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
'It 1 is difficult to obtain pure, acceptable alms; it is indeed not free from such preparations as strewing the ground (with Darbha-grass), smearing it (with cowdung), shutting the doors and securing the beds. And he (the mendicant) delights in pilgrimage, religious exercises, study, begging for a bed, a couch, or other alms.'
Some mendicants explain thus (the requisites of a lodging); they are called upright, searching after liberation, practising no deceit.
Some householders (who, having learned the requisites of a lodging-place, fit one out accordingly, try to deceive the mendicants, saying): 'This lodging, which we offer you, has been assigned to you, it has been originally prepared for our sake, or for the sake of some relations, it has been used, it has been relinquished.'
Explaining 2 thus, he truly explains. (The teacher says): Well, he is (an explainer of the truth). (1)
If a mendicant, at night or at the twilight, leaves or enters a small lodging, one with a small door, a low or crammed lodging, (he should put forward) first his hand, then his foot, and thus circumspectly leave or enter it.
The Kevalin says: This is the reason: There might be a badly bound, badly placed, badly fastened, loose umbrella, pot, stick, staff, robe, hide, leather boots or piece of leather belonging to Sramanas or Brâhmanas; and the mendicant, when leaving or entering (the lodging) at night or twilight, might stumble or fall; stumbling or falling he might hurt his hand or foot, &c. (see IV, 1, 7, § 1), kill, &c., all sorts of living beings.
Hence it has been said to the mendicant, &c., that one (should put forward) first the hand, then the foot, and thus circumspectly leave or enter such a lodging. (2)
He (the mendicant) should, at halting-places, &c., ask for a lodging-place, after having inquired who is the landlord or who is the tenant. H e should ask permission to use the lodging-place in this way: 'By your favour, O long-lived one! we shall dwell here for a while (for the time and in the place) which you will concede.' (If the landlord should object and say that he owns the lodging for a limited time only, or if he asks for the number of monks for which the lodging is required, he should answer) 1: 'As long as this lodging belongs to you, (or) for the sake of as
many fellow-ascetics (as shall stand in need of it), we shall occupy the lodging; afterwards we shall take to wandering.' (3)
A monk or a nun may know the name and gotra of him in whose lodging he lives; in that case they should not accept food, &c., in that house whether invited or not invited; for it is impure and unacceptable. (4)
A monk or a nun should not use for religious postures, &c., a lodging-place which is used by the householder, which contains fire or water; for it is not fit for a wise man to enter or leave it, &c. (cf. II, 1, 4, § 1). (5)
A monk or a nun should not use for religious postures, &c., a lodging for which they have to pass through the householder's abode, or to which there is no road; for it is not fit, &c. (see last paragraph). (6)
A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., might bully or scold, &c., each other (see II, 2, 1, § 9); for it is not fit, &c. (7)
A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., rub or anoint each other's body with oil or ghee or butter or grease; for it is not fit, &c. (8)
A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., rub or shampoo each other's body with perfumes, ground drugs, powder, lodhra, &c. (see II, 2, 1, § 8); for it is not fit, &c. (9)
A monk or a nun should not use for religious postures, &c., a lodging where the householder or his
wife, &c., clean, wash, or sprinkle each other's body with cold or hot water; for it is not fit, &c. (10)
A monk or a nun should not use for religious postures, &c., a lodging where the householder or his wife, &c., go about naked or hide themselves, or talk about sexual pleasures, or discuss a secret plan; for it is not fit, &c. (11)
A monk or a nun should not use for religious postures, &c., a lodging which is a much-frequented playground 1; for it is not fit, &c. (12)
1. If a monk or a nun wish to beg for a couch, they should not accept one which they recognise full of eggs, living beings, &c. (13)
2. If the couch is free from eggs, living beings, but is heavy, they should not accept such a couch. (14)
3. If the couch is free from eggs, living beings, light, but not movable, they should not accept such a couch. (15)
4. If the couch is free from eggs, living beings, &c., light, movable, but not well tied, they should not accept such a couch 2. (16)
5. If the couch is free from eggs, living beings, light, movable, and well tied, they may accept such a couch. (17)
For the avoidance of these occasions to sin there are four rules, according to which the mendicant should beg for a couch.
Now this is the first rule for begging for a couch.
