language. (16) A monk or a nun, hearing any sort of sounds, should not speak about them in this way: ‘This is a good sound, this is a bad sound;’ considering well, they should not use such sinless, &c., language; but they should call them good, if they are good; bad, if they are bad; considering well, they should use such sinless, &c., language. (17) In the same manner they should speak about the AK-ARAnGA stXRA.
(five) colours, as black, &c.; the (two) smells, as pleasant or unpleasant; the (five) tastes, as sharp &c.; the (five) kinds of touch, as hard, &c. (18) A monk or a nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in modera¬ tion and restraint.
This is the whole duty, &c.
Thus I say. (19) End of the Fourth Lecture, called Modes of Speech.
FIFTH LECTURE, BEGGING OF CLOTHES^.
First Lesson.
A monk or a nun wanting to get clothes, may beg for cloth made of wool, silk, hemp, palm-leaves, cotton, or Arkathla, or such-like clothes. If he be a youthful, young, strong, healtliy, well-set monk, he may wear one robe, not two; if a nun, she should possess four raiments, one two cubits broad, two three cubits broad, one four cubits broad If one does not receive such pieces of cloth, one should afterwards sew together one with the other, (i) A monk or a nun should not resolve to go further than half a yo^na to get clothes. As regards the acceptance of clothes, those precepts which have been given in the (First Lesson of the First Lecture, called) Begging of Food®, concerning one fellowascetic, should be repeated here; also concerning many fellow-ascetics, one female fellow-ascetic, many female fellow-ascetics, many 6’rama«as and Br 4 hma«as; also about (clothes) appropriated by another person^. (2) A monk or a nun should not accept clothes which the layman, for the mendicant’s sake, has bought.
' VatthesawS.
^ The first to wear in the cloister, the second and third for outof-door, the fourth for assemblies.
AiTARANGA sfjTRA.
washed, dyed, brushed, rubbed, cleaned, perfumed, if these clothes be appropriated by the giver him¬ self. But if they be appropriated by another person, they may accept them; for they are pure and accept¬ able. (3) A monk or a nun should not accept any very ex¬ pensive clothes of the following description: clothes made of fur, fine ones, beautiful ones; clothes made of goats’ hair, of blue cotton, of common cotton, of Bengal cotton, of Pa/<fa, of Malaya fibres, of bark fibres, of muslin, of silk; (clothes provincially called) Desaraga,Amila, Gabala, PhAliya, KAyaha; blankets or mantles. (4) A monk or a nun should not accept any of the following plaids of fur and other materials: plaids made of Udra, Pe^a fur embroidered with Pe^a fur, made of the fur of black or blue or yellow deer, golden plaids, plaids glittering like gold, interwoven with gold, set with gold, embroidered with gold, plaids made of tigers’ fur, highly ornamented plaids, plaids covered with ornaments. (5) For the avoidance of these occasions to sin there are four rules for begging clothes to be known by the mendicants.
Now, this is the first rule: A monk or a nun may beg for clothes specifying (their quality), viz. wool, silk, hemp, palm-leaves, cotton, Arkatfila. If they beg for them, or the house¬ holder gives them, they may accept them; for they are pure and acceptable.
This is the first rule. (6) Now follows the second rule: * According to the commentary udra and pe^a are animals in Sindh.
BOOK 11, LECTURE 5, LESSON I.
A monk or a nun may ask for clothes which they have well inspected, from the householder or his wife, &c. After consideration, they should say; ‘ O longlived one! (or, O sister!) please give me one of these clothes!’ If they beg for them, or the house¬ holder gives them, they may accept them; for they are pure and acceptable.
This is the second rule. (7) Now follows the third rule: A monk or a nun may beg for an under or upper garment. If they beg for it, &c. (see § 7).
This is the third rule. (8) Now follows the fourth rule: A monk or a nun may beg for a left-off robe, which no other 5 rama;?a or BrAhma«a, guest, pauper or beggar wants. If they beg, &c. (see § y).
