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.
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 udvarted 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.
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 longlived 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.
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.^^dndasatvat 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 windbody, 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, myrobalans, 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.
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, Ahkakarelu, 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 AdhAkarmika 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 wellflavoured 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 longlived 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 longlived 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; nkkkxisalaga»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 notwet 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, 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)