If a monk or a nun beg for a couch, specifying (its quality), viz. one of Ikkata-reed, a hard one, one of Gantuka-grass, of Para-grass 1, of peacock feathers, of hay, of Kusa-grass, of brush-hair, of Pakkaka, of Pippala, of straw, they should, after consideration, say: 'O long-lived one! (or, O sister!) please give me this here!' If the householder prepares one of the above-specified couches, or if the mendicant asks himself, and the householder gives it, then he may accept it as pure and acceptable.
This is the first rule. (18)
Now follows the second rule.
If a monk or a nun beg for a couch (of the above-detailed description) after having well inspected it, they should, after consideration, say: 'O long-lived one! &c.' (all as in the first rule).
This is the second rule 2. (19)
If a monk or a nun beg for a couch of the above-detailed description, viz. one of Ikkata-grass, &c., from him in whose house he lives, they may use it if they get it; if not, they should remain in a squatting or sitting posture (for the whole night).
This is the third rule. (20)
Now follows the fourth rule.
If a monk or a nun beg for a couch such as it is spread, either on the ground or on a wooden plank, they may use it if they get it; if not, they
should remain in a squatting or sitting posture (for the whole night).
This is the fourth rule. (21)
A monk who has adopted one of these four rules, should not say, &c. (all as in II, 1, 11, § 12, down to) we respect each other accordingly. (22)
If a monk or a nun wish to give back a couch, they should not do so, if the couch contains eggs, living beings, &c. But if it contains few living beings, &c., they may restrainedly do so, after having well inspected, swept, and dried it 1. (23)
A monk or a nun on a begging-tour or in a residence or on a pilgrimage from village to village should first inspect the place for easing nature. The Kevalin says: This is the reason: If a monk or a nun, in the night or the twilight, ease nature in a place which they have not previously inspected, they might stumble or fall, stumbling or falling they might hurt the hand or foot, &c., kill, &c., all sorts of living beings. (24)
A monk or a nun might wish to inspect the ground for their couch away from 2 that occupied by a teacher or sub-teacher, &c. (see II, 1, 10, § 1), or by a young one or an old one or a novice or a sick man or a guest, either at the end or in the middle, either on even or uneven ground, or at a place where there is a draught or where there is no draught. They should then well inspect and sweep
[paragraph continues] (the floor), and circumspectly spread a perfectly pure bed or couch. (25)
Having spread a perfectly pure bed or couch, a monk or a nun might wish to ascend it. When doing so, they should first wipe their body from head to heels; then they may circumspectly ascend the perfectly pure bed or couch, and circumspectly sleep in it. (26)
A monk or a nun sleeping in a perfectly pure bed or couch (should have placed it at such a distance from the next one's) that they do not touch their neighbour's hand, foot, or body with their own hand, foot, or body; and not touching it, should circumspectly sleep in their perfectly pure bed or couch. (27)
Before inhaling or breathing forth, or coughing or sneezing or yawning or vomiting or eructating, a monk or a nun should cover their face or the place where it lies; then they may circumspectly inhale or breathe forth, &c. (28)
Whether his lodging 1 be even or uneven; full of, or free from, draughts; full of, or free from, dust; full of, or free from, flies and gnats; full of, or free from, dangers and troubles--in any such-like lodging one should contentedly stay, nor take offence at anything.
This is the whole duty, &c.
Thus I say. (29)
End of the Second Lecture, called Begging for a Couch.
129:1 The commentators say that this passage contains the mendicant's answer to an invitation to live in this or that village. By the second it is meant the lodging.
129:2 The commentator supposes here the householder to further p. 130 inquire after the requisites of, and the objections to, the lodging-place. The mendicant should explain them.
130:1 The passage in parentheses contains what the commentator supplies.
132:1 Âinnasamlekkham. I am not certain whether I have found the correct meaning.
132:2 In the first case, there would be samyamavirâdhanâ, or obstruction to control; in the second, âtmavirâdhanâ, injury to him who lifts the couch; in the third, tatparityâga; in the fourth, bandhanâdipalimantha, friction of the ropes. The word which I have translated movable is padihâriya pratihâruka. The translation is conjectural.
133:1 The commentator says that from this grass artificial flowers are produced.
133:2 According to the commentary the first and second rules may not be adopted by a gakkha-nirgata, or a monk who is attached to no order of monks.
134:1 One past preterit participle vinitthuniya is left out in the translation, as I do not know its meaning.
134:2 Nannattha with instr., here explained muktvâ. Though I suspect the correctness of this translation, I have nothing better to offer.
135:1 Seggâ, here explained by vasati.