Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, [1884], at sacred-texts.com
Jaina Sutras, Part II (SBE22), tr. by Hermann Jacobi, [1884], at sacred-texts.com
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 1 or thrown down, or taken away, or distributed, or eaten, or put off, or has already been eaten or removed; that already other Sramanas and Brâhmanas, 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. (1)
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: Walking there, he might stumble or fall down; when he stumbles or falls down, his body might become contaminated with fæces, urine, phlegmatic humour, mucus, saliva, bile, matter, semen, or blood. And if his body has become soiled, he should not wipe or
rub or scratch or clean 1 or warm or dry it on the bare ground or wet earth [or dusty earth 2] 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, 1, 1, § 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 perceives 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, sarabha, 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 perceives 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
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 Sramana or a Brâhmana, a guest, pauper or beggar has already entered (the house), they should not stand in their sight or opposite the door 1.
The Kevalin 2 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 mendicants' sight or opposite the door.
Knowing this, he should go apart and stay where no people pass or see him. Another man may bring and give him food, &c., while he stays where no people pass or see him, and say unto him: 'O long-lived Sramana! 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 3: 'O long-lived Sramanas! 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
[paragraph continues] Sramana! 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 Sramana! 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. 1 (5)
When a monk or a nun on a begging-tour perceives that a Sramana or Brâhmana, 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 perceive 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)
99:1 In honour of the gods.
100:1 This stands for uvvalegga vâ uvvatteggâ vâ (udvaled vâ udvarted vâ), for which words, denoting some rather indistinct varieties of rubbing, I know no adequate English words.
100:2 The words in brackets are the translation of varia lectio.
101:1 This might also be translated: at an opposite door.
101:2 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.
101:3 Âloeggâ. The scholiast explains it here by darsayet, he should show the food, &c. Professor Oldenberg has identified this word with the Pâli âroketi.
102:1 The scholiast says that the way to procure food, &c., as described in this paragraph, should only be resorted to under pressing circumstances.