This is the fourth rule.
A monk or a nun who have adopted one of these four rules should not say, &c. (all as in II, i, ii, § 12, down to) we respect each other accordingly. (9) A householder may perhaps say to a mendicant begging in the prescribed way: ‘O long-lived 6’rama«a! return after a month, ten nights, five nights, to-morrow, to-morrow night; then we shall give you some clothes.’ Hearing and perceiving such talk, he should, after consideration, say: ‘O long-lived one! (or, O sister!) it is not meet for me to accept such a promise. If you want to give me (something), give it me now! ’ After these words the householder may answer: ‘ O long-lived.Srama^za! follow me! then we shall give you some clothes.’ The mendicant should give the same answer as above.
After his words the householder may say (to one i6o As-Aranga s6tra.
of his people); ‘ O long-lived one! (or, O sister!) fetch that robe! we shall give it the K^rama^za, and afterwards prepare one for our own use, killing all sorts of living beings.’
Hearing and perceiving such talk, he should not accept such clothes; for they are impure and un¬ acceptable. (lo) The householder ^ may say (to one of his people): ‘ O long-lived one! (or, O sister!) fetch that robe, wipe or rub it with perfume, &c. (see II, 2, i, § 8); we shall give it to the Sramana.’
Hearing and perceiving such talk, the mendicant should, after consideration, say; ‘O long-lived one! (or, O sister I) do not wipe or rub it with perfume, &c. If you want to give it me, give it, such as it is! ’ After these words the householder might never¬ theless offer the clothes after having wiped or rubbed them, &c.; but the mendicant should not accept them, for they are impure and unaccept¬ able. (ii) The householder may say (to another of his people); ‘ O long-lived one 1 (or, O sister 1 ) bring that robe, clean or wash it with cold or hot water!’
The mendicant should return the same answer as above (in § ii) and not accept such clothes. (12) The householder may say (to another of his ' Here and in the following paragraph the original adds nettS, which may be = nltvd, bringing (the clothes); but the following words seem to militate against this rendering. For the house¬ holder’s order to fetch (ihara) the clothes would be superfluous, if he had already brought (netta) them. Unless dhara has here some Other meaning than the common one, perhaps ‘ take it,’ nettd can¬ not be translated ‘ having brought them.’
BOOK II, LECTURE 5, LESSON I, people); ‘ O long-lived one! (or, O sister!) bring that cloth, empty it of the bulbs, &c. (see II, 2, i, J 5); we shall give it to the Srama.na..’ Hearing and perceiving such talk, the mendicant should say, after consideration: ‘ O long-lived one! (or, O sister!) do not empty that cloth of the bulbs, &c.; it is not meet for me to accept such clothes.’ After these words the householder might nevertheless take away the bulbs, &c., and offer him the cloth; but he should not accept it; for it is impure and unacceptable. (13) If a householder brings a robe and gives it to the mendicant, he should, after consideration, say: ‘ O long-lived one! (or, O sister!) I shall, in your presence, closely inspect the inside of the robe.’
The Kevalin says; This is the reason: There might be hidden in the robe an earring or girdle or gold and silver, &c. (see II, 2, i, § ii), or living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the inside of the robe. (14) A monk or a nun should not accept clothes which are full of eggs or living beings, &c.; for they are impure, &c. A monk or a nun should not accept clothes which are free from eggs or living beings, &c., but which are not fit nor strong nor lasting nor to be worn^—which though pleasant are not fit (for a mendicant); for they are impure and unacceptable. (15) ‘ If they contain stains of mustard or Aw^ana, &c. The com¬ mentator quotes two rlokas which, as I understand them, assign to the different parts of the cloth different significations as omina. They run thus:.SattSri deviyi bh%S do ya bhdgd ya mS«usS I asurSwa ya do bhagd ma^^^e vatthassa rakkhaso li devesu uttamo lobho mSwusesu ya ma^^Aimo I asuresu ya gala««a»2 marawaw gina. rakkhase II M As-Aranga sOtra.
A monk or a nun may accept clothes which are fit, strong, lasting, to be worn, pleasant and fit for a mendicant; for they are pure and acceptable. (i6) A monk or a nun should not wash his clothes, rub or wipe them with ground drugs, &c., because they are not new.
A monk or a nun should not clean or wash his clothes in plentiful water, because they are not A monk or a nun should not make his clothes undergo the processes (prohibited in § 17), because they have a bad smell. (18) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do so on the bare ground or wet earth or rock or piece of clay con¬ taining life, &c. (see II, i, 5, §2). (19)^ A monk or a nun wanting to air or dry (in the sun) their clothes, should not hang them for that pur¬ pose on a post of a house, on the upper timber of a door-frame, on a mortar, on a bathing-tub, or on any such-like above-ground place, which is not well fixed or set, but shaky and movable. (20) A monk or a nun wanting to air or dry (in the sun) their clothes, should not lay them for that pur¬ pose on a dyke, wall, rock, stone, or any such-like above-ground place, &c. (21) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do it on a pillar, a raised platform, a scaffold, a second story, a flat roof, or any such-like above-ground place, &c. (22) ^ If the garment falls on the ground, it would come in contact with dust, &c., then it would contain living beings and be no more pure.
Knowing this, he should resort to a secluded spot, and circumspectly air or dry his clothes there on a heap of ashes or bones, &c. (see II, i, i, § i), which he has repeatedly inspected and cleaned.
This is the whole duty, &c.
Thus I say. (23) Second Lesson.
A monk or a nun should beg for acceptable clothes, and wear them in that state in which they get them: they should not wash or dye them, nor should they wear washed or dyed clothes, nor (should they) hide (their clothes) when passing through other vil¬ lages, being careless of dress. This is the whole duty for a mendicant who wears clothes^.
A monk or a nun wanting, for the sake of alms, to enter the abode of a householder, should do so outfitted with all their clothes; in the same manner they should go to the out-of-door place for religious practices or study, or should wander from village to village.
Now they should know this: A monk or a nun dressed in all their clothes should not enter or leave, for the sake of alms, the abode of a house¬ holder, &c. &c., on perceiving that a strong and widely spread rain pours down, &c. (see II, i, 3, § 9). (i) If a single mendicant borrows for a short time a robe^ (from another mendicant) and returns after staying abroad for one, two, three, four, or five days, ^ Pa(^ih 4 riya;«, which is translated prdtihdruka. There are various readings as parihiriya, pt«/ihSriya; but the meaning of the word remains uncertain, and my translation is but conjectural.
AkarAnga sOtra.
he (the owner) should not take such a robe for himself, nor should he give it to somebody else, nor should he give it on promise (for another robe after a few days), nor should he exchange that robe for another one. He should not go to another mendicant and say: ‘ O long-lived Sramana! do you want to wear or use this robe?’ He (the owner of the robe) should not rend the still strong robe, and cast it away; but give it him (who had borrowed it) in its worn state; he should not use it himself. (2) The same rule holds good when many mendicants borrow for a short time clothes, and return after stay¬ ing abroad for one. See,, days. All should be put in the plural. (3) ‘ Well, I shall borrow a robe and return after stay¬ ing abroad for one, two, three, four, or five days; perhaps it will thus become my own.’ As this would be sinful, he should not do so. (4) A monk or a nun should not make coloured clothes colourless, or colour colourless clothes; nor should they give them to somebody else thinking that they will get other clothes; nor should they give it on promise (for other clothes); nor should they exchange them for other clothes; nor should they go to somebody else and say: ‘ O long-lived .S’rama^^a! do you want to wear or use these clothes?’ They should not rend the still strong clothes, and cast them away, that another mendicant might think them bad ones. (5) If he sees in his way thieves, he should not from fear of them, and to save his clothes, leave the road or go into another road, &c. (see II, 3, 3, § 13), but undisturbed, his mind not directed to outward things.
he should collect himself for contemplation; then he may circumspectly wander from village to village. (6) If the road of a monk or a nun on the pilgrimage lies through a forest in which, as they know, there stroll bands of many thieves desirous of their clothes, they should not from fear of them, and to save their clothes, leave the road or go into another road, &c.
If these thieves say; ‘ O long-lived.Sramawa! bring us your robe, give it, deliver it!’ he should not give or deliver it. He should act in such cases (as prescribed in II, 3, 3, 15 and 16).
This is the whole duty, &c.
Thus I say. (8) End of the Fifth Lecture, called Begging of Clothes.
SIXTH LECTURE, BEGGING FOR A BOWL^, First Lesson.
A monk or a nun wanting to get a bowl, may beg for one made of bottle-gourd or wood or clay, or such-like bowls. If he be a youthful, young, &c. (see II, 5, I, § i) monk, he may carry with him one bowl, not two A monk or a nun should not resolve to go farther than half a Yo^ana to get a bowl.
As regards the acceptance of a bowl, those four precepts which have been given in (the First Lesson of the First Lecture, called)® Begging of Food, con¬ cerning one fellow-ascetic, &c., should be repeated here, the fifth is that concerning many Yrama^as and Br 4 hma«as.
A monk or a nun should not accept a bowl which the layman has, for the mendicant’s sake, bought, &c. (see the Lecture called Begging of Clothes*), (i) A monk or a nun should not accept any very expensive bowls of the following description: bowls made of iron, tin, lead, silver, gold, brass, a mixture of * PaesawS.
® This applies, according to the commentator, to Ginakalpikas, &c. Ordinary monks may have a drinking vessel besides the almsbowl.
BOOK II, LECTURE 6, LESSON I, gold, silver, and copper, pearl, glass, mother of pearl, horn, ivory, cloth, stone, or leather; for such very expensive bowls are impure and unacceptable. (2) A monk or a nun should not accept bowls which contain a band of the same precious materials specialised in § 2; for &c. (3) For the avoidance of these occasions to sin there are four rules for begging a bowl to be known by the mendicants.
Now this is the first rule: A monk or a nun may beg for a bowl specifying its quality, viz. bottle-gourd or wood or clay. If they beg for such a bowl, or the householder gives it, they may accept it, for it is pure and acceptable. This is the first rule. (4) Now follows the second rule: A monk or a nun may ask for a bowl, which they have well inspected, from the householder or his wife, &c. After consideration, they should say: ‘ O longlived one! (or, O sister!) please give me one of these bowls, viz. one made of bottle-gourds or wood or clay.’ If they beg for such a bowl, or the house¬ holder gives it, they may accept it; for &c.
This is the second rule. (5) Now follows the third rule: A monk or a nun may beg for a bowl which has been used by the former owner or by many people. If they beg for it, &c. (see § 5).
This is the third rule. (6) Now follows the fourth rule; A monk or a nun may beg for a left-off bowl which no other K^ramawa or Br 4 hma«a, guest, pauper, or beggar wants. If they beg for it, &c. (see § 5). This is the fourth rule.
Aa'ARANGA stjTRA.
A monk or a nun having adopted one of these four rules should not say, &c. (see II, all down to) we respect each other accordingly. (7) A householder may perhaps say to a mendicant begging in the prescribed way: ‘ O long-lived KS’rama»a! return after a month,’ &c. (all as in the Lecture called Begging of Clothes^). (8) The householder may say (to one of his people): ‘ O long-lived one! (or, O sister!) fetch that bowl, rub it with oil, ghee, fresh butter or marrow, we shall give it,’ &c. (see 11,5, i,^ii); o'*' wash, wipe, or rub it with perfumes,’ &c.; or ‘ wash it with cold or hot water;’ or ‘empty it of the bulbs,’ &c. (see II, 5, i,